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Digitized by tine Internet Arciiive 
 
 in 2011 witii funding from 
 
 Princeton Tiieoiogicai Seminary Library 
 
 littp://www.arcliive.org/details/treatiseoninfantOOrobe 
 
A TREATISE 
 
 ON 
 
 INFANT BAPTISM; 
 
 SHEWING 
 
 THE SCRIPTURAL GROUNDS 
 
 AND 
 
 HISTORICAL EVIDENCE OF THAT ORDINANCE ; 
 
 TOGETHER TTITH 
 
 A BRIEF EXPOSITION 
 
 OF THE 
 
 Baptismal Offices of the Church of England. 
 
 
 
 BY THE 
 
 REV. JAMES ROBERTSON, A. M. 
 
 MISSIONARY FROM THE VENERABLE SOCIETY FOR THE PROPA- 
 GATION OF THE GOSPEL IN FOREIGN PARTS. 
 
 BRIDGETOWN, N. S. 
 
 HALIFAX, N.S. 
 
 PRIJTTED AT "the NOVASCOTIAN" OFFICE, 
 
 1836. 
 
TO THE 
 
 HONBLE. AND RIGHT REVEREND 
 JOHN INGLIS, D. D. 
 
 LORD BISHOP OF NOVA-SCOT M, 
 THE FOLLOWING TREATISE 
 
 IS 
 
 RESPECTFULLY INSCRIBED, 
 
 BY 
 
 THE AUTHOR. 
 
J" Or ^^0 
 
 CONTENTS. 
 
 CHAPTER I. 
 
 HISTORY OF THE BAPTISMAL CONTRO- 
 VERSY. 
 SECTION 1. 
 
 DIFFERENT OPINIONS ON THE SUBJECT IN THE EARLY 
 AGES OF THE CHURCH. 
 
 Introductory Remarks, 1 — The heresy of Valentinus, 4 — 
 Tertullian's opinion, 5 — Short sketch of his life, G — Cha- 
 racter of the first controversy, 9. 
 
 SECTION 2. 
 
 THE CARTHAGINIAN CONTROVERSY. 
 
 Carried on between Stephen Bishop of Rome, and Cyprian 
 bishop of Carthage, 9 — A council convened at Carthage, 
 10— Its decision, .10 — Opinions on either side of the con- 
 troversy, 11 — The administration of baptism to infants, 12 
 — Cyprian's views on that subject, 13 — General remarks on 
 the nature and subject of this controversy, 14— Evident in- 
 ference, IG. , 
 
 SECTION 3. 
 
 THE PETRO-BRUSSIAN CONTROVERSY. 
 
 Policy of the Vatican towards the latter end of the tenth cen- 
 tury, 17 — Religious errors taught in the south of Fran;;c,19 
 — Peter de Bruis, a Roman Catholic Priest, executed at St. 
 Giles, in Languedoc, 20 — Henry his disciple, 21 — St. Ber- 
 nard's character of him, 21 — Arnold of Brescia, 22 — Petro- 
 brussians in England, 22 — Their treatment by Henry 11.22 
 Very little known about t!.e arguments adduced on either 
 side, 23. 
 
 a3 
 
VI CONTENTS. 
 
 SECTION 4. 
 
 THE GERMAN CONTROVERSY- 
 Reformation of religion, 23 — Menno Simon, a native of Fries- 
 land, 24 — The novel tenet of his followers, 25 — The Ana- 
 baptists of Munster, 25— Matthias and Beukels, 26— Their 
 outrages at Munster, 27 — Their capture and execution, 28 — 
 The overthrow of 3Iunster put an end to this wild fanati- 
 cism, 28~Luther and other Reformers, 29 — Two impor- 
 tant conclusions deducible from these transactions, 30 — 
 General observations on them, 32. 
 
 SECTION 5. 
 
 THE CONTROVERSY IN ENGLAND. 
 
 Anabaptists in the reign of Henry VIII. 34 — Their treatment, 
 34 — Dutch Anabaptists in the reign of Queen Elizabeth, 36 
 — Their treatment, 37 — Tlieir re-appearance in the reign of 
 James I. 38 — Their political conduct during the Protecto- 
 rate of Cromwell, 38 — Penal laws abrogated by James II. 
 30 — John Bunyan41--Rev. T. Dorrington, 41 — Rev. Mr. 
 Wall 42— Dr. Gale, 42— Mr. Booth, 43— Dr. Williams, 43— 
 General remarks on t!ie English Baptismal controversy, 44 
 — Lists of writers on both sides, 46. 
 
 SECTION C. 
 
 THE CONTROVERSY IN AMERICA. 
 
 The circumstances of a new country favorable to Anabaptist 
 principles, 47 — This one reason for their prevalence, 4!) — 
 The American mode of conducting the controversy, 50 — 
 The American baptists undervalue huirKin acquirements, 
 •52 — Professor Stuart of Andover,53 — William Elder, 53 — 
 E. Crawley, 54 — General observations on the Nova Scotia 
 controversy, 54. 
 
 CHAPTER II. 
 
 SCRIPTURE EVIDENCE FOR BAPTISM. 
 
 SECTION]. 
 
 PASSAGES FROM THE OLD TESTAMENT WHICH MENTION 
 
 THE USE OF WATER AS A MEANS OF SPIRITUAL 
 
 PURIFICATION. 
 
 Origin of the use of water as a seal of repentance, 56 — It was 
 familiar to the people in the time of John the Baptist, 58 — 
 
CONTENTS. Vll 
 
 Used by the Jewish high Priest, 58 — Also in cases of le- 
 prosy, T)!) — And previously to acts of devotion, G!J — Meta- 
 phorical allusions to the various modes of ablution, GO — 
 Religious ablutions obtained in the ceremonies of the 
 (jrreeks, t!] — And in those of the J{onians, (iii — The wis- 
 dom of Providence visible in these arrangements, 03. 
 
 SECTION 2. 
 
 THE BAPTISM OF JOHN. 
 
 The Scriptural account of it, G4 — The subjects of John's bap- 
 tism, CG — The circumstances in which they were placed, G7 
 — The mode of baptizing uncertain, G;:?— The meaning of the 
 word ' baptize,' Gf:^ — The argument deducible from the bap- 
 tizing at iEnon, GO — John's Baptism, properly speaking, is 
 no precedent for christian baptism, 70. 
 
 SECTION 3. 
 
 THE BAPTISM OF CHRIST HIS ADMIMSTRATION OF IT 
 
 HIS COMMISSION TO THE APOSTLES. 
 
 Scriptural account of our Saviour's baptism by John, 71 — 
 Mode of administration uncertain, 72 — Opinions of VVitsius 
 and Lightfoot, 72 — Our Saviour baptizing at/Enon by his 
 disciples. Scriptural account, 73 — Object in quoting this pas- 
 sage, 74 — Mode of administration still undetermined, 76 — 
 Scriptural account of our Lord's commission t0 the Apos- 
 tles, 77 — This passage frequently referred to by writers on 
 both sides, 78 — The argument from it in favor of infant 
 baptism, 78 — Propagation of the Gospel, 60 — Direct proofs 
 in favor of infant baptism, 81 — The Apostles understood 
 their master's command, 82 — Objection obviated, 83 — Dr. 
 Macknight, 84. 
 
 SECTION 4. 
 
 BAPTISM BY THE APOSTLES. 
 
 At Jerusalem on the day of Pentecost, 85 — Observations on 
 it, 85 — Baptism preceded the duties of the christian life, 80 — 
 The promise is also to children, 87 — Here baptism must 
 have been administered by sprinkling, 88 — General con- 
 clusions, 89 — Philip baptizing at Samaria, 89 — The Ethio- 
 pian Eunuch, 89 — The baptism of I>ydia and her house- 
 hold, 90 — A remarkable instance, 91 — Evident inference, 
 92 — Involves the principle of admitting sponsors, 92 — Proof 
 of this, 93 — Baptism of the Phllippian Jailor and his house- 
 
Vm CONTENTS. 
 
 hold, 96 — The same principle acted upon here as in the 
 case of Lydia, 98 — Eacli individual does not appear to have 
 professed for liimself, 98 — Mr. Baxter's opinion, 99 — The 
 principle of parental responsibility hence established, 100 — 
 Paul baptizing at Corinth, lUO — Scriptural account of it, 101 
 — The usual mode of proceeding here observed,! 02— Certain 
 Disciples baptized at Ephesus, 10'^ — Valpy's opinion in 
 Joco, 103 — This passage supports the principle of admitting 
 sponsors, 105. 
 
 SECTION 5. 
 
 GENERAL INFERENCES. 
 
 Scriptural Records expressed in general terms, 106 — I. The 
 mode of Baptism cannot be proved, 107 — II. The principle 
 of vicarious responsibility recognized, 107 — 111. Persons of 
 all ages seem to have been baptized, 107 — The importance 
 of these conclusions, 108. 
 
 CHAPTER III. 
 
 SCRIPTURE EVIDENCE CONTINUED.— SCRIP- 
 TURAL GROUNDS FOR INFANT BAPTISM. 
 
 SECTION 1. 
 
 THE LOST CONDITION OF MAN BY NATURE. 
 
 Arguments from this source not attended to by Baptist wri- 
 ters, 109 — Man not in a state of salvability by nature. 110 
 —Proofs ofthis, IJl— The promise ofsalvation, ll'i— The 
 condition of it, 112 — Baptism a means of grace, 113 — In- 
 fants are not generally saved without slicIi means, 114 — 
 Instance of Gomorrah, 114 — Beneficial cliccts of Baptism, 
 115 — Its influence upon one's conduct. IIG. 
 
 SECTION 2. 
 
 THE CONNECTION BETWEEN THE JEWISH AND CHRIS- 
 TIAN DISPENSATIONS. 
 
 The Law not destroyed by Christ, 117 — Circumcision insti- 
 tuted, 118 — The design of the Jewish institutions twofold, 
 118 — Infants circumcised, 119 — Application of this fact, 
 119 — The Christian dispensation evidently designed for 
 greater extension, 120 — Objections noticed, 121 — Applica- 
 tion of an opinion expressed by the historian Iluuie, 122 
 
CONTENTS. £C 
 
 SECTION 3. 
 
 THE UNIVERSAL APPLICABILITY OF TUE CHRISTIAN 
 ATONEMENT. 
 
 Prophecies respecting this fact, 123 — No exception made — 
 terms f^ciieral, lvJ4— No prohibition in the case of infants, 
 I'iT) — Objection considered, 125 — Proved to bo unfounded, 
 120 — General inference, 127. 
 
 SECTION 4. 
 
 TIFE POWER DELEGATED TO THE APOSTLES BY CHRIST. 
 
 Scriptural account of it, 123 — Proper distinctions made, 120 — 
 Erroneous assumption on the part of tlie CiiurcJi of Rome, 
 121> — TJic impotent man, 13U — Apostles commanded to 
 baptize, 131 — Discretionary power committed to them, 131 
 — Their decision witii regard to the disputes at Anlioch, 
 132 — Their authority considered in regard to Infant Bap- 
 tism, 132 — The actions of their successors may throw light 
 on their opinions, 133 — Recapitulation of the arguments 
 derived from scriptural grounds, 135 — Remarks, 135. 
 
 CHAPTER IV. 
 
 SCRIPTURE EVIDENCE CONTINUED.— PARTI- 
 CULAR TEXTS IN FAVOR OF INFANT 
 BAPTIS3I. 
 
 SECTION ]. 
 
 Text — John III. 5. — " Verihj, verily. I say unto thee," ^-c. 
 
 Passage explained, 137 — The expression " kingdom of God" 
 explained, 138 — Argument for Infant Baptism, 141 — Ne- 
 cessity of it clear, 142. 
 
 SECTION 2. 
 
 Test — Acts II. 39 — " For the promise is unto you and your 
 children,'' <^c. <^"C. 
 
 The nature of the promise here mentioned, 143; Applicable 
 to the case of the Gentiles, 144 ; The self-preserving power 
 of the Jewish polity, 145; It imposed upon parents the 
 duty of transmitting their religion to posterity, 140 ; The 
 apostacies of the Jewish nation may be traced to their 
 neglect of this duty, 140 ; The same self-preserving povve-r 
 
X CONTENTS. 
 
 likewise in the Christian church, 147; A knowledge of 
 the promise implies an obligation to transmit it, 148 ; This 
 proved from Scripture. 148; The duty which is thus im- 
 posed upon parents, 149 ; Importance of this argument, 
 150; The voluntary system, 150; Evident inference, 151. 
 
 SECTION 3. 
 
 Text — Mark X. 13, 14. — " And they brought young children 
 unto him," ^"C. <^c. 
 
 This transaction noticed by other Evangelists, 151 ; Mean- 
 ing of the words "coming to Christ" explained, 153; 
 Meaning of the phrase " for of such is the kingdom of 
 iieaven" explained, 154; Evident intention of our Saviour 
 in tiiese words, 155; Application general, 155; Objection 
 noticed, 155 ; Infants capable of Church membership, 156 ; 
 Baptist mode of explaining this text, 150; Two facts no- 
 ticed, 157; The Baptist inference illogical, 158; Salvation 
 to be obtained through the use of means, 158 ; Difhculty 
 stated, 159. 
 
 SECTION 4. 
 
 Text, 1 Corinth. VII. 14, " For the unbelieving husband is 
 sanctified, ^c. «^c. 
 
 Preliminary remarks, 100 ; State of Corinth, 100 ; Its inhabi- 
 tants, Kil ; The cliurch established there, 101 ; The Law 
 forbad Jews to intermarry with other nations, 101 ; Trans- 
 gressed in this particular, 102; Instruction of the Apostle, 
 102; Important argument for the Baptism of Infants, 103; 
 jMeaning of the words " to be sanctified," explained, 103; 
 Application, 104 ; Meaning of the term '' unclean" con- 
 sidered, 105; Also of the teim "Holy," 100; Necessary 
 inference from this passage, 107; Infants qualified, for 
 Baptism, 108; Further inferences, 109. 
 
 SECTION 5. 
 
 RECAPITULATION OF SCRIPTURE EVIDENCE. 
 
 The Jewish ablution, 170 ; The Baptism of John, 171 ; Bap- 
 tism by the Aposthis, 171 ; Our Saviour's commission, 171 ; 
 General design of the Gospel, 172; TJie authority of the 
 Apostles, ]7;i; Particulars dediicible from this evidenco 
 enumerated, 174; Remarks, 175. 
 
CONTENTS. XI 
 
 CHAPTER V. 
 
 HISTORICAL EVIDENCE IN FAVOUR OF IN- 
 FANT BAPTIS3I. 
 
 SECTION 1. 
 
 TALiMUDICAL ACCOUNT OF THE BAPTISM OF JEWISH 
 PROSELYTES. 
 
 Talmud and Mishna, 17G; The Gemara, 177; Extracts from 
 these works as quoted by Dr. Wall, 177; Baptism of 
 Jewish proselytes, 171); Dr. Jennings' Jewish Antiquities, 
 170; Proof from this source, 180. 
 
 SECTION 2. 
 
 THE EVIDENCE AFFORDED BY THE PRIMITIVE CHRIS- 
 TIAN WRITERS. 
 
 Nature of this evidence, 180; Clemens Romanus, 181 ; His 
 testimony, 162; Hermas Pastor, 182; Quotations from 
 him, 183 ; Justin Martyr, 184 ; His dialogue with Try- 
 pho,185; Author of the Recognitions, 186; Passages out 
 ofhmi,18C); Irenaeus, Bishop of Lyons, 187; Taught by 
 Polycarp, who was a disciple of St. John, 187; Clemens 
 Alexandrinus, 189 ; This evidence but slightly noticed by 
 Baptist writers, IDl. 
 
 SECTION 3. 
 
 HISTORlCAIi EVIDENCE OF THE THIRD CENTURY. 
 
 Tertullian, 191 ; His private opinion, 192 ; Baptized Infants, 
 194; Origen,195; His testimony, 195 ; Treatment of it 
 by the Baptists, 196 ; St. Cyprian, 197; Calls a council, 
 197; Its decision, 198; The Baptist inference, 198 ; Not 
 logical, 199 ; General remarks on the evidence of the third 
 century, 200. 
 
 SECTION 4. 
 
 EVIDENCE FROM THE CHRISIIAN WRITERS OF THE 
 FOURTH CENTURY. 
 
 Optatus Milevitanus,200; Gregory Nazianzen, 201; His 
 opinion — extracts, 202; His oration on Baptism, 203 ; Dor- 
 rington's remark, 205; St. Ambrose, 206 ; Extracts, 206 } 
 Remarks, 207; Recapitulation, 209. 
 
XU CONTENTS. 
 
 CHAPTER VI. 
 
 THE BAPTISMAL OFFICES OF THE CHURCH 
 OF ENGLAND. 
 
 SECTION 1. 
 
 THE THREE FIRST RUBRICS OF THE OFFICE FOR TRE 
 PUBLIC BAPTISM OF INFANTS. 
 
 General Observations, 211 ; Rubric of King Edward VI. — 
 Prayer Book, 212 ; Rubric in the office for private baptism, 
 S13 ; Hooker's arguments, 2K3; Law of King Ine, 215 j 
 Law of the Danish king Anlaff, 215.; Uniformity of the 
 Church of England, 21G; The second Rubric, 217; Its 
 principle founded on Scripture, 217; Practice of the pri- 
 mitive cliurch, 218; Autliorized conclusion, 219; Power 
 of the church in minor cases, 220; The third Rubric, 221 ; 
 Fonts in ancient churches, 221 ; Their position, 222 ; This 
 office to be used only in tiie Church, 222. 
 
 SECTION 2. 
 
 THE OFFICE FOR THE PUBLIC BAPTISM OF INFANTS, 
 The preliminary question. 222; The Exhortation, 223; Illus- 
 trated from Scripture, 223 ; The Collects — illustrated, 224; 
 Scripture quotations, 225 ; The passage from St. 3Iark, 227 ; 
 Remarks, 227; Second Exhortation, 227 ; Tlie Thanks- 
 giving, 228; Illustrated from Scripture, 228 ; Third exhor- 
 tation, 229 ; Questions and Answers, 232; Tlie four short 
 Collects illustrated, 234 ; The Consecration prayer, 230; 
 All confirmed by Scripture, 23(3. 
 
 SECTION 3. 
 
 THE RUBRICS WHICH DIRECT THE MODE OF BAPTISM. 
 I. In the office for infants, 237 ; II. In that for grown up per- 
 sons, 238 ; Prove according to Scripture a discretionary 
 power, 238 ; Misrepresentations on this subject, 239"; 
 Bishop Sparrows opinion, 241; Name in baptism, 241; 
 Form of baptizing, 242 ; Form of receiving illustrated, 243 ; 
 Fourth exhortation, 243 ; Regeneration and conversion, 
 244 ; Illustrated by passages of Scripture, 245. 
 
 SECTION 4. 
 
 THE CONCLUDING PRAYERS AND EXHORTATION TO THE 
 SURETIES. 
 
 The Lord's prayer, 246 ; Wheatley's comment on it, 240; 
 
CONTEXTS. Xlll 
 
 The Collect of Thanksgiving, i24'2 ; Adoption of sons, 248 ; 
 Dean Comber's remarks, 24-! ; Fliraseology of the Church 
 Catecliism,*-Ml) ; Conformable to Scripture, 250; Exhor- 
 tation to the Sureties, 251 ; Its Phraseology illustrated, 252; 
 Conclusion of the ofHce, 253; General observations on — 
 1st, Its arrangement, 25:i; 2ci, it;: sentiments, 255; lid. 
 
 CPIAPTER VII. 
 
 THE CONCLUSION. 
 SECTION 1. 
 
 AN ADDRESS TO THOSE AVHO NEGLECT OR ARE RELUC- 
 TANT TO BRING THEIR CHILDREN TO BAPTISM. 
 
 Motives for this address, 25S; General arguments for Infant 
 Baptism, 259; I. It is nowhere prohibited, 260; 2. The 
 general tenor of revelation is favorable to it, 2GI ; 3- So is 
 the nature of the Christian church, 2G3 ; 4. Our Saviour's 
 regard for children. 265 ; 5. Infant Baptism is consistent 
 with the leading doctrines of Christianity, 266; 6. The 
 example of the Apostles, 268; 7. The condition of the 
 first Christians, 269; 8. Testimony of the Christian Fa- 
 thers, 271 ; 9. A strong argument deduced from them, 271; 
 10. The general prevalence of Infant Baptism throughout 
 Christendom, 273; 11. The same fact in another view, 
 275; The mode of Baptism as sanctioned by our 
 church, 276. 
 
 SECTION 2. 
 
 FALLACIES POINTED OUT. 
 
 1 The separation of the Old Testament from the New, 
 278; 2. That the Baptist is superior, 279 ; 3. Partial quo- 
 tation of ancient authors, 280 ; 4. Partial quotation of 
 Paedobaplist writers, 2<8l ; 5. Collecting opinions, 282 ; 
 6. Putting example before precept, 283; 7. Supposing that 
 the Church of Christ is not progressive, 284 ; These con- 
 sidevations applied, 286. 
 
 SECTION 3. 
 
 TWO POPULAR OBJECTIONS ANSWERED. 
 
 1. The use of baptizing infants, 288; A Syllogism, 2S8 ; 
 2. The benefits they derive from being members of the 
 Church, 290; Mr. Stanley's opinion, 290; Final exhorta- 
 tion, 291. 
 
 B 
 
. r 
 
 ERRATA. 
 
 Page 15, line 21, for " advantage," read " advantages." 
 « 123, " 28, for « 1" read " 4 ;" for " 2," read « 5." 
 « 123, « 29, for " 4," read " 1 ;" for " 5," read " 2." 
 « 161, " 6, for"theii-,"read"his." 
 « 215, " 18, for «Ion^," read "Lie." 
 « 231, " 25, for "last," read "least." 
 « 249, " 33, for" Lecker," read "Seeker." 
 *^* The learned reader is requested to correct seve 
 
 ral Greek errata in pages 81, 104, and 137. 
 
TO THE CONGREGATIONS OF ST. JAMES' 
 
 CHURCH, BRIDGETOWN, AND TRINITY 
 
 CHURCH, WIOIOT. 
 
 ]My Christian Brethren, 
 
 THE subject of the following Treatise is one 
 which cannot fai I to engage the attention of every 
 Christian. It involves interests and conse- 
 quences which must ever be of the highest im- 
 portance to all, who look for light and immorta- 
 lity through the Gospel. It concerns the ad- 
 ministration of one of the Sacraments of our 
 most holy religion, — is connected with the due 
 performance of a most sacred duty, — and has a 
 close reference to the means of grace and the 
 hope of glory. 
 
 It was from a sense of the great impor- 
 tance of the Baptismal ordinance in these res- 
 pects, that the present attempt to explain it on 
 scriptural and historical grounds has been un- 
 dertaken. A controversy, begun and conduct- 
 ed under circumstances which must still be 
 fresh in the recollection of most of you, has of 
 late attracted general attention to this subject 
 throughout the Province. I am not sure indeed 
 that controversy forms the best possible chan- 
 
XVI i>'TRODUCTION. 
 
 nel for communicating instruction ; but it may, 
 nevertheless, prove to be of some advantage. 
 It may rouse a spirit of enquiry, which other- 
 wise might remain inactive ; and may lead to a 
 course of investigation, Avhich will ultimately 
 terminate in the most satisfactory results. A 
 difficulty may be overcome ; a doubt may be 
 solved ; and a definite opinion may be establish- 
 ed. But notwithstanding these advantages, 
 that may attend controversial discussion, I 
 would not wish you to be impressed with the 
 idea, that the following sheets have been pub- 
 lished for the purpose of continuing or taking 
 a part in them. My sole object is to put it 
 in your power to judge for yourselves, and to 
 form an opinion of your own, respecting the 
 chief matters in debate. 
 
 With this view I have traced, as briefly as 
 is compatible with perspicuity, the history of 
 the various controversies that have at different 
 times agitated the christian church, with regard 
 to the Sacrament of Baptism ; endeavouring to 
 point out such general features in the character 
 of the question, at diflerent stages of its pro- 
 gress, as appeared deserving of your notice. 
 And being well convinced that the word of 
 God, in so far as it elucidates tiie subject, is 
 the best possible arbiter in that, as well as 
 
INTRODUCTION. XVil 
 
 in all other controverted points, I have re- 
 ferred youchielly to its declarations. In doing 
 so, I viewed the Bible as a whole, and admitted 
 the authority of the Old Testament, where it 
 seemed to explain or throw light upon the text 
 of the New: because they are both of equal 
 value in making known to mankind the will of 
 God. The general tendency of the great doc- 
 trines of human redemption, I have also endea- 
 voured to point out in connection with infant 
 Baptism, and thence to deduce a strong argu- 
 ment in its favour. Lastly, I attempted to illus- 
 trate the Baptismal offices of the church of Eng- 
 land, by reference to texts of Scripture ; shew- 
 ing that she inculcates nothinor in this Sacra- 
 ment, but what is fully supported by the word 
 of God. 
 
 This view of the matter will, I sincerely hope, 
 assist you in your endeavours to arrive at a defi- 
 nitive conclusion, on a subject which cannot 
 but be interesting to you all. I am well aware 
 of the influence of public opinion, and of that 
 degree of sanction, which any cause may derive 
 from the authority of numbers. But I know 
 that I should be doing great injustice to your 
 discrimination, were I to assert that you are 
 swayed by any opinion but that of Scripture, in 
 matters which concern the welfare, spiritual 
 b3 
 
XVlll INTRODUCTIOIV. 
 
 and eternal, of yourselves and your children. 
 It is the glory of our Church that she forces or 
 constrains no man's judgment. She appeals to 
 the Scriptures as her charter, — bids all her 
 members to compare her ritual and observances, 
 with that sure model, — and permits them to 
 make the inevitable inference themselves ; name- 
 ly, that her whole superstructure is built upon 
 a rock, and that that rock is Christ. All within 
 her pale have thus great cause to rejoice in the 
 security of the Zion in which they are fortified ; 
 well persuaded that through God's protecting 
 care, her bulwarks though often assailed, will 
 not be cast down, and that she will ever afford 
 a calm retreat from the strife and contention, 
 which distract those around her. 
 
 Permit me to observe however that it is pos- 
 sible to carry this feeling of security beyond its 
 legitimate bounds. Nay I am not certain that 
 it has not been rather too much indulged with 
 regard to the subject of this Treatise. People 
 who have been brought up in the bosom of the 
 Church of England, are in the habit of looking 
 upon infant Baptism, as a point of faith which 
 can admit of no controversy : they therefore are 
 apt to dismiss the subject from their thoughts, 
 and to take no notice of those grounds upon 
 which it rests, as on a sure foundation. The 
 
INTRODUCTION. XlX 
 
 consequence is that, should they at any time be 
 called on to give a reason for the hope that is 
 in them, and to sliew the authority of their 
 church for her practice in this particular, they 
 would necessarily feel themselves rather at a 
 loss as to what answer they should return. Du- 
 ring their silence, arguments on the opposite side 
 of tiie question would be brought forward, and 
 put in the most prominent light ; causing doubts 
 to arise in their minds, and presenting ditficul- 
 ties which would all disappear on a closer inves- 
 tigation. Instead however of making such in- 
 vestigation as may lead to a clear and compre- 
 hensive view of the whole subject, they allow 
 their imagination to carry them away, and to 
 guide them to the conclusion that Infant Bap- 
 tism is not Scriptural. 
 
 I do not say that such has actually been the 
 case with any of your number; but I do affirm 
 that indifference or want of attention to the 
 principles on which our Church establishes her 
 doctrines and tenets with regard to this particu- 
 lar, has an invariable tendency to these results. 
 You owe it then as a duty to the Church, in 
 which you have been spiritually nurtured, "/o 
 go round about her and to tell the towers thereof, 
 to mark well her bulwarks and to consider her 
 palaces, that God may be your God forever and 
 ever, and may be your guide even unto death.'''' 
 
XX INTRODUCTIOX. 
 
 Still " the kingdom of God comeih not with 
 observation ; it is loithin you.''^ It is not in the 
 observance of outward ceremonies, or in the 
 strict adherence on every occasion to outward 
 forms, that we must seek for proof that this 
 kingdom has come among us, unless we bring 
 forth fruits meet for repentance, and shew by 
 our lives and conversation that we have been 
 renewed in the spirit of our minds. For this 
 reason allow me to guard you particularly from 
 falling into a common mistake of attaching more 
 importance to any outward observance than it 
 justly claims in the scale of christian duties, 
 and as a means of Salvation. Those who think 
 differently from us on this subject, are, I am 
 well aware, of another opinion; and appear in 
 not a few instances, to regard the administra- 
 tion of adult baptism to be the chief essence of 
 religion. But I have no hesitation in saying, 
 and I have no doubt that you will join with me 
 in thinking, that to insist upon one distinguish- 
 ing doctrine, which all admit to be open to dis- 
 cussion, as a point of faith, and to give it a 
 prominence which the Scriptures withhold from 
 it, savours too much of party spirit, and tends 
 to destroy the balance of Christian duties and 
 ordinances, which have been established upon 
 a sure and eternal foundation, by the blessed 
 
INTRODUCTION. XJA 
 
 author of human redemption. Of the truth of 
 this assertion every one may be satisfied, who 
 reflects well on the admirable proportion, exist- 
 ing between all the parts of the Christian super- 
 structure. Magnify one duty, or diminish ano- 
 ther beyond the proportion assigned to them in 
 Scripture, and the whole fabric will appear dis- 
 distorted and out of order. 
 
 This shews us the great necessity there is, that 
 all the friends of the Church, should endeavour 
 as much as in them lieth to preserve inviolate 
 her admirable ritual and rubrics. For the slight- 
 est deviation, in any particular, more especially 
 in the subject matter of the following Treatise, 
 may be attended with the most serious conse- 
 quences. The opinions of the world we know are 
 changeable ; but the word of God remaineth for- 
 ever. The book of Common Prayer, which in its 
 language and doctrines has been in accordance 
 with Scripture, three hundred years ago, is 
 still in accordance with it. The charac- 
 ter of this coincidence and agreement cannot 
 be changed : it will remain the same as long as 
 truth and religion will continue in the world. 
 Be assured therefore that every deviation from 
 the directions of our incomparable Liturgy, re- 
 garding the administration of the Christian Sa- 
 craments, must inevitably be considered as a 
 wilful neglect of wise and holy counsels. 
 
5dCU INTRODUCTION. 
 
 Moreover permit me in conclusion to exhort 
 you to live charitably with all men. For it 
 does not become a fellow mortal, himself en- 
 compassed with many infirmities, to arrogate 
 the privilege of passing judgment, or it may be 
 censure, on the religious tenets of another. The 
 Apostle indeed says: ''' Brethren if any of you 
 err from the truth, and one convert him; let 
 him knoiv that he who converieth the sinner from 
 the error of his way, shall save his soul from 
 death, and hide a multitude of 5m5." James 
 V. — 19. 20. But then in doing so, great discre- 
 tion is necessary : and a want of it would in 
 most instances render the matter worse than it 
 it was before. As a general rule perhaps it 
 would be the safest, and therefore the most 
 eligible mode in the present state of public 
 feeling, to refrain altogether from religious dis- 
 putation, with any denomination that may differ 
 from our Church ; and to cherish in your 
 breasts, pure and untarnished, those true and 
 elevated principles of rehgion, which aflbrded 
 comfort and support to many generations gone 
 by, which still console the humble and sincere 
 believer with the prospects of a glorious immor- 
 tality, and which render the Church of Eng- 
 land a bright and a brilliant star among the In- 
 stitutions of Christendom. Sincerity you are 
 
INTRODUCTION. XXllI 
 
 aware is manifested, not by loud professions, 
 and earnest declamation, but by a steady and 
 silent practice of all we know and believe to 
 our souls' health. Be not therefore over anxi- 
 ous to chide others for their religious creed ; 
 but rather give heed to exhibit the beauty and 
 attractions of your own, by a consistent course 
 of conduct in the world, and by promoting by 
 every means within your reach peace, charity, 
 and good will, among all the Israel of God. 
 
 Finally it may be well to apprize you that in 
 the following chapters the term Baptists, Ana- 
 baptists and AntipcedobaptistSj are used indiffer- 
 ently to denote those who oppose the baptism 
 of Infants, and affirm that adult baptism is the 
 only Christian Baptism. Those again who re- 
 ceive Infant baptism as a Christian ordinance, 
 and among whom Church people reckon them- 
 selves, are denominated by the term Pcedobap- 
 iists. It only remains that I beg of you, to ex- 
 cuse any errors or mistakes that may have crept 
 into the text ; the whole having been composed 
 amid the various duties and avocations of an 
 extensive and laborious mission. 
 
 That the perusal of this treatise may tend 
 to confirm your faith, and to advance your 
 
XXlV INTRODUCTION. 
 
 spiritual welfare, is the sincere and fervent 
 prayer of 
 
 Your faithful friend and 
 
 Affectionate Pastor, 
 JAMES ROBERTSON. 
 Bridgetown, March 8th, 1S36. 
 
A 
 TREATISE ON BAPTISM. 
 
 CHAPTER I. 
 
 HISTORY OF THE BAPTISMAL CON- 
 TROVERSY. 
 
 SECTION I. 
 
 DIFFERENT OPINIONS ON THE SUBJECT IN THE EAR- 
 LY AGES OF THE CHURCH. 
 
 A controversial spirit has by many Christians been 
 deemed inconsistent with the design and tendency of 
 the Gospel, whose professed object is to promote 
 peace and good will amongst mankind. For this rea- 
 son they may have frequently considered it as an evil 
 to be avoided, rather than a subject of enquiry, which 
 demanded then* attention, and courted their most seri- 
 ous investigation. Experience may have taught them 
 that differences of opinion on religious subjects, in- 
 stead of bringing forth their legitimate fruits of fur- 
 ther knowledge and superior enlightenment concern- 
 ing tlie thmgs of God, have been the unhappy cause 
 c 
 
4 TREATISE ON BAPTISM. 
 
 of family disputes and acrimonious feelings, which 
 ought never to find a place within the Christian heart 
 Thus they have discarded the idea of entering on con- 
 troverted ground, both from a preconceived opinion 
 that the enquii-y would lead to no profitable result, and 
 from motives of prudent caution, arising from an un- 
 willingness to disturb the jDeace of the Redeemer's 
 fold. 
 
 This, however, is the unfavourable side of the pic- 
 ture. There is another aspect in which it can be 
 viewed to more advantage, and in which points that 
 might otherwise have been deemed deformities, will 
 appear to be of prominent excellence. Our blessed 
 Lord had assured his followers that he came not in 
 the first instance to send peace on earth, but a sword, 
 — that he came to set the father against the son and 
 the son against the father, and the daughter against 
 her mother, — and that a man's enemies should be 
 they of his own household. These gloomy and un- 
 promising predictions were, as we well know, literal- 
 ly fulfilled in the three first centuries of the Christian 
 era. But we know also that the occurrence of the 
 events thus predicted, led under divine Providence to 
 the most glorious results. We know that however 
 severe and trying the ordeal may have been, it was 
 one of the means by which the Gospel has been pro- 
 moted in the world. And thus we are reconciled to 
 view the suffering and anguish and mental pain, and 
 unhappiness, which may have resulted from this 
 source, as a medium in the hands of God for promo- 
 ting the ultimate welfare of mankind. 
 
 Such is precisely the view in which the christian 
 aod sincere enquirer after religious truth, ought to 
 
EARLY AGES OF THE CHURCH. Ji 
 
 contomplatc the causes and consociiionccs of Theolo- 
 gical Cojitroversy. Under nnskill'ul management it 
 may be the cause of severing the bonds ol" friendship, 
 and of generating feelings of acrimony, bitterness and 
 irreconcilable hatred. In this way it may produce 
 much uidiappiness. Yet this evil is only temporary, 
 and may be avoided altogether by the exercise of chris- 
 tian charity and forbearance ; whilst the good that 
 may result from a minute enquiiy into those sources 
 to which universal reference is made for the support 
 of religious opinions, will include advantages of vari- 
 ous descriptions. Among many that might be enu- 
 merated let us mention one or two. 
 
 An enquiry into a disputed point of religious doc- 
 trine, conducted in tlie spirit of piety and godly humi- 
 lity, will enable one to form an independent judgment 
 of his own, by which his future views will be invaria- 
 bly guided. He will leisurely review the arguments 
 brought forward on either side of the question in de- 
 bate : these lie will have an opportunity of properly 
 estimating according to his own past knowledge and 
 experience ; and after mature deliberation, he can de- 
 cide for that opinion, which to him appears most con- 
 formable to Scripture, reason and antiquity. 
 
 An enquiry of this nature will again lead to a per- 
 manency and stability of opinion in regard to religious 
 matters, from which arises in no immaterial degree the 
 Christian's joy and peace in believing. By personal 
 investigation he has considered the various bearings of 
 a particular subject : it is henceforth a settled point 
 with him. And consequently he is no longer troubled 
 with any of those doubts and misgivings of conscience, 
 which weaken the resolution and tempt the faith of 
 many believers in the Gospel. 
 
4 TREATISE ON BAPTISM. 
 
 When these and such like favourable results follow, 
 as natural consequences, from the controversial agita- 
 tion of any doctrinal point, we can no longer wonder 
 that disputes of this nature have always, from the ear- 
 liest times, existed in the Churcli of Christ. The holy 
 followers of our Lord, and their immediate successors 
 in the ministry of the word, rather courted than avoid- 
 ed disputation, when they perceived that any advan- 
 tage would thus result to the sacred cause in which 
 they had engaged. The objections which were ad- 
 vanced against the truth by its enemies, had invaria- 
 bly met with ready answers, both in the times of the 
 Apostles and their successors ; answers, which tend- 
 ed not only to the elucidation of the truth, as it is in 
 Jesus, but to the confirming and strenthening in the 
 faith, many who might otherwise hava been inclmed 
 to withhold from it their assent. 
 
 The first time that Baptism appears to have been 
 the subject of these religious disputations, happened 
 towards the close of the second century. A heresy 
 had at that time, or someAvhat previously, entered into 
 the church : it was called the Valentinian heresy, from 
 Valentinus its author. He was an Egyptian by birth, 
 and had many followers, who were subdivided into a 
 variety of sects. One of them, the Arco7itlckSy among 
 many other errors and absurdities, rejected the Sacra- 
 ment of Baptism altogether, alleging as tlieir reason, 
 that the doctrines which its performance implied were 
 incompatible with the philosophical principles of their 
 great leader Archon. Tertullian, who had lately be- 
 come a convert to Christianity, and was well versed in 
 the Gnostic and Valentinian ])hilosoi)liy, undertook 
 to refute the errors of these human systems of religion ; 
 
EARLY AGES OF THE CHURCH. D 
 
 and among other tilings, to impart to the pco])lo cor- 
 rect notions, ^vith regard to the importance and digni- 
 ty of the Sacrament ot' Baptism. 'JMie arguments 
 whicJi he l)rought forward are eloqnciifly stated and 
 made to bear on the subject in hand witli great force; 
 — a circumstance from whicli may be inferred tliat he 
 was a master of tlie learning of his time, and that he 
 employed all his faculties and energy in upholding and 
 illustrating the doctrines of the cross. 
 
 The o})inion of this Father on the subject of Bap- 
 tism is considered in modern times to be of much im- 
 portance ; inasmuch as he is supposed to have been 
 acquainted not only with the opinion of the Apostles 
 in that particular, but also with the custom of the ear- 
 ly Christians. I will therefore state his 0])inion as I 
 find it epitomized out of his treatise De Baptisino, — 
 Cap. 18 — by the learned Du Pin. " What necessity is 
 there, saith he, to expose sm-eties to the hazai'd of an- 
 swering for those whom they hold at the fonts, seeing 
 they may be disabled by death from jDerforming their 
 promises which they have made for the childi-en, or 
 else may be disappointed, by their evil inclinations ? 
 Jesus Christ says indeed — '■Hinder not Utile children from 
 coming to me :' — Let them therefore come to him as 
 soon as they are advanced in years, when they come 
 to learn, and may be taught whither they are going : 
 let them be made Cln-istians, when they become able 
 to know Jesus Christ. What is there to compel this 
 innocent age to receive Baptism ? And seeing they 
 are not yet allowed the disposal of temporal goods, is 
 it reasonable that they should be entrusted with the 
 concerns of heaven ?" 
 
 From this extract the attentive reader will easily de- 
 duce the three followhig inferences. Fh-st, that Tertul- 
 
6 TREATISE ON BAPTISM. 
 
 lian adA'^ocated the dignity and importance of this Sacra- 
 ment against the imputations of the enemies of the Gos- 
 pel : Secondly, — that infant Baptism was in his time re- 
 gularly administered in the Church by those who are ge- 
 nerally known under the designation of the Orthodox 
 party : and thirdly, — that for reasons which he distinctly 
 states, he imagines this sacrament w^ould have been at- 
 tended with better results, Avere it administered to 
 adults only. This latter principle he strenuously ad- 
 vocates, but I cannot discover any proof that he ever 
 carried it into practice. On the contrary we are as- 
 sured by a very competent authority* " that Tertulli- 
 an had this fancy of baptizing a child to save it." 
 
 But that my readers ma}^ be enabled to form some es- 
 timate of the qualifications of this writer for making or 
 suggesting any improvement in the mode of adminis- 
 tering a Sacrament, which he found established among 
 the Christians, I will here set down a few particu- 
 lars illustrative of his general character. 
 
 Quintus Septimus Florens Tertullianus, w^as the 
 Son of a centurion under the Roman Proconsul of 
 Africa : he was born at Carthage, about the year of 
 our Lord 160. Of heathen parentage, he was of 
 coui-se brought up in heathen education : going through 
 the regular routine of the dogmatic philosophy which 
 distinguished his time. His natural parts were admi- 
 rable : and he soon mastered the whole circle of the 
 sciences, — Geometry, natural philosophy, poetry, spe- 
 culative philosophy, and history. And Eusebius tells 
 us — Lib. n. Chap. 2 — tliat he was profoundly versed 
 in the intricacies of Roman legislation : a fact which 
 
 * Dr. Barlow, as quoted by Wall, 
 
EARLY AGES OF THE CHURCH. 7 
 
 will be sufficiently apparent to any careful reader of 
 his works. 
 
 Concerning the motives and manner of his conver- 
 sion, neither liiniself nor the ancients have handed 
 down to us any certain information. lie appears 
 however, to have embraced the faith of Christ with all 
 sincerity : taking every oi)portunity to i)romote its in- 
 terests, and to inculcate its doctrines : whilst his own 
 life and conversation showed a strict conformity to the 
 pure doctrines which he taught. But it will always 
 be a matter of regret, no less than a proof of the weak- 
 ness of human nature, to the modern soldier of Christ, 
 to consider that this cliampion of the faith forsook 
 his early pretension to religion, and fell into many of 
 those grievous errors which, as I began by stating, at 
 that time distracted the Church. He fell into the 
 eiTors of the Montanists, who adopted the opinions of 
 the heathen Philosopher Plato, and most absurdly 
 mixed up the doctrines of men with the doctrines of 
 God. But the same love of 'novelty in speculative 
 doctrines, which drove him from the communion of 
 the Orthodox party, impelled him soon after to for- 
 sake the followers of Montanus, and to pursue ■with- 
 out control or restraint, the vagaries of a vivid, but 
 misguided imagination. When he perceived that he 
 was opposed by his former disciples, he opened a 
 place of worship in his native city of Carthage, where, 
 separated from every communion of Christians then 
 known, he taught and illustrated his owti peculiar 
 notions. In this manner he became the founder of a 
 sect which flourished m that city mitil St. Augustine's 
 time. 
 
 Soon after, liowever, his long and busy life came to 
 a close. He died about the 246th year of our era, being 
 
8 TREATISE ON BAPTISM. 
 
 probably ninety years of age. His character is thus 
 drawn by the Author of " the lives of the most eminent 
 fathers of the Church" — Voh I. p. 104 : " He was one of 
 a great wit, in which St. Jerome says, he had no 
 superior, but seemed too satirical in treating his ad- 
 versaries. His style was for the most part short and 
 obscure, biit yet at the same time, sublime and mascu- 
 line, carrying a commanding and majestic eloquence 
 along with it. In short, his excellencies were almost 
 without comparison, which made his declension to 
 Montanism the more to be lamented." 
 
 From this brief sketch of the life of Tertullian, the 
 candid reader will discover many reasons for doubt- 
 ing his authority as an infallible oracle in the Church. 
 His powers of mind were extremely versatile : and to 
 this 3ause, perhaps, we ought to attribute that love 
 of novelty and philosophical speculation, which be- 
 gan to be manifested in his opinions concerning bap- 
 tism, and finally drove him from every christian com- 
 munion. There is the more consideration due to these 
 particulars ; because he is the first among the Fathers 
 who advocates, as we have seen, the principles of adult 
 baptism. We are not informed — at least I coidd dis- 
 cover no information on the subject — whether his fol- 
 lowers had decided, after his death, to practice adult 
 baptism, or whether they looked upon it merely as the 
 abstract opinion of their founder. One thing however 
 is certain. The doctrine in question met with the 
 most indiscriminate reprobation from the more nume- 
 rous and orthodox party : and this, every candid en- 
 quirer after truth will readily admit, to be sufficient au- 
 thority for attesting the general sense of primitive times 
 with regard to adult baptism, as a ceremony of univer- 
 sal observation. 
 
THE CARTHAGINIAN CONTROVERSY. V 
 
 It will have been obsei-ved that the character of tho 
 controversy just noticed is veiy diflerent from that 
 ■which distinguishes tiie disputations of modern Theo- 
 logiiuis on the subject of Baptism. Archon had denied 
 the use ofBaptism as a Sacrament altogether. Ter- 
 tuHiaii answered him, and vindicated the authority and 
 advantages of that sacred ordinance. But in the course 
 of this vindication he ventured some opinions pecu- 
 liar to himself, which not only met with the disap- 
 proval of his fellow j)resbytcrs, but even caused his 
 separation from their connnuuion. And. thus, so far 
 as I can discover, the matter ^^ as permitted to rest. 
 
 SECTION 2. 
 
 THE CARTHAGINIAN CONTROVERSY. 
 
 The next controversy with regard to the Sacrament 
 of Baptism, ofwhich ecclesiastical history takes notice, 
 is one of more importance, both in its nature and con- 
 sequences, than that which we havejust discussed. It 
 was conducted by men to whose learning and pietj' 
 the voice of antiquity bears the am])lest testimony, and 
 whose names are still revered among those who ad- 
 mire the union of the most unfeigned humility, with 
 the loftiest sentiments of piety, and the most fervent 
 zeal for the prosperity of the Gospel. These were 
 Stephen, Bishop of Rome, and Cyprian, Bishop of Car- 
 thage. The controversy in question arose out of the 
 following circumstances. 
 
 Amidst the great variety of o})inions wliich began, 
 about the middle of the third century, to be held by 
 people ^^'ho called themselves christians, — opinions 
 
10 TREATISE ON BAPTISM. 
 
 which were any thing but conformable to the spirit 
 and design of the Gospel — it became a question among 
 the true followers of Christ, as to what degree of va- 
 lidity they might attach to ordinances, that were cele- 
 brated by persons, who, by tliepliik^sophical tendency 
 of their speculation, had separated themselves from 
 the great body of professing christian. Hence arose 
 tlie important enquiry — whether persons baptized in 
 their youth by Schismatics could be received into the 
 communion of the true Church without re-baptization, 
 in conformity with the fundamental princi])les of Chris- 
 tianity ? The Bishops of Numidia in particular, wish- 
 ed for a just and scriptural solution of this question ; 
 and accordingly applied to Cj^irian, who was then Bi- 
 shop of Carthage, and in whose decision they engaged 
 to acquiesce. This eminent man decided m the nega- 
 tive, and decreed that no Baptism ])crformcdl)y a here- 
 tic or Schismatic could be valid. It was further under- 
 stood that every person, who had renounced the errors 
 of any particular sect or schism, and had expressed a 
 desire to join himself unto the true Church, should be 
 re-l)aptized. In a council, which was convened at 
 Carthage in the jear 250, these decisions of Cy])rian 
 were confirmed, and henceforth regulated the opinion 
 of the African Church on this subject. 
 
 Stephen was then Bishop of Rome. No sooner was 
 the decision of the African Council known, than he re- 
 ceived intelligence of it, with a request from the mem- 
 bers who composed it, that he would introduce a 
 similar discipline into the Chiu'ch over which lie 
 presided. But the Roman Bishop was so far from 
 complying with this request, that he used, in a ver\' 
 unceremonious manner, the dci)utics who j)refcrrcd 
 
THE CARTHAGINIAN CONTROVERSY. 11 
 
 it. He both excommunicated them, and denied them 
 the rights of hosi)itaHty ; at the same time declar- 
 ing it as liis opinion that all lierctics or schismatics, if 
 once baptized, should be admitted into the Church 
 without a repetition of the ordinance. 
 
 As this appeal's to be a matter of some imjjortancc, 
 and as much stress has been laid on the practice and 
 opinion of Cyprian, as being favourable to re-baptiza- 
 tion I will here set down the sum of the oj)inion3 
 which were advocated on either side of tlie question. 
 This epitome of the subject is aftbrded by St. Austin 
 in his 74th Epistle to Pompey, beginning — Si quis ergo 
 a qihdcunque heresi venent — &c. 
 
 " Kany one comes over to us, from whatsoever here- 
 sy it be," — is the opinion of the Roman Bishop — " let 
 liim be received into the church without rebaptization, 
 by imposition of hands only : let none in any case 
 whatever be rebaptized." St. Cyprian, on the other 
 extreme, asserts that all those who have been bajjtized 
 by any hereticks or schismatics whatever ought to be 
 re-baptized. For in his 75th Epistle to Magnus, who 
 asked his opmion about the bajjtism of the Novatians, 
 whether they ought to be excepted out of the number 
 of those separatists, who were to be re-baptized, since 
 they owned the same faith as the true Church did, 
 with respect to the Trmity, and baptized after the same 
 manner — he tells him that they ought to be re-bap- 
 tized as well as the rest ; forasmuch as there was no 
 true baptism out of tlie Church." — Reeve's Apologies 
 vol. II. 248. 
 
 Certainly no t^vo opinions could be more opposed 
 to each other than these are. St. Austin, however, qua- 
 lifies the declai-ation of the Bishop of Rome, and sof- 
 
12 TREATISE ON BAPTISM. 
 
 tens it down bj^ making an exception or two to it. He 
 ventures to ex])lain the meaning of Stephen, by stat- 
 ing that those only must be meant, who v/ere in their 
 infancy baptized in the name of the Holy Trinity ; but 
 that those who had been baptized in any other name, 
 should again partake of the ordinance in question, on 
 their admission to the Church. This explanation, it 
 will be perceived, lessens considerably the difference 
 between the opposing parties, and brings the whole 
 controversy to the issue of the following question : 
 " Whether adult persons, who had been irregularly or 
 improperly baptized in their infancy, should again be 
 baptized on their application to be admitted into the 
 true Church ?" And it is sui)posed b}- the writers of 
 that day, that if Stepheji had lived to review his opini- 
 ons; and to consider the subject with mature delibera- 
 tion, he would have ultimately acquiesced in the deci- 
 sion of the African Church. Such a result, however, a 
 combination of circumstances prevented from being 
 consummated. The consequence has been that a com- 
 plete separation took place between the African and 
 European Churches, which lasted until the overthrow 
 of Christianity in Africa by the Saracens, towards the 
 latter end of the seventh century. 
 
 About the same time another question regarding the 
 Sacrament of Baptism was agitated in the African 
 Church. It referred to the administration oi'that ordi- 
 nance to infants. The doubt was — not whether they 
 ought to be baptized, for of that point there seems to 
 have been no question — but at what time the ordinance 
 ought to be celebrated ; whether it should be jierform- 
 ed on the second or third day after the child's birth ; 
 or whether, like circumcision under the Old Testa- 
 
THE CARTHAGINIAN CONTROVERSY. 13 
 
 ment, it ought to be deferred until the ciglith day. In 
 order to determine this matter the Afriean prelate so 
 often mentioned above — Cyprian — assemble<l at Car- 
 thage a council of sixty-six Bishops. The determina- 
 tion at which they arrived is stated by Cyjirian him- 
 self, ill a letter which he \vrote shortly afterwards to 
 Fidus, one of his presbyters. It is there stated — Epist. 
 LX. p. 97. — "That it was not necessary to defer the 
 Baptism of infants; that it was the mianimous opinion 
 of the Comicil, that the meixry and grace of God were 
 not to be denied to any one, though as soon as he was 
 born." He concludes his letter by declaring it to be 
 the sense of the coimcil in question, "that none ought 
 to be forbidden Baptism and the grace of God ; which, 
 as it was to be observed and retained towards all men, 
 ought more particularly to be observed m the case of 
 infants and new-born children." With regard to this 
 decision of the African Bishops, it may be observed 
 that Infant Baptism seems to have been no new doc- 
 trine amongst them. Lideed St. Austin assures us of 
 this — Epist. XXV HI. ad Hieroru vol. ii. 108 — and says 
 expressly — " that in this respect Cyprian made no new 
 decree, but kept the faith of the Church most firm and 
 sm'e." 
 
 As the age in which C}i)rian lived is considered by 
 all modern Theologians as the purest of primitive times, 
 and as his oj^inions are referred to by all parties in 
 matters of modern disputation, it will not perhaps be 
 here thought out of place, if I state his own views of 
 Lifant Bai)tism, as I find them set down in his dis- 
 com-se — De Lapsis^ page 171. — He is speaking of those 
 persons. who had once belonged to the communion of 
 the Church, but in time of persecution had fallen away 
 
 D 
 
14 TREATISE Oy BAPTISM. 
 
 and joined in the abominalile ritual of the heathen 
 worshippers ; and nrges as the greatest possible agj^ra- 
 vation oftheir apostasy, that " their infants and children 
 were exposed to ruin, and had lost that which they 
 had obtained at their first coming into the world." 
 Here he undoubtedly means either their right to Bap- 
 tism, or the fruit and benefit which it might produce 
 in their after life and conversation : which of these is 
 his true meaning, it is not very material to enquire. 
 But the most important part of the general question 
 seems to be clearly expounded in his eloquent address 
 to parents, where he brings in their children pleading 
 against them at the last great day of account. " It was 
 no fault of ours, — we did not of ourselves forsake the 
 Sacraments of our Lord, and come over to join with 
 profane impieties ; the unfaithfulness of others has 
 undone us, we have found our parents to be murder- 
 ers. They denied us God for our Father, and the 
 Church for our mother : for while we, alas ! were little, 
 imable to take any care of ourselves, and ignorant of 
 so great a wickedness, we were ensnared by the trea- 
 chery of others, and by them betrayed into a partner- 
 ship of their impieties." 
 
 Before dismissing the subjects of ancient controver- 
 sies about the Sacrament of Baptism, a few general 
 remarks on their character and tendency may not be 
 altogether inappropriate. 
 
 And first we may observe, that the period from 
 the death of the Apostles to the year 314 of the 
 Christian era, when by a decree of the Emperor 
 Constantine, the religion of Christ became the estab- 
 lished religion of the Roman Empire, is admitted, I 
 believe universally, to be the pui'cst and most scrii)tu- 
 
THE CARTIIAGiyiAX CONTROVERSY. 15 
 
 ral age of tlic clnircli. The very form of words wliicJi 
 tlie Apostles used, — their manner and method of per- 
 formance, — tlieir ])ractice in the most minute ])articu- 
 lars — would no doubt be at that time the subjects of 
 general imitation. The ancient Cliristians would re- 
 member the different exhortations of our Lord's per- 
 sonal followers, and would learn ofthem the true way 
 in every particular. This was undoubtedly an im- 
 mense advantajirc, and one Avhich no future age of 
 the church coidd possibly enjoy. For any doubt or 
 difficulty that might come across their minds, whilst 
 reflecting on any part of the mysteries of redemption, 
 would at once meet Avith a ready resolution from the 
 lips of inspiration. This kind of know[edge is not to 
 be gathered from any writings. However, vividly, 
 and truly any author may picture forth liis feelings 
 and reflections, and, however much of life and vigour 
 he may throw into the composition of his works, yet 
 he cannot show us himself, under the eveiy day cir- 
 cumstances of the world. The thing is impossible. 
 Hence it is, that the advantage of the first converts to 
 the Gospel, were far superior to ours at the present 
 day. They enjoyed the privilege of learning both 
 from the precepts and example of the blessed Apos- 
 tles. We have notliing but the precepts. The com- 
 parison between the spiritual light whicli shone on 
 them, and that which is vouchsafed to us, may be il- 
 lustrated by calling it in then- days the bright and clear 
 refulgence of a mid-day sun, and in ours that of a full 
 moon at night. They perceived eveiy object, and 
 turning, and winding, and eminence in the vast and 
 beautiful i)rosi)cct which the kingdom of heaven and 
 the scheme of human redemption, placed before the 
 
16 TREATISE ON BAPTISM. 
 
 eye of their understandings — ^they perceived them 
 clearly and distinctly : there could be no doubt about 
 their size, their importance, or their distance. We, 
 on the contrary, behold the ceremonies and obser- 
 vances, which were thus familial- to ancient ritualists, 
 through the dim vista of the past ages : a sort of haze 
 intercepts them from our view. And we are thus apt 
 to mistake one object for another, — ^to miscalculate 
 the importance of one prominent feature in the land- 
 scape, — and form a wi'ong estimate of the distance at 
 which we stand from the site of another. 
 
 Hence, therefore, any light which the practice or 
 precepts of primitive times may throw on the [prac- 
 tice and precepts of the Apostles, ought not to be ex- 
 cluded. On the contrary, it is entitled to be followed 
 with reverence, and to be always marked in the vari- 
 ous hues and shades, which it casts on the rites and 
 ceremonies of the Apostolical church. 
 
 It is for these reasons that the opinions of those 
 good and holy men, who flourished in the church be- 
 fore its corruption by the schemes and ambition of 
 worldly men, and who endured suffering and persecu- 
 tion for the sake of the cross, are of great weight in 
 settling any matter of controversy that may now dis- 
 turb the repose of the church. They seem to have 
 had no object in view but tlie promotion of the Re- 
 deemer's kingdon on earth, and the salvation of im- 
 mortal souls ; and we are certainly justified in consi- 
 dering their opinions of a much more disinterested 
 character, and of a far greater autliority, than any that 
 niay have been adduced in subsequent times. 
 
 From a review of their opinions on the Sacrament 
 of Baptism, in as far as they may be gathered from 
 
PETRO-BRUSSIAN CONTROVERSY. 17 
 
 their various controversial ^vl•itings on that subject, 
 one fact is extremely ai)parent. They never question- 
 ed the pro])riety oi' l)aj)tising infants ; nor do they in- 
 form us at wlijit i)articular time that custom was intro- 
 duced into the church. Hence wc conchule, according 
 to the strictest mode of logical ratiocination, that the 
 apostles of our blessed Lord not only sanctioned the 
 j)ractice in question by their example, but recom- 
 mended it to the imitation of their followers and suc- 
 cessors in the ministry. 
 
 But I will defer the consideration of these inferences 
 and their application to the modern disputations 
 about baptism, until the course of the argument seems 
 to render their introduction advisable. In the mean 
 time let us trace tlie Baptismal controversy through 
 the middle ages of the Christian Church. 
 
 SECTION 3. 
 
 THE PETRO-BRUSSIAX COXTROVERSY. 
 
 From the period in which the controversies men- 
 tioned in the foregoing sections took place, imtil the 
 tenth or eleventh century, the doctrine of Lifaut Bap- 
 tism does not appear to have been at any time called 
 in question. It was the universal practice of both the 
 Latin and Greek Churches to administer that ordi- 
 nance to infants as soon as possible after their birth. 
 They differed indeed as to the mode of administra- 
 tion : but never about the qualifications or age of the 
 recipient. 
 
 Towards the latter end of the tenth century, howe- 
 ver, the authority of the Roman Pontiff so far eft* 
 
18 TREATISE ON BAPTISM. 
 
 croaclied on the civil authority of temporal So\Teigus, 
 and on the liberty of their subjects, that the power of 
 the civil magistrate was threatened with annihilation. 
 This state of things excited in the minds of the reflect- 
 ing part of the community much murmvn-ing and dis- 
 content, and afterwards occasioned direct opj)osition. 
 Although the opposition thus generated did not in the 
 first instance gain sufficient strength to obtain a re- 
 dress of the grievances complained of, or cause a 
 change of policy in the councils of the Vatican ; yet it 
 served to open men's eyes to the nature and extent of 
 Roman supreuittcy, and in some instances to incite 
 them to adopt active measures for the purpose of 
 checking its progress. 
 
 But the court of Rome, with that profound know- 
 ledge of the human heart, and that penetrating saga- 
 city into human affairs wliich have ever distinguished 
 its policy, averted the storm which was thus gather- 
 ing in the distant horizon, by proposing an expedition, 
 comprising the whole serviceable forces of Christen- 
 dom, for the recovery of the Holy land from the Sa- 
 racens. Such an expedition was in perfect accordance 
 with the chivalric spirit of the age ; and accordingly, 
 all who could waeld a SAVord or bear a shield, eagerly 
 engaged in it, from the tw^ofold motive of testifying 
 tlieir piety, and acquiring renown. Thousands of va- 
 liant men thus left their native home : but never re- 
 turned. Still other thousands followed, in the hope 
 of meeting with better fortunes. Thus the vigour and 
 genius of that age w^ere wasted — uselessly wasted, on 
 the shores of Palestine. Christendom was drained of 
 its civil strength and mental energj- : so that the church 
 of Rome having sent all the restless spirits of the times* 
 
THE PETRO-BRUSSIAN CONTROVERSY. 10 
 
 to seek their fortunes or rather their graves in a distant 
 hmd, had full liberty to exercise, uncontrolled, its as- 
 sumed and unscriptural sway over the nations of Eu- 
 rope. In this way it cannot be doubted that the ANars 
 of tlio Crusaders defercd the Reformation of religion 
 for at least 400 years. 
 
 But this is digressing from our subject. About 
 half a century or so before the era of the crusaders, 
 some religionists on the confines of France and Italy 
 began, among other errors, to deny the use of Baptism 
 altogeiher. Their numbers seem to have been incon- 
 siderable. Mr. Wall has taken a great deal of pains to 
 discover ^vhether they were a portion of that sect 
 commonly known in Ecclesiastical history by the name 
 of the Waldenses. But as the modern AValdenses de- 
 ny the tenets thus attributed to their ancestors, and as 
 the accounts which we possess of them are extremely 
 contradictory, he concludes that the error in question 
 had been countenanced only by a few of them, who 
 aftei-wards either left off* their error or were lost among 
 the great body of their more orthodox countrymen. 
 
 Soon after the publication of this error, a controver- 
 sy arose which gave a new character to the dispute. 
 It was begun by Peter Bruis, a Roman Catholic Priest. 
 His peculiar notions with regard to the efficacy of the 
 Sacrament bear a strong resemblance to the doctrines 
 which are held by the Baptists of the present day.— 
 He asserted that it w as useless and contrary to Scrip- 
 ture to baptize Infants, because they were unable to 
 exercise the previous qualifications of faith and repen- 
 tance. In support of this doctrine he produced the 
 texts — " Repent and be baptized every one of you in 
 the name of Jesus Christ for the remission of sins, 
 
20 TREATISE ON BAPTISM. 
 
 and ye shall receive the gift of the Holy Ghost." — ^cis 
 II. ^8. " And many of the Corinthians hearing be- 
 lieved and Avere baptized." Acts xviii. 8. From these 
 and other passages of the same nature he came to the 
 conclusion that Baptism was useless tow^ards every 
 purpose of salvation, unless the recipient was capable 
 of exercising faith. Hence, he reasoned, none can be 
 fit subjects for the ordinance of Baptism except adults. 
 The place where these dogmas first began to i)re- 
 vail was Provence, in the south of France. Pder Ab- 
 bot of Clugny, a learned man in those days, answered 
 the opinons of Bruis, in a letter which he addressed 
 to the several Diocesans, who held ecclesiastical su- 
 premacy in the District of Provence. But before the 
 letter in question was published, the author of the new 
 opinion met with more formidable opponents. His 
 doctrines being at first very popular, gained him ma- 
 ny followers. Li the district already mentioned the 
 discipline of the Church was despised, the priests beat 
 and maltreated, and all religious ceremonies abolish- 
 ed. These disorders excited the attention of the Bi- 
 sliops of that country, who, with the assistance of the 
 princes, drove away the supporters of the new doc- 
 trines, more especially their author. From thence 
 lie went to Languedoc, where he })ublished his errors. 
 Ill Toulouse and other cities he attracted many follow- 
 ers, and was the occasion of several infractions of the 
 peace. At last he was seized, and burnt alive at St. 
 Giles, in Languedoc. This^ happened about the year 
 of our era 1110, and some thne before the Abbot of 
 Clugny published his letter against the Pctrobritssian 
 errors. 
 
THE PETRO-BnrSSIAjr CONTROVERSY. 21 
 
 Experience liowever has proved, that religious no- 
 velties cannot be extinguislied by the execution of 
 those wlio introduce thoni. And so it happened in 
 tlie present instance. Henr}^, who had been a monk, 
 and a disciple of De Bruis, continued to preach and 
 publish the peculiar doctrines of his predecessor. Not 
 content with the new inventions already made, he ad- 
 ded otiicr errors to tiiem. I cannot discover wliethcr 
 he shared the same fate with Peter de Brius. But it 
 is stated that Cardinal Jllbenck, who was also Bishop 
 of Ostia, and Legate from the Court of Rome, brought 
 the learned St. Bernard to France in order to confute 
 the doctrines and tenets, which the new teachers dis- 
 seminated. IleniT found refuge in the territory of the 
 Earl of St. Giles, who had perhaps been induced to 
 protect him, from something akin to the motives men- 
 tioned in the beginning of this section. Bernard wrote 
 a long letter to the said Earl, in which he not only re- 
 futes the doctrines of Henry on the subject of infant 
 Baptism, but gives the following character of him : 
 
 " The man, says St. Bernard, is a Renegado, who 
 leaving off his habit of religion, — for he was a monk — 
 returned like a dog to his vomit, to the filthiness of the 
 flesh and the world: and being ashamed to stay where 
 he was kno^\-n he became a vagabond ; and being in 
 beggary he made the Gospel maintain him — for he is a 
 scholar — and setting to sale the word of God he preach- 
 ed for bread. What he got of the silly people, or of 
 the good women, he spent in gaming, at dice, or some 
 worse way." ******* Enquire if you please, 
 noble Sir, how he left the city of Lausanne, what sort 
 of departure he made out of Maine, and also from 
 Poitou, and from Bourdeaux ^ to none of wliich places 
 
22 TREATISE ON BAPTISM. 
 
 lie dares return, having left such ill repute behind 
 him." TfDll, vol. u. page 253. 
 
 This is not the place to notice tlie arguments ofthis 
 eminent writer against the Petrobrussians. Suffice it 
 to say, that they by no means produced the anticipa- 
 ted effect. For Arnold, a native of Brescia, who came 
 from Italy to France, taught almost the same doc- 
 trines concerning Baptism, an,d 'propagated the other 
 opinions peculiar to the new rehgionists. Among 
 other bold actions, he attacked the Clergy in general, 
 on the subject of temporal possessions, and maintained 
 that Ecclesiastics ought to have no property what- 
 ever. Subsequently he went to Rome, where he had 
 gained many followers : but he -svas driven from that 
 city, was taken, and like the founder ofthis sect, was 
 burnt alive about the year 1150. 
 
 France was not the only place in which it was at- 
 tempted to propagate anti-pedobaptist principles in 
 those days. Thirty of the followers of Peter De Bruis 
 came over to England in the year IIGO, and endeavor- 
 ed to sow their errors in that country. Here , they ob- 
 tained the name of Publicans or Popelicans, and soon 
 met with a check from the then reigning monarch, 
 Henry II. His ecclesiastical courts pronounced them 
 to be dangerous heretics ; and they were, in conse- 
 quence of this sentence, burnt in the forehead, and 
 whipped publicly by the hands of the common execu- 
 tioner. — Du Pin, III. vol. 141, Salmo7i''s Chronology of 
 Eng. Hist. 15. This severe treatment not only pre- 
 vented them from making converts, but put an end to 
 their teaching. 
 
 Very little is known rcs])octing the Petrobrussian 
 Baptists after this i)criod. Their tenets were formally 
 
THE GERMAN CONTROVERSY. 23 
 
 comloiiined in various Councils of England, France, 
 and Italy. From Lann^uedoc and Thoulouse they were 
 expelled by the stron<r arm of the Law, and it is said 
 they retired to Alhy, from which place they afterwards 
 took the name of Alhiir<^iises. 
 
 From the few authentic materials that have descend- 
 to''us, respecting the times in which the above named 
 0])inions were propagated, we can gather but a very 
 unsatisfactory account of the controversy which it oc- 
 casioned. There is no full account — at least I have 
 met with none — which developes the opinions and 
 arguments adduced on either side, and which may 
 enable us to judge of the manner in which the dispu- 
 tation was carried on. This is a matter of regret. But 
 we must attribute it to the spirit of the times inwhicli 
 those events occurred. Men were then more accus- 
 tomed to handle the sword than to use the pen j and 
 ecclesiastics were not exceptions to this general cha- 
 racter. Hence we find that new errors were met — not 
 by argument, and plain and fiiir discussion of the truth 
 — but by persecution and death. The men whom the 
 ecclesiastics of the day were too ignorant to answer by 
 argument, they were anxious to punish and extirpate 
 from the land, by every kmd and mode of oppression. 
 
 SECTIOiN 4. 
 
 THE GERMAN CONTROVERSY. 
 
 The reformation of religion from the errors and su- 
 perstitions of popery was the source of many novel 
 opinions, and tenets of rather a doubtful tendency. The 
 religious energy of the north of Europe, so long con- 
 
24 TREATISE ON BAPTISM. 
 
 fined and paralyzed by the usurpations of Roman su- 
 premacy, now broke forth with redoubled strength, 
 and in many instances led men, through an idea that 
 they were promoting the cause of religion, beyond the 
 bounds of common discretion. Not satisfied with puri- 
 fying what had been defiled, and rejecting what had 
 been human inventions in the doctrines and worship 
 of the Church of Rome, they were carried to the oppo- 
 site extreme ; and rejected every thing like order and 
 regularity in matters of ecclesiastical government, un- 
 der an impression, that the more they despised human 
 restraints, the nearer they approached to the model of 
 the primitive discipline and worship. 
 
 It was m such a state of the public mind that the 
 subject of Baptism became again a matter of contro- 
 versy, and afforded cause for consequences and effects, 
 which had not characterized the management of any 
 former disputation. Menno Simon, a native Friesland, 
 having been a Romish Priest, and as he himself con- 
 fesses, a notorious profligate, resigned his office and 
 rank in the Church of Rome, and publicly embraced 
 the communion of the Anabaptists in the year 1536. 
 From that time his conduct seems to have been cor- 
 rect and exemplaiy, and soon after, being solicited by 
 many of his brethren to assume the rank and functions 
 of a teacher among them, he laboured both in Holland 
 and Germany with such zeal and success, till his death 
 in 1561, that he has been styled on the Continent, the 
 Parent and Apostle of the Baptists. And a better {)roof 
 of the veneration and esteem in which he was held by 
 his followers, cannot be produced, than the fact that 
 they, in honour of his name, designated themselves by 
 the appellation of Mcmionitcs. 
 
THE <5ERMAX CONTROVERSY. 23 
 
 Of the Mcnnonites Dr. Mosliciin 5333 " tliey are not 
 ^itirely mistaken when they hoast their descent from 
 tJie Waldenses, Petrobrussians, and other ancient sects. 
 On the contrary these ai'e described as havinj^ main- 
 lamed, in common with the Mennonites, a doctrine 
 which he considers as the true source of all the pecu- 
 liarities of their descendants. And it is most certain, 
 he adds, that the greatest part of these peculiarities 
 were approved of by many of those who, before the 
 dawn of the reformation, entertained thedoctrme just 
 Eeferred to. This doctrine, as a sincere belief in its 
 truth, and an energetic zeal m acting upon it under all 
 possible circumstances, exercised a considerable in- 
 fluence over the future destinies of the German Bap- 
 tists, I will here set down. It was — "that the kingdom 
 of Chi'ist, or the visible Church he had established on 
 earth, was an assembly of true and real saints, and 
 ought therefore to be inaccessible to the wicked and 
 unrighteous ; and also to be exempt from all those in- 
 stitutions which human prudence suggests to oppose 
 the progress of iniquity, or to correct and reform 
 transgressors." 
 
 The consequences of admitting this novel tenet into 
 their practical system of church discipline, are fully 
 exemplified m the excesses and enormities, which his- 
 tory attributes to the Anabaptists of Munster, a city of 
 Westphalia. These enthusiasts, under an impression 
 that they were doing God sei'vice, and were contribut- 
 ing then- aid towards the accomplishment of the legi- 
 timate ends of Christianity, resolved upon a course of 
 active opposition, which had for its object the over- 
 throw of all divine and human institutions, and the 
 exemption of theii* own order Com the power of the 
 
 £ 
 
26 
 
 TREATISE ON BAPTIS^f. 
 
 civil magistrate. Two of their inimher, John Matthias 
 a baker of Haarlem, and John Boccold or Beiikels a 
 jom-neyman tailor of Leyden, emboldened by the 
 countenance wliich their opinions had received, made 
 several attempts without success to become masters of 
 the town, with a view to get their tenets established by 
 public authority. At last having secretly called in their 
 associates from the neighbouring country, they sudden- 
 ly took possession of the senate-house and arsenal in 
 the night time ; and running through the streets with 
 di*awn swords, and horrible bowlings, cried out alter- 
 nately — " Repent and be baptized," and " Depart ye 
 ungodly." The more wealthy and respectable of the 
 inhabitants left tlie town, and fled in confusion to dis- 
 tant parts of the country ; leaving their houses and all 
 their immoveable property to be seized, and appro- 
 priated by these w arlike fanatics. 
 
 Having thus obtained complete possession of Mun- 
 ster, the first care of their leaders was directed to the 
 formation of a new constitution, and of a permanent 
 Government, to direct the future energies of their com- 
 munity. They abolished all former customs and prin- 
 ciples of policy, and adoi)ted in their stead, such as 
 they imagined would be more compatible with their 
 anticipated happiness, and their regenerated nature. 
 Among other things, acting upon the general princi- 
 ple already noticed, as being descended to them from 
 former Baptists, they ordained that all distinctions oc- 
 casioned by birth, orrank, or wealtli, being contrary to 
 the s])irit of the Gospel, which considers all men as 
 equal, shouhl be entirely abolished ; — tliat all Chris- 
 tians throwing their possessions into one conmion 
 stock, should live together in that state of equality 
 
THE GERMAN CONTROVERSY. 27 
 
 which becoines nicinbcrs of tlie same family ; — that 
 as neither the laws of nature nor the precepts of the 
 New Testament, hail imposed any restraints uj)on men, 
 with regard to the nund)er of wives which they nji^ht 
 marry, they should use that liberty wJiich (jlod him- 
 self had granted to the Patriarchs. 
 
 Boccold, ]>artly by intriirue, and partly by persua- 
 sion, got liimself elected King of this newly formed 
 priucii)ality. The impetuosity of his character, and 
 the boldness of his j)lans, comported admirably with 
 the duties which this dignified station imposed upon 
 him. And he lost no time in carrying into pr.ictice 
 the abstract principles on which the policy of his Go- 
 vernment Avas constructed, by taking an active part 
 in raising ramparts to defend the town, and engaging 
 heartily and for example's sake in every description of 
 manual labour. He, moreover, availed himself of the 
 privileges wliich were mutually acknowledged to be- 
 long by divine authority to the select community, in 
 respect of a plurality of wivc>', to such a degree, that at 
 last their number amounted to fourteen. 
 
 After the example of their King the multitude gave 
 themselves up to the most licentious and uncontrolled 
 gratification of their desires. Polygamy had been es- 
 tablished by law and its inseparable concomitant, 
 divorce, was soon introduced us a natural consequence, 
 which in its turn became a new source of corruption. 
 Every excess was committed of which the passions of 
 men are capable, when unrestrained, neither by the 
 authority of laws nor the sense of decency ; and by a 
 monstrous and almost incredible conjunction, volup- 
 tuousness was grafted on religion, and dissolute riot 
 accompanied the austerities of fanatical devotion. 
 
28 TREATISE ON EAPTISIW. 
 
 The excesses which were tlius perpetrated in the 
 face of open day, and with the sanction of religious 
 privileges, drew the attention of the Princes of the 
 German Empire. Resolved upon repressing princi- 
 ples, which if once admitted into the code of civil Go- 
 vernment, would overthrow the ancient land marks of 
 society, these Chiefs collected a number of forces, and 
 entrusted the command of them to a leader of skill 
 and distinction, who lost no time in commencing hos- 
 tities against the devoted city. He found the fortifi- 
 cations so strong and the ramparts so well guarded, 
 that he dared not venture an assault. He, therefore, 
 converted the seige into a blockade : and after remain- 
 ing in i)resence of the besieged, for nearly two months, 
 and when the Garrison had been reduced by famine to 
 the utmost distress, he took the town by stratagem 
 through means of information given by a deserter. 
 The Anabaptists though surprised defended them- 
 selves with valour : but being overpowered by num- 
 bers most of them were slain, and the rest taken pri- 
 soners. Their leaders were seized, aiid after under- 
 going various kinds of suffering and degradation pe- 
 culiar to the age iii which they lived, they were at 
 last consigned to a cruel and ignominious death. Thi* 
 happened in the month of June 1535, three hundred 
 years ago. 
 
 It is but just to remark that no attempt was ever 
 afterwards made by any of the Anabaptist writers, 
 either to justify, or even to palliate the wickedness of 
 these practices. Being the occasion of much reproach 
 aiid scandal to their tenets, and doctrine^ in general, 
 they are looked upon with concern and sorrow, and 
 the i)rinciples from which they spring are wholly dis- 
 
THE GERMAN CONTROVERSY. 20 
 
 claimed by all of tlie Baptist persiinsion at tljc present 
 day. The ovortlirow of Miinster, seems to have put an 
 end forever to tlie exercise of an aiithoritj'^wIiicliAvas 
 wrong in its theory, and dangerous as well as sinful 
 in its practice. The Baptists of the low countries and 
 other parts of Germany, were so far from adopting 
 the principles and tenets of those of Munster, that 
 from a wish to avoid every sort of collision with tem- 
 poral authorities, they went to the opposite extreme, 
 and held it unlawful to wage war, or to accej)! of ci- 
 vil offices. Such is the general character which dis- 
 tinguishes the tenets and morality of the German An- 
 abaptists of the present day. 
 
 The most eminent writer who opposed the spread 
 of Anabaptist principles, was the celebrated Luther. 
 Perceiving, with that profound sagacit}^ which was 
 natural to him, that doctrines of such fanatical ten- 
 dency Avould through time prove Avholly subversive 
 of that ecclesiastical polity, which good men of all 
 ages have considered most advantageous to the well 
 being of the church, he not only wrote against them, 
 but made use of his personal influence with the 
 rulers of the land to check, and if possible, to extirpate 
 them. His works are not within my reach ; but if 
 my memory does not much deceive me, he answers, 
 with force and clearness, many of the arguments 
 against infant Baptism, which are reproduced by 
 Baptist writers of modern times, as if no answer had 
 ever appeared to them. The celebrated reformers 
 Melancthon, Calvin, Zuinglius, Bullinger, Regius, 
 and others, took part in the same controversy ; and on 
 several occasions refuted the Anabaptist arguments in 
 public conferences and disputations. Spanheim de on- 
 ffine Anabaptistarum. 
 
30 TREATISE OV BAPTIS>r, 
 
 From a general view of the conduct of the Munster 
 Anabaptists, and of the circumstances in which they 
 were placed, two very important conclusions appear 
 extremely evident. 
 
 The first is nothing more than wliat has been re- 
 peatedly proved in every instance, where an attempt 
 had been made to supersede the necessity of human 
 legislation, by a practical application of the laws and 
 precepts, and examples, of the New Testament writers. 
 The laws which Christ and his followers promulged 
 in the world were not evidently intended to direct in 
 every particular the political movements, and practi- 
 cal measures of any community. They refer to the 
 discijjline and morality of that kingdom, which is 
 indeed to be begun on earth, but which in its nature 
 and character is altogether heavenly. All that reason, 
 disciplined by experience, can therefore expect, is 
 merely that human legislation be not, in its spirit and 
 tendency, opposed to those general precepts, which our 
 holy religion inculcates. They are the foundation ; 
 human laws the superstucture.. And neither the for- 
 mer nor the latter ai*e more requisite, for constituting 
 the parts of a substantial building, than the combined 
 authority of divine and human legislation, seem to be 
 for regulating the morals, and fostering the active en- 
 ergies of every Avell governed community. It is a 
 dream of the imagination, which could enter the mind 
 only of an enthusiast, to think that the kingdoms of the 
 world might become the kingdoms of God and his 
 Christ, by bringing human force and violence to bear 
 on the mere practical operation of the Gospel i)recepts. 
 Every attemi>t to api)ly these means to the bringing 
 about of the proposed end, has invariably proved abor- 
 
THE GERMAN CONTROVERSY. 31 
 
 tive. And the reason is evident. So long as human 
 nature is imperfect, and tainted with many evils and 
 infirmities — so long as human passions are permitted 
 to exercise their baneful influence in the different 
 parts of the social machine, it is the dictate of both re 
 ligion and wisdom to improve the former and reprc)es 
 the latter by human means and sources. It is only in 
 the absence of sin and imperfection, — in the absence 
 of every desire and wish which may proceed from bodi- 
 ly weakness or infirmity, that a piu-ely spiritual com- 
 munity can be formed, and permanently established. 
 Then, and not till then, may we expect to witness the 
 existence of such a state of society as the Munster Re- 
 formers appear to have had in contemplation. 
 
 The second inference is — that when men's minds 
 are once excited and impelled beyond the restraints 
 which religion, and a devout reverence for its various 
 obligations, naturally impose on every w^ell tutored 
 disposition, it is impossible to predict either their ulti- 
 mate measures, or the character of the various move- 
 ments by which those measures are brought about. 
 Christian charity compels us to suppose that Boccold 
 and Matthias, together Avith their associates, acted in 
 the fii'st instance under an impression that they were 
 doing God service, and at the same time promoting 
 their own happiness. None of them evidently foresaw 
 the calamitous results to which their tenets and their 
 public conduct evidently tended. The intention which 
 may have actuated them was perhaps disinterested, and 
 might possibly have had for its object the general good 
 of mankind : but it seems to have been conceived 
 through entluisiasm, and carried into practice through 
 a degree of blindness, ignorance, and fanaticism, that 
 
32 TREATISE 0.^ BAPTIS3I. 
 
 affords to the attentive reader an additional reason foT 
 deploring and lamenting the weakness and constitu- 
 tional frailty of our common nature. By taking pos- 
 session of the citj'^, and assuming to themselves the 
 reins of Government, they entered on a career which 
 they could neither control nor du'ect, and whose termi- 
 nation appeared to them a matter of i)erfect indiffer- 
 ence. Once seated on the car of state, they found its 
 motions regulated and imj)elled by sources of power 
 to which they had hitherto been strangers, and which 
 their limited knowledge and experience prevented 
 them from fully comprehending. The unseemly ob- 
 ject glided on, marking its track in the blood of oppo- 
 nents, and seemingly without controul. Its motion 
 became accelerated, and its management still more 
 precarious. At length, in excess of madness, it drove 
 at full fury, regardless of every obstacle, crushing under 
 its weight both friends and foes, until through timely 
 interference its progress was suddenly arrested. Its 
 incongruous parts were shattered and separated by 
 the strong concussion : it was overturned, and buried 
 under it the wild and fanatical hands that lii'st set it in 
 motion. 
 
 Here those whose religious reveries are guided by 
 the impulse of fanaticism, or are imbued with a lauda- 
 ble desire of improving the condition of the human 
 race, may read a lesson of useful instruction and per- 
 manent reflection. The Utopia, which in their mind's 
 eye they perceive in the distance before them ; and to 
 which, with characteristic generosity, they would in- 
 vite all that desire human happiness, andsj)iritual com- 
 fort,may, notwithstanding their inward conviction to the 
 contrary, prove to be only a barren waste, or a dreai7 
 
THE CONTROVERSY IN ENGLAND. 33 
 
 wilderness. Their fond imaginations may Iiavc been 
 excited to the liiirlicst })itcli 1)V contemplating the en- 
 joyment and the pleasure, which Avould result from 
 tlie possession of a place which, at a distance, is thus 
 inviting. And they may have reasoned themselves and 
 others into a belief, that the felicity of living in such a 
 place would be inferior only to the bliss of the faithful 
 in Heaven. But not unfrequently, as in the case which 
 we have just contcm])lated,they have been deceived — 
 miserably, woefully deceived. They have aj)proached 
 the confines of the promised land, in full expectation 
 of seeing it covered with fruit, herbs and flowers, of 
 the most delightful kind : but to their sorrow and dis- 
 appointment they have discovered too late that it was 
 a desert, barren in the highest degree, and that its only 
 produce was bitterness and misery. 
 
 SECTION 5. 
 
 THE CONTROVERSY IN ENGLAND. 
 
 The doctrines and errors of the German Annabap- 
 tists do not seem to have gained any permanent foot- 
 ing in England until towards the close of the Reign 
 of Charles I. Several attempts had indeed been made 
 to make converts to these peculiar tenets at an earlier 
 period : but as the fires of religious persecution were 
 yet unextinguished, an abrupt and sudden check was 
 laid on such proceedings by the summary punishment 
 of their promoters and abettors. So far back as the 
 Reign of Henry H. a few of the Petrobrussjan zea- 
 
34 TREATISE ON BAPTISM. 
 
 lots found their way to Britain, and endeavoured with 
 all the enthusiasm of religious partizanship to propa- 
 gate the tenets of their founder. Their progress how- 
 ever was speedily arrested, as already noticed — page 
 22, by the barbarous measures peculiar to those times, 
 and their errors Avholly extirpated from the land. 
 
 The next appearance of converts to these opinions 
 happened in the Reign of Henry VIII. That monarch 
 seems to have been extremely jealous of any novelty 
 which might be broached either in the dogmas of 
 Theology or the principles of government, imagining 
 no doubt that both were intimatel}^ connected with the 
 stability of his throne, and that the least change in the 
 practical application of either might ultimately tend 
 to endanger his personal security. From this source 
 arose that watchful attention with which, during the 
 whole of. his reign, the religious opinions of the nation 
 were not only regarded, but directed and controlled. 
 In May 1535 it was discovered that a number of peo- 
 ple, whose religious tenets led them, among other er- 
 rors, to deny the etlicacy of Lifaiit Baptism, had form- 
 ed a congregation, and were assembling together in a 
 certain part of the Metropolis for the purposes of pub- 
 lic worship. Of these, nineteen Dutchmen, and six 
 women, were examined at St. Paul's cross, in presence 
 of a vast concourse of the inhabitants. Eleven re- 
 canted, but the remaining fourteen, j)ersisting with great 
 obstinacy in what was considered tlieir "dangerous 
 and damnable heresy," were burnt at the stake. And 
 thus, by means of a jnoceeding which the modern 
 Christian regards with leelings of abhorrence and dis- 
 gust, as altogether incompatible ^^ith the .spirit and 
 tendency of that pure religion which he professesj a 
 
THE CONTROVERSY I.V E.VGLAXD. 35 
 
 check was a second time opposed to the propagation 
 of Annabaptist principles in England.* 
 
 ♦Collier's Eccl. flist. vol. 11.100, Stow's Annal. 57]. 
 Strype in his Ecclesiastical McMiiorials tolls an anecdote or 
 two, illustrative of the tendency and efiect of Anabaptistical 
 principles during the period refrrred to in the text : 
 
 " Among other dangerous errors vented no\v-a-days by tho 
 Anabaptists, before s[)oken of, and believed by many honest 
 meaning people, they held that alter an a])o.sta(y li-oni tho 
 truth, there was no sfdvation : and that this was the sin against 
 the Holy Ghost. Tliis put one about these times into des- 
 pair : for he had fallen from the truth known, and after fell 
 to mocking and scorning it. At length upon some melan- 
 cholic thoughts, he fell into tin; hideous condition ofdespera- 
 tion, reckoning verily that he had sinned the sin against the 
 Holy Ghost. He repaired unto Latimer the great Divine and 
 casuist at this time, and told him, that " he should be damned, 
 and that it was not possible lor him to be saved, for that he 
 had sinned the sin against the Holy Ghost." Latimer did 
 think, that falling away from the truth, was indeed the sin 
 meant, of which the Scripture said — it should never Oe for- 
 given. But he told the man " that it was a vehement man- 
 ner of speaking in the Sciipture, but was nc)t spoken univer- 
 sally, as though God did never forgive it, but it was commonly 
 called unforgivable, because God seldom forgiveth it. Yet 
 that there was no sin so great but that God may forgive it, 
 and doth forgive it, to the repentant heart." And when no 
 argument he could use had any force upon the man — this best 
 quieted him, and took some place witli iiim. But the said 
 good Father made this observation hereupon, — How seldom 
 the sin is forgiven, in that he knew no more, but that one 
 man that fell from the truth, and after repented, and came 
 to grace again, though he had, as he said, known many that 
 knew more than he, and sonje whom he honoured, that after 
 they had fallen from the truth, never, this man excepted, re- 
 turned to grace and the truth again. 
 
 " The Anabaptists of these daj-s, were generally infected 
 also with Pelagianism and other heresies; they were also 
 very confident and disputatious. One of this sort was now 
 crept into the court, namely Robert Cooke. He was a per- 
 son ofa very fair courteous depcjrtnient, of some learning, 
 and particularly well skilled in music. When Parkhurst — 
 he that was afterwards Bishop ofNorwich — was preacher to 
 Queen Catharine Parr at the court, he was keeper of the 
 
'^ TREATISE ON BAPTISM. 
 
 Li the reign of Queen Elizabeth, 40 years after the 
 period above referred to, another Conventicle of Dutch 
 Annabaptists was discovered at a house in Aldgate, 
 without the bars of the city. The laws for punishing 
 subjects for the sake of their religious opinions, being 
 still permitted to remain as a blemish on the British 
 Constitution ; and being in every instance strictly en- 
 forced by the vigorous government of Elizabeth, twen- 
 ty seven of these people were legally seized and com- 
 mitted for trial. By the arguments and earnest exhor- 
 tations of several pious ministers of tlie day, four of 
 them were led to acknoAvledgc their error, and to read 
 then* recantation* publicly at St. Paul's Cross. At- 
 
 wine-cellar. Here he became acquainted with tlie said Park- 
 hurst, and also with Coverdale and Di. Turner, and other 
 learned men, in their attendance at court. This man, be- 
 sides that he was against the baptism of Infants, denied ori- 
 ginal sin, and concerning tlie Lord's Supper he dispersed di- 
 vers odd things. The said JJr. Turner wrote a booii against 
 him, in wliich he confuted his opinion of original sin. He 
 often created trouble to Parkhurst and Coverdale about these 
 controversies, so that they were tired with him ; for he was 
 a very wordy man. When Jewel and other learned men, 
 his friends, came sometimes to court to visit Parkiiurst, Cooke 
 would presently begin a dispute with them, and would ne- 
 ver make an end. This man seems to have been among the 
 exiles under Queen Mary and became then known to the 
 learned Rudolph Gualter at Ziiric. Who afterwards, in his 
 correspondence with the said Paikhurst, then Bishop of j\or- 
 wich, inquired after him ; which was in the year J.J7:^ Ho 
 was then alive, and still in the court, being one of the Gen- 
 tleman of the Queen's chapel. And for his opinions, which 
 lie still retained, had some time before been like to have been 
 discharged of his place. But he made a recantation ; and so 
 continued still in his room at the chapel." 
 
 kStrype's Memorials, Vol. H. p. 110 — 11^2. fol : edit : pp. 
 70. 71. 
 
 *The following is the form of the recantation in question : 
 — " Whereas I,N. N. being seduced by the spirit of error, 
 aod by false Teachers, his A>Iinisiers, have fallea iulo many 
 
Tlin CONTROVERSY I-V ENGLAND. 137 
 
 tempts of the same cliaiitablc nature were repeatedly 
 made in the case of the others ; but apparently with- 
 out much success. The restoration of only one female 
 to the bosom of the Church, was the solitary result of 
 all the pains and arguments which the Churcli Minis- 
 ters brought to bear upon the subject. The rest were 
 all banished except two, who proving more insolent 
 and retractory than their companions, forfeited their 
 lives according to Law, notwithstanding the exertions 
 of Fox, the jNIartyrologist, to induce the Sovereign to 
 comnmte their sentence to perpetual banishment.* 
 
 But although these measures operated as a tempor- 
 ary check upon the zeal and enthusiasm of l^ie Ana- 
 baptist Teachers, yet they were far from rooting out 
 of the nation their favourite opinions and doctrines. — 
 During the theological discussions which were occa- 
 sionally conducted, it must be confessed, with more 
 
 damnable and detestable heresies, viz : — 1, That Christ took 
 not flesh of the substance ofiiie blessed Virgin Mary. 2, 
 That Infants born of faithful parents ought to be rebaptised. 
 3. That no christian man ouglit to be a Magistrate cr bear 
 the sword or otiice of authority. 4. And that it is not lawful 
 fora christian num to take an oath. Now, by the grace of 
 God and througli conference with good and learned Minis- 
 ters of Christ his church, 1 do understand and acknowledge 
 the same to be most damnable and detestable heresies, and 
 do ask God here before his Churcli mercy for my said for- 
 mer errors, and do forsake them, recant, and renounce them, 
 and abjure them from the very bottom of my heart. And 
 further I confess that the wliole doctrine and religion estab- 
 lished in this realm of England, as also that which is re- 
 ceived and practised in the Dutch Church here in this city, 
 is sound, true, and according to the word of God : where- 
 unto in all things, Isubmit myself, and will most gladly 
 be a member of the said Dutch Church; from hencefortli 
 hereby abandoning and forsaking all and every Anabaptisli- 
 cal error." — Slows Annal. 
 
 'Fuller's Church Hist. Book 0, Collier's Do. vol. 11. 54^. 
 
 F 
 
38 TREATISE OX BAPTISM. 
 
 royal pageantry than wisdom, before the pedantic 
 James I., the Anabaptist tenets did not seem to be 
 lost sight of. On the contrary, they were thought wor- 
 thy of a grave and serious discussion by many of those 
 disinterested Divines, to whose learning and diligence 
 we owe our present English translation of the Holy 
 Scriptures. And to this difference of sentiment or in- 
 decision on a matter of such vital importance as the Sa- 
 crament of Baptism, may be attributed, without any im- 
 putation of going beyond the bounds of probability, 
 that uncertain and equivocal rendering of the Greek 
 verb BaTCTiLW, which is so notorious to every critical 
 reader ot the New Testament. But this in passing. — 
 In the general clamour that was raised in the Keign 
 of Charles I. against the altar and the throne, and 
 whose declared object had been the subversion of both, 
 the Anabaptists joined with much zeal; expecting 
 that the period, w hen their peculiar doctrines should 
 be triumphant in the nation, was at hand, and rejoicing 
 at the prospect of their approachmg liberty. We do 
 not indeed read of any great political leader, whose 
 avowed religious opinions were those of Antipoedo- 
 baptism, in the number of those who composed the 
 long Parliament, and brought their Sovereign to the 
 scaffold : but from what afterwards occurred, it may 
 be readily inferred that their influence must have con- 
 tributed in some measure to shape and direct the 
 events of those troublous times. 
 
 Their numbers, in comparison with the presb^lerians 
 and independents, were inconsiderable ; and finding 
 themselves thwarted in several of their iiivourite mea- 
 sures under the Government of Cromwell, they did 
 not hesitate to form a political faction, and to join the 
 
THE CONTROVERSY IN ENGLAND. S9 
 
 royalists in a petition for the recall of Charles II. The 
 document in wjiicli their ^vishes were embodied is 
 preserved by Mr. Wall, in his history of Infant IJaptisni, 
 and by Collier in his Church history, and is no doubt 
 a true exemplification of the doctrines and principles 
 which at that period characterized the Antipocdobap- 
 tist body. This ha})pened whilst the English Mo- 
 arch was sojourning in exile in Flanders. Their pe- 
 tition was Ibrwarilcd to him : but in so unfavourable a 
 light did its contents appear to him, that he did not 
 deem it necessary to make any repl)'. The fact is 
 they were urged to this measure, by contingencies 
 which it had been impossible for them to foresee, and 
 apparently adopted it rather as a harmless expedient, 
 than as a certain means of bettering their condition. 
 For the inflexible tenacity with which they adhered to 
 heir peculiar notions, and the prominency they gave 
 to their republican principles, preclude at once the 
 supposition that their wishes were sincere, or their 
 loyalty unfeigned. Their political views, and mea- 
 sures, subsequently to the restoration, fully justify this 
 opinion. Their influence was invariably found to be 
 opposed to the wishes of government, and on several 
 occasions was carried so far as to be personally offen- 
 sive to the King. On the junction of the dissenting 
 body, of whom the Annabaptists are represented to 
 have been the most forward and clamourous, with the 
 papists, for the overthrow of the Church and Monarchy, 
 towards the latter end of Charles' reign, an order in 
 Council was issued — Dec. 4th, 1681 — "/or putting the 
 laws in execution against seditious and unlaicful meetings, 
 and conventicles of ^Anabaptists and others.'''' 
 
40 TREATISE ON BAPTISM. 
 
 Li tliis reign, however, an iniportfint modification of 
 the old Gennan Anabaptist tenets took place. One 
 of the IVmdaniental poHtical principles of the original 
 founders of this denomination, be it remembered, was 
 a determination to withhold their allegiance from the 
 civil magistrate, on the ground that obedience to the 
 will of a mortal like themselves, Avas contrary to the 
 declarations of Scripture, and therefore illegal. We 
 have seen too that the recantation prescribed to the 
 Baptists of Queen Elizabeth's time, contained an ex- 
 press clause relative to their acknowledged opinions 
 in this particular. And to this defiance of temporal 
 authority, may no doubt be traced the various annoy- 
 ances and interruptions to which their peace, as a re- 
 ligious body, was at different times exposed, both 
 before and after the Commonwealth of Cromwell. — 
 But towards the end of Charles 11. reign they seem to 
 have greatly relaxed their rigidity of principle with 
 regard to temporal matters ; evidently ])erceiving the 
 impossibility of living in peace and freedom, under a 
 monarch and a constitution with whose principles 
 their own abstract tenets were practically at direct 
 variance. So far did this wise resolution contribute 
 to their happiness and liberty of conscience, that in 
 the second year of king James 11. reign a royal pro- 
 clamation, generally authorizing the suspension of all 
 penal laws and tests in matters of religion, included 
 them in one of its clauses. 
 
 Henceforth tlie Baptismal controversy assumed a 
 literary character. The controverted i)oints, which 
 formerly constituted the chief matter of a conventicle 
 harangue, or the burden of a private discourse, now 
 became subjects of public disputation. The dread 
 
THE CONTROVERSY IN ENGLAND. 41 
 
 of exposure and imprisonment being removed, the sup- 
 porters of Anabaptist principles hastened to enter 
 the arena of literary strife, and to expound and sup- 
 port their priiicii)lcs to the satisfaction of the learned 
 world. Coni!)atants Averc not ^vanting on the opposite 
 side of the question. And hence ensued a course of 
 enquiiy and investigation, which not only threw a 
 flood of light on the institution, and orthodox adminis- 
 tration of the Sacrament of Baptism, but also tended 
 to lead men to the truth, and to confirm and illustrate 
 the doctrines and practice of the Church of England. 
 
 Towards the latter end of the seventeenth century 
 the celebrated John Buuyan published a number of 
 works illustrative of the principles and tenets of the 
 Antipaedobaptists, and sheAving their conformity in 
 every respect with the precepts and examples of the 
 first founders of Christianity. He was a striking and 
 highly imaginative wTiter, whose productions seem 
 to have had a powerful effect on the public mind. — 
 During the course of his ministry he published sixty 
 tracts, " which equalled the number of years he lived." 
 — See his life. 
 
 In the beginning of the last centuiyMr. Dorrington, 
 Rector of Wittresham in Kent, published his " Vin- 
 dication of the Chnstian Church in the baptizing of 
 Infants, drawn from the Holy Scriptures^ This is an 
 able work, and appears to have been written, not so 
 much with a view to decide controverted points, as to 
 afford to the members of the Church a true and scrip- 
 tural explanation of her practice in that particular. — 
 It is dictated in an humble, charitable, and christian 
 spirit, and merits the perusal of all candid enquirers 
 after truth. 
 
42 TREATISE ON BAPTISM. 
 
 On the same side followed Mr. Wall, Vicar of Shore- 
 ham in Kent, who published his History of Infant 
 Baptism about the year 1702 or 3. This work is the 
 most complete that has been written on the subject, 
 either before or since the period of its publication ; 
 and in every page gives the most evident proofs of the 
 learning, tho industry, and the impartiality of the Au- 
 thor. And so highl}^ did it stand in the esteem of his 
 bretlu-en in the ministry, that in convocation assem- 
 bled they publicly voted him thanks in name of the 
 Church, of which he still shines so bright an or- 
 nament. 
 
 He was answered by Dr. Gale in ^^ several htUrs io 
 a friend,''^ a book which was published in London in 
 1711. This work displays much erudition, and a criti- 
 cal acumen far above mediocrity. The Doctor brought 
 great learning and ingenuity to bear upon the subject : 
 and the admirers of shining parts, will ever find cause 
 of regret in the circumstance of his having misapplied 
 them to the support of a bad cause. He attacked 
 without mercy Dr. Hammond, Dr. Whitby, Mr. Dor- 
 rington and ?>Ir. Wall ; using language that was meant 
 to prove offensive to the individuals, but evidently 
 evading to meet them fairly and fearlessly on the con- 
 troverted gromid. 
 
 To Gale's work Mr. Wall published a rejoinder, 
 which seems to have put an end to the controversy ; 
 and which indeed will appear to the impartial reader 
 as a production whose reasoning is irresistible, and 
 whose arguments are unanswerable. 
 
 About half a century posterior to the close of the 
 controversy just noticed, another of a more determined 
 and fiercer chai'actcr broke out between Dr. Edward 
 
THE CONTROVERSY IN ENGLAND. 43 
 
 Williams, a Divine of the Church of England, and Mr, 
 Abraham Booth. It woukl be too tedious to mention 
 here the numerous pami)hlets, answers, and rejoinders, 
 which passed between these sturdy controversialists. 
 I will therefore take the liljerty of referring those who 
 wish to see a candid statement of the arguments on 
 both sides of the question, to the 2nd Volume of Dr. 
 Doddridge's Lcctuits, to Dr. Rii)pon's Baptist Register, 
 or to Mr. Bulkley's " Two discourses on Catholic Com- 
 munion.''^ 
 
 One thing, however, relating to this controvers}-, de- 
 serves notice ; inasmuch as it has given a tone and 
 character to the discussions of future Baptist writers 
 and Preachers, on their favourite topic. Mr. Booth was 
 the first of that denomination, who boldly and unhe- 
 sitatingly ventured to declare, merely for the sake 
 of supporting a particular point of a speculative 
 nature, that the Old Testament had no connection 
 with the New ! — that the Jewish Church was built 
 upon a foundation different from that on which the 
 superstructure of the Chi'istian Church is reared ; 
 and that consequently the rites and ordinances of 
 the former can afford neither precedence nor argu- 
 ment in favour of any practices ill the latter. These 
 bold assumptions met with a prompt refutation 
 from Dr. Williams, and were clearly shewn to be not 
 only in direct opposition to the repeated declarations 
 of Scripture itself, but also totally fallacious in their 
 principle, and dangerous in their ajjplication. Indeed 
 the matter was thought of so serious a nature, that 
 many at that period did not hesitate to affirm that the 
 author of such wilful perversion of Sacred Writ came 
 within the application of the awful threat, held out in 
 the few last verses of the Book of Revelations. 
 
44 
 
 TREATISE ON BAPTISM. 
 
 The Baptist writers however did not appear to be of 
 this opinion. For many of them not only hailed the 
 discovery of this arn^ument as a means of releasing their 
 peculiar tenets from the imputation of contradiction, 
 and opposition to Scripture truth, but looked upon its 
 author as the foremost champion of their cause, — gift- 
 ed and specially sent for the elucidation of their funda- 
 mental doctrines. As it is my intention to refer sub- 
 sequently, and more at large, to this part of the subject, 
 let it suffice here to state that Baptist writers of modern 
 times — of the present day, — rest much of their hope of 
 success in their discussion on this separation of the Old 
 and New Testament dispensations ; altogether over- 
 lookmg its unscriptural nature, and the triumphant 
 refutation which it has more than once received. 
 
 To follow the controversy with equal minuteness to 
 the end of the IStli century, and from thence to tlie 
 present day, would far exceed the limits which I origi- 
 nally intended for this chapter. Nor does such a course 
 seem necessary. For the character of the controversy 
 can be described by a few observations ; and this, as 
 the arguments appear to be essentially the same as 
 those adduced on former occasions, Mill be amply suf- 
 ficient for my present purpose. 
 
 The great body of the Baptist Preachers, laboring 
 generally under the disadvantages of a limited and 
 scanty education, naturally turned their attention in 
 search of proofs for estabJisliing their tenets to those 
 sources which were within their reach. The general 
 absence of classical attainments amongst them, and 
 their affected contempt of human learning, led them 
 to look upon the English translation of the New Tes- 
 tament as their ultimate authority in matters of criti- 
 
THE COXTROVERST IN ENGLAND. 45 
 
 cisni. Hence resulted the dcvelo])eniei)t and elucida- 
 tion of that argument on A\liich tliey look at? the main 
 pillar of their cause : namely — the example or i)rac- 
 ticc of the Ai)ostles. In every work on this side of the 
 question, Avhich I have perused, there is an evident 
 anxiety to keep out of the reader's view any fact or 
 circiunstance which might lead his mind from the con- 
 clusion meant to he established. The writers do not 
 exactly state unfair or unscrij)tural premises, but they 
 state partial ones. They lead the reader along a nai-- 
 row course, in which he has no room to look either to 
 the right or the left, and bring him in an amazingly 
 short period, to a point which they maintain to be un- 
 deniable. They want either the ability or the candour 
 to stretch open before him the broad foundation of the 
 Redeemer's fold, and allow him to exercise his own 
 judgement as to the importance of the subjects which 
 they press upon his attention. He is allowed no 
 choice. He must either embrace their tenets, or ac- 
 knowledge himself to suffer under the imputation of 
 infidelity. 
 
 It is, howTver, pleasing to observe in the writings of 
 the more recent Baptist authors, a diminution of that 
 bitterness and rancorous spirit towards all other deno- 
 minations, which are manifest in the productions of 
 their elder controversialists. This is a decided im- 
 provement ; inasmuch as it proves the existence of 
 that charity and brotherly affection, which ought to 
 influence the heart and the conduct of every sincere 
 and humble follower of Jesus. Having relinquished 
 the unconstitutional tenet of their creed, which refused 
 obedience to the civil magistrate, and which involved 
 its early supporters in so much trouble, they were al- 
 
46 TREATISE ON BAPTISM. 
 
 lowed to rank in the station, and to enjoy the privi- 
 leges, of other dissenters. Tliey received no molesta- 
 tion : tlieir principles were penuittcd to find their own 
 level : and thus it may be su])poscd they felt in their 
 liberty of conscience that charity which thinketh no 
 wrong, and found that peace of God which passeth all 
 understanding. An exemplification not only of these 
 assertions, but of every pious and christian virtue, may 
 be found in the life and writings of the gifted and elo- 
 quent Robert Hall ; whose liberality and truly chris- 
 tian sentiments and deportment endeared him to all 
 who knew him, whatever may have been their peculiar 
 creed or persuasion. 
 
 I will conclude this section by mentioning, for the 
 benefit of those who may wish to oljtain a more copious 
 detail of the several incidents, which give character of 
 the English Baptismal controversy, afewof those wri- 
 ters who have been engaged in it. 
 
 In defence of the Baptists there are Dr. Gill's An- 
 swer to Mr. Towgood's Baptism of Infants^ a reasonable 
 service ; Dr. Stcnnett's Remarks on the Chnstian Miriis- 
 ter''s reasons for administering Baptism by spi'inJding or 
 pouring of water ; Mr. Jenkin's Inconsistency of Infant 
 sprinkling ivith Christian Baptism, tvith religions useful- 
 ness, and u'ith salvation by Chnst alone ; 3Ir. Richard's 
 History of Antichrist, or Free thoughts on the corruption 
 of Christianity ; INIr. Isaiah Bert's Baptists viiulicaled ; — 
 to which may be added, Hooth^s Ptedobaptism cvamined, 
 on the principles, concessions and j'casonings, of the most 
 learned Predobaptists. 
 
 On the other side again, that is in favor of infant 
 Baptism, the reader may consult Dr. Fleming's Plea 
 for Infants, and the appendix, and his dclcnce ; Dr. 
 
THE CONTROVERSY I>' AMERICA. 47 
 
 Taylor's Covenant of Grace, and baptism, the token of it 
 ciplained upon Scripture principles ; Mr. 13rekcll's Pos,- 
 dohaptism, and Pcedobaptism defended ; Dr. Addington'a 
 Christian IMinister's reasons for baptizing infants, and 
 for administeri}}^ the ordinance by sprinkling; or pour- 
 ing of water ; Mr. Kobiiis's edition of Mathew Henry's 
 MS. Treatise vn Baptism ; Dr. Inward William's »^nti- 
 padobaptism examined ; together with an excellent little 
 work, published in 1803, entitled Infant Baptism vindi- 
 cated, or an attempt to shew that anabaptism is unneces- 
 sary, and separation from the Church of England on thai 
 account unlawful. By a clergyman of the Chmxli of 
 England. 
 
 The Baptist body has frequently been -disturbed by 
 internal divisions and differences on various minor 
 points of faith and discipline. The result has been a 
 subdivision into General Baptists, Particular Baptists, 
 and Seventh-day Baptists. But as the several contro- 
 versies which led to these unhaj)py divisions, concern- 
 ed themselves more than other denominations of^hris- 
 tians, they do not properly fall within the design of the 
 present Treatise, and are therefore omitted. 
 
 SECTION 6. 
 
 THE CONTROVERSY IN AMERICA. 
 
 The circumstances in which the inhabitants of a 
 newly settled country are necessarily placed, seem to 
 be peculiarly favorable to the growth and spread of 
 the Anabaptist tenets. The settler retires into the 
 wilderness, and endeavours by the s^veat of his 
 
48 TREATISE 0>f BAPTISM. 
 
 ])row to procure subsistence for himself and his rising 
 lainily. His principal object being the attainment of 
 a competency of worldly possessions, and a means of 
 supporting his credit amongst his fellow men ; he is 
 unavoidably prevented by the cares attendant upon 
 such pursuits, from giving that consideration to the 
 interests of religion, and the concerns of the soul, 
 which their importance imperiously claims from every 
 individual of the human family. Years roll on : and 
 as the distant settlement, for obvious reasons, is desti- 
 tute of the means of religious instruction, except what 
 the piety and care of i)arents may lead them to impart, 
 the necessity of attending to, and benelittiug by, the 
 divine ordinances, of Christianity, is overlooked, and 
 the blessed consequences deferred, it may be, for many 
 generations. Thus young men and yoimg women 
 grow up in the total neglect of all the rites and sacra- 
 ments of the Holy religion of Jesus ; a contingency 
 which, I admit, is more the result of necessity than of 
 choice. Still the consequence is the same. A mind, 
 habitually accustomed to look upon the duties of reli- 
 gion, as matters which may or may not be attended to, 
 according to inclination, convenience, or the humour 
 of the moment, will soon regard them, unless the grace 
 of God intervene, as incumbrances, which it would fain 
 omit altogether. This is the innate tendency of human 
 nature. 
 
 But should the individual thus brought up be hap- 
 pily roused to a just sense of his own condition in the 
 world, and of the value of his immortal soul, and of 
 the salvation ])urchased by Cin-ist : should he desiro 
 earnestly to flee from the wrath to come, — hunger and 
 thirst after righteousness ; and should lie express a 
 
THE CONTROVERSY IN AMERICA. 49 
 
 Wish to obtain, as a palpable aiid visible means ofcon- 
 firniiug his pious resolution, admittance into the Re- 
 deemer's fold by Baptism — this baptism must of course 
 be adult baptism. Circumstances ]n*eventcd the ad- 
 ministration of it at an cai'lier period. It is still, how- 
 ever, christian baptism, and is no doubt considered by 
 the recipient, as a happy means of establishing him 
 hi the faith, and of bringing him nigh unto God. A 
 repetition of the divine ordinance, mider similar cir- 
 cmnstances, will naturally and through custom, induce 
 the belief, that it is not only christian baptism, but the 
 only baptism allow^ed by Scripture* Hence those who 
 have entered the ark of Christ's church at an advanced 
 period of their life, have a personal interest, a personal 
 feeling, in mamtaiuing that mode of admission to be 
 perfectly scriptural ; a truth which, so far as I can 
 learn, has never been controverted. But the unchari- 
 table sentiments which all admit to be the offspring of 
 human frailty and unperfection, and it may be a con- 
 siderable share of the pride of the natural heart, have 
 impelled them a step fmther, and led them to pro- 
 nounce eveiy other mode of administering the Sacra- 
 ment in question, wrong and totally unscriptural. This 
 is also the imiate tendency of human nature. 
 
 For these reasons America, from its earliest settle- 
 ment, has become, through circumstances which were 
 unavoidable, the cradle and nourisher of Anabaptist 
 principles. Accordingly we find that even amongst 
 the pilgrim fathers there had crept in those w ho form- 
 ed and became converts to such principles ; and ever 
 since the cause has been regularly and gradually ad- 
 vancing. Whether its progi-ess is mainly owing to the 
 reasons above exemplified, or the internal excellence 
 
50 TREATISE ON BAPTlS^f. 
 
 of the system which is founded on it, I will leave the 
 candid reader to determine for himself. 
 
 To trace with minuteness the several features which 
 the controversy assumed in America, would lead me 
 into details of a more particular or local character, 
 which are certainly unnecessary tOAvards the elucida- 
 tion of my subject, and might prove tedious to those 
 who may favour these sheets with a perusal. I am not 
 aware from what I have read of their works, that the 
 American controversialists have thrown any additional 
 light upon the principal points of discussion. They 
 have ventured, however, to lay more stress upon two 
 points of the subject in debate, and have consequently 
 given them more prominence in the course of argu- 
 mentation, than is to be met with in the Avorks of Eng- 
 lish Baptists. These are the concessions — or rather 
 what they call the concessions of Poedobaptist writers, 
 with regard to the usual meaning of certain words in 
 the original Greek, and to tlie practice of the primi- 
 tive christians ; and the necessity of an absolute proof 
 of faith in the candidate, before the administration of 
 the ordinance. 
 
 Their mode of proceeding, consists in selecting a 
 few words which are used by the mspired authors of 
 the New Testament, in describing the ordinance of 
 Baptism: such as the verb SarrriLw, and the preposi- 
 tion Enya. A search is then commenced throughout 
 all the Greek dictionaries, from Stephanus downwards, 
 and only one meaning of either word is selected ; and 
 of course, that meaning is found to coincide exactly 
 with their opinions. An anxious care however 
 seems to be exercised, lest any of the other mean- 
 ings of the vocables in question find their way into 
 
THE CONTROVERSY IN AMERICA. O.l 
 
 their comjrositions ; and tlius destroy the natural ef- 
 fect upon tlie mind of the reader. The compilers of 
 these Greek dictionaries, heiiig men of great erudition, 
 and Paedohaptists, are tlius, by a partial and unfair 
 mode of quotation, made to turn evidence against their 
 own principles. And this is called the " concessions 
 of the most learned PiLM^lobaptists !" 
 
 With regard to the other point specified, their 
 course of ai-gumeiit is nearly similar. They seize up- 
 on a few passages of Scripture where the performance 
 or administration of the ordinance immediately fol- 
 lows the profession of faith which the individual to be 
 baptized has been led to make in consequence of pre- 
 vious instruction or exliortation : such as the place 
 where the baptism of the Ethiopian eimuch is mention- 
 ed, or where the Philippian Jailer is exliorted to " repent 
 and be baptized." These portions of Scripture, say 
 they, prove that the recipient exercised faith before 
 baptism, — an exercise which is imcompatible with in- 
 fancy ; therefore the baptism of Infants is not only 
 unscriptm-al but useless. While they enforce this con- 
 clusion with all the reasoning powers which they can 
 possibly command, they do not notice any of those 
 numerous passages, which might convey to the read- 
 er's mmd even the least idea that an exception to this 
 sweeping conclusion exists. As I Avill have occasion 
 to recur to this particular more at large hereafter, it 
 will be only requisite to state in this place, what has 
 often been stated before, — that an endeavoiu* to hold 
 forth constantly a particular point of faith or doctrine 
 as being of more importance than the Holy Scriptures 
 declare it to be, is inconsistent with the awfid res- 
 ponsibility which rests upon every Preacher to " divide 
 rightly and impartially the word of life." 
 
32 TREATISE ON BAPTISM. 
 
 Another peculiarity which is visiljle in the works of 
 American Baptist controversialists, is the small esteem 
 in which they hold every species of classical acquire- 
 ments. Lideed I have seen some works in which this 
 feeling has been carried so far as to border upon abso- 
 lute contempt. But such sentiments being the natural 
 results of circumstances which are peculiar to every 
 young country, and which the authors could not 
 control, should be treated with leniency and con- 
 sideration ; inasmuch as none but those who have 
 not enjoyed the advantages of a classical educa- 
 tion themselves can for a moment entertain them. 
 It is not therefore with the intention of making 
 compai'isons which might shew in an unfavoura- 
 ble light the works of American Baptists, that I 
 would remark that Dr. Gale, in his Book against 
 Wall, has brought much more erudition and con- 
 troversial skill to the task than can be discovered 
 in the productions of Mr. Pond ; and that Abraham 
 Booth has displayed more candour and ability than Mr.. 
 Pengilly. My only object is to state undisguisedly my 
 own impressions. It is satisfactory however to per- 
 ceive that, within late years, the leaders of the Baptist 
 denomination have given their sanction to the diffusion 
 of general knowledge among their Preachers ; and 
 that a laudable exertion for the attainment of classical 
 acquirements is manifested in their Schools and A- 
 pademies. 
 
 In these measures their Psedobaptist brethren see 
 much cause of satisfaction. Their consequences will 
 be of great benefit and advantage not only to the Bap- 
 tists themselves, but to their general system of Church 
 Government. An extensive acquaintance with the 
 
THE CO-^TROVERST IN AMERICA. 53 
 
 leai'ning of ancient and modern times will expand 
 tlieir mind^', and enable them to take that view of 
 their peculiar doctrine, which, if it will not alter their 
 opmion, Mill at least render their sentiments mor«'- 
 chai-itable towards their Christian brethren. They 
 will hence perceive the broad foundation on whicli 
 other Churches build their faith, and the very limited 
 one on which their om7i cause of separation is found- 
 ed. From such knowledge the ha])piest results may 
 be anticipated. Examples are on record, — examples 
 too of late occurrence, — which fully justify these as- 
 sertions. I allude particularly to the case of Professor 
 Stuart of Andover, who, having been brought up in 
 the principles of the Antipaedobaptists, relinquished 
 them in his maturer years, after the most patient and 
 laborious enquiry which a vigorous and powerful in- 
 tellect could bestow on the subject. In the same class 
 may be mentioned Mr. William Elder, who was not 
 only brought up in those principles, but spent many 
 years of his life in their dissemination as a Baptist 
 Preacher. On a patient enquiry and investigation of 
 the foundation on which the Baptist superstructure is 
 reared, he was convinced of their insuffiency, — volun- 
 tarily resigned a numerous charge, — and left the com- 
 munion of the Baptist Church. 
 
 The secession of this latter gentleman gave rise to 
 a controversy, which before I conclude this section 
 may be briefly noticed. 
 
 It was commenced by the publication of a series of 
 letters, which were addressed to his former congrega- 
 tions, and contained not only his reasons for separa- 
 tion, but an able explanation of the Sacrament of 
 Christian Baptism. This production may be charac- 
 
54 TREATISE OIV BAPTISM. 
 
 terized as a brief Defence of Lifant Baptism, ^M'itten 
 ill a clear style and Christian spirit. 
 
 Mr. Crawley of Halifax followed. His Pamphlet, 
 which is large, may be called a piece of good special 
 pleading on the other side of the question. It goes 
 over the usual arguments ; applying them to the pecu- 
 liar circumstances of the case in which the Author 
 was placed. Li the conclusion of the work is the 
 most reprehensible part. Evidently in imitation of 
 Mr. Wall, the Author offers a general address to all 
 Christians on the subject : but unlike that sound Di- 
 vine, whose entreaty is for union, Mr. Crawley advises 
 and enforces separation ! No man who has thoroughly 
 investigated the history of the Church universal, and 
 who takes an interest in the progress of Christianity 
 throughout the world, can hesitate for a moment to 
 pronounce these attempts to produce separation a- 
 mong Cluistian bodies, and to unsettle the faith of in- 
 dividuals, to be the result of other motives than those 
 which ought to distinguish a humble and diligent la- 
 bourer in the Lord's \ineyard. The superstructure of 
 the Christian Church contains already many rents and 
 fissures, but let us hope that none of them will reach 
 the foundation, or endanger the safety of those within. 
 But if the unlioly hands of worldly ambition are once 
 permitted to wield the intruments of destruction 
 against the sacred edifice, there is no saying where 
 the fissure may stop, or what part of the foundation 
 may be secm-c. 
 
 On the continuation of this controversy, I have no 
 other remark to make, than to express my regret that 
 the importance of the points under discussion has been 
 lost sight of, as is too often uuhapi)ily the case, in per- 
 
THE CONTROVERSY IJV AMERICA. 5^ 
 
 soiialities aiid abusive recrimination. Such are the re- 
 sults of human fraihy : indeed tliey are tlie admitted re- 
 suhs of humjui fraiky. And it grieves to the heart the 
 sincere Christian, whose only object is to obtain infor- 
 mation, to see the dignity of the controversialist compro- 
 mised, by descending to dwell upon those imperfec- 
 tions of his opponent, which are equally attributable 
 not only to himself, but to every son of mortality. 
 
CHAPTER II. 
 SCRIPTURE EVIDENCE FOR BAPTISM. 
 
 SECTION 1. 
 
 PASSAGES FROM THE OLD TESTAME>'T, WHICH ME.XTIOX 
 
 THE USE OF WATER AS A MEANS OF SPIRITUAL 
 
 PURIFICATIO.X. 
 
 Li contemplating the nature and object of water bap- 
 tism, the attentive reader will be led to search for in- 
 formation, with regard to the origin and earlier obser- 
 vance of that ordinance, by which John the forerun- 
 ner of the Messiah, put the seal of repentance upon 
 his followers. Grave reflection, on the circumstances 
 under which this ordinance was introduced, and on 
 the effect which its administration produced in the 
 minds of the people, will naturally suggest the enqui- 
 ry, what is the origin of using water as a religious ce- 
 remony ? We find no command recorded, by which 
 the Forerunner of Messiali was laid under any obliga- 
 tion to use water, or this means, as a sign of repen- 
 tance, more than any other substance. And we know 
 that the Mahometans of the African deserts, make use 
 of sand, and sprinkle it over their persons, as a syiu 
 
PASSAGES FROM THE OLD TESTAMENT. 57 
 
 bol of reliirious purification.* IIow comes it tlierc- 
 fore that Jolni tlie Baptist l)cgaii to baptize all those 
 who went out to liiin from Jciiisalem, and the coun- 
 tr}' round about, in the river of Jordan, as a sign or 
 sjmibol of repentance, and means of spiritual blessing ? 
 To this question, an answer, sufficient to satisfy the 
 pupei*ficial enquirer, may be found in the fact that 
 John was an inspired person ; and that he might have 
 acted under the immediate direction of the spirit, al- 
 though, for wise reasons, the express words which con- 
 tained his authority, are withheld in the Scriptures. 
 To the more accm-ate enquirer however this fact, re- 
 garding the spiritual qualifications of the Forerunner, 
 <vill not appear of sufficient extent m a practical point 
 or \'iew, to accoimt tor the consequences which result- 
 ed from it. For we may readily discover, from the con- 
 text of the sacred narrative, that the minds of the peo- 
 ple were perfectly familiarized to this ceremony. 
 They make no enquiry, they receive no instruction, 
 about the method of performance. They bear their 
 part in the ordinance, as if they had been well acquaint- 
 ed with its nature, tendency and signification. The 
 personal inspiration of the preacher of repentance, is 
 insufficient to account for the previous familiarity with 
 baptism which is thus apparent in the conduct of the 
 multitude. Hence a question will naturally arise ; — 
 whence could they have obtained this previous know- 
 ledge ? — this previous acquaintance with a custom, 
 which w^as confessedly introduced amongst them by 
 the Baptist, in a new signification, and as the begin- 
 ning of a purer order of things ? 
 
 *See Robbins Journal of his captivity — passim. 
 
58 TREATISE ON BAPTISM. 
 
 The answer is : that the minds of the Jewish people 
 were made familiar with the use of water, as a means 
 or sign of spiritual purification, by the frequent wash- 
 ings and ablutions which the mosaic ritual prescribed. 
 It is admitted that the great body of the nation, were 
 totally ignorant of that loftier and more glorious mean- 
 ing which the mission of John had stamped upon 
 this religious ordinance : of this indeed they could 
 not have obtained distinct information, till he came 
 among them. But that they were in the habit of fre- 
 quently using this mode of spiritual piu-ification, can 
 he easily made apparent from various passages of tlie 
 Old Testament. 
 
 The High Priest, previously to his entering mto the 
 holy of holies, to make atonement for the sins of tlie 
 people, was enjoined to purify himself with water. 
 " And t^ie Lord spake unto 3Ioses saying. Thou shalt al- 
 so make a laver of brass, and his foot also of brass, to 
 wash withal : and thou shalt put it between the taber- 
 nacle of the congregation and the altar, and thou shalt 
 put water therein. For Aaron and his Sons shall wash 
 their hands and then* feet thereat : when they go into 
 tlie tabernacle of the congregation, they shall wash 
 with water that they die not. * * * * And it shall be 
 a statute forever to them." — Exod : xxx. 17 — 20. 
 
 The people likewise, in casesof a particular descrip- 
 tion, were made subject to an obligation of a similar 
 nature. " And every soul that eateth that which died 
 of itself, or that which was torn with beasts, whether 
 it be one of your own country, or a stranger ; he sliall 
 ])Oth wash his clothes and bathe himself in water, and 
 be unclean until the even : then shall he be clean. 
 13utifhc wash them not nor bathe his flesh; then 
 shall he bear his inifjuity. — Levit: xvii. 15. IG. 
 
PASSAGES FROM TIIK OLD TESTAMENT. 59 
 
 This religious ceremony was to 1)C ])articularly ob- 
 senxnl in the case of leprosy. The afflicted individu- 
 al was to submit himself to the spiritual guidance of the 
 Priest, who was directed to perform the ceremony of 
 purification, by means of two birds and a vessel rimning 
 over with water. " And he that is to be cleansed shall 
 wash his clothes, and shave off all his hair, and wash 
 himself in water that he may be clean." Levit: xiv. 
 8. Li conformity to this injunction Ave find that the 
 Hebrew j)rophet, af^er the lapse of a period of nearly 
 600 years, recommended a similar ablution to the Sy- 
 rian Naaman, who was a heathen and a stranger to the 
 common wealth of Israel, and who had come from a 
 fai' country to seek a cure for his leprosy. " And Eli- 
 sha sent a messenger unto him, saying, go, and wash 
 in Jordan seven times, and thy flesh shall come again 
 to thee, and thou shalt be clean." 11 Kings v. 10. 
 
 In this enumeration may also be included, all those 
 whose intention it might be to offer worship or 
 prayers to Jehovah. " And Moses went down from 
 the mount unto the people, and sanctified the people : 
 and they washed their clothes. And he said unto the 
 people, be ready against the thnd day." Exod. xix. 
 14, 15. To this practice reference is made in I Sam. 
 XVI. 5. " And Samuel said ***** I am come tx) 
 sacrifice unto the Lord. Sanctify yoiu-selves and 
 come with me to the sacrifice." The Apostle like- 
 wise, in the Epistle to tlie Hebrews, uses expressions 
 which are evidently meant to allude to this injunc- 
 tion. " Let us draw near with a true heart in fidl as- 
 surance of faith, having our hearts sprinkled from an 
 evil conscience, and our bodies wa^-Jied with pure 
 water." Heb. x. 22. 
 
60 TREATISE ON BAPTISM. 
 
 The Jews, be it obseiTed, had tAvo sorts of washing ; 
 one of the whole body by immersion, which was 
 used by the Priests at their consecration, and frequently 
 in cases of leprosy ; the other of the hands or feet, called 
 dipping or pouring of ivater, and which was of daily 
 use not only for the hands and feet, but also for the 
 cups and other vessels used at their meals» To these 
 obsen^ances occasional reference is made in the New 
 Testament. " Why do thy disciples transgress the 
 tradition of the elders ? For they wash not their hands 
 when they eat bread." Mat. xv. 2. see also Mark vii. 
 3. 4. And the six water pots of stone, used at the 
 marriage feast of Cana, in Galilee, were imdoubtedly 
 set for this purpose. John ii. G. To these two modes 
 of purification Jesus Christ seems to allude in that 
 passage of John's Gospel which records his washing 
 the disciples' feet " He that is washed needeth not 
 save to wash his feet, but is clean every whit." John 
 XIII. 10. 
 
 The prophets of Israel, in their exliortations to the 
 people, beautifully introduce metaphorical references 
 to the religious ablutions prescribed ill their Law. 
 " Wash you, make you clean ; put away the evil of 
 your doings from before mine eyes : cease to do evil ; 
 learn to do well." Isaiah, i. IG. " O Jerusalem, wash 
 thine heart from wickechiess, that thou mayest be 
 saved." Jerem. iv. 14. " Then will I sprinkle clean 
 water upon you, and ye shall be clean : from all your 
 filthiness and from all your idols, will I cleanse you." 
 Ezek. xxxvi. 25. These and vai-ious other pas- 
 sages, too numerous to mention, i)laiuly indicate that 
 the Jewish people were not only well accustomed 
 to the use of religious lustrations of several descrip- 
 
PASSAGES FROM THE OLD TESTAMENT. 61 
 
 lions, but fully understood their nature and significa- 
 tion. It is true that much of the purity of the He- 
 brew worship hud disappeared from the sei-vice of the 
 Temple in the time of John the Baptist, and that the 
 traditions of the elders had in many instances supplant- 
 ed the authority of the Levitical ritual ; yet it cannot 
 be contested that amidst all their errors they well 
 knew the several rites and ceremonies of the worship 
 of tlieir fathers. Aiul thus it may rationally be con- 
 cluded that the Baptism with which John had com- 
 menced liis ministry, was a ceremony that, under a 
 different name and anotlier meaning, had long been 
 familiar to tlieu* mmds. 
 
 It is curious to obseiTe the prevalence which reli- 
 gious ablutions obtained in the worship and ceremo- 
 nies of the heathen nations of antiquity. The mytho- 
 logical codes of Greece and Rome more especially 
 enjoined the observance ofthese lustrations. 
 
 The Greeks we are told were so rigid in the per- 
 formance of this custom, thatat some of their solemni- 
 ties the priests and priestesses were obliged to declare 
 upon oath that they were duly purified. Every per- 
 son who attended the solemn sacrifices was purified 
 by water, which was placed at the door of the temple, 
 and consecrated by putting into it a bm-ning torch, 
 that had been taken from the Altar. The same im- 
 plement was sometimes used in the sprinkling those 
 who entered then- temples, as may be established by 
 the following line from the Eirene of Aristophanes : 
 
 " Bring the torch, and taking it I will purify." 
 
 Instead of torches they sometimes used a branch of 
 laurel, or olive : — 
 
63 TREATISE ON BAPTISM. 
 
 " Idem ter socios pura circumtulit iinda, 
 Spargens rore levi et ramo felicis olivae." 
 
 iENEAD VI. 229. 
 
 " Old Coiyiiaeus compassed thrice the crew, 
 And dipped an olive branch in holy dew, 
 Which thrice he sprmkled romid." — Dryden. 
 
 Before the worshipers sacrificed to the celestial 
 Grods, they washed then* whole bodies : but before 
 they performed the sacred rites to other deities, a 
 spruikling of water was sufficient. This custom 
 was also obsei-ved in the lesser parts of divine wor- 
 ship, as well as at solemn sacrifices. Hector was 
 afraid of making a libation to Jupiter before he had 
 washed : — 
 
 " With unwashed hands I dread to bring 
 My ofTrmg to the heavenly king." 
 
 Horn. Iliad, t. i. v. 266. 
 
 In the Odyssey, Telemachus is represented as per- 
 forming the same ceremony, before he ventured to pray 
 to the Gods. By thus washmg themselves, the Greeks 
 believed that they were purified from their sins. 
 
 The ancient Romans, whose worship and mythology 
 were ultimately connected with those of Greece, prac- 
 tised ceremonies of a similar nature. For in sacrifices 
 it was requisite that those who offered them, should 
 come chaste and pure ; that they should bathe them- 
 selves, be dressed in white robes, and crouiied with 
 the leaves of that tree, which was thought most ac- 
 ceptable to the god whom they worshipped. The 
 same difference which the Greeks obsened in worship 
 ping the celestial and infernal deities of their dark hea- 
 thenism, were liliewise attended to by the Romans : 
 
PASSAGES FROM THE OLD TESTAME>T. 63 
 
 as the reader may ascertain by reading the wliole pas- 
 sage of tlie VI. book of the ^ncad, from wliich two 
 lines have aheady been quoted, and by referring to the 
 Tiiscidan Questions of Cicero, ii. 25. 
 
 These remarks on the religious histrations of the an- 
 cient Greeks and Romans, are not introduced with any 
 view to connect or even to compare heathen ordinances 
 with the Christian Sacrament of Baptism ; but to shew 
 the universal prevalence of the use of water, as a means 
 of typical purilication from sin. I will not stop to en- 
 quire from what common source, or direction, or cus- 
 tom, the practice in question, and the notion general- 
 ly attached to it, could have possibly taken their rise. 
 Nor will I pursue the subject fm-ther in this place, 
 than to observe, how manifestly the wdsdom and provi- 
 dence of God are conspicuous, in appointing as the 
 initiating sacrament of the religion of his beloved 
 Son, a rite to which the minds not only of the 
 Jews, but even of the heathen, were perfectly fa- 
 miliarized from long use ! For m this way the pro- 
 gress of the Gospel must have been greatly facili- 
 tated ; as no ex]3lauation seemed to be necessary to 
 bring the meaning of its first and initiating rite down 
 to the level of the capacities of the multitude. They 
 partly understood its meaning and tendency from their 
 former religious practices- A door was thus opened 
 to then* miderstanding for the admission of the ever- 
 lasting seed of the Gospel, which in due time "brought 
 forth some thirty, some sixty, some an himdi*ed fold" 
 
64 TREATISE ON BAPTISJL 
 
 SECTION 2. 
 
 THE BAPTISM OF JOHX 
 
 Each of the four Evangelists has noticed the com- 
 mencement of John's ministry by baptizing the multi- 
 tudes in the wilderness of Judea. The following pas- 
 sages, selected in connexive narration from the Gos- 
 pel, will be found to contain the most prominent par- 
 ticulars of the Baptist's mission, and of the mode in 
 which he appears to have administered the initiatory 
 lustration. 
 
 Matt. III. 1. Li those days came John the Baptist 
 preaching in the wilderness of Judea. 
 
 Mark i. 4. John did baptize in the wilderness, 
 
 Luke III. 3. And he came into all the country 
 about Jordan, preaching the baptism of repentance 
 for the remission of sins. 
 
 Matt. III. 2. And saying, Repent ye, for the king- 
 dom of heaven is at hand. 
 
 Mark i. 2. As it is written in tlie prophets. Behold 
 I send my messenger before thy face, which shall pre- 
 fjare thy way before thee. 
 
 Luke III. 4. As it is wi*itten in the book of the 
 words of Esaias the prophet, saying. The voice of 
 one ci-ying in the wilderness. Prepare ye ttie way of 
 tlie Lord, make his paths straight. 
 
 Luke III. 5. Every valley shall be filled, and every 
 mountain and hill shall be brought low: and the 
 crooked shall be made straight, and the rough ways 
 shall be made smooth ; 
 
 Luke III. 6. And all flesh shall see the salvation 
 of God. 
 
BAPTISM OF JOHN. 65 
 
 Matt. III. 4. And the same John had liis raiment 
 of camel's hair, and a leathern girdle about his loins, 
 and his meat was locusts aiid wild honey. 
 
 Mark i. 5. And there went out unto him all the 
 land of Judea, and they of Jerusalem, 
 
 Matt. III. 5. And all the region round about Jordan, 
 
 Matt. III. G. And were 
 
 Mark i. 5. all baptized of him in the river of Jor- 
 dan, confessing then- sins. 
 
 Matt. III. 7. But when he saw many of the Phara- 
 sees and Sadducees come to his baptism — 
 
 Luke III. 7. Then said he to the multitude that 
 came forth to be baptized of him — 
 
 Matt. III. 7. he said unto them, O generation of 
 vipers, who hath warned you to flee from the MTath 
 to come ? 
 
 Matt. III. 8. Bring forth therefore fruits meet for 
 repentance : 
 
 9. And think not to say within your- 
 selves, we have Abraham to our Father : for I say un- 
 to you that God is able of these stones to raise up 
 children unto Abraham. 
 
 - 10. And now also the axe is laid unto the 
 root of the trees : therefore every tree which bring- 
 eth not forth good fruit is hewn down and cast into 
 the fii'e. 
 
 Luke III. 10. And the people asked him, saying, 
 what shall we do then ? 
 
 - 11. He answereth and saith unto them, 
 he that hath two coats, let him impart to hmi that 
 hath none ; and he that hath meat let him do lilvo 
 wise. 
 
 h3 
 
DO TREATISE OX BAPTISM. 
 
 Luke 111. 12. Then came also the puljHcans to be 
 baptized, and said unto him, — Master, what shall we 
 do? 
 
 - 13. And he said unto them, Exact no 
 more than that which is ai)pointed you. 
 
 - 14. And the soldiers likewise demanded 
 of him, saying. And what shall we do ? And he said 
 unto them. Do violence to no man, neither accuse any 
 falsely ; and be content with your wages. 
 
 - 15. And as the people were in expecta- 
 tion, and all men mused in their hearts of John, whe- 
 ther he were the Clii-ist or not ; 
 
 - 16. John answered, saying imto them all, 
 I indeed baptize you, — 
 
 Mark i. 8. have baptized you with water 
 
 Matt. m. 11. unto repentance, but 
 
 Mark i. 7. there cometh one mightier than I after 
 me, the latchet of whose shoes I am not worthy to 
 stoop down and unloose ; 
 
 Matt. ni. 11. whose shoes I am not worthy to bear: 
 he shall baptize you with the Holy Ghost and with 
 fire : 
 
 - 12. Whose fan is in his hand, and he will 
 thoroughly purge his floor, and gather his wheat into 
 the garner, but he will bm-n uj) the chaff with un- 
 quenchable fire. 
 
 Luke III. 18. And many other things in his exlior- 
 tation preached he unto the people. 
 
 To any one who peruses this narrative with atten- 
 tion, two things will aj)pear suflicicntly evident ; one 
 is — that the peoi)le or multitude who are here repre- 
 sented to have been bai)tized, were grown up per- 
 sons : and the other — that the mode or manner in 
 
BAPTISM OF JOHX. 07 
 
 which the Sacrament was administered, is not directly 
 Bpecified. 
 
 Tlie former inference will receive furtlier confir- 
 mation from the following remarks : — 
 
 At the api)earance of John the Baptist as a preach- 
 er of repentance, a belief veiy generally prevaile^l 
 throughout the land of Judea, that the time had come 
 when some great and remarkable personage, of whom 
 the ancient prophets had foretold, should appear in 
 the world. All Palestine was then subject to the Ro- 
 man power, and the city of Jerusalem was degraded 
 from the rank of a metropolis, to become the Capital of 
 a Province. The Jews groaned under the Roman yoke, 
 and wished and prayed for deliverance. Hence their 
 general idea of the power and office of a Messiah 
 was, — ^that he should appear amongst them as a rich 
 and powerful temporal Prince, who would lead their 
 armies forth to battle and victor}^ ; and thus free them 
 from the yoke of a foreign dominion. And so deeply 
 rooted in the minds of the nation was this idea, that 
 even our Lord's disciples, after they had seen proofs 
 aiid acknowledged that he was the son of God, che- 
 rished the hope that he would restore the kingdom to 
 Israel. Acts i. 6. 
 
 The people of Jerusalem, Judea, and all the region 
 round about Jordan, led by this expectation, crowded 
 to John's baptism for the twofold purpose of beholding 
 the commencement of that order of things which 
 might restore the ancient freedom of their nation, and 
 of qualifying themselves by purification, to participate 
 in its privileges and blessings. And the Pharisees 
 and Sadducees were no doubt sadly disappointed when 
 they found their ambition checked, and their hypoe- 
 
G9 TREATISE ON BAPTISM. 
 
 risy unmasked, by being assured that the kingdom of 
 heaven, which was declared to be at hand, consisted 
 not in outward ceremonies and observances, but in 
 the inward purification of the heart. The questions 
 which many proposed, with a view to elicit further in- 
 formation with regard to the line of conduct which they 
 were to pursue under the new dynasty, sufficiently 
 prove the intense interest which the subject had ex- 
 cited among all classes of society. 
 
 Li all these movements we perceive the influence 
 of a rational and penetrating judgment, stimulated 
 into action by the force of circumstances, and led on 
 by the hope of gaining some advantage. But this 
 act of the understanding could only operate so pow- 
 erfully in individuals who had attained the years of 
 maturity. Hence we natm-ally conclude that those 
 who submitted to the baptism of John were adults, — 
 persons who had arrived at the age of discretion. 
 
 The other fact, observable in the narration of John's 
 mmistry, — namely, that the mode or manner in wiiich 
 the Sacrament was administered, is not du'ectly spe- 
 cified, — ^^vill likewise admit of further illustration. 
 
 It is no where said, that he took those w'ho had 
 confessed their sins, one by one, and immerged 
 them in the river : neither is it stated that he took a 
 vessel and poured the water on their heads, or that 
 he merely sprhikled a few drops of the purifying 
 element about their persons. It is merely said that 
 he " baptized them in the river of Jordan." 
 
 Now it will l)e readily perceived, that if the word 
 " baptize'^ had any fixed and determinate meaning in 
 the original, tlieic would be no difiiculty in coming to 
 a decided conclusion on tliis subject. If the verb 
 
BAPTISM OF JOH.V. 69 
 
 used in tliis instance by tlie Evangelists, meant to dijpy 
 /oj3/»7?g'e, and nothing else, we should know exactly 
 how John's baptism had been administered ; or if it 
 invariably signified to wash^ — to sprinkle, the case would 
 have been ecjually clear. But the truth is, that the 
 word in question has all these significations, and 
 moreover bears them in various parts of the Bible 
 and Testament ; as shall be shown by and bye. The 
 rational and the only logical conclusion, which, un- 
 der these circumstances, we can come to, is that we 
 are uncertain as to the mode of Baptism or the ad- 
 ministration of it in this particular case. 
 
 But the Antiptedobaptists say — No. It is certain 
 that immersion was the mode. And in proof of this 
 opinion, they adduce what they call the concessions 
 of Paedobaptist Lexicographers, who give immerge, — 
 U) plunge or dip — as the meaning of the word baptize : 
 but with a degi-ee of unfairness and partiality, which 
 cannot be too strongly reprobated, they suppress the 
 other meanings of the verb in question, which are 
 likewise given by tlie same men.* 
 
 They further infer the same certainty fi-om another 
 source ; referring to the reason that John baptized at 
 iEnon. "And John also was baptizing in iEnon 
 near to Salim, because there loas much water tliere.'" — 
 John m. 23. Here say the Baptists we have proof 
 positive that immersion was used : for any quantity of 
 water, however small, would have answered all the 
 other modes of baptizing but immersion of the whole 
 person of the recipient. 
 
 It is however remarkable, how very little force this 
 argument beai-s with it. For be it observed, that 
 
 *See Booth's Paedobaptism examined — passim. 
 
70 TREATISE ON BAPTISM. 
 
 Jordan contained as much water as could be found at 
 iEnon, and yet, as we have seen, it cannot be satisfac- 
 torily proved that the Baptist administered the ordi- 
 nance there by innnersion. No evidence can be ad- 
 duced in favor of dippmg in either case, beyond what 
 Mr. Gambler* calls the third degree of probability, — 
 which is certainly of too slight a character to be 
 admitted as the foundation of an article of Christian 
 Faith. 
 
 I am inclined, therefore, to think that the meaning 
 of the words — " because there was much water there,''^ re- 
 fers to the regular supply of water which was to be 
 found at jiEnon at that particular season of the year. 
 For it was then considerably after the festival of the 
 Jewish Passover, and the dry season had set in ; so 
 that, as is tlie case even unto this day, every place in 
 Judea, which was not more than ordinarily supplied 
 with water, had been dried up. And Jolm baptized 
 there " because he found much water in it or near it, 
 in comparison to what he could find in any other 
 part of that neighbourhood." It is concluded, there- 
 fore, that hitherto we have discovered nothing certain 
 as to the mode of Baptism. 
 
 Finally, it may be observed that the baptism which 
 was administered by John, can afford no precedence 
 for Christian Baptism, except in as far as the manner 
 of performance, which is so doubtful, is concerned. — 
 For John was merely the harbinger of the new dis- 
 pensation, — the stepping stone between the Jewish 
 and Christian dispensations, — having one foot mider 
 the djiiasty of tlie Mosaic Law, and the other in the 
 knigdom of the Kedcemer. Consequently, com- 
 
 * See Gambler's Moral Evidence, p. 5. 
 
BAPTISM OF CHRIST. 71 
 
 mcntators do not attach so much importance to 
 bis mode of administration as they otherwise 
 might have done. And our Saviour himself has 
 declared that the least in the kingdom of hea- 
 ven — meaning liis Church on earth — was greater 
 than John the Baptist. Matt. xi. ] 1. On the same 
 authority tlie reader Avill find the difference be- 
 tween John's baptism and the Christian ordinance 
 set forth in Acts i. 5. " For John truly baptized with 
 water, but ye shall be baptized with the Holy Ghost 
 not many days hence." 
 
 SECTIOJN 3. 
 
 THE BAPTISM OF CHRIST — HIS ADMINISTRATION OF IT— 
 HIS COMMISSION TO THE APOSTLES. 
 
 Mark i. 9. " And it came to pass in those days, 
 Luke m. 21. when all the people were baptized, 
 Mark i. 9. that Jesus came from Nazareth of Ga- 
 lilee 
 
 JMatt. ni. 13. to Jordan unto John, to be baptized of 
 him. 
 
 - 14. But Jolm forbid him, saying : — I have 
 need to be baptized of thee, and comest thou to me ? 
 
 - 15. And Jesus answ^eriug said unto him, 
 suffer it to be so now : for thus it becomcth us to ful- 
 fil all righteousness. Then he suffered him : 
 
 Mai'k 1. 9. And he was baptized of John in Jordan- 
 Matt, 111. 16. And Jesus when he was baptized, 
 went up straightway out of the water ; and lo, the hea- 
 vens were opened imto him, and he saw the spirit of 
 God descending Ulve a dove, and lighting upon liim : 
 
72 TREATISE ON BAPTISM. 
 
 Matt III. 17. And lo, a voice from heaven saying:— 
 This is my beloved Son, in whom I am well pleased," 
 
 Here, as before, the mode of administration is the on- 
 ly tiling referred to, that bears particularly on our pre- 
 sent enquiry. But, like the passages already exammed, 
 we do not find anything certain that may lead us to 
 form a conclusive opinion on the subject. It has in- 
 deed been urged as an argument in favour of immer- 
 sion, that Jesus, after having been baptized, " came up 
 out of the water ;" which seems to imply that he must 
 have been in it. On the other hand, it has been an- 
 swered, that these words do not necessarily mean thus 
 much ; but may be applied merely to his coming up 
 the bank of the river from the edge of the water. This 
 matter, however, is of less importance than the end or 
 object which our Saviour had in view, in submitting to 
 the Baptism of John, and which is thus beautifully des- 
 cribed by Witsius : — 
 
 "Chi'istwas baptized of John not of necessity, not 
 for his own sake, but for ours. He was baptized that 
 he might confer honour on John, sanction his ministry, 
 and commend it to the doubting Jews. By this act, he 
 made himself the head of all, who by baptism confess 
 their sins, and are admitted into the Church. He sanc- 
 tified baptism by thus subjecting himself to it, that 
 man might not despise it as an useless and immeaning 
 ceremony."* 
 
 On the same subject Dr. Lightfoot remarks : — 
 
 " It was proper that our Great High Priest, when 
 admitted into his ministerial office, should answer the 
 type of the admission of the Levitical priests, who were 
 initiated by anointing and by baptism. Also, since by 
 
 • See Miscul Sacr : vol ii. p. 537. 
 
BAPTISM OF CHRIST. 73 
 
 die institution of Christ, those tliat entered into the 
 profession of the Gospel were to be introtUiccd by 
 baptism, it was proper that Christ being to enter on 
 the same profession, and to preacli it, should be ad- 
 mitted by the same rite." Com. in loc. 
 
 The only mention which is made in Scripture of 
 our Saviour's administration of this ordinance may be 
 found in the following ])assage : — 
 
 After these things came Jesus and his disciples into 
 the landof Judea; and there he tarried with them 
 and baptized. And John also was baptizing in iEnon 
 neai* to Salim, because there was much water there : 
 and they came and were baptized." John iii. 22. 23. 
 
 John III. 26. And they came mito John and said 
 unto him, Rabbi, he that was with thee beyond Jor- 
 dan, to whom thou bearest witness, behold the same 
 baptizeth, and all men come to him. 
 
 - 27. John answered and said, a man 
 can receive nothing except it be given him from hea- 
 ven. 
 
 - 28. Ye 3'ourselves bear me witness that 
 I said, I am not the Christ, but that I am sent before 
 him. 
 
 - 30. He must mcrease, but I must de- 
 crease. 
 
 John IV. 1. When therefore the Lord Ivuew how 
 the Phai'isees had heard, that Jesus made and baptized 
 more disciples than Jolm. 
 
 - (Though Jesus himself baptized not but 
 his disciples.) 
 
 John IV 3. He left Judea, and departed again into 
 Galilee." 
 
74 TREATISE ON BAPTISM. 
 
 This passage is quoted, not so much for the purpose 
 of elucidating the subject of our enquuy, more satisfac- 
 torily than other passages already referred to, but be- 
 cause it forms a link in the chain of the Scripture evi- 
 dence for Baptism. Our Saviour, as in the instance 
 of his own baptism, conferred honour and dignity on 
 the sacrament by his presence, and by administering 
 it through the medium of his disciples. By this means 
 he instructs christians in all ages of the church, to pay 
 particular reverence to that ordinance, and to receive 
 it gladly as a means of salvation. Here too the last 
 testimony which John gave to the divine mission of 
 Christ is recorded ; seemingly for the purpose of con- 
 trasting in a public manner their views witli regard to 
 this particular, and of convincing the people of the 
 heavenly authority, and benevolent and merciful de- 
 sign, with which our Redeemer exercised his ministry. 
 
 The scene of these transactions was JEnow, a city 
 of the Province of Samaina. It appears to have been 
 situated on the Jordan at the foot of Mount Gilboa: so 
 that the 7to'/.Aa rSura — much tvater, — on which the Bap- 
 tists lay so great a weight, must either refer to the wa- 
 ters of the Jordan or to something less ; to ponds or 
 perpetual springs. Indeed the word Mnon does actu- 
 ally mean a place of springs, whose waters may have 
 l)een preferred on account of their coolness. But cer- 
 tainly if immersion was the mode practised on this 
 occasion, the argument adduced to prove the circum- 
 stance is insufficient.* 
 
 Let it be understood, however, that it is not my ob- 
 ject to prove that immersion was not used by John and 
 
 * See Valpy's note in Joe. and Dr. Well's Geography ot 
 the Scriptures, vol. ii. p. 107. 
 
BAPTISM OF CHRIST. 75 
 
 The disciples of our Saviour, — for this I am not inclined 
 to dispute, — but to shew tliat the reasons adduced by 
 Baptist \vriters to prove the contraiy are not in this in- 
 stance of much weight. For until it can be proved 
 beyond disj)utc, — beyond even a doubt or sunpicion of 
 its accuracy, that to baptize means nothing more or less, 
 than to immerge, or plunge, or dip, all tlie arguments 
 brought forward on their side of the question, from 
 each of the passages above quoted, must prove of little 
 or no avail. For they rest solely on the supposition 
 that the idea of putting the body of the recipient under 
 water, is the only legitimate meaning of the verb in 
 question. 
 
 We now come to a more important branch of the; 
 Scripture evidence of Baptism. Hitherto we have 
 gone over passages which appear to refer solely to the 
 baptizing of grown-up persons, — of men who could 
 reason, and calculate, and understand, the object and 
 end of the ordinance. We have seen no sufficient rea- 
 son in the word of God to induce us to take part with 
 the Antipoedobaptists for exclusive immersion, or to 
 support the Presbjlerians in their opinion that sprink- 
 ling or pouring was the only mode used. Neither 
 opinion can be made sufficiently apparent without do- 
 ing violence to the well known, and generally received 
 meanmg of words ; and without wresting some passages 
 from their natural signification, and overlooking others 
 because they seem to speak diffiirently. This will be 
 found, I doubt not, upon a fair and candid examina- 
 tion of Scripture, and the glosses of either party, to be 
 the most rational conclusion that an unbiassed judg- 
 ment can possibly adopt. The mode of administration 
 Ls left undetermined, further than that we arc very 
 
76 TREATISE ON BAPTISM. 
 
 certain it was dipping, sprinkling, or pouring ; because^ 
 no doubt, it was, and appears to be still, a matter of 
 secondary consideration : but the end or design of the 
 ordinance itself is always expressly specified ; because 
 it is the principal object to be attended to by all who 
 wish for the salvation of their souls through the merits 
 of Jesus Christ and him crucified. 
 
 John baptized in the wilderness of Judea ; and his 
 object was to shew the people that the kingdom of Him, 
 who was to come after him, could not be entered with- 
 out remission of sins and purification of heart, both of 
 which were signified by baptism with water. Jesus 
 Christ submitted to this ordinance to fulfil all righteous- 
 ness ; at the same time assuming the office of his pub- 
 lic ministry. And both baptized at ^Enon, not only 
 with these intentions, but \A'itli the further purpose of 
 terminating the ministry of the Baptist in that of the 
 Messiah. For it was here that John gave his last tes- 
 timony to the divine origin, and consequently the su- 
 periority over his own, of our Redeemer's ofiice on 
 earth. " He that hath the bride is the bridegroom : but 
 the friend of the bridegroom, which standeth and hear- 
 eth him, rejoiceth greatly, because of the bridegroom's 
 voice : this my joy therefore is fulfilled." John in. 21). 
 
 I would not therefore think it worth my while to en- 
 ter into a controversy with any person, about the mode 
 of administering the ordinance of baptism. And in as 
 far as we have hitherto examined the New Testament, 
 we see cause for admitting to its fidlest extent, tlie opi- 
 nion of the Antipa^dobajjtists, that it was administered 
 only to grown up persons. But we now come to a }>as- 
 sage with regard to which we totally differ from them, 
 and in which wc find the rule and authoritv for admit- 
 
BAPTISM OF CHRIST. 77 
 
 ting Iiifimts to tlie Cliiircli of Christ l)y baptit^m. It is 
 the comnii.ssioii of our Saviour to his apostles, deliver- 
 ed immediately before his ascension into heaven. 
 
 Mark xvi. 15. And he said unto them, 
 
 Matt, xx^'iii. 18. all power is given unto me, iii 
 heaven and m earth. 
 
 19.* Go ye therefore, 
 
 IMark »'i. 15. Go ye into all the world, 
 
 Matt. XXVIII. 10. and teach all nations ; 
 
 Mark x\i. 15. and preach tho Gospel to ever} 
 creature, 
 
 J\Iatt. xxviii. 19. baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost. 
 
 20. Teaching them to observe all 
 things, whatsoever I have commanded you : 
 
 Mark xvi. 16. He that believeth and is baptized 
 shall be saved ; and he that believeth not shall be 
 damned. 
 
 - 17. And these signs shall follow them that 
 believe : In my name shall they cast out devils ; tliey 
 shall speak with new tongues ; 
 
 18. They shall take up serpents: and 
 if they drink any deadly thing it shall not hurt them ; 
 they shall lay hands on the sick, and they shall reco- 
 ver ; 
 
 Matt. xx\iii. 20. and, lo, I am with you ahvays, 
 even unto the end of the world. Amen. 
 
 Mark x\ i. 19. So then after the Lord had spoken 
 to them, 
 
 Luke xxiv. 50. he lifted up his hands and blessed 
 them. 
 
 - 51. And it came to pass while he blessed 
 them, he was parted from them, and cai-ried up into 
 heaven, k3 
 
78 TREATISE ON BAPTISM. 
 
 Acts I. 9. and a cloud received liim out of their 
 sight ; 
 
 Mark xvi. 19. he was received up into heaven and 
 sat on the right liand of God." 
 
 Much has been written concerning the import of 
 these words, and their authority or evidence for Bap- 
 tism on both sides of the controversy. Tlie Pcedobaj)- 
 tists refer to them as one of their authorities for ad- 
 ministering that ordinance in the case of infants, and 
 assign the following as their principal reason for doing 
 so : First the command to " teach and baptize all 
 nations''' is one of a general character ; not clearly spe- 
 cifying at what age persons should be made disciples 
 of Christ, and therefore including infants, who make 
 uj) a large proportion of the inhabitants of every na- 
 tion : because it is the manifest tendency and spirit of 
 the Gospel to " open iixide the gates^^ of salvation. Se- 
 condly the w ords used by St. Matthew — " teach all na- 
 tions, baptizing them^'' — mean, according to the known 
 and received rules of criticism, in both the original and 
 English languages, that the teaching and baptizing 
 were commanded to be performed and commenced si- 
 multaneously, and that because teaching is a work of 
 more labour than baptism, the administration of the 
 ordinance must, on every prmciple of reason and com- 
 mon sense, have preceded the instruction ol'tlic reci- 
 j)ients. 
 
 The Antipeedobaptists strongly i)rotcst against this 
 mode of reasoning : for, say they, it is necessary that 
 the recipient be first a believer and then be baptized ; 
 because St. Matthew puts the word teach bclbre bapti- 
 zing, and St. Mark the word believdh before baptizcth : 
 but of an act of faith an hifaiit is incapable : tlicrelbrc, 
 
BAPTISM OF CHRIST. 79 
 
 they conclude, lie is unfit for receiving the ordinance 
 of bapti;;ni. 
 
 The above is I believe a correct abstract of the 
 reasoning and conclusions "which the })assage under 
 consideration suggests on both sides of the question. 
 The reader will be able to form sound judgment aa 
 to which is nearer the truth by contemplating the fol- 
 lowing particulars. 
 
 Our Saviour's command is, as just observed, general 
 in its character, and applies to all ages of the Church, 
 as well as to all nations. But m as far as the Apos- 
 tles, to whom it was immediately addressed, were 
 concerned, it applied only to the land of Judea and 
 some of the heathen places bordering ui)on it. This 
 was the whole extent of nations to which its operation 
 was carried in the days of the Apostles, if we except 
 Paul's journeys to Greece and Rome. 
 
 Now the first care of the Apostles on their going 
 forth for the purpose of converting the nations from 
 the evil of their way.s, in compliance with their mas- 
 ter's conunand, woidd naturally be, to instruct their 
 hearers in the mysteries of redemption. They would 
 suit their mode of speaking to the character of their 
 audience ; address them in the language that was best 
 understood by them ; and bring conviction home to 
 their hearts by reference to their native worship, their 
 feelings and their reason, as men capable of judging 
 for themselves. In tracing out their proceedings 
 throughout the Acts of the Apostles, we find this to 
 be invariably the case. The Jews were convinced by 
 reference to their law and their worship — See Acta r. 
 15. &:c. and Heh. passim — and the Greeks received 
 instruction according to their own peculiar notions 
 
80 TREATISE ON BAPTISM. 
 
 of Mythology. — ^cis xvii. 22. Being convinced in 
 this way of the triitli of the Gospel, and of the effica- 
 cy of the death and sufferings of Christ, as a means 
 of reconciliation with God, the people, both Jews and 
 Greeks, were admitted into the ark of Christ's Chm*ch 
 by baptism : and in no case do we find this rule to be 
 deviated from. It never is denied, therefore, by the 
 most scrupulous Pc^dobaptist, that only adults were 
 baptized in the first instance, and that a believing 
 mind was a necessary preparation to the ordinance 
 in the fii'st converts. All this we readily admit. 
 
 For if we except the power of w^orking miracles, 
 the " Ambassadors for Christ" are at this very time 
 promoting his blessed Gospel, by the very means here 
 described. In heathen countries, where the sound of 
 salvation has never been heard, and where all the 
 popular notions of the people are gi'ounded on customs 
 and traditions peculiar to their own nation, that mission- 
 ary would not certainly advar.ce with the most speed 
 who began to plant a new doctrine and a new reli- 
 gion in their hearts, by indiscriminately baptizing old 
 and young that would comply, whether they under- 
 stood the nature of the ordmance or not. The aged 
 and the wise and the influential must have first been 
 convinced by the power and force of reasoning, which 
 is understood by all ])eople ; and when their judg- 
 ments were swaj^ed to belief in the Gospel, and they 
 expressed a wish to be admitted into Christ's king- 
 dom on earth, the ordinance of baptism could be rea- 
 dily administered, l)oth as a sign of inward ])urifica- 
 tion from sin, and as a means of salvation. Such pre- 
 cisely must we sujipose the })rogrcss of the Apostles 
 to have been ; the only difference being, their sujjerior 
 
BAPTISM OP CHRIST. 81 
 
 power of enforcing conviction of their divine mission, 
 by working miracles. 
 
 But then we maintain that tliey did not stop here, 
 or rest satisfied with liaving:. baptized the believing 
 adult only. We say that if the person so believing 
 had any children, or others under his protection, they 
 were received by the apostles as fit recipients for the 
 Sacrament on the faith of their guardian. And this 
 point we prove in the following manner, from the pas- 
 sage which we are at present considering. 
 
 1. Any one Avho reads the original with attention, 
 will at once perceive that there is an evident distinc- 
 tion between uaSrjevouTz — teach — in the nineteenth 
 verse, and JiuaaTcorTz<;ieach.ing — in the twentieth verse, 
 { Matt, xxviir. ) — a distinction which has not been ob- 
 served in our translation. There are manifestly three 
 things, which our Lord here distinctly enjoins his apos- 
 tles to execute with regard to the nations, including 
 not merely the Jews, but also the Gentiles. These 
 are expressed by the words uudrj^voaii, Barmioyng^ 
 and c/isaonovxig which in their literal meaning, may 
 be rendered thus : — "make disciples, — baptizing, — and 
 teaching them, &c." 
 
 Now if this combination of terms has any meaning 
 at all, it must mean that the apostles were in the first 
 place to make disciples by baptizing them ; and, in 
 the second place, as a necessary consequence of that 
 act, to teach them all the duties of the Christian life. 
 That the literal meaning of /w6»;t£:v(o is to make disciples, 
 may be proved by reference to Matt. xiii. 52 : and to 
 Jlcis. xiv. 21. where the marginal reading of our 
 New Testament is — " had made many discipUs.^^ 
 
82 TREATISE ON BAPTISM. 
 
 Hence if the Apostles did not at any time make 
 disciples, by baptizing, and afterwards instructing 
 them, they could not have possil)ly fulfilled their bles- 
 sed Master's injunctioi\; — they could not have compli- 
 ed with his command. But, as we have already seen, 
 the circumstances in which they Avere placed, and the 
 nature of the case, render it extremely im])robable 
 that they would have adopted this mode of proceeding 
 in the instance of adult Baptism. Consequently In- 
 fant baptism is the only case in which, according to 
 the literal meaning of the words used by the Evan- 
 gelist, and the reason of the attendant circumstances, 
 the command of our Saviour could be immediately ap- 
 plicable. We are then come to one of two conclu- 
 sions : either the Apostles did or did not baptize in- 
 fants. If they did, they fulfilled the spirit of this part- 
 ing injunction of their Master : if they did not, they 
 manifestly disobeyed it. Which of these alternatives 
 the Apostles were most likely to adopt, I will leave it 
 with the reader to determine. 
 
 2. Again, we believe that the Apostles baptized in- 
 fants : because the idea of admitting chikh-en into 
 covenant with God, in virtue of the faith of their pa- 
 rents, was well understood by the Jews, in every pe- 
 riod of their nation's history. Their Talmudists tell 
 us that their established practice w-as invariably to 
 baptize or sprinkle with water the children of Prose- 
 lytes to their faith. And it was well known that the 
 child who was circumcised according to their law, 
 had no other previous title to the covenant of promise, 
 than what his descent from Abraham conferred. 
 
 Accustomed to consider these ])racticcs, not only as 
 wholesome ceremonies enjoined by the laws of their 
 
BAPTISM OF CHRIST. 83 
 
 Forefatliers, but as ritcri dictated by true piety and re- 
 ligious feeling on the j)art of the i)ai-ents, the Apostles 
 would have naturally understood their heavenly Mas- 
 ter's coimnand in reference to these acknowledged 
 points of faith, with regard to the acbnission of chil- 
 di-eu into covenant with God. They would thus con- 
 sider themselves autliorised to receive infants on the 
 belief Slid conversion of the parents, into the ark of 
 Christ's Church ; being convinced from experience 
 that such practice was recognized by the law of Mo- 
 ses, which was a shadow of the Gospel. And they 
 knew besides that the shadow could not exist without 
 tlie substance ; that circumcision would not have been 
 so strictly enjoined on the descendants of the faith- 
 ful Abraham, if it was not a type or representation of 
 Cluistian Baptism. 
 
 I am well aware that against this mode of reason- 
 ing it may be said — that if St. Matthew's w^ords apply 
 only to Infants, the Apostles disobeyed them in bap- 
 tizing adults after histruction. This however is not a 
 necessary consequence. The conunaud " make dis- 
 ciples''^ — is a general inj miction to bring to the faith of 
 Christ all — old and yomig — among wliom they were 
 sent, by the means of proselytizing and initiation 
 which were well miderstood, by almost eveiy inliabi- 
 tant of Palestine, in those days. They therefore made 
 disciples of grown up persons by working miracles 
 and by preaching — (St. Mark's expression) to them, 
 and baptizmg them ; and of children, who from their 
 tender age were incapable of understanding those 
 things, by simply baptizing them: that thus the 
 salvation of the Lord God might come unto all 
 people. 
 
84 TREATISE ON BAPTISM. 
 
 On this passage of Scripture Dr. Macknight ob- 
 serves as follows: — "In our Lord's discourses, the 
 twelve are to be considered sometimes as apostles, 
 in which character they had no successors; some- 
 times as Ministers of the Gospel, in which character 
 they have many successors ; and sometimes as disci- 
 ples simply or private Christians. In this commis- 
 sion our Lord considers the twelve only as ordinary 
 ministers of his religion, and therefore in addressing 
 them he spoke to all their successors. In any other 
 sense, he could not be with the apostles unto the end 
 of time. Nor could they teach and baptize all nations 
 in any other sense." 
 
 The point attempted to be illustrated in the above 
 observations will become more apparent in the fol- 
 lowing section. 
 
 SECTION 4. 
 
 BAPTISM BY THE APOSTLES. 
 
 After om- Saviour's ascension into heaven, the Apos- 
 tles, in virtue of the commission which they had re- 
 ceived from him, began, as soon as cu'cumstances 
 permitted, to fulfil the connnand which that commis- 
 sion enjoined. Their fii'st attempt at making disciples 
 took i)lace at Jerusalem, on the day of Pentecost, when 
 a vast multitude of the Jews was collected from all 
 parts, to observe that great festival. The circumstances 
 and consequences of their exertions, are thus related 
 by St. Luke, in the Acts of the Apostles: — 
 
BAPTISM BY THE APOSTLES. 85 
 
 Acts HI. 37. "NowAvlicn they heard this" — viz. Pe- 
 ter's discourse — "they were pricked in tlieir lieart, and 
 said unto Peter and to the rest of tlie Apostles, Men 
 and brethren, what shall we do ? 
 
 - 38. Then Peter said unto them — repent 
 and be baptized, every one of you, in the name of Je- 
 sjus Christ, for the remission of sins, and ye shall re- 
 ceive the gift of the Holy Ghost. 
 
 - 39. For the j)romise is unto you and to 
 your children, and to all that are afar olF, even as ma- 
 ny as the Lord our God shall call. 
 
 - 41. Then they that gladly received his 
 word were baptized : and the same day there were 
 added unto them three thousand souls." 
 
 In this passage is related the powerful effect pro- 
 duced by Peter's sermon, aided as it was by the per- 
 formance of miracles, and signs, and mighty works. 
 Conviction of the heavenly origin of his mission and 
 office, and of the truth as it is in Jesus, was, by these 
 means, enforced upon their understandings. They 
 were roused from their stupor, and the lethargy, as to 
 spiritual things, in which the works of the Law had 
 naturally bound them. They then were compelled to 
 cry out, men and brethi*en iDliat shall ice do 9 Peter 
 tells them to repent and be baptized. 
 
 Now in all this we perceive merely the effect of the 
 Apostles' endeavom* to obey that part of his blaster's 
 command, which is expressed by the word uadrirsvaars 
 — make disciples. But in order to turn this favoura- 
 ble state of mind to the eternal advantage of their un- 
 mortal souls, the Apostle exliorts them to repentance, 
 and at the same time to baptism. Hence we perceive 
 that the iininediate conviction which led them to enquire 
 
 X 
 
86 TREATISE ON BAPTISM. 
 
 was considered as a sufficient evidence of their faith 
 and consequently as a title to Baptism. An act of re- 
 pentance could scarcely have i)receded the adminis- 
 tration of the Sacrament : for we are given to under 
 stand that these very people were baptized the same 
 day ; and we know that repentance is not complete un- 
 til it bring forth fruits meet for repentance. — Matt. iir. 
 8. Consequently the most important part of the re- 
 l>entance here enjoined must have been performed 
 subsequently to the administration of the ordinance of 
 Baptism. And this consideration is, I submit with de- 
 ference, a sufficient proof that repentance, in the mean- 
 ing attached to that term, by the Antiptedobaptists, is 
 not in every case necessary — absolutely necessary — as 
 a previous preparation ; a remark which will in a great 
 measure ans^ver their objection to the admission ofLi- 
 fants to this ordinance, because of their inability to 
 repent or perform any other duty, of a purely mental 
 chai'acter. 
 
 Hence the initiatory ceremony or rite, necessarily 
 went before the duties of the christian life. And if 
 the rule is ai)plicable in the case of adults, who became 
 disciples, not by repentance, or penitence, but by rea- 
 son of the miracles which they saw, and the truths 
 which they heard, it cannot most assuredly be violated 
 in the case of infants, who are in the begiiming of life, 
 and who, under divine grace, will have an opportunity 
 of performing all the duties appertaining to their sacred 
 calling when they come to yeai's of discretion. The 
 Apostle required no further proof of the conversion of 
 liis hearers than their expressed wish to be saved; and 
 told them that as a means of salvation they must be 
 Ijaptized. In the same way the christian minister now 
 
BAPTISM BY THE APOSTLES. 87 
 
 administers tliis sacrament to infants at tlic de.sircand 
 request of the Parent, who in tliis case lias alone the 
 right to decide and choose. 
 
 After this exhortation to repent and be baptized, 
 the apostle enforces it by assuring them that the " Pro- 
 mise is unto them and their children.''^ They were induced 
 to comply with his admonition, not oidy because they 
 would thus receive remission of their sins, and the gift 
 of the Holy Ghost ; but because in virtue of their des- 
 cent from Abraham and the prophets, they had a natu- 
 ral title to all the benefits of the new covenant. The 
 promise spoken of here is undoubtedly that which 
 was given to Abraham, when he was called upon by 
 God to leave his native land and to go he knew not 
 whither. It is stated in the twelfth chapter of Genesis, 
 verse 3, — " Ai\(\ in thee shall all the families of the 
 eai-tU be blessed ;" and evidently refers to the coming 
 of the Son of man into the world. In the iii Cap. of 
 the Acts the same subject is again alluded to in these 
 words — 25 — which Avill clearly enough explain the 
 meaning of the passage under consideration : "Ye arc 
 the children of the prophets, and of the covenant which 
 God made with our Fathers, saying unto Abraham 
 and in thy seed shall all the kmdreds of the earth be 
 blessed." The promise then is neither more nor less 
 than the i)romis€ of salvation through the redemption 
 purchased by Christ. 
 
 The Apostle, in the passage before us, states, that this 
 promise is not only to the grown up persons who heard 
 him, but also to their children of whatever age they 
 might happen to be; — in other words that the children 
 were qualified to enjoy all the blessings and privileges 
 which were attached to the promise of salvation. And 
 
So TREATISE ON" BAPTISItT.. 
 
 if they were qualified for the reception of this mark of 
 heavenly favour, who shall pretend to deny that they 
 were fit subjects for the ordinance of Baptism. There 
 is, mdeed, great probability, that of the 3000 who were 
 that day added to the church, a considerable number 
 were children of various ages, from helpless infancy 
 upwards. 
 
 There is one other particular to be noticed in this 
 passage, which is commonly passed over in silence by 
 Antipasdobaptist wTiters, but which nevertheless seems 
 to desei-ve our attention. It is said that 3000 were 
 baptized in one day after the third hour — verse 15 — 
 that is 9 o'clock in the morning. It is well known too 
 that Jerusalem, the scene of this transaction, was by 
 no means plentifully supplied with water. Here 
 then two questions naturally arise on the Baptist hy- 
 pothesis. How could twelve people baptize so many 
 in so short a time, if they were to use the same cere- 
 mony with each individual that is now observed by the 
 Baptist Preachers ? And where could a sufiiciency of 
 water be found at that dry season of the year — for it 
 was Pentecost — for the purposes of immersion ? This 
 is a sore ditficidty, and cannot well be got over. Some 
 wi-iters, however, attem])t to tell us how all this could 
 be done very well and very easily.* But the attempt 
 involves supppositions and theories which are much 
 more extravagant and improbable than the assumption, 
 that baptism was administered to the 3000 by sprink- 
 ling. Fortius mode of administering the ordinance is 
 the only one which renders the narrative of the histo- 
 rian rational, and accords best with the tenor of his 
 description, 
 
 * See Crawley, pnge 110. 
 
BAPTISM BY THE APOSTLES. ^9 
 
 The conclusion, tlicrefore, which a consideration of 
 the baptism on the day of Penticost inclines us to adopt, 
 is twofohl. First we ai-e led to believe that infants 
 were aiuon^ tlio number ofthe rccij)icnts ; and second- 
 ly, that tlic Sacrament was administered by spnnk- 
 lin.i^. 
 
 Proceed wo now to other passages where mention 
 is made of adding members to tlie Church by baptizing. 
 In the eighth chapter ofthe Acts, 5 — 12 ; we find re- 
 corded the labours of Philip, who had been appointed 
 Deacon in the Church — Jkts vi. 5 — at Samaria. His 
 ministry was singularly successful, and was the means, 
 under God, of bringing many, " both men and women," 
 unto the knowledge ofthe truth as it is in Jesus. But 
 as the Sacred Penman, in relating it, does not throw 
 any additional light on the subject of our enquiry, I 
 will not dwell upon it. For the same reason I forbear 
 enlarging on the Baptism ofthe Ethiopian Eunuch by 
 the sanie minister — ^^ds viii. 3o — 38, and on the bap- 
 tism, St. Paid, as related in the nuitli chapter of the 
 same Book, verse 17 — 18. 
 
 The performance of the rite in each of these pas- 
 sages is exjiressed in general terms : and consequently 
 they afford us no pai'ticular information, either as to 
 the subjects or mode of it, beyond what may be gather- 
 ed from the places already illustrated. There is in- 
 deed a tough controversy between the Antipsedobaptists 
 and those, who stand up for sjirinkling or pouring as 
 the onlij Scriptural mode of administering the ordi- 
 nance, on the subject ofthe Ethiopian Emiuch's Bap 
 tism. The former say that he must have been dip- 
 ped ; the latter say that is impossible, because there 
 was not a sufficiency of water for that purpose. But 
 l3 
 
W TREATISE ON BAPTIS^r. 
 
 as our church considers the mode of administration to 
 be matter of secondary importance, beheving that each 
 of the modes contended for was used in its tiu-n, ac- 
 cording to convenience or circumstances. I will 
 offer no other remark on the subject in this phice, than 
 merely to refer my readers to a passage of Scripture, 
 which they may contemplate at leisure. It is this. — ■ 
 " Peter saith unto him, Thou shalt never wash my feet, 
 Jesus answered him. If I wash thee not, thou hast no 
 part with me. Simon Peter saith unto him, Lord not 
 my feet only, but also my hands and my head. Jesus 
 saith unto him, He that is washed, needeth not save to 
 wash his feet, but is clean every whit." — John xm. 8 — 10, 
 If then the washing of the feet was sufficient in this 
 mstance for the spiritual cleansing of the whole person, 
 surely either sprinkling, or pouring of water on the 
 head, must be admitted to be equally efficacious for 
 the same purpose. Immersion is not therefore abso- 
 lutely necessary. 
 
 The same observations apply more or less directly to 
 the baptism of Cornelius and his friends, which ^ve 
 find related in the tenth chapter of the Acts, from verse 
 42nd to verse 48th. It is unnecessary therefore to 
 dwell upon it. 
 
 The next passage which we shall meet with, relative 
 to the ordinance of baptism, is of importance ; inas- 
 much as it illustrates more fully than any which we 
 have hitherto examined, the principle on which chil- 
 dren are admitted into tlie Redeemer's fold. It is in 
 Acts x\-i. 14, 15. and relates the baptizing of Lydia 
 and her household. 
 
 "And a certain woman named Lydia, a seller of 
 purple, of the city of Thyatira, which worshipped God. 
 
BAPTISM BY THE APOSTLES. 91 
 
 heard us : whose lieart tlic Lord opened, tliat she at- 
 tended unto the things which were spoken of Paul, 
 and when she was baptized, and her household, she 
 besought us saying : — If ye have judged nie to be faith- 
 ful to the Lord, come into my house and abide there. 
 And she constrained us." 
 
 Here we have an eminent example of tlic manner in 
 which the Holy Ghost co-operates with human endea- 
 vours in converting the heart to God. Lydia had no 
 doubt listened with great attention, and mental exer- 
 tion, to the discourse of the Apostles; and thus contri- 
 buted a share at least of human ability, towards the ac- 
 comi)lishment of the work of grace in her heart. But 
 it was the influence of the Divine Spii-it that effectually 
 produced it : " the Lord opened her heart." This I 
 may observe is a phrase commonly signifying, " the 
 rendering any person willing or inclined to any thing." 
 Her heart was opened not to believe but to attend to the 
 things which were spoken of Paid : and the result was 
 her conversion and Baptism, together with that of her 
 whole household. 
 
 The passages which have hitherto been examined, 
 contain some expression which lead us to understand 
 that the persons who were admitted to the Sacrament 
 of Baptism, w"ere not only capable of making, but had 
 actually made, a profession of faith ; — signifying either 
 their wish to become members of the Church, or their 
 assent generally to the doctrines of the Christian reli- 
 gion. But here there is no word or expression that 
 can, l)y any construction, consistent with the idiom of 
 the Greek language, lead us to believe that any profes- 
 sion of faith was made by the persons composing the 
 household ofLvdia. The sacred historian tells us that 
 
92 TREATISE ON BAPTISM. 
 
 they were baptized; but does not inform us upon what 
 ground the Apostle judged it right to administer the 
 ordinance to the recipients in this particular. Hence, 
 on the principle that we are always to follow the na- 
 tural meaning of the text, in preference to any other, 
 provided the most evident signification is rational and 
 intelligible; we are to infer that these individuals were 
 baptized because of the faith ofLydia. The Apostle 
 was constrained to stay with herself and household, for 
 some time after this event, doubtless for the purpose 
 of instructing them in the principles of the Christian 
 religion. And on this instruction, their faith and prin- 
 ciples of action would in future be grounded. 
 
 The common argument drawn from this passage, in 
 favom- of Infant Baptism, is — that the household ofLy- 
 dia may have possibly contained infants and children. 
 This reasoning, in as far as probability may be admitted 
 into the decision of tlie question, is no doubt very good, 
 and very logical. But it wants the sanction of an ex- 
 press declaration. It is not said that there were either 
 children or infants in the household of Lydia: and 
 therefore the reverse may be equally probable. 
 
 The argument I would here deduce in favour of the 
 same thing, rests on a difierent altliough I think a 
 stronger foundation. It is this : — The Sacred penman 
 liere tells us, that several individuals were admitted to 
 Baptism ; evidently upon no other plea that can be 
 discovered from the text, than that they belonged to 
 the household of a believer, and thus enjoyed an op- 
 portunity which ])romiscd them further instruction in 
 the faith. It is clear therefore that one person may be 
 admitted into the Church, by Baptism, on the faith 
 of another, supposing that the recipient has within his 
 
BAPTISM BY THE APOSTLES. 0.3- 
 
 reach the means of further histruction. This is the 
 most evident inference from the natural meaning of 
 the words before us ; tlie principle lience is fully estab- 
 lished that one Christian can vScripturdlly promise for 
 the future instruction of another, and that such promise 
 may be considered as a sufficient qualification, to enti- 
 tle that other to the benefits of the ordinance. 
 
 This principle being established, its application will 
 of course become general. If it is admissible in Scrip- 
 ture, that adult persons may have been received on the 
 profession of another ; is it not equally true that infants 
 may be received into the Church on the same condi- 
 tions ? Most undoubtedl}^ If a servant can be receiv- 
 ed to baptism on the responsibility of his Master or 
 Mistress, may not a child be received on the promise 
 and profession of the parents? Certainly. The cases 
 on this principle are exactly parallel. And what is 
 true of the one can ^vitll equal truth be predicated of 
 the other. 
 
 Really the glosses of Antipicdol)aptist writers on the 
 passage under consideration are not only below me- 
 diocrity in point of criticism, but are absolutely illogical. 
 They say that, although no mention is here made of 
 a profession of faith haiing been made by every indi- 
 vidual of the household, yet doubtless it must have 
 been made in the usual manner ; else the ordinance 
 could not have been administered. This sort of rea- 
 soning is by logicians coiled petitio pnncipii, or begging 
 the question ; because it takes for granted what ought 
 to be proved. They are here attempting to prove the 
 usual manner; and they have evidently no right to 
 propose it till that proof is complete. Besides they 
 have recourse to probabilities and suppositions, which 
 
94 TREATISE ON BAPTISM. 
 
 they affect to despise and deprecate so much in their 
 opponents. 
 
 An impartial reader -would be naturally led to 
 make a very different inference, from the Apostle's si- 
 lence on the subject of a previous profession in this 
 instance. He would conclude that, as no mention is 
 made of it, the recipients were incapable of professing, 
 and therefore either children or Lifants. On this 
 point however I will not insist, as I have already 
 shown that the principle of responsibility, evidently 
 recognized in this passage, having a general significa- 
 tion, is equally applicable to both adults and infants. 
 
 One other observation, and I liave done with this 
 passage. Lydia, when she and her household were 
 baptized, besought the Apostles, saying " if ye have 
 judged me to be faithfid to the Lord come into my 
 house," &c. Now it is generally agreed among com- 
 mentators that the Greek particle, here rendered " ?/," 
 ought to be translated ^^since'^ — Since ye have judg- 
 ed ni€ to be faithful, &c. She does not say me and nuj 
 household: she was the only person there that was 
 faithful — or at least the only person that was consi- 
 dered faitliful. And the Baptism of her household 
 being the consequence of that faith, further confirms 
 the j)riucii)le which I have endeavoured to ilhistrate ; 
 namely, that one may be baptized, under certain cir- 
 cumstances, upon the responsibility of another. 
 
 It is very generally supposed, by the writers who 
 have overlooked this principle, that our Churcli has 
 authorised the administration of the ordinance, with- 
 out any profession of faitli, on tlie part of the recipi- 
 ent; imagining tliat, like the Church of Rome, sJie 
 lays peculiar stress upon the mere rite — the mere opvr. 
 
BAPTISM BY THE APOSTLES. 95 
 
 opemtumj and believes that tliis is quite sufficient. — 
 Whenever this supposition is reasoned u[)on, the very 
 circumstance of her ritual helnp; thus made the sub- 
 ject of censure, is always a sufficient proof, in the es- 
 timation of all her members, that the censurer has 
 not studied either her principles, her doctrines, or her 
 Litur«ry. So far is she from denying the propriety of 
 exacting a profession of faith in the prmcipal articles 
 of tlie Christian religion, that the Offices for the Bap- 
 tism of Liflmts, and for that of adults, are composed 
 upon this very principle. In the former she exacts a 
 jxi-ofessiou of their belief from the Sponsors, and in 
 the latter from the recipient himself; thus always re- 
 taining inviolate the principle — that this Sacrament 
 be administered in no case without proof of faith on the 
 jKut of the Candidates. She wisely adopts this course 
 liecause her ministers are uninsph-ed men, and imable 
 to judge, like the Apostles, of the inwai-d evidence of the 
 heart of the recipient. This subject shall be discussed 
 more at length on a subsequent occasion. At present, 
 let us see how one of the writers above referred to 
 treats the passage of Scripture we have been consider- 
 ing, and others of a similar tendency. 
 
 " I conclude," says Mr. Baxter, " that all examples 
 of Baptism in Scripture, do mention only the adminis- 
 ti*ation of it to the professors of saving faith ; and 
 the precepts give us no other direction. And I pro- 
 voke ]Mr. Blake," — his opponent, — " as far as is seemly 
 for me to do, to name one precept or example for 
 baptizing any other, and make it good if he can." 
 
 When it is asserted that this challenge is thrown 
 out, after an examination of the case of Lydia and 
 her household, the impartial and unbiassed reader 
 
'96 TREATISE ON BAPTISM. 
 
 will see reason either to doubt the sincerity, or to 
 question the penetration, of this stern Champion of 
 Antipaedobaptism, as a fair and candid expositor of 
 the word of God. 
 
 The next passage of Scripture to be examined, is 
 that where the baptism of the Philippian Jailor and 
 his household, is recorded. It is related in the same 
 chapter from which the preceding case is taken. 
 
 Acts. XVI. 29. " Then he called for a light, and 
 sprang in, and came trembling, and fell down before 
 Paul and Silas. 
 
 - 30. And brought them out and said, 
 Sirs, what must I do to be saved ? 
 
 - 31. And they said, believe on the Lord 
 Jesus Christ, and thou shalt be saved, and thy house. 
 
 - 32. And they spake unto him the word 
 of the Lord, and to all that were in his house. 
 
 - 33. And he took them the same hour of 
 the night, and washed their stripes ; and was baptized, 
 he aiid all his straightway. 
 
 - 34. And when he had brought them un- 
 to his house, he set meat before them and rejoiced, 
 believing in God, with all his house." 
 
 Paul and Silas having, through preaching the Gos- 
 pel of salvation, incurred the displeasure of the popu- 
 lace and the Magistracy, were cast into prison for 
 teaching customs which it was not lawful for Roman 
 citizens to receive — verse 21. But the miraculous in- 
 terposition of Providence did not permit them to re- 
 main long in confinement. An eai'thquake and other 
 phenomena not only i)ut it in the power of the Apos- 
 tles to escape, but also was the means of bringing 
 about a salutary change in the spiritual condition ot 
 
BAPTISM BY THE APOSTLES. [^ 
 
 iJic keeper aud his household. It is extremely proba- 
 ble that this man must have heard the Apostles 
 preaching repentance and remission of sins, and eter- 
 nal salvation through Christ, before they were cast in- 
 to prison. For we find that without receiving any 
 particular instruction from them, his first question, on 
 perceiving the miraculous occurrences that had taken 
 place, was " Sirs, what must I do to be saved ?" Aa 
 if he had previously been acquainted with their divine 
 mission and its object, and convinced that the hand of 
 God was in it, from what he had seen and heard the 
 night of theii* confinement. The answer of the Apos- 
 tle deserves consideration — " Believe in the Lord Je- 
 sus Christ, and thou shalt be saved, and thy house." 
 
 On this passage Dr. Doddridge remarks as follows : 
 " the meaning cannot be, that the eternal salvation of 
 his family could be secured by hisfaithJ^ But if they 
 could not be saved by his faith, we liave seen in the 
 case of Lydia's household that they at least might be 
 baptized on his professing for them. And this, no 
 doubt, is the meaning of the Apostles. They evident- 
 ly use the term believe generally, and include under 
 it not only the mere assent of the understanding to 
 certain doctrines and points of faith, but also the du- 
 ties and obligations which those doctrines imply. — 
 Then it follows that if the Jailor were to use his au- 
 thority as the head of the family to bring them to 
 Clu-ist, and to exert his energy in inculcating the 
 precepts and promises of the Gospel, he would, 
 not only be obeying the exhortation addressed to 
 liim, but would also afford that responsibility which 
 might be deemed sufficient for admitting his house- 
 hold to the Sacrament of baptism. 
 
ids TREATISE ON BAPTISM. 
 
 Hence we do not find that eacli individual of the 
 household offered a profession of his faith in his own 
 person : the word was spoken unto them merely, and 
 %ve are told that they believed, after the ceremony had 
 taken place — see verse 34. We may imagine therefore 
 that, at the Jailor's express request to be saved, the 
 Apostles took that opportunity of further instructing 
 him in the ways of salvation, and of also imparting 
 what knowledge they could to his houseliold ; that in 
 the course of such instruction, the Apostles pointed 
 out the necessity of entering into the visible Church, 
 by submitting to the ordinance of Baptism ; and that 
 immediately afterwards the ordinance was adminis- 
 tered indiscriminately to all present. The only pro- 
 fession of belief that we read of, is that of the Jailor 
 himself; and if such an act of faith on the part of the 
 rest was absolutely necessary, we are certain that the 
 inspired penman would not have omitted to mention a 
 fact of so much importance. The unprejudiced rea- 
 der therefore will perceive how little ground the An- 
 nabaptists have for continuing, in their communion, 
 that custom which they call " telling experience," or 
 giving an account of the candidate's conversion. A 
 day is commonly appointed for this ceremony amongst 
 them : and the person, who expresses a desire to en- 
 ter into their association by submitting to baptism by 
 immersion, is requested to speak out before the con- 
 gregation, and to give a full account of the means and 
 manner in which he had been roused to a just sense 
 of the value of his immortal soul, and to desire 
 salvation through Jesus Christ. In the course of ad- 
 dresses of this nature, there are expressions used, and 
 thoughts entertained, that are any thing but in con- 
 
BAPTISM BY THE APOSTLES. 90 
 
 ionnity witli the pure and peaceful and lioly spirit of 
 our religion. Sometimes the audience is edified by 
 an account of a singular dream ; occasionally of a 
 pai'ticular vision ; \vliich seems as much to indicate 
 an excited imagination, as the existence of sincere and 
 lowly contrition. 
 
 JMr. Baxter's views on this point are thesej " To 
 contemn this is to renounce all rules of order" — he is 
 speaking of profession before baptism — " for where can 
 we expect to find it if not here ? I profess my con- 
 science is fully satisfied from this text, that it is one 
 kind of faith, even saving — that must go before baptism ; 
 and the profession whereof the minister must expect.'* 
 Disput. of Right to Sac. p. 91. The minister alone is the 
 only individual, who, in this Divine's estimation, has a 
 right to call for a profession of faith in any case ; he 
 being more capable than any of the congregation to 
 judge of what really constitutes a profession of saving 
 faith. 
 
 But to return to the case under consid€ration. The 
 iiousehold of the Jailor having been baptized before 
 any tiling is said of their believing, beyond the profes- 
 sion made by the head of the family, and no mention 
 being made of the necessity of such preparation, we 
 are led to conclude that, in this instance also, the prin- 
 ciple of admitting sponsors in baptism is recognized. 
 The sacred writer says expressly that after the neces- 
 saiy instruction had been given, and the ordinance 
 administered, to evei-y person in the house — " he set 
 meat before them, and rejoiced believing in God with 
 all his house." This is the natural inference which 
 every person who narrowly considers the circumstances 
 of th« case, will be inclined to make from the siinple 
 
100 TREATISE ON BAPTISM. 
 
 account given of it ; no other conclusion can be ad- 
 mitted witliout doing evident injustice to the meaning 
 of the original. 
 
 The principle of responsibility being once admitted, 
 It is of little consequence to enquire whether there 
 were children in the household of the Philip])ian Jai- 
 lor or not. It is very probable that there were children 
 and young persons in his family ; but even upon the 
 supposition that they were all adults, still the fact of 
 their having been admitted to the ordinance on the 
 responsibility of their master, — without having made 
 any express profession of their faith, proves beyond a 
 doubt that infants, without any express profession of 
 their faith, may be admitted too. This is all that i» 
 contended for at present : its application will be shewn 
 afterwards. 
 
 On the mode of adminietering the Sacrament in 
 this particular instance it i& unnecessary to dwell- 
 All things considered it is extremely probable that 
 pouring or sprinkling was used. The Sacred Penman 
 has pomted out no particular method ; and we are left 
 to deduce all our inferences on the subject from the 
 circumstances of time, place, and the emergency of 
 the case. The time was night, the place a Jail, and the 
 emergency sudden. All these combined render it ex- 
 tremely probable, that the mode ju&t referred to was 
 the one resorted to on this occasion. All, therefore, 
 that can be said on the matter rests only on probabili- 
 ties. 
 
 The next case of Baptism recorded in the Acts, occurs 
 in chapter xviii. 4. It is there related of St. Paul's la- 
 bours at Corinth, that 
 
 "He reasoned in the synagogue every Sabbath, and 
 persuaded the Jews and the Greeks. 
 
BAPTISM BY THE APOSTLES. 101 
 
 5. Aiul Avlicn Silas and Timotheus were come from 
 Macedonia, Paul was pressed in the Spirit, and testi- 
 fied to the Jews that Jesus was Christ. 
 
 8. And Crispus, the chief ruler of the Synagogue, 
 believed on the Lord with all his house : and many of 
 the Corinthians lieiu'ing, believed, and were baptized." 
 
 The best connnentary which we can find upon this 
 passage, occurs in i. Cor. i. 13 : where St. Paul, in his 
 Epistle, refers to the labours he had performed at Co- 
 rinth, and which we above described. 
 
 " Is Clu-ist divided ? Was Paul crucified for you ? 
 or were ye baptized in the name of Paul ? I thank 
 God that I baptized none of you, but Crispus and Gaius : 
 lest any should say that I baptized in mine own name. 
 And I baptized also the household of Stephanas: be- 
 sides, I know not whether I baptized any other. For 
 Christ sent me not to baptize but to preach : not with 
 wisdom of words, lest the Cross of Christ be made of 
 none effect." 
 
 When St. Paul says that he was "sent to preach, not 
 to baptize," he must be understood to refer to the dis- 
 putes then prevailing at Corinth, not positively to de- 
 clare that it was not part of an Apostle's office to bap- 
 tize. But the Apostles had the office of preaching 
 committed to them, being endued with the highest 
 degree of inspiration, and miraculous powers, and 
 being thus best qualified for converting the world. 
 Valpy in loc. 
 
 The Apostle thus having, by means of these various 
 gif\3 of inspiration, convinced the people of his Divine 
 mission, and of the necessity of attending to the con- 
 cerns of the soul, proceeded to admit them to the Re- 
 doemer's fold, by administering the ordinance of Bap- 
 
 M.3 
 
102 TREATISE ON BAPTISM. 
 
 tism. " Crispiis, the Ruler of the Synagogue, and many 
 of the Corinthians, liearing, beheved, and were bap- 
 tized." 
 
 Here we find the usual order observed. Conviction 
 of the necessity of fleeing from the wrath to- come was 
 first produced, and then the christian ordinance admi- 
 nistered. But whether the term believed implies the 
 faith of each individual respectively, the passage before 
 us will not determine. We have already seen that the 
 word believe is a term of general signification, and is 
 occasionally used in different meanings. As no 
 mention is therefore made of a profession having been 
 exacted from them, we are justified in concluding that 
 the inspired penman here means the general idea com- 
 monly attached to the verb to believe ; and that it was 
 signified by the sincere wish ef becoming a candidate 
 for the ordinance. And as we find also mention made 
 of the household of Crispus, we may further conclude 
 that the word believed refers to the faith of the Father 
 as a suflicient guarentee for the admission of the 
 whole household to the ordinance, and also to the ac- 
 ceptance of the faith of other householders for that 
 of those who were placed under their charge. 
 
 The same principle is also clearly illustrated in the 
 record which is left us of the bajjtism of certain dis- 
 ciples at Ephesus, and which affords us the last in- 
 stance of the adminstration of the Sacrament in the 
 Acts of the Apostles. 
 
 Acts XIX. 1. "And it came to pass that while A- 
 pollos was at Corinth, Paid having passed through the 
 upper coasts, came to Ephesus : and finding certain 
 disciples, 
 
 - 2. He said unto them. Have ve received 
 
BAPTISM BY THE APOSTLES. 103 
 
 the Holy Ghost since ye believed ? And rhey said un- 
 to liini, We liave not so much as heard whether there 
 be any Holy Ghost. 
 
 - 3. And he said unto them, Unto what 
 then were ye baptized ? And they said, unto Jolin'a 
 baptism. 
 
 - 4. Then said Paul, John verily baptized 
 with the baptism of repentance, saying unto the peo- 
 ple, that they should believe on him which should 
 come after him, that is, on Christ Jesus. 
 
 - 5. When they heard this, they were bap- 
 tized in the name of the Lord Jesus. 
 
 - 6. And when Paul had laid his handa 
 upon them, the Holy Ghost came on them ; and they 
 spake with tongues and prophesied. 
 
 - 7. And all the men were about twelve." 
 Here* again we find no mention made of a formal 
 
 account of personal exi)erience having been rendered. 
 The Apostles declared unto these disciples the essen- 
 tial difference between the Baptism of John and that 
 of Christ ; and being convinced of the necessity of 
 the latter towards obtaining everlasting salvation, they 
 submitted to the ordinance without delay. 
 
 Some commentators are of opinion — see Valpy in loc 
 — that the persons mentioned in the passage above 
 quoted, formed among themselves a Christian Church 
 or community at Ephesus ; that probably they were 
 some pious Jews, who had lived in that city for the 
 purposes of traffic and commerce ; and that thus living 
 remote from the city of Jerusalem, they had not heard 
 of the late effusions and gifts of the Holy Spirit, till 
 Paul now visited them. It is further thought that the 
 congregation may have amounted to a considerable 
 
Il64i TREATISE ON BAPTISM. 
 
 number ; but that the male heads of famihes connect-' 
 ed with it amounted only to twelve : as it is expressly 
 intimated in the seventh verse. 
 
 In defence of this view of the passage, it may be 
 urged that the concluding words bear a meaning 
 which is every way favorable towards such explication. 
 For the word used in the original is, a%SQtg — a term 
 which always implies an antithesis to the word yovamii 
 — women. As if the Sacred writer had said — "and 
 all the men" — exclusive of women and children — 
 -' were about twelve." 
 
 Again, if the Apostle meant to make no distinction 
 between the male and female and youthful part of the 
 congregation, here spoken of, why did he not make 
 use of the term commonly used on such occasions ? 
 For instance, he might have used l^vxi^ai — ^ids u. 41. 
 And the same day there were added unto them 3000 
 souls: or he might even have repeated the term in 
 which these believers are first introduced to the notice 
 of the reader, viz. /tci^/;ra?, disciples : or finally avoQwnoj, 
 the Greek word which is generally used to signify an 
 assemblage of males and females. See Schlejisur in voce. 
 But the Inspired Penman has used none of these 
 terms. He used one of a more confined meaning, — 
 usually applied only to tlie male part of the community. 
 Hence, by a well known figm-e in Rhetoric, we con- 
 clude that he means to specify not the whole, but a 
 part ; and further, by a process of antithetical reason- 
 ing, that the Church in question consisted of more 
 than twelve people. This 1 take to be the legitimate 
 sense of the i)assagc. 
 
 Now it may be enquired, if these men were not 
 the only persons who formed the first Ephcsian con 
 
BAPTISM BY THE APOSTLES. IC^ 
 
 giTgation, wliy are they specified at all ? — why arc they 
 named, and others left unnoticed ? Because simply 
 they were heads of families, — })ersons on whose faith 
 and resolution the rest were admitted to the privileges 
 of Baptism. In other words they were Sponsors, and 
 became, by virtue of their promise to educate those 
 dependent ujjon them, in the doctrines and principles- 
 of the Christian religion, teachers and co-adjutora 
 with the Ajjostiie in his Holy work. For we are ex- 
 pressly told in the Gth verse, that after receiving the 
 miraculous gifts of the Holy Ghost, " they spake with 
 tongues and prophesied" — that is, preached. And to 
 whom could they preach in the first instance but to 
 tlieir own families ? — or for whose souls could they 
 feel more anxiety than for those of their nearest and 
 dearest earthly relations and connections ? 
 
 These considerations lead us forcibly to the conclu- 
 sion that this portion of Scripture, no less tlian others 
 previously examined, su})poscs the existence and the 
 office of Sponsors in Baptism. We find that many 
 liave been admitted to that ordinance by the Apos- 
 tles, without being required personally to render an 
 account of their faith and ex-perience : but that the 
 belief of a parent or friend was deemed a sufficient' 
 qualification for its reception. The case of Lydia 
 more especially cannot be well explained without ad- 
 mitting this fact. And all the other passages, in which 
 the baptism of Individuals or midtitudes is mentioned, 
 contain nothing that renders it inconsistent with the 
 eternal truths of the Gospel. The doctrine, therefore, 
 — that a profession of faith on the part of the parent 
 or friend, entitles not only the person so professing, 
 but also those under his charge, to the blessings and 
 
106 TREATISE ON BAPTISM. 
 
 privileges of Baptism, — is logically deducible from' 
 the word of God, and is of course a doctrine meant 
 to be inculcated by its precepts and examples. As such 
 it ought to be reverently received by all Christian men* 
 
 SECTION 5. 
 
 GENERAL INFERENCES. 
 
 We have now gone over all the passages in the Gos- 
 pels and in the Acts of the Apostles, in which the ad- 
 ministration of the ordinance of Baptism is recorded. 
 The descriptions which they contain are expressed 
 in general terms, and are devoid of that detail and 
 minuteness, which would enable a reader at the pre- 
 sent day to decide, without hesitation, as to the parti- 
 culars observed in the manner of its celebration. — 
 This is the chief cause, let it be observed, of all the 
 controversies that hav^e ever arisen on the subject. — 
 For if the sacred penmen had thought it necessary to 
 give us a succinct account of every particular requisite 
 in the preparation of the candidate, and in the mode of 
 performance, all who acknowledge the Divine autho- 
 rity of Scripture would assent to every part of such 
 detail, and would thus be led to practice the same 
 mode of performance. But since the Holy Ghost has 
 witliheld this particular information from us, we must 
 submit to be guided in our opinion and practice by 
 such expositions of certain passages, — sucii construc- 
 tions of particular words, — such logical deductions by 
 a course of plain reasoning, — in short by all such 
 helps to form a correct judgment in the matter, as the 
 whole range of ancient and modern Philology, coH' 
 
GENERAL INFERENCES. 107 
 
 suited in a humble and teachable spirit, can afford 
 us. At the same time we must take care in an es- 
 pecial manner to render all our conclusions confor- 
 mable to the declarations of Scripture. Such are the 
 proper auxiliaries to the interpretation of the word of 
 God, and to the elucidation of any pai-ticular precept 
 or example. 
 
 Talving therefore the light of reason for our guide, 
 where the light of revelation does not shme so clearly 
 as to enable us to distinguish with accuracy the vari- 
 ous objects which it illuminates, we are led to con- 
 clude, from the passages above illustrated, — 
 
 I. That the mode of Baptism cannot be proved to 
 liave been exclusively either immersion or sprinkling ; 
 but that both methods seem to have been adopted, ei- 
 ther according to the circumstances of the case, or the 
 convenience of the parties concerned. 
 
 n. That the principle of vicarious responsibility — 
 that is — of admitting the profession of a believer as 
 a sufficient qualification for those connected with him, 
 is fully recognized. 
 
 in. That the ordinance appears to have been ad- 
 ministered to individuals of all ages Mathout distinc- 
 tion ; and that there is reason to believe that children 
 and infants were baptized by the Apostles. 
 
 These are important conclusions, and appear to be 
 as well supported by Scripture as any that can be de- 
 duced from its contents in a similar manner. Yet the 
 passages which I have examined, and in which the 
 most indifferent person may find the truths just stated, 
 are the proofs, to which the baptists refer With tri- 
 umph, as tlie Charter of their creed and practice, with 
 regard to the Sacrament of Baptism. And not only 
 BO, but they disregard every other kind of evidence,— 
 
108 THEATISE ON BAPTISM. 
 
 ihey are content with the mere evidence of example, 
 and repel that of Scriptural grounds, and particular 
 texts. Now a rational individual would naturally en- 
 quire whether, if the only kind of evidence they 
 brought forward was disputable, they could demon- 
 strate the truth of their positions by appealing to any 
 other. An impartial enquirer after knowledge would 
 wish to ascertain, whether other passages of Scripture 
 might not be referred to, and made to illustrate those 
 doubtful ones, and if possible to lead us to definite 
 conclusions. The Scripture is its own best interpreter, 
 and so Christians in general consider it. But to this 
 assertion the Antip?edobaptists form an exception ; and 
 resolutely deny that, in the instance of the Baptismal 
 Sacrament, we ought to be guided by the light which 
 the Old Testament throws upon the meaning of the 
 New. 
 
 It would be incompatible with my present object to 
 state at length the nature of the impression which re- 
 peated perusals of many of their works produced on 
 my mind ; and which, I have no doubt, can be \vell un- 
 derstood by eveiy reader, whose opinion happens to 
 be different from their own. They seem ,to rest satis- 
 fied with the disputable evidence of Scriptural exam- 
 ple, as the chief foundation of their peculiar mode of 
 administering this Sacrament. In this respect they 
 widely and essentially differ from the Pa?dobaptists. 
 Instead of deciding the matter by the inflexible assump- 
 tion of a particular axiom, and maintaining our deci- 
 sion, whether right or wrong, let us apply to the Scrip- 
 tures themselves for further knowledge ; and ascertain 
 whether or not we jnay arrive at a more satisfactory 
 conclusion, than can be obtained from the passages 
 <hat have hitherto been considered. 
 
CHAPTER III. 
 SCRIPTURE EVIDENCE CONTINUED. 
 
 SCRIPTURAL GROUNDS FOR INFANT BAPTISM. 
 
 SECTION I. 
 
 THE LOST CONDITION OF MAN BY NATURE. 
 
 The practice of Antipoedobaptist writers, after ex- 
 amining the instances of Baptism recorded in the 
 Gospels and in the Acts of the Apostles, commonly 
 consists in a further investigation of the allusions 
 made to it, in the Epistles ; and thus it is proposed to 
 decide indisputably the manner or mode of administra- 
 tion. But, as our concern is more with the subjects 
 than with the mode of Baptism, we shall take the li- 
 berty of pursuing a different course ; and endeavour, if 
 possible, to ascertain the sense of Scripture generally, 
 as to whether Infants may be proper recipients of that 
 ordinance. For in all the passages we have yet examin- 
 ed, the evidence amounts only to a strong probability, 
 and caimot of course have the power or authority of 
 an express precept or command. Should we find, on 
 ■a further consideration of Scripture truths, that the 
 
 N 
 
110 TREATISE ON BAPTISM. 
 
 same conclusions which we have ah-eady ascertained 
 to be probable, arc supported and elucidated, it ap- 
 pears to me but reasonable that the whole concurrent 
 testimony of inspiration, thus deduced and compar- 
 ed, should be admitted as tantamount to an absolute 
 certainty. 
 
 The first general argument that shall be noticed in 
 support of Infant Baptism, will put the matter in a 
 clear light to the minds of many Christians. It is de- 
 rived from the lost condition of man by nature. 
 
 That man is not in a state of salvability by nature, is 
 a position so universally recognized in the Holy Scrip- 
 tures, that it appears unnecessary to dwell upon it at 
 any length. The sin or transgression of the fall has 
 " caused the imagination of mail's heaii to be only evil from 
 his youth ;"1 or mfancy. " Behold/'' says the Psalmist in 
 reference to this subject — " behold, I loas shapen in in- 
 iquity ; and in sin did my mother conceive me .'"- Imme- 
 diately after the fall a curse was pronounced on Adam, 
 and on the ground, for his sake. " The ground is curs- 
 ed for thy sake." " In sorrow shalt thou eat of it all 
 the days of thy life." " In the sweat of thy face shalt 
 thou eat bread, until thou return unto the ground : for 
 out of it wast thou taken : for dust thou art and unto 
 dust shalt thou return."3 And this curse has passed up- 
 on all his posterity, without exception. " By one mwi's 
 disobedience many loere made sinners^^ " In Adam all 
 die^o Consequently we are justified in concluding, 
 from the attribute of divine justice, which exacts 
 punishment for every sin, that the posterity thus of- 
 fending are subject to pmiishmcnt. 3Iay we have the 
 
 i. Gen. VIII. 27. 2. Psahn li. 5. 3 Gen. in. 17 
 ly. 4. Rom. v. 19. 5. I. Cor. xv. 22. 
 
THE LOST CONDITION- OF MAN BY NATURE. Ill 
 
 iiutliority of J^oripturc lor niakinj^ this conclusion ? — 
 *' Thou art of purer eyes than to behold evil, and canst 
 not behold iniquitj'." I "For thou art not a God that 
 bath ])loasurc in wickedness, neither shall evil dwell 
 with thee.'"- And likewise we are told, evil in what- 
 ever shape it may ai)pear, shall meet w ith its due pu- 
 nishment. " God layeth up iniquity for his children :" or 
 as it is in the marginal reading ; " God layeth up the 
 punishment of iniquity for his child."3 Again : " Be- 
 hold all souls are mine ; as the soul of the father, so 
 also the soul of the son is mine : the soul that sinnetli 
 it shall die."4 The Apostle, in the epistle to the Ro- 
 mans, notices the same truth : " For the wages of sin 
 is death."5 
 
 Now, from these various passages of sacred writ, it 
 is very evident that children are not only conceived 
 and born in sin, but are also subject to punishment on 
 account of that sin. It is not unknoA^Ti to me that 
 there have been those among other denominations of 
 Christians, besides the Baptists, who have controverte d 
 this position : laying much stress upon the mercy and 
 goodness of God, who they take for granted, will not 
 punish an innocent babe for the transgressions of our 
 first parents. But it is unknown to any one how far 
 the mercy of God may be extended in this instance : 
 he has not been pleased to inform us particularly. — 
 We are merely told that every child, — every son and 
 daughter of humanity, are born in sin ; that is, having 
 sin inherent in their nature : and that «in of every 
 kind, according to divine justice, is subject to punish- 
 ment. And from these plain assurances, no one can 
 
 1. Habak. i. 13. 2. Ps. v. 4. 3. Job. xxi. 19. 4. Ezek. 
 xviii. 4. 5 Rom. vi. 23. 
 
112 TREATISE ON BAPnSlW. 
 
 find it difficult to deduce the natural inference : that* 
 an Infant, in consequence of the sentence pronounced 
 after the fall, is subject to punishment, although he 
 may have committed no actual sin. The sentence has 
 gone forth ; and cannot now be altered. 
 
 It may be E^dmitted, that such a sentence is irrecon- 
 cileable with Divine mercy, except in one way. No 
 sooner was it pronounced, than a promise was given 
 of a substitute, who, in his o\vn body on the tree, 
 should suffer the punishment due for sin, and thus free 
 penitent sinners from the consequences notonly of the 
 transgression of our first parents, but of every actual 
 sin they may have committed in the flesh. This pro- 
 mise includes children ; and is in every way applicable 
 to their condition. Now what is the need of calling in- 
 to question the mercy and goodness of God, in the case 
 of the general sentence passed on mankind, since that 
 mercy and goodness are fully manifested in the re- 
 demption of the world through the blood of a crucifi- 
 ed Redeemer ? Why should man impeach the loving 
 kindness of his maker in particular cases, when it is 
 so clearly displayed in a general manner ? Whatever 
 the extent of the original sentence may have been, the 
 extent of the promise annexed to it is the same. But 
 the sentence was general ; including men, women, 
 .and children : the extent of the promise therefore 
 must embrace these likewise. 
 
 There are conditions, however, attached to the pro- 
 mise ; conditions, which, if not observed, will be the 
 means of excluding men from its manifold benefits. — 
 These are of various kinds and degrees ; always beai*- 
 ing a certain proportion to the talents, and abilities, 
 and opportunities of individuals. In general, tliey 
 
THE Lost CONDITION OF MAN UY NATURE. llo 
 
 may be called the duties of the Christian profession. 
 But the only duty, of a religious nature, that can be 
 performed for an infant, is the solemn dedication of 
 him to iiod by Baptism. And we have reason to be- 
 lieve that this act will cnsiu'e the mercy of God, and 
 ajiswer the coiidilion which, in his particular case, 
 was attached to the covenant of the promise. The con- 
 viction arising from this source will afford gi-eat com- 
 fort and consolation to the Christian parent, should it 
 please God to call his child from this world before ar- 
 riving at the years of discretion. He knows that the 
 blossom which has perished in his arms, has, by bap- 
 tism, " become an heir of Christ, a child of God, and an 
 inheritor of the kingdom of heaven." 
 
 The act of Baptism has in an instance of this kind 
 been a means of grace, without the benefit of wJiich the 
 parents could not be certain how far their child had 
 become a partaker of the blessings and advantages of 
 our Saviour's death and passion. This is the view which 
 our Church takes of the matter. " Forasmuch as all 
 men are conceived and born in Sin : and that our Savioiir 
 Christ saifh, none can enter into the kingdom of heaven, 
 except he he regenerate and horn anew ofivater, and of 
 the Holy Ghost. ^^l In other words, that infants altliough 
 tliey have been guilty of no actual sin, yet cannot, with 
 certainty to us, enter into the kingdom of heaven after 
 death, unless the conditions annexed to the covenant in 
 their particular case have been fully complied with. 
 The same truth may be made sufficiently clear by a pas- 
 sage of Scripture. It is found in the conference which it 
 pleased God to bold with Abraham on the subject of des- 
 troying Sodom and Gomorrah.l The Patriarch urged, as- 
 
 ]. Baptismal office. 
 
 >3 
 
114 TREATISE ON BAPTISM. 
 
 a pica for saving tlie devoted cities, that there might be 
 some righteous persons among the inhabitants : " Wilt 
 thou destroy the righteous with the wicked, that be 
 far from thee : shall not the judge of all the earth do 
 right?" This plea is admitted, and a promise given 
 that if even ten righteous persons, or individuals free 
 from sin, were found in all the cities of the plain, they 
 should not be destroyed. But can we think that there 
 were not ten infants in four cities ? — which history in- 
 forms us were the number destroyed. Here is a direct 
 proof that infants are not righteous, even on the sup- 
 position that they have been guilty of no actual sin ; 
 and moreover that they are punishable for the original 
 sin of our first parents. 
 
 Now, what Father or Mother, having the least degree 
 of concern for the everlasting destiny of their offspring, 
 and professing to receive the Holy Scriptures as the 
 word of God, could incur the risk implied in the 
 above conclusion by withholding the benefits of Bap- 
 tism ? How can they reconcile a delay, or neglect, 
 much less a careless indifference in this matter, with 
 their duty as guardians of youth, or with their consci- 
 ence as persons looking for salvation through the me- 
 rits of the great atonement ? There is something so 
 unfeeling, — so reckless and inconsistent in the very 
 idea of excluding infants from participation in the rites 
 of this ordinance ; and thus rendering their eternal sal- 
 vation more doubtful than it would have been under 
 other circumstances, that one is almost led to wonder 
 how it could have been cherished, much less put in 
 practice, by any christian jiarent. A })lant may grow, 
 and bud, and blossom in tiic wilderness: but all the while 
 
 1 Gen, xviii. 
 
THE LOST CONDITION OF MAN BY NATURE. RS 
 
 it is c\]>osod to the nitlo blast of the desert, and to the ha- 
 zard of being train})led upon and destroyed by the 
 casual traveller, or of being devoured by the feeding 
 lierd. Remove the same plant to the rich soil of a 
 well regulated garden ; and it will not only flourish 
 and send forth its leaves and buds and blossoms in 
 greater abundance, but it will be secure from any ac- 
 cident that may arise from the blast, the traveller, or 
 the herd of cattle. 
 
 So it is exactly with the child that is admitted a 
 member of the Redeemer's fold. In the dreary wil- 
 derness of the world it would of course grow up 
 through tlie various stages of human existence : stillj 
 in the earliest part of its infancy, even whilst it might 
 be totally insensible to every thing that was going on 
 around it, it would be exposed, in consequence of 
 original sin, to the withering blast of the Divine dis- 
 l^leasure. As the infant advanced to childhood, and 
 the child to youth and manhood, he would be continu- 
 ally exposed to all those temptations, and unsanctify- 
 ing influences, which the Great Enemy of man's sal-- 
 vation has contrived for ensnaring the world. None 
 of the graces of the Clmstian character would sit 
 easy upon him. 
 
 But ingraft tlie same infant into the body of Christ's 
 Church. As soon as the intellectual faculties begin to 
 expand themselves, and are ready to receive the im- 
 press of sentiment and of reason, let the name of his 
 Creator and Redeemer become familiar to his mind 
 and ear ; let the first accents which he shall be able to 
 lisp forth be tliose of piet}- and devotion ; and, as soon 
 as circumstances will allow, let the truths of our holy 
 Feligioii be taught iu their plam and simiile garb ; let 
 
116 TREATISE ON BAPTISM. 
 
 all this be done, with a sincere desire of contributing 
 towards the child's eternal welfare, and the natural fa- 
 culties of the understanding will not only expand, and 
 increase in vigour and strength ; but they will also be 
 imbued with a loftier tendency, a holier aspiration, 
 and a more religious character, than could have been 
 induced under the former supposition. That Great 
 Shepherd who has overcome the world, the flesh, and 
 the Devil, will watch with tender and affectionate care 
 over every member of his redeemed flock. The in- 
 fluence of the Spirit of grace that has been communi- 
 cated in baptism, will foster and encourage the gro^nh 
 of every religious principle, and every pious feeling. — 
 And it forms no argument against the existence of 
 this influence, that it is imperceptible to our mental or 
 corporeal faculties. For every believer in the religion 
 of Christ, must be convinced that it is only through 
 the use of the regular and appointed means of grace 
 that any spiritual blessing can be attained : and that 
 the blessmg invariably follows, never precedes the use 
 of these means. 
 
 It is thus that the good seed, sown in the heart 
 through means of infant baptism, and nurtured by 
 early instruction, brings forth at the last, some thirty, 
 some sixty, and some an hundred fold. 
 
 SECTION 2. 
 
 THE CONNECTION BETWEEN THE JEWISH AND 
 CHRISTIAN DISPENSATIONS. 
 
 The next Scriptural ground which shall be adduced, 
 as an authority for Infant baptism, is the typical 
 I'esemblance of the Christian Church, which is maiii- 
 
JEWISH AND CHRISTIAN DISPENSATIONS. 117^ 
 
 fcsted by tlie rites and ceremonies, inculcated under 
 the Jewish dispensation. The Apostle expressly tells 
 us tliat these religious observances were "a shadow of 
 thi7ig3 to come ;"l or as it is expressed in another i)lace 
 — " had a shadow of good thiiigs to come ;"^ and were in- 
 tended, in that chain ofevents by which the will of God 
 has been made known to mankind, to picture forth the 
 rites and ceremonies of the more glorious dispensa- 
 tion of the Gospel. Indeed, the chief object of the 
 Epistle to the Hebrews seems to be to illustrate this 
 particular, and to shew how the religious obsei-vances 
 of the Jewish Tabernacle illustrated and explained 
 the nature and tendency of the great Christian Sacri- 
 fice. And our Saviour himself has sanctioned by his 
 Divine authority the validity of this illustration. — 
 " Think not," said he, " that I am come to destroy the 
 law, or the prophets : I am not come to destroy but to 
 fulfil. For verily I say unto you, till heaven and earth 
 pass, one jot or tittle shall in no wise pass from the 
 law, till all be fulfilled. Whosoever therefore shall 
 break one of these least commandments, and shall 
 teach men so, he shall be called the least in the kingdom 
 of heaven ; but whosoever shall do and teach them, 
 the same shall be called great in the kingdom of 
 heaven."3 
 
 From these and passages of a similar meaning, we 
 justly conclude that there is a very close connection 
 between the law and the Gospel, and that the ceremo- 
 nies of the one throw light upon those of the other. 
 Now, applying this fact to the case under considera- 
 tion, we shall find an undeniable and convincing argu- 
 ment in favour of Infant Baptism. 
 
 1. Col. 11.17. 2. Heb. VIII. 5. 3. Matt. v. 17. 19. 
 
118 TREATISE ON BAPTISM. 
 
 On reading the seventeenth chapter of Genesis, it 
 will be seen, that the rite of circumcision was instituted 
 in token of the covenant ^vhich God made with Abra- 
 ham ; and that it was to be administered to every male 
 child among his descendants at eight days old. In 
 this rite was implied that blessing which should result 
 from the covenant, and the observance of its various 
 conditions. And every one who had not submitted to 
 it, was to be ^Uut off from Ms people. ^''^ The same rite 
 was continued under the administration of the Leviti- 
 cal priesthood, and retained in the Jewish nation till 
 the days of Messiah ; who, in order " to fulfil all right- 
 eousness,"2 submitted to circumcision " u'hen he was 
 eight days old."'^ 
 
 Now this institution in the Jewish Church appears 
 to have had a twofold meaning : first, it denoted the 
 privileges and blessings which were to be conferred 
 on the children of Israel as a nation, in the conquest 
 and possession of the Land of Canaan ; these were 
 merely of a temporal nature : secondly, it had refer- 
 ence to the unspeakable advantages which would re- 
 I suit from a firm belief in the promise of a future Mes- 
 
 ' ' siah : these were of a spiritual tendency. But, in ei- 
 
 ther sense, the ordinance in question was initiatory : — 
 implying the extension of certain privileges to the in- 
 fant, in virtue of his descent from the Father of the 
 Faithful. It was a significant rite by which the infant 
 was incorporated into the community who had obtain- 
 ed such favour in the sight of heaven, and became 
 entitled to all the inununities and j)rivileges which 
 were attached to the i)romise. 
 
 We perceive then that infants, eight days old, were 
 
 1 . Gen. XVII. 14. 2. Matt. in. 15. 3. Luke u. 2L 
 
JEWISH AND CIIRISTIAX DISPEXSaTIONS. 119 
 
 capal)le of l)ecoining mcnibcrs of the Jewish Chiircli ; 
 or in otiier words were caj)able of receiving and en- 
 joying the si)iritual blessings of tliat ])romise of a 
 Messiali, which animated and consoled the liearts of 
 the faithful under the Jewish Dispensation. And we 
 liave seen that this Dispensation was a shadow of good 
 things to conic, — a Schoolmaster to bring men to 
 Christ ; and that from its close connection with the 
 Gospel dispensation, its rites aud observances might 
 be admitted as legitimate illustrations of the Christian 
 ordinances. 
 
 If, then, Infants were considered fit subjects for re- 
 ceiving and enjoying the spiritual benefits, which were 
 attached to the Abrahamic Covenant, what can hinder 
 them from being equally entitled to the blessing of the 
 Christian Covenant ? We cannot suppose that human 
 nature has so far degenerated since the days of Abra- 
 ham, as to be thought undeseiTing now of the same 
 spiritual advantages of w^hicli it was then worthy. Why 
 tlierefore remove from the substance of the Gospel dis- 
 pensation, the object which w-as indicated by the sha- 
 dow of the Mosaic economy ? — namely, infant Church 
 membership. Why should we do violence to the evi- 
 dent meaning of Scripture in this particular, and in- 
 sist upon the validity of principles which would not 
 only sever the Jewish from the Christian dispensation : 
 but even render null and void the obligations of the 
 moral law ? AVe cannot of course, on any grounds of 
 reason or justice, admit the connection I am speaking 
 of in one case, and reject it in another. And to re- 
 ject it in every case would not only separate the Old 
 ti-om the New Testament, but point them out as dis- 
 tinct revelations, — not from the same blessed source, 
 
120 TREATISE ON BAPTISM. 
 
 —~not from the same Holy Spirit who inspired the Sa° 
 cred pemiien, and whose influence breathes through- 
 out the whole, — but from different sources, — from the 
 influence of spirits as different and various, as were 
 the nature and temper and dispositions of the Authors 
 who composed them. This is the rational and inevi- 
 table consequence of rejecting the argument derived 
 from the Jewish circumcision in favour of Infant bap- 
 tism. Those who think differently, may refute the con- 
 clusion if they can. 
 
 Again : if the Jewish dispensation did thus embrace 
 infants, as well as persons of all ages who happened to 
 become proselytes, we cannot surely conceive that the 
 doors of the Christian Church, of which it was a typi- 
 cal representation, have been narrowed. It is impos- 
 sible, in conformity with the acknowledged universal 
 aptitude of the Christian religion to the cases of all 
 people ^'■ivhether bond orfree,''^ to surmise that its bene- 
 fits must be withheld from a certain portion of every 
 community, however enlightened or however ready to 
 receive instruction. Surely, surely, the Saviour who 
 descended from the mansions of his glory to seek and 
 to save that which was lost, would never have institu- 
 ted a decree, which rendered his mission and its bles- 
 sings unavailable to infancy and childhood ; and which, 
 in the case of premature death, rendered their salva- 
 tion a matter of doubt in the minds of the surviving 
 parents. To suppose that the doors of the Redeemer's 
 fold have been widened, and thrown open not only to 
 the adults of the Gentile nations, but also to their in- 
 fants — to all, old and young, without any other condi- 
 tions but those attached to the covenant of grace, — is 
 so congenial to the spirit and tendency of the Gospel 
 
JEWISH AND CHRISTIAN DISPENSATIONS. 121 
 
 ^dispensation, and to the benevolent intentions wliicli 
 the Scriptures every where disclose towards the hu- 
 man race, that it will find an echo in every sincere 
 and pious heart. The very essence of the Gospel, is 
 applicability to every circilmstance and condition in 
 which human nature can be placed, for the purpose of 
 putting it in the power of all to believe and to be 
 saved. We are justified therefore in making the infer- 
 ence, that, if infants were admitted into the narrower 
 confines of the Jewish Church, which prefigured the 
 Christian, they cannot surely be with propriety exclu- 
 ded fi-om the wider and more extensive boundaries of 
 the latter. 
 
 Yet against this most obvious and {Scriptural inter- 
 ence, Antipsedobaptist ^vriters argue with all the force 
 and resources which they can command. It excites 
 any thing but feelings of admiration in the impartial 
 reader, to obsene the anxiety with which they seize 
 upon every little incident, which may seem to favour 
 their great object of separating the connection be- 
 tween the Jewish and the Christian dispensations. — 
 And afl;er all their endeavours to accomplish this, their 
 reasoning appears to be far from conclusive or con- 
 vincing : because simply it is in direct opposition to 
 tlie declarations of Scripture, and to matters of histo- 
 rical truth. It would afford me singular gratification, 
 could I be enabled with truth to qualify in any degree 
 this assertion. For it is notorious to every reader of 
 Scripture, that the Jewish Dispensation was displaced 
 by the Christian dispensation : that the faith attributed 
 to Abraham is of the same kind as that recpiired of 
 Christians : that the chief object of both was the 
 same — viz., Salvation through the blood of the atone- 
 
 
 
122 TREATISE 0>' BAPTISM. 
 
 ment ; that Abraliam looked forvrard to the daj'S of 
 Messiah through laith, and the Christian looks back to 
 tliem through the same medium ; and that the religi- 
 ous dispositions inculcated in both cases are essential- 
 ly the same. All these chief pomts of similarity are 
 acknowledged, — and nmst be acknowledged, by every 
 believer in the revelation of God. Indeed the Baptist 
 ^vi'iters whom I have consulted on this head tacitly 
 admit the same acknowledgement. But, say they : the 
 Jewish Church and the Christian Church are not the 
 same. Very true : that we admit, we never intended 
 to shew that they were the same in eveiy particidar. 
 All we insist upon is this : tliat, infants being admitted 
 into Church fellowship under the Jewish dispensation, 
 which was the t}'pe or shadow of the disjiensation of the 
 Gospel, we have from hence sound and solid grounds 
 for believing, according to Scripture, that they ought 
 filso to be admitted into Christian Church membersliip. 
 It is unnecessary to pursue this subject further in 
 this place, as I will have occasion to revert to it at a 
 future opportunit}'. I will therefore conclude this sec- 
 tion, w4th Hume's remark on the controversy con- 
 cerning the innocence or guilt, of Mary, Queen of 
 Scots, as to the death of her husband Lord Darnley. — 
 " Suppose her innocent," says that eloquent historian 
 "and it requires volumes to render other matters of 
 history conformable to that supposition : but suppose 
 her gviilty, and every fact and incident recorded of 
 those periods become plain, simple, and naturally 
 flowing from each other." In the same way, suppose 
 that the Jewish dispensation is miconnected with the 
 Christian, and the whole chain of divine revelation 
 becomes obscure and unintelligible, requiruig more 
 
APPLICATION OF THE CHRISTIAN ATONEMENT. 123 
 
 tiuui volumes to roiulcr the facts recorded in sacred 
 liistoiy conformable to tliat supposition. But suppose 
 the truth, — suppose that the former was given to men 
 to prepare tlieir minds for the reception of the latter, 
 and to shadow forth its most prominent features, and 
 every thinir becomes plain and intelligible ; fidly sup- 
 j)orting the conclusion, which I have attempted to 
 illustrate above. 
 
 SECTIOiN 3. 
 
 THE UNIVERSAL APPLICABILITY OF THE CHRISTIAN 
 ATONEMENT. 
 
 The merciful scheme which Providence devised 
 for the redemption of the human race, is no less ge- 
 neral in its nature than in its application. Abraham 
 \vas assured : " in thee shall all the families of thd 
 earth be blessed."! Isaiah prophesied of the Redeem- 
 er's kingdom " that the mountain of the Lord's house 
 should be established in the top of the mountains, and 
 should be exalted above the hills ; and that all nations 
 should flow funtO it :"2 and again : that " the earth 
 should be full of the knowledge of the Lord as the wa- 
 ters cover the sea."3 And in accordance with these 
 expressions, the New Testament Avriters assure us 
 that " all fle&h should see the salvation of God :"4 and 
 that " the Lord had commanded the Apostles, saying, I 
 have set thee to be a light to the Gentiles, tliat thou 
 shouldst l3e for salvation to the ends of the eartli."5 — 
 
 1. Luke III. C. 2. Acts siii. 47. 3. JMatt. xxviii. 19. 
 4. Gen. xii. 3. 5. Isai. ii. 2. 
 
124 TREATISE ON BAPTISM. 
 
 Their resolution likewise of turning towards the Gen- 
 tiles, sufficiently shews that these fii'st preachers of 
 the Gosi)el understood tlieii- Master's parting command 
 in the same extensive signification : " Go and teach 
 all nations."! 
 
 The terms by which those to whom the blessings 
 of salvation are sent, are designated, we find from 
 these and other passages of the same kind, to be, " all 
 the families of the eaiih,''^ — " all nations,''^ — " all fesh^'^ 
 — " the ends of the earihP These are words of an 
 extensive and general meaning ; comprehending, not 
 merely many nations, and kindreds, and various tribes, 
 but also the mdividual members of whom kingdoms 
 and empires are composed. They refer to the men, 
 women, and children, who form the component parts 
 of every nation, and who must be meant by every 
 description which admits of a general application. 
 
 Now is it not reasonable to believe, that if the infan- 
 tile and youthful part of every nation and kingdom 
 were meant to ha fully excluded from the benefits of 
 this salvation, conveyed through the ordinary means 
 of grace, tliere would have been found m these des- 
 criptions some indication, — some notice to that ef- 
 fect ? If there be crime, if there be impropriety, in 
 including infants within the congregation of Clirist's 
 flock — and the reasoning of all Antipa3dol>aptist writers 
 is intended to shew that there is a great deal of profa- 
 nity in the practice — if this however were the case, 
 can we suppose that the Holy Si)irit would have total- 
 ly left us in the dark on a subject of such ])aramount 
 importance ? Would we not naturally look for a dis- 
 criminating use of the terms in which the universal 
 
 1. Isai, XI. 0. 
 
APPLICATION OF THE CHRISTIAN ATONEMENT. 125 
 
 apj)licabi]ity of the Gospel is indicated ? And ^vonld 
 we not expect to find some Iiint or observation by 
 which we niiglit ascertain our Saviour's design of ex- 
 cluding iuiiints from the ark of liis Church ? 
 
 But such indication or notice is no ^vhere even hinted 
 at ; not one expression lin-oughout the New Testament 
 which can fairly be construed into a command to with- 
 hohl the ordinance of Baptism from Liflmts. It is fully 
 admitted that neitlicr can we find any passage which 
 can be inter})reted as a positive and direct command 
 to administer it to them. But, it is contended, and 
 with every regard to just rules of reasoning, that in- 
 fants are included in the terras " all nations,''^ " all peo- 
 p/e," &c. ; because every generic term includes every 
 individual of the specific ones which compose it. 
 
 Here the preponderance is greatly in favour of in- 
 fant baptism. Salvation is general in its object; th6 
 command of our Saviour is also general ; both includ- 
 ing men, women, and children, according to the u^ual 
 meaning of the terms in which they are expressed.— 
 Hence Antipa?dobaptist WTiters must shew that such 
 terms are only applicable to the adults in any na- 
 tion or kingdom, before they can evade the force of 
 this argument. But it is impossible for them to effect 
 this, and they therefore attempt to avoid the conclu- 
 sion to v.liich it evidently tends, by urging that nor- 
 thing ought to be proved irom the silence Of Scrip- 
 ture, — that there is no special command for the baptism 
 of infants ; and that wheb- we weigli their silence on the 
 subject of a })rohibition against that in the matter of 
 coimnand, the balance will be even, and the argument 
 eome to nothing. 
 
 The train of reasoning here followed by them is 
 o3 
 
126 TREATISE ON BAPTISM. 
 
 partly true and partly erroneous. It is true in setting 
 off the silence of the Scriptures -with regard to a 
 command, against their silence Avith regard to a pro- 
 hibition : but it is erroneous in taking it for granted 
 that the general terms we have been noticmg do not 
 apply to Lifants. And in this respect the Baptists im- 
 pose not only upon others but upon themselves. 
 
 But supposing, merely for the sake of argument, 
 that the absence of a prohibition in the New Testa- 
 ment to baptize, infants, cannot be admitted as any 
 proof in its favour, how can we account for the obser- 
 v^ance of many customs and practices among the Bap- 
 tists, which appear to be raised upon no firmer foun- 
 dation ? How can they reconcile with the declara- 
 tions of Scripture, and the observance of the primitive 
 Christians, their favourite custom and principle of 
 close commmiion ? Or from what text of Scripture 
 can they deduce that practice of their's, which consists 
 in a declaration, by any member of the congregation 
 when assembled, testifying, at the conclusion of a ser- 
 mon, to its truth, and the spiritual endowments of the 
 Preachers ? The only answer which can possibly be 
 returned to these queries is — that the practices allud- 
 ed to are not forbidden in Scripture, and are in them- 
 selves considered useful by the members of the Bap- 
 tist denomination. Such is exactly the argument 
 which may be deduced from the supposed silence of 
 Scripture regarding the baptism of Infants. And yet 
 the Antii)[edobaptists would avail themselves of its in- 
 ference when it suited their ])urposes, and with great 
 confidence deny its ai)plica]>ility to the matter which 
 is under consideration. This is a sort of inconsisten- 
 cy, which can be only attributable to that si)mt of par- 
 
APPLICATION OF THE CHRISTIAN ATONEMENT. 127 
 
 tizaiisliii) which is the natural result of their i)riiici- 
 ples, and which severely tasks tlie charitahle senti- 
 ments of those who difler from them. It first j)ro- 
 motes sell-deception, and next excites a desire to de- 
 ceive otliers. 
 
 All this reasoning, however, is grounded on the sup- 
 position, that the terms — "all nations," "all the fami- 
 lies of the earth" — do not include infants ; a supposi- 
 tion which Cim ])y no means be satisfactorily proved 
 on any canon of just criticism. We perceive, there- 
 fore, that the silence of the sacred j)enman respecting 
 a prohibition to baptize infants, has considerable forc^ 
 even on the practical admission of the Baptists them- 
 selves, and that it will be impossible for them to evade 
 that force, without relinquishing many practical ob- 
 servances which distinguish their Clim-ch from all 
 other denominations. 
 
 Now the inference that I would deduce from the 
 whole is this : the Apostles were brought up and 
 instructed in the Jewish religion, and were therefore 
 perfectly familiar with the practice of admitting in- 
 fants as parties to the spiritual covenant on which 
 their religion was founded. They received no com- 
 mands from their Hfeavenly Master to observ^e a differ- 
 ent rule, under the new dispensation, in the case of in- 
 fants. We incontrovcrtibly infer, therefore, that no 
 different rule was observed : more especially since, 
 as we have seen, the universal applicability of the 
 christian atonement leads us to the same conclusion. 
 
J28 TREATISE ON BAPTISM. 
 
 S>ECT10IS 4. 
 
 THE POWER DELEGATED TO THE APOSTLES BY CHRIST. 
 
 This is a Scriptui-e ground for infant baptism, which 
 is not commonly noticed by Peedobaptist writers : al- 
 though in my judgment it can be made to apjiear a 
 very strong One. 
 
 In' the tenth chapter of St. Matthew's gospel, we find 
 a detailed account of the mission of the twelve Apos- 
 tles ; of the nature and extent of their authority ; and 
 of the object for which they were sent to the lost sheep 
 of the house of Israel. They were instructed as to the 
 manner in which they were to exercise their sacred 
 functions : they were comforted against the persecu- 
 tions and oppositions which they might encounter : 
 and they received a promise that their labours should 
 be accompanied with Divine blessing. " Whosoever 
 therefore shall confess me before men, him will I con- 
 fess also before my father which is in heaven." Verse 
 32. " He that receiveth you receiveth me, and he that 
 receiveth me, receiveth him that sent me." v. 40. 
 
 Again, before our Saviour's ascension into heaven; 
 the same commission is renewed and rendered perpe- 
 tual. 
 
 John XX. 21. " Then said Jesus to them again, Peace 
 bb unto you : as my Father hath sent me, even so send 
 I you. 
 
 - 22. And when he had said this he lireatlied 
 on them, and saith unto them, Receive ye the Holy 
 Ghost : 
 
 - 23. Whosesoever sins ye remit, they are re- 
 mitted unto them ; and \a hoscsoever sins ye retain 
 tJiey are retained." 
 
THE rOWER GIVE.V TO THE APOSTLES. l29 
 
 Matt, xviii. 18. " Verily I any unto you, ^^•hatsoevcr 
 ye shall bind on earth, shall l)e bound in heaven : and 
 whatsoever ye shall loose on earth shall be loosed in 
 heaven." 
 
 These passages may be considered as the charter of 
 tlie christian church. In the commission which they 
 contain may be traced that power or authority by 
 wliich the A})ostles assumed the government of the- 
 Redeemer's flock after his ascension into heaven ; and 
 by which they were enabled to add to its members 
 »uch as should be saved. 
 
 It is unnecessary for me to affirm that I make a dis- 
 tinction between the miraculous powers wliich were 
 conferred uj^on the Apostles, and the ordinary opera- 
 tions of the Holy Spirit, that was to have been " poured 
 out on all flesh." The commission entrusted to them 
 was of a personal nature, — incapable of being commu- 
 nicated in its fullest extent to any of their successors : 
 the ordinary operations of the spirit were of a perma- 
 nent character, and will by the promise of our Lord 
 continue with his Church even unto the end of the 
 world. 
 
 The principle therefore is repudiated, on which the 
 Church of Rome has raised her vast su])erstructure of 
 temporal power and authority, on which she rests iier 
 impotent claim to work miracles even at the present 
 day. The principle to be deduced is simply this. The 
 Apostles, in their character as first Preachei-s of the 
 Gospel, were not only empowered to "teach and Baptize 
 all nations," but to do so in the manner wliich circum- 
 stances or motives of convenience rendered most de- 
 sirable. The discretionary power with which they 
 were solemnly invested by their heavenly Listructor 
 
130 TREATISE ON BAPTISM. 
 
 does certainly autharise this interpretation, and sup- 
 port the opiuioy, that tiie object to be attained invaria- 
 bly occupied, a greater share of their attention, than 
 the particular mode by which it was to be accom- 
 plished. If men were taught the way of salvation, 
 and obtained remission of their sins through faith in 
 Jesus Christ, it seems to have been a matter of minor 
 consideration with them, whether the ordinary means 
 of grace had been observed, or the desired end 
 brought about in some other manner. Hence we per- 
 ceive that the sacred historians are less particular in 
 describing the means of grace resorted to on every 
 occasion : because no doubt the Apostles were endued 
 ■with a power by which they were enabled, if neces-» 
 saiy, to dispense with all such obsei-vances, and to pro- 
 nounce at once the pardon of the applicant or believer. 
 The account of the impotent man's cure at the beau- 
 tiful gate of the Temple, by Peter and John, does not 
 contain the remotest allusion to his having been bap- 
 tized ;1 — ^yet he was a believer, and accompanied th« 
 Apostles, when they were threatened by the Saducees 
 and the people.2 In the same way the particular mode 
 in which baptism was administered to the 3000 on the 
 day of Pentecost, is not clearly specified ; although 
 the probability is in favour of sprinkling. Neither is 
 there any mention of the ordinance having been ad- 
 ministered at all to the 5000 who believed afterwards. 
 It is merely said that " many of them which heard the 
 word believed : and tlie number of tlie men was about 
 five thousand."^ The same remark is applicable, in 
 a greater or less degree, to every instance of the admi- 
 nistration of the ordinance which we have examined, 
 r Acts III. 1—11. 2. Acts IV. 14. 3. Acts IV. 1. 
 
THE PO"VrER GIVEN TO THE APOSTLES. 131 
 
 Yet we know that the Apostles were commanded to 
 baptize ; and we have in consequence strong reasons 
 to believe that they did baptize in every instiuice of be- 
 lief and conver;*ion, althougJi the fact be omitted by 
 the sacred peuman. From this circumstance taken 
 in connection with the discretionary power, which 
 seems to have been given to the Apostles, one fact 1 
 tliinkis extremely ajiparcirt :— -that tJie Apostles acted 
 upon their conimitjion in its most- extensive significa- 
 tion ; tliattlicy baptized the parents to signify the re- 
 mis^ou .©f sine, and the children and dependants on 
 the faith of their parents and masters. 
 
 Hence the practice of the Apostles is undoubtedly 
 the best interpretation which can be given to our Sa- 
 viour's command. And if we find both the command 
 and the practice to be general, as they certainly are, 
 in their application to christians and their children, we 
 have a strong ground for believing that they are and 
 ought to be equally general still : that the believing pa- 
 rent and his child should still be admitted to pai'tici- 
 pate in the blessings of the Baptismal ordinance. 
 
 The discretionary power of the Apostles to act not 
 only in this particular, but in every other instance 
 which related to the government and extension of the 
 church, according to circumstances, or the emergency 
 of the case, may be made apparent from another pas- 
 sage of the Acts. 
 
 In the fil^teenth chapter of that Book we read of a 
 dissension having taken place concei*ning circum- 
 cision. " Certain men which came down from Judea," 
 to Antioch, " and taught the brethren," who were Gen- 
 tiles, Except ye be circumcised after the manner of 
 
132 TREATISE ON BAPTISM. 
 
 Moses, ye cannot be saved." I Paul and Barnabag 
 were of a different opinion ; and the suljject of dis- 
 pute was in consequence referred to a council of the 
 Apostles and elders at Jerusalem, who " came toge- 
 ther for to consider of this matter." Peter, Paul, Bar- 
 nabas, and James, were the principal speakers. After 
 some consultation, the assembly concurred in the opi- 
 nion that a letter should be sent to the brethren at 
 Antioch, expressive of their views on the subject of 
 discussion. That letter affirmed that circumcision 
 was unnecessary, and that the persons who stated the 
 contraiy had no commandment from the Apostles for 
 domg so.'2 And thus the matter appears to have been 
 settled, and the Gentiles were accordingly ever after 
 received into the Church without submitting to the 
 rite of circumcision. 
 
 Now, if the Apostolical commission or authority was 
 calculated to sustain the reieponsibility of so important 
 a decision, we may certainly conclude, without having 
 any recom-se to probabilities or conjectures, that it was 
 equal to the settlement of all questions relative to the 
 Baptismal ordinance. Indeed this inference is tacitly 
 admitted by the Baptists themselves ; when they so 
 strenuously refer to the example of the Apostles as a 
 sufficient authority on the subject. But they do 
 not conceive it possil)le that the Aj)Ostles could ha\'e 
 acted up to the full extentof this discretionary power ,• 
 because the meaning of the verb to baptize is to im- 
 merge, and for other reasons of equal weight and im- 
 portance. In this, they decidedly err : inasmuch as 
 they attach more consideration to the less important 
 ai'gument, than is justly its due, — altogether overlook- 
 
 1. Acts XV. 1. 2. Act XV. 23 20. 
 
THE POWER GIVEN TO THE APOSTLES. 133 
 
 ifig the reasons which are generally allowed to have 
 tiie chief preponderance in the controversy. 
 
 I have already shown that the sacred penman lia.s 
 heen less particular in recording the modes and ac- 
 companiments of the Baptismal rite, than in describ- 
 ing the flict, that the number of believers had been 
 augmented; and that in several instances we find ad- 
 ditions made to the Church without the remotest re- 
 ference to that ordinance ; although we have reason to 
 believe that it could not actually have been omitted in 
 any one case. Here then is a complete proof that the 
 Apostles performed, in the actual discharge of their 
 sacred functions, more duties than we find recorded 
 in the Book of the Acts, or it may be in the whole of 
 the New Testament ; and we are led to infer that, in 
 doing so, they acted upon the authority which their 
 commission from their heavenly Master conveyed to 
 them. 
 
 Of course, those who saw them and conversed with 
 them, would have no doubt as to the method which 
 they sanctioned by their practice, and adopted as a 
 rule in the matter of Baptism. It w^ould have been 
 received as of divine authoritv, and continued in the 
 Church by their Successors in the ministry. Their 
 v/ords, their actions, their gestures, and mode of pro- 
 ceeding, would all be watched with the utmost atten- 
 tion, and quoted as authority among their disciples 
 and followers in matters of ceremony, and discipline, 
 and ritual observances. And no one who has attentivly 
 studied the subject, can for a moment doubt that 
 the practices and customs of the primitive Christians, 
 in points of faith and discipline, would have resulted 
 from this source rather than from what St. Luke has 
 
134 TREATISE ON BAPTISM. 
 
 wi'itten in the Acts of the Apostles. What we search for 
 in various passages of the Sacred Vohime, they received 
 and knew from the hps of Inspiration. Hence the 
 importance which all writers attach to the religious 
 observances of the first converts to the Gospel, and 
 hence the weight of the argument deducible from this 
 source in favour of Lifant Baptism. 
 
 Should any one therefore be disposed to question 
 the applicability of our Saviour's commission in jMatt. 
 xxviii. 19 — to the case of Infants — and w^e have 
 shown that there is no ground for doubting that appli- 
 cability—he may perceive sufficient reason in their ge- 
 neral authority,and the mode in which it was exercised, 
 for believing that they baptized Infants. For Infant 
 Baptism, beyond all controversy, was administered by 
 the immediate successors of the Apostles in the mi- 
 nistry, as will be sufficiently proved, when we come 
 to treat of that branch of evidence ; and we can- 
 not conceive a more direct method by which they 
 could have learned the doctrine and the practice, than 
 the unwritten instructions of our Lord's followers. — 
 In any case the practice of the Apostles' successors 
 is of much importance in this matter ; and when it 
 can be so naturally traced to the instructions of the 
 Apostles themselves, it will be admitted to have a 
 still greater preponderance. 
 
 Having thus shown the Apostolical authority, in con- 
 nection with the practice of the primitive Christians, to 
 be a Scriptural ground for Infant Baptism, I will con- 
 clude this section by an cmimeration of tlic argu- 
 ments contained in the Chapter, of which it forms a 
 part. 
 
THE POtVER GltEX TO THE APOSTLES. 135 
 
 1. The first Scriptural «:roiiii(l fov Infant Baptism is 
 contained in the certainty that all men arc conceived 
 and born in sin, and that no one can enter into the 
 kingdom of heaven, except he be born again of water 
 and of the Holy Gliost : hence the Salvation of chil- 
 dren who die unbaptized is doubtful. 
 
 2. The Law of Moses was a shadow of good things 
 to come, — in other words, a type or representation of 
 the Gospel dispensation. But the Law of Moses per- 
 mitted Infant Church membership. Therefore the 
 Christian Church, being the reality or thing signified, 
 will scripturally permit the same thing. 
 
 3. The universal applicability of the Christian 
 atonement. Christ died for all : no exception is 
 made in the case of Infants. Infants therefore are 
 eligible to a participation hi the benefits of his death 
 and passion. But these benefits cannot be personally 
 applied without baptism. Infants therefore ought to 
 be baptized. 
 
 4. The power delegated by Christ to the Apostle* 
 was of a discretionary nature. It was exercised in 
 teaching, and authorizing their successors in the mi- 
 nistiy, among other things, to baptize Infants. There- 
 fore Infant Baptism has the sanction of Divine au- 
 thority. 
 
 All tliis kind of evidence the Baptist writers get 
 rid of by stoutly maintaining that the Jewish Church 
 is not the Christian Church, and that the bringmg in 
 of a new and a more perfect administration effected a 
 complete cliange in every thing. But this they can 
 no more prove, on Scriptural grounds, than they can 
 convince a rational man, with all his senses about 
 him, that he is not llic same person now that he was 20 
 
136 TREATISE ON BAPTISM. 
 
 years ago ; or that the tall tree, which proudly waves 
 its branches in the breeze, has not grown out of 
 the slender slip that was planted some thirty years 
 since. Christianity has followed the Jewish dispen- 
 sation, as naturally as manhood follows childhood, and 
 a tree grows from a plant. So close is the .connec- 
 tion between these different dispensations of God to 
 man. 
 
CHAPTER IV. 
 SCRIPTURE EVIDENCE CONTINUED. 
 
 Particular texts ix favour of infa.xt baptism. 
 SECTION 1. 
 
 Jolm III. 5. " Verily, verily I say unto thee, Except 
 a man be born of water and of the Spirit, he cannot 
 enter into tlie kingdom of God." 
 
 There are two expressions in this verse which re- 
 quu'e some ex]ilanation, before proceeding to shew the 
 manner in which it bears on the point in liand : the 
 first is " man," and the second "the kingdom of God." 
 
 In the original, the term used for the former of 
 these expressions, is suv Tig urj yswr^St-, &c. " Except 
 one be born, &c." — -being more general in its applica- 
 tion than one would be led to imagine, from our Eng- 
 lish version. Bearing this fact in mind, we shall see 
 sufficient reason for believing that this text is not only 
 applicable to the case of Infants, but, from the nature 
 of their situation, must actually include them in its 
 meaning. For if om* Saviour meant that the new 
 birth spoken of in this passage could take place only 
 in the case of adults, he would have certainly employ- 
 ed some expression which might lead us to perceive 
 p3 
 
138 TREATISE ON BAPTISM. 
 
 the distinction ; he would have informed us of some 
 certain sign or mark, by which we might distinguish 
 the line of demarkation between regeneration in In- 
 fants, and that in grown-up persons ; and, as in other 
 parts of the New Testament, would have referred to the 
 particular individuals whom he might have had in view. 
 But in readmg the whole of this chapter, we find no such 
 distinction made. Our Lord's intention appears to 
 have been, to explain to Nicodemus the spu-itual nature 
 of the Christian dispensation, and to inculcate the ne- 
 cessity of a new birth of " water and of the Holy 
 Ghost," as a means by which the human race might 
 become partakers of the blessings promised under 
 that dispensation. There is no mention of Infants or 
 adults : and one may surmise, that it would test the 
 skill and dexterity of the nicest criticism, to discover 
 any clue which might lead the reader to make a par- 
 tial or particular application of our Saviour's words. — 
 They must therefore be taken in a general sense ; and 
 in this sense w ill include infants as w ell as persons of 
 all ages. " Except one be born again," is an expression 
 which applies to the new borh babe, with the same 
 propriety with which our Lord applied it to the He- 
 brew Rabbi. 
 
 The other expression to be noticed in this text, is — 
 " the kingdom of God." These words are sometimes 
 used to denote the Church of Christ on earth, as in 
 Luke X. 9, " The kingdom of God is come nigh unto 
 you ;" Matt. in. 2, " Repent ye, for the kingdom of 
 heaven is at hand ;" and Matt. x. 7, "And as ye go 
 preach, saying, the kingdom of heaven is at hand." — 
 In these, and several other passages of the same na- 
 ture, the sacred writers evidently mean the dispensa- 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 139 
 
 tion of the Gospel, — in otlier words, the Church of 
 Christ on earth. Sometimes, however, the expression 
 of which we are speaking, means the "kingdom of 
 God," or the Church triumphant in heaven. In this 
 sense it must be understood in Luke xiii. 28, 29, 
 where it is said, tliat at the day of Judgment, those 
 who should be condenmed to depart from tlie Divine 
 presence as workers of iniquity, should sec Abraliam, 
 ail d Isaac, and Jacob, "and aJl the prophets in the 
 kingdom of God, and they themselves thrust out" — and 
 " that many should come from the east and from the 
 west, and from the north and from the south, and sit 
 down in the kingdom of God^ The Apostle, speaking 
 of the resurection from the dead, attaches the same 
 meaning to this expression, i. Cor. xv. 20. " Flesh and 
 blood cannot inherit the kingdom of God ;" again, 
 speaking of several sorts of sinners, he says, they 
 shall not " inherit the kingdom of God"— Gal. v. 2l\ 
 Finally, in this sense of the words, the Disciples seem 
 to have understood our Saviour in Luke xviii. 24, 25, 
 2(3. He had said — " how hardly shall they that have 
 riches enter into the kingdom of God ?" — and " it is 
 easier for a camel to go through the eye of a needle, 
 than for a rich man to enter into the kingdom of 
 God." And they that heard it said — "who then can 
 be saved ?" 
 
 The expression " the kingdom of God," is therefore 
 used in Scripture, sometimes to denote the Church of 
 Christ on earth, and sometimes the Church trium- 
 phant in heaven. This double meaning is, if we con- 
 sider a little, extremely appropriate. For the Churcli 
 on earth is not different in kind from that in heaven, 
 but in degree. The one is the entrance to the other : 
 
140 TREATISE ON BAPTISM. 
 
 the spiritual enjoyments of the one are calculated ta 
 give us a foretaste, however imperfect, of those more 
 complete and true pleasures, which the righteous shall 
 enjoy in the presence of God forever. Both are parts of 
 the same building : so that, as under the Law the en- 
 trance to the Holy of Holies lay through the com-ts and 
 body of the Temple, the road of the Christian towards 
 his place of everlasting rest, passes through the courts 
 and body of the Church on earth, and leads to the 
 holy place in heaven. 
 
 Let us now enquire in which of these meanings it 
 is used in the text : but in order to this it will be ne- 
 cessary to make a few remarks on the term " born of 
 the Si)irit." 
 
 This expression appears, in the general opinion of 
 commentators, to be put for the cleausmg and sanctify- 
 ing cm* natures from the pollution of sin, by the ope- 
 ration of the Holy Spirit of God. It is equivalent to 
 these words of the Apostle — ^" he that is in Christ, is 
 a new creature"— ii. Cor. v.- 17. : " we are his work- 
 manship created in Christ Jesus unto good works" — 
 Eph. n. 10 : " And be renewed in the Spirit of your 
 mind" — ^^Eph. iv. 23. Om* nature must be changed ; 
 changed not in its essential constitution, but in its pre- 
 vailing tendency and inclination. It must be changed 
 from bad to good, from sinful to holy : it must be con- 
 secrated to God, through the influence of his Spirit, — 
 disposed to live to him, to honour, to praise, and to 
 acknowledge him, as the Creator and preserver of all 
 things. Now this thorough change of heart and 
 mind, is conunonly rei)resented in other parts of Scrip- 
 ture as necessary to our Ihial and consummate hap- 
 piness : tliis change is aicant w hen it is said — " with- 
 
TEXTS I.V FAVOUR OF INFANT BAPTISM. 141 
 
 out holiness no man shall soc God;" or — "pcrfecv- 
 ing holiness in the fear of God." — ii. Cor. vii. 1. 
 
 The being born of the Spirit, then, means that 
 cleansing and purification of our nature from the pollu- 
 tion of sin, and that change of heart and mind, which 
 it is the object of the Christian Church to effect on 
 eai'th, and which prepares the redeemed soul for its 
 entrance into Ijeaven. In other words, it means all 
 the duties and observances of the Christian life. And, 
 it is said, in the text under consideration, that the new 
 birth by the Spirit, or the effects of Christianity on the 
 heart, must take place before entrance into the " king- 
 dom of God," can be obtained. The expression " the 
 kingdom of God," must therefore mean, in this pas- 
 sage, the inheritance of the faithful in heaven. For it 
 would be absurd to say that the end or object to be ac- 
 complished by the institution of the Christian Church, 
 must be brought about before any one can enter into 
 that Chm'ch. Were we to interpret the passage so, the 
 Chm-cli on earth would be altogether unnecessar)'. — 
 We ai*e to understand therefore our Saviour as saying 
 to Nicodemus — Except one be born of water and of 
 tlie Spirit, by having his heart purified, and his mind 
 and affections exalted by the means of grace and 
 hopes of glory, " he cannot enter into the kingdom of 
 God," in heaven. 
 
 We are now ready to perceive the testimony 
 which this text affords us in favour of Infant Bap- 
 tism. 
 
 That the expression " born of water," means the 
 ordinance of Baptism, is conceded by the great ma- 
 jority of commentators, although it has been doubt- 
 ed by a few, who wished to evade the force of this 
 
J42 TREATtSE ON BAPTIS:Vr. 
 
 text: it is therefore unnecessary to waste time in 
 proving it. " Except one be born of water" — that is 
 baptized in the name of the Father, and of the Son, 
 and of the Holy Ghost, — " he cannot enter into the 
 kingdom of God." We have already seen that the sal- 
 vability of infants, who die unbaptized in a christian 
 country, may be considered doubtful. This passage, 
 according to the view which has been taken of it, di- 
 rectly tends to confirm that doubt, and to prove the 
 importance of the Apostle's well known exclamation : 
 " How shall we escape if we neglect so great salva- 
 tion .'"—Heb. ii. 3. 
 
 Upon the direct question of the salvation of infants, 
 who die unbaptized, I wo{dd of course hesitate to pro- 
 nounce any decided opinion beyond what our Liturgy 
 affirms on the subject. It is there asserted that those 
 infants who die after baptism, " before they commit 
 actual sin, are undoubtedly saved." But our ehureh 
 expresses no opinion with regard to the case of those 
 who ai-e called hence hefore pai"ticii)ation in the bap- 
 tismal ordinance ; although her anxiety on the subject, 
 ai'ising, one would imagine, from the natural doubt 
 above stated, maybe clearly inferred from her having 
 provided an office for baptism in the case of sickness, 
 which may be used in private houses. The mercy of 
 God, independently of the prescribed means of grace, 
 is, as a matter of coiu"se, applicable to all, and suffici- 
 ent for ensuring their salvation : and we have no rea- 
 son for believing that infants form an exception in the 
 application of this gracious attribute of onr heavenly 
 father. I^ut ^\hcn it is exi)ressly said, that " except 
 one be born ol" water he cannot enter into the king- 
 dom of God," we ought surelv to consider well, and be 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 143 
 
 prepai'ed to bear the rcspousibility, if wc deliberately 
 deuy to iufaiits the spiritual benefits that may result 
 from the " lavor of regeneration." For in tJic words 
 of the CatccliLsui, it is generally ueccssary to salva- 
 tion.*" 
 
 SECTION 2. 
 
 Acts II. 30, " For the promise is to you and to your 
 <:hildren, and to all that are afar off, and even as many 
 as the Lord oiu- God shall call." 
 
 The promise here mentioned has been already no- 
 ticed, and explained in reference to that general pro- 
 mise given to Abraham, by which he was led to 
 mid erstand that in his name "all nations should be 
 blessed."l It is illustrated by the prophet Joel, in 
 
 *0n this subject Hooker expresses himself as follows : — 
 " Touching infants which die unbaptized, sitli tliey neither 
 have the Jsacrament itself, nor any sense or conceit thereof, 
 the judgment of many Jiatligone hard against them. But yet 
 seeing grace is not absolutely tied unto sacraments ; and be- 
 sides such is the lenity of God, that unto things altogether 
 impossible he bindeth no man ; but wl>ere we cannot do 
 what is enjoined us, accepteth our will to do instead of the 
 deed itself ; again, forasmuch as there i^ in their christian 
 parents, and in the churcii ot God, a presumed desire that 
 Sacrament of baptism might be given them ; yea a purpose 
 also that it shall be given: remorse of equity hath moved 
 diversof the School-divines in these considerations, ingenu- 
 ously to grant, that God^ all mercifiil to such as are not in 
 themselves able to desire baptism, imputeth the secret desire 
 that others have in their behalf, and accepteth the same as 
 theirs, rather thancasteth away their souls for that which no 
 man is able to help." Eccls. Polity, Vol. ii. V.)7. 
 
 There were various opinions upon this point at the time of 
 thereformation,for a detailed account of which see LaiC- 
 rencc Bampton Lecture, for 1804, p G2, til), ^02 — 5. 
 
 1. Chap. III. Sec. 4. 
 
144 
 
 TREATISE ON BAPTISM. 
 
 these words — " And it shall come to pass afterwards 
 that I will pour out my Spirit upon all flesh ; and your 
 Sons and your daughters shall prophecy, your old 
 men shall dream dreams, your young men shall see 
 visions : and also upon the servants and handmaids in 
 those days will I pour out my Spirit." — Chapter ii. 28. 
 29. The Ai)ostle evidently made mention of this pro- 
 mise, as an argument to induce his hearers to become 
 converts to the Christian religion ; assuring them that 
 "all that are afar off, even as many as the Lord God 
 should call," were encouraged to look to its fulfilment 
 as the means of salvation, through the Gospel which 
 he preached unto them. It had been thought by ma- 
 ny of tlie Jewish converts that salvation was to be 
 confined exclusively to the subjects of their nation, 
 and tliat the Gentiles, as under the Law, were to 
 be denied admission to the number of tlie Faithful. — 
 Hence we find them expressing their astonishment, 
 because the Gentiles were included in the promise of 
 salvation : — " And they of the circumcision, which be- 
 lieved, were astonished, as many as came Avith Peter 
 because that on the Gentiles also was pom-ed out the 
 gift of the Holy Ghost." — Acts x. 45. But the Apos- 
 tle expressly told them, in the words under consider- 
 ation, that the promise of obtaining all the privileges 
 and benefits of the Christian covenant was given not 
 only to the Jews and their children, but to all nations 
 and people, among whom divine Providence had pro- 
 claimed the terms of eternal salvation through Christ. 
 In this way that other i)rophecy would be fulfilled, 
 which declared that the knowledge of the Lord sliould 
 cover the earth, even as the waters cover the face of 
 the deep. 
 
TEXtilN Favour oi tstxy-t baptism. 145 
 
 Bearing in mind this general view of the ApoHtle'rf 
 meaning, let us consider the words — " to you and to 
 your children'^— 'in reference to the obligation which 
 the law of closes imposed on the Children of Israel, 
 to continue its rites and to teach its doctrines to their 
 remotest descendants. 
 
 And this will at once lead us to the consideration of 
 the self-preserving power— if I may so express it — 
 which was provided by special enactments in the 
 constitution of the Jewish Church and Polity. In 
 Deut. VI. 6, 7, we read as follows — " And these words 
 which I command thee this day shall be in thine 
 heart ; and thou shalt teach them diligently unto thy 
 children, and shalt talk of them when thou sittest in 
 thine house, and when thou walkest by the way, and 
 when thou liest do^vu and when thou risest up." — 
 Hence it was a duty incumbent upon eveiy true Isra- 
 elite to contribute towards the continuance of the Po- 
 lity of his Church and nation among the generatione 
 who should come after. There is no exception men- 
 tioned. All who were born under the jurisdiction of the 
 Hebrew Commonwealth, and had received the mark or 
 Bign of the Covenant which God made with Abraham, 
 were enjoined to obsen'e this command, regarding the 
 Instruction of their children and grandchildren in the 
 rites and ceremonies of their religion. This observance, 
 tjonjoined ^vith the rite of circumcision, was a means, 
 under Providence, of preserving their faith to the re- 
 motest generations, and of ensming it a continuance 
 amongst their remotest descendants* The Psalmist 
 too, refers, in a strain of exalted piety, to the obliga- 
 tion here inculcated : « We will not hide them from 
 their children, shewing to the generation to come the 
 9, 
 
146 TREATISE ON BAPTISM. 
 
 praises of the Lord, and his strength and his wonder^ 
 ful works that he hath done. For he established a 
 testimony in Jacob, and appointed a law in Israel, 
 which he commanded our Fathers, that they should 
 make them known to their children : that the genera- 
 tion to come might know them, even the children 
 which should be born ; who should arise and declare 
 them to their children. That they might set their 
 hope in God, and not forget the works of God, but 
 keep his commandments." — Ps. lxxviii. 4:— 7. No 
 observation of mine could make this obligation 
 plainer: it was well understood by the Jews them- 
 selves, and considered by their prophets of paramount 
 importance. 
 
 Indeed the cause of the various apostacies which 
 are recorded in the history of tlie chosen people, is 
 attributed to the neglect of this obligation, and to the 
 indifference, with respect to the ordinances of Jeho- 
 vah, which .want of instruction, and its constant attend- 
 ant ignorance, had engendered in tlie hearts of tlie 
 rising generation. " Notwithstanding they would not 
 hear, but hardened their necks, like unto the neck of 
 their Fathers, that did not believe in the Lord their 
 God." — I. King's xvii. 14. The same complaint is 
 repeated by Ezekiel and Jeremiah in various forms of 
 expression : but all tending to shew that the different 
 shapes in which, from time to time, apostacy made its 
 appearance, arose chiefly from the negligence or in- 
 difference of the fathers respecting the Spiritual edi- 
 fication of their children. And to prevent the too 
 frequent occurrence of such desertion from the wor- 
 ship of tlie true God, Solomon assured his subjects, 
 that if "tlicy trained up their children in the way they 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 147 
 
 should go, when they were old, they would not Ot~ 
 part from it." 
 
 Here then is the self-preserving power which divine 
 providence had established for the continuance of 
 the Jewish Church and the faith of Abraham until 
 the times of Messiah. One of its fundamental enact- 
 ments was a law obliging all w ho should be born 
 within the Hebrew jurisdiction, to inculcate on the 
 minds of the rising generation its various forms and 
 ceremonies, and doctrines and events, on which they 
 were founded. Now the Christian dispensation, be- 
 ing the reality of what was shadowed forth by the 
 Jewish ceremonial, will, as a matter of course, possess 
 a similar claim on those, to whom the glad tidings 
 of salvation have been made known. Its self pre- 
 serving power must arise from similar obligations on 
 the parent to instruct his child in the doctrines and 
 practice of the Christian faith. 
 
 Should further evidence be thought requisite to 
 confirm this deduction, reference may be made to our 
 Lord's command to the Apostles to teach all nations, 
 and to the words under consideration. " The pro- 
 mise is to all that are afar off, even as many as the 
 Lord should call." The promise thus given seems to 
 lay an obligation on all, to whom it should be made 
 known, to avail themselves of its benefits, and to 
 transmit, in all their purity and simplicity, its various 
 rites and ceremonies to their descendants. At least 
 if they do not give ear themselves, nor allow their 
 children to come unto Christ, they will subject them- 
 selves to a charge of ingratitude. " Then Paul and 
 Barnabas waxed bold and said, It was necessary that 
 the word of God should first have been spoken to 
 
148 TREATISE ON BAPTISM. 
 
 you: but seeing ye put it from you, and judge your- 
 selves unworthy of everlasting life, lo, we turn to the 
 Gentiles." — Acts xiii. 46. St. Peter's assertion proves 
 the same thing : — " And he commanded us to preach 
 unto the people, and to testify that it was he which 
 was ordained of God to be the judge of quick and 
 dead." — Acts x. 42. 
 
 From these and such passages we may perceive that 
 the self-preserving power, which Providence has or- 
 dained for the transmission of the Gospel, and for the 
 enlargement of the Messiah's kingdom, is an obliga- 
 tion on all parents in a Christian Country, to use the 
 prescribed means for bringing up their Children in 
 the nurture and admonition of the Lord. It is not a 
 matter of choice with them whether they will or will 
 not permit their children to become partakers of the 
 redemption purchased by Christ. The very fact, — 
 the bare cirumstance, that Christianity is preached in 
 the land. Jays a direct obligation on all the inhabitants^ 
 not only to use the means of grace themselves, but to 
 extend them to their children. The Providence of 
 God has thus put salvation within their reach ; and 
 surely they cannot disregard the calls of that Provi- 
 dence, nor neglect its warnings, without manifest 
 guilt. If they believe the Gospel they must believe 
 that it is for a perpetual covenant: "Lo, I am with 
 you alway, even unto the end of the world." That 
 children therefore be spiritually nurtured tlirough 
 the appointed means of grace, is a truths which 
 forms one of the pillars of the constitution of the 
 Christian Church: it is the foundation, on which, in 
 each succeeding generation, the disciples of Christ 
 build, in a great measure, their faith and practice. 
 
•tE.ttS IS- FAVOUR OF INFANT BAPTISM. 140 
 
 It is, moreover, congenial to the dictates of tlie na- 
 tural constitution of man, and the general tendency 
 of the human heart. For tell a child that it is per- 
 fectly optional with him to be a member of the Re- 
 deemer's flock, it is ten to one whether he will 
 ever join it at all. 
 
 Here then the declaration of the Apostle, respect- 
 ing the children's share of the promise, resolves it- 
 self into the following question : " Is the Church of 
 Christ a voluntary association? — or is it not? In 
 other words— can men with impunity refuse to listen 
 to the terms of salvation, when it is within their 
 power and their reach to take advantage of the hea- 
 venly boon ? Most certainly they Cannot. The ever- 
 lasting Gospel stands as an evidence to condemn 
 tliem, to accuse them of indiJEFerence, of neglect, of 
 carelessness, and to pronounce the sentence under 
 which they shall suffer the penalty due to every sin 
 of omission. The Church of Christ is not, therefore, a 
 voluntary association. It is a community formed and 
 bound together in one body, Christ himself being the 
 head, and continued amongst men in obedience to 
 his command, and under the direction of Divine Pro- 
 vidence ; that Providence who giveth of the waters of 
 life fieely without money and without price. 
 
 Hence we infer the duty which the Christian reli- 
 gion imposes upon all parents to bring their children 
 to Baptism. The promise is to the child : and he 
 cannot surely be kept back from the initiatory rite oi' 
 that promise, without an imputation of guilt some- 
 where : and that no doubt on the heads of those 
 whose carelessness, or negligence, or obstinacy, occa- 
 sioned the omission of the sacred rite of Baptism. 
 q3 
 
150 TREATISE Oy BAPTlS>r. 
 
 The argument illustrated in this section is of such 
 force in favour of Lifant Baptism, that Baptist Avriters 
 do not know well how to get over it. But here, as in 
 other cases where their doctrines are of doubtful ac- 
 cordance with the declarations of Scripture, they, in- 
 stead of removing the obstacle, evade its force. Ac- 
 cordingly they have assumed, as a fundamental axiom 
 of their creed, that the Church of Christ consists of 
 persons who voluntarily form an association or society 
 on their peculiar principles: — see the Aiiides of the 
 Baptist Church. Thus they loose sight, completely, of 
 the sins of omission which I have been illustrating, 
 and seem to think that although the Preacher is com- 
 manded to preach Christ crucified, yet the great body 
 of tiie people ai*c exempted from the duty of hear- 
 ing. 
 
 Such a voluntary system is not only ojjposed to the 
 express declarations of the Holy Scriptures, but would 
 crumble into dust before the ordeal of practical expe- 
 riment. Let the whole Christian world, for instance, 
 once adopt this principle as a fundamental tenet of 
 their discipline, — let them act in this particular, not 
 as men born in Christian parts of the world, but as 
 men who listened daily to the calls of salvation, and 
 might with impunity refuse to be instructed, if they 
 saw fit, — ^let them do all this, and one would not re- 
 quire the gift of prophecy to foretell, that our Holy 
 religion would soon be extinct in the world ; that its 
 ordinances would be utterly des])ised, and its Sacra- 
 ments trampled under foot. Such, most assuredly — 
 at least so far as I am able to judge of the probable 
 results of things — such would ccrtaiidy be the con- 
 sequence of the universal adoption of the very 
 
TEXT3 IX FAVOUR OF INFANT BAPTISM. ti*! 
 
 princii>le on which tlie AntipiE(lobaj)tists rear the 
 superstructure of the social edifice of their Churcli. 
 
 The natural inference from tliis reasoning is this : 
 if the Baptists have thus erred with regard to a pri- 
 mary princi[)le of Church discipline, in order to ren- 
 der their system consistent, the cause which rendered 
 the adoption of this error necessary, must also be er- 
 roneous or opposed to Scripture. The cause in 
 question is the principle of adult baptism in everj- 
 case : leadhig to such results it must midoubtedly 
 be the effect of an erroneous supposition regardiii-g 
 the things of God, 
 
 SECTION 3. 
 
 Mark X. 13, 14. "And they brought young chil- 
 dren unto him that he should touch them, and his 
 disciples rebuked those that brought them. But 
 wlien Jesus saw it he was much displeased, and said 
 unto tliem, suffer the little children to come unto me 
 and forbid them not : for of such is the kingdom of 
 God." 
 
 The transaction recorded in these verses has been 
 noticed by St. Matthew and St. Luke; but in the 
 main particulars a\ ith no variation. The former states 
 that the intention of the parents of these children in 
 bringmg them to Christ was, that " he should put his 
 hands ui)on them and pray''' — 3Iatt. xix. 13. — and the 
 latter informs us that they were "Infants". — Luke 
 xTiii. 15. 
 
 It is very evident, from these passages of Scripture, 
 that the pers^ons who thus brought their children l-o 
 
152 TREATISE ON BAPTISM. 
 
 the Saviour, were disciples, or those who believed in 
 his divine mission and power to work miracles, and to 
 confer blessings. They had undoubtedly heard of his 
 fame, and conversed with many that experienced the 
 good effects of his sojourn among the sons of men : for 
 he went about doing good. Indeed there is nothing in 
 the sacred narrative that militates against the suppo- 
 sition that they had been admitted to the benefits and 
 privileges of his earthly kingdom, by Baptism, and were 
 among the number of those who were baptized by his 
 disciples at iEnon. Should this supposition be granted, 
 there will appear to be but little difficulty in account- 
 ing for their motives in bringing their children to 
 Christ, " that he should touch them." It will at once 
 be sufficiently evident that their wish was to affi^rd 
 an opportunity to their offspring of benefitting their 
 spiritual interests, by those means wliich they thenn 
 selves found so effectual in purifying their hearts, 
 and raising their thoughts and aspirations towards 
 heaven. 
 
 Be this as it may : it is not intended to pi'oceed on 
 mere supposition ; more especially as a surer founda- 
 tion for argument may be discovered in the passage 
 under consideration. 
 
 It was unusual, it appears, for persons to bring 
 their children to Christ after the manner described 
 above : for " his disciples rebuked those that brought 
 them," under the impression, no doubt, that they were 
 acting in accordance with his wishes. But Jesus 
 was much displeased at them, for offering any obsta- 
 cle to the wishes of those who might come to him ; 
 and reproved their interference in terms, which are at 
 once expressive and significant, and whieii afford 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 15.'^ 
 
 US a singularly clear evidence in flivour of Lifunt 
 Baptism. 
 
 To perceive the manner in \vljic)i they boar refer- 
 ence to this ordinance, it will be necessary for us to. 
 ascertain, in the first place, the meaning of the terms 
 ^^ coming to Christ,''^ and oC-^^^ for of such is the kingdom 
 of heaven.'''' 
 
 The former of these modes of phraseology can be- 
 best explained, by reference to other passages where 
 it is used. Our Saviour uses it in Matt. xi. 28. — 
 " Com£ unto me all ye that labour and are heavy la- 
 den, and I will give you rest:" evidently inviting 
 those who felt the burden of their sins lying heoxy 
 upon them, to come to him and receive the benefits 
 and blessings of that salvation which he came to 
 preach in the world. Again the same phrase occurs 
 in John v. 40. — " And ye will not come to me that ye 
 might have life :" where it manifestly bears^ the same 
 meaning. And in Luke xiv. 26. we read " If any man 
 come to me, and hate not his father &c. he cannot 
 be my disciple." So likewise in John vii. 37, " If any 
 man thirst let him come unto me and drink." In all 
 these passages, and many more which might be pro-- 
 duced to the same effect, the verb com£ implies an ap- 
 proach to Christ, with a view to participate in the 
 blessings of human redemption. It is u&ed in a me* 
 taphorical meaning, signifying the action and conse- 
 quence of di-awing near to the Redeemer^ Like ma^iy 
 other terms and modes of expression, that occur in 
 every page of Scripture, it is used in reference to the 
 operations of the human mind, and may be under- 
 stood to describe the particular action, which it is ne- 
 cessary for the intellectual faculties to undergo, '\i\ 
 entering upon the discipleship of the Gospel. 
 
154 TREATISE ON BAPTISM. 
 
 When our Saviour therefore said "Suffer little 
 children to come unto me and forbid them not," he 
 meant to make known to his disciples his desire that 
 little children might be permitted to participate in 
 the privileges and blessings of that redemption, which 
 he came to purchase for the whole world ; and that 
 it would be an act deserving of rebuke if any person 
 attempted to prevent them from the enjoyment of 
 these blessings and privileges. This is the evident 
 meaning of the term, sanctioned by other passages of 
 holy writ : and they are quite sufficient to convince 
 every rational person of the good w^ill of our Saviour to- 
 wards those and all such Infants. For " he took them 
 up in his arms, put his hands upon them, and blessed 
 them."l 
 
 The other phrase to be explained is — " for of such 
 is the kingdom of God." 
 
 I have on a former occasion so fully explained the 
 scriptural meaning which is commonly attached to 
 the v/ords "the kingdom of God," that it will be un- 
 necessary for me at present to enter into detail. They 
 mean sometimes the Church of Christ on earth ; some- 
 times the Church triumphant in heaven. In which 
 of these meanings they may be taken in the passage 
 under consideration, appears to be a matter of indif- 
 ference : because the Church on earth is only the be- 
 ginning or commencment of the Church in heaven: 
 so that the one infallibly leads to the other. Let us 
 suppose, however, with a view of attaching to them 
 a precise meaning, that they refer here to the Church 
 militant on earth, or that state in which men look for 
 salvation through Christ. 
 
 1. 13aptisinal Office. 
 
TEXTS IH FAVOUR OF IXFANT RAPTI3M. 15^ 
 
 Now, when our Saviour dcclarcMl that those infants 
 who had bcM3n brouiifiit toliini, were lit to bck^ng to 
 the " kingdom of God," he meant evidently that they 
 might become members of his visible Church on 
 earth. " Of such is the kingdom of God." In other 
 words, the kingdom or Churcli wiiich lie came to es- 
 tablish, was designed for and might include the children 
 upon whom he had then laid his hands. It is implied 
 tliat they must be suffered to come into a condition to 
 enjoy the blessings and benefits of that kingdom, — 
 tliey must be suffered to be engaged in the duties 
 which are incumbent upon, and expected from, the 
 subjects of that spiritual community. 
 
 IMoreover the privilege is not confined to the chil- 
 dren here mentioned : the phrase " of such," renders 
 its application general. Our Saviour did not say " of 
 these" is the kingdom of God, but " of such," mean- 
 ing children of the same age, and under the same 
 circumstances, in any part of the world. The origi- 
 nal word bears this extended signification ; and no 
 other will answer the particulars of the context 
 
 Our Lord therefore requested his disciples to suf- 
 fer little children, or Lifants, to become partakers of 
 the blessings belonging to the subjects of his king- 
 dom; thus pronouncing them in every way qualified 
 to be admitted as members of his Church. 
 
 But to this the Baptists object : " true, these chil- 
 dren were brought to Christ, but he did not baptize 
 tliem." We do not say that he did baptize them: 
 because the Scriptures afford us no authority for such 
 an assertion. But we insist, and the most celebrated 
 commentators agree with us — we insist that in these 
 words our Saviour pronomiced Infants to be perfectly 
 
156 TREATISE OS BAPTlSltfi 
 
 qualified to become members of his Church. Their 
 tapability or acknowledged qualification for admis- 
 sion into the congregation of Christ's flock, is all the 
 inference I would wish to make from this text. And 
 •I conceive that the sense of Scripture is so clearly in 
 favour of such inference, that no one who is uninflu- 
 enced by pai'ty feeling, Would venture to contro- 
 vert it. 
 
 Here therefore infants are pronounced capable of 
 Church membership. In a text which I have already 
 examined-^John lii. 5 — it is expressly said " Except 
 one be born of water and of the Spirit, he cannot see 
 the kingdom of God." This therefore is the estab- 
 lished 7node of coming to him-=-by the water of Bap- 
 tism. He has himself prescribed the manner in which 
 people should come to his kingdom ; and the words 
 of the command leave us no room to surmise that 
 any other mode would be ScripturaL Compare these 
 two texts therefore : in the One our Lord states and 
 explains the mode of admission ; in the other he com- 
 mands children to be admitted. The result will un- 
 doubtedly amount to a positive command to baptize 
 Infants* I have seen no argument or gloss on the 
 other side of the question which even pretends to re- 
 fute this view of the subject. The reason, of course, 
 is obvious. It is impossible to find a refutation of it 
 in the pages of inspiration. 
 
 The Autipaedobaptist writers, as already noticed, 
 get over the text under consideration, by simply stat- 
 ing that " Christ did not baptize these children." — 
 May I be permitted to offer a remark or two on this 
 -assertion ? 
 
TEXTS IN TAVOCR OF INFANT BAPTISM. 1j7 
 
 It is very true our Saviour did not perform the cere- 
 mony or ordinance of Baptism over those cliildren. 
 Indeed he baptized none. But are we to infer that 
 they were still unbaptized when they left his pre- 
 sence ? Ai*e we to believe that his disciples did not 
 admit them, in the usual way, amonj^ their own body ? 
 There is nothing in the passage under consideration, 
 or in the parallel passages in Matthew and Luke, that 
 will support us in either of these inferences. Are we to 
 believe then that these mfants had been previously bap- 
 tized, and were among the number of those who 
 swelled the multitude of Christ's disciples, and made 
 it greater than that of John's followers ? This in- 
 ference is not at all improbable, for the following 
 reasons : 
 
 1. They were brought to Christ in order to be touch- 
 ed, or as St Matthew expresses it, that " he might lay 
 his hands upon them." 
 
 2. In every passage of the New Testament, where 
 the ceremony of the laying on of hands is recorded, 
 baptism appears to have been previously administered. 
 
 Hence we have reason to suppose that they had for- 
 merly been baptized. And this fully accounts for any 
 objection which the disciples offer to their second ap- 
 proach to the Saviour. 
 
 Further, the omission of baptism in this instance is 
 no argument against the principle laid down in the 
 precept. For even supposing that our Saviour had not 
 only favourably received tliesc infants but actually bap- 
 tized them, we should have merely an example of 
 baptism ; we should merely see exemplified by his ac- 
 tions, what we know to be the prescribed mode for 
 entering into his kingdom. But every example implies 
 
 R 
 
158 TREATISE ON BAPTISM. 
 
 a previous command, — implies a principle, which is 
 previously well known and understood. Consequent- 
 ly the meaning of the precept or command, is of more 
 authority than the example in which its fulfilment is 
 recorded. Hence, as we have discovered that the texts 
 which are compared above, amount to a positive com- 
 mand for the baptizing of infants, the omission of the 
 historian in recording the act of baptism, is no argu- 
 ment whatever against the principle which this com- 
 mand implies. 
 
 Again, the AntipaBdobaptist ^vl'iters infer from the 
 text which we have been examining, not that infants 
 may be baptized, but that they may be saved in case 
 of their dying without it. Now, in the whole range of 
 the arguments by which these writers endeavour to 
 maintain their principal tenets, there is not perhaps a 
 weaker specimen than this. Let us just see how it will 
 stand the test of scripture. 
 
 In the Epistle to the Ephesians — chap. ii. 5 — tho 
 Apostle informs us, that grace is a means of salvation, 
 " by grace ye are saved ;" and in the eighth verse of 
 the same chapter the affirmation is repeated more 
 fully — " For by grace are ye saved through faith." — 
 The meaning is, that the gi-ace of God dis})layed in 
 the advent and sufferings of his Son in the flesh, and 
 in his willingness to accept of his perfect obedience 
 as an atonement for the sins of mankind, is a means 
 of salvation to all who should believe in the name of 
 Christ. 
 
 Now, it is admitted by evciy one, that Infants arc, 
 in their own i)ersoiis, incapable of exercising au act 
 of faith ; and that if they could not be baptized upon 
 the faith of another, they would be incapable of en- 
 
TEXTS IX FAVOUR OF INFANT BAPTISM. 159 
 
 joying the grace which flows tliroiigh tliat channel. 
 No passage of Scripture can be pointed out — at 
 least, I never couhl discover any — by which it may 
 be made to appear that spiritual blessings may 
 be procured otherwise than by following and using 
 the means appointed in Scripture for that purpose. — 
 And at present we are examining passages of Scrip- 
 ture, and intend to abide by the decision to which 
 they lead us. 
 
 Consequently it will fall to the share of those, who 
 assert that infants may be saved without baptism, to 
 point out the manner in which that is to be done. To 
 say that we may leave them to the mercy of a graci- 
 ous God is not enough : the same thing may be ap- 
 plied to all heathens and idolaters, and to all persons 
 in a Christian countiy who ai'e impenitent. But this 
 will not satisfy the diligent enquirer in the present in- 
 stance. He must have a surer foundation to build 
 upon. And it remains with the Antipcedobaptists to 
 point out that foundation, — to shew in what way sal- 
 vation may be obtained, whilst, at the same time, the 
 usual means of grace are slighted and neglected. 
 Until they can sheAv this, — and I believe it to be im- 
 possible for them to shew it — rational people will be 
 perfectly content with the belief, that " Baptism is a 
 means of grace, and that their children, if they die in 
 infancy, may be saved thi-ough gi-ace" — a conclusion 
 which, I trust, will be admitted by every one, who will 
 take the trouble of satisfying himself on the subject 
 from the pages of inspiration. 
 
160 TREATISE ON BAPTISM. 
 
 SECTION 4. 
 
 I. Cor. VII. 14. " For the unbelieving husband is 
 sanctified by the wife, and tiie unbelieving wife is 
 sanctified by the husband : else were your children 
 unclean ; but now are they holy." 
 
 With a view to perceive the full force of this pas- 
 sage, we must bear in mind the peculiar condition 
 and opinions of those to whom it was addi'essed, and 
 the object which the Apostle had in view in using this 
 language. 
 
 The Jews, it appears, had, previously to the appear- 
 ance of the Messiah, travelled beyond the boundaries of 
 their ancient kingdom, for purposes of traffic ; and 
 settled in great numbers in almost all the celebrated 
 towns of antiquity. Corinth, a chief city of Greece^ 
 attracted their early attention, and received as settlers 
 many who had come from Jerusaltem and other pai-ts 
 of Palestine, and who had brought along with them 
 the religion and laws, and peculiar modes of think- 
 ing, which had descended to them from then* fathers. 
 No sooner was it determined to preach the word of 
 salvation to the Gentile world, than those cities and 
 principal places, which w ere known to be the resi- 
 dence and resort of many of the Hebrew nation, re- 
 ceived the attention and zealous exertions of the first 
 propagators of the Gospel. Among others, Corinth 
 received a visit from St. Paul, whose arguments not 
 only brought over his own countrymen to the faith, 
 but convinced even the heathens, among whom they 
 sojourned, of his divine mission and authority. 
 
 Thus, the Church that had been founded in this city 
 by his exertions, consisted partly of Gentiles, and parliy 
 
TEXTS IX FAVOUR OF INFANT BAPTISM. IGl 
 
 of converts from among liis own coimtrymcn. Now 
 it appears that his stay did not afllbrd liini sufficient 
 opi)ortunity for explaining fully to the infant Church, 
 every particular which might serve for its rule and 
 guidance in future emergencies. Consequently, after 
 their de[)arture, they were desirous of ohtaining fur- 
 ther information respecting those customs and cere- 
 monies which respectively distinguish the religion of 
 the Jews, and that of the idolatrous Greeks. It ap- 
 peal's that their wish for further spiritual guidance in- 
 duced them to pen a letter to the apostle — i. Cor. vii. 
 1. — requesting information, among other things, on 
 the subject of the intermixtiu'e of the two nations by 
 marriage. 
 
 Now the religion of the Jewish part of the Infant 
 Church, taught them to draw a strong line of de- 
 marcation between themselves and the heathen na- 
 tions around them. " Take heed to thyself lest thou 
 make a covenant with the inhabitants of the land whi- 
 ther thou goest, lest it be a snare in the midst of 
 thee." — Exod. xxxiv. 12. This law appears to have 
 been enforced by divine authority, so long as the Jew- 
 ish people remained together as a nation. And afl:er 
 their return from the Babylonish captivity, we find 
 their neglect of this injunction recorded as an act of 
 transgression against Jehovah. " For they have taken 
 of then- daughters for themselves, and for then* sons: 
 so that the holy seed have mingled themselves with 
 the people of those lands : yea the hand of the princes 
 and rulers have been chief in this trespass." — 
 Ezra IX. 2. 
 
 It is probable that the Corinthian Jews had trespas- 
 sed, like theu' fathers, this divine command, and, on 
 r3 
 
162 TREATISE ON BAPTISM. 
 
 their conversion to tlio Christian rehgion, had been 
 forcibly struck with the impropriety of tlieir conduct. 
 We may infer from tlie tenor of the Apostle's answer, 
 which is recorded in the cha})ter from which the words 
 under consideration are selected, that their chief en- 
 quiry, conveyed to him by letter, respected the subject 
 of divorce in cases where the husband was a belie- 
 ver, and the wife a heathen, and the reverse. They 
 apparently wished to ascertain whether the law of 
 the Gospel, like the law of Moses, required that the 
 unbelieving partner should be divorced, and thus ex- 
 cluded by a broad line of demarcation from polluting 
 the members of the established Church ? — Having 
 been accustomed to live under a dispensation which 
 permitted a married pair to separate, they were natu- 
 rally led to this enquiry, both because they knew and 
 understood that the Gospel was the fulfilment of the 
 Law, and because the subject involved, not only their 
 their own spiritual interests, but those of their cliil- 
 dren. The answer of the Apostles is full and sa- 
 tisfactory : — 
 
 " If any brother hath a wife that believeth not, and 
 she is pleased to dwell with him, let him not put her 
 away. And the woman which hath an husband that 
 believeth not, and if he be pleased to dwell with her, 
 let her not leave him." Then follows the reason for 
 which it would be their interest to obey this injunction, 
 and which is expressed in the words under discussion. 
 " For the unbelieving husband is sanctified by the wife, 
 and the unbelieving wife is sanctified by the husband." 
 If it were not so ; if the faith of the believing partner 
 were not to be admitted as a ground of sanctification, 
 to the one who continued still in unbelief; tlien tlic 
 
TEXTS I>' FAVOUR OF INFANT BAPTISM. 1G3 
 
 children that niiglit be born to a pair tlius united would 
 be "unclean." But on the supposition \\hich the 
 Apostle's words seem to imply, — that is, that the belief 
 of the one qualifies the unbelief of the other, then in 
 that case their children would be "holy." 
 
 This is a most in)j)ortant testimony in favour of Li- 
 fant ba})tism : inasmuch as it fully proves that the faith 
 of the parents considerably influences the spiritual con- 
 dition of the children ; and that it is accepted as a suf- 
 ficient ground for receiving children into the congre- 
 gation of Christ's flock, by means of Baptism. 
 
 To make this appear, it will be necessaiy for us to 
 attend to the meaning of the several terms which the 
 Apostle makes use of in the verse under consideration. 
 The sense of the fii'st clause depends altogether upon 
 the signification of the word " sanctified." Let us^ 
 therefore enquire into the common meaning of this 
 Scriptural appellative. 
 
 To be " sanctified," is used in the Old Testament to 
 point out any thing or person that has been consecra- 
 ted to the service of God. " God blessed the seventh 
 day and sanctified it." — Gen. ii. 3. " And Moses puri- 
 fied the altar, and poured the blood at the bottom of 
 the altar, and sanctified it to make reconciliation upon 
 it." Levit. vjii. 15. Of persons it is said : — " And Mo- 
 ses went down from the mount imto the people and 
 sanctified the people : and they washed their clothes." 
 Here, no doubt, reference is made to the preparation 
 that was necessary in order to qualify the children of 
 Israel for appearing m the presence of God at Sinai, 
 They were thus consecrated or set apart for that par- 
 ticular act of devotion. Again : — " Wherefore their 
 brethren the Levites did help them, till the work was 
 
164 TREATISE ON BAPTISM. 
 
 ended, and until the other priests had sanctified them- 
 selves : for the Levites were more upright in heart to 
 sanctify tliemselves than the Priests." 2 Chron. xxix. 
 34. Hence, when tlie Je-svs spoke of any individual as 
 being sanctified, they meant that he was ready, — that he 
 was fully prepared to offer any act of devotion to the 
 Lord his God ; they were aware that even under com- 
 mon circumstances, persons might be occasionally dis- 
 qualified from rendering acts of praise and adoration to 
 Jehovah. Indeed their Law contained a special enact- 
 ment to this effect. And they knew that they could 
 not be freed from this disqualification, until some acts 
 and ceremonies were attended to, Avhich the Law pre- 
 scribed as a means of i)urification. 
 
 When the Apostle, therefore, told the Corinthians 
 that the unbelieving husband was sanctified by the be- 
 lieving wife, he meant to say, that through the faith of 
 the converted partner, the other, although in a state of 
 unbelief, was yet qualified for joining in every act of 
 devotion and worship, wliich the christian religion de- 
 manded. The distinctions wliich were formerly observ- 
 ed in this particular were now abrogated, and an op- 
 portunity was vouchsafed to all — be they Jews or hea- 
 thens, of profiting by the promise of salvation by the 
 Gospel- Thus the Gentiles, as was predicted by the 
 rending in twain of the veil of the Temple, were ad- 
 mitted to the same privileges in regard to the Gospel 
 dispensation, as were enjoyed by the descendants of 
 Abraham, to w hom the promise had been made. 
 
 Although then the husband were an unbeliever, yet 
 if the wife were among the Christian converts, he was 
 sanctified for joining in cijristiaii worship, and profiting 
 by christian instruction. And although the wife ^^ ere 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 165 
 
 Still addicted to idolatry, yet if the jjusband worshipped 
 in the christian sanctuary slie was 5a7ic////€f/ or iiualificd 
 by this very fact, ibr proliting by the j^dad tidings of 
 saJvation. 
 
 This is a fundamental truth in the doctrines of the 
 christian faith. The Apostle proves it by supj)Osing 
 the reverse, and drawhig a consequence from that sup- 
 position which ai)pears to have been contrary to a well 
 knewn and acknowledged fact. This process of rea- 
 soning is called ^^ Reduciio ad absurdurn,''^ a demonstra- 
 tion of the truth by shewing the absurdity of a contra- 
 ry or an opposite conclusion. The case is therefore 
 as the Apostle says, with regard to the reciprocal in- 
 fluence of the faith of the married pair; for if it be^ 
 ortherwise, — if this reciprocal influence did not aflect 
 the condition of the unbelieving party, then the chil- 
 dren were unclean. But the fact is they are holy : you 
 know that they are holy and act accordingly ; there- 
 fore, " the unbelieving husband is sanctified by the 
 wife, and the unbelieving wife by the husband." 
 
 Let us now attend to the meaning of the terms iin- 
 clean and /lo/y, as tliey are used in the passage before 
 us. 
 
 Unclean is a word which is of very frequent occur- 
 rence in the Old Testament, and is generally used to 
 deuommate those things and persons that for some 
 cause or otlier, are unfit or unqualified, for the time 
 being, for the service or worship of Jehovah. The 
 following passage is an instance in which it is used in 
 reference to both. " If a soul touch any unclean thing 
 whether it be a carcase of an unclean beast, or the car- 
 case of unclean cattle, or the carcase of unclean creep- 
 ing things, and if it be hidden from him, he also 
 
166 tREATISE ON BAPTISM. 
 
 shall be unclean and guilty." — Leviticus, v. 2. And 
 we find it brought forward as a charge of profanity 
 against the priests tjjf Judah, that they neglected 
 the ritual distinction in these matters. "Her priests 
 have violated my law, and have profaned my holy 
 things : they have put no difference between the holy 
 9,nd profane, neither have they showed difference be- 
 tween the unclean and the clean, and have hid their 
 eyes from my Sabbaths, and I am profaned among 
 them," Ezek. xxii. 26. This is the meaning which the 
 Corinthian Converts would be led, from their famili- 
 arity with the old Testament phraseology, to attach to 
 the Apostle's expression in the })lace we are consider- 
 ing. They would understand him to mean that, if the 
 one parent were not sanctified, by the belief or faith of 
 the other, the children would be unclean, — would be 
 unfit to be oflTered in covenant to God ; and would re- 
 quire to submit to a process of purification in order to 
 be qualified at some future period. Hence then, we 
 are led to infer that the children, not only of heathen 
 parents, but of a married pair, one of whom was an 
 unbeliever, could not be arlmittedto the benefits of the 
 Christian Covenant without the process of recipro- 
 cal sanctification, spoken of by the Apostle. The 
 unbelief of one parent, if not sanctified by the faith of 
 the other, was quite enough to render the offspring 
 unclean, or unfit for admission to the Redeemer's fold. 
 But the term holy is inA'arial>]y used, when so ai)plied, 
 to mean quite the reverse. It is employed by the sa- 
 cred writers to denominate that which has been, or 
 may be, oftered unto the Lord. " And ye shall be holy 
 men unto me." — l']\o(l. xxii. 31. " Only tliy holy 
 things which thou hast, and thy vows thou shalt talve. 
 
TEXTS Ki FAVOUR OF INFANT BAPTISM. 1G7 
 
 and go unto the j)lacc wliicli tlie Lord shall choose." — 
 Deuter. xii. 2<J. It is an oi)ithet which is almost inva- 
 riably a])i)licd to the Hebrow nation, to distinguish 
 them from the heathens among whom tJiey sojourned. 
 " Thou art an holy people to the Lord." — Deuter. vii. 
 6. And the prophet Isaiah, having reference to the 
 times of the Go8i)e], says : "and they shall call them 
 the holy pco])le, the redeemed of the Lord." — Isa: lxii. 
 12. From these and an endless variety of other pas- 
 sages, it is sufficiently clear that the meaning of the 
 word holy, when applied to things or individuals, is : — 
 that they have been, or may be, dedicated to the ser- 
 vice of God. The Apostle therefore meant to impress 
 upon the minds of his Corinthian converts that their 
 children were in a fit condition to be offered in cove- 
 nant to God, or had actually been offered at some for- 
 mer opportunity. He even goes further, and assures 
 tliem, that if either of the parents be a believer, then 
 tlie children are qualified in like manner. 
 
 Now, are we to infer from this passage, that the chil- 
 dren of such persons as are spoken of, ai'O holy and 
 sanctified, — free from the pollution of original sin ? 
 Are we to infer, that by virtue of then- parents' faith 
 they are exempted from the sentence of condenma- 
 tion passed upon all men ? By no means : such an 
 inference would be in direct opposition to the repeat- 
 ed declarations of Scripture, and to a deduction, 
 which is made from those declarations in a former 
 section. Cap. iii. 1. — The epithet, holy, therefore, must 
 be understood to designate the condition of children, 
 not in reference to their descent from the common 
 progenitor of the human race, but in reference to their 
 descent from believing pai-ents, or from parents, one 
 
168 TREATISE ON BAPTIS^tf. 
 
 of whom was a believer. In this view of the case, the 
 offspring of Christian parents are pronounced holy,— • 
 qualified in virtue of parental failh, to enter into cove- 
 nant with God. They have an hereditary right to the 
 benefits of the Christian covenant ; and that right can- 
 not of course be withheld, without a manifest viola- 
 tion of the design and spirit of the Gospel. This po- 
 sition has been, I trust, sufticiently demonstrated by 
 what has been advanced on the words under consi- 
 deration. 
 
 Now the sign or seal by which infants who are thus 
 qualified, maybe admitted into the covenant, is bap- 
 tism. If children, therefore, descended from Christian 
 parents are, in virtue of that descent, qualified for ad- 
 mission into the Christian Church, they are most un- 
 doubtedly qualified for baptism, which is the door of 
 entrance. Hence, Infant Baptism is a Scriptural or- 
 dinance. 
 
 It is a sin, therefore, to withhold infants from com- 
 ing to Christ, when his Apostle here declares that they 
 ai'e qualified to come. It is a sin to keep those out of 
 the church, who are permitted thus to enter it. To 
 keep from the kingdom of God those, who our Saviour 
 expressly tells us may be admitted into it, is decided- 
 ly a sin ; inasmuch as it is in opposition to his express- 
 ed wish or command. It is a sin of cruelty to those 
 infants who are thus refused an entrance into a state 
 of grace. It is a sin of impiety against God, to re- 
 fuse and neglect the dedicating to him, those whom 
 he is willing, and has ordered that Christians should 
 dedicate to him, or to refuse to make him the offering 
 which he allows and ref[uires. To hold and teach that 
 this is unlawful, is the bui of adding to the word of 
 
TEXTS IN FAVOUR OF INFANT BAPTISM. 1(>9 
 
 Gotl. It is to ror])i(l what he has not forbidden, and 
 is adding a ne<rative coinmund to the positive com- 
 mands of Scripture. Well, tlien, may we exclaim — 
 "He that hath ears to hear h.'t liim hear." 
 
 From this passage, I tliink we may flirther infer, 
 by way of corollary, that infants were actually bap- 
 tized in the time of the Apostles. St. Paul here in- 
 forms us that the cliildren of Christian parents were 
 holij : and tliis a> ord, as we have seen, may signify 
 that they arc quahfied and fit to be dedicated to God, 
 or have actually been dedicated to God in baptism. — 
 The former meaning is the principal foundation for 
 tlie argument just concluded : the other will lead di- 
 rectly to the belief that they were actually baptized. 
 For if they had actually been dedicated to God, be- 
 fore the Apostle wrote this fii'st Epistle to the Corin- 
 thians — and the meaning in question will certainly 
 bear us out in this supposition — then they must cer- 
 tainly have been baptized ; because we read of no 
 other mode by which men can be dedicated to God, 
 under the Christian dispensation. Children were 
 therefore baptized in the days of the Apostles. 
 
 When we reflect upon this ; when we consider that 
 the Apostles conversed with our Lord on the subject, 
 and knew his mind perfectly, regarding all its parti- 
 culai's ; when we further consider that there is not, in 
 the whole of their proceedings, as recorded in the 
 acts of the Holy Apostles, one jot or tittle that appears 
 to militate against Infant Baptism; when we again 
 perceive that the whole tenor of the christian dis- 
 pensation, fi-om the beginning to the end of Scrip- 
 tm*e, is favoui-able to the practice ; and when we see 
 that tliere are commands and injunctions and decla- 
 
170 TREATISE ON BAPTIS3I. 
 
 rations, that do directly prove the propriety of the 
 ordinance, and shew that it was administered to in- 
 fants in the days of the first preachers of the Gos- 
 pel : — when we consider all this mass of conclusive 
 evidence, can we hesitate for a moment to pronounce 
 that doctrine dangerous and erroneous, which would 
 thus strike at the very foundation of the Christian 
 Church, and deprive its younger members of their 
 dearest privileges? Surely, surely, nothing but in- 
 difference or disregard to the words of Scripture, can 
 be offered as an excuse or palliation : and these, 
 Christian charity and brotherly affection call upon 
 every servant of Christ to expel by every lawful and 
 possible means from the precints of the Redeemer's 
 fold. 
 
 SECTION 5. 
 
 CONCLUSION OF SCRIPTURE EVIDENCE. 
 RECAPITULATION. 
 
 I have hitherto examined what the Scriptures con- 
 tain on the subject of Infant Baptism : and bel'bre 
 leaving the very important evidence which they afford 
 us in its favour, perhaps it may not be out of place 
 briefly to recapitulate wliat has been said. 
 
 First of all, it has been made to ai)pear that the 
 practice of dipping or washing was common among 
 the Jews for religious purposes ; and that they looked 
 upon it as a sign or emblem of theu* purification from 
 sin and uncleanness. Hence the Baptism of John 
 did not excite so much wonder as otherwise it might 
 have done. And the narrative which records it is ex- 
 
CONCLUSION OF SCRIPTURE EVIDENCE. 171 
 
 pressed in such general terms tliat wo cannot ascer- 
 tain whether infants were among the number of the 
 baptized or not. 
 
 Our Saviour submitted to the ordinance at tlie liand 
 of JoJin: but he did so to I'ulfiJ all righteousness, and 
 to mark the commencmeiit of his ministry: no 
 e.\ami)le therefore can be taken from this instance of 
 it. Our Saviour, after he had entered upon his minis- 
 try, baptized by his disciples at ^Enon : the narrative 
 here is also of a general character, and gives no par- 
 ticular information regarding the subjects of Baptism; 
 although from the nature of the circumstances, we 
 have reason to sup|K)se that they must have consisted 
 chiefly of grown-up persons. For it was necessary 
 that the first converts to the faith of the Gospel 
 should be actuated by rational conviction. 
 
 Our Saviour further gave a general command to 
 the Apostles to make disciples of and baptize all na- 
 tions. No exception whatever is named : and if he had 
 laid it down as a rule that infant baptism was mi- 
 scriptural and improper, and consequently sinful, he 
 certainly would have given, in that commission, some 
 intimation to that effect. But no intimation of the 
 kind is even hinted at : therefore as infants make up a 
 large portion of every nation, we must understand our 
 Lord's words as including tliem no less than grown- 
 up persons. 
 
 From the several passages in which baptism by 
 the Apostles is mentioned, it may be inferred gene- 
 rally, that the ordinance was administered according as 
 opportunity and circumstances permitted. There are 
 several instances in which it appears that adults only 
 were partakers: but there are others, where the context 
 
172 TREATISE Oy EAPTISUI, 
 
 leads us to believe tliat adults and infants were bap- 
 tized, and that the faith of the former was considered 
 as constituting a title to the ordinance on the part of 
 the latter. This is more particularly true, regarding 
 the cases of Lydia and her household, and of the 
 Philippian Jailor. 
 
 We find no mention made of a formal profession of 
 faith having been rendered previously to the admi- 
 nistration of the ordinance ; such as is now used in 
 the Anabaptist communion under the name of expe- 
 rience. The mere mental act of assent to the faith 
 was all that seems to have been necessary. Repent- 
 ance thus begun was afterwards accomplished in the 
 appearance of its fruits. 
 
 But these are only examples of baptism : and an 
 example implies a precept : therefore the precept is 
 of more importance in an abstract point of view.^ — 
 The precept for inflmt Baptism may be infeiTed from 
 the following fundamental doctrines of the Christian 
 faith. 
 
 The Gospel is of general application in its design 
 and tendency. Lifants are no-where prohibited from 
 enjoying its spiritual bless-ings : therefore, as descend- 
 ants from our common progenitor^ we must be- 
 lieve them to be included in its gracious promises. 
 
 The Jewish church or dispensation was a shadow 
 of good things to come, and rejn-esented in a t}"pical 
 manner the nature and character of the Christian 
 Church. Infants were admitted into church mem- 
 bership at the age of eight days, under that dispensa- 
 tion : consequently there is a strong presumption that 
 they may be admitted to the same privileges un- 
 der the more extensive dispensation of the Gospel. 
 
CONCLUSION OF SCRIPTURE EVIDENCE. 173 
 
 T]ie coiulition of man is .sinfnl l»y nature: tlie only 
 "U'ay to escape from tliecflbcts of this sinful and fallen 
 state is by salvation through CJirist. But means of 
 grace are appointed by wliich this salvation must 
 be "worked out." In the case of infants the only 
 means that can be used is baptism. If this is neglected, 
 and if the chikl die, there is no certainty as to the sal- 
 vable condition of the departed soul. 
 
 The Apostles received authority from our Saviour, 
 by which the government of the Church, and the re- 
 giUation of its ceremonies, were vested in their per- 
 sons. They could therefore, by precept and examj)Ie, 
 authorize the baptizing of infants ; on the supjiosition, 
 wliich is not at all probable, that the practice of doing 
 this was not common before the ascension of Christ. 
 Reasons will be adduced in the next chapter which 
 will lead to the belief that they, and their imme- 
 diate successors m the ministry, baptized infants. 
 
 Again, there are several texts which, on close enquiry, 
 are found to afford sufficient ground for this ordi- 
 nance. Our Lord by his Providence has caused the 
 Gospel to be published in a certain country. It is 
 therefore obligatoiy on the inhabitants of that country 
 to receive it. He has further declared that no one 
 can enter into the Christian Church except they be 
 born of water ; and commanded his disciples to suf- 
 fer Uttle children or infants to come to that kingdom 
 or church. This therefore is a positive command for 
 infant baptism. 
 
 The Apostle, writing to tlie Corinthians, has pro- 
 nounced the children of believing parents to be holy : 
 they were therefore fit for receiving baptism. 
 Now, from this course of reasoning it is pre- 
 s3 
 
174 TREATISE ON BAPTISM. 
 
 sumed that the following particulars may be fairly- 
 deduced : 
 
 1. There is no passage to be found in Scriptui-e 
 which denies baptism to infants. 
 
 2. The commands of our Saviour to baptize ai'c 
 general, and therefore include infants. 
 
 3. The practice of the Jewish Church is a strong 
 argument in favour of Infant Baptism. 
 
 4. Precept is of more importance than example. 
 
 5. The precept for baptizing infants founded on 
 the principal doctrines of the Christian faith, ought 
 therefore to be of great authority in settling the 
 question. 
 
 6. Several examples authorize us in concluding 
 that the taith of the parents qualified their offspring 
 for the reception of the ordinance. 
 
 7. This justifies and explains the use of god-fa- 
 thers and god-mothers. 
 
 8. Our Saviour declared his good will towards 
 children v and that they were fit to enter mto the 
 kingdom oj^ Jteciven, or his Church on earth. 
 
 9. The entrance is through the waters of Bap- 
 tism. 
 
 10. It cannot be proved that the Apostles did 7iot 
 baptize infants. 
 
 11. On the contrary, there is a strong presimiption 
 in support of the opinion that they did baptize them. 
 
 12. The very appearance of Christianity in any 
 country lays an obligation on the inhabitants to be- 
 nefit by it. 
 
 13. " The promise is also to their children," there- 
 fore their chilth*en ought to be admitted to its pri- 
 vileges by Baptism. 
 
CONCLUSION OF SCRIPTURE EVIDENCE. 175 
 
 14. CJiildrcii tliat are ])ronouncc{l holy in conse- 
 quence of the faith of tlicir parents, liavc an heredi- 
 tary claim to baptism. 
 
 15. Those conchisions are in perfect accordance 
 with the dechirations of Scrijiture, and with the ten- 
 dency and nature of the Gospel disi)ensation. 
 
 16. No arguments, grounded upon an equally 
 broad foundation, can be i)roduced against them. 
 
 17. The evidence of Sbripture is on the whole in 
 favour of bringing children or infants to Christ in 
 baptism. 
 
 18. It is adding therefore to the precepts of Scrip- 
 ture to keep them back. 
 
 In this evidence, be it observed, I have only exa- 
 mined Scriptm*e in reference to the subjects of baptism. 
 For regarding the mode of it, our Church has left 
 little or no room for discussion. She admits fully 
 with the Antipsedobaptists that immersion was the 
 primitive and apostolical manner of administering 
 the ordinance in general: but she believes further 
 that in certain cases the administration of it may 
 have taken place by pouring or sprinkling. For her 
 opinions and practice in both instances she appeals to 
 Scripture ; and in doing so is freed from the difficul- 
 ties and intricacies into which the adoption of either 
 exclusive dipping or exclusive pouring would inevita- 
 bly lead her. Taking this broad basis for her gui- 
 dance, she has acted in conformity with the spirit of 
 the Gospel, and has left no room for discussion on 
 the subject. 
 
CHAPTER V. 
 
 HISTORICAL EVIDENCE IN FAVOUR OF IN- 
 FANT BAPTISM. 
 
 SECTION 1. 
 
 TALMUDICAL ACCOUNT OF THE BAPTISM OF JEWISH 
 PROSELYTES. 
 
 The Tcdmiid — -a term which literally signifies doc- 
 trine — is a body of Jewish laws, containing a digest 
 of doctrines and precepts, relative to religion and mo- 
 rality. It consists of two general parts, — viz, the 
 Mishna or text, and the Gemara or commentary. — 
 The former is a collection of various traditions of 
 the Jews, and of expositions of Scripture texts ; which 
 they pretend were delivered to Moses during his 
 abode on the Mount, and transmitted from him 
 through Aaron, Eleazar, and Joshua, to the prophets ; 
 and by them to the men of the Great Sanhedrim, 
 from whom they passed in succession to Simeon — 
 who took our Saviour in his arms, — to Gamaliel, and 
 ultimately to Rabl)i Jchudah, surnamed Ilakkadosh 
 or the Holy. By him this digest of oral law- and tra- 
 ditions was completed, towards the close of the se- 
 cond century, after the labour of forty years. 
 
BAPTISM OF JEWISH PROSELYTES, 177 
 
 The Gcmara contains tlie coniincntary npon the 
 Mislinn. It is considered hy tlie Jews of the ])rcscnt 
 day to be of veiy high authority in deciding doubtful 
 questions or difficult cases. In the opinion of Cliris- 
 tiaiis, however, its contents are not of so important a 
 character ; and is only considered applicable to the 
 illustration of a very ]>rcvalcnt or j)aiticuhu- custom. 
 
 The Jewisli Talmud, therefore, is very useful for 
 illustrating the manners and customs noticed in 
 Scripture, and is commonly admitted in theological 
 criticism, to be of the same authority as a well attested 
 history. For this reason I have placed it at the head 
 of the historical evidence of Baptism, and proceed 
 now to place before the reader such passages of it as 
 refer to this subject, as ] find them quoted by Dr. 
 Wall. 
 
 The Talmudic author is in the following passage 
 speaking of the admission of Gentile proselytes to the 
 Jewish Church. He says : — when a prosel}1e is re- 
 ceived, he must be circumcised : and when he is cured 
 — that is, of the wound of circumcision — they baptize 
 him in the presence of tAvo wise men, saying ; Behold 
 he is an Israelite in all tlimgs. Or if it be a woman, 
 the women lead her to the waters, &c." — Talmud. 
 Babylon : Mass : Jevamoth. fol. 47. 
 
 Again : " They do not baptize a proselyte by night." 
 They were not baptized till the pains of circumcision 
 were healed." — Talmud. Hieros. Jeva. fol. 46. ^ 42." 
 
 Again : " If, with a proselj^e his sons and his 
 daughters be made proselj-tes ; that which is done by 
 their father redounds to their good." Tal. or Gemar : 
 Babylon: Chethuboih. c. 1. fol: 11. 
 
178 fREATISE ON BAPTISM. 
 
 Here mention is distinctly made of the baptism of 
 children, and an assurance given that the ordinance 
 should be " for their good." Li a subsequent passage 
 the reason is given, or rather, an explanation of the 
 rite mentioned, as applicable to the case of chil- 
 dren. " They are wont to baptize such a proselyte in 
 infancy, upon the profession of the house of judg- 
 ment — that is, the court. — For this is for his good." 
 
 " And the Gloss,'^ says Dr. Wall, " there having 
 first put in an exception, that if the father of the child 
 be alive and present, the child is baptized at his re- 
 quest : but if not, on the profession of the court — 
 comments thus on those words.— 
 
 "They are wont to baptize. Because, says the 
 Gloss, none is made a proselyte, without circumcision 
 and baptism. Uj)on the profession of the house of 
 Judgment, that is, that three men have the care of his 
 baptism, according to the Law of the baptism of pro- 
 selytes, which requires three men : who do so be- 
 come to him a Father. And he is by them made a pro- 
 selyte." — Wall, vol. ]. p. Lxxx. 
 
 From these passages I conceive that we have suffi- 
 cient evidence to prove that baptism was adminis- 
 tered by the Jews to Gentile proselytes and their chil- 
 dren; and that the court of Judgment, as the Talmud 
 expresses it, corresjionds exactly to the office of 
 Sponsors in the christian church. But a question has 
 arisen among learned men, with respect to the period 
 at which this custom began to be observed by the He- 
 brew nation. Some imagine that the institution of 
 proselyte ba])tism took ])Iace before the coming of 
 John: others — and tjie nuijority — think that it had not 
 been commonly received by the priesthood as an 
 
BAPTISM OF JEWISH PROSELYTES. 179 
 
 obsen'ance api)lical)le to the admission of proscl\'te8 
 until the age ot' the Apostles ; and that it was bor- 
 rowed from the example of the Christians. Dr. 
 Lightfoot is of the former opinion, who affirms — 
 "that the baptizing of infants was a thing as well 
 known in the Church of the Jews as ever it has been in 
 the Christian Church."— Hon lleb. Matt. in. G. Pse- 
 dobaj)ti.st writers do not however insist u])on this aa 
 an established fact: because simply it cannot be fully 
 proved from the words of Scripture. Nevertheless 
 they are all ready to admit that such ordinance pre- 
 vailed in the Jewish Church so early as the first or 
 second century of the christian era ; and are further 
 willing to follow the authority of the Talmudic wri- 
 ters in this particular. 
 
 Indeed it is veiy certain, and cannot for a moment 
 be doubted by any who may have given his attention 
 to the subject, that the Jews baptized prosehles, and 
 the children of prosel}1es, in the days of the Apostles : 
 so the Jewish writers affirm. 3Iaimonides treats dis- 
 tinctly of the admission of proselytes in the manner 
 stated above; and is considered among christian 
 writers to be of very high authority. I might quote, 
 if necessary, more proofs in support of this position ; 
 but the fact is so well, and so generally established, 
 that any attempt on my part to advance further evi- 
 dence might be deemed superfluous. The reader is 
 referred to Dr. Jennings's Jewish Antiquities, Book i. 
 chap. 3. pp. 65, 68. 
 
 Now the fact that proselyte baptism was adminis- 
 tered to infants, in the Jewish Church, during the 
 time of the Apostles, and the certainty that no com- 
 mandment to this effect can be discovered in the Old 
 
180 TREATISE 0>- BAPTISM. 
 
 Testamentjhave induced learned men to believe that the 
 Jews took the hint of proselyte baptism from the 
 Christians after our Saviour's time. 
 
 It was nevertheless erroneous in the Jews even on 
 the principles of then* own Law, to borrow proselyte 
 baptism from the practice of the early christians. — 
 Yet the very circumstance of their doing so, proves 
 beyond a doubt that Infant baptism pravailed in the 
 Christian Church in the days of the Apostles. I 
 have already shown, in the preceding chapter, that 
 even on the supposition that our Saviour's command 
 to the Apostles did not refer to the case of infants, the 
 first preachers of the Gospel could, in virtue of their 
 apostolic commission, authorize the practice in ques- 
 tion. Here we have strong evidence that Infants 
 were then baptized. It is a moral certainty therefore 
 that they were baptized with the knowledge and con- 
 currence of the Apostles. And whether they were 
 baptized in virtue of our Lord's command, or of the 
 authority which he gave to his Apostles, is a matter 
 of little or no consequence. The som-ce of authority 
 is the same in either case : that is, the w ill of our 
 blessed Lord and Saviour. 
 
 Such is the nature and extent of the evidence 
 v/hich may be gathered from the Jewish Talmud on 
 the subject of Infant baptism. 
 
 SECTION 2. 
 
 THE EVIDENCE AFFORDED BY THE PRIMITIVE CHRIS- 
 TIAN WRITERS. 
 
 The evidence wiiich may be deduced from this source 
 in support of Infant Baptism, is of a very strong and 
 conclusive character. Indeed it is impossible for the 
 
EVIDENCE OF PRIMITIVE CIIRISTlAX WRITERS. 181 
 
 most pfejudiced reader to peruse with attention, the 
 memorials of the Christian church, which have des- 
 cended to us from her brightest ornaments, in the days 
 of lier greatest purity, and not to be satisfied that the 
 blessings of the New Covenant were extended inider 
 her direction to persons of all ages — from the infant 
 ill the cradle to the adult of eighty. The expressions 
 which the authors make use of, and the train of rea- 
 soning which they invariably pursue, directly lead us 
 to this conclusion. And we feel the more disposed 
 to actpiiesce in the truth of the impression which our 
 minds receive from a careful enquiry into the opinions 
 of those early ages on this subject ; inasmuch as we 
 find them to be in perfect accordance with the lan- 
 guage of Scripture, and with the conclusion which by 
 fair and strictly logical reasoning may be deduced 
 from the doctrines of our holy religion. 
 
 The most ancient writer, whose authority may be 
 adduced on the present occasion, is Clemens Romanus. 
 
 He lived in the times of the Apostles. He was a 
 fellow-labourer with Paul : and his " name is in the book 
 of life." Philipp : IV. 3. After the death of St. Paul, 
 he ^^T0te from Rome, letters to the Christians at Co- 
 rinth, which althougli not admitted into the Sacred 
 canon of Scripture are yet of very high authority, as 
 apocryphal memorials. The passage which refers to 
 Infant Baptism is found in Epistle i. cap. ii. 17. He 
 is speaking of Job, and says : — 
 
 " That he was just and blameless, true, one that 
 feared God, and avoided evil. Yet he condemns him- 
 self and says: — There is none free from pollution : 
 no, not though his life be but the length of one day." 
 
182 
 
 TREATISE ON BAPTISM. 
 
 In another passage of the same Epistle, cap. xxxvui, 
 he says : — 
 
 " Let us consider, therefore, Brethren, whereof we 
 were made : who and what kind of persons wc came 
 into this world : as if it were out of a sepulcln-e, and 
 from utter darkness. He that made and formed us, 
 brought us into his own world, having prepared for 
 us his benefits before we were born." 
 
 Now putting these two passages together, we find 
 that the former distinctly recognizes the doctrine of 
 original sin ; and that the latter refers to the blessings 
 conferred on the world by the Gospel of salvation. 
 Hence we discover that Clemens entertained the same 
 views upon these important subjects which our Savioiu" 
 and his Apostles had inculcated before him. " Except 
 one be born of water and of the spirit he cannot see 
 the kingdom of God." These views, as I have already 
 proved, lead directly to the principle, that infants who 
 are born in sin ought to be admitted, by baptism, to the 
 benefits of redemption, which were prepared for them 
 before they were born. 
 
 Herrnas Pastor lived about the same time w ith Cle- 
 mens. He is saluted by the Apostle among the faith- 
 ful at Rome. — Rom. xvi. 14 — and stands high as an 
 authority in the first age of the Church. He has writ- 
 ten several passages to shew the general necessity of 
 water, that is, baptism, to save men. In one place he 
 represents the Church as a Tower built on the waters, 
 and says : — Lib. i. vis. 3. cap. 3. — " Hear, therefore, 
 why the Tower is built on the waters ; because your 
 life is saved, and shall be saved by water." 
 
 In another place he makes water-baptism so neces- 
 sary to all, that in a vision he represents the Apostles, 
 
EVIDENCE OF PRIMITIVE CHRISTIAN WRITERS. 183 
 
 as goin^ after dcatli to Itaptize tlie Holy spirits Avho 
 lived iiiuler tlie Old Testament, tliat tliey might i)e 
 translate<l into the kingdom of God. — I,ib. in. simil. V. 
 zi. 16. 
 
 " It was necessary," says he, " for them to ascend by 
 water, that they might be at rest : for they could not 
 otherwise enter into tlie kingdom of God, than by put- 
 ting off the mortality of their former life. They there- 
 fore, after they were dead, were sealed with the seal of 
 the Son of God, and so entered into the kingdom of 
 God. For before any one receives the name of the 
 Son of God, he is liable to death — but when he re- 
 ceives that seal, he is delivered from death, and is as- 
 signed to life. Now that seal is water, into which men 
 descend bound over unto death ; but ascend out of it, 
 assigned unto life. For this reason, the seal was also 
 preached to them, and they made use of it, that they 
 might enter into the kingdom of God." 
 
 The evident design of this passage is to represent 
 the necessity of baptism, without which none can confi- 
 dently hope to enter into the kingdom of God. And 
 it cannot be doubted, that he who thought it so neces- 
 sary even for patriarchs, who died before the coming 
 of Christ, must think it equally uecessarj^, for all those 
 who live under tlie dispensation of the Gospel, of what- 
 ever age they may happen to be. 
 
 It has indeed been questioned whether the Bap- 
 tism here spoken of by Hermas is to be understood 
 in a literal or in a metaphorical sense. Cotelerius,^ — 
 a man of great erudition, who made a collection of 
 all the authentic records ol the primitive Church, — 
 thhiks that we ought to riiderstand the passage un- 
 deT consideration in reference to the spiritual effects 
 
184 TREATISE ON BAPTISM. 
 
 of Baptism : that is, — the good things which are 
 conferred by God in that Sacrament : in other words, 
 a title to eternal life, which the Patriarchs after 
 death are supposed to be made partakers of, by believ- 
 ing the word of the Gospel then preached to them. 
 This was that spiritual water in which departed 
 souls were baptized, as the bodies of the living are 
 baptized in common water. Hence, from this analogy 
 between the literal and metaphorical baptism, men- 
 tioned by Hermas, we must needs conclude the ne- 
 cessity of water baptism for all those who are in a 
 caj^acity to receive it: that is for all those who 
 are yet in the body in order to be made partakers 
 of eternal life. Here again we perceive the applica- 
 tion of the principle established by our Saviour — 
 " Except one be born of water and of the Spirit he 
 cannot enter into the kingdom of God." 
 
 The next ancient writer, whose works bear testi- 
 mony to Infant baptism, is Justin Martyr. He lived 
 within the compass of the second century, — or less 
 than fifty years after the death of St. John ; and 
 wrote various treatises, in the form of apologies to 
 the Emperor and Senate of Rome, in reference to 
 the conduct and faitli of the Christians. His object 
 In these addresses appears to have been, to create 
 a favourable impression on the minds of the Roman 
 authorities, with regard to the conduct and practices 
 of his brethren in the Gospel ; and thus to stay the 
 ruthless hand of persecution, which threatened des- 
 truction and unmitigated punishment to all the pro- 
 fessors of Christianity. In one of his apologies he 
 takes occasion to say : 
 
 " There are among Christians, at this time, many 
 
EVIDENCE OF PRIMITIVE CHRISTIAN WRITERS. 185 
 
 persons of both sexes, some sixty and some seven- 
 ty years old, who had been made disciples to Christ 
 from their infancy, and contimicd virgins or uncor- 
 rupted all their lives." Jlpol. u. p. G*2. 
 
 Now, this was written about the year 148, in the 
 middle of the second century : and therefore, those 
 whom he speaks of as baptized sixty or seventy years 
 before in their infancy, must have participated in the 
 ordinance of Bapti:«m, in the first age, whilst some of 
 the Apostles were still living. Can tlie unprejudiced 
 mind conceive a clearer proof than this — that Infant 
 Baptism prevailed in the times of the Apostles.^ 
 
 In his Dialogue with Ti-j^iho the Jew, the same 
 writer makes Baptism in the Christian Church pai-al- 
 lel to cu-cumcision, under the Jewish dispensation : — 
 Dialog, p. 2G1. " We also, who by him have had ac- 
 cess to God, have not received carnal circumcision, 
 which Enoch and those like him observed. And we 
 have received it by Baptism, by the mercy of God, be- 
 cause we were sinners : and it is allowed to all persons 
 to receive it in the same way." 
 
 Now, if baptism be answerable to circumcision, as 
 Justin seems to think ; if it succeeded in its room, and 
 be necessary to be received as the means to obtain the 
 true circumcision of the spirit: then, as infants were 
 admitted to circumcision, so they were to be admitted 
 to Baptism, — that being the ordinary means of apply- 
 ing the mercy of the Gospel to them, and cleansmg 
 them from the guilt of original sin. 
 
 In another place — Apol. ii. p. 94 — this Author urges 
 the words of our Lord, addressed to Nicodemus — " Ex- 
 cept one be born of water and the Spirit, he cannot en- 
 ter into the kingdom of God," — to prove in general the 
 t3 
 
186 TREATISE OX BAPTISM. 
 
 necessity of Baptism. And until it can be fairly proved 
 by the rules of just and iin})artial criticism, that these 
 words in the original are not applicable to tlie case of 
 Infants, and do not comprehend children as well as 
 adults, we must naturally infer that the author under 
 consideration meant to include them. More espe- 
 cially are we led to this conclusion, because it is in 
 perfect conformity to other declarations with regard 
 to this subject, that are scattered through every part 
 of his writings. 
 
 Next to Justin IMartjT, I will place the testimony of 
 the ancient author of a Book called — " The Recogni- 
 tions or Travels ^of St. Peter.^^ There seems to be 
 some uncertainty regarding the writer of this work ; 
 some ascribing it to Clemens Romanus, whom we 
 have already quoted, others to an individual of the 
 name of Bardesanes Syrus. But, however this may 
 be, it is proved that the work itself must have been 
 written about the time that Justin Martyr flourished ; 
 that is, about the middle of the second century. For 
 it is not only mentioned, but quoted by Grigen, in his 
 Philocalia ; a work that has been received as genuine 
 and authentic, in every age of the Church. 
 
 This author then, of the "Recognitions, &:c." who- 
 ever he may have been, speaks of baptism in the 
 very same way as Justin, and quotes the passage in 
 which our Lord addressed Nicodcmus, with the same 
 view. For putting an objection by way of question, 
 he says : — 
 
 " What does baptisnj by water contribute towards 
 the worship of God?" Ans. — It is fullilling that 
 which is the will and pleas * of God. Secondly : — 
 The man that is regenerated by water, and born again 
 
EVIDENCE OF PRIMITIVE CHRISTIAN WRITERS. 187 
 
 to God, is thereby freed from the Aveakness of his first 
 nativity, which comes to him by man ; and so he is 
 made capal)le of Salvation whicli he could not other- 
 wise obtain." — Recos;. Lib. vi. p. 551. A])ud. Coteler. 
 
 Here there is not any iiarticular mention made of 
 the Baptism of Infants ; but the reasons adduced in 
 its favour are such as will extend to their case. For 
 if baptism be necessary on these two accounts, — first 
 to cut oft' original sin, which is the infirmity of our 
 first birth ; and secondly, to qualify us to enter into 
 the kingdom of God — then it is as necessary for In- 
 fants as any other persons : because they are born in 
 original sin, and can hardly enter into the kingdom of 
 God till that sin be cleansed away in the w^aters of 
 Baptism. Here then is another author within the 
 compass of the two fii'st ages, who bears testimony to 
 the practice of the primitive Chui-cli in baptizing 
 Infants. 
 
 Not long after the time of Justin Martyr and the 
 Author just noticed, lived JrencBus, Bishop of Lyons, 
 who, according to the researches of Dr. Cave,l and 
 Mr. Dodwell,- was born in the latter end of the first 
 century, about the year 97. He was a disciple of Po- 
 licarp, w^ho was the disciple of St. John. About the 
 year 176 he wrote his book against heresies, being* 
 then about eighty years of age, and died shortly after- 
 wards. These circumstances render his authority, in 
 the matter under discussion, of much importance. 
 Now there are three things relating to baptism which 
 appear very evident fi*om his assertions. 1. That the 
 Church then believed the doctrine of original sin. 2, 
 That the ordinary way of cleansing men from the pol- 
 
 I. Cave Hist. Liter. Vol. 1. p. 41. 2. Dissert : in IrenEcus. 
 
188 TREATISE OX BAPTISM. 
 
 lutions of this sin, was baptism. 3. Tliat childi*eii, 
 as well as others, were then actually baptized to ob- 
 tain remission of sins, and to apply the redemption 
 of Christ to them. 
 
 With regard to the doctrine of original sin : he some- 
 times calls it — Lib. v. chap. 19 — " the sin of our first pa- 
 rents which was done a^vay in Christ, by his loosing 
 the bonds wherein we were held and bound over 
 unto death." Again, he calls it — Lib. v. chap. 16 — 
 "The sin by which we offended God in the first 
 Adam, by disobeying his command ; but were recon- 
 ciled to God in the second Adam, by obedience unto 
 death." 
 
 Infants, therefore, as well as others, were under the 
 guilt of this sin, and had need of a Redeemer with 
 the rest of mankind, to deliver them from it. Now, the 
 ordinary way of being freed from this original guilt, 
 IrenaJus saj^s, " is baptism, which is our regeneration 
 or new birth unto God ;" and which he expressly af- 
 firms was administered to children as well as to adult 
 persons. For says he : — 
 
 " Christ came to save all persons by himself: all I 
 say who by him are regenerated unto God, Infants, 
 and little ones, and children, and youths, and elder 
 persons. Therefore he went through the several ages, 
 being made an infant for infants, that he might sanc- 
 tify Infants ; and for little ones he was made a little 
 one, to sanctify them of that age also." — Lib. ii. 
 Chap. 39. 
 
 It is to be here observed that the early writers of 
 the Christian Church, especially the one under consi- 
 deration, make use of the verb to regenerate for to 
 baptize ; having in view, not the outward action, but 
 
EVIDENCE OF PRIMITIVE CHRISTIAN WRITERS. 1?0 
 
 its effect, the invaid renewing of the heart, — the be- 
 ing born again oi' the Spirit. For this explication, 
 we have the authority of Irena:iis himself, who calls 
 Baptism by the name of Regeueiatiou. Justin Mar- 
 tyr, Chrj'sostoni, and Gregory Nyssen, coufii-m in va- 
 rious passages the truth of this explication. 
 
 Hence, therefore, to say in the j)hraseology of these 
 writers that infants are regenerated, is in effect to af- 
 firm that they were baptized. This is proof which 
 cannot be controverted, and which fully evinces In- 
 fant Baptism m the age of L-enseus, that is, in the se- 
 cond century, to have been the common practice of 
 the Church. 
 
 About the time that Irenreus wrote his Books 
 against heresies, a Christian Catechist of the name of 
 Cleinent, was employed at Alexandria, in Egj-pt, in the 
 instruction of certain disciples, who formed a Church 
 at that place. Hence he is commonly called Clemens 
 Alexandrinus. He wrote several w orks, in which the 
 doctrines of the church are explained, and enforced 
 upon the attention of his auditors. Like Irenaeus, he 
 uses indifferently the terms Baptism and regenera- 
 tion, to denote the initiatoiy sacrament of the Cliiis- 
 tian Church. 
 
 He is disputing against some heretics, and says : — 
 Lib. 1. chap. 6. Psedagog. 
 
 " When we are regenerated" — by which he j)lainly 
 means here baptized — " we then have received the 
 perfection." And a little after — "As soon as Christ 
 was baptized, presently the voice came from heaven, 
 &c." Again, "He is perfected" — or perfectly initia- 
 ated — "by the washing or baptism, alone, and sancti- 
 fied by the coming of the Holy Spiiit upon him." 
 
190 TREATISE ON BAPTISM. 
 
 And a little after, he coiicliules thus : " He that is once 
 regenerated, as the name of that sacrament is, and en- 
 lightened, has liis state immediately changed." 
 
 Here the words baptized and regenerated are used 
 promiscuously throughout. The expression of Ire- 
 na3us — that infants were regenerated in the Church, 
 is thus further confirmed to mean that they were 
 baptized. 
 
 But the same author, in another book of the same 
 treatise — Peedagog : Lib. iii. cap. 11 — has, in the 
 course of his instructions to certain of his hearers, 
 used the following words : — 
 
 " And if any one be by trade a fisherman ; he will 
 do well to think of the Apostle and the children 
 taken out of the water." 
 
 This is a most remarkable passage, and fully ex- 
 l>lains the idea which the ancients attached to the 
 terms Baptism or regeneration in the case of children. 
 " An Apostle's taking, drawing, or lifting, a child out 
 of the water, cannot refer to any thing," says Dr. Wall, 
 " that I can think of, but the baptizing of it. And in- 
 fantem defonte levare, is a phrase used by the ancients, 
 denoting the baptizing of it, almost as commonly as 
 the word baptizing itself." 
 
 Here I conclude the evidence that may be deduced 
 from Ecclesiastical writers, during the two first cen- 
 turies, on the subject of Infant baptism. Every one 
 of the Authors, whose works we have noticed, bciu-s tes- 
 timony, either directly or by implication, to the fact that 
 infants were in those early days admitted by baptism 
 into the ark of Christ's Church. The character of 
 their united testimony is so clear and Ibrcible that we 
 cannot fail to be struck with it. Indeed, no one that 
 
HISTORICAL EVIDENCE CONTINUED. 191 
 
 is ^villing to be infoniied, can Mitliliold from it his 
 full assent re^^aitlin<,r the niatter uiitler consideration. 
 If no other evidence coidd be adduced from Scrij)- 
 ture than the conunand of our Saviour to his disci- 
 ples — ^" Go and teach all nations, &c." — ^yet the testi- 
 mony of the primitive Fathers of the Church, in con- 
 nection with tiie Apostolical authority which the 
 command just alluded to imi)lies, would, to every im- 
 prejudiccd mind, ai)peai- to be sufficient ground for 
 the baptism of infants. It is a testimony which nei- 
 ther art nor sophistry can evade. And yet, most of the 
 Antipa?dobaptist WTiters take but very slight notice 
 of this mass of evidence ; some'^ of them merely sur- 
 mismg that it is of little value, because it has been 
 questioned. In the same way might we attempt to 
 invalidate the most important truths of our faith : 
 for they have all been questioned, but ai*e not there- 
 fore the less certain. 
 
 SECTION 3. 
 
 HISTORICAJL EVIDENCE CONTINUED. 
 
 Let us now proceed in our enquiiT, to the wri- 
 ters of the third century of the Christian era ; or, as 
 Wall classifies them, those who lived more than 
 one hundred, and less than two hundi-ed years af- 
 ter the age of the Apostles. The fii-st among these, 
 whose opinion deserves notice, is Tertullian ; a pres- 
 byter of the Church of Carthage, to whom refer- 
 ence has been made in oiu' history of the contro- 
 
 * Crawley'sTreatise, p. 91. 
 
192 TREATISE ON BAPTISM. 
 
 versy. He was born in the latter end of the second 
 century, and flourislied or wrote his work early m 
 the third. 
 
 His private opinion regarding the baptism of chil- 
 dren was peculiar, and shews the universal practice 
 of the Church to have been of an opposite charac- 
 ter. It is contained in a treatise which he wrote 
 upon this very subject, and is expressed as follows : 
 
 " For, according to every one's condition and dis- 
 position, and also their age, the delaying of baptism 
 is more advantageous, especially in the case of little 
 children. For what need is there that the God-fa- 
 thers should be brought into danger. Because they 
 may either fail of their i)romises by death, or they 
 may be deceived by the child's proving of wicked 
 disposition. Our Lord says indeed, " Do not forbid 
 them to come unto me." Let them come therefore 
 when they are groAvn up ; let them come when they 
 learn ; when they can be taught whither it is they 
 come : let them be made Christians, when they can 
 know Christ. What need their innocent age make 
 such haste to the forgiveness of sins? Men proceed 
 more cautiously in worldly things : and he that is not 
 trusted with earthly goods, shall he be trusted with 
 Divine ? Let them know how to ask salvation, that 
 you may appear to give it to one that asketh." — 
 De Baptismo, cap. 18. 
 
 This passage contains a digest of the objections 
 which have been brought forward by Antipjcdobap- 
 tists, in every age of the Church, against the admi- 
 nistration of the Baptismal ordinance to Infants. Ter- 
 tullian is therefore the first Anabaptist writer to be 
 met with in tlie annals of history. He was tlie first 
 
mSTORtCAL EVIDENCE CONTINUED. 103 
 
 l» advise tlie deferring of it until years of maturity ; 
 €Uld tlie first to urge that moatiure by argumcntB 
 tirawn from the rosj)ons;ibility of t4ie god-fathers 
 and god-mothers, and from the naturai condition of 
 -children. 
 
 Now the evident inference f>om these considerations 
 IS simply this ; that infant baptism was the universal 
 practice of the Church in prindtive times, and that 
 Tertullian was the first to oppose that practice. For 
 wc do not find in a«y passage of Jiis works that he 
 was arguing, m the quotation under discussion, 
 ngainst a novelty lately introduced, or labouring to 
 -check a custom which he believed to be uuscriptural. 
 Neither can it be discovered, from any other author, 
 nt what time Infant Baptism was introduced into the 
 Uhurcli; although Mr. Robinson and others have 
 taken great pains to ftnd satisfactory evidence on this 
 very subjects It certainly remains with the Antipaedo- 
 baptists not only to render such evidence, but to in* 
 form us particularly when, where, and by whom, " tiiat 
 gi*eat and monstrous error Infant Baptism," as they are 
 pleased to call it, was first admitted as an ordinance 
 into the Christian Clmrch* And until they do this, they 
 surely cannot blame people, who wish to render a rea* 
 son for the hope that is in them, for believing that in- 
 fant baptism existed as a sacrament from the earliest 
 times ;— that it was in fact instituted in obedience to 
 ihe command of our Saviour, and practised by the 
 Apostles ; and that Tertullian was the firet who op- 
 posed it. 
 
 I have alrcady--chap. i.— shewn the reason there is 
 to mistrust, to a certain degi-ee, the authority of this 
 Father as a spiritual guide. He appears to have been 
 c 
 
194 TREATISE ON EaPTISM. 
 
 of a veiy excitable temperament ; and ready to lay 
 hold on any novelty that might charm his imagination, 
 however contrary or opposite it was to his former 
 opinions, or to the declarations of Scripture. I may 
 here take notice of his very great inconsistency with 
 regard to tliis subject. 
 
 In a former part of his work, he lays it down as a 
 rule — " that none can be saved without baptism." — 
 De Bap. cap. 12. Yet, in the quotation extracted 
 above, he seems to insinuate that the danger of the 
 god-father is greater than that of unbaptized chil- 
 dren. Such inconsistency, in point of opinion, could 
 not have been exhibited at the present day without 
 involving its author in serious difficulties, and perhaps 
 exposing him to the severest reprehension. 
 
 Tertullian is therefore the first Antipaedobaptist wri- 
 ter that we meet with in the annals of the Christian 
 Church. But from what is known of his history and 
 opinions, one can readily perceive, that those who ad- 
 vocate his novel — novel at least in his time — princi- 
 ples, in these modern times, have not much cause to 
 be proud of his authority. This father ultimately 
 embraced the Arian Heresy, and was in conse- 
 quence excommunicated from the bosom of the 
 Church. 
 
 Several Antipa^dobaptist writers appear to have 
 some difficulty in managing the evidence of Tertul- 
 lian. They are evidently desirous of proving from it, 
 that the baptism of infants was then only introduced 
 into the Church : and that this father o])posed it for 
 that reason. But Tertulhan himself does not say so. 
 He argues against the practice as already established. 
 And there is not one word in his treatise by wliich it 
 
HISTORICAL rVIDENCE CONTINUED. 195 
 
 can be indiil)ital)ly i)rovcd, that tlic admiiiisitration of 
 the ordiiiaiu'o to Lilants was then a noveUy. It is 
 far more rational thcrclbre to conchide, — as indeed 
 every person wlio has maturely considered tlie sub- 
 ject must necessarily conclude, — that Tertullian's pro- 
 position was the novelty, and the baptis^m of infants 
 the et^tablished practice. 
 
 It may perhaps be deserving of notice here, that 
 the Baptists, witli a view to corroborate the inference 
 which they are pleased to deduce from the evidence 
 of this father, have recourse to the assistance of the 
 Quakers, wliose great advocate, Barclay, expresses 
 himself thus on Infant Baptism : "As to the baptism 
 of infants, it is a mere human tradition." — ^'Ipol. pro. 
 XII. EA'ery one will perceive that these are the opini- 
 ons of partizans, and will be guided accordingly. — 
 Crawleifs Treat, p. 91. Pengilbj p. 56. 
 
 The next evidence I shall adduce is from Origeii, 
 who flourished in the beginning of the third century. 
 Nothing can be plainer and more forcible than the 
 testimonies which may be alledged from him. Li 
 one place he reasons thus : 
 
 " Hear David speakmg, / was conceived in iniquUvi 
 and in sin did my motJier bear me ; shewing that 
 every soul that is born in the flesh is polluted with 
 the filth of sin and iniquity : And that tlierefore it was 
 said, as we mentioned before, that none is clean from 
 })ollution, though his life be but of the length of one 
 day. Besides all this, it may be enquired, what is the 
 reason why the baptism of the Church, which is 
 given for the remission of sins, is by the custom of 
 the Church given to infants also ? Whereas, if there 
 WQVQ nothing in infants that wanted remission and in- 
 
196 TREATISE ON BAPTISSr. 
 
 dulgence, the grace of Baptism might seem needles* 
 to them." — llomil. viii. in Levit. Tom. i. p. 145. 
 
 In another place he says : — " Infants are baptized 
 for the forgiveness of sins. Of what sins ? Or when 
 did they commit them ? Or how can any reason b& 
 given for baptizing them, but only according to that 
 sense which we mentioned a little before : none is 
 free from pollution, though his hfe be but the length 
 of one day upon eai'th." — liom. in Luc. xjv, Tom. 
 u. p. 223. 
 
 This evidence is so clear and unequivocal, that its 
 force and consequence cannot, by any sophistry, be 
 evaded. Origen bears testimony, not only to the 
 practice of baptizing Infants in his own day, but in- 
 sinuates that the Church had adopted it from the be- 
 ginning. Moreover, he produces the very same rea- 
 son for this, that Clemens Rouianus had done before 
 him : viz. the universal prevalence of original sin. 
 Hence we have sufficient ground to infer that the doc- 
 trine just referred to, led unavoidably in every age of 
 the Church to the same result, — infant baptism. 
 
 The Antipsedobaptists are evidently much per- 
 plexed by the testimony of this author : they therefore 
 endeavour to invalidate its force by impeaching the 
 authenticity of his works. All that is necesstu-y to be 
 known on this subject, may be found in Wall's trea- 
 tise, where it is discussed, and where the genuineness 
 of the writings that bear Origen's name is fully estab- 
 lished. To this work I beg leave to refer the reader. 
 In answer to Dr. Cliapin, and others, who wisii to 
 evade the force of Origen's testimony, I would merely 
 observe, that the poor expedient to which they have 
 had recourse, has been practised by Messrs. ^Yakc- 
 
HISTORICAL EVIDENCE COTlM'ED. 197 
 
 ticlJ, Bclshani, Dr. Cliaiininfr, and otiicr Socinian 
 writert!, ^^itll regard to the Holy Scrii)tures tliem- 
 selves ; and that, if such criticisms as arc adduced 
 for this i)ur|)osc weitj to be luiivcrsally adiuitted as 
 a criterion lor determining the authenticity of anci- 
 ent Authors, tliere is not a Book in Europe or 
 America, on Avhose authority reliance might be 
 placed for purposes of information, if it had the mis- 
 fortune to be written before the invention of printing. 
 The reasoning in both cases is the same. And if the 
 Bai)tists persist in rejecting the evidence of Origen 
 on the subject of inlant baptism, for the same reason 
 that the Socinians reject or weaken the authority 
 of the Bible, I have only to lament their unaccounta- 
 ble infatuation. 
 
 In the middle of the third century lived St. Cyprian, 
 Bishop of Carthage. Reference is made in the first 
 chapter of the present treatise, to his opinion on the 
 .subject under discussion, and to the decision which 
 the African Council of Bishops gave respecting it. 
 One Fidus, an African Bishop, had sent a query to 
 him upon this case — " Whether infants were to be 
 baptized, if need required, as soon as they were bom, 
 or not till the eighth day, according to the rule given 
 in the case of circumcision ?" 
 
 To this question, St. Cyprian and a Council of 
 sixty-six Bishops, returned this Sjiiodical answ er : — 
 
 "As to the case of infants, whereas you judge that 
 they ought not to be baptized within two or three days 
 after they are born ; and that the rule of circumcision 
 should be observed, so that none should be sanctiiied 
 before the eighth day after he is born : we were all 
 in our council of a contrary opinion. It was our una- 
 l3 
 
198 TREATISE Oy BAPTISM. 
 
 nimous resolution and judgment, that the mercy and 
 grace of God is to be denied to none after he is born. 
 For if the greatest offenders, and they that have sin- 
 ned most grievously against God before, have, af- 
 terward vv^hen they come to believe, forgiveness of 
 their sins ; and no person is kept back from baptism 
 and grace : how much less reason there is to prohibit 
 an infant, who being newly born, has no other sin 
 save that being descended from Adam according to 
 the flesh, he had from his birth contracted the conta- 
 gion of the death anciently threatened ? Who comes 
 for that reason more easily to receive forgiveness of 
 sins, because they are not his own, but other men's 
 sins that are forgiven him." — Cypr. Ep. lix. Ad 
 Fidum, p. 158. 
 
 Here we have both the practice of the Church, and 
 the reason upon which it is founded. Fidus, to 
 whom this decision was sent, lived most probably in a 
 distant part of the country ; and believing in the ne- 
 cessity of baptism to salvation, he wished to be in- 
 formed particularly at what time the ordinance ought 
 to be administered, — whether in cases of danger or 
 illness, it might not be administered before the eighth 
 day, which appears to have been the usual time accor- 
 ding to the rule of circumcision. 
 
 The inference which Baptist writers attempt to 
 deduce from this passage is, like most others which 
 they make from the writings and opinions of the 
 Christian Fathers, very illogical and inconclusive. 
 They attempt to infer from it that Infant Baptism had 
 been recently introduced, because B^idus wanted in- 
 formation respecting the day on which it should be 
 administered. But to any one who may be at the trou- 
 
HISTORICAL EVIDENCE COMINLED. 199 
 
 blc to peruse carefully the words of Cyprian ontliis suli- 
 ject, it will 1)0 sufficiently evident that the extent of 
 Fidus's enquiry referred only to any day before the 
 eighth day al\er the child's birth. For the African 
 Bishop well knew that the cliild might he lawfully 
 baptized on the eighth day, both because it was the 
 day on which circumcision was performed, and be- 
 cause it was the evident practice of the Church to 
 which he belonged. We have a right therefore to 
 call for more evidence from some other source, that 
 Infant Baptism had recently been introduced, before 
 we admit this application of the passage under con- 
 sideration. For the writers in question here reason 
 in a circle : taking for granted what they mean to 
 prove. They wish to shew that Lilant Baptism was 
 at that time an innovation in the Church : and they 
 take it for granted that it was recently introduced. 
 This is what Logicians call Petitio principii, and proves 
 nothing. 
 
 St. C3'prian, moreover, introduces tliose words of 
 our Saviour, which were addressed to Nicodemus, 
 and to which I have had occasion so fi-equently to 
 refer, as an argument for baptizing persons of every 
 age, and applies them in that general and compre- 
 hensive manner, in which I endeavoured to explain 
 them in a preceding section. " Except any one" — so 
 Wall translates his words — "be regenerate of water 
 and of the Spirit, he cannot enter into the kingdom 
 of God. For that which is born of the flesh is flesh : 
 and that which is born of the Spirit is Spirit." 
 
 This passage of Scripture is invariably brought for- 
 ward by every christian writer of antiquity as a proof 
 of the necessity of Baptism in general : and is fre- 
 
200 TREATISE ON BAPTISM. 
 
 quently produced where mention is made only of In- 
 fant Ba})tism. According to Wall's observation — 
 " There is not one Christian Avriter of antiquity of 
 any language but what understands it of Baptism.— 
 And if it be not so understood, it is difficult to give an 
 account how a person is born of water, any more than 
 born of wood."-— Vol. i. 92. 
 
 The testimony of St. Cyprian, which is so conclu- 
 sive, completes the evidence that can be gathered 
 from the writers of the third century on Infant Bap- 
 tism. The general character of this evidence may be 
 given in a few words. It is more explicit thaji what 
 may be found in earlier writers, for two reasons. — 
 First: because the introduction of erroneous opinions 
 on the subject, brought on a discussion, in the com-sc 
 of which the sentiments of the orthodox party were 
 clearly expressed. Secondly ; because the gradual 
 spread of Christianity brought many into the Church, 
 who wished to obtain particular information w ith re- 
 gard to this subject. The former reason applies to 
 the case of Tertullian ; the latter to that of Fidus. 
 Let us now proceed to consider the evidence that may 
 be adduced from a few of the writers of the fourth 
 centurv. 
 
 SECTION 4. 
 
 HISTORICAL EVIDENCE CONTINUED. 
 
 About the middle of the fourth century there flou- 
 rished an African Bishop named Optaius JMilevitamiSj 
 who had occasion to write several Books against the 
 schism of the Donatists. Tart of the controversv re- 
 
HISTORICAL EVIDENCE CONTINUED, 201 
 
 ferred to the subject of Baptism, and debated the 
 questions: — whether Baptism administered by a mi- 
 nister that was a careless liver, were valid or not ? — 
 and whether all other Christians formed so corrupt a 
 Church, that all baptized by them, infants and adults, 
 nmst be baptized by such men as the Donatists were? 
 la other respects the doctrine and practice of both, 
 parties, in reference to the Baptismal ordinance, were 
 the same. 
 
 Optatus, after comparing the Believer's assumption 
 of the Christian profession to the putting on of a gar- 
 ment, and calling Christ so put on " a garment 
 swimming in the water," — proceeds to say : 
 
 " But lest any one should say I speak irreverently, 
 in calling Christ a garment, let him read w hat the 
 Apostle says : ' As many of you as have been baptized 
 in the name of Christ, have put on ChiistJ Oh, w hat a 
 garment is this, that is always one, and never re- 
 newed ; that decently fits all ages and all shapes. — 
 It is neither too big for infants, nor too little for men, 
 and without any alteration fits w^omen." — Lib. v. De 
 Seism. Donatist. prope finem. 
 
 Here, under the metaphor of a garment, this writer 
 illustrates the universality of the Gospel dispensation, 
 and distinctly mentions infants, as in every w ay fit to 
 be clothed with it. This assertion, coupled with the 
 known fact that Baptism was the visible means of as- 
 suming the profession of Christianity, leaves no doubt 
 on the mind of the unprejudiced reader with regard 
 to the African Bishop's opinion on the subject of In- 
 fant Baptism. 
 
 The next testimony which I shall produce is from 
 Gregory Nazianzen. He flourished about the middle 
 
202 TREATISE 0-X BAPTISM. 
 
 of the foiirtli century, and was considered in his own 
 age a bright ornament of the Church, both for learn- 
 ing, piety, and eloquence. His character has always 
 been highly esteemed in every age of the Church, for 
 his orthodoxy and great zeal in promoting the doc- 
 trines of the Gospel. His writings are numerous; 
 comprising essays and orations, with an immense col- 
 lection of sacred poetry. Among other things, he 
 wrote a treatise expressly on the Sacrament of Bap- 
 tism, from which a great deal of authentic, and 
 therefore valuable information may be gathered, con- 
 cerning the practice of the Church in his days, in 
 reference to this subject. 
 
 Not far from the beginning of this treatise he ex- 
 presses himself to the following effect : 
 
 " Hast thou an infant ? Let not indifference take 
 away an opportunity from thee : let him be sanctified 
 from his infancy ; let him be consecrated from his 
 cradle to the Spirit. But why art thou afraid of giving 
 him the sign on account of the imbecility of nature ? 
 As if thou wert a faint-hearted mother, void of faith. 
 Hannah, before Samuel was born, devoted him to 
 God, and as soon as he was born, consecrated hhn, 
 and brought him up from the first in a i)riestly gar- 
 ment, not fearing for human infirmities, but trusting 
 iu God."~Oratio 40. Tom. i. p. (548. 
 
 This ad(kess is so clear and so direct that it 
 requires no comment, further than to state, that the 
 phrase " sanctified" is used by this writer to denote 
 the administration of ba])tism: consequently, " sanc- 
 tified" y'ro/u his infancij, means baptized in his infancy. 
 
 The above contains the sum of what he advisees 
 believuig parents to do with their infant children. 
 
HISTORICAL EVIDENCE COXTINLED. 203 
 
 But lie api)ears, in the course of liis oration, to have 
 had several classes of individuals in view : that is to 
 gay, believers, catechumens, and unbelievers. To de- 
 note these ditferent classes of hearers, and to point 
 out the i)ernianent and universal nature of the sacra- 
 ment, he makes use of a very beautiful and ai)i)ropri- 
 ate simile. 
 
 " Thus reason with thyself. Let there be two 
 coins, the one of gold, the other of iron : and let the 
 head of the Emperor be engraved on both. Then let 
 an impression be made by each upon wax. Jn what, 
 pray, does the impression of the one differ from tliat 
 of the other ? In nothing. Examine the impression 
 on the wax, even although thou be of singular indif- 
 ference. Tell from which of the two coins, the golden 
 or the iron, it has been made, and in what manner 
 one and the same mark exists in both instances. 
 The difference is in the matter, not in the impression. 
 So likewise let all those, who enjoy the blessing of 
 baptism, be esteemed fit subjects by thee. Although 
 one may excel another in uprightness of life, yet the 
 power of baptism is the same in all cases." — Orat. xl. 
 p, 656. Tom. i. 
 
 Then he goes on to instruct those whom he desig- 
 nates by the iron coin, — that is, tliose who had been but 
 slightly acquainted with the doctrines and precepts of 
 the Christian religion. For their edification he speci- 
 fies certain rules and observances, which, for pro- 
 priety's sake, they ought to bear in mind. But from 
 the tenor of his discourse it can readily be inferred 
 that these rules are not founded on the general prac- 
 tice of the Chm-ch, but merely deemed necessary in 
 the private udgment of Gregory himself, for the par- 
 
^4 TREATISE ON BAPTISM. 
 
 ticular case of the individuals he is addressing— 'thd 
 iron proselytes, if I may so express myself He says 
 to them : 
 
 " What will you say concerning those who are yet 
 children, and neither know the loss nor are sensible 
 of the grace of baptism ? Shall we also baptize 
 them ? Yes : by all means, if danger urges. For it 
 is better that they should be sanctified without a sense 
 t)f it, than that they should depart without the seal 
 and the initiation. And of this thing circumcision is 
 a good reason to us, which was wont to be performed 
 on the eighth day, and was administered to those 
 who were void of the use of their reason. As also 
 the anointing of the door-posts, which preserved the 
 first born by things that have no sense. As for others, 
 I give my opinion that they should stay three years 
 or thereabouts, when they are capable to hear and 
 answer the holy words : and though they do not per- 
 fectly understand them, yet they are thus imbued 
 and formed : and that you then sanctify them in soul 
 and body with the great sacrament of Initiation. For 
 though they are not liable to give account of their life 
 before their reason be come to maturity— -they having 
 this advantage by their age, that they are not forced 
 to account for the faults they have committed in ig- 
 norance — yet by reason of those sudden and unex* 
 pected assaults of danger, which cannot by any means 
 be prevented, it is by all means advisable that they 
 be secured by the laver of baptism." — Orat, xl. Torn. 
 1. 658. 
 
 Here, in the case of those individuals who had not 
 attained the same degree of holiness and purity of 
 life as others who were in full communion with the 
 
HISTORICAL KVIDEXCE COXTIXIED. 203 
 
 Chnrcli, Gregory on his own private authority, pro- 
 poses a dehiy of" three years or thereabouts ;" before 
 cliikh'en shouhl be baptized. This advice appears to 
 have been suggested by circumstances, and to have 
 been of paitial application. Tlie usual metliod was 
 decidedly to adfniui,<ter that sacratnent to them so 
 soon after their birth as possible, and not by any 
 means to delay it beyond the eighth day. 
 
 I have been thus particular in pointing out the ob- 
 ject which the Bishop of Nazianzum had in view in 
 this part of his oration ; because Wall, so far as I have 
 been able to discover, does not mark the distinction, 
 and because most of the baptist writers, wliom I have 
 consulted, have evidently misunderstood the passage 
 under consideration. The latter appear to have 
 imagined that Gregory was speaking of the general 
 practice of the Church, when he advised baptism to 
 be delayed for three years. The fact is, however, that 
 the advice is dictated by peculiar circumstances, and 
 founded upon private opinion. It can therefore form 
 no nde whatever for the general guidance of the 
 Church ; nor does it constitute an example that may 
 be followed in modern times. 
 
 But supposing it did — supposing it was a general 
 practice in the days of Gregoiy to defer the Baptism 
 of infants until they were three years of age ; what 
 then ? Are we hence justified in withholding it till 
 they are twenty or thirty ? 
 
 The distinction that was made by Gregory between 
 the regular members of the Church, and those who 
 were new converts and lately admitted, is well marked 
 by jNIr. Dorrington, whose work on baptism appeared 
 before that of Wall. He says : " if we consider the 
 
 V 
 
206 TREATISE ON BAPTISM. 
 
 place, we shall see that it is reasonable to understand 
 him — Gregory — as saying this of those infants, whose 
 parents themselves were but new converts to Chris- 
 tianity, and who were, perhaps, upon the fancy of de- 
 laying their own baptism : for it is evident that the 
 general design and scope of the oration is directed 
 against such." — Dor. Bap. p. 258. 
 
 The testimony of Gregory Nazianzen is there- 
 fore strong and conclusive, in favour of Infant Bap- 
 tism. 
 
 Ill the same century with Gregory Nazianzen 
 flourished Ambrose, Bishop of Milan. In his works, 
 likewise, we can readily discover evidence in sup- 
 port of infant baptism. In his Epistle to Deme- 
 trias, a virgin, being that numbered eighty fourth, he 
 casually alludes to the subject. The object, which he 
 appears to have had in view by writing this letter, 
 was to recommend humilitij. After discussing several 
 considerations connected with that virtue, he proceeds 
 to argue against the Pelagian opinion, whicli asserted 
 the original purity of human nature, and which thus 
 became a fertile source of pride and self-esteem to 
 the thoughtless and vain. In the course of his argu- 
 ment he says: — "Hence it is said that Adam's sin 
 hurts not any of his posterity by communication, but 
 only by example : and hence is the evacuation or in- 
 efficiency of the baptism of infants ; while such are 
 said only to have the favour of adoption by it, but not 
 the remission of any guilt." — Epist. 84. 
 
 Here Ambrose condemns the doctrine of the Pela- 
 gians, which rendered the baptism of infants unne- 
 cessary or useless: because it denied the existence of 
 original sin, from which it was the tendency of baj)- 
 
illSTORTCAL EVIDENCE CONTINUED. 2()7 
 
 lism to free tlicm. After descanting at considerable 
 length on tlic danger and iinscriptural nature of tliis 
 tenet, and on tlie absolute necessity of the ordinance 
 of baptism to salvation, he refers for authority to the 
 words of our Lord, addressed to Nicodemus : " Except 
 one be born of water and of the Spirit, he cannot 
 enter into the kingdom of God." — John in. 5. On 
 these words he comments in the following manner: 
 
 " Our Lord here excepts no person ; no, not an 
 infant, that is not prevented coming foi-ward by some 
 inevitable necessity. The mystery of regeneration 
 does not come to pass without water. The Catechu- 
 men believes in the cross of Christ, with which also 
 he is signed : but unless he be baptized in the name 
 of the Father, and of the Son, and of the Holy Ghost, 
 he cannot receive remission of his sins, nor derive the 
 gift of the Divine grace." — Lib. de Scis. qui Mysferiis 
 initiantur, cap. 4. 
 
 Copious quotations of the same character and ten- 
 dency, and of an equally conclusive nature, might be 
 given out of Basil, Chnsostom, Paulinus, Austin, and 
 Jerome ; all of whom flourished within the course of 
 the fourth century ; and likewise from the records of 
 the Councils of Carthage and Eliberis. But it is to 
 be hoped that the unbiassed reader will find in what 
 has been already extracted from the ancient memo- 
 rials of the Church, e^^dence sufiicient to satisfy him, 
 that infant baptism has not originated in any new 
 doctrine or practice that may have been introduced 
 in the second or third century : but must consequently 
 liave been transmitted down through the first age of 
 our era, from more ancient principles, — even the pre- 
 cept and example of our Lord's Apostles. 
 
208 
 
 TREATISE ON BAPTIS.M. 
 
 For further information regarding the evidence of 
 history on the subject of infant baptism, reference 
 may be made to the work of Dr. Wall, where the 
 whole is quoted and arranged, and suitable observa- 
 tions made upon each passage. This author is sadly 
 traduced by modern Antipa-dobaptist writers, who 
 do not hesitate to extract Irom his book sentences and 
 half-sentences, condemnatory of the mam object he 
 had in view in composing it. Justice demands that such 
 treatment should be called unfair dealing : because a 
 sentence or half-sentence is too limited a space to 
 contain any one's opinion m an extensive controversy • 
 and because an author cannot be supposed to condemn 
 liis own principles. 
 
 I will now conclude this part of the evidence by a 
 brief recapitulation of the principal points which it 
 establishes. 
 
 Before doling so, however, it may not perhaps be con- 
 sidered out of place to observe, that infant baptism, 
 from the fourth century, continued tJie unquestionable 
 practice of the Church — the universal Church — for six 
 centuries, and that even then its authority was called 
 into question by only a few fanatics in the south of 
 France. It is still recognized as the Scriptm'al 
 mode of administering the initiatory Sacrament in 
 a Christian country, by every sect and denomination 
 of Christendom except the Antipaedobaptists. Are 
 we then to believe that the great majority of the 
 Christian world are wrong — are labouring under a 
 cloud of sj)iritual darkness, — and that one denomi- 
 nation of i)coi>le, wlio are distinguished by nothing 
 so much as by self-delusion in this respect, ai'e the 
 only i)ersons whose tenets and practice are in accord- 
 ance with the declarations of Scripture ? 
 
HISTORICAL EVIDENCE CONTINUED. 209 
 
 But TO return : tlie liifjtorjcal evideiire in support of 
 infant l)a})ti.<ni may l)e included in tlio following enu- 
 meration of particulars. 
 
 1. The principle of original sin, on ■uhich the 
 necessity of baptism in general is founded, is acknow- 
 ledged in the writings of the earliest Christians. 
 
 9. From their mentioning this principle in connec- 
 tion with infants, we have reason to suppose that 
 infant baptism was prevalent in the times of the 
 Apostles. 
 
 3. No express mention is made of the baptism of 
 infants in the first century, because it was a custom 
 that universally prevailed among Christians, and 
 therefore needed no explanation or enforcement. 
 
 4. Li all the ancient writers there is not one pas- 
 sage, — one jot or tittle, — from which it can be proved 
 that infant baptism was an innovation on any other 
 form. Hence we conclude that it existed from the 
 beginning. 
 
 5. The writers of the second century afford us a 
 greater variety of information on the subject : be- 
 cause the Chui'ch was then extending rapidly, and 
 the heathens needed instruction with regard to its 
 Sacraments. 
 
 6. They ex-pressly mention persons who liad been 
 baptized whilst infants, in the time of the Apostles. 
 
 7. The third century was rife in doctrinal errors. 
 Therefore infant baptism is more fully and explicitly 
 illustrated. 
 
 8. Infant baptism was never challenged as unscrip- 
 tural until the eleventh century: for Tertullian did 
 not challenge it as an error. He only recommended 
 delay. 
 
 v3 
 
210 TREATISE ON BAPTISM. 
 
 9. Supposing that our Saviour liad not actually 
 instituted infant baptism ; still, this historical evidence, 
 in connection with the general commission which he 
 gave to his Apostles, is conclusive on the subject. 
 
 10. Whether it has proceeded from the example 
 of Christ, or from that of his Apostles, who acted by 
 his authority, is of no consequence : the source is the 
 same, even the will of God. 
 
 Ij. This evidence is therefore sufficient to satisfy 
 every unbiassed and unprejudiced mind, that Infant 
 Baptism is an apostolical and primitive ordinance of 
 the Church of Christ. 
 
CHAPTER VI. 
 
 THE BAPTISMAL OFFICES OF THE CHITICH 
 OF ENGLAND. 
 
 SECTION 1. 
 
 THE THREE FIRST RUBRICS OF THE OFFICE FOR 
 THE PUBLIC BAPTISM OF I]VFA>'TS. 
 
 From the foregoing enquiry into the Scripiiral and 
 Historical evidence of infant baptism, we find that 
 the general tenor and tendency of the doctrines of 
 the Christian faith bear testimony to the reasonable- 
 ness and propriety of this ordinance ; that the example 
 of the Apostles and fii'st Christians proves, by rational 
 inference, the existence of it in the Church from the 
 earliest times ; and that in all the words and actions 
 of our Saviour and his followers, there is not the 
 remotest hint that may be construed into a prohibition 
 of it, — a prohibition which would certainly have been 
 laid down, if, as the Anabaptists affirm, there were 
 any harm or impropriety in its administration in the 
 case of infaiits. Let us now proceed to examine in 
 what manner the Church of England has embodied, 
 these points in her offices for baptism : observing the 
 scrupulous cai'e and anxiety which the compilers of 
 
212 TREATISE ON BAPTISM. 
 
 the Liturgy manifested to build on the foundation of 
 the Apostles and Pro])hets ; and sliewing the scrip- 
 tural grounds for every doctrine and rite, which 
 are there advanced and recommended for obser- 
 vance. 
 
 First of all, then, we shall notice the three Rubrics, 
 or Directions, which are placed at the beginning of 
 the office for the public baptism of infants. The first 
 regards the time at which the ordinance should be 
 administered ; the second concerns God-fathers and 
 God-mothers ; and the third describes the place of 
 administration. Of each of these particulars Ave shall 
 treat in order. 
 
 1. The Rubric in King Edward the Sixth's Prayer 
 Book, tells us that, in primitive times, there were only 
 two seasons in the year at which the Sacrament of 
 l)aptism should be administered to infants and children : 
 these were Easter and Whitsunday. At the former 
 Festival the ordinance was to be administered because 
 it is a figure of Christ's resurrection from the dead. 
 Rom. VI. 4. — " Therefore we are buried with him by 
 baptism into death ; and like as Christ was raised up 
 from the dead by the glory of the Father, even so we 
 also should walk in newness of life." At the latter 
 season it was administered in remembrance of the 
 three thousand souls, who were baptized by the Apos- 
 tles at the Festival of Pentecost, being the same time 
 of the year. Acts n. 41. — "And the same day there 
 were added unto them three thousand souls." These 
 regulations rendered it necessary that those children, 
 whose birth took place after Easter, were kept back 
 from the ordinance till_ WlTitsunday ; and that tliose 
 who were boru after ^Vhitsujidav, should remain un- 
 
PURLIC BAPTISM OF INFANTS. 213 
 
 l)a])tizcil till Eastor in the Ibllowin": year. Exceptions 
 were allowed, Jiowever, in cases of danger. The in- 
 convenience arising from these rules soon became 
 ai)parent : so that it was thought requisite for the 
 prosperity of the Redeemer's kingdom that baptism 
 should be administered to infants, as at jSrst, at all 
 times of the year. Therefore the Rubric of Avhich 
 we are speaking, ordains — that " the peo})le be admo- 
 nished, that it is most convenient that baptism should 
 not be administered but upon Sundays and other 
 holy days, when the most number of people come 
 together ; as well for that the congregation there pre- 
 sent may testify the receiving of them that be newly 
 baptized into the number of Christ's Church ; as also 
 because, in the baptism of infants, every man present 
 may be put in remembrance of his own profession 
 made to God in his baptism. For which cause also 
 it is exi)edient that baptism be ministered in the 
 vulgai' tongue. Nevertheless if necessity so require, 
 children may be baptized on any other da3^" 
 
 So necessary does our Church consider the ordi- 
 nance of bajitism towards Salvation, that the first 
 rubric in the office for " The ministration of private 
 baptism" is altogether fomided upon it. It is there en- 
 joined that " the Curates of every Parish shall often 
 admonish the people tliat they defer not the baptism 
 of their children longer than the first or second Sun- 
 day next after their bu'th, or other holiday falling be- 
 tween, unless upon a great and reasonable cause, 
 to be approved by the Curate." 
 
 Upon the necessity of admistering the ordinance 
 with the earliest possible convenience, Hooker has 
 these appropriate remarks : " They draw very near 
 
214 TREATISE ON BAPTISM. 
 
 unto eiTor, who fixing wliolly their minds on the 
 known necessity of faith, imagine that nothing but 
 faith is necessary for the attainment of all grace. 
 Yet it is a branch of belief that the Sacraments are 
 in their place no less requisite than belief itself." .... 
 " Had Christ only declared his will, to have all men 
 baptized, and not acquainted us with any cause, why 
 baptism is necessary, our ififuorance in the reason of 
 that he enjoineth, might perhaps have hindered some- 
 what the forwardness of our obedience thereunto: 
 whereas now, being taught that baptism is necessary 
 to take away sin, how have we the fear of God in our 
 hearts, if care of delivering men's souls from sin do 
 not move us to use all means for their baptism ?" — 
 Hooker's Eccles. Polity, vol. ii. p. 195. 
 
 A little after the place from which this passage is 
 extracted, the same judicious writer observes : " God, 
 who did not afflict that innocent whose circumcision 
 Moses had over long deferred — Exod. iv. 24 — took 
 revenge upon Moses himself for the injury which 
 was done through so great neglect ; giving us thereby 
 to understand, that they whom God's own mercy 
 saveth without us, are, on our parts notwithstanding, 
 and as much as in us lieth, even destroyed, when un- 
 der insufficient pretences we defraud them of such 
 ordinary outward helps as we should exhibit. We 
 have for baptism no day set, as the Jews had for cir- 
 cumcision ; neither have we by the law of God, but 
 only by the Church's discretion, a place thereunto ap- 
 pointed. Bai)tism, therefore, even in the meaning of the 
 law of Christ, belongcth unto infants, capable thereof, 
 from the very instant of tlu'ir birth. Which if they 
 have not howsoever, rather than loose it by being 
 
PUBLIC BAPTISM OF INFANTS. 215 
 
 put off, bccau.se the time, the ])lace, or some such 
 like circumstance tloth not solenmly enough concur, 
 the CJun-ch, as much as in licr lieth wilfully casteth 
 away their souls." — Idem. p. 191>. 
 
 If we go further back than the time of Hooker, 
 who lived in the reign of Queen Elizabeth, we shall 
 find the same sentiments respecting the absolute ne- 
 cessity of baptizing infants, so strong and so decided, 
 that they gave rise to various civil enactments on the 
 subject. Dm'ing the Heptarchy in England, Avhen, as 
 is proved by Mr. Soanies in his Bamptou Lecture for 
 1830, the Anglo-Saxon Church was an independent 
 establishment, unconnected with any foreign commu- 
 nion whatsoever, several Ecclesiastical laws were 
 made for the better guidance of the people, in cases 
 where a discretionary power w^as left to its spiritual 
 governors. Among these, the most celebrated are the 
 Laws of King Jon6, who began to reign over the 
 West-Saxons in the year 688. He held a council, Sir 
 Heniy Spelman informs us,* in which these law^s were 
 made in the year 6!J3; and wiiich enacted as follows, 
 with regard to the baptism of infants : 
 
 " Let a child be baptized within thirty nights : if it 
 be otherwise, let the father make satisfaction with 
 thirty shillings. If it then die without baptism, let 
 him make satisfaction with all that he hath." 
 
 About two centuries and a half posterior to this 
 period, the Northumljrian Clergy assembled in synod 
 under their earthly Sovereign, the Danish king An- 
 laf, made the following regulation regarding the bap- 
 tism of infants : 
 
 " Let every child be baptized in good time within 
 
 '^Sax.Chron. vol. 1, p. 182, 
 
5il6 TREATISE OX eaptis:m. 
 
 nine niglits under the i)enalty of six ore — £ 6. And 
 if the child die an heathen within nine nights, let 
 satisfaction be made with respect unto God, without 
 any w^orldly mulct : if it happen to die after nine 
 nights, let satisfaction be made in respect to God, and 
 let twelve ore— £12 — be paid for the contumacy, be- 
 cause he was a heathen so long." 
 
 The Canons, of which the above forms a part, were 
 enacted Mr. Johnson thinks* about the year 950, 
 shortly before Edred succeeded in consolidating the 
 whole of England under one government, and was in 
 consequence the fii'st who obtained the title of King 
 of Great Britain.f They, as well as those referred to 
 above, prove beyond a doubt the nature of tlie senti- 
 ments which were entertained in those times on the 
 necessity of infant baptism, and lead directly to tlie 
 inference that there was no period, even since the days 
 of the Apostles, when the opinions of christians in gene- 
 ral were of a different description. The Eclesiastical 
 Canons, that were enacted both before and after those 
 I have just quoted, bear witness to the existence of 
 the same opinion : as every one may satisfy himself 
 by reference to any work on the Ecclesiastical history 
 of England. Abiuidant proof may be found in Col- 
 lier's elaborate work. 
 
 Hence we perceive the admirable uniformity which 
 the Church of England has always observed in regard 
 to this particular- She is consistent throughout ; in 
 perfect accordance with the doctrines of Scripture, 
 with apostolical usage, and with the uniform senti- 
 ments of the Clu-istian world from the time of our 
 
 *See Canon vol. 1, under date, 
 t Salmon Chion. p. (J. 
 
PUBLIC BAPTISM OF INFANTS. *217 
 
 Saviour. Upon this broad foundation, tliorcforc, she 
 builds her Rubric, tliat certain days be observed ibr 
 the baptizing of iiitants in public ; and that no delay 
 be permitted in adniinistcriug the ordinance, because 
 in all cases it is generally necessary to salvation. 
 
 2. We come now to make a few observations on 
 the second Rubric, which refers to God-fathers and 
 God-mothers. 
 
 This Rubric was added in our present ju-ayer Book 
 at the last review : and like the preceding is founded 
 on Scripture and the practice of the primitive Church. 
 For in Isaiah chap. viii. 2, we read of "witnesses" 
 being present at the naming of his son, whom many 
 suppose to be the same with the sureties required by 
 this rubric. Indeed, no one, that has taken pains to 
 inform himself concerning the maimer of introducing 
 proseljnes into the Jewish Church, can for a moment 
 entertain a doubt, as to the necessity of sureties or 
 sponsors in such cases. During the period which 
 inten'ened between the Babylonish captivity and the 
 destruction of Jerusalem by Titus — a period of more 
 than 500 years — witnesses appear to have been requi- 
 site towards the admission of the Gentiles to the pri- 
 vileges of the Hebrew religion. 
 
 It has already been shoAvn that the principle on 
 which this rubric is foimded, is recognized in various 
 instances m the New Testament. Lydia's household 
 was Ijaptizetl on her own profession : that is to say, 
 because she was a believer, she was received as a 
 surety for those that were with her, who appear to 
 have made no profession of their own. Acts xvi. 35. 
 The same principle is acknowledged m the case of 
 the Phiiippian Jailor. He is the only one of his 
 
218 TREATISE ON BAPTISM. 
 
 household that seems to have made a profession of 
 faith — in other words, to have exhibited proofs of 
 a behoving heart ; and yet they were all baptized. 
 It is true indeed that after the ceremony was per- 
 formed, himself and all his house believed. But this 
 was the effect, not the cause, of the Baptismal Sacra- 
 ment : and it cannot be proved that the influence of 
 the Holy Spirit miraculously conveyed in that Sacra- 
 ment, may not have thus manifested itself At all 
 events, the most superficial reader can readily infer 
 from the context — Acts xvi. 25, 34 — that the Jailor's 
 faith was a condition, — and the only condition ne- 
 cessary for the admission of himself and his house- 
 hold into the Church by baptism, and that in this 
 manner he may be said to have stood as their sponsor 
 or suret}^ These instances lead us to believe that the 
 principle in question was not only acted upon by the 
 apostles, but was fully understood by their con- 
 verts : because no doubt it was rendered familiar to 
 their minds by the practice of the Jewisli Church. 
 
 " In the primitive Church," Wheatly informs us — 
 " god-fathers and god-mothers were so early, that it is 
 not easy to fix the time of their beginning. Some of 
 the most ancient fathers make mention of them, and 
 through all the successive ages afterwards we find the 
 use of them continued, without any scruple or inter- 
 ruption, till the Anabaptists and other puritans of late 
 
 years, raised some idle clamours against them." 
 
 " It may be observed in general that since the laws 
 of all nations — because infants cannot speak for tliem- 
 selves — have allowed them guardians to contract for 
 them in secular matters ; which contracts, if they be 
 fair and beneficial, the infants must inalvc good when 
 
PUBLIC BAPTISM OF INFANTS. *219 
 
 ihey come of aj^e ; it cannot, one would think, be un- 
 reasonable for the Cliurcli to allow them spiritual 
 iruardiansto j)roinisc those things in their name, with- 
 out which they cannot obtain salvation." 
 
 Hence, therefore, we arc authorized to conclude 
 that the princii)le of appointing sureties for the infant 
 to be baptized, is aoluio\N Icdgcd by Scripture ; has 
 been practised by tiic i)riniitive Christians ; and has 
 the sanction of analogy by reasoning from secular 
 matters. 
 
 The determination of the number of Sponsors re- 
 quired, belongs to that class of subjects in Church 
 discipline, which, according to the inmiemorial usage 
 of all religious societies, have been entrusted for a 
 definite decision to the judgment of its members. 
 Time, place, circumstances of various descriptions — 
 more pai'ticularly the spirit of the age or public mind, and 
 the nature of social intercourse ; all enter more or less 
 into the arguments and reasons which determine the 
 decisions and regulations for guiding the Chmxh to a 
 scriptural course of discijjline. For it cannot be 
 doubted that a Church which has for its chief object 
 the glory of God and the good of immortal souls, has 
 power and authority to make such arrangements with 
 regard to discipline and other matters of secondary 
 importance, as will best conduce to forward their 
 main design. In the words of Hooker — Eccles. Pol. 
 B. IV. sec. 2, — " But seeing those rites and orders may 
 be at one time more, which at another are less avail- 
 able to this purpose," — that is, the glory of God, — 
 " what reason is there in these things to urge the state 
 of our only age as a pattern for all to follow ? It is 
 not, I aiu sui-e, the Apostle's meaning that we should 
 
230 
 
 TREATISE 0?r BAPTIS^r. 
 
 now assemble our people to serve God in close and 
 secret meetings ; or that common brooks and rivers 
 should be used for places of baptism ; or that the 
 custom of Church feasting should be renewed ; or 
 that all kind of standing provision for the ministry 
 should be taken away, and their estate made again 
 dependent upon the voluntary devotion of men. In 
 these things we easily perceive how unfit that were 
 for the present, which was for the first age convenient 
 enough." 
 
 On this kind of reasoning, different denominations 
 of Christians have established the principle of regu- 
 lating the internal discipline of their several commu- 
 nities according to circumstances ; always providing 
 that they adopted nothing contrary to the declai'ations 
 of Scripture. Li this way, the methodists, for instance, 
 have allowed themselves the liberty to use a prayer 
 book in their Church sei-\'ice, or to dispense with it. 
 The Baptists, on the same princij)le, have their yearly 
 associations and their appointed delegates. And the 
 Church of England, on similar grounds, has published 
 her Litm-gy, and enjoined all her rubrics. This there- 
 fore is her authority for determining the number of 
 sponsors or sureties that are requisite in the baptizing 
 of an Lifant. 
 
 As a particular reason for stating the number of 
 god-fathers and god-mothers at three, in every case of 
 infant baptism, it may be mentioned, that shortly af\er 
 tlie reformation, when the present rubrics in the 
 prayer book were comj)osed, it was the anxious wish 
 of the reformers to guard against a relapse into po- 
 pery. To effect their desire, they conceived that the 
 continuance of the practice which had already been 
 
PrULIC BAPTISM or INFANTS. 201 
 
 establishorl, of apjminTing s])iiitiial ^Miardinns, would 
 be, under divine grace, of murli advantage. Tlie 
 parents are already engaged under such strict bonds-, 
 both by nature and religion, to take care of their chil- 
 dren's education, that the Church cannot lay them 
 under greater. Still she wisely makes j)rovision, that 
 if, notw ithstanding these obligations, tlic parents should 
 be negligent ; or if it should please God to take them 
 to himself before their children be grown up, there 
 yet may be others on whom the duty of instruction 
 and religious nurture shall devolve. 
 
 3. The third and last of the rubrics under consi- 
 deration refers to the place where baptism is to be 
 administered. 
 
 In the ancient Churches there were conveniences 
 of different kinds provided, for the purpose of enabling 
 the ministers who officiated in them to perform the 
 various duties of their sacred calling. In paiticular, 
 care was taken that there should be a Baptistry, — or 
 a small room dedicated solely to the administration of 
 the Sacrament of Baptism. Here a font was placed, 
 which consisted most commonly of a large stone, 
 hollowed out ; so that it might contain water enough 
 to submerge the person of a full grown individual. 
 At the time of administration the font was filled with 
 pm'e water, and the minister, with appropriate solem- 
 nity and prayers for the Divine blessing, immersed 
 the recipient into it ; or, for any thing we find to 
 the contrary, sprinkled him merely with the water. 
 This latter mode, however, was the exception, not the 
 general rule ; and it was to be practised only in cases 
 of necessity. 
 
 Afterwards the font was placed in the porch or 
 >v3 
 
222 
 
 TREATISE ON BAPTISM. 
 
 entrance of the Church ; signifying that the sacra- 
 ment of baptism was the entrance to the Church of 
 Christ, or as it is often called — " the kingdom of hea- 
 ven," But I cannot find, from any ancient author, 
 that the font was placed in the body of the Church. 
 
 The English ritualists, one and all, concur in the opi- 
 nion that the office for the public baptism of infants 
 should be used no where except in the Church : because 
 it is composed no less for the edification of the con- 
 gi-egation, than for the administration of that Sacra- 
 ment ; and because, in cases of emergency or necessity, 
 the Church has provided another beautiful and ap- 
 propriate office for baptizing infants in private. It may 
 be observed, however, in passing, that this latter office 
 provides only for the administration of the more 
 essential parts of the sacrament, and defers the 
 performance of the other solenmities till the child 
 can be brought to church. 
 
 As to the public office, therefore, it is by no means 
 to be used in any place but the church. It is ordered 
 to be said " at the font" in the middle of the morning 
 or evening Prayer, and supposes all along a congre- 
 gation to be present." — See Wheatly in loc. 
 
 SECTION. 2. 
 
 THE OFFICE FOR THE PUBLIC BAPTISM OF INFANTS. 
 
 The office commences by a question from which it 
 may be ascertained whether the child had already 
 been baptized. The wisdom of inserting this precau- 
 tionary question will be sufficiently manifest, if we 
 consider that a second administration would be absurd, 
 
PUBLIC BAPTISM OF INFANTS. 223 
 
 and nnreasona])le ; inasmuch as it would ar<ruc the 
 invalidity of the first. On this suhjcct the judicious 
 Hooker remarks: — "Iteration of baptism, once given, 
 hath been always thought a manifest contempt of that 
 ancient apostolical aphorism — ' one Lord, one faith, one 
 baptism :' ba])tism not only one, inasmuch as it hath 
 every where the same substance, and offereth unto 
 all men the same grace ; but one also, for that 
 it ought not to be received by any man above once." 
 
 The exhortation, which follows this precautionarj' 
 query, contains, like other particular exliortations in 
 tlie prayer book, a general outline of the scriptural 
 reasons, on which the duty to be performed is ground- 
 ed. The present one is extremely appropriate, both 
 on account of its brevity and perspicuity-. 
 
 "Dearly beloved, forasmuch as all men are con- 
 ceived and born in sin, and that om* Saviour Christ 
 saitli none can enter into the kingdom of God, except 
 he be regenerate and born anew of water and of the 
 Holy Ghost ; I beseech you to call upon God the Fa- 
 ther, through our Lord Jesus Christ, that of liis boun- 
 teous mercy he will grant to this child, that thing which 
 by nature he cannot have, that he may be baptized 
 with water and the Holy Ghost, and received into 
 Christ's Church, and be made a lively member of the 
 same." 
 
 The points of doctrine here asserted are founded 
 upon, and clearly proved from, the following passages 
 of Scripture : 
 
 " Behold I was shapen in iniquity, and in sin did 
 my mother conceive me." — Ps. li. 5. 
 
 " We all had our conversation in times past in the 
 lusts of our flesh, fidfiling the desii'es of the flesh, and 
 
^224 TREATISE ON BAPTISM. 
 
 of the mind, and were by nature the children of 
 wrath even as others." — Ephes. ii. 3. 
 
 " Except one be born of water and of the Spirit, he 
 cannot enter into the kingdom of God." — John iii. 5. 
 
 " By one Spirit we are all baptized into one body, 
 whether we be Jews or Gentiles, whether we be bond 
 or free ; and have been all made to drink into one 
 Spirit. For the body is not one member but many.' 
 —I Cor. XII. 13, 14. 
 
 " Know ye not that so many of us as were baptized 
 into Christ Jesus, were baptized into his death .^" — 
 Rom. VI. 3. 
 
 There is a close and connected chain of argument 
 in the Apostle's discourse between the quotation just 
 made and tlie eleventh verse of the same chapter ; — 
 which, together with the twelfth and thirteenth, is as 
 follows : 
 
 " Likewise reckon ye also yourselves to be dead in- 
 deed unto sin ; but alive unto God through Jesus 
 Christ om* Lord. Let not sin therefore reign in your 
 mortal body, that ye should obey it in the lusts thereof 
 Neither yield ye your members as instruments of 
 unrighteousness unto sin : but yield yourselves unto 
 God as those that are alive from the dead, and your 
 members as instruments of righteousness unto God." 
 
 The collects which innnediatcly follow the exhorta- 
 tion are no less scriptural and ap])ropriate. In the 
 first, reference is made to the saving of " Noah and 
 his family in the Ark from perishing by water ;" to the 
 safe passage of the children of Israel through the 
 red sea ; and to the baptism of our blessed Lord in 
 the river Jordan. It concltules by i)raying that the 
 child — " being stedfust in faith, joyful through hoj>e, 
 
PFBLIC BAPTISM OF INFANTS. 025 
 
 and rooted in cliarity, may so pass the waves of this 
 troublesome norKl, that finally he may come to the 
 lajul of everlasting life." 
 
 The subjects liere touched upon are to be found in 
 these passages of Scripture : 
 
 " Tlie long suffering of God waited in the days of 
 Noali, while the Ark was j)reparing, wherein few, 
 tliat is, eight souls, were saved by water. The like 
 figure whereunto, even baptism, doth also now save 
 us, (not the putting away the filth of the flesh, but the 
 answer of a good conscience towards God,) by the re- 
 surrection of Jesus Christ." — i. Peter in. 20, 21, 
 
 "Moreover brethren I would not that ye should be 
 ignorant, how that all our Fathers were under the 
 cloud, and all passed through the sea ; and were all 
 baptized unto Moses in the cloud and in the sea." — 
 I. Cor. X. 1, 2. 
 
 "Then cometh Jesus from Galilee to Jordan, unto 
 John to be baptized of him." — Matt. in. 13. 
 
 The concluding part is comi)iled from such texts 
 as these : 
 
 " Your adversary the Devil as a roaring lion walketh 
 about seekmg whom he way devour. "Whom resist, 
 stedfast in the faith:'— i. Pet. v. 8, 9. 
 
 " And now abideth Faith, Hope, Charity ; these 
 tliree : but the greatest of these is Chariiyy — i. Cor. 
 XIII. 13. 
 
 "When they had preached the Gospel to that city, 
 and had taught many, they returned again to Listra, 
 and to Iconium, and Antioch, confirming the souls of 
 the disciples, and exhorting them to continue in the 
 faith, and that we nmst through much tribulation enter 
 into the kingdom of Go(/."— Acts xiv. 21, 22. 
 
226 TREATISE ON BAPTISM. 
 
 " Now tliey desire a better country that is an hea- 
 venly ; wherefore God is not ashamed to be called 
 their God ; for he hath j)reparcd for them a city." — 
 Heb. XI. 16. 
 
 The second collect naturally resolves itself into four 
 parts. The fii*st acknowledges God to be the aid of 
 all tliat need ; the second directs our prayer to him 
 for the infant that is to be baptized ; the third prays 
 that the child may be received according to the Divine 
 promise ; and the fourth, that he may enjoy the 
 everlasting benediction of the heavenly washing. 
 
 These different petitions are founded on the follow- 
 ing passages of Scripture : 
 
 1. " Our help is in the name of the Lord Avho 
 made heaven and earth." — Ps. cxxiv. 8. 
 
 "They that know thy name will put their trust 
 in tliee : for thou Lord hast not forsaken them that seek 
 thee.— Ps' IX. 10." 
 
 2. "According to his mercy he saved us by the 
 washing of regeneration and renewing of the Holy 
 Ghost."— Tit. III. 5. 
 
 3. " Ask and it shall be given you ; seek and ye 
 shall find ; knock and it shall be opened unto you : for 
 every one that asketh, receiveth ; and he that seeketh, 
 findeth ; and to him that knocketh it shall be opened." 
 Matt. VII. 7, 8. 
 
 4. " As many of you as have been baptized into 
 Christ have put on Christ. There is neither Jew nor 
 Greek, there is neither bond nor free, there is neither 
 male nor female : for ye are all one in Christ Jesus. — 
 And if ye be Christ's, then are ye Abraham's seed, 
 and heirs according to the promise" — Gul. in. 27, 
 28, 29. 
 
PUBLIC BAPTISM OF INFANTS. 227' 
 
 After the collect just illustrated comes a passajrc of 
 Scripture wliicli declares our Saviour's good "svill to- 
 wards children in f^eneral ; and Avhich has heen discus- 
 sed at length in a Ibrnier section. " And they . brouglit 
 young children unto him that he should touch them ; 
 and his disciples rebuked them that brought them. But 
 when Jesus saw it he was much disjdeased, and said 
 unto them : suffer the little children to come unto me 
 and forbid them not : for of such is the kingdom of 
 God. Verily I say unto you, whosoever shall not re- 
 ceive the kingdom of God as a little child, he shall 
 not enter therein. And he took them up in his 
 arms, put his hands upon them and blessed them." 
 
 These words are certainly calculated to afford the 
 gi'eatest encouragement to those who present their 
 children for baptism. They contain the assurance 
 that bringing childi-en to Christ, is an act w hich is pleas- 
 ing to him. The order, too, in which they are placed 
 is arranged with great judgment, and with evident re- 
 ference to the effect of devotional exercises on the sus- 
 ceptible heart of the believer. The service is intro- 
 duced by an exhortation describing briefly its nature 
 and tendency ; then follow^ prayers for various bles- 
 sings ; and afterwards come the words of our blessed 
 Redeemer, giving us a hope that the blessings prayed 
 for, are within our reach, and that they will not be 
 withheld from such as ask for them in the spirit of 
 truth and sincerity. 
 
 The second exhortation, which comes after the 
 passage just noticed, and which is nothing more than 
 a rational commentary upon it, is gi'ounded on this 
 view of the subject. It instructs the god-fithers and 
 god-mothers not to doubt, but earnestly believe that our 
 
296 TREATISE ON BAPTISM. 
 
 Saviour Christ "will likewise favourably receive this 
 present infant, that he will embrace him with the anna 
 of his mercy, that he will give mito him the blessing of 
 eternal life, and make him partaker of his everlasting 
 kingdom." And it concludes with an invitation to all 
 present, to join in an act of thanksgiving unto Almighty 
 God for the various blessings which are promised 
 under this Sacrament. These blessings are well des- 
 cribed by the Psalmist. 
 
 " God is greatly to be feared in the assembly of hia 
 Saints ; and to be had in reverence by all them that 
 are about him." .... "Blessed is the people that 
 know the joyful sound, they shall walk O Lord in the 
 light of thy countenance. In thy name shall they 
 rejoice all the day: and in thy righteousness shall they 
 be exalted." — Ps. lxxxix. 14 — IG. 
 
 The Thanksgiving is divided into three parts : 
 
 1. " Almighty and everlasting God, heavenly Fa- 
 ther, we give thee humble thanks that thou hast vouch- 
 safed to call us to the Ivuowledge of thy grace, and 
 faith in thee." This is the act of thanks, properly so 
 called. 
 
 2. " Increase this knowledge, and confirm this faith 
 in us evermore." These words contain a petition for 
 growth in grace, and include all present. 
 
 3. " Give thy Holy Spirit to this infant that he may 
 be born again, and be made an heir of everlasting 
 salvation, throHgh our Lord Jesus Christ, who liveth 
 and reigneth with thee and the Holy Spirit now and 
 forever. Amen." 
 
 This chaste and beautiful prayer may be illustrated 
 by the following texts of Scripture : 
 1. " Ye are u chosen generation, a royal priesthood, 
 
PUBLIC BAPTISM OF INFANTS. 200 
 
 ?i holy nation, a peculiar people, that ye should shew 
 forth the i)raiscs of hiiu who hath called you out of 
 darkness into his mar^'ellous light." — i. Pet. ii. 9. 
 
 "Who hath saved us and called us mlh an holy 
 callins;^ not according to our works, but according to 
 his own purpose and grace, which was given us in 
 Clu-ist Jesus before the world began." — ii. Tim. i. 9. 
 
 "For after that in the wisdom of God, the world 
 by wisdom knew not God, it pleased God by the fool- 
 ishness of preaching to save them that believe." — 
 I. Cor. I. 21. 
 
 2. " Grow in grace and in the knowledge of our 
 Lord and Saviour Jesus Christ." — ii. Pet. in. 18. 
 
 *' We ai-e bound to thank God always for you, bre- 
 thren, as it is meet, because that your faith groweth 
 exceedingly, and the charity of every one of yon all, 
 towards each other, aboundeth ; so that we ourselves 
 glory in you in the churches of God, for your patience 
 and faith, in all your persecutions and tribulations 
 that ye endure. Which is a manifest token of the 
 righteous judgment of God, that ye may be counted 
 worthy of the kingdom of God, for which ye also 
 suffer."— ii. Thess. I. 3,4,5. 
 
 3. " Not by works of righteousness which we have 
 done, but according to his mercy he saved us, by the 
 washing of regeneration, and renewing of the Holy 
 Ghost ; which he shed on us abundantly through Jesus 
 Christ our Saviour: that being justified by his grace, 
 we should he made heirs according to the hope of 
 eternal life."— Tit iii. 5, G, 7. 
 
 Hitherto the office, in as far as it referred to the 
 congregation present, has been of a general character, 
 and appeal's to be applicable to all. But now, havhig 
 
 X 
 
33Q TREATISE ON BAPTISM. 
 
 conducted us through the nature of baptism, the 
 blessings it confers and the promises attached to it, it 
 proceeds in a particular exhortation, addressed solely 
 to the sureties, to exact in return a promise of faith 
 and obedience to the Divine commands. The Apostles, 
 through the power of inspiration, were enabled to dis- 
 pense with the several interrogatories by which this 
 promise is elicited. By the gift of the Holy Ghost 
 they could, in a miraculous manner, })enetrate into a 
 man's thoughts, and declare at once whether his faith 
 was sincere, his motives worthy, and his intentions 
 such as would entitle him to receive the benefits of 
 tlie ordinance. The extraordinary effusion of the 
 Spirit enabled them to do all tliis with unerring pre- 
 cision. But now the gift is withheld from the ministry : 
 it being no longer useful, or rather necessaiy, to estab- 
 lish the kingdom of God in the world. The ministers 
 of Christ have now no pretensions to the miracidous 
 power which the Apostles enjoyed in this particular. 
 They are sinful men ; encom])assed with many infii-- 
 mities. They must therefore employ common means, 
 for ascertaining in detail what the fii'st preachers of 
 the Gospel knew as it were by intuition. 
 
 For this reason the baptismal service in the third 
 exhortation, after a short recapitulation of w^hat has 
 already been said and done, goes on to addi-ess the 
 sureties in these terms : 
 
 "Wherefore, after this promise made by Christ, this 
 infant must also faithfully for his part promise by you 
 that are his sureties, (until he come of age to take it 
 upon himself,) that he will renounce the Devil and all 
 lijs works, and constantly believe God's holy word, and 
 obediently keep his commandments." 
 
PUBLIC BAPTISM OF INFANTS. 231 
 
 Many well intentioned Christians scruple to take 
 upon themselves tiie responsibility which these words 
 imply: under a persuasion that circumstances will 
 prevent them froui acting up to the spirit of the pro- 
 mise which is thus exacted. The scruple however 
 is um-easonable and without foundation. For the 
 responsibility here implied is no more than the duty 
 which the Scriptures inculcate upon all Christians, of 
 "loving one another." And the Gospel was never 
 intended to be a yoke upon us which we should not 
 be able to bear: so that the duty of baptismal sureties 
 may be modified by circumstances, but is neither one 
 of danger or impossibility to the sincere christian. — 
 Lideed in common cases it may be said to imply no 
 more than a remonstrance with the parents on the 
 part of the sponsors, if they neglect the religious im- 
 provement of the child; or a seasonable advice to the 
 child himself, should lie be dis})osed at any time to 
 break the promise made for him at his baptism. This, 
 as I take it, is the extent of the obligations which the 
 promise lays on the sureties : and they are such as 
 certainly no christian, friend, or relative, would deny 
 to another. Should tlie vow, after all remonstrances 
 and advices, be unhappily broken, the sponsors at 
 last will have done their duty, and discharged the 
 obligations they came under. 
 
 " Renouncing the Devil and all his icorlis^"* is a sen- 
 tence taken from the following passage of Scripture : 
 
 " He that committeth sin is of the Devil ; for the 
 Devil sinneth from the beginning. For this purpose 
 the Son of God was manifested, that he niight destroy 
 the works of the Devil. Whosoever is born of God 
 doth not commit sin." — i. John xii. 8, 9. 
 
S32 TREATISE ON BAPTISM, 
 
 See also that lucid passa^re of St. Paul, in Romans 
 VI. from verse 3rd to verse 14, where the nature and 
 consequences of baptism are fully set forth. 
 
 " The heir, so long as he is a child, diifereth 
 nothing from a servant, though he be Lord of all ; but 
 is under Tutors and Governors until the time appointed 
 of the Father."— Gal. IV. 1, 2. 
 
 After declaring the necessity of a promise being 
 made, on the part of the child by the sm-eties, the 
 office proceeds to ask a formal assent to its various 
 provisions, by demanding, — 
 
 " Dost thou, in the name of this child, renounce the 
 Devil and all his works, the vain pomp and glory of 
 this wicked world, with all covetous desires of the* 
 same, and the carnal desires of the flesh ; so that thou 
 wilt not follow nor be led by them ?" 
 Ansiver. — ^" I renounce them all." 
 The necessity of discharging faithfully the duty 
 which is implied in this question, not only in the name 
 of a child, but for the sake of eternal salvation, may 
 be proved from the following passages of Scripture : 
 " Love not the world, neither the things that are in 
 the world. If any man love the world, the love of the 
 Father is not in him. For all that is in the world, the 
 lust of the flesh, and tlie lust of the eyes, and the pride 
 of life, is not of the Father, but is of the world." — i. 
 John If. 15, IG 
 
 Therefore, brethren, we are debtors, not to the flesh, 
 to live after the flesh. For if ye live after the flesh, ye 
 shall die : but if ye, through the s])irit, do mortify the 
 deeds of the body, ye sliall live. For as many as are 
 led by the Spirit of God, they arc the sons of God." — 
 Rom. vju. 12 — 11 
 
PUBLIC BAPTISM OF INFAiNTS. 233 
 
 " And we know that we arc of God, and tljc wliolc 
 world licth in wickedness." — i. John v. li). 
 
 The Sponsors are next requested to express their 
 assent to the several articles of the formula of faith, 
 which is called the Apostle's Creed ; and which is a 
 coniiirehcnsive summary of the chief points of chris- 
 tian doctrine, — in these words : 
 
 ^^ Answer. — All this I stedfastly believe." 
 
 This is supported by the following passage of Scrip- 
 ture : 
 
 " And as they went on their way, they came unto 
 a certain water : and the eunuch said, See, here is 
 water ; what doth hinder me to be baptized ? And 
 Philip said. If thou believest with all thine heart, thou 
 mayest. And he answered and said, / believe that Jesus 
 Christ is the Son of Gorf."— Acts vni. 36, 37. 
 
 The same text shews tliat there must be manifested 
 not only some proof of faith, but also a desire to be 
 baptized. Hence, the succeeding question demands 
 of the Sponsors — 
 
 " Wilt thou be baptized in this faith ? Answer. — 
 That is my desire." 
 
 So soon as Paul and Silas had taught the Jailor of 
 Philippi what he should do to be saved, he manifested 
 the strongest desu*e to partake of the ordinance with- 
 out the least delay. 
 
 " And he took them the same hour of the night, and 
 washed their stripes ; and was baptized he and all his 
 straightway." — Acts xvi. 33, 
 
 Here it may be noticed, that there is no mention 
 
 made in this passage of any profession of faitli having 
 
 been made by his household individually : so that we 
 
 are justified in concludujg that the household, as al- 
 
 .\3 
 
2-31 TREATISE Oy BAPTISM. 
 
 ready argued, were admitted to the ordinance on the 
 faith of the master or Ijead of the family. On this 
 fact the principle of sponsorship in baptism is estab- 
 lished. 
 
 The next question is — 
 
 "Wilt thou then obediently keep God's holy will 
 and commandments, and walk in the same all the 
 days of thy life ? 
 
 Answer. — I Avill." 
 
 No one is able to keep the commandments of God, 
 and walk according to his law blameless. The mean- 
 ing of this question, therefore, extends only to the best 
 efforts and endeavours to fulfil the promise, which 
 human infirmities will permit the Sponsors to exercise, 
 ti the same qualified sense must likewise be under- 
 stood the text, on which the query under consideration 
 is founded. It is — 
 
 " If thou wilt enter into life, keep the command- 
 ments." — ^Matt XIX. 17. " How shall we, that are dead 
 unto sin, live any longer therein ?" — Rom. vi. 2. 
 
 The examination of the god-fathers and godmothers 
 being now disposed of, the remainder of the oflfice 
 refers to the celebration of the ordinance itself, and 
 the admission of the child to the congregation of 
 Christ's flock. In proceeding with this, the most 
 solemn part of the service, the minister is requested 
 to make use of four brief but impressive prayers, for 
 the infant's sanctification and growth in grace. 
 
 1. " O merciful God, grant that the old Adam in 
 this child may be so buried, that the new man may be 
 raised up in him. Amen." 
 
 The blessing here prayed for, is thus illustrated by 
 St. Paul iu his Ei)istle to the Ephesians : 
 
PrBLIC BAPTISM OF INFANTS. 235 
 
 "Ye have not so learned Christ; if so be that ye 
 have heard him, and liave been tanjrht by liim, as the 
 trutli is in Jesus : TJiat ye j)iit off concerning tlie for- 
 mer conversation, the okl man, \vhich is corrupt 
 according to the deceitful lusts ; and be renewed in 
 the Spirit of your mind : And that ye put on the new 
 man, which after God is created in righteousness and 
 true holiness."— Ephes. ii. 20—24. 
 
 2. " Grant that all carnal affections may die in liim, 
 and that all things belonging to the Spirit may live 
 and grow in him. Amen." 
 
 This prayer is offered, because "To be carnally 
 minded is death ; but to be spiritually minded is life 
 and peace." — Rom viii. G. See also the whole passage 
 from the quotation just made, to verse 18th of the 
 same chapter. 
 
 3. " Grant that he may have power and strength to 
 have victory, and to triumph against the Devil, the 
 world, and the flesh. Amen." 
 
 The spiritual strength implored for the child in 
 this place, is explained by the Apostle as follows : 
 
 " Finally, m}' brethren, be strong in the Lord and 
 in the power of his might. Put on the whole armour 
 of God, that ye may be able to stand against the wiles 
 of the Devil."— Ephes. vi. 10, 11. 
 
 "Wherefore take unto you the \\hole armour of 
 God, that ye may be able to withstand in the evil 
 day, and having done all to stand." — Same chapter, 
 13th verse. 
 
 " This is the victory that overcometh the world, 
 even our faith." — i. John v. 4. 
 
 4. " Grant that whatsoever is here dedicated to 
 thee by our office and ministry, may also be endued 
 
236 TREATISE ON BAPTISM. 
 
 with heavenly virtues, and everlastingly rewarded 
 through thy mercy, O blessed Lord God, who dost 
 live and govern all things world without end. Amen." 
 
 The authority for this petition is contained in the 
 following texts : 
 
 " Who then is Paul and who is Apollos, but minis- 
 ters by whom ye believed, even as the Lord gave to 
 every man .^ I have planted ; Apollos watered : but 
 God gave the increase. So then, neither is he that 
 planteth anything, neither he that watereth, but God 
 that giveth the increase." — i. Cor. iii. 5, 6. 
 
 " We have this treasure in earthen vessels, that the 
 excellency of the power may be of God, and not of 
 us." — II. Cor. IV. 7. 
 
 Immediately after these collects, comes the prayer 
 for the consecration or setting apart of the w^ater for 
 the solemn purpose of signifying the mystical wash- 
 ing away of sin. Dr. NichoUs informs us : " By a 
 passage of St. Cyprian it should seem, that the ancient 
 Christians had a custom in their ba])tism to have a 
 consecratory prayer tor the dedication of the bajjtismal 
 water to the sacred use for which it was designed." — 
 Note in loc. And the following text implies that the 
 act of baptism ought at all times to be accompanied 
 with suitable devotion and supplications. " Arise and 
 be baptized, and wash away thy sins, callhig on the 
 name of the Lord." — Acts xxii. 16. 
 
 Hitherto, then, in examining the contents of this 
 office for the public baptism of infants, we find neither 
 sentiment nor doctrine, that is not fully corroborated 
 by the declarations of holy writ. ludecd, so anxious 
 were the framers and compilers of it to conform in 
 every respect to the revealed will of God, that they 
 
THE MODE OF BAPTIS^f. 237 
 
 have not only avoided every unscriptural tenet, but lia\ c, 
 in most instances, made use of the very terms in 
 whicli that will is made known to us. A closer con- 
 nection, — a more complete dijjjest of Divine truth, — 
 than is here exhibiteil, no rational mind can expect or 
 demand. Perhaps, indeed, a more perspicuous ar- 
 rangement, in its various parts, or a loftier tone of 
 piety, it would be impossible to embody in any human 
 compilation. 
 
 SECTION 3. 
 
 THE RUBRICS WHICH DIRECT THE MODE Or 
 BAPTISM. 
 
 " Then the Priest shall take the child into his 
 hands, and shall say to the god-iathers and god-mo- 
 thers : 
 
 JVame this Child. 
 
 "And then, naming it after them — if they shall 
 certify that the child may well endure it — ^he shall 
 dip it in the water discreetly and warily, saying: 
 
 " JV. / baptize thee in the name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. 
 
 " But if they certify that the child is weak,, it shall 
 suffice to pour water upon it, saying the aforesaid 
 words." 
 
 The rubric for the private baptism of infants, directs 
 the minister thus: 
 
 "And then the child, being named by some one 
 that is present, the minister shall pour water upon it, 
 saying these words: 
 
 JV. I baptize thee, S,-c." 
 
238 TREATISE ON BAPTISM* 
 
 The office for the pubhc baptism of such as are of 
 riper years, directs the minister to proceed as follows : 
 
 " Then shall the priest take each person to be bap- 
 tized by the right hand, and placing him conveniently 
 by the font, according to his discretion, shall ask the 
 god-fathers and god-mothers the name ; and then 
 shall dip him in the water, or pom* w^ater upon him, 
 saying : 
 
 M I baptize thee, ^-cy 
 
 I have placed these different rubrics together, in 
 order that the reader may the more readily perceive 
 the opinion which the Church of England expresses 
 with regard to the mode of administering this Sacra- 
 ment. She enjoins dip})ing: but })ermits sprinkling 
 or pouring. In this, as well as in every other instance, 
 where she affords rules for the guidance of her chil- 
 dren, she conforms with the utmost strictness to the 
 evident sense of Scripture. As it has been shown in 
 a former Chapter, we have reason to suppose that the 
 mode commonly practised by the first preachers of 
 the Gospel was immersion : but then there are a few 
 instances, in which, all circumstances considered, we 
 have reason to believe that the sacrament was admi- 
 nistered by sprinkling or affusion. The church, 
 therefore, fearful of deciding where Scripture is silent, 
 has permitted that either mode should be adopted ; 
 and that circurnsanccs of various kinds, and the dis- 
 cretion of the parties concerned, should direct the 
 choice of that mode which was thus rendered prefer- 
 able. A more liberal and just construction of the 
 meaning of Scripture than this, cannot well be 
 imagined. 
 
 Dr. NichoUs observes on this subject : " Altliough 
 
THE MODE OF BAPTISM. 239 
 
 dipping: or plnnjjinjr into the water were the more an- 
 cient practice, and more nnivcrsal in tlie primitive 
 times ; yet sprinkling or pom-ing water on the head of 
 the baptized .person, was of great antiquity in the 
 Church likewise. It was observed in the cases of sick 
 persons cliiefly, wlio conld not come to the public 
 baptistr}', nor could the weakness of their constitution 
 admit of their being dipped all over in the water: and 
 therefore the sprinkling or pouring of a small quantity 
 of water on the face or head, was judged sufficient. In 
 tlie fourth and fifth centuries aspersion was more com- 
 mon. After the heathen nations were converted to 
 chl^.stianity, and by that means the baptism of adults 
 were less frequent, the tenderness of children's bodies, 
 especially in the colder countries, not enduring to be 
 dipped in water, the use of sprinkling generally suc- 
 ceeded in the church, instead of that of dipping. And 
 indeed, during the more early ages of the church, and 
 when adults were frequently baptized, there were some 
 particular cases wiien aspersion was used instead of 
 immersion ; as in tliat of some young women noticed 
 by St. Chrysostom. Our church, with great modera- 
 tion, does not totally lay aside immersion, if the strength 
 of the child will bear it, as indeed it seldom will with- 
 out danger in our cold countiy : in which case she ad- 
 mits aspersion only, rather than occasion any injuiy or 
 danger to the body of a tender babe ; wisely consider- 
 ing, that in the sight of God, mercy is better than sacri- 
 Jice. Note in loc. A late Baptist writer, therefore, 
 does not represent the directions of our chm-ch fairly, 
 when he says— ^Crawley's Treatise, ]). 148) — on the 
 authority of Dr. Wall, whom he partially quotes : — 
 " The offices or liturgies, did all along enjoin dipping 
 
^40 TREATISE ON BAPTISM. 
 
 without any mention of pouring or sprinkling, until the 
 second year of Edward VI. when the order was that 
 the priest should dip the child in water, with the ad- 
 dition, however, that if it were weak, it would suffice 
 to pour water upon it. And thus the matter stands at 
 the present day." 
 
 Now observe the sophistry of this passage. The 
 common prayer book, compiled in the second year of 
 King Edward the sixth, was the first, the very first at- 
 tempt made in England, to embody the doctrines and 
 tenets of the Reformation in the form of public devotion. 
 The Reformers had just escaped from the galling yoke 
 of Roman supremacy, and convened in convoca'^Ion, 
 by the authority of the King and the Protector Somer- 
 set, they compiled a Liturgy for the use of the Protes- 
 tant Church of England, rejected the superstitious 
 errors of popery, and restored as far as practicable 
 the ancient doctrines and discipline. Among the er- 
 rors so rejected, was the exclusive dipping of Infants 
 at their baptism : and a discretionary power, vested in 
 the parties concerned in the administration of the Sa- 
 crament, to choose which ever mode circumstances 
 rendered advisable, was henceforth adopted as the 
 rubric of our Church. It is not fair, therefore, to ar- 
 gue that immersion in Infant Baptism, because it had 
 been practised by the corrupt Church of Rome, ought, 
 on that account, to be a precedent for the Protestant 
 Church of England. A reform took place ; a reform 
 whose object was expressly to restore the ancient dis- 
 cipline and doctrines of the Christian Church, and 
 which sanctioned both dipping and sj)rinkling in bap- 
 tism, as being more confor/nable to antitpiity and 
 the practice of the first professors of the Gospel. 
 
THE MODE OF BAPTISM. 241 
 
 Accordingly Bishop Sparrow observes : — " Either 
 of these modes of administering^ baptism is sufficient. 
 For it is not in tiiis spiritual washing, as it is in the 
 bodily, where, if the hath he not hirge enough to re- 
 ceive the whole body, some parts may be foul when 
 the rest are cleansed. The soul is cleansed after ano- 
 ther manner : a little water can cleanse the believer, 
 as well as a whole river. The old fashion was to dip 
 or sprinkle the ])ersou thrice, to signify the mysteiy of 
 the Truiity. The church so appointed them, because 
 of some heretics that denied the Trinity; upon the 
 same ground, afterwards it was appointed to do it but 
 once — signifying the moiety of substance in the Tri- 
 nity — lest we should seem to agree with the heretics 
 that did it thrice." JVote in loc 
 
 From these observations, therefore, it sufficiently 
 appears, that what has been stigmatized as the com- 
 mencement of an error, was in fact, the restoration 
 of an ancient and significant practice. 
 
 The Rubric which directs that the child should be 
 named in Baptism, is founded both upon Scripture 
 and the ancient usage of the church. 
 
 " And it came to pass that on the eighth day they 
 came to cu'cumcise the child, they called him Zacha- 
 rias after the name of his Father. And his mother 
 answered and said, not so ; but he shall be called John. 
 And they said unto her, there is more of thy kindred 
 that is called by this name. And they made signs to 
 his father, how he would have him called. And he 
 asked for a writing table, and he Avi'ote, saying, His 
 name is John." Luke i. 59, 63. 
 
 "And when eight days were accomplished for the cu'- 
 cumcising of the cliild, his name was called Jesus, 
 
 ¥ 
 
1342 TREATISE ON BAPTISM. 
 
 which was so named of the Angel before he was con- 
 ceived in the womb." — Luke it. 21. 
 
 Lideed the system of Antippedobaptism propounds 
 nothing that attaches any feeUng of devotion or piety 
 to the naming of a cliild. In this respect it is decided- 
 ly regardless of the early impressions that may be 
 made upon the youthful heart ; putting the naming 
 of a child, and the naming of a brute animal, exactly 
 on the same footing. To say the least of it, it 
 thus degrades the dignity which nature has evident- 
 ly bestowed upon rational beings, by making them su- 
 perior to the rest of the animal creation. 
 
 Of the form of words used in Baptism we need say 
 110 more than that they were prescribed by our Savi- 
 our himself. — Mat. xx\^ni. 19. 
 
 On this subject Wheatly observes as follows : — " Now 
 by baptizing in the name of three persons, is not only 
 meant that it is done by the commission and authori- 
 ty of God, the Father, Son, and Holy Ghost ; but also 
 that we are baptized into the faith of the Holy Trinity ; 
 and are received into that Society of men, who are dis- 
 tinguished from all false professions in the world, by 
 believing in three persons and one God. This is the 
 great fundamental article, on which all the rest de- 
 pend, and to which they may be referred." — JVote in 
 loco. 
 
 The child having been baptized is received into the 
 Church, with the form of words following : — 
 
 " We receive this child into the congregation of 
 Christ's flock — [here the Priest shall make a cross upon 
 Vie child^s forehead,] and do sign him with the sign of 
 the cross, in token that hereafter he shall not be 
 ashamed to confess the faith of Christ crucified, and 
 
THE MODE OF BAPTISM. 243 
 
 manfully to fight under his banner, against sin, the 
 world, and the Devil ; and to continue Christ's faithful 
 Soldier and servant unto his life's end. Amen." 
 
 Thus infant cliur;!h membership, in accordance with 
 the practice of the Jewish and the }»rimitive churches, 
 is fully recognized by our church : being convinced 
 that it is sanctioned by the good will of our Saviour, 
 and by the general tendency of the christian faith. 
 
 See 1 Cor. xu. 13. Also the following text : " God 
 forbid that I should glory, save in the cross of our Lord 
 Jesus Christ, by whom the world is crucified unto me 
 and I unto the world." Gal. vi. 14. 
 
 " We ])reach Christ crucified, unto the Jews a stum- 
 bling block, and unto the Greeks foolishness ; but unto 
 them which are called, both Jews and Greeks, Christ 
 the power of God and the wisdom of God." 1 Cor. i. 
 23,24. 
 
 " Endure hardness as a good soldier of Jesus Christ." 
 —1 Tim. 11.3. 
 
 From these and such texts, the church derives not 
 only her authority, but even the phraseology, for re- 
 ceiving the infant member into her bosom, and for ex- 
 pressing a hope that he may ever continue in, and 
 practice the good part on which he has entered. 
 
 The child being baptized, and thus received into the 
 church, the minister is directed to address the follow- 
 ing words to the whole congregation present : 
 
 " Seeing now, dearly beloved brethren, that this child 
 is regenerate, and grafted into the body of Christ's 
 Church, let us give thanks to Almighty God for these 
 benefits, and with one accord make our prayers unto 
 him that this child may lead the rest of his life accord- 
 ing to this beginning. 
 
244 TREATISE ON BAPTISM, 
 
 The former part of this exhortation has been often- 
 times the subject of discussion, even in our own church. 
 Some have imagined that the word regenerate is here 
 improperly introduced ; because »an infant who can 
 neither tliink nor speak cannot be said to be regenera- 
 ted in the common acce])tation of the term. For, say 
 they, w^e can liave no proof that the infant is actually 
 regenerated : therefore we arc uncertain whether it 
 is so or not. 
 
 But this objection seems to arise chiefly from inat- 
 tention to the meaning, which we ought in this place 
 to attach to the term regenerate. The objectors appear 
 to have confounded it with conversion ; or rather to 
 have given it the signification which conversion com- 
 monly implies, and which can only be manifested by 
 good works. This oj>inion led, of course, to the be- 
 lief, that in the case under consideration, it is a mat- 
 ter of great uncertainty Avhether the chihl has been 
 regenerated or not, because he is incapable of exhi- 
 biting those effects, which, in all ages of the Church, 
 have been considered the most convincing proof of a 
 regenerated mind. 
 
 The fact, however, seems to be, that the compilers 
 of the Liturgy have assigned a meaning to regenerate, 
 which is quite distinct from that of conversion, and 
 which may be sufliciently explained, by reference to a 
 former part of the office. In the second Collect, we 
 are taught to pray that the infant " may receive remis- 
 sion of his sins by s]>iritual regeneration :" viz. — may 
 be freed from the dominion of the sin which has 
 descended to him from our first parents, by being 
 brought to Christ in baptism. This is all that appears 
 to bo meant : and it is proposed to us, not as an ope- 
 
THE MODE OF BAPTISM. ^45 
 
 ration that can be proved by specific results, but as a 
 spiritual action upon the infant mind, which we are 
 requested to receive as an article of faith : we cannot, 
 of course, exjiect to discover any data by which we 
 may conduct fiu-thcr arji^ument on the su])jcct. 
 
 The word in question is suj)ported in the above 
 meaning by the following passages of Scri[)ture : 
 
 " For by one spirit we iu*e all baptized into one 
 body :" — which is Christ. — r. Cor. xii. 13. 
 
 " For as many of you as have been baptized into 
 Christ, have put on Christ." — Gal. in. 27. 
 
 " Therefore, if any man be in Christ, he is a new 
 creature." — ir. Cor. v. 17. 
 
 " be baptized every one of you, in the name of 
 
 Jesus Christ, for the remission of sins." — Acts ii. 88. 
 
 "Not by works of righteousness w^hich we have 
 done, but according to his mercy he saved us, by the 
 washing of regeneration and renewing of the Holy 
 Ghost."— Tit. HI. 5. 
 
 Now since infants are baptized into Christ's body, 
 and have put on Clirist, they are new creatures : that 
 is, they are born again, or regenerate. And since they 
 are baptized for the remission of sins, and since bap- 
 tism is called the washing of regeneration ; therefore 
 they, having submitted to this washing, are conse- 
 quently regenerate. 
 
 The latter part of the exhortation, calling upon the 
 congregation " to give thanks unto Almighty God for 
 these benefits," — is grounded upon the following 
 passages : 
 
 " Bless the Lord, O my soul, and forget not all his 
 benefits."— Ps. cm. 2. 
 
 " They lift up their voice to God with one accord, 
 y3 
 
246 TREATISE ON BAPTISM. 
 
 and said : Lord thou art God, which liast made hea 
 
 veil and earth, and the sea, and all that in them is." 
 
 Acts IV. 24. 
 
 "Ye did run well: who did hinder you, that ye 
 «hould not obey the truth." — Gal. v. 7. 
 
 See also Phil. i. 3—11. 
 
 SECTION 4. 
 
 THE CONCLUDING PRAYERS, AND EXHORTATION TO 
 THE SURETIES. 
 
 After the admission of the child into the congrega- 
 tion of Christ's flock, the first act of devotion in which 
 those present arc requested to join " kneeling," is the 
 Lord's Prayer. The reasons for introducing it in this 
 place, are clearly set forth by Mr. Wheatly, in the fol- 
 lowing words : 
 
 "The Lord's prayer, having been prescribed by 
 our Saviom- to his disciples, as a badge of their be- 
 longing to him ; it can never be more reasonable or 
 proper to use it than now, when a new member and 
 disciple is admitted into his Chm'ch. And therefore, 
 whereas, in other offices, this prayer is generally 
 placed in the beginning, it is here reserved till after 
 the child is baptized, and received solemnly into the 
 Church : when we can more properly call God " Our 
 Father," with respect to the infant, who is now, by 
 baptism, made a member of Christ, and more pecu- 
 liarly adopted a child of God. And this is exactly 
 conformable to the })rimitive Church : for the Cate- 
 chumens were never allowed to use this prayer, till 
 they had first made themselves sons, by regeneration 
 in the waters of baplisfin. For \Nhich rcasjon, tliis 
 
EXHORTATION TO SURETIES. 247 
 
 pr.nycr is frequently, l)y the anricnt writerp, called the 
 prayer of the "regenerate," or "believers," as ])eiiig, 
 I)roj)erly speaking, their privilege ami birtli-right." — 
 JS/ofe in loc. 
 
 The Lord's prayer being concluded, the people 
 present are next exhorted to join the minister in a 
 special act of thanksgiving for the spiritual benefits, 
 which have been conferred on the infant in baptism. 
 The Collect, which embodies these feelings of grateful 
 adoration, is made up of two parts, which, like all 
 other passages in this oflice that we have hitherto ex- 
 amined, are remarkable for their appropriateness, and 
 tlie chasteness of their phraseolog)-. The first part 
 exT^resscs profound gratitude, for the addition that has 
 just been made to the Redeemer's fold; the second 
 part prays for the infant member's future growth in 
 gi*ace and spiritual improvement. It is as follows : 
 
 " We yield thee hearty thanks, most merciful Father, 
 that it hath pleased thee to regenerate this infant with 
 thy Holy Spirit, to receive him for thine own child by 
 adoption, and to incorporate him into thy holy Church. 
 And humbly we beseech thee to grant, that he, being 
 dead unto sin, and living unto righteousness, and be- 
 ing buried with Christ in his death, — may crucify the 
 old man and utterly abolish the whole body of sin,, 
 and that, as he is made a partaker of the death of thy 
 Son, he may also be a partaker of his resurrection : 
 so that, finally, with the residue of thy holy Church, 
 he may be an inheritor of thine everlasting kingdom, 
 through Jesus Christ our Lord. Amen." 
 
 That the regenerated infant is received as God's 
 owTi child by adoption, we learn from Galatians iv. 4, 
 5. — " God sent forth his eon, made of a >\'onian, made 
 
248 TREATISE ON BAPTISM. 
 
 under the law, to redeem tliem that were under 
 the law, that we might receive the adoption of Sony." 
 
 Since, then, the baptized child is in Christ, he is 
 redeemed : and since he is redeemed, he has conse- 
 quently received the adoption of a Soji. Therefore, 
 he is a child of God. 
 
 The reference made in this Collect to the " being 
 buried with Christ in his death," appears to have been 
 suggested by what the Apostle says in Romans vi. 5, 
 6. — " For if we have been planted together in the 
 likeness of his death, we shall be also in the likeness 
 of his resmTection : knowing this, that our old man 
 is crucified with him, that the body of sin might be 
 destroyed ; that henceforth we should not serve sin." 
 
 The sentiments expressed towards the end, seem to 
 have been taken from the following passage : " Ye are 
 come unto Mount Zion, and unto the city of the 
 Living God, the heavenly Jerusalem, and to an innu- 
 merable company of Angels, to the general Assembly 
 and Church of the first born, which are written in 
 heaven, and to God the judge of all, and to the spirits 
 of just men made perfect." — Heb. xii. 22, 23. 
 
 Dean Comber has these remarks on this part of the 
 office : " In this second part of the prayer also, we 
 have a precedent in the Jewish rites after circumci- 
 sion : only that our prayers are more spiritual ; for 
 inward grace rather than outward blessings ; and 
 good reason, for all the benefits of baptism will va- 
 nish unless they be afterwards improved ; they will 
 not have theii* full effect unless the conditions be per- 
 formed. Neither we do, nor did the primitive Church 
 believe them to be so regenerate or so endued with 
 tlie Spirit, but that by sloth and wilful miquity they 
 
rxnOHTATION TO SURETIES. 24D 
 
 may be deprived of all n<:ain: their corruptions are 
 not so mortitied, but that by compliance and base neg- 
 ligence they may revive again, so that the last state 
 shall be worse than the first, and it shall be more tole- 
 rable for heathens, than for vile apostates. Wherefore 
 we beg most humbly and earnestly that this child 
 may live as one upon whom such great favours are 
 bestowed." — .Yote in loc. 
 
 Tlic blessings referred to in this thanksgiving, are 
 thus briefly and succinctly named in the Clmrch Cate- 
 chism ; in the answer to the second question : " My 
 Godfathers and Godmothers, in my baptism ; wherein 
 I was made a member of Christ, tlie child of God, 
 and an inheritor of tlie kingdom of heaven." 
 
 That the infant became, by baptism, a " member of 
 Christ," and a " child of God," we have already seen : 
 and here the Church evidently takes it for granted 
 that her prayer respecting the inheritorship has been 
 complied with ; and that if the child should die before 
 tlie commission of any actual sin, he should certainly 
 enjoy the inheritance of the saints in light through 
 eternity. Indeed the Apostle expressly declares this : 
 "And if children, then heirs; heirs of God, and joint 
 heirs with Christ." These words, therefore, authorize 
 us to assume that a joint heirship with Christ in the 
 kingdom of heaven, is one of the privileges of mfant 
 baptism ; one which, in whatsoever sense we under- 
 stand the words "kingdom of heaven," is of high and 
 inestimable value, calculated to excite our hopes and 
 allay our fears, — to help us fonvard in our si)iritual 
 course, — placing before us the prize of our high cal- 
 ling in God, through Christ Jesus. 
 
 " These then," says Archbp, Lecker, " are the 
 
250 TREATISE OX BAPTISM. 
 
 privileges of the Christian Covenant : and for thes<?, 
 we must give due ' thanks to the Father ivho hath made 
 ns meet to he partakers of the inhenlance of the Saints in 
 light.'* — Col. I. 12. ; and be duly careful to ' walk worthy 
 of God, who hath called us to his kingdom of glory.'' — i. 
 Thess. II. 12. For we have a right to the privileges 
 of the Covenant, only on the supposition and pre- 
 sumption of our performing the obligations of it. — 
 Childi-en, indeeed, of Believers, who are taken out of 
 the world before they become capable of faith and 
 obedience, we doubt not, are happy. For the general 
 declr.rations of holy writ plainly comprehend their 
 case : and our Saviour hath particularly declared that 
 *of such is the kingdom of heaven.' — 'Luke xviii. 16. 
 But all who live to maturer years ; as on the one hand, 
 they may entitle themselves, through God's bountiful 
 promise, tho' not their own merit, to higher degrees 
 of future felicity, in proportion as their service has 
 been considerable ; so on the other, they are entitled 
 to no degree at all, any longer than they practice that 
 Ivoliness in which they have engaged to live, and with- 
 out which, ' no man shall see the Lord.' — ^Heb. xii. 14. 
 We shall be acknowledged as children, only whilst 
 we obey our heavenly Father : and the baptism which 
 saveth us, not tho outward putting away of the filth 
 of the flesh, but tho inward answer of a good consci- 
 ence towards God." i. Peter in. 21. Lectures on 
 Catechism. 
 
 Hence, therefore, the phraseology of our Liturgy, 
 lK)th in the baptismal office and in the catechism, 
 with regard to the cftects of this Sacrament, is fully 
 supported by the declarations of Holy writ: nothing 
 appears to be asserted but what can be demonsU'ated, 
 
EXHORTATION TO SrRF.TIES. 251 
 
 ^vitll the utmost loijical precision, to bo in accordance 
 with tlie woid of Gotl. Its conij)ilers, well knowing 
 tliat it must have necessarily undergone the severest 
 scrutiny in the hands of both supporters and oppo- 
 nents, before its reputation could be fully established, 
 seem to have exercised the nicest judgment and dis- 
 crimination, with a view to render it as faultless as 
 l)ossil)le. Those who Iiave taken the pains to examine 
 it, and to compare it with the Scripture, have not 
 hesitated to pronounce it, in point of pious feeling 
 and literaiy excellence, to be inferior only to the com- 
 pilations of inspired men. The encomium here im- 
 plied, it will, no doubt, carry down with it to the 
 remotest posterity; in whatever terms those who 
 differ from its doctrines may attempt to slander it, or 
 however broad the slander may be.*^ 
 
 The office under consideration, having directed 
 thanksgiving to be rendered for the benefits bestowed 
 in baptism, goes on to exliort the sureties on tJie sub- 
 ject of the i)romise which they gave in behalf of the 
 cliild. 
 
 "Forasmuch as this child hath promised by you, 
 his sureties, to renounce the Devil and all his works, 
 to believe in God, and to serve him, ye must remember 
 that it is your parts and duties to see that this 
 infant be taught, so soon as he shall be able to learn, 
 what a solemn vow, promise, and profession, he hath 
 here made by you." 
 
 The sentiments here conveyed, are in perfect 
 accordance with the declai'ations of the word of 
 God: 
 
 " Now I say that the heu-, as long as he is a child, 
 
 * Crawley's Treatise, p. 15Q. 
 
252 TREATISE ON BAPTISM. 
 
 difFereth not from a servant, though he be lord of all : 
 but is under tutors and governors, until the time ap- 
 pointed of the father." — Gal. iv. 1, 2. 
 
 " I will make them hear my words, that they may 
 learn to feai- me all the days that they shall live upon 
 the earth, and that they may teach their children." — 
 Deuter. iv. 10. 
 
 " When thou vowest a vow unto God, defer not to 
 pay it ; for he hath no pleasure in fools : — pay that 
 which thou hast vowed."-— Eccles. v. 4. 
 
 The exhortation proceeds : 
 
 'i And that he may know these things the better, ye 
 shall call upon him to hear sermons, and chiefly ye 
 shall provide that he sliall learn the creed, the Lord's 
 prayer, and the ten commandments, in the vidgar 
 tongue, and all other things which a Christian ought 
 to know and believe to his soul's health." 
 
 This advice is founded on the certain truth that — 
 " Faith cometh by hearing, and heai'ing by the word 
 of God."— Rom. x. 17. 
 
 " I have fed you with milk, and not with meat : for 
 hitherto ye were not able to bear it, neither yet now 
 are ye able." — i. Cor. in. 2. 
 
 " Strong meat belongeth to tJiem that ai'e of full 
 age, even those who by reason of use, have their 
 senses exercised to discern both good and evil." — Heb. 
 V. 14. 
 
 "Bring them up in tlie nurture and admonition of 
 the Lord." — Ephes. vi. 4. 
 
 "By him, all that believe are justified." — Acts. xiii. 
 39. 
 
 " If ye believe not that I am he, ye shall die in yoiir 
 sins." — John viii. 24. 
 
EXHORTATION TO SURETIES. 
 
 25^ 
 
 The exhortation thcu alludes to the ol»jcct to be kept 
 m view. 
 
 "And that this cliihl may be virtuously brought up 
 to lead a godly and a christian lile ; reniemberuig 
 always that baptism doth represent imto us our pro- 
 fession, which is to follow the example of our Saviour 
 Christ, and to be made like unto him ; that, as he died 
 and rose again for us, so should we, who are baptized, 
 die from sin and rise again unto righteousness ; con- 
 tinually mortifying all our evil and corrupt affections, 
 and daily proceeding in all vu'tue and godliness of 
 living." 
 
 The metaphors that arc here used, in reference to 
 the effects of baptism, are taken from Romans vi. 
 from verse 3rd. to 14. 
 
 The office then concludes by a brief advice relative 
 to the apostolical rite of confirmation, and a declara- 
 tion that—" It is certain, by God's word, that children 
 which are baptized, dying before they commit actual 
 sin, are undoubtedly saved." 
 
 We shall conclude these observations on the bap- 
 tismal office, by adding a few remarks on its arrange- 
 ment, sentiments, and phraseology. 
 
 1. The arrangement obsei-\ed in the compilation, — 
 not only of the ot!ice which we have just examined, 
 but also of those for private baptism, and for the bap- 
 tism of such as are of ri])er years, — is so admirable, 
 and so well calculated to excite and lead the devotion 
 of all concerned in the proper channel, that we can- 
 not conceive that it Would admit of improvement, in 
 any particular. It begins by propounding the doc- 
 trines which Scripture has tauglit us concerning this 
 Sacrament, aiid by devoutly praying for the Divine 
 
254 TREATISE ON BAPTISM. 
 
 blessing on the undertaking now commenced. It 
 recites, and comments upon a passage of Scripture- 
 Mark X. 13, 14.— in which our Saviour's regard for 
 infant children is especially declared ; with a view, na 
 doubt, of strengthening and confii-ming the faith of 
 those concerned, as well as of convincing them of 
 our Lord's good will towards all little children. It 
 then proceeds to question the Sponsors, on behalf of 
 the child to be baptized, in the principal articles of 
 the christian faith ; because we do not read in any 
 part of Scripture, that persons who did not indivi- 
 dually exliibit certain proofs of faith, were received 
 into the Church by baptism, excepting sei*vants or 
 households, whose master or mistress were a believer. 
 
 These preliminary matters being gone through, and 
 the subject being thus brought clearly and summarily 
 under the view of the sponsors and congregations, the 
 act of baptism is solemnly administered, and the child 
 received into the ark of Christ's Church. Thus, the 
 devotional feelings of all present are raised ; and che- 
 rished by continual reference to the ^vords of Scripture, 
 and by regular prayer at the throne of grace, at every 
 important part of the ordinance. We are consequently 
 prepared to be in that state of mind and heart, which 
 will enable us, in a suitable manner, to join in praise 
 and thanksgiving to Almighty God, for the benefits 
 which are conferred on us in the Sacrament of bap- 
 tism. 
 
 The whole is concluded by a grave and weighty 
 exliortation to the sureties, on the subject of the en- 
 gagement into wliich they have just entered; and of 
 the obligations wliich it necessarily laj^s upon them. — 
 An advice is added on the subject of confirmation; 
 
EXHORTATION TO SURETFES. 255 
 
 because the sureties cannot be said to liave discharged 
 the whole of their obhjrations, until confirmation shall 
 have been administered. Now, in all this arrangement 
 there is such order and regularity, — such minute at- 
 tention to the component parts of true devotional 
 feeling, that w'e huniblv conceive that any attempt to 
 alter or change it, would be immediately perceived to 
 be a blemish. 
 
 2. The sentiments contained in it are founded upon 
 the doctrines and declarations of Scripture. They 
 are those of unfeigned and fervent piety ; of pure 
 and exalted devotion. Indeed it may be said with 
 truth, that no one can read this office from beginning 
 to end, in a serious and teachable frame of mind, with- 
 out being the better for ii. The sentiments which it 
 breathes, are so elevated and exalted that they tend to 
 raise our thoughts from every thing transitory and 
 earthly, and to fix them on the origin of our being, on 
 our lost condition by natiu-e, and on the redemption 
 purchased for us by Jesus Christ. We are filled with 
 gratitude for the mercies thus vouchsafed to us and to 
 all mankind : and feel a personal interest in the solemn 
 ceremon}^ We ai*e t4ius called upon, not only by the 
 closest sympathy, but even by a reasonable desire to 
 obtain remission of our sins, through the merits of 
 Christ crucified, to join fervently and devoutly in all 
 its parts. We are successively reminded of the death 
 and resurrection of Christ, and their connection with 
 the ways of sin and the works of righteousness ; of 
 the close relation with him, into which oui- own bap- 
 tism has brought us ; and of the various privileges, 
 which have therein been conferred upon us. And 
 finally, we gather from the w hole, that there is none 
 
256 TREATISE ON BAPTISM. 
 
 Other name under heaven, given to men, by whom and 
 through whom we may receive heahh and salvation, 
 but only the name of Jesus Clirist the righteous. 
 
 3. The phraseology employed in this office, is, like 
 every thing else connected with it, in perfect accord- 
 ance with the word of God. There is not a sentence 
 in it, from beginning to end, but what appears to have 
 been well considered in reference to scripture lan- 
 guage ; and where words from particular and appro- 
 priate texts could have been properly introduced, they 
 were in every instance preferred. Indeed, this has 
 been carried so far as I trust may be sufficiently 
 proved from the quotations with which it is above 
 interlined, that there is scarcely a sentence to be found 
 throughout the whole, in which Scriptural phrases 
 are not introduced. Moreover, the sentiments and 
 expressions seem so natural and so well adapted to 
 each other, that one would imagine the composition 
 to be a model of simplicity. But every one knows 
 diat the perfection of art consists in not appearing to 
 practice it. Hence this may be esteemed as a model 
 of devotional composition. 
 
 Li this light, with how much comfort and satisfac- 
 tion one can join in this office ; knowing that it is 
 clothed in those veiy expressions in which pro- 
 phets, apostles, and martyrs, have, in times past, 
 poured forth the revelations of God to mankind. 
 
 There is something in the idea of using the same 
 devotional exercises with those saints and servants of 
 the Lord, who have gone before us into gloiy ; some- 
 thing which gives a zest to our piety, and energy to 
 our devotional feelings ; something which draws our 
 souls into a closer connnuuion with whatever is m'cat^ 
 
EXHORTATION TO SURETIES. 257 
 
 and holy, and good, in the annals of our race ; than 
 could have been done by any language or phra- 
 seolog)^, which might be suggested without previous 
 consideration. 
 
 Let us then hold in its just estimation this monument 
 of the learning, piety, and research, of our ancestors ; 
 convinced that it is built on the rock of ages, and that 
 every attempt to prove it to be otherwise built, must be 
 abortive, — a circumstance which adds another argu- 
 ment to the many already brought forward, that the 
 Holy Scriptures must be first shewn to be untrue or 
 spurious, before the baptismal offices of the Church 
 of England can be made to appear unscriptural, 
 either in doctrhie or phraseology. 
 
CHAPTER VII. 
 CONCLUSION. 
 
 SECTION 1. 
 
 an address to those who neglect or are reluc- 
 tant to bring their children to baptism. 
 
 My Brethren: 
 
 In bringing the subject of the fore- 
 going Chapters to a conclusion by a special address to 
 you, permit me to assure you that I have no other mo- 
 tive in view^ than an anxiety for your spiritual and 
 eternal interests. I have left my home, my country, 
 and my friends, and have travelled upwards of two 
 thousand miles, for the express purpose of declaring 
 the truth as it is in Christ Jesus ; acting as it were — 
 however unworthily — as his ambassador. It would, 
 therefore, be very inconsistent indeed with the object 
 which brought me across the Atlantic, if I were to 
 address you on this subject with any other view, than 
 what relates to the salvation of your immortal souls. 
 That the result of my humble labours has not at all 
 times been such as could have been wished, I readily 
 concede : but my anxiety for your spiritual welfare 
 has been sincere and unceasing, and for ultimate 
 results I rely upon the Providence of God. 
 
ADDRESS TO PARENTS. S59 
 
 It is tliis anxiety that gave rise to the preceding 
 observations on the subject of Infant baptism. Situ- 
 ated as I am in a ])opulous part of tlie country, ^vliero 
 the great majority of tlie inhabitants disregard tliis 
 solemn institution, I could not have failed to reflect 
 often upon their spiritual condition, and to ask myself 
 the question — Are these people, in neglecting to bring 
 their children to baptism, obeying the Scriptures ? — 
 or ai*e they committing a sin against God, by neglect 
 or delay in this particular ? In discovering answers 
 to these queries, I was led to search more narrowly 
 than ever the Scriptm-es, and to ascertain the practice 
 and opinion of the Christian Church at different ages, 
 on the subject. The result of this enquiry is now be- 
 fore you. 
 
 It is needless for me to declare most solemnly that 
 I have advanced nothing in the course of this work 
 but what I believe to be the truth. I have composed 
 it in the fear of God ; and I humbly trust under the gui- 
 dance of his Spirit. I am sensible too, that I must give 
 an accomit of it at the day of judgement; and pray 
 sincerely that the Divine blessing may accompany it, 
 to the enlightenment of those that are in error, and 
 to the advancement of the Redeemer's kingdom upon 
 earth : so that the account may be rendered with joy, 
 and not with grief. 
 
 Infant Baptism is a subject which invites enquiry, 
 both from those who disapprove of it, and those who 
 receive it as an ordinance of Divine appointment. 
 By investigating all the matters connected with it, the 
 former may be led to see reason for altering their 
 opinions ; at least for not opposing it as if it were of 
 human origin ; and the latter will be led to perceive 
 
260 TREATISE ON BAPTISM. 
 
 the foundation of the whole superstructure, resting as 
 it does upon the evidence of Scripture, and the prac- 
 tice of the Church in every age. I am very sure that 
 the great bulk of those whom I am now addressing, 
 have never made such enquiry as may be sufficient 
 for enabling them to form an opinion of their own 
 upon the subject. They are too apt to be swayed in 
 their judgment by the opinions of those around them, 
 and are for the most part satisfied with taking this 
 part of their religion on hearsay. But this is not 
 sufficient : this partial investigation or scrutiny into 
 important facts, relative to our souls' eternal interest, 
 will not stand us in good stead at the bar of our Al- 
 mighty Judge, We must search deeper ; search for 
 ourselves, and be assured that we are not following a 
 vain shadow, but performing the revealed will of God 
 with diligence and godly fear. 
 
 For this reason, let me request your indulgence, 
 while I take a rapid glance at the most prominent 
 arguments that have been illustrated in^the preceding 
 chapters. 
 
 1. Fu'st of all, you will observe, that there is not 
 one word between the two boards of the Bible, which 
 can be turned, in any way whatever, into a prohibition 
 of infant baptism. We have reason to sui)})ose that 
 if any degree of guilt were attached to this ordinance, 
 it would have been distinctly stated to be so, in the 
 word of God. Many passages there are, whicli de- 
 nounce delay in repentance as dangerous, and therefore 
 in some measure criminal ; we find denunciations 
 made against those who neglect the worship of God, 
 and desecrate his sabbaths. jMen are blamed for 
 comuig near unto him with ihcii* mouths, whilst 
 
ADDRESS TO PARENTS. 2(31 
 
 tlieir hearts arc fur from liim. Tlicy arc roprovod for 
 observing- ilays, nnd distinctions of food, according to 
 the manner of the lieathens. Hut we never find iheni 
 reproved for bringing their children to baptism. 
 
 There is not one passage, that will bear any con- 
 struction amounting to such a reproof. And as the 
 Scriptures, either directly or otherwise, describe those 
 actions which imi)ly any degree, Iiowever small, of 
 criminality, we are very certain that if infant baptism 
 were a sin, it would have been denounced as such. 
 There is, however, no such denunciation. You may 
 l>e very sure, therefore, that in bringing your children 
 to baptism, you are committing no sin. 
 
 2. On the contrary, the general tenor of Scripture 
 gives us reason to suppose that, by baptizing children, 
 we ai-e acting in perfect conformity with its spirit and 
 tendency. The book which we receive at the present 
 day as the Book of God, was first made known unto the 
 nationof the Jews. The declarations which it contain- 
 ed, respecting their condition and future prospects, led 
 the wise and the good amongst them to believe, that,. 
 as a nation, they were destined for high and mighty 
 enterprizes. The types of their religion, and the 
 ceremonial of their worship, taught them to expect a 
 deliverer, to whom they were accustomed to look for- 
 ward with joy and triumph. Tlie doctrine of the 
 atonement, as represented in their sacrifices and 
 oblations, they were in the habit of looking upon as 
 only half revealed, if I may so express myself; 
 believing that, at some future period, one should arise 
 up amongst them, who, coming in the power and 
 authority of Elias, should give them further information 
 regarding this interesting subject. Their prophets, 
 
TREATISE ON BAPTISM. 
 
 more especially, conceived these views of the times 
 and achievements of the Messiah. They looked for- 
 w^ard to the sufferings of Christ, as the means of 
 their reconciliation with God. Our Saviour himself, 
 in accordance with this expectation, declares that 
 he " came not to destroy the law, but to fulfil it." 
 And the apostle assures us that the law was a " school- 
 master to bring men to Christ." The Jewish and 
 Christian Churches, therefore, are closely connected. 
 They have a chief reference to the same heavenly 
 personage. The former is the platform on which 
 tlie latter has been modelled. The former shews 
 the first working and practical results of an impor- 
 tant principle ; the latter expands tliat principle and 
 extends its application. The Law and the Gospel^ 
 although not the same, are yet verj'' similar in their 
 object and tendency. Both are intended to bring 
 men to Christ for the sake of everlasting happiness. 
 The ceremonies of the one may therefore be taken 
 as precedents in those of the other. For instance, 
 the sacrifices and offerings and oblations of the 
 mosaic ritual, correspond with the great Christian 
 Sacrifice on the cross. The paschal Lamb of the 
 former dispensation formed the precedent for the 
 Lord's Supper under the latter; our Saviour being 
 denominated, in reference to this particular, '-the 
 Lamb of God, who taketh away the sins of the 
 world." And in the same way may we consider 
 the circumcision of the Jewish Church as a prece- 
 dent for the baptism of infants in the Christian 
 Church. The type, the shadow, admitted infants 
 into church nionibcrsliip ; why not the reality: — 
 the visible Church, under tJie Gospel dispensation ? 
 
ADDRESS TO PARENTS. 36lJ 
 
 3. Reflect further with anenqninn*^ mind on tlic na- 
 tare and tendency of the Cliristian Church. The Re- 
 deemer's kingdom upon earth is, we are told, designed 
 for the various nations, and kindred, and people, who in- 
 habit tlie world. From Jerusalem, and the land of Ju- 
 dea,it has now been travelling for ui)wards of eighteen 
 hundred years : and its boundaries are still extending. 
 We have reason to believe that no limit will be put 
 to its extent, except the utmost bounds of the earth. 
 In all this, we perceive the hand of Providence acting 
 in accordance with the ancient prophecy, which 
 declares that the knowledge of the Lord should cover 
 the face of the earth, even as the waters cover the 
 face of the deep. And I have shown at large, in a 
 former section, that all persons living in a christian 
 country, owe it as a duty to their heavenly Father, to 
 do every thing in their power to forward this evident 
 design of his Providence. It is a duty incumbent 
 upon them to provide, in the first place, for the perma- 
 nency of the Redeemer's kingdom among the rising 
 generation ; and then to extend their exertions to the 
 benighted lands of the heathen. Now the only con- 
 ceivable way, in which the first of these duties can at 
 all be accomplished, upon rational principles, is by 
 admitting the rising generation into the Church as 
 early as possible. I know very well that many, who 
 differ from me on this subject, will tell you that this 
 is not the way to continue the worship of the true 
 God and the religion of Christ among men. But if 
 you just consider for a minute or two, you will find it 
 to be absolutely impossible for them to find proof for 
 this assertion. It is impossible to prove that adult 
 baptism only, is the best and most effectual means of 
 
264 TREATISE ON BAPTISM. 
 
 giving a permanent footing in a country to the chris- 
 tion religion. It is impossible, for this simple reason, 
 that since the beginning of Christianity no country 
 has been inhabited exclusively by Anabaptists. There- 
 fore no practical proof can be brought forward. It is 
 very well to talk of what woulil be done, and what 
 might be done : we look to what has actually been 
 done, and to tliat only. The Baptist writers arc not 
 borne out in their theories with regard to this part of 
 the subject, by the prevalence of infant baptism 
 around them. They may easily assert that their prin- 
 ciples are the only ones that will lead to the ultimate 
 triumph of the Gospel, whilst religion is supported 
 around them, and cherished on other principles which 
 they aftect to despise. But leave them to their own 
 resources^give them an extensive territory for the 
 full exercise and developement of their religious the- 
 ory, and they will have an opportunity of ascertaining 
 how far they may be borne out in their opinions. — 
 Until this is accomplislied — until a full proof is exhi- 
 bited of the excellence and superiority of such religious 
 notions, we, as well as every body else, have a just 
 right to question the probability of the ultimate results 
 which are so loudly advocated. Indeed, so far am I 
 from being influenced by these speculations about 
 matters which may come to pass, that I am verily and 
 truly of opinion that infant baptism is one of the 
 means, in the hands of Providence, for continuing 
 the blessings of Christianity among men ; and that, 
 if men were to grow u]) to years of manhood before 
 their dedication to God in baptism, it would be ten to 
 one whether they would ever become christians at 
 all. Indeed I am very certain, if I may judge from 
 
ADDRESS TO PARENTS. 21^ 
 
 tny observations since I canin to this Province, that, 
 should anabaptist principles be universally prevalent, 
 the greater part of the people would grow up and live 
 without God and without Christ in the world ; and 
 that sooner or later the abominations that maketh de- 
 -Rolate, would overspread the land. You perceive then, 
 that with a view to the permanency of the christian 
 religion upon earth, infant baptism is necessaiy, and 
 ought to be practised on the same principle, apart 
 from every personal consideration, on which you sup- 
 port charities for the diffusion of Gospel truth and 
 tiie blessings of revelation. 
 
 4. Consider too that our Saviour, whilst upon earth, 
 shewed his good will towards children. He rebuked 
 those that would have kept them from him ; took 
 them up in his arms, put his hands upon them, and 
 blessed them ; declaring that of such was the kingdom 
 of heaven. Now you may easily conceive that if it 
 was criminal to admit children to the church of Christ, 
 he himself would have declared so on this occasion. 
 He would have told the people to keep them off; to 
 take them away until they were grown up ; and then 
 to make them his disciples. He would have shown the 
 impropriety of bringing children, who could not rea- 
 son, nor declare their faith, unto him for the purpose 
 of putting his hands upon them. But did he do so ? 
 Did he utter one sentiment from which we might infei* 
 that he intended to inculcate the exclusive doctrine of 
 adult baptism ? No : on the contrary he expressly says : 
 " Suffer the little children to come unto me and for- 
 bid them not, for of such is the kingdom of heaven." 
 
 Here our Saviour expressly says that children are 
 vSt to be members of the kingdom of heaven, which, 
 
366 TREATISE ON BAPTISM. 
 
 in this passage, means the visible Church on earth. 
 To make them members of that Church is the ex- 
 press intention of baptism ; which is no more than 
 the declaration of our Lord warrants respecting 
 them. 
 
 5. Now if infant baptism be not opposed to the 
 sentiments expressed by our Sa\iour regarding chil- 
 dren, we have reason to believe that it will also be 
 in accordance with several leading doctrines of the 
 christian faith. This you will find to be actually the 
 case in a remarkable degree, if you will just take the 
 trouble to reflect for a few moments on the doctrine 
 of original sin, and its disastrous consequences to 
 man. Through the transgression of oui- first parents, 
 death passed upon all men. All mankind in a state 
 of nature are sinful before God ; and in proportion to 
 their sin will be the amount of their punishment. 
 Here I beg of you not to give too much heed to those who 
 confidently assert that the mercy of God is more than 
 abundantly sufficient for saving the souls of those who 
 die before the commission of any actual sin. God is in- 
 deed merciful : but he is also just. And his mercy will 
 never be exercised to the prejudice of his justice. 
 That justice declares that he is of purer eyes than to 
 behold iniquity, in whatever shape it may appear be- 
 fore him. You may therefore be assured that, as no 
 exception is made, this assertion applies also to origi- 
 nal sin. The proportion of guilt or of punishment in 
 this case it is impossible for us to determine. It is 
 not revealed to us in the Scripture, and therefore 
 must be regarded as one of the hidden mysteries of 
 God. We are sure, however, that as in Adam all die 
 so in Christ shall all be made alive. Whatever de- 
 
ADDRESS TO PARENTS. 267 
 
 gree of guilt may Ijave passed upon mankind in 
 consequence of Adam's transgression, is fully re- 
 moved by the sufterings and death of Christ. It is 
 for this reason that our Saviour said to Nicodemus 
 " except one be born of water and of the Spirit, he 
 cannot see the kingdom of God." Now from these 
 facts you can easily perceive that two very important 
 truths are deducible : lirst, the salvation of infants 
 who die before they are baptized is extremely doubt- 
 ful : secondly, by being baptized with water, — or as 
 the above text says, born of water and the Spirit, — 
 they are made to see or to be members of the kingdom 
 of God, which is the visible church on earth. In 
 this sanctuary there can be no doubt of their sal- 
 vation, if they happen to be called hence before the 
 commission of any actual sin. Why then withhold 
 from your offspring those spiritual benefits which are 
 promised to the heirs of the kingdon, when it so 
 evidently tends to their spiritual advantage to be par- 
 takers of them? Why withhold fi-om them that 
 baptism w^hich is the outward sign of an inward and 
 spiritual grace, and which the Holy Scriptures declare 
 to be the " laver of regeneration ?" 
 
 Let me even go further, and appeal to your natu- 
 ral feelings as parents. Is there a father or a mother 
 amongst you, who would not wish to avoid every 
 uncertainty respecting the ultimate salvation of their 
 children ? Where, for instance, is the mother that 
 could calmly see her child going away from her by 
 degrees, a blossom perishing in her arms, and not 
 feel an anxiety about its future welfare ? You are 
 careful enough to train your offspring as early as 
 possible to the particular vocation which you mean 
 
2^ 
 
 TREATISE ON BAPTISM, 
 
 them to pursue tlirough life : you are anxious that 
 no time be lost. Why not apj)ly the same rule to 
 their spiritual nurture ? Why not dedicate them to 
 God as early as the Scriptures declare them to be 
 iit for such dedication ? You are Avilling to believe 
 that even in the worst case the mercy of God is a 
 sufficient gujjrantee for the future happiness of your 
 child : and therefore you are less careful about religi- 
 ous ordinances. But why trust to the Divine mercy 
 to this unwarrantable extent, when you have evidently 
 neglected to use the means which God himself has 
 prescribed ? Do you imagine that this gracious attri- 
 bute of the Deity will be extended to cover your 
 negligence or dereliction of duty ? Surely it cannot. 
 And should the feelings of the parents be powerfully 
 excited as to the spiritual condition of a child wha 
 died unbaptized, they have only themselves to blame. 
 The pain they sutFer m consequence is of their own 
 neglect. 
 
 6. Besides, consider attentively the example which 
 the apostles have left us. They received their instruc- 
 tions from our Saviour himself. They were commis- 
 sioned to make disciples of all nations by Ijaptizing 
 them. Now whatever meaning modern commentators 
 may attach to the words of our Lord's conmiission to 
 his disciples, we may be very sure that the persons 
 to whom they were addi-essed understood them per- 
 fectly in their true sense. To us, at this distance of 
 time, they ajipear to convey a very general meaning ; 
 and to include infants as well as grown uj) ])ersons. 
 There is not a hint even, in all the Acts of the Apos- 
 tles, or in any of the Epistles, which will appear to 
 militate against this general construction. Nay, oa 
 
ADDRESS TO PARENTS. 260 
 
 the contrary there are many [)assages ^hich, as 1 have 
 abundantly jlluytrated and shown, seem to confirm 
 the opinion that the Apostles actually baptized chil- 
 dren with their own hands. And if you will take up 
 your Bible and examine minutely all the pasf?ages 
 whicJi are explained in the former i)art of this treatise, 
 you will perceive tiiat in every instance where the 
 baptism of adults is recorded, there were circumstan- 
 ces which, without at all involving the principle of 
 infant baptism, render it improbable that it could have 
 been a^lministered to children. In the case of the 
 Ethiopian Eunuch, for instance, and in those of sin- 
 gle believers, adult baptism only took place : because 
 there were no infants to baptize. But in the case of 
 Lydia and the Philippian Jailor, whole households 
 were received into the church by baptism on the faith 
 of the master or mistress. In these households, it is 
 extremely probable that there must have been children 
 and young persons. This is certainly more probable 
 than the contraiy supposition. At all events, if it 
 were inconsistent with our Saviour's commission to 
 administer baptism to infants, we may feel sure enough 
 that some intimation would have been given to that 
 effect, in cases where the distinction might be intro- 
 duced with propriety'. But we find no distinction 
 made : rational probability, therefore, gives us 
 ground for believing that the apostles baptized chil- 
 dren. 
 
 7. Agam, it is of extreme importance tliat in read- 
 ing over passages of Scripture where baptism by the 
 Apostles is recorded, you bear in mind the peculiar 
 circimistances in which the first Christians were 
 placed. The world was not then as it is now. Eigh- 
 a3 
 
270 TREATISE ON BAPTISM. 
 
 teen hundred years brought about a wonderful revoki- 
 tiou, not only in its j)ohtical aspects, but in its moral 
 character. In the times of the Apostles, the people 
 among whom they lived, were in the greatest possible 
 darkness regarding the eternal interests of their souls. 
 The great bulk of them were sunk m vice and iniquity : 
 and it required the efforts of persevering exhortation 
 and argument, to convince them of the wickedness 
 of their lives. A calm and extensive reflection on 
 the nature of the soul and its future destinies, was ne- 
 cessary in order to turn the sensualist from the evil of 
 his ways unto the worship and fear of the true God. 
 A process of reasoning, based upon such reflection, 
 and supported by the miraculous gifts which were 
 poured out on the Apostles, soon brought the indivi- 
 dual into a proper frame of mind, and rendered him 
 sensible of the necessity of salvation through Christ. 
 But the mind of a grown-up person, and of him only, 
 could be influenced by this process of reasoning. 
 The intellect of a child or of a youth could not be 
 reasonably expected to be affected by it in the proper 
 manner. It is evident therefore, at fii-st sight, from the 
 character of primitive times, that adults would be the 
 first converts, and the first subjects of the baptismal 
 ordinance. And to say that adults, and they alone, 
 are the proper subjects for baptism at the present day, 
 would be to suppose that our land is still in heathen 
 darkness : that the light of Christianity has not yet 
 shone on us : and that we are on the same foot- 
 ing, in point of moral rectitude, with the heathens of 
 Old. Thi?, I have no doubt, you will be ready to ex- 
 claim against, as a libel upon our country and our 
 character: yet, by inference, the principles of adult 
 
ADDRESS TO PARENTS. 271 
 
 baptism im])ly as niucli. For if you argue that adult 
 baptism is the only true baptism in this christian coun- 
 try ; because the Apostles, from the necessity of the 
 case, practised it, in the first instance in a heathen 
 country ; then by inference, which is as clear as the 
 Sun at noonday, you put both yourselves and your 
 countrymen on a level with the heathens who knew 
 not God ; neither was his law in their heart. 
 
 8. Consider further the evidence which the first 
 Christian writers aflTord us on the subject. Many of 
 these men lived in the time of the Apostles, and thus 
 had full opportunity to know the truth ; but as they 
 could not foresee that doubts on this subject should 
 prevail to such extent in our day, they have not fur- 
 nished us with that distinct and defined information, 
 which puts the matter beyond all dispute. But they 
 have left us quite enough of evidence to convince 
 every rational and sober mind that the practice of 
 baptizing infants prevailed in the Church from the 
 earliest period of her history. Towards the close of 
 the second century, more especiall}', we fiiid this to 
 be the case. Reference is made to the ordinance 
 thus administered, in such terms as to leave no doubt 
 on the mind of the candid reader as to its propriety 
 and authenticity. I have endeavoured to give you a 
 brief outline of this matter in a former chapter, and 
 to that permit me again to refer you. 
 
 0. There is one particular connected with tliis 
 branch of the evidence, which is very important, and 
 therefore deserves a separate notice. In the nume- 
 rous WTitings of the first christians we cannot discover 
 the remotest allusion to infant baptism as an innova- 
 tion in the Church. If we do not admit that it was 
 
S7S TREATISE ON BAPTISM. 
 
 introduced by the Apostles from the beginnmg, there 
 is no period of ecclesiastical history that we can 
 point out as the time of its adoption. No author 
 or Avriter of the three fii'st centuries of the christian 
 era, says a word or sentence which will lead us to 
 believe that it was introduced after the time of the 
 Apostles. And yet it is very certain that it prevailed 
 in the Church within the })eriod just specified. The 
 question therefore naturally arising from this circum-* 
 stance, is — " who began first to practice infant bap- 
 tism?" But the query is not so easily answered as 
 it may be propounded. No answer in fact can be 
 given : except that, since there is great probability, if 
 not direct proof, that the apostles baptized infants, 
 and since we do not read of the introduction of the 
 practice at any subsequent period, it must have 
 existed from the very beginning of the Christian era. 
 This argument acquires additional force if you will 
 contrast the omission in question with the mention of 
 other errors that early crept into the church. The 
 errors of the Pelagians, of the Arians, and of the 
 Montanists, are all regularly noticed, and the circum- 
 stances of their rise and progress minutely detailed. 
 The date of their introduction is fixed with precision : 
 their authors, with their motives and characters, aj-e 
 distinctly held forth as the subjects of much contro- 
 versy and discussion. But amidst all these disj)utes, 
 we do not read one word concerning a baptismal 
 controversy, until the time of Tertulliau, whose opinion 
 stood alone, and a\ as inconsistent with the established 
 practice of the Church. The ditlcrcnt parties, what- 
 ever might have been their peculiar doctrines or tenets, 
 received infant baptism as of divine institution. This 
 
• ADDRESS TO PARENTS. 273 
 
 view of the case, is to my mind a moral proof tliat the 
 sacred ordinance of baptism iias been regularly ad- 
 ministered to children by the Apostles and their 
 immediate successors in the ministry. 
 
 10. Not to draw out this enumeration of arguments 
 to too great a length, I will add one more, which, if 
 we had no other, is in my judgment quite sufficient to 
 put the matter beyond all doubt. And this is the 
 universal prevalence of infant baptism at the present 
 day, among eveiy sect and denomination of Christians, 
 the Antipsedobaptists, and one or two others excepted. 
 Take any denomination you choose, examine their 
 doctrines and their tenets, and you will find that in- 
 fant baptism occupies a prominent place m their 
 religious observances. Look, for instance, at the 
 Church of Rome, which includes such a vast bulk of 
 tlie inhabitants of Christendom, and you will discover 
 that she has practised this ordinance from time im- 
 memorial. If you examine her history, you will not 
 lind any period when her practice has been diftei*ent. 
 The Greeli Church, likewise, in which modern com- 
 mentators agree in saying that the apostolical observ- 
 ances are found in greater purity than in most others, 
 — the Greek Church declares infant baptism to be 
 scriptural, and acts accordingly. The Lutherans, the 
 Dutch Reformed, all the Presbyterian Churches, both 
 in Scotland and America, to say nothing of our own 
 Church, and the different dissenting bodies in England 
 and Lrelaud — all these branches of the Christian 
 Church, however widely they may differ in other 
 matters, are still unanimous in receiving infant bap- 
 tism as a scri])tural and significant rite. Now, if you 
 take the trouble to sum up the gross amoimt of mem- 
 
274 TREATISE ON BAPTISM. 
 
 bers, who compose the Paedobaptist Churches of 
 Christendom, you will find it to contain a vast number 
 of human beings, each of whom has an immortal 
 soul to save. Again, if you sum up the amount of 
 all the members of the Baptist Church, both in Eng- 
 land and Germany, and in America, you will discover 
 that they bear a very small proportion to those who 
 think differently on the Sacrament of bai)tism. You 
 will find that the proportion, as nearly as I am able 
 to make it out, is somewhere about one to a hun- 
 dred, perhaps not so much. But for the sake of 
 argument, allow it to be one in a hundred. 
 
 Supposing now, that any of you wished to ascer- 
 tain a particular fact relative to a transaction that 
 occurred in a distant country and in a remote pe- 
 riod; supposing further that you conducted the in- 
 vestigation by examining witnesses, and that for every 
 hundred witnesses that stated the matter to be so 
 and so, one witness declared the contrary ; supposing 
 all this, on which side of the question would you 
 consider the strongest evidence and best proof to 
 have been elicited ? You will instantly reply, de- 
 cidedly on that side corroborated by a hundred 
 witnesses, and opposed only by one. Now it is ex- 
 actly the same in the case under consideration. — 
 For every one that opposes infant baptism, either in 
 theory or practice, one hundred confirm it. And 
 even on the princi})le of abstract reasoning, and with 
 the most rigid application of logical j>rinciplcs, you 
 will readily imagine that it is much more likely 
 that the one individual should be labouring under a 
 mistake, than that one hundred ])eo])lc of equal in- 
 telligence and information, could have been grossly 
 
ADDRESS TO PAREXTS. 275 
 
 deceived all their lives. This argument is conclusive, 
 aud cannot be overturned without offering violence to 
 the sentiments inculcated by christian charity. 
 
 n. Putting the same incontrovertable fact in 
 another point of view, you will sec equal reason for 
 adopting the same conclusion. Arguing from tho 
 almost universal i)revalence of infant baptism in tho 
 Christian Churches at the present day, we shall arrive 
 at strong and cogent proof that it must have prevailed 
 in the days of the Apostles. For take notice, the 
 Christian Sabbath is observed by every sect aud deno- 
 mination of professing Christians ; and they know it 
 to have been kept on the first day of the week, by the 
 Apostles and their followers, in honour and comemo- 
 ration of our Lord's resurrection from the dead. It 
 has been uninterruptedly kept ever since its fii-st insti- 
 tution, with tlie same view aud object with which it 
 was first observed. Knowing this to be actually true, 
 we have an actual and incontrovertable proof, in the 
 universal observance of the Christian Sabbath, that 
 our Lord rose from the dead as recorded in the Gos- 
 pels. It is a palpable proof which on reflection will 
 appear conclusive. In the same way the annual 
 observance of Easter is a proof of the same event : the 
 observance of Good Friday, an evident testimony of 
 our Saviour's crucifixion : and so of all the other fasts 
 and festivals, which are wisely enjoined to be observed 
 by our Ritual. The annual observance of them is a 
 practical proof that the events which they are 
 severally intended to commemorate, did actually hap- 
 pen. 
 
 Now apply the same principle to the universal pre- 
 valence of infant baptism, and you will find that the 
 
'2y6 TREATISE ON BAPTISM. 
 
 result will convey an equal degree of certainU' with 
 the cases already cited. For if the great body of the 
 Christian world do now practice this ordinance, and if 
 we can discover no period in the history of the Chris- 
 tian Church from its earliest ages in which it has not 
 been practised ; then it is clear it must have been 
 practised by the Apostles and their successors. We 
 are as sure of this as we are that every return of the 
 Sabbath commemorates the resurrection of our Lord 
 from the dead. 
 
 But I am afraid that I am becoming rather prolix in 
 these matters ; so with your leave I will now change 
 the subject, and say a few words on the mode of 
 baptism. 
 
 On this part of the subject you are perhaps aware 
 that the Church of England holds no controversy with 
 the Antipa^dobaptists. She admits in the fullest sense 
 that dipping was the most ancient, as well as the 
 most significant mode of administering the sacrament. 
 With this view, she has enjoined, as we have seen, 
 dipping in her offices. But then she gives to her 
 members a greater latitude in this respect than the 
 Baptists approve of, and she refers to Scripture as 
 her authority for doing so. For according to the best 
 interpretation that is given of the passages in wliich 
 the mode of administration is in any way alluded to, 
 or from the circumstances related, in which it may be 
 inferred, we find tliat pouring, sprinkling, and dipping, 
 have been severally used in the ]n-imitive Church. 
 More importance seems to have been attached to the 
 inward and si)iritiial grace, than to the outward form. 
 For this reason there is no particular mode enjoined 
 in Scripture. And from its silence we may naturally 
 
ADDRESS TO PARENTS. 277 
 
 conclave that the manner of administration must have 
 been in a great measure reguU\ted originally hy cir- 
 cumstances or emergencies of a particular descrip- 
 tion. Of this evident choice our Church availed herself^ 
 and is supported by the word of God in her determi- 
 nation. 
 
 I have often indeed been asked whether I would 
 consider myself authorized by the Rubric of the 
 Church, whose doctrines on this head I have endea- 
 voured, however imperfectly and feebly, to explain, 
 to baptize by immersion ? Most certainly I would. — 
 I am not only authorized to use this mode, but enjoined 
 to adopt it in preference to any other. And if the 
 requisite preparations were fitted up in the Church, as 
 in primitive times, — that is, a Baptistery with a com- 
 modious font in it,— I do not see how, consistently 
 with my ordination vows, I could refuse to baptize by 
 immersion those who wished to be admitted in that 
 way to the Christian Church, But certainly there is 
 nothing in the character of these modern times, nor 
 in the political position of the Church, that can justify 
 the unseemly custom of immersing people in ponds 
 or rivers, in the presence of assemblages who are 
 brought together more by ciu-iosity than by devotion. 
 To say the least of it, we may consider it as an affect- 
 ed imitation of the ancient mode to which no merit 
 whatever can be attached. For it is not the quantity 
 of water used, nor the manner of its application, that 
 constitutes Christian Baptism, but the inward purifi- 
 cation of the heart and mind. 
 
278 TREATISE 0?f BAPTISM* 
 
 SECTION 2. 
 
 FALLACIES POINTED OUT. 
 
 Having, in the foregoing section, taken a brief survey 
 of the most prominent arguments tliat establish the 
 divine authority of infant baptism as a Sacrament in 
 the Christian Church, let me now request your serious 
 attention, while I endeavour to guard you against the 
 artful sophistry of some arguments and modes of rea- 
 soning, by which the principles above illustrated are 
 commonly opposed. In so doing, I will endeavour to 
 make use of such language as will give offence to 
 none of those who adopt such arguments. My object 
 shall be merely to point out their fallacy, of which 
 perhaps the authors may not have thought at the time 
 of composing their remarks. 
 
 1. One great fallacy in the reasoning of Antipaedo- 
 baptist writers is, to separate the Old from the New 
 Testament, in their discussions and controversies res- 
 pecting this Sacrament. They do not allow the 
 same authority or Aveight to the declarations of the 
 Old Testament, which they are disposed to attach to 
 those of the New. Still, there can be nothing more 
 certain than the fact that all parts of Scrij)ture are 
 based exactly on the same authority. The Spirit of 
 God speaks to rlian in every page of the Bible. God 
 selected the purest and most exalted intellects for the 
 indwelling of his Spirit, and thus inspired them for 
 declaring his will to mankind. Every part of Scrip- 
 ture is therefore indited under his heavenly guidance; 
 consequently every passage and declaration in its 
 whole compass have the same authority. It is there- 
 fore a great fallacy when enquiring uito any theological 
 
FALLACIES POINTED OUT. 
 
 279 
 
 subject, to dismiss one part of revelation as irrelevant 
 to the matter in hand, and to adnjit another part as 
 exclusive evidence. For any passage that may be 
 supposed to throw light upon any point of discussion, 
 be it from the Old Testament or from the New, ought 
 to be admitted as sufficient evidence. It is for this 
 reason that 1 have attempted, in the foregoing treatise, 
 to illustrate the nature of baptism from that of cir- 
 cumcision. And if I did otherwise I should consider 
 myself subject to blame ; because I divided the word 
 of truth with partiality. 
 
 '2. Another remarkable fallacy in the reasoning of 
 these writers, consists in the assumption that theirs is 
 the most scriptural Church in the universe, both in point 
 of doctrine and discipline. Now you will be pleased to 
 observe that this is the veiy point which they labour, 
 in all their controversial writings, to prove and estab- 
 lish. If the Anabaptist Church is really the best and 
 pui'est, according to the Scripture model, there is little 
 use in disputing about this matter ; because, in that case 
 all the others would of course be wrong. But then we 
 want proof for all this, — proof to convince us that the 
 religion of Jesus Christ, and its various blessings, 
 were never properly set forth to the world except 
 through the ministration of the Baptist Church. — 
 This kind of proof I should imagine it impossible for 
 the most zealous of their partizans to produce, either 
 from the word of God, or from the general effect of 
 their discipline upon the morality of the present gene- 
 ration. There is no other source, that I know of, 
 from which such proof can be gathered. And if I do 
 not discover it either in the Bible or in the practical 
 results of the baptist system of faith and discipline^ I 
 
280 TREATISE OX BAPTISM. 
 
 am at liberty to conclude that there exists no proof 
 sufficient to shew to the world the absolute superiority 
 of this Churcli above all others. Hence, to assume 
 that it is tlie best and purest of all Churches, is a 
 fallacy in reasoning, which the merest t}TO in Logic 
 %vould discover ; but which is so disguisedly pro- 
 pounded, that with a great many well meaning people, 
 it carries along with it the force of truth. It is, like 
 other arguments of theirs, " Petitio principii," or beg- 
 ging the question ; in other words — taking for granted 
 the thhig to he proved. 
 
 3. A tjiird fallacy of theirs consists in the partial 
 quotation of ancient authors, especially the primitive 
 Fathers of the Church. They appeal to those authors 
 continually for a proof of the antiquity and propriety 
 of immersion in baptism. But with a degi'ce of un- 
 fairness, which may perhaps deserve a harsher name 
 than mere fallacy, they withhold every tittle and 
 syllable in those authors which seem to make against 
 their system. For instance, Dr. Gale in his reply to 
 Dr. Wall, endeavours by various arguments to over- 
 throw the authority of those ancient writers, whose 
 works tend to support the fact that mfaut baptism 
 prevailed in the primitive Church ; and is careiul to 
 ])ring into a prominent position those writers who 
 confirm the opinion about immersion. And yet these 
 very writers would have no hesitation, if such doc- 
 trines as the baptist Church difluse were propagated 
 in their time, to denounce them as heresies, and to 
 mark the conduct of their authors with the severest 
 reprehension. There seems to me something ex- 
 tremely inconsistent in the aj)i)cal of a baptist writer 
 to the evidence of auticpiity. For he appeals to men 
 
Fallacies pointed out. 281 
 
 who diflTered from him in every respect, except in tlie 
 single instance ol" baptizing by immersion. They 
 differed from him, for instance, in tlieir notions of 
 Church government : for they were cither Bishops or 
 presbyters of a church constituted upon apostoJical 
 principles. They had their rituals and their prayer 
 books, as may be seen from the learned Dr. Brett's 
 collection of ancient Liturgies. And I have not a 
 doubt that they would pronounce a church, which 
 professed to be an association of men, " voluntarily 
 and understandingly covenanting and embodying to- 
 gether,"* for certain purposes, to be contrary to the 
 evident intention and spirit of the religion which we 
 all receive, and to be dangerous both in its doctrine 
 and practical results. It is therefore a fallacy — a 
 deceiving of themselves — in baptist writers, to suppose 
 that antiquity is on their side. 
 
 4. Further : one would imagine from the account 
 which they generally afford us of Paedobaptist writers 
 and commentators, that all who think differently from 
 themselves in religious matters, are extremely incon- 
 sistent. To prove this, they bring forward a copious 
 supply of sentences and quotations from the most 
 learned and admired of the Paedobaptist writers, by 
 which they affect to invalidate the authority of infant 
 baptism. For instance. Dr. Whitby, one of the 
 brightest ornaments of the Church of England, is 
 brought forward as a witness in favour of adult bap- 
 tism. Now you will readily understand that the fallacy 
 here complained of, arises from taking a partial view 
 of the Dr's. opinion, or perhaps from quoting only a 
 sentence instead of a paragraph. But neither of these 
 
 *' See Articles of the Baptist Churcli, 
 b3 
 
282 TREATISE O.^ BAPTISM. 
 
 can be a true criterion of a man's opinion : we cannot 
 possibly judge of his sentiments on any particular 
 subject or point of Theology from a sentence or two 
 here and there. In order to form a just estimate of 
 bis real opinion on such matters, we must look to his 
 practice, — to the manner in which he commonly 
 brought that opinion into a practical bearing. This 
 is the rule which the experience of the world teaches 
 lis. And if we apply it to the case of Dr. Whitby, we 
 shall discover his real and deliberate opinion to be 
 very different from what the Baptists would have us 
 believe it to have been. Li his practice he was a 
 Psedobaptist, and made use of the offices for infant 
 baptism in the book of common prayer. 
 
 5. I confess I do not like the task of exposing these 
 fallacies : and for this reason I would have stoj)ped 
 here, did I not conceive it to be my duty to descant on 
 one or two more of these specious arguments, which, 
 like an ignis fatuus, may lead astray the thoughtless 
 and unwary. 
 
 It is a favourite mode with Antipa^dobaptist writers 
 of supporting a point of Theology by a vast collection 
 of learned men's opinions. They compile as much 
 of such matter on their own side of the question as 
 they conveniently can, and appeal to the united testi- 
 mony of the w^hole as proof sufficient to establish 
 any doctrine. This, however, is a very striking fallacy 
 in the course of their argumentations. For it is very 
 well known, and an established truth in theological 
 pursuits, that one thousand opinions do not amount to 
 one fact. The general sense of commentators upon 
 any disputed passage of holy writ, is, I admit, of great 
 weight: but where Scripture is silent or of doubtful 
 meaning, no human authority or opinion can put th« 
 
Fallacies pointed out. 283 
 
 matter beyond the reach of controversy. It is for thia 
 reason that the baptist writers cannot prove incontro- 
 vertably that adult baptism was the onbj baptism 
 practised in tlie times of the Apostles. Wherefore it 
 is a decided fallacy in their reasoning, to imagine that 
 a vast multitude of human opinions can amount to 
 one scriptural truth or point of faith. Indeed were 
 we to compromise the matter under discussion by 
 this test, I am of opinion, and I dare say that most of 
 you will join me, that the advantage would decidedly 
 be on our side. For there are a great many more 
 Pajdobaptist, than Antipsedobaptist writers in the 
 Christian world. 
 
 6. Naturally connected with this is another fallacy, 
 which from its subtilty may escape common attention, 
 but which is nevertheless equally dangerous in its 
 results. They take it for granted that example ought 
 in all cases to be the rule for our guidance in matters 
 of ecclesiastical discipline. No doubt example is 
 very valuable where the application of it is clear and 
 undoubted. Tliere are examples to be derived from 
 the conduct and ministerial labours of the Apostles 
 which deserve the close attention of all christians. — 
 But circumstances arise in these modern times, 
 which render necessary a course of action, for which 
 the exami>lc of the Apostles affords no precedent. 
 What are we to do then ? Are we to remain inactive 
 or indifferent because the conduct of the Apostles af- 
 fords no precise rule for our guidance ? Certainly not : 
 this in a minister of Christ would not be commenda- 
 ble. No : if example cannot be brought from the 
 Scriptures to bear directly upon any pai-ticular emer- 
 gency, we immediately have recourse to the pre- 
 
284 TREATISE ON BAPTISM. 
 
 cept. We endeavour to find out how far such and 
 such an act of discipline or clerical duty may agree 
 or disagree with the chief precepts of the Gospel, 
 and the general tendency of Christianity. These are 
 sure guides that will not forsake us in any case. — 
 Hence the rational conclusion is, — that the precept of 
 Scripture is of higher authority than the practice of 
 the Apostles : because their practice must have been 
 founded upon that precept, and modified according to 
 circumstances. And if we apply its conclusion to the 
 case under consideration, we shall readily perceive 
 the manifest logical fallacy of referring to the Acts of 
 the Apostles, for examples as conclusive proof in 
 favour of adidt baptism being the only Christian bap- 
 tism ; whilst the general precepts and evident tendency 
 of the Gospel, give us reason to believe that infant 
 baptism is an equally Christian ordinance. 
 
 7. Once more : the whole reasoning of Antipaedo- 
 baptist writers takes it for granted that the Church of 
 Christ is to stand still, and continue in the minutest 
 particulars as it was first constituted under the Apos- 
 tles. Their mode of argument leads to this suppo- 
 sition : for they arc strenuous in their efforts to reduce 
 every thing to the standard of the Apostles, and deny 
 the propriety or justice of altering one tittle on the 
 plea of necessity. Now this is a most remarkable 
 fallacy, and is actually inconsistent with the Spirit of 
 the Gospel, and with their own practices. For if we 
 were to refer to the times and customs of the apostles 
 in every particular, — customs which are acknowledged 
 to have arisen from the peculiar circumstances in 
 which they were placed, we should never build 
 churches, nor form societies for the propagation of 
 
FALLACIES TOINTED OCT. 285 
 
 tlie Gospel amoHg tlie heathens. For the Apostles 
 had ucithciv On this pnnci])le there could be no 
 convocations as in the church of England, no general 
 assemblies of the Church as in Scotland, no annual 
 associations of members and ministers as observed 
 by other denominations : for to all these the Apos- 
 tles Avere strangers. And yet this assembling to- 
 gether of ministers and people, is considered by all 
 denominations a rational and a scriptural mode of 
 promoting that unity and brotherly love which be- 
 come the followers of the Redeemer. The Baptists 
 themselves acknowledge this : and appear to have 
 no difficulty in reconciling this modern practice 
 with their rigid adherance to the apostolical model. 
 Hence, on their own practical principles, it is a fallacy 
 in argument to suppose that the Christian religion is 
 to be uniformly propagated in all times as it has been 
 in the days of the Apostles. 
 
 No : the apostolical precepts and examples are to 
 be adhered to in every instance so far as circumstances 
 will permit ; and a departure from them should never 
 be attempted, without sufficient cause and a public 
 decision of the proper authorities of the Church. 
 Thus carefully and cautiously modified, the propaga- 
 tion of the Gospel is, at the present day, conducted 
 in such a manner as to suit the monarchies of Em'ope, 
 the Republics of America, and the Despotisms of 
 Asia. And this power of arranging the method of 
 diffusion, when exercised by the proper and acknow- 
 ledged authorities, is undoubtedly of Divine origin : 
 for we have our Saviour's promise that, under all such 
 cu'cumstauces, he would be with his Church alway 
 even unto the end of the world. The Gospel there- 
 fore from its very natme and tendency must spread ; 
 
286 TREATISE ON BAPTISM. 
 
 and provided its heavenly doctrines and precepts btf 
 preserved unimpaired, and its saving calls pronounced 
 without disguise, the minor enactments regarding it, 
 which the policy of worldly governments renders 
 necessary, may very safely be trusted to the wisdom 
 of the spiritual rulers of the Church. 
 
 I have now, my friends, gone over the most promi- 
 nent fallacies, which appear to me to be discoverable 
 in the reasoning of baptist writers on the subject of 
 infant baptism. These fallacies are not gathered out 
 of any one writer on their side of the question ; but 
 are brought together from the publications of a number 
 of the most celebrated among them. Let me beg of you, 
 in all concern for your spiritual welfare, to weigh them 
 attentivel}^, and think whether or not you see reason 
 for coming to the conclusion which I have all along 
 endeavoured to elucidate. Consider too, the plain ar- 
 guments which are brought forward and" briefly stated 
 in a former section of this address. Reflect well on 
 the scriptural nature of the evidence which I have 
 laid before you, in favour of infant baptism, and on 
 the fallacies which are discoverable in the arguments 
 of those who would oppose that sacred ordinance : 
 then ask yoin-selves in the fear of God whetlier or not 
 infant baptism is of divine institution. If you arrive 
 at a conclusion in the aftirmative, — as I have little 
 doubt every reflecting mind will readily do, — delay 
 not any longer to bring your cliildren to receive 
 the si)iritual benefits of the ordinance. Wait not 
 from day to day, under pretence of digesting the 
 subject in your own minds; but give present heed 
 to it. For it is one of vast importance, and nearly 
 concerns every one of you, not only in so ihr as it 
 influences the salvation of your oflspring, but as it 
 
TWO POPrLAR OBJECTIONS ANSWERED. 287 
 
 affects your own responsibility as ]>arents and an 
 Cliristians. Now is the accepted time — now is the 
 day of salvation. Neglect not therefore to avarl your- 
 «elves of the precious opportunity which it presents 
 to you. Be assured — and I wish to impress this 
 particularly on your minds — be assured that a neglect 
 of this matter may at the last day rise up in judgment 
 against you, as a neglect of a most important duty : 
 but you may be very certain that no danger here or 
 hereafter can attend the performance of it. 
 
 To your children you owe a most important duty, 
 both as parents and as christians. They are a trust, 
 as it were, committed to your care, and you cannot 
 surely doubt that to this, as well as to all other trusts 
 of a similiar nature, very great responsibility is 
 attached. In the baptism of infants there is safety ; — 
 in the neglect or delay of it, danger and uncer- 
 tainty. 
 
 I will now draw this address towards a conclu- 
 sion, by briefly noticing two objections or doubts, 
 whicli I have often heard stated with regard to In- 
 fant Baptism. 
 
 SECTION 3. 
 
 TWO POPULAR OBJECTIONS ANSWERED. 
 
 Interrogatories to the following effect I have heard 
 repeatedly proposed : First ; our Saviour declared — 
 " He that believeth and is baptized shall be saved ;" 
 what then is the use of baptizing infants when they 
 cannot believe ? Secondly : What benefit can chil- 
 dren derive from being admitted into the Christian 
 
28S TREATISE ON BAPTISM. 
 
 Church, when they cannot possibly understand Chris- 
 tianity ? To each of these questions let us now give 
 a due consideration in their order. 
 
 1. And first-^" What is the use of baptizing infants 
 when they are incapable of faith ?" 
 
 I answer that our church never for a moment 
 supposes the infant to be capable of faith. She pro- 
 ceeds on the principle that the children of Christian 
 parents are fit subjects for baptism— ^a principle 
 which is established beyond all controversy by the 
 words of Scripture— and she accordingly examines 
 the Sponsors with regard to the several articles of 
 the Christian faith. In doing so she has the example 
 of the apostles for her guide ; she obeys the command 
 of our Lor^, making no exception in the baptizing of 
 all nations ; and leaves the result in the hands of 
 Providence. Infants then may receive the benefit of 
 an inward and spiritual grace from the application 
 of the outward means. For I suppose it will not 
 be contended, that, because they are incapable of 
 faith, they are therefore unfit to grow in grace. 
 
 Again : the objection which the query under con- 
 sideration implies may be converted into the following 
 eyllogism : 
 
 Faith precedes baptism : 
 
 But children are incapable of faith. 
 
 Therefore children are incapable of baptism. 
 This mode of reasoning is very plausible in the 
 case before us: but extend the principle which il 
 involves to other subjects, and its fallacy will at once 
 be apparent. Try it for instance in its application 
 to the salvation of children, and it leads exactly to 
 the same consequence ; namely, the impossibility of 
 
TWO POPULAR OBJECTIONS ANSWERED. 289 
 
 their bciiij? saved. Hence the syllogism is absurd, 
 and therefore incorrect. But here it is: — 
 Faith precedes salvation ; 
 But infants are incapable of faith : 
 Therefore infants arc incapable of salvation. 
 Here, to speak accordmg to the language of logicians, 
 the error lies in the major proposition, " faith pre- 
 cedes salvation." The error consists in its not being 
 a universal truth. It is very true that faith generally 
 precedes salvation ; but to affirm this in the case of 
 infants, would be to deny the exercise of one of 
 the most benevolent attributes of God ; namely, his 
 mercy. The conclusion, therefore, to v^hich this 
 process of reasoning leads us is incorrect, because 
 it is opposed to an acknowledged truth. 
 
 " But," as an acute reasoner* observes, " will any 
 one affirm, that because in our Lord's commission 
 the word ''helievetli^ goes before the word ^ saved, 
 therefore all who die in infancy, and who are con- 
 sequently incapable of this faith, must inevitably 
 perish ? The argument founded on the order of the 
 words, is equally conclusive against salvation as 
 against baptism. But if children are capable of sal- 
 vation without faith, why are they not capable of 
 baptism without it too ? If they ai-e capable of ad- 
 mission into the church in heaven without it, why 
 should they not be admitted into the Church of 
 Christ on earth by baptism? It is indeed admitted 
 that in the case of adults, faith must precede bap- 
 tism as well as salvation? faith m their case is 
 necessary to both ; but in the case of children it is 
 not necessaiy to either." 
 This is very clear. But in truth our church docs 
 "Stanley on Baptism, p. 13. 
 c 
 
290 TREATISE ON BAPTISM. 
 
 not violate the principle here contended for. In 
 every instance faith must precede her baptismal or- 
 dinance. Adults declare their faith for themselves; 
 sponsors declare it for infants. 
 
 2. But then, although children may in this way 
 be baptized without being capable of making a 
 declaration of faith, you may still be supposed to 
 ask — What benefit can infints derive from being 
 members of the church of God ; incapable as they 
 confessedly are of understanding Christianity, and of 
 being influenced by its doctrines or precepts? 
 
 To this I answer, much every way. By entering 
 the Church of Christ in infancy, they are ready at 
 the earliest dawai of reason to imbibe the spirit of 
 the Gospel, and to recei/e instruction in the wisdom 
 of that heavenly master whom they profess to serve. 
 The visible Church on earth is the preparatory state, 
 in which men become fit for entering the Church 
 triumphant in heaven. The span of human life, at 
 the longest, cannot afford too much time for this 
 great preparation. The sooner it is begun, therefore, 
 the better, and the greater chance there is that it 
 may terminate in the hai)piest results. 
 
 "In baptism," to use the words of the writer just 
 quoted, " we are at once dedicated to the service of 
 God, and admitted into the school of Christ, that we 
 may be ])laced under a course of Christian instruc- 
 tion and discipline. Not that baptism saves us, any 
 more than admission into a scientific institution 
 makes us learned: but as the latter is the way to. 
 become learned, so the former is the way to be niada 
 wise unto salvation." 
 
 Let me aflcctionatcly exhort you, therefore, my 
 friends, to consider these things with mature rellcc- 
 
TWO POPULAR OBJECTIONS ANSWERED. 291 
 
 lion. Consider well ; and view tlic case in all its 
 
 Ijearings ; lest that, by resting your plea for delaying 
 
 to bring your children to God in baptism, 3^ou may 
 
 be leaning upon a broken reed, which may soone 
 
 or later pierce your hand, and leave you pain a' 
 
 trouble instead of, as you expected, spiritual supy^ 
 
 and comfort. Forget not at any time that reP 
 
 is a plant of slow growth, and requires mur' 
 
 and attention in order to bring it into a f 
 
 vigorous strength. It is like a mustard seed, ■ 
 
 the least of all seeds, but which in time will 
 
 and flourish ; exercising a wholesome influe 
 
 every feeling, and passion, and affection, of tl 
 
 heart. Lose no time, therefore, in contrib 
 
 share of labour and attention in order to 
 
 promising seed in the infant minds of your 
 
 Let no reason or argument, however pla- 
 
 your thoughts from the praise^' 
 
 member that by delay you t^^'' 
 
 the salvation of your 
 
 which, as Christia' 
 
 owe to them. 
 
 satisfaction 
 
 thing in 
 
 that ' 
 
 tV 
 
 Y'^g subject 
 denounced agai; 
 
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