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THE 
 
 SCRIPTURE GUIDE 
 
 TO 
 
 BAPTISM; 
 
 CONTAINING 
 
 A FAITHFUL CITATION OF ALL THE PASSAGES OF 
 
 THE NEW TESTAMENT WHICH RELATE 
 
 TO THIS ORDINANCE, 
 
 WITH 
 AND ATTENDED BY 
 
 NUMEROUS EXTRACTS FROM EMINENT WRITERS. 
 
 WITH 
 
 AW APPENDIX. 
 
 BY R. PENGILLY. 
 
 TENTH EDITION, 
 
 in which is inserted professor jewett's account of his 
 
 thorough investigation of this subject, and dr. 
 
 Chalmers's testimony on the apostolic mode 
 
 of baptism, which has recently appeared. 
 
 These were more noble than those in Thessalonica, in that they received the 
 word with all readiness of mind, and SEARCHED THE SCRIPTURES DAILY, 
 whether those things were so. — ACTS xvii. 11. 
 
 Whatever pretends to exceed the direction of the Word may safely he rejected ; 
 cannot safely be admitted.— DR. Owen. 
 
 LONDON : 
 GEORGE WIGHTMAN, 24, PATERNOSTER ROW 
 
 1840. 
 
entrrrir at ^tatum**? l)all 
 
 NEWCASTLE : PRINTED EY PATTISON AND ROS«. PILGRIM-STREET. 
 

 PREFACE 
 
 TO 
 
 THE TENTH EDITION 
 
 In presenting a new edition of this pamphlet to the Christian 
 public, the writer has no small degree of satisfaction in having the 
 opportunity of copying into its pages additional testimonies from 
 very eminent Christian authors, conceding the scriptural authority 
 of the views of Baptism herein advocated. 
 
 But few writers of the present age are more highly estimated, 
 or more generally respected, than the Professor of Theology in the 
 University of Edinburgh, Dr. Chalmers. On the mode of Bap- 
 tism, this eminent writer has, in a recent publication, frankly 
 stated what the word Baptism, in the law of Christ, signifies, 
 and what was, without doubt, the apostolical practice. The reader 
 will find extracts upon these points at pages 71 and 47. 
 
 Nor is it less pleasing to introduce the candid account which 
 Professor Jewett, of Marietta College, Ohio, has lately given of his 
 deep aDd thorough investigation of this subject, — to which he was 
 called in the providence of God, and which ultimately led him not 
 merely to grant concessions to the truth, but to adopt different views 
 and a different practice to those of his former life. 
 
 It is not intended by these remarks that the reader should attach 
 any decisive importance to tbe opinions of uninspired men. The 
 word of God alone should decide whatever pertains to religious 
 duty. At the same time, the result of such a deep and thorough 
 investigation of the subject, (as in the case last referred to,) by a 
 man of high theological attainments and station, with a mind ca- 
 pable of grasping the subject in all its bearings upon the Christian 
 system, and of erudition to enable him to ascertain the precise 
 sense of the original terms employed in the law of Christ, as well 
 as the practice of the church in the first and purest period of her 
 history, — such a result, presented to the public in a truly Christian 
 spirit, deserves and demands the most serious attention ; and is aloud 
 call to others, desirous of knowing and doing the will of Christ, to 
 examine the subject for themselves. 
 
 The following is the account referred to, given by Professor 
 Jewett in a letter to a friend. It is dated July 7, 1838 : — 
 
 "About eighteen months ago, an elder of the Presbyterian 
 church to which I was preaching in the country, became a Baptist. 
 On the occasion of his baptism, the minister of Marietta preached 
 
IV PREFACE. 
 
 the peculiar sentiments of his own denomination. This sermon 
 disquieted some of the church, and the session requested me to 
 preach a discourse in answer to my Baptist brother. I declined, 
 saying, I had not thought of the subject since I left Andover, and 
 had no time for preparation. In a few days the session repeated 
 the request, saying the sermon must be preached, as two or three 
 members of the church were about to ask a dismission to the 
 Baptists. Finding this to be the case, I informed the church of my 
 purpose to prepare a sermon as soon as practicable, and requested 
 them to remain quiet till they should hear what I might have to say. 
 
 " Thus compelled to undertake the matter, I determined to enter 
 into an examination of the whole subject with a spirit of candid 
 inquiry ; to take it up as if I had never heard or read any tiling on 
 either side. Not that I expected to find any difficulties in the way of 
 my own opinions ; on the contrary, I anticipated an easy victory over 
 my opponent, and the more decisive because of the candour with 
 which I proposed to examine objections. In commencing the in- 
 vestigation, I took up Professor Stuart on Baptizo, the ablest work 
 on the mode of baptism. The inquiry before me was, ' What is 
 the meaning of the words of Christ, in instituting Christian bap- 
 tism?' In following the researches of the learned Professor, I was 
 astonished to find the accumulated evidence which he had collected 
 against my views, and in favour of the Baptist interpretation. 
 
 " I went over the ground again and again. I laid aside his work 
 and entered into an original investigation of the subject, indepen- 
 dently of all authors, going through the whole range of classic 
 writers, and over the Hebrew of the Old Testament. I pushed my 
 inquiries to the utmost limits of my sources of information, and of 
 my own capacities ; and, the farther 1 prosecuted them, the stronger 
 was the evidence in favour of my opponent. 
 
 "I would now have gladly abandoned the whole subject, but con- 
 science would not permit me. Thus I laboured for several months, 
 till at length, sorely against my will, I was compelled to conclude 
 that immersion, and that only, is Christian baptism. 
 
 " As to the subjects of baptism, I feared difficulty, for when at 
 Andover I did not easily satisfy myself on that point. However, I 
 took Dr. Woods' treatise, and read it with intense eagerness, and 
 with the utmost anxiety to find confirmation of my long cherished 
 opinions. I soon perceived that if the Doctor's premises were ad- 
 mitted, his conclusions were irresistible. But I could not at once 
 admit the premises. I could not avoid the impression, that the 
 commission of the Saviour, which Baxter calls the ' Law of the 
 church,' that is, the law by which the church is constituted, ought 
 clearly to show who should belong to Christ's church, and how they 
 should be admitted. I could not, therefore, think with Dr. Woods, 
 that I was at liberty to receive infant baptism, ' on proof 'made out 
 in another ivay' than by the evidence of Scripture. 
 
 "I read Dwight, and Scott, and Henry, and Doddridge, and 
 Barnes, and Stuart, and Knapp, and Calvin, and the German 
 Commentators, <fec, <fec. ; but the more I read, the greater was the 
 
PREFACE . V 
 
 obscurity in which the subject was involved. I wandered for 
 months in the labyrinths of the Abrahamic covenant, the connexion 
 between the old and new dispensations, the substitution of modern 
 for ancient rites, <fec. ; till, at last, 5I was compelled to take the 
 Bible in its simplicity, and acknowledge that the word of God re- 
 presents believers, and them alone, as the proper subjects of gospel 
 baptism. 
 
 " To the above conclusions I was drawn by the power of 
 Truth, and in defiance of the resistance of education, prejudice, 
 church relations, college connexions, and temporal interests. And 
 as I could not escape them, I then resolved to postpone the results 
 as long as possible. I could not bear to think of changing my de- 
 nominational ground. But soon communion came, and I dared 
 not go forward, as I verily believed myself unbaptized. 
 
 "To avoid the exitement in college and in town, it was thought 
 desirable to take public steps as soon as possible, and accordingly 
 on the Sabbath, June 24th, I was solemnly ' buried with Christ by 
 baptism' in the waters of the Ohio. It was a season of great so- 
 lemnity, and of serene, tranquil, enjoyment. I found it pleasant to 
 manifest my love for the Saviour, by endeavouring to keep his com- 
 mandments. Since that time, also, I have been happy in reflecting 
 on the steps I have taken." 
 
 The writer of the following pages was brought to the same con- 
 clusion about forty years ago, by means which required less time, 
 less erudition, and less research. His researches, indeed, did not go 
 much beyond the contents of one small volume, — the volume entitled 
 "The New Testament of our Lord and Saviour Jesus Christ." He 
 was aware that uninspired authors differed widely in their views of 
 this ordinance ; and though many of them might be read with pro- 
 fit, yet the extreme difference of their opinions implied gross error 
 somewhere, and hence he inferred that the best and surest way to 
 obtain accurate and scriptural views was to goat once to the foun- 
 tain head of revealed gospel truth. 
 
 The New Testament he went through, — sought out all the pas- 
 sages which the Divine Spirit had caused to be written for instruc- 
 tion upon this subject, and from these and these only, he deduced 
 his opinions regarding the nature, the design, the subjects, and the 
 mode of Baptism, and without delay conformed to those instructions. 
 Here he heard the voice of his Lord and Master, which was every- 
 where one and the same; while the voices of human authorities 
 were many and various, and contradictory. And though many 
 years have since elapsed, and much thought been employed upon this 
 and other subjects of New Testament revelation, he has never felt one 
 moment's uneasiness respecting the decision he thus early came to. 
 On the contrary, the more he has thought and read, especially upon 
 the nature of the kingdom of Jesus in this world, and the agreement 
 of infant or believers' baptism with that spiritual kingdom, the 
 more he is satisfied that the views he thus deduced and acted upon 
 are consistent with the Divine mind. 
 
 b 
 
VI PREFACE. 
 
 His own pursuit of scriptural views upon this subject suggested 
 the propriety of publishing a pamphlet in which all the passages of 
 the New Testament relating to Baptism should be copied, and by 
 which a serious inquirer upon the same point, without the labour 
 of searching through the sacred volume, might read, as one con- 
 tinued chapter, all his Lord has given him for his direction. These 
 passages the reader will find in the following pages, copied in sec- 
 tions as they occur. 
 
 To those several sections of Scripture, the writer has subjoined 
 brief explanatory Notes ; and that the reader may not suppose 
 that his observations are denominational, ill-founded, or singular, 
 he deemed it desirable to adduce testimonies from the most eminent 
 Divines, of different religious communities, expressive of the same 
 sentiments. 
 
 Should the reader be well acquainted with those Scriptures, and 
 yet feel undecided with regard to the points of difference between 
 Baptists and Psedobaptists, the writer would take the liberty to re- 
 commend the Appendix, (page 52 to 88,) to his attention, in which 
 those points of difference are given, — the truth upon them attempted 
 to be candidly and affectionately stated, and accompanied with 
 confirmatory testimonies, as before. 
 
 In the present edition the writer has endeavoured, in a few places, 
 to be more explicit, especially with regard to circumcision and. the 
 Abrahamic covenant, as supposed to affect this subject, (p. 67 etseq.) 
 Some passages of former editions he has omitted or abridged, to 
 make room for others which he deemed more important. The quo- 
 tation from Cyril of Jerusalem, (at p. 75\) descriptive of the bap- 
 tism of the Holy Ghost, &c, and that illustrated by the ancient 
 mode, is a little enlarged, and it is regretted that the limits of this 
 pamphlet would not admit of copying him, and others of the Fa- 
 thers, at greater length. The argument for pouring from the Spirit's 
 baptism is noticed in Ques. 6, p. 76. 
 
 To the candid judgment of the reader and to the blessing of God 
 the writer once more commends this little work, — thankful for the 
 almost innumerable testimonies of its utility in its original form in 
 various parts of the world, and hoping the recent translation of it 
 into German will meet with the same favourable reception and be 
 proportionally useful. If it aids an inquirer in obtaining scriptural 
 vieius of Christian Baptism its entire design is realized. 
 
 Newcastle upon Tyne, January, 1840. 
 
CONTENTS. 
 
 Sections of Scripture on Baptism. »,„. 
 
 rAGt. 
 
 1. Thepractice of John the Baptist, as Harbinger of Christ .. .. 9 
 
 2. The Baptism of JESUS CHRIST 16 
 
 3. Christ baptizing by his disciples in Judea .. .. .. .. .. 19 
 
 4. John baptizing in Mnon, and the reason of it 20 
 
 5. References of Jesus Christ to John's Baptism, and his general success . . 21 
 
 6. Christ represents his sufferings by a Baptism 22 
 
 7. The Commission of Christ to all'his Apostles and Ministers .. .. 24 
 
 8. The baptizing at the Feast of Pentecost 28 
 
 9. Philip baptizing at Samaria 30 
 
 10. The Baptism of the Ethiopian Eunuch 31 
 
 11. The Baptism of the Apostle Paul 34 
 
 12. The Baptism of Cornelius and his friends 35 
 
 13. The Baptism of Lydia and her household . . . . . . . . . . 36 
 
 14. The Baptism of the Philippian Jailor and his household .. .. 39 
 
 15. Paul baptizing at Corinth 41 
 
 16. Certain disciples at Ephesus baptized . . . . . . . . . . 43 
 
 17. Passages in the Epistles which allude to the mode of Baptism . . . . 45 
 
 18. Occasional mention of Baptism in the Epistles . . " 48 
 
 19. Baptism illustrated by allusions to the Old Testament 49 
 
 APPENDIX. 
 
 Inquiries. — T. On the Grounds of Infant Baptism. 
 
 1. Is there no Scripture authority for infant Baptism 52 
 
 2. What then means the passage " Suffer little children," &c. . . . . 53 
 
 3. Upon what grounds is the practice defended . . . . . . . . 54 
 
 4. Are not the children of believers holy 55 
 
 5. Are they not more so than others .. .. .. .. .. .. 56 
 
 6. Does not the Abrahamic Covenant authorize infant Baptism . . 57 
 
 7. Did not Circumcision bring into the Covenant of grace 59 
 
 8. And was it not a seal of that Covenant — 
 
 9. If not, why administered to infants at all .. .. .. .. .. 60 
 
 10. How is the Abrahamic Covenant continued under the Gospel .. 61 
 
 11. Is there nothing typical in Circumcision — 
 
 12. Is not Baptism in the room of Circumcision . . . . . . . . — 
 
 13. Is it not a seal of the Covenant to believers 62 
 
 14. How the doctrine of the Church of England understood .. .. 63 
 
 15. If infants die unbaptized, is not their salvation endangered .. .. — 
 
 16. On what authority is infant Baptism founded 64 
 
 17. When is it supposed to have been introduced — 
 
 18. Was tradition from the Apostles at first urged for it 66 
 
 19. Was there any other innovation at the same time — 
 
 20. Did the Fathers suppose infant Baptism saved 67 
 
 21. How admit infants without a profession of faith .. .. .. .. 68 
 
 22. Do Predobaptists now deem Baptism necessary to salvation . . . . — 
 
 23. If no way saving, why administered at all 69 
 
 24. If infant Baptism is not scriptural, it is a human invention, and delusive 70 
 
 II. On the Scriptural Mode. 
 
 1. The sense of the word baptize 71 
 
 2. Practice of the Greek Church 72 
 
 3. How far that practice is extended — 
 
 4. What was the mode of the first Christians after the Apostles . . . . 73 
 
 5. Do Paedobaptists admit this as the early practice . . . . . . . . 75 
 
 6. Is Dot pouring expressly called Baptism 76 
 
 7. Is it not weakness and folly to oppose the evidence of immersion .. 77 
 8 How long was immersion continued .. .. .. .. .. 78 
 
 9. At what period was aspersion introduced — 
 
 10. How far is immersion now practised .. .. .. .. .. 79 
 
 III. On the Spiritual Design of Baptism. 
 
 The Scripture statements on this subject.. .. .. 81 
 
 Concluding Observations. 
 
 1. Several objections stated and answered .. .. .. .. .. 82 
 
 2. Reasons for Believers' Baptism only 86 
 
 3. Final address to the reader 87 
 
RECOMMENDATIONS TO FORMER EDITIONS. 
 
 To the Fourth English Edition. 
 
 Another edition of Mr. Pengilly's ' Scripture Guide to Baptism' 
 being about to appear, we take the opportunity of recommending it 
 to the candid perusal of all persons who desire to be guided by 
 the word of God alone in reference to this ordinance. It adduces 
 and examines every passage of the New Testament that relates to 
 the subject, and endeavours, in a very becoming spirit, to point out 
 the will of Christ, as deducible from that unerring standard of 
 Truth. Numerous important extracts from the writings of our best 
 Divines are also contained in it, expressive of their candid senti- 
 ments upon the passages of Scripture which are here adduced ; and 
 upon the inquiries in the Appendix, respecting the authority and 
 defence of infant baptism. In short, for the limits of this pamphlet, 
 it is one of the best things we have seen for assisting the medita- 
 tions of a serious inquirer. 
 
 J. Ryland, D. D., Bristol. W. Steadman, D. D., Bradford. 
 
 W. Newman, D. D., London. Cha. Whitfield, Hamsterly. 
 
 T. C. Edmonds, A. M., Cambr. Wm. Innes, Edinburgh, 
 
 T. Coles, A. M., Burton. George Barclay, Irvine. 
 
 Recommendation to the Third American Edition, pub- 
 lished in Boston, December, 1827. 
 
 It has given us great pleasure to learn, that the merits of Pen- 
 gilly's '■Scripture Guide to Baptism' have so far attracted the atten- 
 tion and favour of the public, that a third Boston Edition is now 
 called for. We wish that a copy of it were placed in the hands of 
 every Christian and of every inquirer after truth. Next to the 
 Bible, it is the first book we would recommend to every person, who 
 wishes to know what the Bible teaches respecting baptism. Here 
 every passage of the New Testament, which has any reference to 
 the subject, is fairly cited ; and is illustrated by the opinions of 
 eminent Paedobaptist writers. The spirit, which pervades the 
 work, is mild and candid, and gives it an additional claim to the 
 attention of every Christian, whatever may be his opinions respect- 
 ing baptism. 
 
 L. Bolles, D. D., Salem. 
 
 C. P. Grosvenor, A. M., Pastor of First Bap. Ch., Boston. 
 Jas. D. Knowles, A. M., Pastor of Second Bap. C/i., Boston. 
 Daniel Sharp, D. D., Pastor of Third Bap. Ch., Boston. 
 Howard Malcom, A. M., Pastor of Federal St. Bap. Ch. 
 Elon Galusha, New York. 
 
SCRIPTURE GUIDE TO BAPTISM, 
 
 CHAPTER I. 
 
 PASSAGES IN THE FOUR GOSPELS. 
 
 § I. The Mission, Preaching, and Baptizing op 
 John the Baptist. 
 
 THE first place of Scripture, where the ordinance of Baptism is found, in in trie 
 account given of the ministry of John the Baptist, the forerunner of Christ. The 
 surname of " Baptist" was most probably griven him because he was " sent to 
 baptize*' by Divine Authority, and was the first so authorized and employed. As 
 all the four evangelists have given some account of John, I shall unite the testimony 
 of the four, and present it to the reader in a continued relation. We have his 
 Mission, his Preaching, and his Baptizing, thus recorded : — 
 
 John's Mission, from God.] Mark i. 1, 2. The be- 
 ginning of the gospel of Jesus Christ, the Son of God ; 
 as it is written in the prophets, Behold, I send my messen- 
 ger before thy face, which shall prepare thy way before thee. 
 
 John i. 6, 7« There was a man sent from God, whose 
 name was John: the same came to bear witness of the 
 Light, that all men through him might believe. (Luke iii. 
 ] , 2.) Now — the word of God came unto John, the son 
 of Zacharias, in the wilderness. (Matt. iii. 3.) For this 
 is he that was spoken of by the prophet Esaias, saying, 
 The voice of one crying in the wilderness, Prepare ye the 
 way of the Lord, make his paths straight. (Luke i. 16, 17.) 
 And many of the children of Israel shall he turn to the 
 Lord their God : And he shall go before him in the spirit 
 and power of Elias, to turn the hearts of the fathers to the 
 children, and the disobedient to the wisdom of the just ; to 
 make ready a people prepared for the Lord. 
 
 John's Ministry.] Matt. iii. 1. In those days came 
 John the Baptist, preaching in the wilderness of Judea. 
 (Luke iii. 3.) And he came into all the country about 
 Jordan, preaching the baptism of repentance for the remis- 
 sion of sins ; (Matt. iii. 2.) And saying, Repent ye, for 
 the kingdom of heaven is at hand. (Acts xiii. 24.) John 
 preached the baptism of repentance to all the people of Is- 
 rael ; (xix. 4.) saying unto the people, that they should 
 
10 SCRIPTURE GUIDE TO BAPTISM. 
 
 believe on him which should come after him, that is, on 
 Christ Jesus. 
 
 John i. 19 to 31. And this is the record of John, when 
 the Jews sent priests and Levites to ask him, Who art 
 thou? He confessed, I am not the Christ. I am the 
 voice of one crying in the wilderness, Make straight the 
 way of the Lord. And they asked him, Why baptizest 
 thou, if thou be not that Christ ? John answered, I bap- 
 tize with water: but there standeth one among you — 
 who, coming after me, is preferred before me. That he 
 should be manifest to Israel, therefore am I come bap- 
 tizing with water. 33. [For God] sent me to baptize 
 with water. 
 
 John's Baptizing.] Matt. iii. 5. Then went out to 
 him Jerusalem and all Judea, and all the region round 
 about Jordan, 6. And were baptized of him in Jordan, 
 confessing their sins. 
 
 Mark i. 4. John did baptize in the wilderness, and 
 preach the baptism of repentance for the remission of 
 sins ; 5. And there went out unto him all the land of 
 Judea and they of Jerusalem, and were all baptized of 
 him in the river of Jordan, confessing their sins. 
 
 Matt. iii. 7« But when he saw many of the Pharisees 
 and Sadducees come to his baptism, he said unto them, 
 O generation of vipers, who hath warned you to ffee from 
 the wrath to come ? 8. Bring forth, therefore, fruits 
 meet for repentance : 9. And think not to say within 
 yourselves, We have Abraham to our father : for I say 
 unto you, That God is able of these stones to raise up 
 children unto Abraham. 11. I indeed baptize you with 
 water unto repentance ; but he that cometh after me is 
 mightier than I, 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 throughly purge 
 his flour, and gather his wheat into the garner ; but he 
 will burn up the chaff with unquenchable fire. 
 
 Christian Reader: There are THREE INQUIRIES, in rela- 
 tion to the ordinance of Baptism, upon which, I shall imagine, you 
 are desirous of obtaining satisfaction of mind, purely deduced from 
 the Scriptures ; namely : — 
 
 I. Who are proper Subjects of Christian Baptism, according to the 
 authority of Christ, and the practice of his Harbinger and Apostles ? 
 
SCRIPTURE GUIDE TO BAPTISM. 11 
 
 II. By what Mode should the ordinance be administered, ac- 
 cording to the same authority and practice ? 
 
 III. What is the Spiritual Design of Baptism, and in whom is 
 that design realized ? 
 
 These three inquiries will be kept constantly in view in the fol- 
 lowing pages. — In the foregoing section of Scriptures you have a 
 full account of John the Baptist, with reference to his practice, in 
 which you may notice, — 
 
 1. His Mission was Divine. He was "sent from God." He was 
 raised up by the special purpose and power of God, and employed 
 in a work entirely his own ; succeeding to no one who had gone 
 before him, and followed by no one in the same office. His instruc- 
 tions for his work he obtained by Divine Revelation : " The word 
 of God came unto John," and thus his entire work was of God's 
 immediate appointment. 
 
 2. The great Object of his Ministry was to '■''prepare the way of the 
 Lord;" i. e. of Christ, who was immediately to follow him, accord- 
 ing to the prediction of the prophets ; Isa- xl. 3, Mai. iii. 1. This 
 great design John was to accomplish, (1.) By proclaiming repentance 
 — impressing on the minds of his hearers their guilt before God ; 
 the necessity of being sensible of it, and confessing it ; and thus, 
 with contrition of heart, to " turn to the Lord their God." (2.) By 
 announcing the immediate approach of the long-promised Messiah ; 
 assuring the Jews that his "kingdom was at hand;" and (3.) By 
 seriously charging and exhorting them to '•'■Believe on Him who 
 should come after him, that is, on Christ Jesus." By these labours, 
 attended with the blessing of heaven, he was "to make ready a 
 people prepared for the Lord." And this was happily accomplished, 
 inasmuch as the first disciples of Christ were previously disciples 
 of John. John i. 35—47. 
 
 It does not appear, therefore, that the design of John's mission 
 could be realized in any but in adult persons, or persons come to the 
 years of understanding; none else could repent of sin; none else 
 could embrace the glad tidings of the coming Saviour, and thereby 
 be " a people prepared" for the service of Christ ; who, within one 
 year, was to follow John, and receive the people so prepared. 
 
 3. His ministry was to be followed by the Administration of the ordi- 
 nance of Baptism. His commission from heaven included this ordi- 
 nance. Baptism, as a Divine institution, was unknown in the Church 
 of God previous to the mission of John. But he informed his hearers, 
 that the same God who sent him to prepare the way of the Lord, 
 "sent him to baptize with water;" (John i. 33.) and this too was 
 preparatory to the ministry of Christ, as it was fitted and intended 
 to teach the guilt of sin, and the penitent sinner's purification in the 
 way which the preaching of Christ should bring more fully to light. 
 Of that blessed work of purification baptism was an appropriate and 
 impressive Emblem. In accordance with these remarks,* we have 
 the excellent 
 
 * In this work I shall introduce numerous extracts from the writings of eminent 
 Pafdobaptist authors, who, though they practised differently from what is contended 
 B 2 
 
12 SCRIPTURE GUIDE TO BAPTISM. 
 
 Matthew Henry. "Baptism with water made way for the ma- 
 nifesting of Christ, as it supposed our corruption and filthiness, and 
 signified our cleansing by him, who is the Fountain opened." (Of 
 John's express commission from heaven for baptizing, Mr. Henry 
 adds) "See what sure grounds John went upon in his ministry and 
 baptism. He did not run without sending; God sent him to buptize. 
 He had a warrant from heaven for what he did.. .God gave him both 
 his mission and his message; both his credentials and instructions." 
 Expos, on John i. 6—14 and 29—36. 
 
 4. The persons John baptized had received his ministry, and were 
 professed penitents. One particular circumstance is expressly asserted 
 by Matthew, and repeated again by Mark, descriptive of the persons 
 whom John baptized, and by the latter it is asserted of " all" of 
 them; namely, that they were baptized, "confessing their sins." 
 He had preached repentance— exhorted to repentance— and of the 
 Pharisees and Sadducees demanded the "fruits of repentance;" 
 while he peremptorily rejected every plea they might urge, particu- 
 larly that in which they generally gloried, that they were the children 
 of Abraham ; and hence, in accordance with that repentance which 
 John thus preached and demanded, " they were all baptized of him, 
 confessing their sins." Thus, his baptism is expressly called by 
 Mark (i. 4.), by Luke (iii. 3), and twice by Paul (Acts xiii. 24, and 
 xix. 4.), " the baptism of repentance." This being admitted, it will 
 follow, that the persons, yea all the persons, whom John baptized, 
 
 WERE THOSE WHO HAD RECEIVED AND BELIEVED HIS MINISTRY ; and, 
 
 as the " fruit" of their conviction, they opealy professed repentance 
 toward God and faith in the approaching Saviour. Thus, 
 
 Dr. Erskine. "John's baptism was termed the baptism of re- 
 pentance, and baptism to repentance; because he required of all, 
 whom he admitted to baptism, a profession of repentance, and ex- 
 horted them to such a conduct as would demonstrate their repent- 
 ance genuine." In Booth's Pcedobap. Exam. Vol. ii. p. 241. Ed. 2. 
 
 Mr. Burkitt. " John's baptism was the baptism of repentance, 
 of which infants were incapable." Expos. Notes on Matt. xix. 13 — 15. 
 
 Mr. Scott. " It does not appear that any but adults were bap- 
 tized by John. — Adult Jews, professing repentance and a disposition 
 to become the Messiah's subjects, were the only persons whom 
 John admitted to baptism." Comment, on Matt. iii. 5, 6. 
 
 OF THE MODE OF JOHN'S BAPTISM. 
 
 My reader, no doubt, will be aware that the ordinance of Baptism 
 is administered THREE different ways, in different countries, and 
 by different bodies of Christians ; namely, by dipping — pouring — 
 
 for in these pages ; yet, some upon one part of our inquiry, and some upon others, 
 have fully granted and allowed the Divine Authority of what I shall endeavour to 
 point out as having that Authority, to the attention of the reader. As, however, I 
 shall make my work as brief as possible, these extracts must necessarily be short;. 
 but care shall be taken to give the real meaning of every writer in the passages cited. 
 Their brevity can form no objection ; or the same objection might be made against 
 passages cited by the Apostles in the New Testament. 
 
SCRIPTURE GUIDE TO BAPTISM. 13 
 
 and sprinkling. He will also be aware, that in whatever way the 
 water be employed, it cannot take away sin. No spiritual benefit 
 can be conveyed by any one mode more than by another ; but, not- 
 withstanding this, it is a serious and important question, IVfiich of 
 these has Divine Authority? How did the Harbinger of Christ, 
 having God's command upon the subject, administer the ordinance ? 
 By which of these modes was Jesus baptized? and his disciples, by 
 his sanction? There can be but one Mode that has this Divine 
 Authority; a deviation from this is a deviation from the revealed 
 will of God, and can be nothing better than a mere human inven- 
 tion. What is that one authorized Mode ? Will the Scriptures 
 afford an inquiring mind satisfaction on this subject? No doubt; 
 they were intended for that purpose, on this as well as on every 
 other subject, in which our obedience to God is required. 
 
 Turn then your eye, reader, from the diversified and often vary- 
 ing practices of men, to that unerring and unchangeable source of 
 information, which, in these pages, we propose to examine. Two 
 inquiries here suggest themselves : — 
 
 I. What does the word in the original language, employed by the 
 Spirit of God to express this ordinance, signify ? The verb baptize 
 expresses an action : does it express the action of Dipping, Pouring, 
 or Sprinkling ? 
 
 II. What mode do the Circumstances attending the ordinance 
 most evidently imply or favour ? 
 
 I. To express the Action by which this ordinance is to be adminis- 
 tered, the word so chosen is Bccrlt^a ; which our Translators have 
 not rendered into English by a verb of our own language expressive 
 of the same action, but adopted the original Greek word, which, with 
 us, is to Baptize. To obtain, therefore, the sense of this word, we 
 will turn to a Lexicon, where the word in question is explained. 
 We might here call to our assistance lexicographers and other 
 learned writers out of number ; but I may with confidence affirm, 
 that in citing one, we cite every competent authority on the subject ; 
 for, in the proper and primary sense of the word Baptize, learned 
 men of all classes and countries are agreed, as I shall show in the 
 Appendix. The following is fre.m the excellent Greek and English 
 Lexicon of Dr. John Jones, which gives the plain sense of words 
 without refining or accommodating :— 
 
 " Ba&Trta, / dip ; — / dye, stain. 
 
 Bet7rli^u } I plunge ; I plunge in water, dip, baptize ; bury, over- 
 whelm. 9 
 
 BocTrltfyftxi, I am plunged ; plunge myself in sorrow ; submit to, 
 suffer. 
 
 Bocxlia-f^eCy Immersion, baptism; plunging in affliction." 
 
 * Edinburgh Presbyterian Reviewers : " We wonder (say they) if 
 ever there was a person so ignorant as to deny that Bapto meant to dip.— -We sup- 
 pose it never was denied by any one that Baptizo, as well as Bapto, signifies to dip, 
 ot immerse." Presb. Review, vol. i., p. 521, 523.— 1832. 
 
 b3 
 
14 SCRIPTURE GUIDE TO BAPTISM. 
 
 To the unlearned Reader it may be proper to observe, that the 
 first of these words is the theme or root of the three following, and 
 gives the primary idea of all ; the first sense of which is to- Dip. 
 The second is the word, chosen by inspiration, to express the action 
 by which the ordinance is administered, to Baptize, i. e. to Plunge. 
 The third is the same, in the passive form, used by our Lord re- 
 specting his sufferings, in Matt, xx. 22, 23, and Luke xii. 50. The 
 last is the scripture name of the ordinance, Baptis7n; the first sense 
 of which is Immersion. 
 
 According to this authority, to baptize, is, to plunge, to plunge in 
 water, to dip ; and then, figuratively, to plunge, or overwhelm, as in 
 sorrow, suffering, or affliction ; and also, that Baptism is Immersion. 
 I refer my Reader to the Appendix, at the end of this pamphlet, 
 (Part II.) for a confirmation of the sense here given ; and request- 
 ing him to associate this sense with the words baptize and baptism, 
 when they occur in future sections of scripture, in order to observe 
 whether that sense harmonizes with other statements connected 
 with the ordinance, we pass on to notice 
 
 II. What mode do the Circumstances attending the ordinance, as 
 now administered by John, most evidently favour ? 
 
 (1.) We should notice the Place where John administered this 
 ordinance. It was " the river Jordan." If, in reference to the 
 people of Jerusalem, a situation where water might be easily ob- 
 tained for sprinkling or pouring was what John required, we read 
 of our Lord, at this place, directing the man that was born blind 
 to go and " wash in the Pool of Siloam ;" so we read of the " Pool 
 called Bethesda," and " the Brook Cedron ;" all in or near Jerusa- 
 lem, (and we read of others in the Old Testament) ; and, without 
 doubt, at some of them the penitent Jews of that city and neigh- 
 bourhood might have received the ordinance, if such were the mode 
 by which John administered it ; and it cannot reasonably be ima- 
 gined he would have required those persons to go the distance of 
 several miles for the convenience of the River Jordan : more rea- 
 sonable to suppose he would have baptized in every town and vil- 
 lage where his ministry had its intended effect ; and, especially, at 
 or near the metropolis. This strongly favours the opinion, that 
 Immersion was his mode. Thus 
 
 Dr. Towerson. " For what need would there have been of the 
 Baptist's resorting to great confluxes of water, — were it not that 
 the baptism — was to be performed by an immersion ? A very little 
 water, as we know it doth with us, sufficing for an effusion or 
 sprinkling." In Booth's Pcedobap. Exam., Vol. I., p. 209, Ed. 2. 
 
 (2.) We should remark next, that not only was the River Jordan 
 chosen by John for his baptism, but Matthew states, the people 
 "were baptized of him IN Jordan," and Mark adds, " IN the 
 River of Jordan." The idea of going into the water of a river 
 for the purpose of baptizing, by sprinkling on the face, or pouring 
 on the head, is too absurd to be entertained. 
 
 (3.) Notice also John's language addressed to those whom he 
 baptized. "I indeed baptize you" (ev vhccrt) "in water;" not 
 
SCRIPTURE GUIDE TO BAPTISM. 15 
 
 'with water,' as it is rendered in the English authorized version. 
 The passage was translated in water, in some of the early versions 
 of the New Testament into onr language. It is in water in the 
 Vulgate, Syriac, Arabic, and Ethiopic versions ; it is so render- 
 ed by Montanus. and recently, in our own country, by that pre- 
 eminent scholar, Dr. Campbell, (Principal of Marischal College, 
 Aberdeen), whose judicious and, in my opinion, unanswerable 
 Note upon the place I will lay before my Reader : — 
 
 Dr. Campbell. " So inconsistent are the interpreters last 
 mentioned [i. e. certain Protestant] that none of them have scru- 
 pled to render tv rot lopdotvvi, in Jordan ; though nothing can be 
 plainer than that, if there be any incongruity in the expression 
 in water, this, in Jordan, must be equally incongruous. But they 
 have seen that the preposition in could not be avoided there, with- 
 out adopting a circumlocution — which would have made this devia- 
 tion from the text too glaring. The word fix^Ti^ziv, both in 
 sacred authors and in classical, signifies to dip, to plunge, to im- 
 merse, and was rendered by Tertullian, the oldest of the Latin 
 fathers, tingere; the term used for dyeing cloth, which was by im- 
 mersion. It is always construed suitably to this meaning : thus it is, 
 sv i/dccri, iv ru lopficcvn'" (that is, in water, in the Jordan.) '"But 
 I should not lay much stress on the preposition gy, which, answer- 
 ing to the Hebrew (beth), may denote with, as well as m, did not 
 the whole PHRASEOLOGY, in regard to this ceremony, concur in 
 evincing the same thing. Accordingly, the baptized are said to 
 arise, emerge, or ascend, ver 16, and Acts viii. 39, from or out of the 
 water. When, therefore, the Greek word (baptizo) is adopted, 
 rather than translated into modern languages, the mode of con- 
 struction ought to be preserved so far as may conduce to suggest its 
 original import." Let the Reader seriously consider what follows. 
 " It is to be regretted that we have so much evidence that even 
 good and learned men allow their judgments to be warped by the 
 sentiments and customs of the sect which they prefer. The true 
 partizan, of whatever denomination, always inclines to correct 
 
 THE DICTION OF THE SPIRIT BY THAT OF THE PARTY." Four GoS- 
 
 pels, Note on Matt. iii. 11. 
 
 Tertullian, who lived within a century after the apostle John, 
 mentions expressly the people (quos Joannes in Jordane tinxit) 
 ** whom John dipped in Jordan." In Ste?inett's Answer to. Russen, 
 p. 144. 
 
 Would it not be absurd to render the passage M John baptized 
 with the Jordan?" and if, of necessity, it must be "in the Jordan," 
 then it undeniably follows, it must be "in water;" and baptism, 
 in water, or in a river, wherever so observed throughout the world, 
 is baptism by immersion. But I hope to satisfy any candid in- 
 quirer on this subject in the Appendix. 
 
 Mr. Hervey, when contending that iv signifies in, adds, " I 
 can prove it to have been in peaceable possession of this significa- 
 tion for more than two thousand years." " Every one knows," he 
 
16 SCRIPTURE GUIDE TO BAPTISM. 
 
 observes in another place, that with " is not the native, obvious, 
 and literal meaning ; rather a meaning swayed, influenced, mould- 
 ed, by the preceding or following word." Letters to Mr. IVesley, 
 Let. X. and II. 
 
 Dr. Lightfoot and Dr. Adam Clarke, " That the baptism of 
 John was by plunging the body (after the same manner as the 
 washing unclean persons — was) seems to appear from those things 
 which are related of him ; namely, that he baptized in Jordan, that 
 he baptized in Enon, ' because there was much water there,' " fyc. 
 In Dr. A. Clarke's Commentary, at the end of Mark. 
 
 Inference. If, then, I am a sincere inquirer after the will of 
 God, and disposed to gather that will from what God has been 
 pleased to reveal in his word for that purpose, I am constrained, 
 from the foregoing Scriptures, to draw the following inference, 
 namely, ' That John baptized none but those who gave him satis- 
 factory evidence of being conscious of their sin and guilt before God, 
 and whom he exhorted to repent and to believe in Jesus ; and as to 
 the Mode, that he immersed them in water, in the Jordan.' 
 
 § II. The Baptism of JESUS CHRIST, from the 
 four Evangelists. 
 
 Our Lord's Baptism we next find immediately following the foregoing account of 
 John. This place attaches to it inlinite interest, by the infinite dignity of the 
 Person baptized. 
 
 Matt. iii. 13. Then cometh Jesus from Galilee to 
 Jordan unto John to be baptized of him. 14. But John 
 forbad him, saying, I have need to be baptized of thee, 
 and comest thou to me ? 15. And Jesus answering, said 
 unto him, Suffer it to be so now : for thus it becometh us 
 to fulfil all righteousness. Then he suffered him. (Mark 
 i. 9.) £Thus] Jesus came from Nazareth of Galilee, and 
 was baptized of John in Jordan. 
 
 Matt. iii. 16. And Jesus, when he was baptized, went 
 up straightway out of the water. (Mark i. 10.) And — 
 coming up out of the water, (Luke iii. 21.) and praying, 
 the heaven was opened, 22. And the Holy Ghost de- 
 scended in a bodily shape like a dove upon him, and a 
 voice came from heaven, which said, Thou art my beloved 
 Son ; in thee I am well pleased. 23. And Jesus him- 
 self began to be about thirty years of age. 
 
 John i. 32. And John bare record, saying, I saw the 
 Spirit descending from heaven like a dove, and it abode 
 upon him. 29, 36. And looking upon Jesus as he walked, 
 
SCRIPTURE GUIDE TO BAPTISM. 17 
 
 he saith, Behold the Lamb of God, which taketh away the 
 sins of the world ! 34. And I saw, and bare record that 
 this is the Son of God. 28. These things were done in 
 Bethabara, where John was baptizing. 
 
 What, my pious Reader, shall we say of the Person baptized in 
 this case ! What an honour is hereby attached to the ordinance, 
 and consequently to all that duly follow the example of the Re- 
 deemer in it ! 
 
 Let the man who slights and contemns this sacred institution, 
 calling it " an useless, unmeaning ceremony, incapable of washing 
 away sin, or of effecting any good," let him read these verses, and 
 view the immaculate Son of God, who had " no sin" to wash 
 away, proceeding from Galilee down to Jordan " to be baptized." 
 Let him see the ** Wisdom of God" entering the streams, and bow- 
 ing beneath them, 
 
 " The emblem of his future grave !" 
 This, we should suppose, would induce a different sentiment of 
 the ordinance, and silence every objection to the practice of it. 
 And if a sight of CHRIST in Jordan had not that effect, let him 
 hear and see the approbation of the FATHER and SPIRIT tes- 
 tified on this very occasion, and immediately upon his submission 
 to this sacred rite. Never was an ordinance so honoured ! Here 
 is a dignity given to it infinitely exceeding any of the rites of the 
 Old Testament. Each Person of the sacred TRINITY is spe- 
 cially present, and each Divine Pebson gives it the testimony of 
 his approbation ! The blessed Redeemer submits to be baptized; 
 the Father, at the instant of his rising from the water, calls him 
 his beloved Son, in whose conduct he was well pleased; and the 
 Divine Spirit, at the same instant, descended upon him in a 
 visible form ! Oh, to have witnessed this scene, how overwhelming I 
 Nothing, since the commencement of time, has equalled in sub- 
 limity and glory this wonderful event. 
 
 Four things are to be noticed in this place. 1. The Reason why 
 Christ would be baptised ; upon which, hear the celebrated and 
 excellent 
 
 Witsius. " Our Lord would be baptized, that he might con- 
 ciliate authority to the baptism of John — that by his own exam- 
 ple, he might commend and sanctify our baptism— that men might 
 not be loth to come to the baptis?n of the Lord, seeing the Lord 
 was not backward to come to the baptism of a servant — that, by 
 his baptism, he might represent the future condition both of him- 
 self and his followers ; first humble, then glorious; now mean and 
 low, then glorious and exalted ; that represented by immersion, 
 t/iis by emersion — and, finally to declare by his voluntary sub* 
 mission to baptism, that he would not delay the delivering up of 
 himself to be immersed in the torrents of hell, yet, with a certain 
 faith and hope of emerging." In Peed. Exam. Vol. I. p. 147. 
 
 2. The Time chosen for fulfilling the promise of pouring forth the 
 Spirit upon Christ. This is noticed and improved by the pious 
 
18 SCRIPTURE GUIDE TO BAPTISM. 
 
 Dr. Doddridge. " Jesus had no sin to wash away, yet he was 
 baptized ; and God owned that ordinance so far as to make it the 
 season of pouring forth the Spirit upon him. And where can we ex- 
 pect this sacred effusion, but in a conscientious and humble attend- 
 ance upon divine appointments ?" Fam. Expos. Improv. of the pla.ce. 
 
 3. The Language of Christ, in answer to John ; which is thus 
 explained by an esteemed Commentator: — 
 
 Mr. Scott. Thus it becometh us, fyc. " We never find that 
 Jesus spake of himself in the plural number; and it must therefore 
 be allowed, he meant John also, and all the servants of God, in a 
 subordinate sense. It became Christ, as our surety and our exam- 
 ple, perfectly to fulfil all righteousness ; it becomes us to walk in 
 all the commandments and ordinances of God, without exception, 
 and to attend on every divine institution — as long as it continues in 
 force. Thus far Christ's example is obligatory." Commentary 
 on Matt. Hi. 13-15. 
 
 4. The Circumstance immediately following his baptism, namely, 
 his '•'•coming up OUT OF the water" which evidently implies that 
 he went down into it, (as is expressly said of Philip and the Eunuch, 
 Acts viii. 38) ; a circumstance required in no mode of baptism but 
 immersion, and hence, we infer that Jesus was buried, or immersed 
 in the water. To this Mode of baptism our blessed Saviour plain- 
 ly alludes when referring to his overwhelming sufferings, in Luke 
 xii. 50, which we shall come to presently. 
 
 Dr. Campbell's Translation. " Jesus being baptized, no sooner 
 rose out of the water than heaven was opened to him." Four Gos- 
 pels, Matt. iii. 16. 
 
 Dr. Doddridge's. " And after Jesus was baptized, as soon as 
 he ascended out of the water, behold, the heavens were opened 
 unto him." In loc. 
 
 Dr. Macknight. Jesus " submitted to be baptized, that is, 
 buried under the water by John, and to be raised out of its again, 
 as an emblem of his future death and resurrection." Apostol. Epis. 
 Note on Rom. vi. 4. 
 
 Bp. Taylor. " The custom of the ancient churches was not 
 sprinkling, but immersion ; in pursuance of the sense of the word 
 in the commandment, and the example of our blessed Saviour." 
 In Peed. Exam. Vol. I. p. 199. 
 
 I never, my Reader, can think of the Baptism of this Glorious 
 and Divine Person — the Son of God — the Lord from Heaven — the 
 righteous Judge of the last day — the Author of our Salvation, and 
 the Giver of eternal Life, but with feelings of the deepest interest. 
 We observe him here proceeding on this long journey, (for Nazareth 
 was three days' journey from Jerusalem, and not less from Betha- 
 bara,) the object of which is, "to be baptized." We observe him 
 admitting of no argument against his submission to that rite ; and 
 we ought never to forget how he associated his people, his followers, 
 with himself, "thus it becometh us!" the servant as well as the 
 Lord, the members as well as the Head, " to fulfil all" practical 
 
SCRIPTURE GUIDE TO BAPTISM. 19 
 
 " righteousness ;" all that God enjoins and requires. How strong 
 is the obligation to realize what the Saviour here intended ! Who 
 will not concur in the pious decision of Mr. Polhill ? "the pattern 
 of Christ and the Apostles is more to me than all the human wis- 
 dom in the world." Nor can any one deny me the following 
 
 Inference. — The Baptism of Jesus, as an Example, is fulfilled in 
 the baptism of a Believer by Immersion, and in no other case. 
 
 § III. Christ Baptizing, by his Disciples, in Judea. 
 
 THIS is the only mention of our Lord's baptizing, or of the disciples by his autho- 
 rity and direction, during his corporeal presence with them ; and, consequently, it 
 claims our very serious attention. 
 
 John iii. 22. After these things came Jesus and his 
 disciples into the land of Judea ; and there he tarried 
 with them and baptized. 26. And they came unto John, 
 and said unto him, Rabbi, he that was with thee beyond 
 Jordan, to whom thou barest 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 heaven. 30. He must increase, but I must de- 
 crease. 
 
 Chap. iv. 1. When, therefore, the Lor(J knew how the 
 Pharisees had heard that Jesus made and baptized more 
 disciples than John, 2. (Though Jesus himself baptized 
 not, but his disciples,) 3. He left Judea, and departed 
 again into Galilee, (x. 40.) And Qie] went away again 
 beyond Jordan, into the place where John at first bap- 
 tized ; 42. And many believed on him there. 
 
 The import of this passage is simply this, 'Jesus went into the 
 land of Judea and baptized certain disciples, — many hearing of 
 him, and remembering what John had preached concerning him, 
 flocked to him, — and soon it was generally known and said, as the 
 happy fruit of his labours, That .Jesus made and baptized more dis- 
 ciples than John ; upon which the Saviour departed and went into 
 Galilee. He again, however, visited this interesting place, and 
 many more believed on him there.' It is added by the apostle, that 
 Jesus himself did not baptize, but his disciples administered the 
 sacred rite in his name, and by his direction and authority ; and be- 
 ing thus doue, it is the same as if the Saviour had baptized by his 
 own hands; and hence it is therefore said, "Jesus baptized." 
 
 The chief thing to be noticed here, and it is certainly of import- 
 ance on our first inquiry, is this, that Christ made disciples before 
 he baptized them. He did not begin by baptizing, and afterwards 
 
20 SCRIPTURE GUIDE TO BAPTISM. 
 
 instructing ; but kg first taught them his gospel, and they believing 
 and embracing his word, are thereby "made disciples;" and hence 
 they are said to " come to him," to conform to his commandments, 
 and then, secondly, he baptized them. As this is all the Evange- 
 lists have recorded respecting Christ's baptizing, through the whole 
 of his ministry, this is, consequently, all in which the Practice of 
 Christ is given for the guide of his people. What we are to under- 
 stand by "disciples," or "making disciples," is thus described by 
 
 Dr. Owen. " By the disciples of Christ, 1 intend them, and 
 them only, who profess faith in his person and doctrine, &c. — 
 This is the method of the gospel, that first men, by the preaching 
 of it, be made disciples, or be brought unto faith in Christ, and 
 then to be taught to do and observe whatever he commands." In 
 r<Bd. Edam. Vol. II. p. 275, and 287. So Mr. Baxter : "A dis- 
 ciple and a christian are all one." Ibid. p. 288. 
 
 Christ, however, may be heard for himself, as to what is in- 
 tended by his disciples : "Whosoever doth not bear his cross, and 
 come after me, cannot be my disciple." (Luke xiv. 27.) What- 
 ever, therefore, may be said in favour of infant baptism, it cannot 
 be said, that either Christ's Example or Practice affords it any 
 support ; and we shall presently come to his Command on the sub- 
 ject. But, in passing from noticing the Practice of Jesus, let me 
 cite the words of one of the most eminent Psedobaptist Commenta- 
 tors on the Bible England has ever witnessed : — 
 
 Mr. T. Scott. " The baptism of Jesus was, doubtless, of adults 
 alone." Commentary, on John iii. 22-24. 
 
 § IV. John's last Baptizing, in ^Enon. 
 
 The next passage we find on our subject is contained in few words. It is, how- 
 ever, of powerful import relative to the MODE. 
 
 John iii. 23. And John also was baptizing in iEnon, 
 near to Salim, because there was much water there ; and 
 they came and were baptized. 
 
 Of the Persons here alluded to, as baptized by the Harbinger 
 of the Redeemer, nothing is said descriptive of them, except that 
 "they came" to John, as the penitent Jews had before done at 
 Jordan, and, like them, " were baptized:" which fairly implies, 
 that it was their own voluntary act thus to seek this holy rite ; and 
 if so, they must have been previously instructed. 
 
 But, in reference to our inquiry on the Mode of baptism, this 
 passage is of great weight. We have here the Reason assigned, 
 on account of which John chose the place where we now find him 
 pursuing the object in which he is divinely employed. He is bap- 
 tizing in iEnon, "because there was MUCH WATER there." No 
 candid Christian, I think, can object to the following 
 
SCRIPTURE GUIDE TO BAPTISM. 21 
 
 Inference. If John chose a place for the purpose of baptizing, 
 on account of one circumstance necessary for that ordinance, 
 namely, "because there was much water there," then his Mode 
 of baptism required much water : But much water is not necessary 
 for any Mode of baptism but Immersion, and hence, without doubt, 
 that was his practice. The same inference was drawn, with as 
 little doubt, by the illustrious Padobaptists following : — 
 
 Calvin. " From these words, John iii. 23, it may be inferred, 
 that baptism was administered, by John and Christ, by plunging 
 the whole body under water." In Peed. Eocam. Vol. I., p. 194. 
 
 Dr. Whitby. " On v^ctrcc 7roXXx »jy ix.ii ; Because there was 
 much water there, in which their whole bodies might be dipped ; 
 for in this manner only was the Jewish baptism performed, by a 
 descent into the water, (Acts viii. 38) and an ascent out of it, 
 (ver. 39,) and a burial in it. (Rom. vi. 3, 4. Colos. ii. 12.)" 
 Annot. on the place. See Drs. Lightfoot and A. Clarke, at p. 16. 
 
 My Reader scarcely need be told, that those who practise 
 sprinkling never go to rivers, or places of much water, to admi- 
 nister the ordinance ; and, if they should do so, the great quantity 
 of the water could not be assigned as the reason for choosing such 
 places ; because, in their Mode, a very small quantity only is re- 
 quired. Not much candour is necessary to admit the truth so 
 plainly conveyed as in this passage.* 
 
 § V. References of Jesus Christ to John, his 
 Baptism, and Success. 
 
 As the passage, in the preceding section, contains the last record of John's bap- 
 tizing:, it appears proper to follow it by the references of Jesus to his Harbinger 
 and his labours, when he was no more. 
 
 Mark xi. 29. And Jesus answered and said unto them, I 
 will also ask you one question. 30. The baptism of John, 
 was it from heaven or of men? answer me. 31. And they 
 reasoned with themselves, saying, If we shall say, From 
 heaven ; he will say, Why then did ye not believe him ? 
 32. But if we shall say, Of men : (all the people will 
 stone us : Luke xx. 6.) they feared the people ; for all 
 men counted John, that he was a prophet indeed. 33. 
 And they answered and said unto Jesus, We cannot tell. 
 
 * The remark some have made, that the words, " much water," should be 
 " many waters,'' and refer to many shallow streams, is sufficiently answered by the 
 learned Paedobaptist expositor, who thus renders and explains the passage : — 
 
 DR. DODDRIDGE. " John was also, at that time, baptizing at 2Enon ; — and he 
 particularly chose that place, because there was a great quantity of water there, 
 which made it very convenient for his purpose." " Nothing, surely, can be more 
 evident, than that [polla hudata,] many waters, signifies a large quantity of water, it 
 being sometimes used for the Euphrates. Jer. Ii. 13. (Septuag.) To which, I sup- 
 pose, there may be an allusion, Rev. xvii. 1. Compare Ezefc. xliii. 2, and Rev. i. 
 15 ; xiv. 2 ; xix. 6 ; where the voice of many waters does plainly signify the roaring of 
 a high sea." Fam. Expos. Paraph, and Note on the place. 
 
 C 
 
22 SCRIPTURE GUIDE TO BAPTISM, 
 
 Luke vii. 29. And all the people that heard him, and 
 the publicans, justified God, being baptized with the bap- 
 tism of John. 30. But the Pharisees and lawyers rejected 
 the counsel of God against themselves, being not baptized 
 of him. (Matt xi. 11.) Among them that are born of wo- 
 men, there hath not risen a greater than John the Baptist. 
 (John v. 35.) He was a burning and a shining light. 
 
 Here observe, 1. The Redeemer, in these and other passages, 
 gives John a high eminence among the servants of God. Never 
 had our world witnessed a more illustrious man. 
 
 2. From the question which the Redeemer proposed to the Jews, 
 Whether the baptism of John was from heaven or of men ? in order 
 to convict them of their guilt in treating John's labours as they had 
 done; it will evidently follow, that it was "from heaven." Had 
 John's baptism been borrowed from Jewish proselyte baptism, it 
 would have been of men, (for that is unknown in the word of God,) 
 aod then the question might have been answered without hesita- 
 tion, and the design of our Lord, in that case, could not have been 
 realized. 
 
 3. The common people, who heard John's ministry, (the Saviour 
 adds,) "justified God," i. e. approved of the Divine conduct in 
 John's ministry and baptism; and this they evinced in "being 
 baptized with the baptism of John," while classes of higher religious 
 repute, " the Pharisees and lawyers," in contempt of this messenger 
 of God, and his message too, " rejected the counsel of God against 
 themselves, being not baptized of 'him, ," — Here our Lord plainly indi- 
 cates that the ordinance of baptism was a part of " the counsel of 
 God," i. e. his mind and will ; and, as far as this rite is contemned, 
 so far the counsel of God is "rejected;" and it is, emphatically, 
 " against themselves" who thus oppose what God enjoins. 
 
 Inference. If John, who was but a man, is to be so highly re- 
 garded, and his baptism received as " the counsel of God ;" so that 
 neglect of it thus meets the marked disapprobation of our Redeem- 
 er ; — how much more may the Divine indignation be expected on 
 them who slight this sacred ordinance in that still more interesting 
 form, in which we shall presently find it. — enjoined by Him, whose 
 name is written, "Kixg of kings, and Lord of lords!" Surely I 
 may add, " If they escaped not who refused him that spake on earth, 
 touch more shall not we escape, if we turn away from Him that speaJc- 
 eth from heaven !" Heb. xii. 25. 
 
 § VI. Christ represents his Sufferings under the 
 Figure oi- " a Baptism." 
 
 Matt. xx. 22. But Jesus answered and said, Ye know 
 not what ye ask. Are ye able to drink of the cup that I 
 
SCBIPTURE GUIDE TO BAPTISM. 23 
 
 shall drink of, and to be baptized with the baptism that I 
 am baptized with? They say unto him, We are able. 
 23. And he said unto them, Ye shall drink indeed of my 
 cup, and be baptized with the baptism that I am baptized 
 with : but to sit on my right hand, and on my left, is not 
 mine to give, but it shall be given to them for whom it is 
 prepared of my Father. 
 
 Luke xii. 50. But I have a baptism to be baptized 
 with ; and how am I straitened till it be accomplished ! 
 
 Our Lord, in these affecting and impressive passages, is referring 
 to the greatness of his approaching sufferings, — and, by a metaphor, 
 he calls them "a Baptism." An interesting question from hence 
 arises, in reference to our second inquiry, Does sprinkling a little 
 water on the face, or being totally immersed and overwhelmed in a 
 large quantity, most appropriately exhibit an image of the severity 
 of the sufferings of Christ ? The following extracts will, I have no 
 doub t, contain my Reader's opinion : — 
 
 Dr. Doddridge thus paraphrases the places : " Are you able to 
 drink of the bitter cup of which I am now about to drink so deep, 
 and to be baptized with the baptism, and plunged into that sea of 
 sufferings with which I am shortly to be baptized, and, as it were, 
 overwhelmed for a time ?" Fam. Expos, on the place. 
 
 Dr. Campbell's Translation : " I have an immersion to undergo ; 
 and how am I pained till it be accomplished ! " Four Gospels, in loc. 
 
 Witsius. " Immersion into the water, is to be considered by us, 
 as exhibiting that dreadful abyss of Divine Justice, in which Christ, 
 for our sins, was for a time, as it were, absorbed ; as in David, his 
 type, he complains, (Psalm lxix. 2.) lam come into deep waters, where 
 the floods overflow me." ^Econ. of the Cov. L. IV. c. xvi. § 26. 
 
 Mr. James Hervey expresses himself, on this subject, with great 
 energy. " He longed, (beneficent, blessed BEING !) he longed for 
 the fatal hour. He severely rebuked one of his disciples who would 
 have dissuaded him from going as a volunteer to the cross. He was 
 even straitened, under a kind of holy uneasiness, till the dreadful 
 work was accomplished ; till he was baptized with the baptism of his 
 sufferings, bathed in blood, and plunged in death!" Tlieron and 
 Aspasio, Vol. II. Let. 7. 
 
 "Sir H. Trelawxey, under whose impressive ministry," says the 
 late amiable Mr. Dore, of London, " my first religious feelings were 
 invigorated, referring to those words of our Lord, exclaimed to this 
 tsffect : * Here, I must acknowledge, our Baptist brethren have the 
 advantage : for our Redeemer's sufferings must not be compared to 
 a few drops of water sprinkled on the face, for he was plunged into 
 distress, and his soul was environed with sorrows.' " Sermons on 
 Baptism, by J. Dore, p. 39. 
 
 Inference. If our Lord intended the ordinance of baptism to ex- 
 hibit an image of the overwhelming sorroivs of his soul, in the gar den 
 
 c 2 
 
24 SCRIPTURE GUIDE TO BAPTISM. 
 
 and on the cross, his intention is frustrated by the change of im- 
 mersion into sprinkling ! And if this be admitted, (and it cannot 
 be denied,) what devout Christian can think of this change bnt 
 with deep regret ! 
 
 § VII. THE COMMISSION 
 Which our Lord gave his Apostles about the Time 
 of his Ascension into Heaven, containing the 
 formal Institution of Christian Baptism. 
 
 We have already seen that Baptism, as a New Testament ordinance, was insti- 
 tuted of God, and enjoined upon John as the Herald and Precursor of Christ. It 
 is evident, also, that John administered it upon an admitted or professed acknow- 
 ledgment of Faith " in him who was to come after him." Actsxix. 4. But after 
 our Redeemer had come, and finished his work, an alteration was necessary in this 
 particular circumstance. None on earth, hut Jesus, could make that alteration ; 
 and he, as Head and LORD of the Church, now does it ; requiring it to be admi- 
 nistered from this hour, " In the name of the FATHER, and of the SON, and of the 
 HOLY GHOST." This I consider as a RENEWED INSTITUTION of the same sacred 
 rite, altered only in its reference to the coming of Christ to set up his kingdom- 
 And, what adds greatly to the solemnity of it in this renewed form, our Lord de- 
 layed its institution till his last moments on earth, and then united it with his final, 
 parting, and solemn charge, given hy Matthew and Mark in the verses following. 
 
 Matt, xxviii. 16. Then the eleven disciples went away 
 into Galilee, into a mountain where Jesus had appointed 
 them. 18. And Jesus came and spake unto them, saying, 
 All power is given unto me in heaven and in earth. 19. 
 Go ye, therefore, and teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of the Holy 
 Ghost : 20. Teaching them to observe all things whatso- 
 ever I have commanded you : and, lo, I am with you al- 
 ways, even unto the end of the world. Amen. 
 
 Mark xvi. 15. And he said unto them, Go ye into all 
 the world, and preach the gospel to every creature. 16. 
 He that believeth, and is baptized, shall be saved ; but he 
 that believeth not shall be damned. 19. So then, after 
 the Lord had spoken unto them, he was received up into 
 heaven, and sat on the right hand of God. 
 
 How solemn and interesting was this occasion ! The Redeemer 
 had undergone the baptism of his sufferings, last described — he had 
 been bathed in blood in the garden !— he had sunk into death on 
 the cross, under floods of wrath, due to mankind ! But now he is 
 risen triumphant, and is about to ascend to his glory. 
 
 He had appointed his disciples to meet him on a mountain of 
 Galilee, where he was to give them his last most solemn and im- 
 portant charge, contained in the verses above. The interesting hour 
 is come : we may be sure the disciples are eager to catch every word 
 from their ascending Lord, and that he would give them his direc- 
 tions in the plainest language possible. 
 
SCRIPTURE GUIDE TO BAPTISM. 25 
 
 He begins by encouraging their sorrowful minds, with a view of 
 his supreme power in heaven and earth — in heaven, to give them the 
 Holy Spirit ; to employ the angels in their behalf; and, finally, to 
 bestow the kingdom of heaven upon them. So he had all power in 
 earth, to gather his church out of all nations ; to subdue or restrain 
 his enemies ; and to reign over and dwell with his people as Lord 
 and King of Zion. 
 
 Hence, the Saviour gives them the "Commission" for preaching 
 and baptizing, which you, my Reader, cannot too attentively consi- 
 der. If you conceive there is any obscurity in the one Evangelist, 
 the other will explain him ; and this explanation you will, no doubt, 
 esteem preferable to ten thousand criticisms. By uniting the words 
 of both, they may be thus disposed : " Go ye,, therefore, into all the 
 world; teach all nations, and preach the gospel to every creature ; him 
 that believeth baptize, in the name of the Father, and of the Son, and 
 of the Holy Ghost, and he shall be saved; but he that believeth not, 
 .thall be damned.'' * 
 
 Our Great Legislator, who only has right to enact laws for his 
 church, to whom we must submit, and who will have nothing taken 
 away from, or added to his word, (Rev. xxii. 19.) has here described 
 to his apostles the Person to whom they are to administer this his 
 ordinance, namely, the Believer ; the person who shall cordially 
 believe the gospel which they shall preach. And if we allow him 
 to have expressed his mind clearly and fully, he restricts the ordi- 
 nance to the Believer alone. He has given no direction to admit any 
 other to it ; and, who will dare to speak where He is silent ? Who 
 shall enlarge or extend the limits He has prescribed ? or, who will 
 dare to go beyond, or attempt to remove, the boundaries He has 
 fixed and established ? Surely the mind of a true disciple recoils at 
 the thought ! Let us now hear the remarks of some eminent Psedo- 
 baptist writers on these passages : — 
 
 Mr. Archibald Hall, (Predecessor of Dr. Waugh, London.) 
 " How grand and awful is that weighty preface to the institution of 
 Christian baptism! (Matt, xxviii. 18, 19.) Who is that daring, 
 insolent worm, that will presume to dispute the authority, or change 
 the ordinances of HIM who is given to be Head over all things 
 to the church ? The solemnity of this ordinance is complete ; and 
 all the purposes of its institution are secured by the authority and 
 blessing of Christ. His laws are not subject to any of those imper- 
 fections which are attendants of the best contrived systems among 
 men, and frequently need explanations, amendments, and correc- 
 tions. It is most dangerous and presumptuous to add any cere- 
 mony, or to join any service, on any pretence, unto Heaven's 
 appointment."* Gospel Worship, Vol. I. p. 325-6. 
 
 * Mr. Simeon, (of Cambridge,) has given us a skeleton of a sermon on this 
 Commission of Christ, in which he proposed to consider, " I. The authority He 
 claimed. II. The commission He gave to his Apostles. 1. They were to teach all 
 nations. 2. They were to baptize their Conner ts in the name of the sacred Three." 
 Then, he adds, " But though they first taught adults and then baptized them, 
 THEY REVERSED THIS ORDER with respect to infants." 
 
 On reading this last sentence, the inquirer with surprise might ask, Who reversed 
 this order ? The answer here is, the Apostles. Reversed what order? The an- 
 
 c3 
 
26 SCRIPTURE GUIDE TO BAPTISM. 
 
 Poole's Continuators: " Go ye, therefore, and teach all nations. 
 The Greek is, make disciples all nations, but that must be first by 
 preaching and instructing them— and Mark expounds it, Go ye into 
 all the world, and preach the gospel to every creature ; that is, to 
 every reasonable creature capable of hearing and receiving it. I 
 cannot be of their mind who think that persons may be baptized 
 before they be taught : we want precedents of any such baptisms in 
 Scripture." Annot. in loc. 
 
 Calvin. "Because Christ requires teaching before baptizing* 
 and will have believers only admitted to baptism, baptism does not 
 seem to be rightly administered, except faith precede." In Peed, 
 Exam. Vol. II. p. 272. 
 
 Saurin. "In the primitive church, instruction preceded bap- 
 tism ; agreeably to the order of Jesus Christ, Go, teach all nations? 
 baptizing them," &c. In Peed. Exam. Vol. II. p. 274. 
 
 Mr. Baxter has a very forcible passage, on the same place. 
 " Go, disciple me all nations, baptizing them. As for those who say 
 they are discipled by baptizing, and not before baptizing, they speak 
 not the sense of the text; nor that which is true or rational; else, 
 why should one be baptized more than another ? — This is not like 
 some occasional historical mention of baptism ; but it is the very 
 commission of Christ to his apostles, for preaching and baptizing ; 
 and purposely expresseth their several works in their several places 
 and order. Their first task is, by teaching, to make disciples, which 
 are, by Mark, called believers. The second work is, to baptize them, 
 whereto is annexed the promise of their salvation. The third work 
 is, to teach them all other things which are afterwards to be learned 
 in the school of Christ. [Observe what follows.] To contemn this 
 order, is to renounce all rules of order ; for where can we expect to 
 find it, if not here ? I profess, my conscience is fully satisfied from 
 this text, that it is one sort of faith, even saving, that must go be- 
 fore baptism ; and the profession whereof, the Minister must ex- 
 pect." In Peed. Exam. Vol. II. p. 270. 
 
 CONCLUSION OF THE FOUR GOSPELS. 
 
 The last scriptures we cited, close the information which the 
 Four Gospels afford us on the subject of Baptism. Before we pass 
 to the subsequent Books, I beg to remind the Reader, that we have 
 now had before us, the practice of John ; and the Example, Prac- 
 tice, and Command of our Lord Jesus Christ. As yet, we have not 
 met with a single passage, or word, which can fairly be interpreted, 
 
 swer is, The order of Jesus Christ ; * first, to teach, and second, to baptize.' Awful 
 thought ! that mortal worms should presume to alter the institutions of the Lord 
 of glory ; yea, to reverse the order He ordains ! 
 
 Here is a candid confession that the order of Jesus Christ is " reversed, with re- 
 spect to infants." A fact, alas ! too plain to be denied. 
 
 With respect to the Apostles, however, the charge is not true. Tliey never reversed 
 any order or appointment of Christ. He enjoined upon them, in his last words, to 
 " teach men to observe whatsoever he had commanded them ;" and any adding at 
 taking away, to say nothing of reversing, he solemnly prohibited. Rev. xxii. 18, 19. 
 The order of Christ is reversed, but it was not till the apostles and primitive disci- 
 ples were long in the dust ; as I shall shew in the Appendix. 
 
SCRIPTURE GUIDE TO BAPTISM. 27 
 
 as indicating, that any persons shonld receive this ordinance, or are 
 proper subjects for it, but those who have been first taught the gos- 
 pel, and who profess to believe it. 
 
 But I am most anxious to impress on the attention of an Inquirer, 
 the words of Jesus in the Commission, which we have just read. Re- 
 member, Reader, that this Jesus is to be our Judge at the last great 
 and awful day ; and that he will not judge us according to the opi- 
 nions, creeds, or practices of men, but according to his own word. 
 Upon this command of our Saviour, 1 would, therefore, beg briefly 
 to add, and leave to the Reader's deliberate meditations : — 
 
 1. That we have here the enactment of the Divine Law, in refer- 
 ence to baptism : and this Law we find delivered in language the 
 most solemn, and in circumstances the most interesting and affecting. 
 
 2. That this Law of Jesus is not like human laws, which admit of 
 alterations or amendments. None but Jesus has authority to alter 
 what he appoints : and, coming from the Fountain of heavenly wis- 
 dom, who will presume to improve upon his appointment? And 
 
 3. This Law is as delightful to the mind of a Christian, as it is so- 
 lemn. The words, "baptizing them into the name of the Father, Son, 
 and Holy Spirit," imply a public recognition of the glorious change 
 which has taken place in the spiritual circumstances of true converts* 
 in their having passed from the family of sin and Satan, into the fa- 
 mily of the Tri-une God ! A change, not of the ordinance, butof the 
 power and grace of God, and in the ordinance professed and avowed. 
 
 We now pass on to the Acts of the Apostles. Here we have an his- 
 torical relation of the labours of the Apostles, for above thirty years 
 after the ascension of Christ ; and here we shall find the baptism of 
 many thousands of persons. If we have misunderstood the will of 
 Christ on this subject, the Apostles surely did not, and their 
 obedience to his command will correct our error ; but if, on the 
 contrary, we have rightly interpreted his will, their obedience will 
 confirm our opinion. 
 
 CHAPTER II. 
 
 THE ACTS OF THE APOSTLES. 
 
 " THE Penman of this Scripture," the Assembly of Divines in their argument to 
 it, assure us, " was Luke the Evangelist, (as appears from the first words of it) for 
 the most part an eye witness to the things he records, being constantly a fellow-la- 
 bourer with Paul. His purpose," they add, " in writing this narrative was, as he 
 intimates in his first preface, that the Church might have the certain knowledge of 
 Christ, his gospel, and kingdom ; that our faith might not be built on the uncer- 
 tain reports ot pretenders to truth.'' Hence, admitting the writer to be a faithful 
 and pious historian, and writing purposely for the direction of the Church of Christ 
 in all following age3 ; and, above all, under the influence of the Spirit of God, vwj 
 may safely rely, not only on the accuracy of the accounts, but on the fulness and 
 sufficiency of the information to answer the professed purpose. 
 
 We have here, on intallible record. NINE INSTANCES of the administration of 
 baptism-, which we will examine in their own order. 
 
28 SCRIPTURE GUIDE TO BAPTISM. 
 
 § I. The Baptism at the Feast of Pentecost. 
 
 On this memorable occasion, which was but ten days from the ascension of Christ, 
 when the apostles and disciples were together at Jerusalem, it pleased God to ac- 
 complish the promise of sending them the Holy Ghost. By his miraculous power 
 they were enabled to speak in different languages to the multitude, then assembled 
 at Jerusalem from different nations ; so that" every one heard, in his own tongue, 
 Uie. wonderful works of God. Peter delivers to the multitude an impressive discourse, 
 in which he charged the Jews with having crucified the Lord of glory ; but added, 
 that God had raised him from the dead, aud exalted him to his right hand, as the 
 only Lord and Christ. Upon this follow the verses relating to the ordinance, and 
 descriptive of the subjects of it. 
 
 Acts ii. 37^ Now when they heard this, they were 
 pricked in their heart, and said unto Peter and to the rest 
 of the 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 Jesus Christ, for the remission of 
 sins ; and ye shall receive the gift of the Holy Ghost : 39. 
 For the promise is unto you, and to your children, and to all 
 that are afar off, even as many as the Lord our God shall call. 
 
 41. Then they that gladly received his word, were bap- 
 tized ; and the same day there were added unto them about 
 three thousand souls. 42. And they continued steadfastly 
 in the apostles' doctrine and fellowship, and in breaking of 
 bread, and in prayers ; 47- Praising God, and having fa- 
 vour with all the people. And the Lord added to the 
 church daily such as should be saved. 
 
 Here we must observe, how the apostle Peter obeys his Lord's 
 direction in the Commission. He begins by preaching, and never 
 mentions a word about baptism, till he found some of his hearers 
 evidently answering the character, "he that believeth." Hence, 
 the persons who were baptized are thus described, — 1. Their hearts 
 were deeply penetrated by the truths they heard, so that they cried, 
 IVhat shall we do f 2. They are exhorted to repent of their sins, 
 3. They at length " gladly received the word," and thereon 
 were baptized, and added to the church. 4, They afterward con- 
 tinued steadfast in the doctrine of the gospel, and in the practice of 
 its duties. Not a word of this will apply to infants. 
 
 There is, however, one clause in the 39th verse of the above 
 scriptures, " The promise is to you, and to your children" which is 
 commonly urged in favour of infant baptism ; as if the apostle al- 
 luded to some promise, on the ground of which, infant children 
 were deemed proper subjects of Christian baptism. To answer 
 which, let the three following things be considered : — 
 
 1 . The promise, to which the apostle alludes, has no relation to 
 infant children, it being the promise of the gift of the Holy Ghost, 
 joined with its effects, of which infants are incapable. My Reader 
 will observe that the people, on this occasion, were astonished at 
 the effects produced by the gift of the Spirit. The apostle assures 
 
SCRIPTURE GUIDE TO BAPTISM. 29 
 
 them, (verses 16-18,) that it was the fulfilment of the prophecy of 
 Joel ; which prophecy is thus expressed, (Joel ii. 28.) w / will pour 
 out my Spirit upon all flesh ; and your sons and your daughters shall 
 prophecy," <fcc. The apostle having delivered an impressive dis- 
 course, observing his hearers deeply affected and amazed at the 
 gifts of the Spirit, in order to turn their amazement into hope and 
 joy, refers them a second time to this promise, and to their own in- 
 terest in it, in the following words, (ver. 38, 39,) " Repent, <fcc. and 
 you [yourselves] shall receive the gift of the Holy Ghost ; FOR [by 
 this I assure you of it] the promise is to you and to your children." 
 Now, as the gift of the Spirit, with his miraculous powers, is the 
 object of the promise, and as infant children are incapable of that 
 gift, children in infancy cannot be intended. Thus the following 
 learned Paedobaptists : — 
 
 Dr. Whitby. " These words will not prove a right of infants 
 to receive baptism ; the promise here being that only of the Holy 
 Ghost, mentioned in verses 16, 17, 18, and so relating only to the 
 times of the miraculous effusion of the Holy Ghost, and to those 
 persons who, by age, were capable of these extraordinary gifts." 
 Annot. on the place. 
 
 Dr. Doddridge. " The promise is to you and to your children. 
 Considering that the gift of the Spirit had been mentioned just be- 
 fore, it seems most natural to interpret this as a reference to that 
 passage, in Joel, which had been so largely recited above, (ver. 17, 
 <fec.) where God promises the effusion of the Spirit, on their sons and 
 their daughters" Fam. Expos. Note on the place. 
 
 2. The word, in the original, nxvec, rendered children, signifies 
 posterity ; and does not necessarily imply infancy. 
 
 Dr. Hammond. "If any have made use of that very unconclu- 
 dent argument, [referring to this passage, Acts ii. 39,] I have no- 
 thing to say in defence of them. — The word children there is really 
 the posterity of the Jews, and not peculiarly their infant children." 
 Works, Vol. I. p. 490. 
 
 Limborch (a learned divine of Amsterdam.) " By tikvu, the apos- 
 tle understands, not infants, but posterity ; in which signification 
 the word occurs in many places of the New Testament ; see, among 
 others, John viii. 39. {If ye were Abraham's children, ye would do 
 the works of Abraham.] Whence it appears, that the argument, 
 which is very commonly taken from this passage, for the baptism of 
 infants, is of no force, and good for nothing." Comment, in loo. 
 
 3. The words of the apostle, immediately following, explain his 
 own meaning in the most decisive terms : " The promise is to you, 
 and to your children, and to all that are afar off, even to as many 
 as the Lord our God shall call," — 'to as many of you and your 
 dhildren, and the Gentiles afar off, as God should call by his word 
 and Spirit to this great privilege.' 
 
 Matthew Henry. " To this general, the following limitation 
 must refer, even as many of them, as many particular persons in each 
 nation, as the Lord our God shall call effectually into the fellowship 
 of Jesus Christ." Expos, of the place. 
 
SO SCRIPTURE GUIDE TO BAPTISM. 
 
 Inference. From the whole, it appears most evident, that none 
 were, in this case, encouraged to hope for Christian baptism, but 
 such as gave evidence of being called effectually by grace ; and 
 none were in fact baptized, but such as " gladly received t/ie 
 word." So far, the word of God is our plain guide. 
 
 § II. Philip baptizing at Samaria. 
 
 Acts viii. 5. Then Philip went down to the city of 
 Samaria, and preached Christ unto them. 6. And the 
 people with one accord gave heed unto those things which 
 Philip spake, hearing and seeing the miracles which he 
 did. 8. And there was great joy in the city. 
 
 12. But when they believed Philip preaching the things 
 concerning the kingdom of God, and the name of Jesus 
 Christ, they were baptized, both men and women. 13. 
 Then Simon himself believed also ; and when he was bap- 
 tized, he continued with Philip, and wondered, beholding 
 the miracles and signs which were done. 
 
 In this instance, as in the former, the Commission of Christ is 
 strictly obeyed. Philip began his work by preaching Christ to them ; 
 (tad when they had heard the doctrines and saw the miracles, they 
 were filled with joy. Not a word about baptizing till some of the 
 people i4 believed" the things concerning Jesus Christ ; then " they 
 were baptized, both men and women" 
 
 Now, if it were the will of Christ that infants should be baptized, 
 aad it were true that the Apostles, (like Psedobaptist Missionaries 
 among the Heathen,*) were accustomed to baptize children together 
 with the parents ; then, if any of those " men and women" at Sa- 
 maria had children, (which, surely, is highly probable,) Philip must 
 have baptized them ; but, had he baptized men, viomen, and children^ 
 is it to be imagined that the inspired historian, writing, (as he says,) 
 "of all that Jesus began to do and to teach," and "having had 
 perfect understanding of all things from the very first ;" and his 
 avowed design being that his Reader M might know the certainty of 
 
 * In the accounts we are often receiving from Psedobaptist Missionaries 
 among the heathen, our brethren naturally inform us of the cnildren, as well as 
 the adults, they baptize. For example, in the " Missionary Register" for the yeai 
 1821, at page 19, a Report from South Africa, states—" During the year 1819, 20 
 adults and 21 children were baptized." At page 293, a Missionary in Western 
 Africa, states— " September 3rd, Sunday— I preached, &c. and then baptized 23 
 adults and 3 infants." Page 294, Nov. 29th,—" On the first Sunday of this mouth 
 I baptized 34 adults and their children ; 48 in all." 
 
 Rev. C. Mault writes from Nagercott, East Indies, in March, 1826 : " Last month 
 I baptized 5 adults and 4 children." Rev. C. Barff writes from Huahine, South Sea 
 Islands, June 5, 1825 : " 30 were added to the church during: our visit, and a num- 
 ber baptized. Among those baptized were 16 infants." Missionary Chronicle, for 
 November, 1826. 
 
 Are not such accounts quite natural where infant baptism prevails ? And why 
 is tlijre a perfect silence throughout the history of apostolical labours on this sub- 
 ject ? Their practice surely was not the same. 
 
SCRIPTURE GUIDE TO BAPTISM. 31 
 
 things ;" is it to be imagined that he would particularize the two, out 
 of the three descriptions of the baptized, and omit the third ? This I 
 conceive impossible ; and therefore draw this 
 
 Inference. When the Evangelist states, " they were baptized, both 
 men and woman," had infants also been baptized, he must have ad* 
 ded, to have completed the record of the circumstance, " and child- 
 ren ;" but not making that natural and necessary addition, I infer, 
 that men and women only were baptized ; and that no infants re- 
 ceived the ordinance with them ; therefore, that the practice at that 
 time did not exist. 
 
 § III. The Baptism of the Ethiopian Eunuch. 
 
 The Eunuch described in this chapter was a person of high authority in the 
 kingdom of Ethiopia, but, it would seem, a proselyte to the Jewish religion. He is 
 here returning from Jerusalem. Philip is directed to meet him in his war. He 
 found the Eunuch reading, as he proceeded in his chariot, the prophet Isaiah, 
 chap. liii. 7, " He was led as a sheep to the slaughter," &c. He is desirous that 
 Philip should explain to him, Whether the prophet, in that place, spake of him- 
 self or of some other ? and he took him up into liis chariot for that purpose : upon 
 which the Evangelist adds : — 
 
 Acts. viii. 35. Then Philip opened his mouth, and be- 
 
 fan at the same scripture, and preached unto him Jesus. 
 6. And as they went on their way, they came unto a cer- 
 tain water : and the eunuch said, See here is water ; what 
 doth hinder me to be baptized ? 37- And Philip said, If 
 thou believest with all thine heart, thou mayest. And he 
 answered, and said, I believe that Jesus Christ is the Son 
 of God. 38. And he commanded the chariot to stand still : 
 and they went down both into the water, both Philip and 
 the eunuch ; and he baptized him. 39. And when they 
 were come up out of the water, the Spirit of the Lord 
 caught away Philip, and the eunuch saw him no more : 
 and he went on his way rejoicing. 
 
 My Reader will not need to be reminded of the Commission of his 
 Redeemer, after perusing these verses. We have here a plain ex- 
 ample of the practice of the apostles, before they admitted a person 
 to baptism. Philip might have deemed the Eunuch, after having 
 heard the gospel, a proper subject for baptism, by being directed 
 from heaven to teach him, — he might have inferred it also, from hi* 
 sincere request of it ; yet he does not, he dares not, baptize him, 
 until he openly profess to " believe with all his heart ;" remembering, 
 no doubt, that Christ had appointed the ordinance for such, and 
 for such only. Nothing can demonstrate more clearly than this, 
 
 that a DECLARATION OF FAITH WAS INDISPENSIBLY REQUIRED PRB- 
 VIOUS TO BAPTISM.* 
 
 * Those who contend, that servants and children were all baptized in those 
 days, with, and on account of, their masters and parents, would find it difficult to 
 support their hypothesis in this case. It is the greatest absurdity to suppose that 
 
02 SCRIPTURE GUIDE TO BAPTISM. 
 
 OF THE MODE OF THE EUNUCH'S BAPTISM. 
 
 We have, in this case, the Circumstances attending the adminis- 
 tration of Baptism more minutely described than in any other in- 
 stance recorded in the New Testament. The Reader is requested 
 to observe the following things : — 
 
 1 . If sprinkling or pouring were the Mode of baptism ordained by 
 Christ, and practised by the Apostles, we are assured, by the bes-t 
 authority, that travellers through those deserts "never omitted" to 
 furnish themselves with vessels of water for their journeys ; that this 
 provision was " absolutely necessary ;" and, if so, the Eunuch had 
 all that was required for the ordinance, without waiting till they came 
 to a place of water. See Dr. Doddridge, as presently cited, and Dr. 
 Shaw's Travels, as referred to by him. 
 
 2. We are here, however, informed, (verse 36,) that they proceeded 
 on their journey till "they came" (ssr*, ad.) " unto a certain water." 
 And it appears that it was the sight of this place of water, that sug- 
 gested to the Eunuch his immediate submission to the ordinance. 
 "See, here is water ; what doth hinder me to be baptized ?" How 
 unmeaning would this be if he had the requisite water before ! 
 
 3. If we admit that the Eunuch was not previously provided with 
 water, now when they were "come to a water," it would have 
 been easy, and natural to be expected, for one of the attendants to 
 have conveyed to him as much water as was required, without his, 
 or Philip's proceeding farther. But, though " he commanded the 
 chariot to stand still," no command is given upon this point,— of 
 bringing water to him. But, 
 
 4. Leaving the chariot, (verse 38,) "they went down INTO the 
 water ;" {uq ro wiafy in aquam.) Here the Reader will remark, It 
 was not sufficient to come to the water, (which we are often told is all 
 that the original means,) for this they had done before ; but here is a 
 second circumstance, — after they had come to it, they went down into it. 
 
 5. The inspired historian also adds, that it was not the Eunuch 
 alone that went into the water, but "they went down both ;" and 
 this is repeated again, as if to make quibbling or doubting on this 
 subject impossible, "both Philip and the Eunuch." Such was the 
 Mode of baptism, as now established by the Son of God, that it 
 could not, in this case, be administered unless Philip attended the 
 Eunuch into the water. And 
 
 6. While in this situation, both of them in the water, and sur- 
 rounded therewith, "he baptized him;" that is, if the word be 
 translated, "he immersed him," in the name of the Tri-une Jeho- 
 vsah. For this solemn act, the circumstances before noticed were 
 necessary; but for any other Mode they would be absurd. 
 
 Philip would admit the Eunuch's servants to baptism, without any profession, or 
 even instruction, when he would ohject to the pious master, after he requested it, 
 unless he was able to give a frank and open profession of faith in Christ. But he 
 baptized NONE but the eunuch ; and therefore we may safely conclude, the apostles 
 bad " no such custom, neither the churches of God." 
 
SORIPTURE GUIDE TO BAPTISM. S3 
 
 7. The sacred rite being performed, it is lastly added, " when 
 they were come up (be rov v^ctros) OUT OF the water," they were 
 parted asunder ; probably to meet no more till they should enter 
 the presence of Him to whom they now rendered this act of prompt 
 and cheerful obedience. 
 
 It is not easy to imagine how the Mode of this sacred ordinance 
 could be more minutely described. That we have here an example of 
 Immersion is allowed by the learned and candid of all denominations. 
 
 Dr. Towerson. " For what need would there have been of — 
 Philip and the Eunuch going down INTO this [water], were it not 
 that the baptism— was to be performed by immersion ; a very little 
 water, as we know it doth with us, sufficing for an effusion or 
 sprinkling." In Peed. Exam. Vol. I. p. 209. 
 
 Calvin, (in his Comment on this place, observes,) " Here we per- 
 ceive how baptism was administered among the ancients, for they 
 immersed the whole body in water." Ibid. p. 194. 
 
 Dr. Doddridge. " They both went down to the water. Consider- 
 ing how frequently bathing was used in these hot countries, it is not 
 to be wondered that baptism was generally administered by immer- 
 sion, though I see no proof that it was essential to the institution. 
 It would be very unnatural to suppose, that they went down to the 
 water merely that Philip might take up a little water in his hand 
 to pour on the Eunuch. A person of his dignity had, no doubt, 
 many vessels in his baggage, on such a journey, through a desert 
 country ; a precaution absolutely necessary for travellers in those 
 parts, and never omitted by them. — See Dr. Shaw's Travels, Pre- 
 face, p. 4." Fam. Expos. Note in loc. See numerous other authors 
 in Booth's Peed. Exam. Vol. I. p. 191 to 224. 
 
 Inference. If I find One evident proof of the Mode of baptism, as 
 it was observed in the days of the Apostles, whatever that Mode may 
 be, I infer that I have ascertained what was their invariable practice. 
 Because it cannot be imagined that the Apostles, (having probably 
 witnessed, and certainly knowing well, the Mode by which the Lord 
 Jesus was baptized, and having all received the same instr net ions 
 from their Lord and Master,) could be divided either in sentiment or 
 practice. And if immersion be proved in one case, and from thence 
 it be granted that Jesus was thus baptized, and that He com- 
 manded the ordinance thus to be administered, would not the 
 amiable and pious Doddridge, who grants above, "baptism was 
 generally administered by immersion," allow me to infer, (from the 
 authority of Christ's example and command,) that this Mode is 
 " essential to the institution ?" Here I have an instance of immer- 
 sion, as admitted and allowed by the most eminent Paedobaptists ; 
 and from this instance, (nothing elsewhere teaching otherwise) I am 
 authorized to conclude, and I do it with the utmost confidence and 
 satisfaction of mind, that immersion was what Christ ordained, 
 and his obedient apostles and disciples invariably practised ; and, 
 consequently, any departure from this practice, is a departure from 
 the revealed will of Christ ; and such an act can be viewed in no 
 other light than an act of rebellion against his Divine Authority. 
 
 D 
 
34 SCRIPTURE GUIDE TO BAPTISM. 
 
 § IV. The Baptism op the Apostle Paul. 
 
 SAUL, while breathing out threatenings against the disciples of Christ, is met, in 
 his career of persecution, by the Lord himself, at whose exceeding glory he falls 
 prostrate on the ground. Ananias, a devout disciple, is directed of God to go to 
 him, and teach him what he is to do ; and for his encouragement in visiting the 
 persecutor, he is informed that Saul was praying, and that God had made him a 
 chosen vessel to himself. 
 
 Acts ix. 17. And Ananias went his way, and entered 
 into the house ; and putting his hands on him, said, Bro- 
 ther Saul, the Lord, even Jesus that appeared unto thee in 
 the way as thou earnest, hath sent me, that thou mightest 
 receive thy sight, and be filled with the Holy Ghost. (Chap, 
 xxii. 14.) And he said, The God of our Fathers had chosen 
 thee, that thou shouldst know his will, and see that Just 
 One, and shouldst hear the voice of his mouth. 15. For 
 thou shalt be his witness unto all men of what thou hast 
 seen and heard. 16. And now why tarriest thou ? arise, 
 and be baptized, and wash away thy sins, calling on the 
 name of the Lord. (Chap. ix. 18.) And immediately 
 there fell from his eyes as it had been scales ; and he re- 
 ceived sight forthwith, and arose, and was baptized. 
 
 The promptitude of Ananias in baptizing Saul, * who also is called 
 Paul,' as soon as he had received the message from his Saviour, and 
 the restoration of his sight, shows how strictly and promptly this or- 
 dinance was observed in the days of the apostles ; and, consequently, 
 how it should be observed to the end of time. Paul is exhorted to 
 arise, and be baptized, and ivash away his sins, 8fC, He was to arise, 
 and yield obedience to the command of Christ in baptism, and, at 
 the same time that his body received the washing of water, he was 
 to call on the name of the Lord, that his soul might be washed and 
 purified by being, through faith, bathed in the " fountain opened 
 tor sin." This spiritual purification, immersion in water would 
 strikingly represent. Thus the pious poet, 
 
 COWPER.— " There is a fountain fill'd with blood, 
 Drawn from Immanuel's veins ; 
 And sinners plung'd beneath that flood, 
 Lose all their guilty stains." 
 
 In this instance we have the spiritual design of the ordinance 
 very plainly referred to. " The meaning is not," says an excellent 
 writer, " as if remission of sins were obtained by baptism ; but that, 
 by means of the ordinance, they might be led to the sufferings, 
 death, and bloodshed of Christ, represented in it." 
 
 All our Three inquiries are answered in the baptism of this illus- 
 trious man. 1. Respecting the Person to be baptized, — Paul was 
 a Believer in Christ. 2. To the Mode, — he himself refers when 
 speaking of his baptism, and that of others, comparing it to a burial ; 
 "Therefore we are buried with him by baptism." Rom. vi. 4. 
 
SCRIPTURE GUIDE TO BAPTISM. 35 
 
 And 3. The Spiritual Design is to represent a washing away of sin, 
 obtained in " calling on the name of the Lord." 
 
 § V. The Baptism of Cornelius and his Friends. 
 
 THE nest instance records the baptism of the first Gentiles received into the 
 Christian church. Cornelius was " a devout man, and one that feared God, with 
 all his house." He is directed from Heaven to send for Peter the apostle ; and 
 against his coming, he called together his kinsmen and near friends. The apostle 
 having taught them the leading doctrines of the gospel, concludes by repeating what 
 Christ had commissioned his apostles to do as their first and chief work, and the 
 testimony of the prophets concerning him, in the two first verses below ; after which 
 we have the ordinance in question. 
 
 Acts x. 42. And he commanded us to preach unto the 
 people, and to testify that it is he which was ordained of 
 God to be the Judge of quick and dead. 43. To him gave 
 all the prophets witness, that, through his name, whoso- 
 ever believeth in him shall receive remission of sins. 
 
 44. While Peter yet spake these words, the Holy Ghost 
 fell on all them which heard the word. 45. And they of 
 the circumcision which believed, were astonished, as many 
 as came with Peter, because that on the Gentiles also was 
 poured out the gift of the Holy Ghost. 46. For they 
 heard them speak with tongues, and magnify God. Then 
 answered Peter, 47« Can any man forbid water, that these 
 should not be baptized, which have received the Holy 
 Ghost as well as we ? 48. And he commanded them to 
 be baptized in the name of the Lord. Then prayed they 
 him to tarry certain days. 
 
 The order of the Commission is here also observed. Peter began 
 by preaching ; and never a word of baptism is found, till the people 
 had heard the gospel, and had given certain evidences of their con- 
 version. Then, and not till then, Peter pleads for their baptism ; 
 and what should be particularly observed, he pleads for it upon the 
 ground of their being, most evidently, true believers, and as having 
 received the Holy Ghost. His language, in verse 47, implies, that it 
 they did not appear to be regenerate persons, any one might object 
 to their baptism ; but, as they had given evidences that could not 
 be disputed, he infers, no one could deny the propriety of their be- 
 ing baptized. Accordingly, 
 
 Dr. Hollaxd had infallible authority for his observation. "In 
 the first plantation of Christianity among the Gentiles, such only as 
 were of full age, after they were instructed in the principles of the 
 Christian religion, were admitted to baptism." In Dr. f Fall's Hist. 
 Inf. Bapt. Vol. II. Ch. II. § 14. 
 
 As to the Manner in which those persons were baptized, nothing 
 is said of it by the sacred historian, beyond the simple fact. It has 
 D 2 
 
36 SCRIPTURE GUIDE TO BAPTISM. 
 
 been suggested, however, that Peter, by the words, " Can any man 
 forbid water," intimates that he required a little water to be brouglii 
 to him, in a cup or basin, for the purpose of sprinkling ;* but the 
 apostle neither speaks of little nor much water, nor about bringing 
 it, but simply of water, and, no doubt, he intended as much as the 
 ordinance required. It is most improper to form conjectures upon 
 inconclusive statements of scripture, against that which, by other 
 scriptures, is evidently confirmed and established. When persons 
 are said to be baptized, we are bound to infer that they were bap- 
 tized according to the Pattern and Authority of Christ. This I con- 
 clude was the case in this, and in every other instance. 
 
 § VI. The Baptism of Lydia and her Household. 
 
 THE three following instances, as they relate to " households" are commonly 
 urged in favour of inlant baptism ; and, indeed, as being: the principal support of 
 that practice in the New Testament. The reader will, therefore, the more particu- 
 larly examine the Scriptures below in reference to the persons that constituted these 
 households, and if he finds recorded the baptism of one infant, or any thing in the 
 text which evidently indicates it, he will consider the point as settled for ever in 
 favour of infant baptism ; but if the text does not contain such an indication of in- 
 fants, but describes the baptized households as consisting of persons arrived at the 
 years of understanding, and so capable of hearing ami believing tlie gospel, — and es- 
 pecially if what is recorded implies that they actually did hear and believe, then it 
 must be granted, that adidt or believers' baptism receives all the support these in- 
 stances afford. The first is of Lydia and her household. 
 
 PAUL, whose baptism we have just considered, is now become an apostle of Christ. 
 He, with Silas, (and with, probably, Luke, the writer of this history.) are commis- 
 sioned from heaven to proceed to Macedonia, and to Philippi, a chief city of it, to 
 preach the gospel. Having arrived, they began their work in the following way, 
 and with the following success : — 
 
 Acts xvi. 13. And on the sabbath we went out of the 
 city by a river side, where prayer was wont to be made ; 
 and we sat down, and spake unto the women which resort- 
 ed thither. 14. And a certain woman named Lydia, a seller 
 of purple, of the city of Thyatira, which worshipped God, 
 heard us : whose heart the Lord opened, that she attended 
 unto the things which were spoken of Paul. 15. And when 
 she was baptized, and her household, she besought us, say- 
 ing, If ye have judged me to be faithful to the Lord, come 
 into my house and abide there. And she constrained us. 
 
 40. And they |[that is, Paul and Silas, who afterward 
 had been imprisoned at Philippi] went out of the prison, 
 
 * If this suggestion were a fact, it is highly improbable that Peter, receiving a 
 cup of water, would command others to baptize, as he might himself administer in 
 the same time that he was giving the instructions to others ; and I should certainly 
 think he would prefer doing so on so interesting an occasion, when the first fruits 
 of the Gentile world were to be received into the church. Instead of this, he assigns 
 that office to some other person. To me, the idea of any man, (servant or visitor,) 
 forbidding a cup of water to be brought, for the use of the' master of the house, at this 
 interesting time, is most absurd, and never could have entered the apostle's mind. 
 The meaning, I think, certainly is, Can any man forbid the use of water for the 
 baptism of those persons to ichom God has given, what is infinitely more important, th* 
 baptism oftfie Holy Ghost ? In other words, Can any one forbid this baptism ? 
 
SCRIPTURE GUIDE TO BAPTISM. 37 
 
 and entered into the house of Lydia ; and when they had 
 seen the brethren, they comforted them, and departed. 
 
 Lydia, herself, it is evident, had a right to he baptized, according 
 to the order of Jesus Christ, being a Believer. But of what, does 
 it appear from the text, did her household consist ? of children, or 
 grown persons ? Before we answer this question, we observe, there 
 are Four things which a Peedo baptist must admit and take for 
 granted, before he can urge this place in his favour ; but if he can 
 prove none of them, his argument (to use the learned Limborch's 
 phrase) "is good for nothing." 
 
 1 . That Lydia had, at this time, or lately, a husband. 
 
 2. That she had children, and children then in infancy. 
 
 3. That these children were with her at Philippi. 
 
 4. That such children were actually baptized. 
 
 The whole of these admissions I strongly question ; for. 
 
 The 1 st is improbable : for, had she a husband, she was not likely 
 to be thus engaged in business : and especially as no mention is 
 made of him, though the apostles were repeatedly at her house. 
 
 The 2nd is uncertain ; because there are thousands of households 
 where there are no infant children. 
 
 The 3rd is incredible; for if, as the text indicates, Lydia was come 
 from Thyatira, (a journey including both sea and land, of probably 
 not less than 300 miles,) ox business, it is not to be believed she 
 would bring young children with her, if she had any. 
 
 The 4th is inconclusive ; because the word household or house is 
 used in scripture when the whole of the family is not included, but 
 the principal part only. See 1 Sam. i. 21, 22. 
 
 The argument, therefore, for infant baptism, grounded upon the 
 baptism of Lydia's household, is extremely weak, as there is no 
 evidence she had either husband or children ; and, certainly, 
 before any such custom can from this be supported, as an ordinance 
 of the New Testament, it ought to be undeniably proved from the 
 text, that she had infant children, and that they were actually bap- 
 tized. 
 
 Should it be replied, in favour of infant baptism, that Lydia at 
 this time was probably a resident at Philippi, although originally 
 from Thyatira, and that consequently her infant children must be 
 with her, — this I would answer, by asking, Must not then her 
 husband be with her? But this evidently was not the case, for 
 this reason, — If Lydia had an husband with her, he surely must 
 be one of the "household" — if he was one included in this house- 
 hold, he must have been baptized, because the household was, — 
 if he was baptized and joined in the same union with Paul and 
 Silas as Lydia, would she say, "Come into my house?" or would 
 Luke say "they entered into the house of Lydia," supposing there 
 was a believing husband at the head of the family ? Impossible. 
 The language employed by the inspired historian evidently implies. 
 a single female at the head of a family, and at the head 
 d3 
 
38 SCRIPTURE GUIDE TO BAPTISM. 
 
 of A business : and the fair conclusion is, that her household wem 
 her servants; or, if her children, that her husband was deceased, and 
 her children so far advanced in life as to join her in her journey, 
 her business, and her worship ; and thus they would be capable oi' 
 instruction, faith, and baptism, as Christ commanded ; and as is 
 in effect plainly stated of the household in the next section. 
 
 But, more satisfactory to the pious reader than ten thousand sur- 
 mises, the question of the persons of Lydia's household may be an- 
 swered, with the greatest probability, from the last verse above cited. 
 Paul and Silas, being delivered from prison, and quitting the Jailor's 
 house and family, according to his own request, (ver. 34, 36,) they 
 " entered into the house of Lydia," (and my Reader will observe, this 
 was the only other Christian house in the city, and in tins family 
 the only other persons baptized ) ; and here, undoubtedly, they 
 would meet with her ' household ' which they had baptized : having 
 entered, we read, " when they had seen the brethren, they com- 
 ported them, and departed." If then Lydia's household be deno- 
 minated "brethren," and were capable of being "comforted" by 
 the word, they must have been believers in christ. 
 
 Dr. Whitby seems to consider this unquestionable. " And when 
 she, and those of her household, were instructed in the Christian 
 faith, in the nature of baptism required by it, she was baptized and 
 her household." Paraphrase on the place. 
 
 Limborch. "An undoubted argument, therefore, cannot be 
 drawn from this instance, by which it may be demonstrated, that 
 infants were baptized by the apostles. It might be, that all in her 
 house were of a mature age ; who, as in the exercise of a right un- 
 derstanding they believed, so they were able to make a public pro- 
 fession of that faith when they received baptism." Comment, in loc. 
 In Peed. Ex. Vol. II. p. 359. 
 
 Mr. T. Lawson, (referring to this argument, says,) " Families may 
 be without children ; they may be grown up, <fec. So it is a wild in- 
 ference to ground infant baptism upon." Baptismalogia, p. 92. 
 
 Assembly of Divines. " Of the city of Thyatira. — A city of 
 Asia — here dwelt Lydia, that devout servant of God." — '•''And en- 
 tered into the house of Lydia : doubtless to confirm them in the faith 
 which they had preached to them. — Lydia and hers, hearing of 
 their miraculous deliverance, could not but be comforted and con- 
 firmed in the truth." Annot. on Acts xvi. 14, 40. 
 
 The place at which Lydia was taught and baptized must have 
 been remarkably convenient for immersion. The people were " by 
 a river side," (ver. 13,) and at a place frequented by the Jews for 
 religious purification by washing in the water. Thus, 
 
 Dr. Doddridge. " On the Sabbath day we went out of the city 
 to the side of the river Strymon, where, according to the custom of 
 the Jews, there was an oratory, or a place of public prayer." — "It 
 is certain that the Jews had a custom of building their oratories or 
 proseuchas, or places of public prayer, by the sea-side, or near 
 rivers, for the sake of purification." Fam. Expos, on the place. 
 
SCRIPTURE GUIDE TO BAPTISM. 39 
 
 Joseph John Gurnev. "Although the baptism practised by 
 John, and by the apostles, did not, in all its circumstances, resemble 
 those Jewish washings to which I have now adverted ; yet it was 
 precisely similar to them in that main particular of immersion in 
 water." Observ. on the Pecul. of Friends, p. 61. 
 
 Inference. If the inspired word which records the baptism of Lydia 
 and her household, and subsequently refers to them, is to be my only 
 Guide upon the inquiries before us, I must infer, ' that they were all 
 believers in Jesus, and were baptized as their Saviour was.' 
 
 § VII. The Baptism of the Philippian Jailor, and 
 Household. 
 
 PAUL and Silas, having been cast into prison at Philippi, are delivered from 
 their confinement at midnight, by the miraculous interposition of God. An earth- 
 quake shook the foundations of the prison, the doors of it were opened, and the pri- 
 soners' bands loosed. The jailor, suspecting the escape of the prisoners, drew his 
 sword to destroy himself, but which Paul prevented by assuring him the prisoners 
 were all there. Then follow his conversion and baptism : — 
 
 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 and all his, straightway. 34. And when 
 he had brought them into his house, he set meat before 
 them, and rejoiced, believing in God with all his house. 
 
 Here observe, 1. The jailor bringing Paul and Silas out of the 
 prison, being persuaded that they were the servants of the true 
 God, and were now delivered by his power from their unjust and 
 cruel punishment ; and deeply convinced, at the same time, of his 
 own guilt and danger, urges them to tell him what he should do to 
 be saved? To this, greatest of questions, he received a direct 
 answer. Believe on the Lord Jesus Christ and thou shalt be saved, 
 and thy house. It is probable, many, if not all the jailor's family, 
 alarmed at this awful event, ran to his assistance, as his life, they 
 would consider, imminently in danger, both by the prisoners in 
 order to escape, and especially by the law, if any had tied. Henoe 
 Paul indirectly spake to the whole, Believe, and thou shalt be saved, 
 yea, and thy house too, in the same way. 
 
 Dr. Doddridge. " Thou shalt be saved and thine house. The 
 meaning cannot be that the eternal salvation of his family could 
 be secured by his faith; but that— if they also themselves believed, 
 they should be entitled to the same spiritual and everlasting bless- 
 ings with himself; which Paul might the rather add, as it is proba- 
 
40 SCRIPTURE GUIDE TO BAPTISM. 
 
 ble that many of them, under this terrible alarm, might have at- 
 tended the master of the family into the dungeon."— Fam. Expos. 
 Mote on the place. 
 
 2. We may next learn, from the text, in the most satisfactory 
 manner, of what the jailor's household consisted ; that they were not 
 infants, or persons so young as to be incapable of being taught the 
 gospel, and of believing it; for thus we read, (ver. 32,) "They 
 spake unto him the word of the Lord, and to ALL that were in 
 his house. This household is instructed, instructed all, and then 
 baptized. Infants, therefore, cannot be here included. 
 
 3. Luke further describes the jailor and his household, and shows 
 thereby how the Lord's Commission was still strictly obeyed. Paul 
 and Silas first preached the gospel to the whole house, as observed 
 above ; and now we read, (verse 34,) the jailor "rejoiced, believing 
 in God, with ALL his house." Then it follows, he had no in- 
 fant children, or those words cannot include them ; for of this faith 
 they would be incapable. 
 
 Matthew Henry. " The voice of rejoicing, with that of sal- 
 vation, was heard in the jailor's house, — He rejoiced, believing inGod, 
 with all his house : there was none in his house that refused to be 
 baptized, and so made a jar in the harmony, but they were unanimous 
 in embracing the gospel, which added much to the joy." Expos, on 
 the place. 
 
 Calvin. "Luke commends the pious zeal of the jailor, because 
 he dedicated his whole house to the Lord ; in which, also, the grace 
 of God illustriously appeared, because it suddenly brought the 
 whole family to a pious consent." Comment, in loc. 
 
 Inference. As the same pre-requisites to baptism are here speci- 
 fied, in relation to the jailor's family, as to himself, namely, 1st, that 
 the word of the Lord teas spoken to them as to him ; and, 2nd, that he 
 and they equally believed in God, I must, on inspired authority, con- 
 clude, that we have here nothing more or less than a plain example of 
 a believing household baptized, the whole being equally disci- 
 ples of Christ : and as the mode, that it was what the Lord sanctioned 
 by his example and command, and nothing different therefrom.* 
 
 opposing the practice of immersion, have imagined great difficulties 
 They cannot conceive where the jailor could find a suitable place, and 
 
 * Some, in i 
 in this case. Tl 
 
 especially in the night, to receive the ordinance in this form. It is not for ns, at 
 this distance of time, to state the place, as the sacred historian has not done so. The 
 Scriptures affirm that " he and his were baptized :" what do these words mean ? 
 We reply (from the sense of the word, and from the other scriptures) " they were 
 immersed in the name of the Lord Jesus." Then it falls to the part of our oppo 
 nents TO PROVE that they were not baptized in this way. These imagined difficul- 
 ties have not a particle of weight upon that mind that admits that Christ's 
 AUTHORITY was Paul's only guide. It may not be improper, however, to remind 
 the Reader how exceedingly common the practice of cold bathing was, and still is, 
 in the East. That frequent bathing was usual among the Grecians, Romans, and 
 now is in Turkey, in which country this city Philippi stood, is testified by 
 
 LORD Bacon. " It is strange that the use of bathing, as a part of diet, is left. 
 "With the Romans and Grecians it was as usual as eating or sleeping ; and so it is 
 amongst the Turks at this day." In Stennett's Answer to Addington, p. 34. GRO- 
 TIUS, (the most learned and best informed man in Europe in his time) held it 
 highly probable, from the practice of the country, that the jail at Pliilippi was pro- 
 
SCRIPTURE GUIDE TO BAPTISM. 41 
 
 § VIII. Paul baptizing at Corinth. 
 
 THE next instance is the baptism of several persons at Corinth, where we now 
 find the same apostle exerting himself to the utmost for the spread of the Messiah's 
 kingdom. Here, though many opposed themselves and blasphemed, yet he zealously 
 persevered, and his labours were crowned with success ; for thus we read : — 
 
 Acts xviii. 4. And he reasoned in the synagogue every 
 sabbath, and persuaded the Jews and the Greeks. 5. And 
 when Silas and Timotheus were come from Macedonia, Paul 
 was pressed in the spirit, and testified to the Jews that Jesus 
 was Christ. 8. And Crispus, the chief ruler of the syna- 
 gogue, believed on the Lord with all his house : and many 
 of the Corinthians hearing, believed, and were baptized. 
 
 A church being formed in this place, Paul afterwards writes them 
 two epistles. In the first of these, he laments the unhappy divisions 
 that prevailed amongst them, in contending for different ministers, 
 as if they had so many Saviours, and had been baptized in their 
 separate names. Upon which he reasons : — 
 
 1 Cor. i. 13. Is Christ divided ? was Paul crucified for 
 you ? or were ye baptized in the name of Paul ? 14. I 
 thank God that I baptized none of you, but Crispus and 
 Gaius : 15. Lest any should say that I had baptized in mine 
 own name. 16. And I baptized also the household of Ste- 
 phanus : besides, I know not whether I baptized any other. 
 17- For Christ sent me not to baptize, but to preach the 
 gospel. 
 
 Chap. xvi. 15. Ye know the house of Stephanas, that 
 it is the first fruits of Achaia, and that they have addicted 
 themselves to the ministry of the saints. 
 
 Paul at Corinth, as at all other places, begins his work by " tes- 
 tifying" to the people " the things concerning Jesus Christ," and by 
 teaching, not by baptizing, he makes disciples to Christ. He conti- 
 nued his labours at Corinth a year and six months, in which time, 
 " many hearing" his preaching, " believed, and were baptized." He 
 himself baptized but few, namely, Crispus, Gaius, and the household 
 of Stephanas, and in this he afterwards rejoiced, as none of them, in 
 their angry contentions, and excessive partiality, could say, " they 
 were for Paul ; for Paul baptized them, and that in his own name ;" 
 for, he adds, the first and chief work for which Christ sent him was, 
 "not to baptize, but to preach the gospel." 
 
 It is not said, the household of Crispus were baptized, though, 
 had it been so, it is certain they were proper subjects of the ordi- 
 nance, agreeably to the words of the institution; for, he "believed 
 
 vided with baths, (as is now the case in Calcutta,) which would admit of the ordi- 
 nance in this form without delay. All I contend for is, that if immersion was 
 Christ's baptism, the apostles never violated his known will. 
 
42 SCRIPTURE GUIDE TO BAPTISM. 
 
 on the Lord, with all his house." Their baptism, if obedient to 
 Christ, was a matter of course. 
 
 The persons who composed "the house of Stephanas," (the last 
 household said to be baptized,) are not described where their baptism 
 is recorded ; and had nothing, in any other place, been said of them, 
 this would have been the only house left in such uncertainty; but, as 
 if it were the design of the Holy Spirit to leave no room for dispute, 
 as to the proper persons to receive the ordinances of Christ, we find 
 this family also described at the end of this epistle, as cited above : 
 they were the "first fruits" of the word of God in Achaia, and "they 
 addicted themselves to the ministry of the saints." They were the 
 first Christian converts in their district, and they exerted themselves 
 in acts of zeal and charity, in reference to their fellow, but poorer, 
 or more afflicted disciples ; and hence, (we scarcely need add) could 
 not be infant children. 
 
 Dr. Doddridge. " They have set themselves, &>-c. This seems to 
 imply, that it was the generous care of the whole family to assist 
 their fellow Christians ; so that there was not a member of it which 
 did not do its part." Fam. Expos. Note on the place. 
 
 Dr. Guise. " It therefore seems that the family of Stephanas 
 were all adult believers, and so were baptized on their own personal 
 profession of faith in Christ." On the place. 
 
 Dr. Hammond. " I think it unreasonable that the apostle's bare 
 mention of baptizing his [Stephanas'] household, should be thought 
 competent to conclude that infants were baptized by him ; when it 
 is uncertain whether there were any such at all in his house." In 
 Peed. Exam. Vol. II. p. 358. 
 
 Dr. Macknight. " The family of Stephanas seem all to have 
 been adults when they were baptized, for they are said, chap. xvi. 
 15, to have devoted themselves to the ministry of the saints." Apos. 
 Epist. Note on 1 Cor. i. 16. 
 
 REFLECTION ON THE BAPTISM OF HOUSEHOLDS. 
 
 We have now found the record of Three Households baptized by 
 the apostle Paul, or Silas, his companion ; Lydia's, the Jailor's, and 
 Stephanas' '. If it were the constant practice of the apostles to bap- 
 tize children with their parents, (as our Paedobaptist friends maintain.) 
 we should reasonably have expected, and, no doubt, should have 
 found, in various places of scripture, after naming the baptism of 
 believers, the words added, ' and their children,' or ' and their little 
 ones ;' as families of young children are expressed in the Old Testa- 
 ment. And I infer that this must have been a fact in many instances, 
 because we find in this book many thousands of adults believing 
 and being baptized, or added to the Lord. See Acts ii. 41, iv. 4, v. 
 14, <fec. Would it, then, be probable that three families only would 
 be specified as families, while hundreds, or, it may be, thousands of 
 other families, are not referred to in the most distant way ? This, I 
 conceive, next to impossible ; and, therefore, infer that the baptism 
 of families was comparatively of rare occurrence. 
 
SCRIPTURE GUIDE TO BAPTISM. 43 
 
 But, in these three cases, we have not the words ' and their little 
 ones ;' nor yet ' and their children ;' (and this expression might be 
 used without necessarily implying infants,) but the term " house" or 
 "household" is used, which conveys no idea as to the age of the 
 persons intended, nor whether they were the children or the servants 
 of the heads of the families ; and therefore had nothing been said 
 descriptive of them, it would have been exceedingly inconclusive to 
 have inferred a precedent for infant baptism from the use of the 
 word household ; because there are thousands, yea, millions of fami- 
 lies that have no infant children. The writer of this pamphlet has 
 baptized households ; and, among others, a " Lydia and her house- 
 hold," and yet never baptized an infant child. From the word 
 "household," therefore, to infer the baptism of infants, is com- 
 pletely begging the question. But, as my Reader has seen, there is 
 something said of these three households, which describes the con- 
 stituents of them: from this it is demonstrably certain, that the 
 Jailor's and Stephanas' were professedly believers in Christ, and 
 that which is said of them is of infants impossible. And as to Ly- 
 dia's, if "the brethren" Paul and Silas "comforted" in her house 
 were her household, (and there were no other Christians in the city 
 but the family they had just quitted,) there is no more uncertainty 
 respecting them. Thus while households out of number are referred 
 to in the Scriptures, and nothing is added by which we could learn 
 of what they consisted, it has pleased God to give such information 
 of the baptized households, as to lead the Reader to infer, that they 
 all were (as the same apostle testifies of the church, of which Ste- 
 phanas and his household were members,) " called of God to the 
 fellowship of his Son Jesus Christ our Lord." 1 Cor. i. 9. 
 
 The celebrated Psedobaptist writers I have cited candidly allow 
 that the Scriptures, regarding these households, teach nothing fur- 
 ther upon our inquiries than what I have endeavoured to make plain 
 to the Reader. To his own judgment I cheerfully leave the decision. 
 
 § IX. Certain Disciples at Ephesus baptized. 
 
 THIS is the NINTH and LAST PLACE, in the Acts of the Apostles, relative to our 
 present inquiries. The question whether the persons here referred to, were Bap- 
 tized twice, first with John's baptism, and now Christ's, does not affect the object 
 of our inquiries. 
 
 Acts xix. 1. Paul, having passed through the upper 
 coasts, came to Ephesus ; and finding certain disciples, 2. 
 He said unto them, Have ye received the Holy Ghost 
 since ye believed ? And they said unto him, We have 
 not so much as heard whether there be any Holy Ghost. 
 3. And he said unto them, Unto what then were ye bap- 
 tized ? And they said, Unto John's baptism. 4. Then 
 said Paul, John verily baptized with the baptism of re- 
 pentance, saying unto the people, That they should believe 
 on him which should come after him, that is, on Christ 
 
44 SCRIPTURE GUIDE TO BAPTISM. 
 
 Jesus. 5. When they heard this, they were baptized in 
 the name of the Lord Jesus. 6. And when Paul had laid 
 kis hands upon them, the Holy Ghost came on them ; and 
 they spake with tongues, and prophesied. 7« And all the 
 men were about twelve. 
 
 That in the case of these persons we have an example of adult 
 baptism is clear; For, 1. They are called '"disciples." — 2. They 
 M believed."— 3. They u received the Holy Ghost."- 4. They "spake 
 with tongues and prophesied;" and were in number twelve mem. 
 We need not therefore add another word respecting them. 
 
 CONCLUSION OF THE ACTS. 
 
 We have now, Christian Reader, passed through all the Acts of 
 the Apostles, and examined all the instances of the administration 
 of this ordinance recorded in this sacred history ; and to this placv, 
 we can confidently assert, That ice have no where found a single place 
 or passage, that describes, records, or implies the baptism of any infant. 
 The Reader will not suppose this a hasty conclusion, when he hears 
 the following Psedobaptists : — 
 
 Dr. Goodwix. '-Baptism supposes regeneration sure in itself 
 first. Sacraments are never administered to begin, or work grace. 
 Read ALL the Acts, still it is said, they believed, and were baptized.'' 
 Works, Vol. 1. P. 1, p. 200. 
 
 Mr. T. Boston. "There is no example of baptism recorded in 
 the Scriptures, where any were baptized but such as appeared to 
 havp a saving interest in Christ." f forks, p. 384. 
 
 Limborch. " There is no instance can be produced, from which 
 it may indisputably be inferred that any child was baptized by the 
 apostles." Complete Syst. Div. B. V. Ch. xxii. § 11. 
 
 Mr. Baxter. (The appeal he makes to Mr. Blake, in this place, 
 might be made, with all confidence, to every Paedobaptist.) "I 
 conclude, that all examples of baptism in Scripture do mention only 
 the administration of it to the professors of saving faith ; and the 
 precepts give us no other direction. And I provoke Mr, Blake, as 
 fnr as is seemly for me to do, to name ONE precept or example 
 for baptizing any other, and make it good if he can." Disput. of 
 Right to Sacram. p. 156. In Peed. Exam. Vol. II. p. 29. 
 
SCRIPTURE GUIDE TO BAPTISM. 45 
 
 CHAPTER III. 
 
 THE EPISTLES. 
 
 We now proceed, lastly, to examine those passages in the Aposto- 
 lical Epistles which refer to this ordinance. 
 
 § I. Passages which contain an express Allusion to 
 the Mode, and the Spiritual Design op Baptism. 
 
 Rom. vi. 3. Know ye not, that so many of us as were 
 baptized into Jesus Christ were baptized into his death ? 
 4. Therefore we are buried with him by baptism into 
 death ; that 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. 5. For if we have been planted together 
 in the likeness of his death, we shall be also in the likeness 
 of his resurrection. 
 
 Colos. ii. 12. Buried with him in baptism, wherein also 
 ye are risen with him through the faith of the operation of 
 God, who hath raised him from the dead. 
 
 The object of the apostle Paul in these places,; and their connex- 
 ion, is to shew the churches to which he is writing, the necessity of 
 a holy walk and conversation. To this end he puts them in mind of 
 their baptism, the profession they made in it, and the obligation 
 they took upon themselves to live according to those truths symbo- 
 lically taught by and in the ordinance. * Know ye not,' says he 
 to the Romans, ' that so many of us as were baptized into Jesus 
 Christ,' into his religion or church, '•were baptized into his death,' 
 into a reliance upon, and conformity to his death, the great design 
 of which was to take away sin ; and, consequently, as our Lord 
 died, and was buried on account of it, so should we die and be bu- 
 ried to the love and practice of it. Then follows this plain and 
 striking allusion to the particular Act by which the rite in question 
 is administered, (in verse 4,) which, with the same allusion in the 
 Epistle to the Colossians, read to this effect : — 
 
 * Therefore (that is, to express this very design) we are BURIED 
 ' by and in baptism, with Christ our Lord ; and as He was raised 
 i up from the dead by the glory of the Father, so we at our bap- 
 'tism, WHEREIN we likewise are raised up to walk thenceforth 
 *in newness of life ; and this is not of ourselves, but through the 
 4 faith of the operation of God, who thus raised up his Son from 
 4 the sepulchre to live and reign for ever.' 
 
 In these places the apostle does twice describe baptism as effect- 
 ing a burial and a resurrection, and as such to be a continued repre- 
 sentation of the burial and resurrection of Christ, our Pattern and 
 Lord ; and this is realized only in immersion. 
 
 E 
 
46 SCRIPTURE GUIDE TO BAPTISM. 
 
 By these plain allusions to the Mode of the ordinance, the sense of 
 the word "baptize," is most plainly exhibited and confirmed; and 
 the necessity of "going down into, and coming up out of the wa- 
 ter," — of" baptizing IN the Jordan," and where " there was much 
 water ;" (which phrases we found in connexion with baptism,) is 
 here evidently explained. — Pasdobaptist Divines, of the greatest cele- 
 brity for learning and information, have frankly allowed what we 
 have above asserted. — We have no difficulty but in making such a 
 selection as would be most highly esteemed by the Reader. The 
 following are from different denominations of Christians, and the 
 most eminent that could be produced. 
 
 Dr. Wall, (Vicar of Shoreham, in Kent, and author of that fa- 
 mous work, * The History of Infant Baptism,' for which he received 
 the thanks of the whole clergy in Convocation.) " As to the man- 
 ner of baptism then generally used, the texts produced by every one 
 that speaks of these matters, John iii. 23, Mark i. 5, Acts viii. 38, 
 are undeniable proofs that the baptized person went ordinarily into 
 the water, and sometimes the Baptist too. We should not know 
 from these accounts whether the whole body of the baptized was put 
 under water, head and all, were it not for two later proofs, which 
 seem to me to put it out of question. — One, That St. Paul does 
 twice, in an allusive way of speaking, call baptism a BURIAL. 
 The other, The custom of the Christians in the near succeeding 
 times, which being more largely and particularly delivered in books, 
 is knoavn to have been generally, or ordinarily, a total immer- 
 sion." Defence of the Hist, of Inf. Bap., p. 131. 
 
 Archbishop Tillotson. "Anciently, those who were baptized, 
 were immersed and buried in the water, to represent their death to 
 sin ; and then did rise up out of the water, to signify their entrance 
 upon a new life. And to these customs the apostle alludes, Rom. 
 vi. 2 — 6." Works, Vol. I. Serm. vii. p. 179. 
 
 Archbishop Secker. " Burying, as it were, the person bap- 
 tized in the water, and raising him out again, without question, 
 was anciently the more usual method ; on account of which, Saint 
 Paul speaks of baptism as representing both the death, burial, and 
 resurrection of Christ, and what is grounded on them, — our being 
 dead and buried to sin, and our rising again to walk in newness of 
 life." Led. on Catechism, L. xxxv. 
 
 Dr. Nicholson (Bishop of Gloucester). " In the grave with 
 Christ we went not ; for our bodies were not, could not be buried 
 with his ; but in baptism, by a kind of analogy or resemblance, while 
 our bodies are under the water, we may be said to be buried with 
 him." Expos, of the Church Catechism, p. 174. 
 
 Dr. Whitby (Author of a Commentary on the New Testament, 
 and more than forty other learned works). " It being so expressly 
 declared here, [Rom. vi. 4,] and Col.ii. 12, that we are buried with 
 Christ, in baptism, by being buried under water ; and the argument 
 to oblige us to a conformity to his death, by dying to sin, being taken 
 hence ; and this immersion being religiously observed by all Chris- 
 tians for THIRTEEN CENTURIES, and approved by our Church, 
 
SCRIPTURE GUIDE TO BAPTISM. 47 
 
 and the change of it into sprinkling, even without any allowance 
 from the author of this institution, or any licence from any council 
 of the church, being that which the Romanist still urges to justify 
 his refusal of the cup to the laity ; it were to be wished, that this 
 custom might be again of general use, and aspersion only permitted, 
 as of old, in case of the Clinici, or in present danger of death." 
 Note on Rom. vi. 4. 
 
 Mr. Richard Baxter (the most eminent Nonconformist of his 
 age). " Therefore in our baptism we are dipped under the water, 
 as signifying our covenant profession, that as He was buried for sin, 
 we are dead and buried to sin ; that as the glorious power of God 
 raised him from the dead, so we should rise to live to him in new- 
 ness and holiness of life." Paraph, on the N. T. On Rom. vi. 4. 
 
 Dr. Doddridge. " Buried with him in baptism. It seems the 
 part of candour to confess, that here is an allusion to the manner of 
 baptizing by immersion, as most usual in these early times." Fam. 
 Expos. Note on the place. 
 
 Mr. George Whitefield. "It is certain that in the words of 
 our text, [Rom. vi. 3, 4,] there is an allusion to the manner of bap- 
 tism, which was by immersion, which is what our own church al- 
 lows," &c. Eighteen Sermons, p. 297. 
 
 Mr. John Wesley. "Buried with him — alluding to the ancient 
 manner of baptizing by immersion." Note on Rom. vi. 4. 
 
 Dr. Chalmers (Professor of Theology in the University of Edin- 
 burgh). " We advert to this [the practice of immersion] for the 
 purpose of throwing light on the analogy that is instituted in these 
 verses. [Rom. vi. 3, 4.] Jesus Christ, by death, underwent this sort of 
 baptism, even immersion under the surface of the ground, whence he 
 soon emerged again by his resurrection. We, by being baptized into 
 his death, are conceived to have made a similar translation : in the 
 act of descending under the water of baptism, to have resigned an 
 old life, and in the act of ascending to emerge into a second or new 
 life." Lectures on the Epis. to the Rom., Vol. II. On chap. vi. 
 
 The apostle uses the figure of Planting, as well as of Burying, jn 
 allusion to baptism : (ver. 5,) " If we have been planted together in 
 the likeness of his death, we shall be also in the likeness of his re- 
 surrection." This also agrees with the same Mode of administering 
 it ; but with no other. 
 
 Dr. Macknight. " Planted together in the likoiess of his death. 
 The burying of Christ, and of believers, first in the water of baptism, 
 and afterwards in the earth, ,is fitly enough compared to the plant- 
 ing of seeds in the earth, because the effect, in both cases, is a re- 
 viviscence to a state of greater perfection." Note on Rom. vi. 5. 
 
 Assembly of Divines. " If we have been planted together, &c. 
 By this elegant similitude the apostle represents to us, that, as a plant 
 that is set in the earth lieth as dead and immoveable for a time, but 
 after springs up and nourishes, so Christ's body lay dead for a while 
 in the grave, but sprung up and flourished in his resurrection ; and 
 E 2 
 
48 SCRIPTURE GUIDE TO BAPTISM. 
 
 we also, when we are baptized, are buried, as it were, in the water 
 for a time, but after are raised up to newness of life." Annot. in loc. 
 
 Inference. With certainty I may gather from the Scriptures at 
 the head of this section. That the outward form of Baptism in the 
 Apostolic age was a burial in water. It is made infinitely inte- 
 resting to the heart of a Christian by that which it was intended to 
 represent, viz. the death, burial, and" resurrection of the Redeemer ; 
 and here too I may infer, the infinite and irresistible obligation the 
 baptized person is under to devote his life to that Lord to whose 
 death and resurrection he is thus emblematically conformed in the 
 baptismal rite : and I see also in these verses, By whfit principle 
 and power this is all to be realized, " through faith, which is of the 
 operation of God." In none destitute of that living principle can 
 this intention of the ordinance be fulfilled. If sprinkling were the 
 Mode, and infants the subjects, these passages never could have 
 been written. To the baptism of believers alone, and that admi- 
 nistered by immersion, will these passages apply. 
 
 § II. Occasional Mention of Baptism. 
 
 Eph. iv. 5. One Lord, one faith, one baptism. 
 
 1 Cor. xii. 13. For 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. 
 
 Gal. iii. 27- For as many of you as have been baptized 
 into Christ, have put on Christ. 
 
 1 Cor. xv. 29. Else what shall they do which are bap- 
 tized for the dead, if the dead rise not at all ? Why are 
 they then baptized for the dead ? 
 
 To the Ephesians and Corinthians the apostle is recommending 
 peace and union ; that they should be all of one heart and mind, so 
 that there be no schism in the body, as all were one in Christ. To 
 urge which, he puts them in mind of what they had been uniformly 
 taught, that there was but " One Lord, one Faith, one Baptism ;" 
 and that " all were baptized into one body, whether Jews or Gen- 
 tiles." We should here observe, (what we have so frequently noticed 
 before,) that the apostle places faith before baptism, as Christ the 
 great Lawgiver had done, He that believeth, and is baptized. " One 
 faith, one baptism." If this passage were to be expressed according 
 to the general practice of the present day, the order both of Christ 
 and the apostle must be " reversed." See Simeon, at p. 25 of this 
 pamphlet. 
 
 In the above verse to the Galatians, the apostle is thought to be 
 alluding to the change of garments which must necessarily take place 
 after the administration of the ordinance ; to which also may allude 
 
SCRIPTURE GUIDE TO BAPTISM. 49 
 
 the expressions, "putting off the old man with his deeds," and 
 " putting on the new man," (Eph. iv. 22, 24 ; Col.iii. 9, 10 ;) and 
 especially, as here, "putting on Christ," as "the Lord our right- 
 eousness." 
 
 Dr. Adam Clarke. " When he [the person baptized] came up 
 out of the water, he seemed to have a resurrection to life. He was 
 therefore supposed to throw off his old Gentile state, as he threw off 
 his clothes, and to assume a new character, as the baptized gene- 
 rally put on new or fresh garments." Comment, on Rom. vi. 4. 
 
 The last verse cited above (1 Cor. xv. 29) has obtained many in- 
 terpretations, as the meaning of the apostle in the words " for the 
 dead" is not oertain. 
 
 Dr. John Edwards. " Some of the Fathers hold, that the apos- 
 tle's argument in the text is of this sort: If there should be no re- 
 surrection of the dead hereafter, why is baptism so significant a 
 symbol of our dying and rising again, and also of the death and 
 resurrection of Christ ? — The immersion into the water was thought, 
 to signify the death of Christ, and their coming out denotes his ris- 
 ing again, and did no less represent their own future resurrection." 
 In StennetCs Answer to Addington, p. 105. 
 
 Dn. Mackmght. " Christ's baptism was — an emblem of his fu- 
 ture death and resurrection. In like manner, the baptism of be- 
 lievers is emblematical of their own death, burial, and resurrection." 
 Apost. Epis. Note on Rom. vi. 4. 
 
 Inference. If Faith preceded Baptism in the Apostles' days, 
 and the persons who received that ordinance had imbibed the influence 
 oft/iatoxE Spirit, and had put on Christ as the robe of righteous- 
 ness, the spiritual adorning of their souls, hoping for their part in 
 the first resurrection at His appearing and glory, it it most mani- 
 fest, that none but a genuine convert to Christ could thus be bap- 
 tized, or enjoy such high and delightful privileges. 
 
 § III. Baptism illustrated by Events recorded 
 in the Old Testament. 
 
 THESE are the LAST PASSAGES we find in the New Testament which relate to the 
 subject of our examination. 
 
 1 Cor. x. 1. 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 ; 2. And were all 
 baptized unto Moses in the cloud and in the sea. 
 
 1 Pet. iii. 20. The long suffering of God waited in the 
 days of Noah, while the ark was a preparing, wherein few, 
 that is, eight souls, were saved by water. 31. The like 
 figure whereunto even baptism doth also now save us (not 
 the putting away of the filth of the flesh, but the answer 
 
 e3 
 
50 SCRIPTURE GUIDE TO BAPTISM. 
 
 of a good conscience towards God,) by the resurrection of 
 Jesus Christ. 
 
 The better to understand the apostle Paul, in the first passage 
 above, the Reader would do well to peruse the account, in the Old 
 Testament, in Exod. xiv., to which he refers. In verse 22, we are 
 told, that the Israelites " went into the midst of the Red Sea upon dry 
 ground" that the water divided, opening a passage for them, and 
 forming "a wall unto them on the right hand and on the left." We 
 also learn, that " the cloud" which had conducted them, now re- 
 moved its situation, stood between the two armies, and overspread 
 and concealed the Israelites from their enemies ; that it was bright, 
 and '•'•gave light" to the former, while it was "darkness" toward the 
 latter. It does not appear that any water actually touched the Is- 
 raelites in any sense whatever; and hence, the word "baptized" 
 must be used by the apostle in a figurative sense ; and if it has a 
 reference to the Mode, we have only to ask, Does the situation of 
 the Jews, " in the cloud, and in the sea," best agree to sprinkling 
 with water, or a total burial in it ? Paedobaptists of the highest 
 celebrity will answer : — 
 
 "Witsius (says Mr. Booth) expounds the place to this effect. 
 4 How were the Israelites baptized in the cloud, and in the sea, see- 
 ing they were neither immersed in the sea, nor wetted by the cloud ? 
 It is to be considered, that the apostle here uses the term ' baptism,' 
 in a figurative sense, yet there is some agreement to the external 
 sign. The sea is water, and a cloud differs but little from water. 
 The cloud hung over their heads, and the sea surrounded them on 
 each side ; and so the water in regard to those that are baptized.' " 
 In Peed. Exam. Vol. I. p. 185. 
 
 Dr. Whitby. "They were covered with the sea on both sides, 
 Exod. xiv. 22 ; so that both the cloud and the sea had some resem- 
 blance to our being covered with water in baptism. Their going 
 into the sea resembled the ancient rite of going into the water ; and 
 their coming out of it, their rising up out of the water." Ibid. p. 187. 
 
 By the apostle Peter, in the passage cited, we are taught that as 
 Noah and his family " were saved by water," so baptism, the antitype 
 of the water of the deluge, "now saves" the believer; not by a 
 washing his person, or a ceremonial purification, which cannot take 
 away sin ; but the water being a " like figure" in both cases ; that 
 is, exhibiting Christ and his merits, the believer is saved by the 
 sacred reality signified. In this case, baptism is " The answer of 
 a good conscience toward God:" both the answer given to inquiry 
 at baptism, and the subsequent testimony of the mind to God, are 
 conscientious, being in accordance with a sincere and heartfelt faith 
 in the merits of a dying and rising Saviour. 
 
 Dr. Owen. " I deny not but that there is a great analogy between 
 salvation by the ark, and that by baptism, inasmuch as the one did 
 represent, and the other doth exhibit Christ himself." On Hebrews, 
 Vol. IV. p. 138. Williams's Abr. 
 
SCRIPTURE GUIDE TO BAPTISM. 51 
 
 Dr. Macknight. " This answer of a good conscience being made 
 to God, is an inward answer, and means the baptized person's sin- 
 cere persuasion of the things which, by submitting to baptism, he 
 professes to believe ; namely, that Jesus — arose from the dead, and 
 that at the last day he will raise all from the dead to eternal life, 
 who sincerely obey him." Apost. Epist. Note in loc. 
 
 Inference. If the exercise of " a good conscience" is associated 
 with the ordinance of baptism, in none but a believer in Christ can 
 this union be realized. 
 
 CONCLUSION OF THE NEW TESTAMENT. 
 
 Having now, my Reader, completed the chief design of this Pam- 
 phlet in transcribing and laying before you every Passage of this sacred 
 volume that relates to the subject of our inquiry, and contains any in- 
 formation, whether on the Subjects, Mode, or Spiritual Design of 
 Baptism, I have, I humbly hcpe, fulfilled the Title I have assumed, 
 in presenting you with ** the scripture guide to baptism." Our 
 Divine Master commanded us to "search the Scriptures," and I 
 have no doubt but that it would meet with His gracious approbation 
 if this plan were adopted, in reference to any subject pertaining to 
 His cause or kingdom. " To the word and to the testimony," is an 
 inspired maxim in Theology, and one from which no Protestant will 
 dissent. "Ye do err," said our Redeemer, "not knowing the 
 Scriptures." 
 
 We ought, therefore, now to be able to answer the Three Inqui- 
 ries proposed at the beginning : — 
 
 I. Who are proper Subjects of Christian Baptism, according to 
 the authority of Christ, and the practice of his Apostles ? 
 
 Answer. We have met with the baptism of many thousands of 
 persons, and the ordinance administered on many different occasions ; 
 but we have no where found, through all this sacred book, any one 
 person baptized (Christ excepted) that we have the slightest reason 
 to suppose, was not first instructed in the doctrines of the gospel, 
 and had professed to believe ; but this is either expressly testified, 
 or so implied of all, as to leave no just ground of dispute. 
 
 II. By what Mode should the ordinance be administered ? 
 Answer, We have no where met with a single verse, word, or 
 
 circumstance, which indicates the application of water, by pouring 
 or sprinkling; but wherever any thing is found descriptive of this 
 ordinance, immersion (as the word baptisjn undeniably signifies) is 
 plainly implied in circumstances, and confirmed by allusions. 
 
 III. What is its Spiritual Design, and in whom is it realized ? 
 Answer. The passages that have been before us plainly indicate, 
 
 that it was the Divine intention that this ordinance should exhibit 
 and teach the important change produced by the efficacy of grace 
 on a sinner, namely, his purification from sin; his death and 
 burial as to the love and practice of it; his resurrection to a 
 new and religious life ; the union and fellowship into which the 
 
52 SCRIPTURE GUIDE TO BAPTISM. 
 
 Christian enters with the Tri-une God ; and his nisiNG/rozw the dead, 
 through his crucified and risen Lord, at his coming. 
 
 Here my pages might close : but when the subject of Baptism was 
 first brought under my own examination, and I had read with care 
 these portions of scripture ; being taught from early childhood to 
 consider Infant Baptism of Divine authority, I felt anxious to pro- 
 pose a few Questions to those competent to answer me; and I 
 conceive the generality of Inquirers on the subject would feel a simi- 
 lar solicitude. On these questions 1 have obtained satisfaction to 
 my own mind ; and being desirous the Reader, if disposed to propose 
 the same questions, should enjoy the same satisfaction, I shall em- 
 ploy an Appendix to the foregoing pages, in expressing those Ques- 
 tions, and giving such Answers as to me appeared conclusive and 
 satisfactory. Whether the Reader may consider them so or not, I 
 leave to his own judgment and conscience, and to the influence of 
 that Spirit, whose office it is to " guide into all truth." 
 
 I shall support the Answers by citations from eminent Psedobaptist 
 Writers, as I have done my foregoing Observations ; and sometimes 
 give such extracts alone as the best and most conclusive replies. 
 
 APPENDIX, PART I. 
 
 On the Grounds of Infant Baptism, its Rise, and 
 supposed Benefits. 
 
 1- Question. Although in the passages of Scripture 
 you have cited, I have not found an express authority, 
 either by command or example, for the baptism of infants, 
 yet will Psedobaptist divines allow that no such authority 
 is to be found in the New Testament ? 
 
 Answer. Bishop Burnet. " There is no express precept or 
 rule given in the New Testament for baptism of infants." Expos, of 
 the Articles, Art. xxvii. 
 
 Mr. S. Palmer. " There is nothing in the words of institution, 
 nor in any after accounts of the administration of this rite, respect- 
 ing the baptism of infants : there is not a single precept for, nor 
 example of, this practice through the whole New Testament." An- 
 swer to Dr. Priestley's Addr. on the Lord's Sup., p. 7- 
 
 Luther. " It cannot be proved by the sacred Scripture, that 
 infant baptism was instituted by Christ, or begun by the first Chris- 
 tians after the apostles." (In Peed. Exam. Vol. II. p. 4.) See 
 also Goodwin, Boston, Limborch, and Baxter, at p. 44 of this 
 pamphlet. 
 
SCRIPTURE GUIDE TO BAPTISM. 53 
 
 2. What then are we to make of those words of our Sa- 
 viour, and his subsequent conduct? Mark x. 14, 16. 
 " Suffer the little children to come unto me, and forbid 
 them not ; for of such is the kingdom of heaven. And he 
 took them up in his arms, put his hands upon them, and 
 blessed them." 
 
 Armver. If, when our condescending Savicrar took these children 
 in his arms, it had been added " and he baptized them," instead of 
 the words "and blessed them," then this passage with propriety 
 might be adduced, and, indeed, would have decided the question ; 
 but, as the Holy Spirit has recorded the circumstance, it no more 
 refers to infant baptism, than to infant communion, or infant cir- 
 cumcision.— It is certain Christ did not baptize these children, for 
 he never baptized at all, (John iv. 2) ; and if his disciples, who bap- 
 tized for him and by his authority, had been commanded by their 
 Lord to baptize infants, it is certain they would not have M rebuked" 
 the parents or friends of these children for bringing them. 
 
 But this passage, by fair inference, and implication, contains an 
 argument against infant baptism. Here you observe parents bring- 
 ing their children to Jesus to crave his blessing upon them ; or, at 
 least, that he would "pray" (Matt. xix. 13) that the blessing of 
 heaven might attend them. Now let me ask, If baptism would 
 have brought these children into the covenant of grace, or into 
 Christ's church, or secured to them any spiritual benefit, would the 
 Lord Jesus have concealed that circumstance from these parents, 
 and from his disciples ? Would he k take them in his arms and bless 
 them,' and give them back to the parents without baptism, and with- 
 out a word upon that ordinance ? Was it ever known that any spi- 
 ritual benefit was sought from him, and he bestowed it not ? Here 
 the spiritual good of these children was sought at his hands, and if 
 baptism was the key, the seal, the door to all the spiritual blessings 
 of the covenant of grace (as Pcedobaptists often describe it), would 
 the Lord Jesus refuse it, — or send them away without it ? This is 
 impossible ; and therefore I infer that infant baptism is no part of 
 the will of Christ, but adverse to it ; that it can communicate no 
 good, and ought not to be observed. Some of the most learned 
 Paedobaptists are aware that this passage serves not their cause. 
 Thus 
 
 Poole's Continuators. " We must take heed we do not found 
 infant baptism .upon the example of Christ in this text ; for it is 
 certain that he did not baptize these children. Mark only saith, 
 He took them up in his arms, laid his hands on them, and blessed 
 them." Annot. on the place, in Matt. xix. 14. 
 
 Bishop Taylor. " From the action of Christ's blessing infants, 
 to infer they are to be baptized, proves nothing so much, as that 
 there is a want of better arguments ; for the conclusion would with 
 more probability be derived thus : — Christ blessed infants, and so 
 dismissed them, but baptized them not ; therefore, infants are not 
 to be baptized." Liberty of Prophecy, p. 230. 
 
54 SCRIPTURE GUIDE TO BAPTISM. 
 
 3. If the New Testament does not afford an authority 
 for infant Baptism, upon what grounds do Psedobaptist 
 Divines practise and defend it ? 
 
 Answer. Dr. Edw. Williams (one of its most zealous advocates) 
 affirms, " The champions [for it] are by no means agreed upon this 
 question, On what is the right of infants to baptism founded?"* 
 
 Their Grounds are various and contradictory. The early Fathers 
 who practised it urged the virtue of the ordinance in taking away 
 sin, and securing eternal life ; adding, the certain ruin of those that 
 neglected it.t— The Church of Rome holds, " If any one shall say 
 that baptism is — not necessary to salvation, let him be accursed." \ 
 — The Greek Church, by Cyril, patriarch of Constantinople, affirms, 
 " We believe that baptism is a sacrament appointed by the Lord, 
 which except a person receive, he has no communion with Christ. "§ 
 — The Lutheran Church, and the Church of England, hold both the 
 ordinances "as generally necessary to salvation." The former, 
 agreeing with Calvin and Melancthon, ' own a sort of faith in in- 
 fants,' affording them a right ; while the English Church hesitates 
 not to baptize them, " Because they (the infants) promise by their 
 sureties" repentance and faith, "which promise, when they come to 
 age, themselves are bound to perform."|| 
 
 Many learned writers, as well as churches, have expressed their 
 views upon this inquiry. Dr. Wall, Dr. Hammond, and many others, 
 hold that the practice of ' Jewish Proselyte baptism ' is the founda- 
 tion of the Christian rite, and as infants received the former, so they 
 should the latter : but Dr. Owen, Dr. Jennings, and others, have 
 proved that no such practice existed among the Jews to afford such 
 a pattern till generations after Christ.^" — Sir N. Knatchbull assumes 
 circumcision as the proper foundation. — Beza, and after him Dr. 
 Doddridge and others, considered the holiness of the children of be- 
 lievers, as making them proper subjects.** — Mr. Matt. Henry and 
 Dr. Dwight contended that ' the profession of faith made by the pa- 
 rents ' to be their children's right.ft — Dr. H. F. Burder affirms 
 " The identical principle which pervades and unites the whole of the 
 argument — is that infants are to be baptized solely on the ground 
 of connexion with their parents :" and this he explains, " It is a con- 
 nexion in the covenant of grace, the covenant of redemption, the 
 everlasting covenant, embracing all that man can desire, or all that 
 Jehovah can impart,"J + — An Anonymous writer affirms that "chil- 
 dren by baptism are actually brought into the covenant of grace." 
 This is denied by another, who replies that the " children of believers 
 are really and truly in the covenant of grace before their baptism."§§ 
 
 • Notes on Morrice's Social Religion, p. 68. — f See Origen, Cyprian, and Am- 
 brose in Dr. Wall's Hist, of Infant Bap., Vol. I. chap. 6, 13, 14. — \ Catechism of 
 the Council of Trent, Part II. p. 164.— § Confess. Christ. Kidei, cap. xvi.— 1| See 
 Church Catechism, and Peedobap. Exam., Vol. II. p. 491, et seq. — % Dr. Judson's 
 Serm. on Christian Baptism, p. 62. 63. — ** See Beza and Doddridge on 1 Cor. vii. 
 14.— ft Treatise on Baptism, p. 76, and Dwighfs Theology on the subject. — H Ser- 
 mon of the Right of Infants to Baptism, p. 7, 25 ; cited by 'the Rev. I. Birt in Stric- 
 tures on ditto, p. 18,— §§ In Paedobap. Exam, as before. 
 
SCRIPTURE GUIDE TO BAPTISM. 55 
 
 — Such endless contrariety and absurdity are consequent upon hav- 
 ing no Scripture authority. 
 
 4. Some of the grounds assumed by those churches and 
 eminent men, appear to have weight. Does not the " ho- 
 liness" referred to, existing in the children of believers, 
 and founded on 1 Cor. vii. 14, afford the ground required ? 
 " For the unbelieving husband is sanctified by the wife, 
 and the unbelieving wife is sanctified by the husband ; 
 else were your children unclean, but now they are holy." 
 If holy, they are surely proper subjects of baptism. 
 
 Answer. So many good men have thought : but holiness is no 
 where required in God's word as a pre-requisite to baptism. And 
 is there not an absurdity in the thought that baptism, which is the 
 outward sign of washing away sin, (Acts xxii. 16,) should be admi- 
 nistered to infants, because they are holy ? 
 
 But what is the holiness intended in the above passage ? The 
 apostle says, it results from an unbeliever being sanctified. Now 
 this sanctification cannot be spiritual; for that is the work of the 
 Holy Ghost upon the mind and heart, and in which an unbeliever 
 has no share or part, Acts viii. 21. If attention be paid to the sub- 
 ject upon which the apostle is speaking, his meaning, I conceive, 
 may be safely gathered. He is advising the Corinthians upon the 
 question, 4 Whether, if a husband or wife who is converted to Christ, 
 has an unbelieving partner, either Jew or idolator, the believer 
 should separate from the connexion ;' as in Ezra x. 1— 14. The apos- 
 tle advises, ' If the unbelieving partner be pleased to dwell with the 
 believer, the believer should not cause the separation.' Then fol- 
 lows the passage before us, " For the unbelieving husband is sanc- 
 tified by the wife;" or, as Doddridge renders it, "is sanctified to 
 the wife," <fcc. 
 
 Now, in what sense can any thing, or person, be sanctified, in 
 which there is no moral or spiritual holiness communicated, and 
 the sanctification is not the work of the Holy Spirit ? The scrip- 
 tures afford the reply : The temple, the altar, the offerings, the offi- 
 cial garments, &c, under the law, were expressly said to be sancti- 
 fied, when they were appointed by God's law, and set apart to certain 
 specified purposes. Apply this to the subject before us. Marriage 
 is an appointment of God ; and when a man or woman enters into 
 that contract, he or she, by God's law, is set apart, and, in that 
 sense, "sanctified," to stand in the relation of husband or wife; 
 and hence the union is lawful, becoming, and pleasing to God, and 
 shall continue to be so, though one of the parties shall be converted, 
 and the other be an unbeliever.* 
 
 * If the word holy must be taken in a spiritual sense, and infant baptism inferred 
 from it, the word sanctified, being evidently here of a kindred meaning, would un- 
 
 Suestionably afford equal ground for the baptism of the unbelieving parent ! Nor 
 lould it be forgotten thafthe word children in this place, (as in Acts ii. 39,) signi- 
 fies posterity of any age ; as well yroicu up, as in inlancy. They ALL have the ho- 
 
56 SCRIPTURE GUIDE TO BAPTISM. 
 
 Taking this to be the sense of the passage, the inference which 
 the apostle draws from this sanctification, (or appointment by Di- 
 vine law,) is natural, "else were your children unclean, but now 
 are they holy ;" i. e. If the union of the parents was not according 
 to the law of God, your children would be the fruit of illicit con- 
 nexion ; but now, the union being in harmony with God's will, they 
 are "holy;" they are free from the impurity of illegitimacy; as in 
 Deut. xxiii 2. So some of the most able Psedo baptist writers un- 
 derstand the apostle. 
 
 Mr. T. Williams (late of London). " The unbelieving husband 
 is sanctified by the (believing) wife, <fcc, so that the connexion is 
 perfectly lawful, and the children are legitimate, or, in a ceremonial 
 sense, holy" Cottage Bible, on the place. 
 
 Melancthon (the Reformer). " The connexion of the argument 
 is this, ' If the use of Marriage should not please God, your children 
 would be bastards, and so unclean; but your children are not bas- 
 tards, therefore the use of marriage pleaseth God.' How bastards 
 were unclean in a peculiar manner the law shews, Deut. xxiii." In 
 Pcedobap. Exam. Vol. II. p. 375. 
 
 Suares and Vasques. "The children are called holy, in a civil 
 sense : that is, legitimate, and not spurious. As if Paul had said, 
 * If your marriage were unlawful, your children would be illegiti- 
 mate. But the former is not a fact; therefore not the latter.'" 
 Ibid. p. 373. 
 
 Camero. " The holiness of which the apostle speaks is not op- 
 posed to that impurity which by nature properly agrees to all on 
 account of Adam's offence, but to the impurity of which believing 
 wives were apprehensive from their cohabiting with unbelieving 
 husbands." Ibid. p. 372. 
 
 Inference. If the holiness, which is merely legitimacy of birth, is 
 no title to baptism, then the passage we have considered favours not 
 the baptism of infants. 
 
 5. From this interpretation, it would appear that the 
 children of believers are no better, or more holy by nature, 
 than the children of unbelievers. Is this in accordance 
 with the Scriptures ? 
 
 Answer. Most unquestionably so. Thus Psalm li. 5, " Behold, 
 (saith the son of pious Jesse,) I was shapen in iniquity, and in sin 
 did my mother conceive me." Eph. ii. 3, " We (says the apostle 
 Paul, for himself and all the primitive Christians,) were by nature 
 the children of wrath, even as others." Romans v. 12, "Where- 
 fore, as by one man sin entered into the world, and death by sin ; 
 
 liness which the apostle refers to ; and if any have a right to baptism on this 
 ground, all have ; and hence the argument destroys itself. It may lurther confirm 
 the sense we have given, to add, that the Jewish writers inform us of the M ways 
 and means by which illegitimate children might be purified, or legitimated ;" in 
 which the term purity, or holiness, is used in precisely the same sense as that we 
 have given to this passage of the apostle. See Dr. Gill on Deut. xxiii. 2. 
 
SCRIPTURE GUIDE TO BAPTISM. 57 
 
 so death passed upon all men, for that all have sinned." Chap. iii. 
 9, 10, " What then, are we better than they ? No, in no wise : for 
 we have before proved both Jews and Gentiles that they are all 
 under sin ; as it is written, There is none righteous, no not one.'' 
 And our Saviour adds, " That which is born of the flesh is flesh, 
 and that which is born of the Spirit is spirit. Ye must be born 
 again." John iii. 6, 7. 
 
 Church of England. " Original sin is the fault and corruption 
 of the nature of every man ; and therefore in every person born into 
 this world it deserveth God's wrath." Articles, Art. ix. 
 
 Mr. Dorrington. " Although the parents be admitted into the 
 new covenant, the children born of them are not born within that 
 covenant, but are, as all others, born in a state of rebellion and 
 misery." Vindicat. of the Church, p. 44. 
 
 Dr. Adam Clarke. " All are born with a sinful nature, — there 
 has never been one instance of an immaculate human soul since the 
 fall of Adam. Through his transgression all come into the world 
 with the seeds of death and corruption in their own nature ; all are 
 sinful — all are mortal — and must die." On Rom. v. 12, 13. 
 
 Dr. Doddridge. "As we all proceed from a corrupt original, 
 we do not more evidently bear the image of the earthly Adam in 
 the infirmities of a mortal body than in the degeneracy of a cor- 
 rupted mind." Fam. Expos. Improv. on John iii. 1 — 10. 
 
 No doctrine can be more dangerous, (because calculated to be fa- 
 tally delusive.) than this, 'That because persons are born of pious 
 parents, they are therefore under some peculiar spiritual and advan- 
 tageous distinction, on account of which they are entitled to sacred 
 privileges, and do not need equally with others the same converting 
 grace and mercy, and the same atoning sacrifice.' John the Bap- 
 tist applied the axe to the root of this tree, at the dawn of this dis- 
 pensation. " Think not to say within yourselves, We have Abraham 
 to our father." Ye are a " generation of vipers ! Who hath warned 
 you to flee from the wrath to come ?" So our Redeemer, when the 
 Jews uttered their usual vaunt, " We be Abraham's seed," replied, 
 *' I know that ye are Abraham's seed. If God were your Father, 
 ye would love me. Ye are of your father the devil, and the lusts of 
 your father ye will do." John viii. 33, 37, 42, 44. Such is Christ's 
 testimony of the descendants of ' the friend of God.' 
 
 6. But it pleased the Almighty, as recorded in Gen. 
 xvii. 1 — 14, to enter into a covenant with Abraham, the 
 father of the faithful, in which Abrahams seed are included 
 as well as himself: "I will establish my covenant between 
 me and thee, and thy seed after thee in their generation*, 
 for an everlasting covenant, to be a God to thee and to thy 
 seed after thee." Now, believers are said in the New 
 Testament, Gal. iii. 7, to be " the children of Abraham ;" 
 and if so, must not they be included in this covenant ? and 
 
 F 
 
58 SCRIPTURE GUIDE TO BAPTISM. 
 
 if they are, must not their offspring also, as the seed of 
 ■ Abraham's children/ be also included ? Admitting this, 
 then surely such offspring belong to the church of God, 
 and therefore have a right to its ordinances. 
 
 Answer. As this is generally deemed the strong-hold of infant 
 baptism, my reply may be a little more extended. To understand 
 the subject, my Reader should remark, that the Scriptures mention 
 •everal covenants made by the Divine Being with men. Two only 
 of these have eternal life promised in them ; namely, ' the covenant 
 of works,' and ' the covenant of grace.' The first of these was made 
 with Adam as head of the human race, and which, in few words, 
 ran in this way, " Do this and live." This covenant of works was, 
 in effect, renewed in the precepts of the moral law at Sinai, of which 
 it was written, " The man that doeth those things shall live by 
 them." Rom. x. 5 ; Lev. xviii. 5. The second, "the covenant of 
 grace," follows upon the failure of man to obtain eternal life by the 
 former. This covenant is made in Christ Jesus, as the Head and 
 Representative of his church, who performs the requirements of God 
 in our behalf; and to man runs in this way, " He that believeth 
 shall have eternal life." John iii. 15, 16. 36. Acts xvi. 31. Rom. 
 x. 4, 9. See this fully illustrated in Witsius's (Econ. of the Cov., Vol. I. 
 
 Now, the covenant made with Abraham was different from either 
 of these, as was the covenant with Noah. It was a special covenant, 
 limiting its benefits to Abraham and his descendants ; and these 
 benefits were two-fold: — 1. Spiritual and internal, — including jus- 
 tification by faith, and indeed all the benefits of ' the covenant of 
 grace-' 2. Temporal and worldly, — including an earthly kingdom, 
 •• all the land of Canaan." Gen. xvii. 8. The 1st of these was in 
 having Jehovah for "a God" in a saving sense, consequent upon 
 •• the righteousness of faith," and which Abraham and his believing 
 descendants only enjoyed. The 2nd was the gift of God to the whole 
 nation, whether believers or unbelievers, and in which Jehovah was 
 " a God" to them all in a special, providential, but temporal sense. 
 
 Thus Abraham's seed are exhibited under a two-fold descrip- 
 tion, corresponding with these two-fold benefits of the covenant ; 
 and the distinction is given in one word, " Faith." Hear inspired 
 authority upon this important point: — 
 
 Rom. ix. 6 — 8. " For they are not all Israel which are of Israel, 
 neither because they are the seed of Abraham are they all children : 
 that is, They which are the children of the flesh, these are not the 
 children of God." Chap. iv. 12. For he is "the father of the cir- 
 cumcision to them who are not of the circumcision only, but who 
 also walk in the steps of the faith of our father Abraham." Gal. 
 iii. 9. " So then they which be of faith are blessed with faith- 
 ful Abraham."— The former of these were "justified by faith:" 
 the latter, not having faith, are " not the children of God." 
 
 1 now beg to enquire of those persons who found an argument for 
 infant baptism on their being, together with their offspring, " the 
 children of Abraham," and thereby in the covenanted church of God, 
 
SCRIPTURE GUIDE TO BAPTISM. 59 
 
 and entitled to its ordinances, To which of these classes of Abra- 
 ham's seed do they profess to belong ? To that which was of the 
 flesh, and without faith, — or to that class which also possessed the 
 faith of Abraham ? If the former, they must be Jews, and not 
 Christians. If the latter, we are all agreed ; they are believers, 
 and have a right to be baptized according to the order of Christ, — 
 •* He that believeth and is baptized shall be saved." 
 
 The argument, therefore, founded upon the Abrahamic covenant 
 for the baptism of infants, when not the temporal but the spiritual 
 benefits of that covenant are the object desired — and these spiritual 
 benefits being promised only to faith, and enjoyed only by regene- 
 rate persons, — is unscriptural, unfounded, and absurd. 
 
 Dr. Edw. Williams (late President of the Independent College 
 at Rotherham) exposes the absurdity of hereditary interest in the co- 
 venant of grace, in his Notes on Morrice's Social Religion, in strong 
 terms. "Our author takes considerable pains to maintain a fa- 
 vourite point, which I shall pronounce a very precarious hypothesis. 
 It is that of hereditary grace, if I may so express the notion, — that 
 all the children of the godly are absolutely interested in all new 
 covenant blessings. — But that interpretation of the Abrahamic pro- 
 mise, (Gen. xvii. 1,) which Mr. M. and some others have adopted, 
 and which considers the words in their undistinguished application, 
 is replete with very absurd consequences. Jehovah, surely, 
 was not the God of Abraham and of his unbelieving descendants 
 in the same respects." Notes, p. 312 — 317. 
 
 Matt. Henry. "Grace doth not run in the blood, nor are sav- 
 ing benefits inseparably annexed to external church privileges ; 
 though it is common for people thus to stretch the meaning of God"s 
 promise to bolster themselves up in a vain hope. — The children of 
 the flesh, as such, by virtue of their relationship to Abraham — are 
 not therefore the children of God." Expos, on Rom. ix. 6 — 13. 
 
 7- But, if this be admitted, did not Circumcision bring 
 those that received it into the covenant of Grace ? 
 
 Answer. No : in no case whatever. The covenant of Grace (as 
 Dr. Burder expresses it, cited at p. 54) is ' the covenant of redemp- 
 tion, the everlasting covenant.' Nothing can bring into that cove- 
 nant but the Grace of God in Christ Jesus. It existed from the 
 beginning of the world. Abel, Enoch, Noah, and, no doubt, thou- 
 sands of others, though uncircumcised, enjoyed the blessedness of 
 this covenant before Abraham was born. Circumcision, therefore, 
 is no part of the 'covenant of grace;' and that it did not bring 
 Abraham into it is undeniably clear, for he enjoyed it and all its 
 blessedness many years before circumcision was instituted ; when 
 he was (says the apostle) " not in circumcision, but in uncircumci- 
 sion." Rom. iv. 10. And that this rite did not bring children into 
 the covenant of grace is surely but too evident. See under Ques. 5. 
 
 8. In what sense, then, is Circumcision ' a seal of the 
 covenant of grace,' if it had not this efficacy ? 
 F 2 
 
60 SCRIPTURE GUIDE TO BAPTISM. 
 
 Answer. Common as it is to denominate circumcision a seal of 
 the covenant of grace, it is no where so denominated in the word of 
 God. In one place, Rom. iv. 1], it is called a seal of righteousness ; 
 but except the whole verse be cited, the sense of the apostle is en- 
 tirely lost. The words are these : " And he (that is, Abraham) re- 
 ceived the sign of circumcision, a seal of the righteousness of the 
 faith which he had yet being uncircumcised." In no other place 
 is circumcision called a seal ; and let my Reader try, after carefully 
 looking at the whole passage, to make this applicable to infants, or 
 to infant circumcision or baptism, or to unbelievers in any case, if 
 he can. He will remark, 
 
 I. Circumcision is here spoken of, not in reference to its general 
 administration to the Jewish nation, but to Abraham in particular. 
 2. It is spoken of, not as it might be received by a person destitute 
 of vital piety, for it is called "a seal of the righteousness of faith," 
 &c. 3. It is not spoken of as sealing what was in future to be be- 
 stowed or enjoyed, but of a blessing long before possessed — " of the 
 faith which he had, yet being uncircumcised." 
 
 I appeal to the serious judgment of the Reader, what a perversion 
 of the sense of God's word it must be, to call circumcision, from this 
 passage, ' a seal of the covenant,' thereby referring to the national 
 administration of that rite to the Jews, and as sealing to them the 
 blessings of salvation, when the apostle so guardedly expresses him- 
 self as sealing only what a true and living faith had previously 
 obtained ! This passage can apply to none but to Abraham, and 
 those of his posterity, who, like their progenitor, possessed a con- 
 verting and saving faith. 
 
 Venema. '•' Circumcision was a seal of the righteousness of faith, 
 as the apostle affirms ; but this only in respect of such Israelites as 
 were believers." In Pcedobap. Exam. Vol. II. p. 268. 
 
 9. Why, then, was Circumcision administered to infants 
 at all ? 
 
 Answer. The intention of circumcision, in its national adminis- 
 tration to all the males of Abraham's posterity, and those persons 
 "bought with money" in the family of any Jew, and not to be neg- 
 lected on pain of being " cutoff from his people," whether believers 
 or unbelievers, was i The separation of the Jewish nation from all other 
 nations of the world, in order that to them and by them God might 
 reveal himself by means of the law and the prophets, preparatory to 
 the gospel, — that he might give them the land promised to their 
 fathers, and preserve an unbroken lineage from Abraham to Abra- 
 ham's promised Seed, the Lord Jesus Christ.' 
 
 Witsius. "The descendants of Abraham were separated by 
 circumcision from other nations, and renounced their friendship ; 
 as appears from the open declaration of the sons of Jacob, Gen. 
 xxxiv. 14, 15. A circumcised person, say the Jews, ' has withdrawn 
 himself from the whole body of the nations.' And, indeed, circum- 
 cision was a great part, and as it were the foundation of the 
 middle wall of partition." Econ.ofthe Cov., Book iv.ch. 8, §20. 
 
SCRIPTURE GUIDE TO BAPTISM. 61 
 
 Dr. Erskine. " When God promised the land of Canaan to 
 Abraham and his seed, circumcision was instituted for this, among 
 other purposes, to shew that descent from Abraham was the foun- 
 dation of his posterity's right to those blessings." Theolog. Dis- 
 sert., p. 9. 
 
 10. In what sense, then, are we to consider the Abra- 
 hamic covenant as continued into the gospel dispensation, 
 and enjoyed by Christians ? 
 
 Answer. So far as the Abrahamic covenant pertained to external 
 privileges and a worldly kingdom* Christians have no interest in it, 
 any more than those servants of God who lived before that patriarch ; 
 or Melchizedek and Lot, who lived at .the same time. But so far as 
 spiritual benefits are contained in that covenant, all God's people in 
 all ages have enjoyed them, and Christians especially, in a more 
 glorious form and measure, under the ministration of the Spirit and 
 government of Christ. " My kingdom," said our Supreme Head, 
 "is not of this world," but "is within you." It is "in righteous- 
 ness, peace, and joy in the Holy Ghost." John xviii. 36. Luke 
 xvii. 21. Rom. xiv. 17. 2 Cor. iii. 7- 
 
 Dr. Edw. Williams. "New Testament saints have nothing 
 more to do with the Abrahamic covenant than the Old Testament 
 believers who lived prior to Abraham." As quoted* p. 59. 
 
 11. Is there, then, nothing typical in the rite of Cir- 
 cumcision ? 
 
 Ansiver. In replying to this question, it is my happiness to be 
 able to refer my Reader to an authority which, as a Christian, he 
 will esteem decisive and infallible. Circumcision was a type, 'but 
 not of baptism (a figure, a type of a figure !), but of ' the circumcision 
 of the heart*' and ' the putting off the sins of the flesh.' And this blessed 
 work is accomplished, not on babes in age, but ' babes in Christ;' 
 born from above, and children of God. Hear the infallible autho- 
 rity to which I refer, Rom. ii. 28, 29, " For he is not a Jew (an Is- 
 raelite indeed) which is one outwardly, neither is that circumcision 
 •* (in God's ultimate design) which is outward in the flesh. But he 
 "is a Jew which is one inwardly ; and circumcision is that of the 
 " heart; in the spirit and not in the letter, whose praise is not of 
 "men but of God." "Phil. iii. 3, " For we are the circumcision 
 "which worship God in the spirit, and rejoice in Christ Jesus, and 
 "have no confidence in the flesh." 
 
 12. According to this, baptism was not instituted in 
 the room of circumcision, and so to become its antitype, 
 and fulfilment. 
 
 Answer. It is certain that was not the case. 1st, Because when 
 
 the apostles and elders wen; assembled at Jerusalem to consider 
 
 the question, Whether those who were turned to God from among the 
 
 dentiles should be circumcised? (Acts xv.), not a word was said about 
 
 f3 
 
62 SCRIPTUKE GUIDE TO BAPTISM. 
 
 the end mid fulfilment of the Jewish rite in the Christian ; and had 
 this been the known appointment of Christ, this must have been the 
 decision of the subject. 2nd, Because had this been the appoint- 
 ment of the Saviour, it would have been an affront to his authority 
 to continue circumcision for another day after he had substituted bap- 
 tism in its place ; but circumcision was observed, even by the apos- 
 tle Paul, long after Christ had instituted the New Testament rite. 
 See Acts xvi. 3. This would have been a similar impropriety to the 
 offering of 'a sacrifice for sin' according to the law, after Christ had 
 'put away sin by the sacrifice of himself !'* 
 
 13. As you allow that circumcision was a seal in refer- 
 ence to Abraham as a believer ; is not baptism equally a 
 seal under the New Testament, in a believer's case ? 
 
 Answer. If it be so, it must be understood in the same sense in 
 which the apostle expressed it in the case of the patriarch ; and then 
 it would be M a seal of the righteousness of the faith which the be- 
 liever had, yet being unbaptized." But we cannot do better than 
 allow the New Testament to answer our inquiries ; and here I am 
 no where taught that any external ordinance is a seal of the cove- 
 nant of grace, but most plainly instructed (in beautiful harmony 
 with the spiritual nature of the Messiah's kingdom), that the work of 
 the Spirit on the heart is the only seal of that covenant. 
 
 2 Cor. i. 22. " Who hath also sealed us, and given the earnest of 
 
 the Spirit in our hearts." 
 
 Eph. i. 13. " Ye were sealed with that holy Spirit of promise." 
 Eph. iv. 30. " Grieve not that holy Spirit, whereby ye are sealed 
 
 unto the day of redemption." 
 
 Charnock. " God seals no more than he promises. He promises 
 only to faith, and therefore only seals to faith. Covenant graces, 
 therefore, must be possessed and acted, before covenant blessings 
 be ratified to us." Works, Vol. II. p. 7S1, Ed. I, 
 
 Vitringa. " The sacraments of the New Covenant are of such 
 a nature as to seal nothing but what is spiritual, nor to be of any 
 advantage, except in regard to those who really believe in Jesus 
 Christ." In Peed. Exam. Vol. II. p. 26S. 
 
 * The absurdity of urging the baptism of infants from the institution of circum- 
 cision, will appear by observing, 1st, That male children only were to receive that 
 rite ; and 2nd, That men servants and slaves were equally commanded to be cir- 
 cumcised when the master was, and that upon pain of being cut off, or put to 
 death. If that Divine command, therefore, be applied as descriptive of the subjects 
 of baptism, it will equally require the baptism of servants and purchased slaves 
 (willing or unwilling), as well as of infants; and it would restrict the Christian 
 ordinance to the male sex alone. This being so plainly contrary to the revealed 
 will of Christ on baptism, proves the fallacy of the doctrine. 
 
 In the word of God I see no connexion or resemblance between circumcision and 
 baptism, except in this, that they were both initiatory ordinances: the one into the 
 body politic of Israel of old, the subjects of which rite are all the mal > inhabitants—- 
 the other into the body of Christ, which is his church, and the subjects of which are 
 all believers in him. To this the apostle seems to refer in Col. ii. 11—13. 
 
SCRIPTURE GUIDE TO BAPTISM. 63 
 
 14. How, then, is the doctrine of the Church of Eng- 
 land to be understood, by which we are taught, that a child 
 by baptism is "regenerated," and is "incorporated," and 
 "grafted into the body of Christ's church ;" and in another 
 place, " made a member of Christ, a child of God, and an 
 inheritor of the kingdom of heaven ?" 
 
 Answer. To support this doctrine by any thing said in the Scrip- 
 tures of this ordinance (as the Reader of the preceding pages must 
 be aware) is impossible : to make it agree with the analogy of faith, 
 as taught by the concurring testimony of the whole of divine reve- 
 lation, is equally impossible. What is here attributed to baptism, 
 the Scriptures ascribe only to the omnipotent agency of the Holy 
 Ghost, and to the infinite efficacy of the Redeemer's Cross ! ! See 
 1 Pet. i. 2, 18—23 ; iii. 18. Baptism, in the formula of that Church, 
 is said to do what nothing short of the power and grace of God is 
 able to perform ; and that children, as they advance in life, should 
 be taught to express and believe such a doctrine, and to consider 
 themselves in the possession of such spiritual advantages, merely by 
 having received this external rite, destitute as it is of all saving effi- 
 cacy, is inexpressibly lamentable and dangerous ; because it might 
 prove, as it is fitly calculated to be, fatal to their souls ! 
 
 "Dr. Owen observes (says Mr. Booth), 'That the father of lies 
 himself could hardly have invented a more pernicious opinion' than 
 that which connects regeneration with baptism." Pcedobap. Exam. 
 Vol. II. p. 235. 
 
 Mr. John Hyatt, (the late excellent minister of the Tabernacle, 
 London.) " If the church of Christ is his body, and every real be- 
 liever is a member of that body, how important the question, Are 
 we members of the body of Christ ? Millions have been taught to 
 say, that in baptism they are made members of Christ, who have 
 given indubitable proofs that they uttered falsehood ! ! The mem- 
 bers of the body of Christ are united to Him as a head ; and there 
 are no dead, no unsanctified members. All are useful, active, and 
 obedient. Ah ! my hearers, beware of deception — beware of sub- 
 stituting the name for the reality — the form of godliness for the 
 power. Surely, licentious characters cannot presume that they are 
 members of the mystical body of the Son of God. A holy head, and 
 impure members ; a pure fountain, and corrupt streams ; a good tree, 
 and bad fruit ; — these are anomalies. If you are united to him, you 
 are of one spirit with him." Sermons on various Subjects^ p. 363. 
 
 15. But if infants are not to be received into the Church 
 by baptism, and they should die in infancy, is not their 
 salvation endangered? 
 
 Answer. By no means. How can the want of that endanger 
 salvation which God hath no where enjoined or required ? Did not 
 our Lord receive unbaptized children into his arms when on earth, 
 and bless them, and send them away unbaptized ; and without ut- 
 
64 SCRIPTURE GUIDE TO BAPTISM. 
 
 tering a word about baptism ? (See on question 2.) And who then 
 will say that baptism is necessary that He should receive them to 
 Himself in heaven ; especially when they remember his gracious 
 declaration in reference to these unbaptized children, " Of such in 
 the kingdom of heaven ?" See Matt, xviii. 1 — 4, xix. 14. 
 
 Persons dying incapable of faith in Christ, are without doubt 
 saved, not by water, nor by the work of man ; but by the blood of 
 Christ, and by the power of the Spirit. In like manner, persons 
 dying in faith, but having no opportunity of being baptized (as the 
 penitent on the cross), are saved by the same infinitely efficacious, 
 and the only sufficient means. 
 
 If we do for our children what God hath required, we shall find 
 this quite sufficient, without attempting to do what God hath not 
 required. And should it please God to remove them from us in in- 
 fancy, it is better to commit their souls to the merits of Christ, than 
 to the unauthorized application of water to their bodies. The for- 
 mer we are sure saves ; 1 John i. 7. And we are equally sure bap- 
 tism cannot save; Acts viii. 13, 23 ; and is not necessary to salvation, 
 Luke xxiii. 43. To apply baptism for salvation, therefore, is making 
 a false Saviour of the ordinance, and implies a criminal unbelief in 
 the all-sufficiency of Christ. 
 
 16. Admitting the want of Scripture authority for infant 
 baptism, on what other authority is it supposed to be ori- 
 ginally founded ? 
 
 " Answer. Some have urged in its behalf Apostolical Tradition. 
 Others, the Decrees of Episcopal Councils. Higher authority it haa 
 not ; and neither of these can Protestants admit. 
 
 Dr. Field. " The baptism of infants is therefore named a Tra- 
 dition, because it is not expressly delivered in Scripture that, the 
 apostles did baptize infants ; nor any express precept there found 
 that they should do so." On the Church, 375. 
 
 Bishop Prideaux. " Psedobaptism — rests on no other divina 
 right than Episcopacy."* Fascicul. Controv. Loc. iv. § iii. p. 210. 
 
 17« If this be granted, when was infant baptism sup- 
 posed to be introduced ? 
 
 Answer. There is no certain evidence of it earlier than the be- 
 ginning of the third century, after Christ. At that period it was 
 practised in Africa, and is mentioned, for the first time, by Tertul- 
 
 * In the Edict drawn up in the year 1547, by command of Charles V., Emperor 
 of Germany, to allay disputes between the Romanists and the Reformers. Tradi- 
 tion is expressly stated as the ground of infant baptism : " Habet pneterea Ecclesia 
 traditicnes, &c. Hujus generis stint Baptismus parvulorum et alia;" i. e. " The 
 Church moreover has traditions handed down to these times from Christ and the 
 Apostles, through the hands of the Bishops: which whoever would overturn, he 
 must deny the same (viz. the Church) to be the pillar and ground of truth. Of this 
 sort are the baptism of little ones, and other tilings." In Dr. Ryland's Candid 
 Statement , Notes, p. 28. 
 
SCRIPTURE GUIDE TO BAPTISM. 65 
 
 lian, about the year 204, in his work entitled "De Baptismo," 
 from which I shall cite presently. 
 
 Curcelljeus, (a learned divine of Geneva, and Professor of Divi- 
 nity.) "-The baptism of infants, in the two first centuries after 
 Christ, was altogether unknown ; but in the third and fourth was 
 allowed by some few. In the fifth and following ages it was gene- 
 rally received. The custom of baptizing infants did not begin be- 
 fore the third age after Christ was born. In the former ages, no 
 trace of it appears — and it was introduced without the command of 
 Christ." In Peed. Exam. Vol. II. p. 76. 
 
 Salmasius and Suicerus. " In the two first centuries no one 
 was baptized, except being instructed in the faith, and acquainted 
 with the doctrine of Christ, he was able to profess himself a be- 
 liever; because of those words, He that believeth, and is baptized." 
 Ut supra. 
 
 Venema. " Tertullian has no where mentioned Psedobaptism 
 among the traditions or customs of the church, that were publicly 
 received, and usually observed. — For in his book, De Baptismo, he 
 dissuades from baptizing infants, and proves the delay of it to a more 
 mature age is to be preferred. Nothing can be affirmed with cer- 
 tainty, concerning the custom of the church before Tertullian, see- 
 ing there is not any where, in more ancient writers, that I know of, 
 undoubted mention of infant baptism." Ut supra, p. 79. 
 
 The passage alluded to, containing the FIRST MENTION of 
 infant baptism, is the following : — 
 
 Tertullian. " Pro cujusque persona? conditione ac dispositione, 
 etiam aetate, cunctatio baptismi utilior est; praecipue tamen circa 
 parvulos. Quid enim necesse est sponsores etiam periculo ingeri ? 
 Quia et ipsi per mortalitatem destituere promissiones suas possunt, 
 et proventu mala; indolis falli. Ait quidem Dominus, Nolite illos 
 prohibere ad me venire. Veniant ergo dum adolescunt, veniant dum 
 discunt, dum quo veniant docentur : fiant Christiani, dum Christum 
 nosse potuerint. Quid festinat innocens aetas ad remissionem pec- 
 catorum? Cautius agetur in secularibus; ut cui substantia ter- 
 rena non creditur, divina credatur. Norint petere salutem, ut 
 petenti dedisse videaris....Si qui pondus intelligant baptismi, magis 
 timebunt consecutionem quam dilationem : fides integra secura est 
 de salute." De Baptismo, cap. xviii. 
 
 TRANSLATION. 
 
 " The delay of baptism may be more advantageous, either on ac- 
 count of the condition, disposition, or age of any person ; especially 
 in reference to little children. For what necessity is there that the 
 sponsors should be brought into danger ? because either they them- 
 selves may fail of the promises by death, or be deceived by the growth 
 of evil dispositions.— The Lord, indeed, says, Do not forbid them to 
 come to me. Let them, therefore, come when they are grown up ; 
 when they can understand ; when they are taught whither they are 
 to come. Let them become Christians when they can know Christ. 
 Why should this innocent age hasten to the remission of sins ? Men 
 
66 
 
 SCRIPTURE GUIDE TO BAPTISM. 
 
 act more cautiously in worldly things ; so that divine things are here 
 intrusted with whom earthly things are not. Let them know how 
 to seek salvation, that you may appear to give to one that asketh.... 
 If persons understand the importance of baptism, they will rather 
 fear the consequent obligation than the delay : true faith alone ix 
 ■ecure of salvation." 
 
 Now I request my Reader to observe — 1. That there is confessedly 
 no mention of infant baptism in the writings of any of the fathers, 
 before Tertullian, in the beginning of the third century ; though the 
 baptism of believers is repeatedly found in various authors ; some of 
 which I shall cite in the next part of this Appendix. 2. That when 
 infant baptism is first mentioned, in the Christian father above 
 quoted, it is in a passage where the rite is referred to, not as of some- 
 thing of universal practice and approbation ; but where it is opposed 
 and reasoned against as something unknown in the age of Christ 
 and the Apostles, and destitute of their authority (for with him their 
 authority would not have been questioned for a moment) ; and a* 
 something implying danger in reference to sponsors, and absurdity 
 relative to children. To this effect reasons 
 
 Rigaltius, (the learned annotator upon Cyprian). '* In the Act* 
 of the Apostles we read that both men and women were baptized when 
 they believed the gospel preached by Philip, but not a word of in- 
 fants. From the age of the apostles therefore, up to the time of 
 Tertullian, the matter remained dubious [in ambiguo] ; and there 
 were some who from that saying of our Lord, Suffer little children to 
 eo?ne unto me, to whom the Lord nevertheless did not command wa- 
 ter to be administered, took occasion to baptize even new-born in- 
 fants. And as if (seculare aliquod negotium cum Deo transigeretur) 
 they transacted some secular business with God, they offered spon- 
 sors or sureties to Christ, who engaged that they should not revolt 
 from the Christian faith when adult; which, indeed, displeased 
 Tertullian." In another place he says, "They gave the sign of 
 faith to a person before he was capable of faith itself." Annot. in 
 Cypr. Epist. ad Fidum ; et Lib. de Lapsis. 
 
 18. Tradition from the apostles, is declared by the church 
 of Rome to be the authority for infant baptism : is this said 
 to be its authority where the practice is first mentioned ? 
 
 Answer. No such authority is ever once hinted at. 
 
 Venema. " Tertullian dissuades from baptizing infants— which 
 he certainly would not have done, if it had been a tradition, and a 
 public custom of the church, seeing he was very tenacious of tra- 
 ditions ; nor, had it been a tradition, would he have failed to men- 
 tion it." See after next question. 
 
 19. Do we find any other innovation introduced into the 
 church of Christ, about the same period ? 
 
 Answer. Several. We never read of — 1. The consecration of the 
 baptismal water ; 2. The use of sponsors ; 3. The imposition of hand* 
 
SCRIPTURE GUIDE TO BAPTISM. 67 
 
 at baptism ; 4. The use of material unction at confirmation ; 5. Of- 
 fering prayers and oblations for the dead, &c. ; we never read of any 
 of these in any Christian writer before Tertullian ; and hence, 
 learned Paedobaptists infer that they were introduced about that time. 
 Thus, Mr. Pierce, speaking of the third of these, says, that Tertul- 
 lian is " the most ancient author that mentions this rite ;" and adds, 
 " We make no doubt it began about the time of Tertullian." t 'in- 
 dication of Dissenters, Pt. III. ch. vii. pp. 172, 175. We come to the 
 tame conclusion, for the very same reason, respecting the baptism 
 of infants. The learned divine I cited in the former question seems 
 willing to admit this : — 
 
 Venema. " I conclude, therefore, that Psedo-baptism cannot be 
 plainly proved to have been practised before the time of Tertullian ; 
 and that there were persons in his age who desired their infants 
 might be baptized, especially when they were afraid of their dying 
 without baptism ; which opinion Tertullian opposed, and, by so 
 
 DOING, INTIMATES THAT P .EDO-BAPTISM BEGAN TO PREVAIL." In 
 
 Peed. Exam. Vol. II. p. 79, 80. 
 
 20. Did the Christian Fathers, who first supported the 
 baptism of infants, suppose that some saving benefit was 
 communicated to them by that ordinance ? 
 
 Ansicer. They did. — They held that baptism was necessary to 
 salvation ; that forgiveness accompanied it ; that infants by it were 
 purged from the pollution of original sin ; and that all persons dy- 
 ing without baptism were lost. Thus, 
 
 Cyprian, (A. D. 253.) " As far as lies in us, no soul, if possible, 
 is to be lost. It is not for us to hinder any person from baptism 
 and the grace of God; which rule, as it holds to all, so we think it 
 more especially to be observed in reference to infants, to whom our 
 help and the Divine mercy is rather to be granted ; because by their 
 weeping and wailing at their first entrance into the world, they do 
 intimate nothing so much as that they implore compassion." 
 
 Ambrose, (A. D. 390.) "For no person comes to the kingdom 
 of heaven, but by the sacrament of baptism. — Infants that are bap- 
 tized are reformed back again from wickedness to the primitive 
 state of their nature." 
 
 Chrysostom, (A. D. 398.) "The grace of baptism gives cure 
 without pain, and fills us with the grace of the Spirit. Some think 
 that the heavenly grace consists only in the forgiveness of sins ; but 
 I have reckoned up ten advantages of it." "If sudden death seize 
 us before we are baptized, though we have a thousand good quali- 
 ties, there is nothing to be expected but hell." See the original of 
 these passages in Dr. Wall's Hist, of Inf. Bap., Vol. I. ch. 6, 13, 14 ; 
 and II. ch. 6. 
 
 These extracts (which I might have increased a hundredfold) are 
 sufficient to prove that some of the fathers, from about the middle 
 of the third century, considered baptism as essentially ?iecessary to 
 
68 SCRIPTURE GUIDE TO BAPTISM. 
 
 salvation ; and in this false view of the ordinance the baptism of in- 
 fants originated. To this agree the following learned writers : — 
 
 Suicerus, (Professor of Greek and Hebrew at Zurich.) "This 
 opinion of the absolute necessity of baptism arose from a wrong un- 
 derstanding of our Lord's words, Except a man be born of water and 
 of the Spirit, he cannot enter the kingdom of heaven ." In Peed. Exam. 
 Vol. II. p. 129. 
 
 Salmasius, (the very learned historian and critic.) "An opinion 
 prevailed that no one could be saved without being baptized ; and 
 for that reason the custom arose of baptizing infants." Ibid. p. 128. 
 
 21. But if a profession of repentance and faith was al- 
 ways required before baptism in the apostolic age, how 
 could Christian ministers, or churches, so early as the days 
 of Tertullian, admit of the baptism of infants, by whom 
 no such profession could be made ? 
 
 Answer. The deficiency, in reference to infants, was ingeniously 
 supplied by introducing " sponsors." They would not dispense with 
 he profession, but they would admit it by proxy. Two or three per- 
 sons (and, in the case of an infant of high rank, from twenty to an 
 hundred) were admitted as "sureties," who professed, in behalf of 
 the infant, to repent, renounce the devil and his works, and to be- 
 lieve the doctrines of the gospel. These sureties are first mentioned 
 by Tertullian, A. D. 204, in the passage I have copied, p. 65, where 
 they are called "sponsores," i. e. persons who answer, or make 
 themselves answerable, for another. 
 
 Here is religion by proxy ; real, personal, experimental religion! 
 a thing unheard of before since the world began : but when so many 
 strange absurdities were introduced into the church, as those before 
 mentioned (p. 66), we need not be much surprised at this. To a 
 Reader, however, who knows by his own experience, and by the 
 concurrent testimony of every part of the Bible, that there is no re- 
 ligion but that which is between God and the soul, and is God's 
 gift, and in which another can have no share or part, it is grievous 
 to reflect seriously on this alarming innovation. 
 
 22. But do modern Paedobaptists entertain the same 
 view as the ancients, as to the necessity of baptism to sal- 
 vation ? 
 
 Ansicer. The majority of professed Christians have long avowed, 
 and do still avow, the same doctrine ! The church of Rome has 
 honoured those who dare deny it with an " anathema ;" and the 
 Greek church, though not so ready to anathematize, entertains the 
 same opinion. The Reformed churches, and the different Denomi- 
 nations of Protestant Paedobaptists, whether bearing the name of 
 Episcopalians, Presbyterians, Independents, or Wesleyans, though 
 many of them disavow that doctrine, yet they hold opinions, which, 
 when fairly carried out to their consequences, come little short of 
 
SCRIPTURE GUIDE TO BAPTISM. by 
 
 the same amount. If baptism makes its subjects, as some of them 
 say,* "children of God and inheritors of the kingdom of heaven ;" 
 or, as all of them, by their leading writers, have said, that it brings 
 its subjects "into the church of Christ," or " into the covenant of 
 grace," or " seals to them the benefits of that covenant," and which 
 is "the covenant of redemption, embracing ;ill that Jehovah ean 
 impart ;" then baptism saves. If it brings into, or seals the bene- 
 fits of, the covenant of grace, it will bring to heaven ; for God hath 
 joined these two together. And if there be not another way of bring- 
 ing into this ' covenant of grace and redemption,' what must become 
 of those who ore not brought in, and who die in that situation? 
 Thus pressed to consequences, I see no other conclusion to be come 
 at from these premises, but that of Chrysostom, just cited, horrible 
 as it sounds ! Let my brethren, who would recoil at the thought of 
 that conclusion, examine rigidly and honestly whether the virtues 
 they join to the rite of baptism afford not the just and fair ground 
 of it. And if the conclusion be denied, let them deny the premises 
 from which it is drawn ; but while they avow the premises, I must 
 be allowed to insist upon the conclusion. 
 
 23. If no spiritual or saving benefit necessarily attends 
 the ordinance of baptism, (which evidently is, and ever has 
 been, conceived as the basis and reason of infant baptism 
 by the majority of those that have practised it.) why is 
 the ordinance administered at all ? and of what use is it in 
 the church of Christ ? 
 
 Answer. "God is his own interpreter." The ritual ordinances 
 appointed of God in his church were never, under any Dispensation, 
 intended by Him to carry salvation with them. For that purpose 
 44 neither circumcision availeth any thing, nor uncircumcision," as 
 the apostle affirms ; and the same may be said of baptism and the 
 Lord's supper. Salvation proceeds from a source entirely distinct 
 and separate from these ordinances. 
 
 What, then, you inquire, is the use of baptism ? I might reply by 
 asking another question, What use is the Bible ? or what use is 
 preaching the gospel ? The Bible cannot save — nor can preaching 
 save. They are, however, God's appointed means of instructing man- 
 kind, and shewing them the way of salvation. Baptism is of the 
 same nature, and its intention is the same. It strikingly shews, by 
 an emblematical representation, what the Bible and the gospel shew 
 by the written and preached word. Baptism proclaims impressively, 
 though no voice is heard, The sinner's pollution, — the penitent's 
 purification, — the believer's death and burial to the sinful practices 
 of this world,— and what the Lord Jesus passed through to work out 
 redemption for his people. It is the prerogative of the Holy Spirit, 
 and of Him alone, to make the truths thus taught by baptism, or 
 taught by the written or preached word, effectual to salvation ; and 
 each is alike useless without His Divine power. Zech. iv. 6 ; 1 Cor. 
 
 • See Authorities at p. 54. 
 G 
 
70 SCRIPTURE GUIDE TO BAPTISM. 
 
 ii. 4 ; iii. 6 ; 1 Thes. i. 5. And, on the other hand, each is said to 
 save as the Holy Spirit gives the effectual blessing with them and 
 through them. See 2 Tim. iii. 15 ; 1 Cor. xv. 1, 2 ; 1 Pet. iii. 21. 
 
 Baptism is also of importance in the church, not only by what it 
 teaches, but as an initiatory ordinance; and being placed at the 
 entrance to the visible church of Christ, it is a Personal Profes- 
 sion of belief in, reliance upon Christ, and a willingness to submit 
 to Him in all things, and imposes a solemn obligation to a personal 
 dedication to his service and glory. Hence, though not a saving 
 ordinance, it is, like the Lord's supper, of great importance in its 
 proper and scriptural place. 
 
 24. In fine, Does not the view of Christian baptism for 
 which you contend, lead me to the conclusion that infant 
 baptism is a mere human invention, subversive of God's in- 
 stitution, imposed upon the church of Christ through false 
 notions of saving efficacy, and without the least Scripture 
 authority ? If so, the confidence placed in it must be vain, 
 delusive, and dangerous, and the practice of it offensive in 
 the sight of God. 
 
 Answer. The following passage from an eminent Scotch Divine 
 is justly applicable to this subject, and I give it as my answer. 
 Let the Reader bear infant baptism in mind, while he peruses these 
 solemn observations : — 
 
 Mr. Thomas Boston, (of Etterick, author of ' Human Nature in 
 its Four-fold State,' &c, &c.) " The saints have no confidence in 
 man's externals. I call those things so which God never made duty, 
 but men make them so. These are not only vain confidences, but 
 vain worship and service, that is loathsome to God. Mat. xv. 9. Men 
 are apt to cut the law short enough as it is found in the word, but 
 men's nature has a wonderful itching after making additions of their 
 men to it. Hence a cloud of superstition has darkened some churches, 
 and the simplicity of gospel-worship is despised. Men's inventions 
 are brought in upon, yea,instead of Divine Institutions ! — But though 
 they should be bound with the tie of Antiquity, as Mat. v. 21 ; — 
 with the tie of Church Authority, as Mat. xxiii. 4 ; — or with the 
 tie of Civil Authority, as Hosea v. 11 ; seeing it cannot be set 
 home on the conscience with T/ms saith the Lord, it is to be- rejected. 
 and by no means complied with, be the hazard what it will. Deut. 
 iv. 2, 4 Ye shall not add to the word which I command you, neither 
 shall you diminish ought from it.' " Sermons and Discourses, p. 
 341. Edin., 1756. 
 
SCRIPTURE GUIDE TO BAPTISM. 71 
 
 APPENDIX, PART II. 
 On the Scriptural Mode of Baptism. 
 
 In my first Section, I promised my Reader to refer again to the 
 Mode of Baptism, and expressed my hope to satisfy any candid in- 
 quirer on the subject ; and this I conceive I shall do, not by the 
 quantity of what I shall write on the subject, (for I shall be very 
 brief,) but by stating arguments, which I consider irresistibly con- 
 vincing and decisive. In this part, as in the former, I shall suppose 
 my Reader disposed to put inquiries involving all the leading points 
 of the controversy. 
 
 1. Question. Are the most learned and competent writers 
 agreed, that the sense you have given, at p. IS, of i:he words 
 chosen of God to express this ordinance, (Baptize and Bap- 
 tism, J is their ordinary and most proper sense. 
 
 Answer. More competent authority the learned world does not 
 afford than the following : — 
 
 Witsius. "It cannot be denied that the native signification of 
 the words fixir}ity y and fietTrlitytv, is to plunge, to dip." Econ. of the 
 Cov., L. IV. c. xvi. § 13. 
 
 Calvin. "The word baptize, signifies to immerse, and the rite 
 of immersion was observed by the ancient church." In Peed. Exam. 
 Vol. I. chap. 2. 
 
 Alstedius. " To baptize, signifies only to immerse ; not to wash, 
 except by consequence." Ibid. 
 
 Beza. " Christ commanded us to be baptized; by which word it 
 is certain immersion is signified." Ibid. 
 
 Vitringa. " The act of baptizing is the immersion of believers 
 in water. This expresses the force of the word." Ibid. 
 
 H. Altingius. " The word baptism — properly signifies immer- 
 sion ; improperly, by a metonomy of the end, ivashing." Ibid. 
 
 Scapula. " To baptize, — to dip or immerse, as we immerse any 
 thing for the purpose of dyeing or cleansing it in water." Ibid. 
 
 Dr. Campbell, (of Aberdeen.) "The primitive signification of 
 baptisma is immersion ; of baptizein, to immerse, plunge, or over- 
 whelm." IV. Gospels, Note on Mat. xx. 22. 
 
 Bossuet, (Bishop of Meaux.) " To baptize signifies to plunge, 
 as is granted by all the world." In Peed. Exam., Vol. I. chap. 2. 
 
 Dr. Chalmers, (of Edinburgh.) " The original meaning of the 
 word baptism is immersion ; and though we regard it as a point of 
 indifferency, whether the ordinance so named be performed in this 
 way, or by sprinkling, yet we doubt not that the prevalent style of 
 administration in the apostle's days was by an actual submerging 
 the whole body under water." Lectures, as quoted before, p. 47.* 
 
 • Dr. Chalmers frankly admits, with multitudes of others, that the word baptism^ 
 in the law of Christ, signifies immersion ; and being doubtless well read in the 
 Christian authors of the first centuries, as well as fully aware of what the Holj 
 G 2 
 
72 SCRIPTURE GUIDE TO BAPTISM. 
 
 2. As in one branch of the Christian church, the Greek 
 language has been continued from the age of the apostles, 
 and with them the words fiomlityi and fixirli<r(ta (baptize 
 and baptism) remain unaltered, and in common use to this 
 day, — let me ask, How do they understand the words? 
 and how administer the ordinance? 
 
 Mr. R. Robinson. " The native Greeks must understand their 
 own language hetter than foreigners, and they have always under- 
 stood the word Baptism to signify Dipping; and, therefore, from 
 their first embracing of Christianity to this day, they have always 
 baptized, and do yet baptize, by Immersion. This is an authority 
 for the meaning of the word infinitely preferable to that of European 
 lexicographers. In this case the Greeks are unexceptionable guides." 
 Hist, of BapL, p. 5, 6. 
 
 3. But what is denominated the " Greek Church" is now 
 extended over an immense portion of the globe: is the 
 same Mode of baptism observed in all the nations included 
 in it ? 
 
 The Pantalogia, under the article ' Greek Chnrch,' thus explains, 
 u That part of the Christian chnrch which was first established in 
 Greece, and is now spread over a larger extent of country than any 
 other established church. It comprehends in its bosom a consider- 
 able part of Greece, the Grecian isles, Wallachia, Moldavia, Egypt, 
 Abyssinia, Nubia, Lybia, Arabia, Mesopotamia, Syria, Cilicia, and 
 Palestine.. .It may be observed, that amid all their trifling rites, 
 they practise trine-immersion, which is unquestionably the primitive 
 manner."* 
 
 Dr. Wall. " The Greek church, in all the branches of it, does 
 still use immersion." Hist, of Inf. Bapt.. Pt. II. ch. ix. § 2. 
 
 Scriptures contain upon this subject, he as frankly admits what was " the prevalent 
 style of administration in the apostles' days/' But the force and ptwer of this 
 HIGH AUTHORITY of Christ and his apostles the Dr. neutralizes completely with 
 regard to his own practice, and others with whom he is associated, by strangely 
 adding, " But we regard it as a point of indifferency whether the ordinance be per- 
 formed in this way, or by sprinkling " What!— a point of indifferency whether 
 Christians ABIDE BY what Christ ordained and the apostles practised! Carry this 
 principle out, and to what would it lead? Would the Jews deem it apoint of in- 
 differency whether they used leavened or unleavened bread in the passover ? Or is 
 it a point of indifferency to Christians, whether they use bread in the Lord's Supper, 
 or some other article instead of it ? And if neither Jews nor Christians dare to alter 
 the Divine law in these ordinances, what mode of reasoning can lead a humble dis- 
 ciple of Jesus to make such a complete change in the equally solemn and sacred 
 ordinance of baptism ? The apostle Paul evidently would not have admitted this 
 indifferency : " Now I praise you, brethren, that ye remember me in all things, and 
 keep the ordinances as 1 delivered them to you." 1 Cor. xi. 2. Allow a change in 
 any thing the Lord ordains, and what a door do you open ? All the corruptions ever 
 known under the Christian name can then be admitted, and none can with pro- 
 priety oppose them, but by denouncing the opening of such a door. 
 
 * ' Trine-immersion,' or immersing the person three times, once in the name of 
 «ach of the Divine Persons, was in use in the beginning of the third century. It 
 was practised in England till the sixteenth century ; and is still rigidly observed in 
 the Eastern churches. It is not, however, authorized by Scripture Example. 
 
SCRIPTURE GUIDE TO BAPTISM. 73 
 
 Sir P. Ricaut. " Tlirice dipping or plunging, this church holds 
 to be as necessary to the form of baptism, as water to the matter." 
 In P<ed. Exam., Vol. I. p. 268. 
 
 4. Is there any evidence in the writings of the first 
 Christian fathers after the apostles, respecting the Mode 
 of baptism as administered by them, and in their times ? 
 For it is not likely that the Mode observed by Christ and 
 the apostles would be immediately changed. 
 
 Answer. The first Christians after the days of the apostles could 
 never bring themselves to make so great a change in an institution 
 of Christ, as to substitute sprinkling for immersion. Such a change 
 would require several ages to bring the public mind to receive it ; 
 as every one, acquainted with church history, knows was the case. 
 There was a disposition early manifested to make ceremonial addi- 
 tions to Christ's appointments, such as consecrating the water, cfec. ; 
 but there is no evidence whatever of altering the mode of this ordinance 
 (except as a resource or expedient for dying persons, <fec.) for above 
 1000 years, as I shall attest presently. If, then, we can ascertain 
 the common and general Mode of baptism in the first centuries fol- 
 lowing the apostles, without doubt it will be what the Lord ordained. 
 And happily there is abundance of evidence upon this subject. I 
 shall cite a few short passages, and the references may lead the 
 Reader, if disposed, to a deeper investigation : — 
 
 Barnabas, (Paul's companion.) An epistle ascribed to him has 
 escaped the ravages of time. Two passages refer to b sptism ; in one 
 he says, ; * Blessed are they who, fixing their hope on the cross, have 
 "gone down into the water." The other, " We descend into the 
 "water,, .and come up out of it, bring forth fruit, having in our 
 "hearts reverential fear, and hope through Jesus." Epist. cap. xi. 
 
 Hermas, (honoured by Paul's salutation, Rom. xvi. 14.) A Latin 
 version of his work, entitled ' The Pastor,' or Shepherd, is extant. 
 In it he speaks of the apostles accompanying the persons to be bap- 
 tized into the water. " The Apostles and Teachers — preached to 
 " them that before were dead, and gave them this seal ; for they 
 "(apostili, &c, descenderunt in aquam cum illis.) went down with 
 "them into the water, and came up again." See this and other al- 
 lusions in Lib. I. vis. 8, sect. 7 ; and Lib. III. similit. 9. 
 
 Justin Martyr. About A. D. 140, Justin Martyr wrote 'An 
 Apology for Christians, addressed to the Emperor, the Senate, and 
 People of Rome.' In this work he describes the doctrines and ordi- 
 nances of the Church of Christ ; and on baptism has the following 
 passage: — "I will now declare to you also after what manner we 
 "being made new by Christ have dedicated ourselves to God, lest, 
 "if I should leave that out, I might seem to deal unfairly in some 
 "part of my Apology. They who are persuaded and do believe that 
 "those things which are taught by us are true, and do promise to 
 " live according to them, are directed first to pray and ask of God 
 " with fasting, the forgiveness of their former sins ; and we also pray 
 " and fast with them. Then we bring them to some place where 
 c 3 
 
74 SCRIPTURE GUIDE TO BAPTISM. 
 
 " there is water, and they are baptized by the same way of baptism 
 "by which we were baptized : for they are washed (gv ra v^xrt^) 
 " in the water in the name of God the Father, Lord of all things ; 
 " and of our Saviour Jesus Christ, and of the Holy Spirit." Justin. 
 Mart. Apology II. sect. 79.* 
 
 Tertullian, (A. D. 204.) " For the law of baptizing is laid 
 " down, and the form prescribed : Go (saith He) teach all nations, 
 " baptizing them in the name* <fec. He bound faith and the necessity 
 " of baptism together ; therefore from that time all who believed 
 "were dipped, or immersed." (Itaque omnes exinde credentes tin- 
 guebantur.) " The person [to be baptized], in great simplicity . . 
 "is let down in the water, and with a few words said, is dipped." 
 (In aqua demissus, et inter pauca verba tinctus.) Again, when 
 speaking of the vain anxiety to be baptized in the Jordan, — " There 
 " is no difference whether one is washed in a sea or in a pool, in a 
 " river or in a fountain, in a lake or in a channel ; nor is there any 
 " difference between them whom John dipped in Jordan, and those 
 "whom Peter clipped in the Tiber :" (quos Joannes in Jordane, et 
 quos Petrus in Tiberi tinxit). He also uses the words, " In aqua 
 mergimur," i. e. " we are immersed in water." De Baptismo, cap. 
 2, 4, 7, 13. See more in De Corona Mil., cap. 1. 
 
 Gregory Nazianzen, (A. D. 360.) " We are buried with Christ 
 " by baptism that we may also rise again with him ; we descend 
 " with him that we may also be lifted up with him ; we ascend with 
 " him that we may also be glorified with him." Orat. 40. In Sten- 
 nett's Answer to Russen, p. 144. 
 
 Basil, (A. D. 360.) "Ev r^ta-i rce,iq Koc,Tx^vcri7l,' , <fec. "By 
 "three immersions the great mystery of baptism is accomplished." 
 In Stennett, as above. 
 
 Ambrose, (A. D. 374.) " Thou wast asked, Dost thou believe 
 "in God the Father Almighty ? Thou saidst, I do believe, and wast 
 "immersed, that is, thou wast buried. Thou wast asked again, 
 " Dost thou believe on our Lord Jesus Christ and his crucifixion ? 
 " Thou saidst, / believe, and wast immersed again, and so wast bu- 
 "ried with Christ. "f 
 
 * Upon this passage of Justin, DR. "WALL remarks, " This is the most ancient 
 account of the way of baptizing, next to the Scripture ; and shews the plain and 
 simple manner of administering it." And MR. REEVES (the learned translator 
 of Justin) adds, in a note, " 'Tts evident from this place of Justin and that of Ter- 
 tullian (de Cor. Mil. c. 3), that PONDS and RIVERS were the only Baptisteries or 
 Fonts the church had for the first two hundred years. — The Catechumen being 
 brought to the Baptistery, was thus interrogated, Dost thou renounce the Devil/ — 
 Dost thou renounce the world ? &c, &c. Ans. I do renounce them. — Next he made 
 an open confession of the faith, the Bishop asking him, Dost thou believe in God? 
 &c, to which the person answered, I do believe. And this form of interrogation 
 the apostle is thought to refer to when he styles Baptism the answer of a good con- 
 science towards God."— After this confession is made, the candidate" (Mr. Reeves 
 adds) was " thrice plunged under water at the naming of the Three Persons in the 
 blessed Trinity." Apologies, Vol. I. p. 97, Note. 
 
 t The sense of immersion is so clearly conveyed in these passages, and repeated 
 over in so many forms of expression, tliat it is quite impossible to misunderstand 
 the ancients upon the subject. I will transcribe the Latin of 
 
 AMBROSE. " Inter rogatuses, Credis inDeumPatrem Omnipotentem ? Dixisti, 
 Credo : et mersisti, hoc est, sepultus es. Iterum interrogatus es, Credis in Domi- 
 
SCRIPTURE GUIDE TO BAPTISM. 75 
 
 Cyril, of Jerusalem, (A. D. 374.) "After these things ye were 
 "led to the holy pool of divine baptism, as Christ was carried from 
 " the cross to the sepulchre. And each of you was asked, Whether 
 " he believed* <fcc. ; and ye made that saving confession^ and de- 
 " scended three times into the water and ascended again ;— and 
 " that water of salvation was a grave to you. (Ac demersi estis 
 "tertio in aquam, rursumque emersistis— illaque unda salutaris se- 
 " pulchrum vobis effecta est.)" In another place, when shewing 
 "how the whole soul is baptized by the Spirit," from the account 
 given of the spiritual baptism of the first disciples in Acts ii. 1 — 4, 
 he thus refers to the mode of water baptism as an illustration : — 
 
 " For as he wbo plunges into the waters and is baptized is encom- 
 " passed on all sides by the waters, (sicut enim is qui in aquis im- 
 " mergitur et baptizatur undequaque ab aquis cingitur,) so were 
 " they also baptized completely by the Holy Ghost. — It filled the 
 " house where they were sitting ; for the house became the vessel of 
 " the spiritual water ; as the disciples sat within, the whole house 
 " was filled. Thus they were entirely baptized, — invested soul and 
 " body with a divine and saving garment.' ' Again, in another place, 
 
 "Even Simon Magus once came to the laver of baptism ; he was 
 "baptized, but not enlightened. His body he dipped in water, but 
 " admitted not the Spirit to illuminate his heart. His body went 
 " down (into the pool, descendit corpus in piscinam,) and came up ; 
 " but his soul was not buried together with Christ, nor with him 
 "raised."* Catach. xx. § iv. — xvii. § xiv. — Introd. § 2. 
 
 Chrysostom, (A. D. 398.) "To be baptized (xai xotTotovzrSca} 
 and plunged, and then to emerge or rise again, is a symbol of our 
 descent into the grave, and our ascent out of it ; and, therefore, 
 Paul calls baptism a Burial." Homil. XL. in 1 Corin. 
 
 5. Do learned Peedobaptists grant that this practice of 
 immersion was the general, and esteemed the only legiti- 
 mate, mode of baptism, among the early Christians ; and 
 that in this they were obediently following the authority 
 of Christ and the Apostles ? 
 
 Witsius affirms, — " It is certain that both John the Baptist, and 
 the disciples of Christ, ordinarily practised immersion ; whose ex- 
 ample was followed by the ancient church, as Vossius has shown, 
 by producing many testimonies from the Greek and Latin writers." 
 Econ. of the Cov., Lib. IV. cap. xvi. § 13. 
 
 Mr. Bower. " Baptism by immersion was undoubtedly the apos- 
 tolical practice, and was never dispensed with by the church, except 
 in case of sickness," &c. Hist, of the Popes, Vol. II. p. 110. 
 
 riTim nostrum Jesum Christum, et crucem ejus? Dixisti, Credo, et mersisti : ideo 
 et Christo es sepultus." De Sacram. Lib. II. cap. vii. Paris, 1032. 
 
 * Cyril's works, in the original, are in Greek. The copy I had access to (Pariu, 
 1720) is accompanied by a Latin version, from which the sentences above are trans- 
 cribed. The English translation I have preferred copying from the " Library of 
 the Fathers: translated by Members of the English Church." Oxford, 1838. 
 
76 
 
 SCRIPTURE GUIDE TO BAPTISM. 
 
 G. J. Vossius. "That the apostles immersed whom they bap- 
 tized there is no doubt.. .And that the ancient church followed their 
 example is very clearly evinced by innumerable testimonies of the 
 Fathers." Dispatat. tie Bap., Disp. I. § 6. 
 
 Mr. Reeves. " The ancients carefully observed trine-immersion, 
 insomuch that by the ' Canons Apostolical,' either Bishop or Pres- 
 byter who baptized without it was deposed FROM THE MINISTRY. " 
 (See the Canons, 42 to 50.) Reeves' apologies of Justin, &c, Vol. I. 
 p. 97. 
 
 Encyclopjedia Ecclesiastica, (a learned and splendid work.) 
 " Whatever weight may be in these reasons as a defence for the pre- 
 sent practice of sprinkling, it is evident that during the first ages 
 of the church, and for many centuries afterwards, the practice of 
 immersion prevailed ; and which seems indeed never to be departed 
 from, except where it was administered to a person at the point of 
 death, or upon the bed of sickness, — which was considered indeed 
 as not giving the party the full privileges of baptism." Article, 
 Baptism. 
 
 6. But the baptism of the Holy Ghost is expressed by 
 the term Pouring; "I will pour out my Spirit," &c, 
 Joel. ii. 28 ; realized on the disciples on the day of Pente- 
 cost, Acts ii. 17- Now, if by the pouring of the Spirit 
 upon the disciples they are said to be " baptized" with the 
 Holy Ghost, (Acts i. 5,) does not this favour the pouring 
 of water, rather than immersing in it ? 
 
 Answer. If my Reader will turn back to the passage produced 
 from Cyril of Jerusalem, at page 75, he will find the baptism of the 
 Holy Ghost clearly described. The Holy Spirit was truly said to 
 he poured out and to fall (Acts xi. 15) upon the disciples, and then 
 it is added that the Divine presence "filled all the house where they 
 were sitting;" and they were therefore "baptized" and "filled with 
 the Holy Ghost." Now as the word baptize never means to pour, 
 but always, when used in its proper, literal, and obvious sense, to 
 immerse, with the sense of covering, it is evident that the circum- 
 stance of filling the house, a,n& filing the disciples by the Divine pre- 
 sence, constituted the baptism, and not the act of pouring ; and 
 as the Greek Father above named, writing so early after the apos- 
 tles, and in the same language with them, viewed this circumstance 
 as constituting the spiritual baptism, I have no doubt of the accuracy 
 of this interpretation. The baptism of the Holy Ghost, therefore, 
 is favourable to immersion, not against it.* 
 
 * Whether that in which a person is said to be immersed rises so as to cover 
 him,— or is poured upon him to the same extent, — or he is put into it, the sense of 
 immersion is the same in each case. So is it precisely with the term baptism. The 
 sense of covering is never absent from the use of the word ; as Mr. Carson has de- 
 monstrated in his elaborate work entitled " Baptism in its Mode and Subjects con- 
 sidered ;" to which the Reader is referred who wishes a thorough investigation of 
 this subject. 
 
 The word sprinkling is also used with reference to the gift of the Holy Ghost, as 
 it is also with reference to the blood of Christ. Ezek. xxxvi. 25 ; 1 Pet. i. 2. The 
 
SCRIPTURE GUIDE TO BAPTISM. 77 
 
 7- Admitting the evidence of the original practice of im- 
 mersion to be decisive, must it not be a display of igno- 
 rance and weakness to oppose or contradict it; and, in- 
 deed, to ridicule that mode, as some do, a profane contempt 
 of the wisdom and authority of Christ ? 
 
 Dr. Wall, (who explored all the voluminous writers of antiquity 
 in search of evidence of infant baptism,) says, "This [immersion] 
 is so plain and clear by an infinite number of passages, that as 
 one cannot but PITY the weak endeavours of such Paedobaptists 
 as would maintain the negative of it, so we ought to disown and 
 show a dislike of the profane scoffs which some people give to 
 the English Anti-paedobaptists merely for the use of dipping; — 
 when it was, in all probability, the way by which our blessed Sa- 
 viour, and for certain, was the most usual and ordinary way by 
 which the ancient Christians did receive their baptism. 'Tis a great 
 want of Prudence as well as of Honesty to refuse to grant to an 
 adversary what is certainly true, and may be proved so. It 
 creates a jealousy of all the rest that one says." — " The custom of 
 the Christians in the near succeeding times [to the apostles] being 
 more largely and particularly delivered in books, is known to have 
 been generally or ordinarily a total immersion." Hist, of Infant 
 Baptism, Pt. II. ch. ix. § 2. And its Defence, p. 131. 
 
 Professor Campbell. "I have heard a disputant, in defiance 
 of etymology and use, maintain that the word rendered in the New 
 Testament baptize, means more properly to sprinkle than to plunge ; 
 and in defiance of all antiquity, that the former was the ear- 
 liest and— the most general practice in baptizing. One who argue* 
 in this manner never fails with persons of knowledge to betray the 
 cause he would defend; and though, with respect to the vulgar, bold 
 assertions generally succeed as well as argument, and sometimes 
 better ; yet a candid mind will always disdain to take the help of 
 falsehood, even in the support of truth." Lectures on Pulpit Elo- 
 quence, Lect. x. p. 304. 
 
 Edinburgh Presbyterian Reviewers. " We cannot but regret, 
 therefore, that Mr. Ewing should have been guilty of so many gross 
 and glaring blunders in his endeavour to make out a case in favour 
 
 of sprinkling We have rarely met, for example, with a more 
 
 weak and fanciful piece of reasoning, than that by which Mr. 
 Ewing would persuade us that there is no allusion to the mode by 
 immersion, in tbe expression ' buried with him in baptism.' This 
 point ought to be frankly admitted, and indeed cannot be denied 
 with any shew of reason." Review, V.I. p. 531. — See Extractatp. 13. 
 
 allusion is to ceremonial purification by sprinkling of blood under the law, and in- 
 timates tbe renewing and sanctifying influences of the Spirit ; but tbe word is never 
 used with a reference to the mode of baptism. If such allusions to the Spirit's gift 
 and " diversities of operations" were to authorize modes of baptism, how many 
 modes might be practised ? But who would set such allusions against THE AD- 
 MITTED Fact that Christ and the apostles observed and authorised no mode but 
 immersion? See Dr. Wall and others under the next Question, concurring with 
 those la3t cited. 
 
78 
 
 SCRIPTURE GUIDE TO BAPTISM. 
 
 8. How long was immersion continued as the general 
 practice among all Christians ? 
 
 Bishop Bossuet. " We are able to make it appear, by the acts 
 of Councils, and by the ancient Rituals, that for THIRTEEN 
 HUNDRED YEARS, baptism was thus [by immersion] adminis- 
 tered throughout the whole church, as far as possible." In Sten- 
 nett's Answer to liussen, p. 176. 
 
 Stackhouse. "Several authors have shewn, and proved, that 
 this immersion continued (as much as possible) to be used for thir- 
 teen hundred years after Christ." Hist, of the Bible, P. 8, p. 
 1234. See also Dr. Whitby, cited at p. 46. 
 
 9. At what period, and on what accounts, was the cus- 
 tom of pouring, or sprinkling, first introduced ? 
 
 Answer. There is no earlier record, that Dr. Wall could disco- 
 ver, than in the case of Novatian, about the middle of the third 
 century. This man, while unbaptized, as Eusebius records, (Ec- 
 cles, Hist. L. VI. c. 43,) "fell into a daogerous disease, and because 
 he was very like to die, was baptized in the bed where he lay," 
 (gv kXivvi TrigifrvSivTct, i. e. sprinkled all over in bed,) "if," adds 
 Eusebius, ** that might be termed baptism." Novatian recovered ; 
 and by the following circumstance we have remarkably preserved 
 the view which the Christian church generally took of his baptism. 
 The See of Rome became vacant, A. D, 251. Two persons were 
 chosen to succeed, namely, Cornelius, ' chosen by the major part,' 
 and this Novatian, ' in a schismatical way.' Cornelius writes a 
 long letter to Fabius, Bishop of Antioch, in which he describes the 
 case of Novatian, and says, (as Dr. Wall translates it,) " that No- 
 " vatian came not canonically to his order of priesthood, much less 
 " was he capable of being chosen Bishop:" Let the Reader mark 
 the reason assigned, " For that all the Clergy, and a great many 
 " of the Laity, were against his being chosen Presbyter ; because it 
 " was not lawful (they said) for any one that had been baptized in 
 " his bed, [Greek, as above, sprinkled over] as he had been, to be 
 " admitted to any office of the Clergy." Wall's Hist., Part II. 
 ch. ix. § 2. 
 
 Here is the first recorded case of affusion, whether pouring or 
 sprinkling, for baptism ; and here we have a serious objection taken 
 against the person so baptized on account of it ; an objection in 
 which " all the clergy" were united. What was the objection ? 
 Was it against his situation, as being sick in bed ? or against the 
 mode of the ordinance ? This is important to be ascertained. I 
 answer, It was against both ; for soon after this time, these two 
 objections against such a baptism were exhibited. 1. There was an 
 objection against a person sick, because, (as the council of Neocaesa- 
 rea affirmed by the 12th canon,) " He that is baptized when he is 
 sick, ought not to be made a priest ; for his coming to the faith is 
 not voluntary, but from necessity." And, 2. As to the mode, 
 while Novation was living, one Magnus submits this question to 
 
SCRIPTURE GUIDE TO BAPTISM. 79 
 
 Cyprian: — " An habendi sint Christian! legitimi, eo quod aqua sa- 
 lutari non loti sunt, sed perfusi?" i. e, " Whether they are to be 
 esteemed right Christians, who are not washed in the water, but 
 only sprinkled ?" Cyprian answers, that the baptism was to be 
 esteemed good, "necessitate cogente, Deo largiente," "necessity 
 compelling to it, and God granting his indulgence." I leave the 
 Reader to reflect on the force of this evidence. 
 
 From this period, A. D. 250, onward, sprinkling was permitted, 
 but only in a case of necessity* and in prospect of death ; originating 
 in a false view of the necessity of the ordinance to salvation. 
 " France (says Dr. Wall) seems to have been the first country in 
 the world where baptism by affusion was used ordinarily to persons 
 in health." This affusion, or pouring, in the church of Rome, was 
 first tolerated in the eighth century, while immersion was still the 
 established law of the church ; and so things stood for several hun- 
 dred years. In the sixteenth century, pouring was generally adopt- 
 ed. The Rituals of that church prove this to a demonstration. 
 See Robinson's History of Baptism, p. 525 ; and Bishop Bossuet, 
 just cited. 
 
 The Church of England held the original practice of dipping 
 longer than those of the continent. " Perfunduntur (says Erasmus, 
 A. D. 1530,) apud nos, merguntur apud Anglos," i.e. " With us 
 (the Dutch) they have the water poured on them ; in England they 
 are dipped." The Rubric to this day instructs the clergyman "he 
 shall dip in the water discreetly and warily ;" but it allows an ex- 
 ception, "but if they shall certify that the child is weak, it shall 
 suffice to pour water upon it." The Catechism requires the youth 
 to express the form of baptism only as by immersion, " Water 
 wherein the person is baptized." In the early history of this church, 
 "the Offices or Liturgies (says Dr. Wall) did all along, .enjoin 
 dipping, without any mention of pouring or sprinkling." In A.D. 
 1549, first appeared the exception for ' weak' children : four years 
 afterward the word thrice, after the order to dip, was omitted. 
 Sprinkling began to prevail about A. D. 1550, and "within the 
 time of half a century, from A. D. 1550 to 1600, prevailed to be 
 the more general ; as it is now almost the only way of baptizing." 
 Dr. Wall's Hist, of Inf. Bap., Pt. II. ch. ix. § 2. 
 
 10. In what proportion of the Christian world has im- 
 mersion been continued down to the present time ? 
 
 Answer. Dr. Wall. "What has been said of this custom of 
 pouring or sprinkling water in the ordinary use of baptism, is to be 
 understood only in reference to these western parts of Europe : 
 ior it is used ordinarily no where else. The Greek church does 
 still use immersion ; and so do all other Christians in the world, 
 except the Latins. All those nations of Christians that do now, or 
 formerly did submit to the authority of the Bishop of Rome, do or- 
 dinarily baptize their infants by pouring or sprinkling ; but all other 
 Christians in the world, who never owned the Pope's usurped power, 
 do and ever did dip their infants in the ordinary use.. .All the 
 
80 SCRIPTURE GUIDE TO BAPTISM. 
 
 Christians in Asia, all in Africa, and about one-third part of Eu- 
 rope, are of the last sort." Hist, of Inf. Bap., Part II. ch. ix. p. 
 .376'. Ed. 3. 
 
 Does my Reader wish me to proceed any further ? To my mind 
 the subject is perfectly settled ; because the evidence adduced before 
 us has been, not in criticisms upon words, but in plain historical 
 facts ; facts admitted by every Christian writer that has examined 
 the subject; and, as they include the practice of the apostolic age, 
 they are decisive upon the subject. 
 
 The contention, therefore, that the word Baptize has other senses 
 beside to immerse, and that the prepositions rendered into and out of 
 in the baptism of the Eunuch, may be rendered to and from the wa- 
 ter ; all this is perfect quibbling and trifling when the fact is con- 
 ceded, that Jesus, and his Apostles, and the primitive Christians, 
 observed and authorised the ordinance in this form. Thus the late 
 Editor of Calmet, after warmly contending against the views of the 
 Baptists, adds, " Here again, I say, let me not be misunderstood. 
 I believe that immersion was practised by John." Why, granting 
 this, he grants me all ; for if this was the form in which ' the Lord 
 of glory' was baptized, and what he authorised, I want no more. 
 
 To a person disposed to question the evidence for immersion, I 
 would beg to propose the following inquiries, founded upon those 
 historical facts briefly given in the foregoing pages, and which he 
 may more fully examine in the works I have referred to : — 
 
 1. How came it to pass, that the early Christian writers expressed 
 the rite of baptism by such Greek and Latin words and phrases 
 (exclusive of baptizo) as signify, to be plunged ' ; to be buried; to be 
 dipped: to be immersed; to be let down in the water; and to be en- 
 compassed by the water on evert/ side? 
 
 2. How came it to pass, that when affusion or sprinkling was had 
 recourse to, as an expedient in prospect of death, and the person 
 recovered, he was not deemed so properly baptized as to be admissi- 
 ble to any sacred office ? 
 
 3. How came it to pass, that the fathers should name, as suitable 
 places for baptizing, "' the sea, a pool, a river, a fountain, a lake, a 
 channel, the Jordan, the Tiber ;" and that the baptism may be 
 alike "in" any one of them? 
 
 4. How came it to pass, that by the authority of the 'Canons 
 Apostolical,' if a Bishop or Presbyter baptized by any other way 
 than immersion, yea, trine-immersion, he should be deposed ? 
 
 5. How comes it to pass, that those Christians with whom the 
 command of the Lord Jesus to baptize is in their native tongue, 
 have, in all ages of their history, observed this mode ? 
 
 6. How comes it to pass, that the ancient Rituals of those 
 churches in which pouring and sprinkling now prevail, solemnly 
 enjoined, or do still enjoin, the mode of immersion ? 
 
 7. How came it to pass, that the whole Christian world, however 
 afterward divided, uniformly observed immersion (except in sickness) 
 for thirteen huxdred years after Christ ? 
 
SCRIPTURE GUIDE TO BAPTISM. 81 
 
 Now, though the evidence I have produced upon these points from 
 ancient and modern writers he hrief, (which it would have heen easy 
 to have extended to volumes,) it is beyond doubt, that what the above 
 inquiries state, are 
 
 INCONTROVERTIBLE HISTORICAL FACTS. 
 
 And if the New Testament contained no decisive evidence on the 
 subject, the above facts afford a most indisputable proof that Im- 
 mersion was the original, and, if so, the divinely authorised 
 mode; and consequently that which should be invariably and 
 unalterably observed to the end of time; for who dares to alter 
 what Christ ordains ? 
 
 APPENDIX, PART III. 
 On the Spiritual Design of Baptism. 
 
 That this sacred ordinance was intended by the Great Head of 
 the Church to be sysibolical, and to teach by an expressive and 
 visible sign what the gospel taught by the word preached, is a truth 
 too evident in the New Testament to be doubted ; and that the par- 
 ticular Form or Mode of it was to be indicative of some important 
 truths, and that its observance was to have a beneficial influence on 
 the Christian church, are equally clear. This we have partly anti- 
 cipated, and shall only briefly add : — 
 
 1. Baptism was to teach the sinfulness of man, and the necessity 
 of forgiveness and spiritual purification, in order to eternal life. 
 These truths are implied in Peter's words, when exhorting to the or- 
 dinance, " Repent, and be baptized for the remission of sins ;" and 
 in Ananias', " Arise, and be baptized, and wash away thy sins, 
 calling on the name of the Lord." Acts ii. 38, xxii. 16. 
 
 2. Baptism was intended to teach and to signify the Christian's en- 
 tire abandonment of a life of impiety, and his entrance upon a new life 
 of devotion and dedication to God. The metaphor of a burial ex- 
 presses the former, and that of a resurrection the latter ; both em- 
 blematically exhibited in this institution. See the Scriptures at p. 45. 
 
 3. Baptism was intended to present a figure of our Lord's over- 
 whelming sufferings. — To this most interesting circumstance our 
 blessed Redeemer does himself allude in affecting terms. See p. 22. 
 
 4. No less does baptism pre-represent what the Christian antici- 
 pates as the destiny of his own human nature, when he shall descend 
 like his Redeemer into the grave, and at his Saviour's second com- 
 ing be raised to glory. In no way but immersion does the ordinance 
 answer these several designs. 
 
 5. And, finally, this sacred rite, in reference to its subjects, appears 
 evidently designed to form a line of separation between the world anil 
 the church. A baptized person, in the primitive age, was considered 
 as having come out from the ungodly, and assumed the character 
 
 H 
 
82 SCRIPTURE GUIDE TO BAPTISM. 
 
 and profession of a follower of Christ. " As many of you as hare 
 been baptized into Christ, have put on Christ." Gal. iii. 27. Just 
 as when a person, entering the service of an earthly prince, puts on 
 the attire by which the servants of that prince are distinguished, so 
 the Christian, by baptism, puts on, as a garment, an open profession 
 of his Lord and Master ; declaring that he is no longer his own, or 
 the servant of sin and Satan, but bought with a price, and now sur- 
 renders himself to Him that loved him and died for him. This en- 
 tire separation of the church from the world our Saviour most plainly 
 taught in John xv. 19; xvii. 6, 9, 20, 21 ; and xviii. 36. As did also 
 the apostles ; see, as an example, 2 Cor. vi. 14 to 18. In none but 
 believers can these doctrinal and practical uses of baptism be realized. 
 
 CONCLUDING OBSERVATIONS. 
 
 In closing my little work, I must request my Reader's 
 attention to a few thoughts, suggested by the general ob- 
 jections of opponents to the practice for which I have 
 contended ; and add my reasons, in a summary form, for 
 abiding strictly by that practice. 
 
 I. Objections to exclusive Believers' Baptism. 
 
 1. In the form of objection to the principles of the Bap- 
 tists, relative to this ordinance, it has been remarked that 
 ' The majority of Christians, with whom are associated 
 an immense number of great, good, and learned men, have 
 held, and do hold, the opposite views ;' and (it is asked) 
 i Can they all be wrong?' 
 
 Answer. I admit that a large proportion of the professed Chris- 
 tian inhabitants of the world, with whom are joined many most 
 eminent writers, are against us. But is a majority never wrong, — 
 never found on the side of error ? Let my Reader, whoever he may 
 be, ask ' Whether the majority of professed Christians do not think 
 differently from him upon some equally important points ?' and how 
 little does he think of the consequence of numbers upon those points ! 
 The Chinese plead their majority against Christians ; the Catholics 
 against Protestants ; &c, &c. ; but who feels the force of an argu- 
 ment in the plea ? — And "as to great men and great names, (says 
 Dr. A. Clarke,) we find them enrolled and arranged on the side of 
 all controversies;" and I will allow my opponent to reckon them. 
 up by hundreds, or thousands, and place them all on the side of in- 
 fant baptism ; — I will take, and place on the other side, Christ and 
 his Apostles, and then I appeal to my Reader, Who has the best 
 support, though my number be but ' a little flock' in the comparison. 
 
 Now I must be allowed to insist upon it that I have Christ and 
 the Apostles with me, giving their sanction to believers' baptism ; 
 and all will admit, that their sanction is not to be found on the 
 
SCRIPTURE GUIDE TO BAPTISM. 83 
 
 opposite side. Much, then, as I venerate the great, good, and 
 learned men referred to, as not they, but Christ is my Lord and 
 Master, and is to be my sole Judge at the last Day, I hesitate not 
 to quit my connexion with any majority, or with any particular 
 eminent men, supposing I am found in a minority, if Christ is 
 
 WITH ME THERE. 
 
 2. It has also been objected, ' That our principles are of 
 recent origin, and were unknown previous to the appear- 
 ance of certain enthusiasts in Germany, at the time of the 
 Reformation/ 
 
 Answer. Our principles are as old as Christianity. We acknow- 
 ledge no Founder but Christ. With enthusiasts in Germany, or in 
 any age or country, we have no connexion, and our forefathers ne- 
 ver had. Enthusiasts may be designated by the same name ; but 
 that proves nothing. — Myriads of persons holding our distinctive 
 principle, i. e. ' the baptism of believers only,' have appeared in all 
 ages of the Christian era. From' Christ to nearly the end of the se- 
 cond century, there were no others ; at least, if there were any, 
 their history is a blank. After that time, persons holding that 
 principle never ceased to exist. 
 
 Without enlarging upon a subject that might fill volumes, I refer 
 my Reader to a recent publication, entitled " A concise History of 
 Foreign Baptists," by G. H. Orchard, — a work of immense re- 
 search, though but a duodecimo volume, in which will be found in- 
 dubitable evidence of the existence of large bodies of Christians, in 
 different countries, from the earliest times down to the Reformation, 
 who uniformly opposed infant baptism as unscriptural, absurd, and 
 leading to fatal delusion. Such was the sentiment of the ancient 
 Waldenses, the Albigenses, the Henricians, the Petrobrusians, the 
 Paterines, the Berengarians, <fec, <fec. Innumerable multitudes of 
 persons, distinguished by these and other names, bore a faithful 
 testimony for Christ for ages ; — many died martyrs to the faith, 
 whose life and death bore a lovely transcript of the doctrines of pure 
 unadulterated Christianity, and who, if living at the present age, 
 would come under the denomination of ' Baptists.' They described 
 infant baptism, (or the making of infants Christians by baptism,) as 
 one of the grossest doctrines of Antichrist. — The leading or distinctive 
 principles of no denomination of Christians can be traced back to 
 the apostolic age with more clearness and indubitable certainty than 
 those of the Baptists. The Reader, therefore, may judge of the na- 
 ture of the above objection.* 
 
 * In reference to Great Britain, in particular, during the first centuries, it may 
 be affirmed, that from the first introduction of Christianity into it, until Pope Gre- 
 gory (A. D. 596) sent over Austin to this country with a number of monks to con- 
 vert the people to the Catholic faith, we have good reason for believing that 
 believers' baptism alone prevailed in this country; lor Austin, finding differences 
 u> exist between his views and the British Christians', called their ministers toge- 
 ther, and proposed " Three things," iu order to their having his favour and protec- 
 tion. The Second of these things was, "THAT YE GIVE OhRISTENDOMK TO 
 CHILDREN'," i.e. that they should baptize them: good proof that they did not do 
 eo before. And it is known that Pope Gregorv, above referred to, decreed as fol- 
 H 2 ' 
 
84 SCRIPTURE GUIDE TO BAPTISM. 
 
 3. It has been said, in the form of objection, ' That wc 
 make too much of the ordinance, — that we give it too 
 great a prominence, and attach too great importance to it/ 
 
 Who (I would ask, in reply), makes the most of this ordinance, — 
 they that administer it to make the baptized members of Christ, or 
 members of his church ; and who hasten the administration of the 
 rite as a security to the soul ? — or they who never think of bringing 
 their dearest relatives to it till they make a profession of faith in 
 Christ, and give evidence of being already converted and saved ? 
 The objection might be returned with ten-fold force. All the im- 
 portance we give it, or wish to give it, is that which was given to it 
 by Christ and the apostles. We look upon it as Christ's will and 
 appointment, and endeared to us by his example, — and hence a 
 binding duty, but in no sense a saving ordinance. 
 
 4. The body of Christians, called Quakers, as they prac- 
 tise the ordinance in no form, nor on any subjects what- 
 ever, ought to be impartial judges in this controversy. 
 What say they on this question? 
 
 The following are approved authors of that denomination : — 
 
 Robert Barclay. " As to the baptism of infants, it is a mere 
 human tradition." Apology. Proposition xii. 
 
 George Whitehead. "What great hypocrisy and insincerity- 
 are those persons justly chargeable with, in the sight of God. 
 angels, and men, in their not practising that baptism they have 
 pleaded for from the practice of the apostles ! But, instead thereof, 
 rantism, or sprinkling of infants, to make them thereby members of 
 Christ, and of his church militant.'' Truth Prevalent, p. 125. 
 
 William Penn. . "There is not one text of scripture to prove 
 that sprinkling in the face was water baptism, or that children 
 were the subjects of water baptism in the first times." Defence of 
 Gospel Truths, against the Bp. of Cork. p. 82. 
 
 5. On the Mode, it is objected, c That it is more trou- 
 blesome and inconvenient than the usual mode of sprink- 
 ling ; and quite a cross to submit to it.' 
 
 Answer, I admit this, as certainly the feeling of human nature : 
 but, I beg to inquire, Is the trouble and inconvenience too great, 
 and the cross too heavy to be borne, if it be proved that Christ 
 sanctioned that mode by his command and his example? Who, as 
 a Christian, if present on the banks of Jordan when Christ was 
 
 lows : — " Let all young children be baptized, as they ought to be, according to the 
 traditions of the Fathers.'' What an evidence is this of the omission of infant 
 baptism, and the kind of authority by which it was authorized and urged ! See 
 Ivimey's Hist, of the English Baptists, Vol. I. p. 12 — 45. 
 
 The Reader should also be informed, that infant communion began abotit the 
 same time as infant baptism, and attended it till about A. D. 1000. It was admi- 
 nistered for the same reason, i. e. on account of its saving efficacy. In the East it 
 is still continued. 
 
SCRIPTURE GUIDE TO BAPTISM. 85 
 
 baptized, would refuse or object to be tbe next person to be bap- 
 tized after Christ, and in the same way ? And if then, when the 
 Holy Spirit was visibly descending, and the Father's voice was 
 heard, you would cheerfully have entered the streams of Jordan, is 
 not the ordinance the same now, equally binding, endearing, and 
 as much under the eye and the blessing of Heaven? Without 
 doubt: and surely your Redeemer has done enough, and suffered 
 enough for sinners, to entitle him to this act of obedience from 
 them, supposing it does give them a measure of trouble, and incon- 
 venience, and a cross to bear after him. Hear his own words, — 
 " He that taketh not his cross, and followeth after me, is not 
 worthy of me." Matt. x. 38. 
 
 6. It is further objected, ' That the testimonies of learn- 
 ed Peedobaptists in favour of immersion go for nothing, if 
 they themselves observed a different mode in their own 
 practice ; — that their own practice must appear to their 
 minds as having more convincing scripture authority.' 
 
 Answer. That by no means follows, — and is not the fact. The 
 most eminent writers who have practised sprinkling have readily 
 and candidly admitted that they had not scripture-authority for 
 that mode, either by command or precedent ; but they had other 
 reasons for it. The most common is that given by Dr. Chalmers 
 in the extract we have copied at page 71? (to which the Reader will 
 turn, and to the note upon it.) To the "indifferency" of Dr. C, 
 Mr. Baxter and others have added "expediency:" that 'the cli- 
 mate in cold countries' renders an alteration desirable.* But no 
 authors, who have thoroughly examined the subject, pretend to ques- 
 tion the scripture-authority of immersion ; or assert that sprinkling 
 has any such evidence. See Dr. Wall (one of the most competent 
 judges that ever wrote on that subject) quoted at pages 46 and 77* 
 and others that follow him in the former place. 
 
 The testimony of such men, in granting that the word baptism in 
 the law of Christ means bmnersion, and that immersion was the 
 practice in the apostles' days, is of so much the greater weight by 
 the circumstance of their observing a different mode, as these are 
 concessions to the truth against themselves. The reasons of ' indif- 
 
 ' To the coldness of the climate, some have added • That it is hazardous to the 
 health to be immersed in cold water.' It' a person is in such a state of health as to 
 be incapable of the ordinance in its scriptural form, it cannotbe required of him, any 
 more than it can be required of persons to receive the Lord's supper when incapa- 
 ble of obeying Christ's command to "eat" the bread and to " drink" the wine, 
 which sometimes is the case. If the coldness of the water be an objection, it is ge- 
 nerally easy to remove that objection ; but with regard to the hazard of health, let 
 the Reader consult, if he has opportunity, the writings of the most eminent physi- 
 cians on the use of the " Cold Bath," and he will rind nothing more urgently recom- 
 mended to general practice. See especially Sir John Floyer's History of C old Bathing, 
 pp. 11, 51 ; and Dr. Wall's Hist, oj Infant Bap., Vol. II. ch. ix. § 2. 
 
 But we need not consult physicians. Millions of persons, of all r;inks and ages, 
 have been, and are, in the habit of having recourse to the use of the Cold Bath, and 
 of Sea-bathing, as most conducive to health; and amongst others (I am sorry to 
 add) the very persons who urge the objection against the ordinance of Christ ' 
 
86 SCRIPTURE GUIDE TO BAPTISM. 
 
 ferency and expediency ' are lighter than the dust of the balance 
 set against the weight of Christ's command and example. "' Who 
 art thou that repliest against God ?" Who will give reasons against 
 Christ ? Who will argue against Infinite Wisdom ? Let those do 
 so who think they can alter the ordinances of God ! 
 
 7- But, it is added, ' The quantity of water can matter 
 nothing ; any more than the quantity of wine or bread in 
 the Lord's supper.' 
 
 Answer. This is granted, providing only there be a sufficient 
 quantity to fulfil Christ's command. It is not the quantity that is 
 contended for, but a conformity to the pattern of Christ ; and any 
 departure from that pattern renders the act no longer an act of 
 obedience to him. 
 
 8. But, objects another, ' I have, I hope, received the 
 baptism of the Holy Ghost, which is the thing signified ; 
 and I do not see the necessity of submitting to this rite, as 
 it cannot take away sin, or do me any good/ 
 
 Ansiver. The baptism of the Holy Ghost is made, by the apostle 
 Peter, the very reason why those that received it should receive this 
 ordinance, " Can any man forbid water that these should not be 
 baptized which have received the Holy Ghost as well as we?" 
 (See p. 35.) And as to the good the ordinance can do, and its in- 
 ability to take away sin, I again refer to Him who had no sin to 
 take away, and needed no good from religious services, yet travelled 
 a long journey "to be baptized," and silenced every objection against 
 it by affirming, " Thus it becometh us to fulfil all righteousness." 
 
 II. Reasons for the Baptism of Believers only. 
 
 1. Because I am quite sure that I have plain Scripture autho- 
 rity for Believers' Baptism ; but to authorise the Baptism of in- 
 fants not a word, in inspiration, is to be found. 
 
 2. Because the Baptism of Believers is in harmony with the doc- 
 trines of the gospel, and the nature of Christ's kingdom, which 'is 
 not of this world,' but spiritual, and extends no further amongst men 
 than f.'ith and Christian experience extends. John i. 11 — 13. 
 
 3. B-cause Baptism, being an act of obedience to Christ, must 
 have Christ's command, or authority ; the Baptism of believers only 
 has this ; (see p. 24.) " Can that be obedience," inquires Mr. Bax- 
 ter, " which hath no command ? Who knows what will please God 
 but himself; and has he not told us what he expects from us ?" 
 
 4. Because the supposed spiritual connexion between believers 
 and their infants, constituting some distinction in spirituality, en- 
 titling such infants to baptism, and not possessed by other infants, 
 is a fallacious conceit, unsupported by the word of God and contrary 
 
SCRIPTURE GUIDE TO BAPTISM. 87 
 
 to reason and fact. There is no spirituality but what is the same 
 with experimental religion, or vital Christianity; and that is not of 
 carnal propagation, hut the work of the Holy Spirit, and possessed 
 only by believers in Jesus. John i. 13 ; vi. 63 ; 1 Pet. i. 23. 
 
 5. Because the doctrine of infant Baptism, namely, ' that children 
 by it are brought into the covenant of grace, which is the covenant 
 of redemption,' or * the benefits of that covenant sealed to them,' is 
 opposed to all the leading doctrines of the gospel, whether accord- 
 ing to the views of Arminians or Calvinists. What, in this case, 
 becomes of the doctrine of God's Election ? of the necessity of Re- 
 pentance f of the New Birth ? of Conversion ? of Faith in Christ ? 
 and of Justification through Faith ? &c, <fec. All these are super- 
 seded by baptism, if the above doctrine be true. 
 
 6. Because of the dangerous practical tendency of infant Bap- 
 tism. If children, advancing into life, believe the above doctrine, 
 they are likely to rest satisfied in the ' benefits sealed,' and without 
 any further concern, without faith or piety, live in the hypocrite's 
 hope, and perish with a 'lie in their right hand !' 
 
 7. Because, admitting the doctrine that Baptism now, and for- 
 merly circumcision, brought infants into the covenant of grace and 
 redemption, the horrible conclusion will follow, that children dying 
 before baptism can be administered to them, and before the 8th 
 day appointed for circumcision, must die out of the covenant of re- 
 demption, and therefore inevitably perish for ever! ! This being im- 
 possible, because contrary to God's just government, and to his 
 word, the doctrine cannot be true from which such a conclusion is 
 justly to be drawn. 
 
 8. Because infant Baptism goes to unite the world with the 
 church of Christ. Have not the vilest infidels in Christendom re- 
 ceived the seal of the covenant, (if infant Baptism can give it,) and 
 thus been ' grafted into the body of Christ's church ?' How grossly 
 absurd ! How lamentable, that they should have cause to pour 
 contempt upon Christianity by the errors and follies of its professors ! 
 
 9. Because I would not have the impression on my mind while 
 in this life, or the remembrance at the Bar of future Judgment, 
 that I had ' reversed' Christ's order, which is the case in infant 
 Baptism, (see Simeon, p. 25.) or altered the mode which His wis- 
 dom ordained ; preferring to follow my Saviour's plain and en- 
 deared example, and to abide by his sacred and authoritative 
 instructions. 
 
 FINAL ADDRESS TO THE READER. 
 
 I will now imagine that you, my Reader, are convinced that I 
 have the Truth with me on this subject : allow me, then, in behalf 
 of Chiust, to exhort you practically to attend to this sacred institu- 
 tion. Do you ask, IVhut is pre-reouisite to Baptism ? I answer, 
 these three things : — (1.) To see and feel that you are a sinner, and 
 
88 SCRIPTURE GUIDE TO BAPTISM. 
 
 need the remission of sins, Acts ii. 3S. (2.) That you believe that 
 Jesus is the Son of God, and rely on him as your only Saviour, 
 Acts viii, 37. (3.) That you feel willing to forsake all ungodliness, 
 and to devote your future life to the service and glory of your Re- 
 deemer ; willing, and not ashamed, to put on Christ, and follow 
 him to the skies, Rom. vi. 4 ; Gal. iii. 27. 
 
 If these things are found in you, and you are convinced of the 
 will of Christ, delay not doing his will. " If ye love me, (said he) 
 kee/t my com maud me) Us." Do not entertain frivolous excuses. 
 
 1 . Do not say ' you are too young.' At twelve years of age your 
 Lord appeared in public, doing the will of his Father ; if you have 
 reached that age, it is high time to commence a life of dedication to 
 Christ. Go, youthful Reader, and follow the Lamb in the mortmig 
 of life. Who knows but your sun may go down at noon ! His pro- 
 mise is, " They that seek me early shall find me." 
 
 2. Do not say 'you are too old.' If you have far exceeded the 
 age above-mentioned, and yet hear the Saviour's voice, ' Follow me,' 
 you are not too old to obey his endeared and binding commands. 
 
 3. Do not say ' what good can it do you ?' Behold your Lord 
 entering the waters of Jordan ! Are you wiser or better than He ? 
 Beware that you reflect not on His wisdom. 
 
 4. Does the ordinance appear a cross to you ? and especially so, 
 as it is something that does not fall in with the taste and fancy 
 of the world ? Thank God for that. Christ never intended his re- 
 ligion, or his ordinances, to suit the fancies of unregenerate men ; 
 and the more objectionable this ordinance is to such persons, so 
 much more effectual is it as a line of demarcation between the world 
 and his church, as the Lord Jesus intended. And as to the cross, — 
 do you think it is too heavy ? Behold Him passing through the 
 baptism of his inconceivable sufferings for you! Behold Him car- 
 rying the cross upon which he was suspended for many hours ; and 
 thereon, by his dying pains, working out eternal redemption for you ! 
 And will you, turning from these unparalleled scenes, say 'the 
 cross of baptism is too heavy for you?' Impossible, if you feel 
 aright. Rather say with the pious poet, — 
 
 Hast THOU the cross for me endured, 
 
 And all its shame despised ? 
 And shall I be ashamed, () LORD, 
 
 With Thee to be baptized ? 
 
 Didst Thou the great example lead 
 
 In Jordan's swelling rlooa ? 
 And shall my pride disdain the deed 
 
 That's worthy of ruy GOD ? 
 
 Dear LORD, the ardour of thy love 
 
 Reproves my cold delays ; 
 And now my willing footsteps move 
 
 In thy delightful ways. 
 
 NEWCASTLE ; PRINTED BY PATTISON AND ROSS, PILGRIM-STREET