#5 Q_ •■$■ CO ^ « -a <*^ 1^ ^ hi Q. ^w «■♦- *^ fe ^ 5 o l^"^ C ■ t^ o bi) Cs tSt EH <: :| ts 8 3 *^ Iz; £ .to ,^ p:i CO I' ■J^ ^ (I4 1 % -T3 C 8 ^ r 1 •^ CL ^^ ->.-' ' ^. I Digitized by the Internet Arciiive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/lecturesonnature01pres LECTURES THE NATURE, SUBJECTS, AN^^MODE CHRISTIAN baptism: JOHN T. PRESSLY, D. D. ALLEGHENY, PA. S. SADLER, PUBLISHBB, FEDERAL STREET. 1853. PREFACE TO THE FIRST EDITION. '4 To the Members of the First Associate Reformed Churchy Allegheny. MY DEAR BRETHREN I A remarkable providence removed me from the place of my birth, and from a beloved con- gregation,to take charge of the Theological Seminary in this place. V/hen I first took up my abode among you, we were strangers to each other. But, if I came among you a stranger, I soon found myself in the midst of kind and vvarm-hearted Christian friends. In addition to the duties incumbent on me as Profes- sor of Theology, I was afterward called to take the charge of your souls. It is now eight years since I commenced my pastoral labors among you. Dur- ing the first winter of my connection with you, some of you will remember, that a room in the base- ment of a small building was sufiiciently capacious to accommodate us all. It was the day of small things. But while Memory performs her wonted office, I can never forget the pleasant hours I spent with you in that humble room where, with a glance of the eye, I could see whether every member was in his place. In the month of June, 1833, the Lord's Supper was dispensed among you for the first time ; on which occasion, sixty-six persons were admitted to IV PREFACE. the communion of the church. And now, by the good hand of our God upon U3, the number of our communicants exceeds four hundred. May our growth in grace, and in the knowledge of Jesus Christ, keep pace with our numerical increase I Your establishment in the truth, and your advance- ment in the divine life, I hope I can say in truth, are objects near to my heart. / htttie no greater joy than to hear that my children walk in the truth. To you these Lectures, delivered originally with a view to your instruction, and now published in ac- cordance with your request, are respectfully pre- sented as a small testimonial of the gratitude and regard of your affectionate pastor. JOHN T. PRESSLY. Allegheny, Feb. 8th, 1841. PREFACE TO THE SECOND EDITION. The first edition of this little Treatise having been exhausted, and inquiries from different quarters hav- ing been made for it, a second edition is now pre- sented to the Christian public. The author had in- tended to enlarge the work, by the introduction of additional matter, derived from the history of the Christian church ; with a view to make it clearly evident, that infant baptism has prevailed from apostolic days. For this purpose, ample materials are at hand. On further reflection, however, it has been thought best to send it forth in its original form. It was designed to be a convenient manual, for the benefit of the disciple who desires to know the will of his Lord. And brevity, if combined with per- spicuity, renders it more suitable for the end intend- ed. " Arise, O Lord, plead thine own cause.'' JOHN T. PRESSLY. Allegheny, Pa., 23d Nov, 1852. LECTURES c_ OS CHRISTIAN BAPtlSM. LECTURE I " Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost." — Matthew 28 : 19. " In vain they do worship me, teaching for doc- trines the commandments of men. " Such is the grave charge which our Lord prefers against those, who, by their tradition, made the commandment of God of none effect. In every period of the church the pride of the depraved heart has displayed itself, in attempting to improve the institutions of heaven, by incorporating with them something of human con- trivance. But from the words, to which I have re- ferred, we learn, that to render our religious homage acceptable to God, it must be offered in accordance with the divine will; and that whatever may be their pretended zeal for the ordinances of religion, they worship God in vain, whose fear toward him is taught by the precept of men. In every religious service in which we engage, our first inquiry, there- fore, should be, what is the divine appointment? For 2 b LECTUKES ON BAPTISM. if, regardless of the authority of God, we come be- fore him, in the observance of rites of mere human institution, we expose ourselves to the merited re- buke, " Who hath required this at your hands V Among the ordinances of Christianity which have been instituted ibr the perfecting of the saints, and for the edifying of the body of Christ, baptism occu- pies a prominent place. This institution derives its origin from the appointment of Jesus Christ, the only lawgiver in Zion, and was designed not only to dis- tinguish his followers from the world which lieth in wickedness, but to confirm their faith in the great doctrines of the gospel, which it so impressively teaches, and to build them up in holiness and com- fort through faith unto salvation. Having died for our sin, and having risen for our justification, and all power in heaven and in earth being given unto him, our Lord invested his apostles with a commis- sion to go forth and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Their ministry was no longer to be confined to the lost sheep of the house of Israel; but they were to preach the gospel to every creature and to make disciples in all nations, receiving into the christian church, by baptism, all who embraced the religion of Jesus. Baptism is, then, an ordinance of Jesus Christ, by our reception of which, we sol- emnly declare ourselves to be his disciples. By submitting to this rite of his appointment, we avow- edly take his yoke upon us, and acknowledge our entire subjection to his authority in all things. When the administration of this ordinance is wit- nessed, it is natural for the world to inquire, " What mean ye by this service? " And to such an inquiry, the professed followers of Christ should always be LECTURES ON BAPTISM. 7 nrepared to give an intelligible and satisfactory an- swer. It is therefore proposed in the present lecture, to inquire into the meaning of this institution, and the nature of the profession which is made in receiving it. It is well known that there has been no little con- troversy in the christian world, with regard to the subjects and the mode of baptism. Whatever diver- sity of opinion may exist among professing christians with regard to these things, it is a matter in which all are equally interested, to understand the nature, and spirit, and meaning of the institution. And yet, it is apprehended, that, while things of less im- portance have been the theme of zealous disputation, it is a fault common to many on both sides of the general controversy, that they overlook the meaning and intention of the institution itself. Nor let any one imagine that this is a matter of little importance. For if we do not, in some degree, understand what this ordinance was intended to teach, or if we have imbibed false views of its nature and design, no mat- ter how scriptural may be t!ie mode according to which this rite may have been administered to us, it would be vain to expect that our reception of it can be either acceptable to God or profitable to our- selves. Let us then inquire, what are some cf the important doctrines which are taught in baptism? 1. In this ordinance, we have a decided testimony to the doctrine of a trinity of persons in the unity of the Godhead. A proper knowledge of God lies at the foundation of all true religion. And as this is a doctrine in which the scriptural character of God is involved, it is a fundamental principle in the chris- tian system. If, in the revelation given of himself, 8 LECTURES ON BAPTISM. God is represented as existing in a trinity ot persons, then they who reject the divinity of the Son and of the Holy Ghost, do not worship the God of the Bi- ble, and cannot be recognized as having any just claim to the christian name. And on the other hand, if the true God does not exist in a trinity of persons, then, they who believe in the divinity of the Son and of the Holy Ghost, and therefore render to them religious worship, are justly chargeable with idolatry. A diversity of opinion on this subject is, consequently, not a matter of indifference, but must necessarily give a character to our views of the plan of salvation revealed in the gospel. The doctrine of the Trinity, then, lies at the foundation of the christian system, and in the ordinance of baptism, we have a plain testimony in support of it. By the appointment of Jesus Christ, the person to whom this rite is administered is baptized in the name of the Father, of the Son, and of the Holy Ghost. Here are three distinct persons, in whose name we are baptized and to whom we are solemnly dedicated. And while there is a distinction of persons, they are one in name, in nature and perfections, and have an equal claim to all divine glory. For a knowledge of this doctrine, we are indebted exclusively to divine revelation. It is so entirely above the discoveries of unassisted reason, that vain man, prone to glory in his own wisdom rather than learn in humility from the Bible, has in every period of the church, manifested an unwilHngness to receive it. But while it is admitted to be a truth, which un- assisted reason never could have discovered, yet, when made known by revelation, it contains nothing contradictory to sound reason ; and consequently, however incomprehensible it may be, it involves no LECTURES ON BAPTISM. 9 absurdity. If we maintained that God is three, in the same sense in which he is one, it is conceded that such a doctrine would be liable to the charge of contradiction and absurdity. And therefore, as ra- tional creatures, we could not believe it. But, it in- volves no contradiction to maintain, that in the unity of the divine nature there is a threefold personality. If any one should vainly inquire, How can three dis- tinct persons exist in the unity of the Godhead ? I reply. This is a matter which it would be presump- tion in the creature to undertake to explain. " Who can, by searching, find out God ? who can find out the Almighty unto perfection?'' The question for us to determine is, simply, what is the revelation which God has given of himself? This we are bound to receive implicitly, however far the truth tevealed may be above our comprehension. And when we look into the lively oracles, we see that while the unity of God is every where maintained, it is no less plainly taught, that " there are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one." It is not intended to enter upon an elaborate argu- ment in defence of this doctrine. It may serve, however, more fully to satisfy our minds in relation to the validity of the argument drawn from christian baptism, to see that this truth is plainly taught else- where throughout the scriptures. I remark, then, that with regard to the divinity of the first person of the Godhead, there is in the christian world no di- versity of opinion. That the Father is truly and properly God, all will admit. And if we are willing to take the scriptures as our guide, the proof of the divinity of the Son and of the Holy Spirit is not less conclusive. How does it appear that the Father pos- 2. 10 LECTURES ON BAPTISM. sesses the glory which is peculiar to divinity ? Is it because the Oracles of truth ascribe to him those names, titles and attributes, which belong only to Deity ? Is it because he is represented as performing the works which no created being can accomplish? Is it because that reliorious homage is ascribed to him, which it would be idolatry to offer to the most exalted creature? It is readily admitted that these are so many conclusive proofs of the true and pro- per deity of the Father. But the sacred scriptures furnish the very same arguments in support of the divinity of the Son and of the Holy Spirit. They, therefore, are justly chargeable with inconsistency, who, upon the testimony of scripture, admit the di- vinity of the Father, and yet reject the divinity of the Son and of the Holy Ghost, which is supported by the same authority. Do we believe that the Fa- ther is God, because the scriptures ascribe to him those names which are peculiar to deity ? For the same reason we must admit the divinity of the Son. " In the beginning was the Word, and the Word was with God, and the Word was God." While the Word, who was made flesh, and dwelt among us, is here expressly called God, the work of creation, which is peculiar to the Deity, is likewise ascribed to him. " By him were all things made, and without him was not any thing made, that was made. ''* Contrasting the glory of Jesus Christ with that of the angels, the aposde represents the Father as ad- dressing the Son in the following language : " But unto the Son he saith. Thy throne, O God, is for ever and ever. " Is religious worship to be offered to God only ? And do the scriptures denounce the ♦John, 1:1,3. LECTUKES ON BAPTISM. 11 most fearful maledictions against those who worship any other bein^ ? It is, then, the express command of God, that " all men should honor the Son, even as ibey honor the Father. " And when he bringeth the first begotten into the world he saith, "And let all the angels of God worshp hmi."* According to the uniform lano^uage of the scriptures, then, though Jesus Christ, as Mediator, humbled himself and took upon him. the form of a servant and was made in the likeness of men, yet he is God over all, blessed for- ever, the Creator of all things, and has a just claim to the same religious homage from angels and from men, which is due unto the Father. By the same process of reasoning, the divinity of the Holy Spirit may be conclusively established. He is expressly called God; to him the work of creation is ascribed, and to him omniscience and omnipresence, essential perfections of the deity, are attributed. And both in the ordinance of christian baptism and in the apostolic benediction, he is asso- ciated with the Father and the Son, as equally the source of blessing to man and the proper object of religious homage. That there are three divine per- sons in the unity of tne Godhead is, then, the doc- trine of the sacred scriptures. And while this great truth is plainly taught in baptism, the different per- sons of the adorable Trinity are, in this ordinance, represented as jointly engaged in the grand work of man's redemption. Believers are " Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. '^t 2. In baptism, we have an impressive representa- *Heb. 1 : 6, 8. t 1 Peter, 1, 2. 12 LECTURES ON BAPTISM. tion of the doctrine of human depravity. In this ordinance, by the command of Christ, water, which is used for the purpose of washing, is appUed to the body. The necessity of spiritual cleansing is there- by plainly signified. For, if we were not the sub- jects of moral defilement ; if our nature were not contaminated with sin, cleansing would be unneces- sary, and the application of water in baptism would be unmeaning. In this christian institution, then, we have exhibited to our view, in an expressive figure, a truth which is taught every where through- out the sacred volume, which it is greatly important that we should understand and feel, but which the proud heart is very unwilling to admit, namely, that we are guilty before God. Sin, like a leprosy, hath pervaded our whole nature ; it is preying upon our very vitals, and unless it is removed we must perish. O sinner! thou hast destroyed thyself! Thy heart is not right with God. He with whom thou hast to do, is of purer eyes than to behold evil ; he cannot look on iniquity. But thy conscience is defiled with sin; thy heart is alienated from the life of God; thou art dead in trespasses and sins. And in the ordinance of baptism, you may see that unless your conscience is purged from dead works by the blood of Jesus ; or, in other words, unless you are justified through faith in Christ Jesus, you can never appear before God with acceptance. But while baptism, in an expressive figure, represents our guilty condition as sinners,' it also teaches, 3. The doctrine of expiation by the blood of Je- sus. The application of water to the body in bap- tism, plainly teaches that we need to be washed ; while, at the same time, it represents the provision which God has made for the expiation of human LECTURES ON BAPTISM. 13 guilt. But the water itself cannot remove the moral defilement of sin. Water may put away the filth of the flesh, may effect the purgation of the body, but cannot remove that moral pollution of the soul, which is the consequence of sin. As used in this ordinance water is only an external sign. That, of which it is the significant emblem, is the blood of Jesus Christ, which cleanseth from all sin. The penalty connect- ed with the violation of the divine law by the great Lawgiver, is death. " In the day thou eatest there- of thou shalt surely die. " " The wages of sin is death. " As a sinner, therefore, man stands exposed to the excution of the penalty of the violated law. And had it been his pleasure, the Sovereign Ruler of the universe might have glorified his justice, in executing the fearful sentence of the law upon every son and daughter of Adam. But God, who is rich in mercy for his great love wherewith be loved us, provided a Redeemer, in the person of his own Son. He spared not his own Son, but delivered him up for us all. In accordance with his own voluntary en- gagement, though he was rich, yet for our sakes he became poor, that through his poverty we might be rich. And appearing in the character of our sub- stitute, and bearing our sins in his own body on the tree, he hath redeemed us from the curse of the law, being made a curse for us. As death is the wages of sin, therefore without the shedding of blood, there is no remission. Accordingly, he died for our sins the just for the unjust, that he might bring us unto God. And of his atoning blood the water of baptism is the divinely appointed symbol. As water cleanses the body, so we are taught in baptism that Jesus Christ, by the shedding of his blood; or in other words, by his death, hath made expiation for our 14 LECTURES ON BAPTISM. sin ; and that by faith in his atonement, the chief of sinners may obtain pardon, and be brought to the possession of that inheritance which is incorruptible, undefiled, and that fadeth not away. By the appointment of baptism with water, then, we have presented to our view, in a significant figure, that most interesting truth, that there is forgiveness with God. Here we see with our eyes the evidence of the fact, that a fountain has been opened for sin and for uncleanness, and that God has graciously made ample provision for the removal of our guilt. And hence, in the scriptures, the reception of bap- tism is urged by this consideration, that in it there is an exhibition of the blessing of remission of sin. " Repent, " said Peter, on the day of Pentecost, to the assembled multitude, who, under the power of conviction, inquired, " What must we do?" "Re- pent and be baptized, every one of you, in the name of the Lord Jesus, yb?' the remission of sins, " And when Saul of Tarsus obtained a proper sight of his sin, and was brought an humble suppliant to the feet of Jesus, Ananias, is directed to say to him, " Arise and be baptized, and wash aivay thy sins. " 4. In the ordinance of baptism we are also taught the doctrine of regeneration by the Holy Spirit. That such is our spiritual condition before God, as sinful, fallen creatures, that a change of nature must be experienced before we can serve God acceptably here or enjoy him hereafter, is very clearly taught in the oracles of truth. " Verily, verily, I say unto thee, " is the declaration of our Lord to Nicodemus, " except a man be born again he cannot see the kingdom of God. " This change is a moral renova- tion of our nature, so thorough, that he who is the sebject of it is a new creature. "If any man be in LECTURES ON BAPTISM. 15 Christ, he is a new creature ; old things are passed away ; behold, all things are become new. "* Pre- vious to this change, the sinner is dead in trespasses and sins ; he walks according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience ; he has his conversation in the lusts of the flesh, fulfilling the desires of the flesh and of the mind, the end of which things is death. But, in re- generation,^ he passes from death unto life ; he is created in Christ Jesus unto good works; and being thus made free from sin, and having become a ser- vant unto God, his fruit is unto holiness and the end is everlasting life. A work of such a nature, cannot be the result of mere human agency, but must be ef- fected by the power of God. And, accordingly, we are informed, that " God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, "t And in the ordinance of baptism, we are taught that this is peculiarly the work of the Holy Spirit. Hence, our Lord declares, " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. " Here a distinction is drawn betwixt the external rite of baptism, and the internal change of which it is significant. To be born of water is, to receive the outward sign of bap- tism : to be born of the Spirit, is to experience that change of heart which is efl'ected by the agency of the Holy Spirit, the nature and necessity of which are represented by baptism with water. To the same distinction does the apostle appear to refer, when he says,, " According to his mercy he saved us * Cor. 5:17. t Eph. 2 : 4, 5. 16 LECTURES ON BAPTISM. by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour. '''■ In the ex- pression, the washing of regeneration, there seems manifestly to be an allusion to the application of water in baptiom. This is the external sign of that change which takes place in the soul in regene- ration, which is effected by the renewing of the Holy Ghost. The Holy Spirit, by M'hom we are renewed, the apostle adds. God hath poured out on us abundantly through Jesus Christ. As we have already seen, our Lord Jesus Christ, by his atoning blood, redeemed his people from death and procured for them eternal life. And it is the peculiar work of the Holy Spirit to take of those gifts which are the purchase of the Redeemer's death and communi- cate them to those who are the heirs of salvation. And in the ordinance of baptism, we have, in a figure, a representation of the agency of the Holy Spirit, who applies the benefits of Christ's death, in the regeneration of those who are the objects of his love. In this interesting ordinance, then, we have a summary exhibition of the fundamental doctrines of the gospel. Under a striking figure we have pre- sented to our view, the mournful truth that our sins have separated between God and our souls, and have hid his face from us ; and consequently, that except we be born again, we cannot see the kingdom of God. But truly deplorable as is our condition, we see in this ordinance that there is hope in Israel concerning this thing. God so loved the world, that he gave his only begotten Son, that whosoever be- *Titu6, 3 : 5, C. LECTURES ON BAPTISM. i7 licvelh in him should not perish bnthave everlasting life. And in connection with the love of the Father, manifested in the gift of his Son, we have an exhibi- tion of the grace of Jesus Christ and of the efficacy of his atoning blood, which cleanseth from all sin. And while we are called to mourn over the aliena- tion of our hearts from God, and the moral pollution of our nature, which disqualifies us for the enjoy- ment of fellowship with God, we also behold the goodness and condescension of the Holy Spirit, by whose agency we are made partakers of a new na- ture and become the sons and daughters of the Lord Almighty. In the name of this triune God, we are baptized ; to his service we are solemnly dedicated ; and to him we join ourselves in a perpetual covenant that shall not be forgotten. II. What is the nature of the profession which is made in the reception of baptism ? It is the more important that we inquire into this matter, since it is to be apprehended that it is overlooked by many, both of those who receive baptism themselves and of those who, in this ordinance, dedicate their children to God. I remark, 1. There is a public profession of our faith in those great doctrines which are taught in this ordi- nance. To submit to this rite, and yet to disregard or to reject the important truths of which it is signi- ficant, and which it is designed to confirm, would be to incur the guilt of profaning a holy ordinance. The leading doctrines of Christianity, presented to our view in the language which our Lord employed in the institution of baptism, and figuratively, by the external symbol of water, which, in this ordi- nance, is significant of spiritual things, have been 3 18 LECTURES ON BAPTISM. exhibited in the preceeding part of this lecture. In the reception of baptism, then, we make a public declaration of our faith in the doctrine of a trinity of persons in the unity of the Godhead : we declare that we believe that there is one God and Father, who spared not his own Son, but delivered him up for us all ; that there is one Divine Redeemer, who laid down his life a ransom for us ; and that there is one Divine Spirit, by whose agency we are created anew in Christ Jesus unto good works. We also declare our belief of the truth, that we are naturally dead in trespasses and in sins, and, consequently, that except we experience the washing of regenera- tion and the renewing of the Holy Ghost, we cannot see the kingdom of God. 2. In the reception of baptism, we profess our subjection to the authority of God and our dedication to his service. Are we baptized in the name of the Father, of the Son and of the Holy Ghost ? Then, in this act of religious worship, we make a solemn surrender of ourselves to him as our God, who has a just claim to our supreme regard, and promise to love and serve him faithfully. Baptized in the name of the Father, we acknowledge God as our Father, and promise to give him the love and the homage of dutiful and obedient children. Baptized in the name of the Son, we profess our faith in Jesus Christ as our only Saviour, confess that we are wretched, aud miserable, and poor, and blind, and naked, and unite with the apostle in the declartion, " Yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Baptized in the name of the Holy Spirit, we confess that we are, by nature, children of LECTURES ON BAPTISM. 19 wrath, even as others, and must, consequently, be born of water and of the Spirit, before vve can see the kingdom of God. And we solemnly avouch the Lord to be our God, and to walk in his ways, and to keep his statutes and his commandments, and his judgments, and to hearken to his voice. 3. In baptism, we profess that we are under obli- gations to die unto sin, and to live unto God. "Know ye not, " says the apostle, "that so many of us as were baptized into Jesus Christ, were bap- tized into his death ?" The apostle had just before signified that it was not possible for the christian to live in sin. How shall we, who are dead to sin, live any longer therein ? The christian is dead to sin, and this is signified by baptism. In this ordi- nance we are baptized into the death of Christ. The water of baptism is a significant emblem of that atoning blood which was shed, when he laid down his life a ransom for us. The end for which he of- fered himself a sacrifice unto God was, that he might save his people from their sins. And in baptism our interest in the benefits of his death is signified. As he died for sin, so, in baptism, we declare that we are dead to sin ; that our old man is crucified with Christ, that the body of sin mig-ht be destroyed that henceforth we should not serve sin. In conclusion, my christian brethren, you see that the profession which we make in this holy or- dinance, is one of a most solemn and interesting character. We bear a public testimony to the great doctrines of Christianity. We express our gratitude to God, who hath called us out of dark- ness into his marvellous light, and hath made us partakers of a good hope through grace. And we 20 LECTURES ON BAPTISM. say to all around us, that we voluntarialy take the yoke of Christ upon us, and that we are resolved, through the grace of God, to walk in all the com- mandments and ordinances of the Lord blameless. Though we were once strangers and foreigners, now we are fellow-citizens with the saints and of the household of God. We publicly declare, that we are not our own, but we belong to Him who hath redeemed us to God by his blood ; and that, let others do as they may, our purpose is fixed, that we will serve the Lord. LECTURE II THF PROPER SUBJECTS OF BAPTISM. Having considered the meaning of the ordinance, and the nature of the profession which is made in the reception of it, our next inquiry is, Who are the proper subjects of baptism ? To this inquiry 1 re- 1, All those who make a credible profession of their faith in Christ, are to be regarded by the church as having a right to baptism. Before men can be received into the household of faith, and re- cognized as the disciples of Christ, they must be in- structed in the principles of Christianity. And when an individual gives such evidence of his knowledge of the way of salvation and of his experience of the power of religion in his own heart, as will warrant the church to conclude, in the judgment of charity, that he is a true believer in Christ, he has a right to christian baptism. The church, it is true, cannot look into the heart; and therefore she is liable to be deceived in the judgment which she forms of the character of those who desire to enjoy her distin- guishing privileges. Still she is responsible to her Lord for the exercise of her authority. And to re- ceive into her fellowship, by baptism, those whose conduct testifies that they are in a state of impeni- tency, would be a criminal prostitution of a sacred ordinance. And here let me request you particularly to ob- serve, that with regard to the necessity of faith, as 3^ 22 LECTURES ON BAPTISM. a qualification for baptism, in so far as all who are capable of exercising faith are concerned, there is no dispute. It is the more necessary that I should di- rect your attention to this point, because, from the language often employed by those who assume the name of baptists, it might be supposed that they are singular in requiring faith preparatory to baptism. It is not uncommon to hear them say, that they hold the doctrine of " Believer baptism ;" as though they were peculiar in requiring evidence of a man's faith previous to baptism. In the case of adults, who are brought out of the world and introduced into the church, we believe, according to the scriptures, that they must be carefully instructed in the doctrines of the gospel, and that they must give satisfactory evi- dence of their faith in Christ, before they can, with propriety, be admitted to membership in the cliurch by baptism. In all such cases, we say to him who desires baptism, as Philip said to the Ethiopian eunuch, " If thou believest with all thine heart, thou niayest. " It is, therefore, unnecessary labor, on the part of our baptist brethren, to collect quotations from the scriptures to prove the necessity of faith and repentance previous to baptism. Such scriptu- ral quotations prove nothing in opposition to the doctrine which we have received, but establish a principle which we hold as firmly, and to which we attach as much importance as they do themselves. Is it then ingenuous, or does it comport with that simplicity which is the ornament of the christian character, to adduce the multiplied passages of scrip- ture, which speak of teaching, of faith and of re- pentance, in connection with baptism, and then claim these as proofs of the point in dispute? All these texts, which are very numerous, establish conclu- LECTUKES ON BAPTISM. 23 sively a doctrine which we hold in common with themselves ; but they decide nothing at all in regard to the matter in controversy. We do not call for proof that adults are to be taught, and that they must give evidence that they are believers, before they can be admitted to baptism. All this the scrip- tures clearly teach, and we most firmly believe. How preposterous, then, is it for our friends to claim some hundred texts of this character, as though they were conclusive on their side of the controver- sy, when, in reality, they establish simply that which no one denies. But when they have labored to es- tablish a position, of the correctness of which no one concerned in the present controversy needs proof, that is, that adults are first to be instructed in the principles of the gospel before they can with pro- priety, be baptized ; and then infer, from premises which we admit to be solid, that the infants of be- lievers have no right to baptism ; it is to the infer- ence that we object. Between the premises and the conclusion there is an impassable gulf. The conclu- sion embraces a class of persons not included in the premises. The distinctive position of our brethren is, that none except those who are capable of being taught, and who believe in Christ, are proper sub- jects of baptism. But not one of all the numerous texts to which they refer, establishes such a conclu- sion. They prove simply what all admit, that those who have attained to the age of reflection, who are the only persons that can be taught, must first be instructed, and give evidence of their faith, before they can have a right to baptism. But will any one maintain that the declaration of our Lord. " He that believeth and is baptized shall be saved, " authorizes the conclusion that none except 24 LECTUKES ON BAPTISM. such as are capable of believing' are proper subjects of baptism, and that therefore, infants are excluded ? I reply, that such a conclusion is not legitimate ; and should we adopt this principle of reasoning, it would lead to consequences of the most revolting character. Let us subject it to the test of examination. The language of our Lord is, " He that believeth and is baptized shall be saved. " The inference which the baptist draws from this language is, that since in- fants cannot believe, therefore, they should not be baptized. If this inference is valid let us see to what results it will lead. Our Lord further de- clares, " he that believeth not shall be damned. '* Apply the mode of reasoning which we are examin- ing, to this declaration. Infants are not capable of believing ; therefore all infants shall be damned ! I am aware that our brethren would shudder at the thought of adopting such an impious conclusion. I am far from imputing to them a sentiment so abhor- rent. But I do most explicitly charge this conclu- sion to the account of that inconsequential mode of reasoning, by which they would cutoff our children from an interest in the seal of God's covenant. That it may more fully appear, that the method of reasoning which is employed for the purpose of making this declaration of our Lord exclude infants from a right to baptism, is not conclusive, but falla- cious, let us try it in another case. In his epistle to the Thessalonians, Paul, the apostle, says, '* When we were with you, this we commanded you, that if any would not work, neither should he eat. "* Now suppose we should reason from this passage of scripture, precisely in the same manner as our *2 Thessalonians, 3 : 10. LECTURES ON BAPTISM. 25 friends would argue, in opposition to the right of infant baptism, from the declaration of our Lord, to which we have referred, to what conclusion should we be conducted? We might reason thus : infants cannot work : therefore, they may not' eat ! And, according to this manner of reasoning, the authority of the apostle might be pleaded in support of the monstrous doctrine, that infants who cannot labor for a subsistence must be left to starve. But, perhaps, some ons will say, that common sense would teach us that the apostle has reference to the case of adults, who are capable of laboring, I admit it. And the came inslructer would teach us, that when our Lord cpeaks of believing, in connection with being baptized, he has reference to those who are capable of believing, The plain and obvious truth is, that neither the declaration of our Lord nor that of the apostle, has any reference to the case of infants, and, consequently, determines nothing in relation to them. Such expressions as these, " He that believeth and is baptized ;" " Repent and be baptized;" it is admitted, do not afford any evidence of the right of infant baptism ; and it is equally plain, that they furnish no argument against it. They say nothing whatever in relation to infants. And, therefore, from other parts of the oracles of truth, which relate to the case of infants, we must learn what is the will of God respecting them. It is, then, perfectly nugatory, on the part of our brethren, to refer us to the commission given to the apostle, " Go, teach all nations, baptizing them, " as though this furnished an argument against the doctrine which we held. We maintain, not less firmly than they, that men must be taught, and must experience the power of the truth, before they 26 LECTURES ON BAPTISM. are baptized. And we appeal to our practice as evidence, that we are not less careful in attending to this matter than they are themselves. It throws no difficulty in our way to tell us that the apostles taught men to " repent and be baptized ;" that faith in Christ was required of the Ethiopian eunuch, of the Philippian jailer, of Lydia and others, before they were baptized. In similar circumstances we teach and require the same. We exhort men to believe and turn to God ; and we require evidence of their faith and repentance as a qualification for baptism. But what have these and similar examples, recorded in scripture, to do with the question rela- tive to the right of infants ? They decide nothing for nor against the right of infants, because they have no reference to the case of infants. And there- fore, as every thing is not taught in any one par- ticular portion of sacred scripture, we must learn from other parts of the Bible, where the divine will, on this subject, is revealed, what provision the God of love and grace has made for our offspring. Let me then request you particularly, to bear in mind, that, with regard to adults, there is no dispute. That they must believe, before they can have a right to baptism, all agree. The point at issue is simply this : have the infants of believers a right to christian baptism ? This is the question ; and here our breth- ren deny, and we affirm. And in support of the affirmative, 1. My first argument is drawn from the fact, that the infants of believers were, under the former dis- pensation, constituted members of the visible church of God. That there was a visible church in the world, previous to the introduction of the gospel dispensation, will not be denied by any with whom LECTURES ON BAPTISM. 27 we are concerned in the present controversy. Of the relation between God and his church, circum- cision was the appointed sign. As an evidence that the children of believers, were recognized by the God of Abraham, as belonging to his church, it was the divine appointment that they should receive the sign of circumcision* The conclusion then is, that infants are still members of the visible church and entitled to the appointed sign of membership, what- ever it may be, unless it cap be made to appear, that God, by a positive enactment, has excluded them. Baptism, it will be admitted, is now the appointed sign of connection with the visible church; and, consequently, to this sign the infants of believ- ers have a right. If any one should deny this right he is bound to show that God has cut off the children of his people from his church, with which they were once connected, and has recalled a distinguished grant, which he once conferred. Let, then, authority be produced from the New Testament, to show that God himself has dissolved that connection between his church and the children of believers which he established. But not only cannot such authority be produced, but the very supposition that such is the present condition of the children of believers, would involve the absurdity, that, under the benignant reign of the Prince of Peace, the privileges of the church, instead of being enlarged, have been, in a most important respect, seriously diminished. But, for your further satisfaction, let us examine a little more particularly the evidence of the position that the infants of believers were, by divine appoint- ment, constituted members of the visible church. At a time when the earth generally was overrun with the abominations of idolary, it was the good 28 LECTURES ON BAPTISM. pleasure of God, to give to Abraham a revelation of his will and to establish a covenant with him. This covenant comprehended not only temporal favors, but likewise important spiritual blessings and privi- leges. Not only did God assure the patriarch that he would make of him a great nation, and that his seed should inherit the ia::a of Canaan, but he more- over declared, " I will ec'r.blish my covenant between me and thee, and thy seed after thee, in their gene- rations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. "* Here is a covenant established between God on the one part, and Abraham and his seed on the other. The seed of Abraham here referred to, include not merely his natural descendants, but true believers in every age whether Jews or Gentiles. " If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. " Accordingly the apostle declares, that Abraham is the father of " all them that believe, though they be not circumcised. " And further, it is said, "To the end that the promise might be sure to all the seed, not to that only which is of the law, but to that, also, which is of the faith of Abraham, who is the father of us all. As it is written, I have made thee a father of many nations, ^'t It is, then, perfectly plain, that the seed of Abraham, spoken of in this covenant, comprehend all true believers of every age and nation. And, consequently, the pro- mise, " I will be a God to thee and to thy seed, " is just as sure to the believer and his seed now, as it was originally to Abraham and his natural seed. By this covenant, established with the father of the faithful, the family of Abraham were separated from the world, and were taken into a peculiar * Gen. 17 : 7. t ^om. 4 : 16, 17. LECTURES ON BAPTISM. 29 relation to God, so that they became his people and he became their God. From this time, down to the period of the incarnation and death of Him who is the desire of all nations, the visible church was preserved among the descendants of Abraham. They constituted a society separated from the sur- rounding world, whom God recognized as his people and to whom he committed the lively oracles and the ordinances of salvation, With reference to the distinction conferred upon the seed of Abraham, the royal prophet exclaims, " What one nation in the earth is like thy people Israel ; for thy people Israel didst thou make thine own people for ever, and thou. Lord, becamest their God. "* This society, distinguished from the world and taken into a peculiar relation to God, is, in the Old Testament, more commonly designated the " con- gregation of the Lord," and in the New Testament, the " church of God. " Of this ecclesiastical com- munity, comprehending God's people, infants were, by the express appointment of heaven, constituted members. According to the tenor of the covenant, established with him who is the Father of all them that believe, God declares, " I will be a God to thee and to thy seed after thee. " In connection with the establishment of this gracious covenant with Abra- ham, God was pleased to appoint a visible sign or token of the relation into which he and his seed were taken. The divine declaration is, " This is my covenant, which ye shall keep, between me and you and thy seed after thee ; every man child among you shall be circumcised. '^ " It shall be a token of the covenant betwixt me and you. ''t Here then it n Chron. 17 : 22. f Gen. 17 :10, 11. 4 30 LECTURES ON BAPTISM. is plain, that the infant seed of Abraham were taken into a peculiar relation to God as their God, along with their father, and that, by divine appointment, they had a right to circumcision, which was then the sign or token of God's covenant with his people. And from this time, down to the actual appearance of that illustrious seed who was promised to Abra- ham, and of whom it is said, "In thy seed shall all the nations of the earth be blessed, " we find among the posterity of Abraham, a religious community composed of those who acknowledged God, obe^'ed his laws and worshiped him according to the divine appointment. And of this community, which was the visible church of God, the infants of God's people were members. If, then, the infants of believers were, by divine appointment, members of the visible church once, and had a right to the appointed sign of membership, the conclusion is irresistible, that they still enjoy this right, unless God, who at first conferred it, has thought proper to deprive them of it. If he has, we call for the evidence. It is a privilege too dear to our hearts, as parents, to sur- render it on any authority short of that which ie divine. But let it for a moment be supposed, that this right has been taken away, and that, under the gospel dispensation, the infants of God's people are cut off from all connection with his church ; to what result would this supposition lead? Why, plainly, this : that the church of Christ, instead of advancing, has, by the coming of the Messiah, lost a most precious privilege. In the morning of her existence, when she was under a dispensation of shadows and carnal ordinances the church could rejoice in the covenant of her God, which assured her, " I will be LECTURES ON BAPTISM. 31 a God to thee and to thy seed. " And while she sat down in safety, under the wings of the divine Majesty, it was her comfort to know that her children were under the protection of the God of Abraham, and were partakers of the seal of his covenant. But now, according to the principle which denies the right of infant baptism, since the introduction of that glorious period in the history of the church which many prophets and righteous men desired to see ; that time, when the church was taught by her inspired prophets to look for a great increase of light, and enlargement of her privileges, she is left to mourn over ihe loss which her children have sustained, by being cast out of her pale, and excluded from all interest in the seal of God's covenant ! Can this be a principle of the bible ? Impossible ! The validity of the conclusion at which we have arrived, is in no degree impaired by the fact, that a change has been made in the external sign of the relation between God and his church, under the gospel dispensation. He, who, at first appointed circumcision to be the sign of his covenant with his people and their seed, has abolished that rite and has ordained baptism in its stead. But this change in the sign of the covenant, argues nothing against the interest of infants in it. There is, evidently, nothing in the rite of baptism itself, which would render its application to infants more unsuitable than the application of circumcision. Not only so, but it is a rite which is more correspondent with the milder genius of the gospel dispensation. The change in the appointed sign of God's covenant with his church is, consequently, such an one as we are prepared to expect. If, therefore, God's covenant 32 LECTURES ON BAPTISM. with his church still abides ; if he is now as truly as he ever was, our God and the God of our seed, our children now have the same right which they for- merly had, to the external sign of their interest in the blessings of his covenant. And while the argument in favor of the right of infants to baptism, is not weakened by the fact, that a change has been made in the external sign of the covenant, it is greatly strengthened by the considera- tion that whatever change may have taken place, as to external administration, the church is still the same. She has been greatly enlarged ; the middle wall formerly existing between Jew and Gentile, has been broken down ; and some change has been made in her external form, and in the ordinances of re- ligious worship given to her ; but still the church herself exists unchanged. In the establishment of this position, it may be observed, (1.) That there are many important promises made to the church, under the former dispensation, which were not fulfilled until after the introduction of the of gospel dispensation. If, then, the identity of the church, under the two dispensations, be rejected these promises must have failed in their accomplish- ment. But such a conclusion no christian will admit. Among the numerous examples which might be adduced, the following deserve attention : Zion, the church of God, is comforted by the assu- rance, *' The glory of the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. The abundance of the sea shall be converted unto thee, and the forces of the. Gentiles shall come unto thee. "* It is here * Isaiah, 60 : 3, [>. LECTURES ON BAPTISM. 33 promised to the church, that her numbers should be greatly increased by the accession of the Gentiles. But this promise was not fulfilled until the Holy Spirit was poured out from on high, and the gospel was preached with success among the Gentile nations. In truth, it is only in the progress of ful- filment at the present time. A.nd hence, it is mani- fest that the church, now in existence, however much she may have been enlarged by the introduc- tion of the Gentiles, is, nevertheless, the same identical society to which the promise was originally made. (2.) The same conclusion is confirmed, by the language which the apostle employs, in describing the excision of the unbelieving Jews, and the conse- quent introduction into the church of the believing Gentiles. "If some of the branches be broken off and thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches. "* In this passage of scripture, the Jewish church is represented by the similitude of a good olive tree, while the Gentiles are compared to a wild olive tree. The unbelieving Jews, who rejected the Messiah promised to the fathers, and were conse- quently excluded from the privileges of the visible church, are described as unfruitful branches which were broken off from the good olive tree. The olive tree was not however, destroyed. Some of the branches only, were broken off. And while the tree was deprived of some of its natural branches, many of the Gentiles, who are represented by the similitude of a wild olive tree, believed in Christ, ♦ Romans, 11 : 17. 4^ 34 LECTUEES ON BAPTISM. and were grafted into the good olive tree. When, therefore, the gospel was preached with efficacy among the Gentiles, and many of them turned from dumb idols to serve the living- God, and became members of the household of faith, there was no new church established. They who had not been the people of God, now became his people ; they who were once strangers and foreigners, now became fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel. But what was the fact in relation to the Jews, who are the natural branches, before they were broken off? Both they and their children were connected with the church of God. And when the Gentiles were introduced into the church, in the room of the unbelieving Jews, who were cast out, think you that their children were denied that important privilege, which the offspring of the Jews had previously enjoyed ? When these branches were taken from their wild stock, and grafted into the good olive tree, do you suppose that they were stripped of their tender buds ? No! it cannot be. But as under the former dispensation, when a Gen- tile parent renounced idolatry, and embraced the religion of the God of Abraham, he and his offspring were admitted into the church by circumcision ; so now, the token of God's covenant being changed, when he makes a profession of his faith in Christ, he and his children are recieved into the same church by baptism. But the apostle informs us, that at some future time, the descendants of Abraham, shall again be grafted into their own good olive, from which the mass of the nation had, for their unbelief, been broken off. "And they also, if they abide not in LECTURES ON BAPTISM. 35 unbelief, shall be grafted in, for God is able to graft them in again. " " Blindness, in part, is happened unto Israel, until the fulness of the Gentiles be come in, and so all Israel shall be saved. '^* It is, then, a pleasing truth, that there is yet mercy in store for the Jewish nation. At some future period, that blindness, which has fallen upon the mass of the nation, shall be removed, and in the figurative lan- guage of the apostle, " the branches which were broken off, shall again be grafted into their own olive tree. " And when these long lost sons of Abraham, shall be converted to the faith of the gospel, and shall embrace the Messiah whom their fathers rejected, and shall be re-admitted into that one body composed of Jews and Gentiles, are they introduced into a new church ? Nothing like it ! They are again grafted into their own good olive tree ; or, in plain language, they are re-admitted into the same church from which their unbelieving ancestors had been excluded. The church, under the gospel, is then the same society which existed in the days of Abraham, though greatly enlarged, and as to her external form, consideiably changed, What, then, shall be the condition of the church, when the Deliverer shall come out of Zion and shall turn away ungodliness from Jacob ? When the posterity of Abraham, who are beloved for the fathers' sakes, shall again be brought into the church, what shall be the fate of their little ones ? In the covenant established with their venerable ancestor, they were regarded with favor, and were joindy with their parents partakers of the sign of God's covenant. And what is their condition undei * Romans, 11 : 23—26. 36 LECTURES ON BAPTISM. the gracious and benignant dispensation of the gospel ? Is the God of Abraham no longer the God of his people's seed? Are the children of believers entirely overlooked by the gospel, and left with the world which lieth in wickedness ? Think you, that the Jews could ever be persuaded to come into the church on such terms ? In the covenant made with their father Abraham, God had not only taken the parent, but likewise his offspring, into a special relation to himself as his people, and had appointed a sign of this relation, of which the parent and his children were jointly partakers. And the sacred writings, every where authorized the Jews to expect, under the reign of Messiah, a great enlargement of their privileges. And is this the way in which their privileges were to be enlarged ? Were their children to be cut off from all connection with the visible church ? No ! It cannot be. " They are the seed of the blessed of the Lord, and their offspring with them. " And when the veil of unbelief shall be re- moved from their hearts, and they shall come and take upon them the yoke of Christ, by receiving baptism, they shall not be subjected to the painful necessity of leaving their children behind them ; for he who said to Abraham, " I will be a God to thee and to thy seed after thee, " says to all under the gospel dispensation, *' The promise is to you and to your children. " But it may be inquired, what connection has cir- cumcision with a controversy relative' to christian baptism ? I reply, the connection between the two subjects is not more manifest than it is important. We are contending not for words or names but for principles. We know that the children of believers wete once connected with the church of God, and LECTURES ON BAPTISM. 37 were interested in the sign of God's covenant with his people. Circumcision, under the former dispen- sation, was that sign. From the days of Abraham until the introduction of the gospel dispensation, ■when any one renounced his connection with the unbelieving world, and embraced the religion of the God of Abraham, the God of Abraham became his God, and he received circumcision, as a token of his new relation to God. Circumcision then, was the appointed sign of his union with the church of God and of his interest in her distinguished privileges. And when the parent received this sign of God's covenant with his people, his children likewise were partakers of it. This is the principle which is clearly established by what has been said respecting circum- cision ; and this principle is of great importance in determining the point in controversy. It is, however, admitted by all, that circumcision is now abolished; but the relation between God and his people is not abolished. He is still their God and the God of their seed. And while this interesting relation between God and his people still continues, though one sign of this relation has been abolished, another has been appointed. He who appointed circumcision to be the sign of his covenant under the former dispensation, has, under the milder dispensation of the gospel, appointed baptism. When an individual comes out from the world and embraces the religion of Jesus Christ, his connection with the church of God is re- cognised by baptism. Since therefore, when a pa- rent connected himself wtth the church of God and received circumcision, his children were regarded as being interetsed in the privileges of the church and likewise received circumcision, it follows that when a parent embraces Christianity and receives baptism, 88 LECTURES ON BAPTISM. and is thus acknowledged a member of the house- hold of God, his children also, are to be regarded as standing in the same relation to the visible church and have a right to baptism. But that the correctness of this conclusion may more fully appear, that baptism now occupies the same place in the ordinances of the church which was formerly occupied by circumcision, and conse- quently, that infants are as proper subjects of the one as the other, it may be of advantage to attend to some of the leading points of coincidence between these two institutions. 1. They are alike divinely appointed initiatory rites of the church of God. This point of agree- ment between these ordinances must be apparent to all who have any knowledge of the scriptures. We have already had occasion to remark, that when God was pleased to take Abraham and his seed into a covenant relation to him, as his visible church, it was by circumcision. From this time forth, when a Gentile wished to become a member of this sacred society, and enter into the congregation of the Lord, he was received by circumcision. INo uncircum- cised person could be regarded as a member of the community of God's Israel, nor was he permitted to eat the passover. And that it is by baptism we are now introduced into the christian church, none will deny. On the day of Pentecost, the sacred historian informs us, about three thousand persons were added to the church ; and by baptism they were introduced into the fellowship of the household of God ; and henceforward, when any one would with- draw from connection with the world which lieth in wickedness, and would join himself to the Lord in" a perpetual covenant, he was by baptism admitted to the fellowship of the church. LECTURES ON BAPTISM. 39 It has already been proved by plain scripture authority, that the church now is the same sacred society which existed under the legal dispensation. Circumcision and baptism, it appears, agree in this, . that they are initiatory rites of the church. When baptism was instituted as the initiatory rite under the gospel, circumcision was abolished. Therefore its place in the ordinances of the church has been sup- plied by baptism. But the infants of believers were, by God's appointment, circumcised ; therefore under the present dispensation of the church, the infants of God's people are proper subjects of baptism. 2. The signification of these two ordinances is substantially the same. It is customary with a cer- tain class of writers to represent circumcision as an institution of inferior importance, and as having re- ference to privileges of a merely temporal nature. It should be remembered, however, that all divine ordi- nances derive their importance from the authority of God, who appoints them. Their meaning and their value are not to be determined by the reason of man, but by the authority of God. Human wisdom has always accounted the preaching of the cross foolish- ness ; and it pronounces a similar decision in relation to the ordinances of religion generally. " But the foolishness of God is wiser than men, and the weak- ness of God is stronger than men. " The depravity of the human heart may look with contempt upon the rite of circumcision, but, nevertheless, it was an institution dear to the faithful sons of Abraham, be- cause it was the divinely appointed token of God's covenant with them and their seed. And to give us a correct idea of the importance and significancy of this ordinance the apostle says, " Abraham received the sign of circumcision, a seal of the righteousness 40 LECTURES ON BAPTISM. of faith. " Any one who has read with attention the epistle to the Romans, will have remarked that the righteous7iess of faith is that comprehensive bless- ing which it is the glory of the gospel fully to reveal. *' But now the righteousness of God, without the law, is manifested, being witnessed by the law and the prophets ; even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe. "* The righteousness of faith, or, in other words, the righteousness of Jesus Christ, which is received by faith, is the only ground of pardon and acceptance with God for the sinner. And though this blessing is more fully revealed now than it was under the former dispensation, yet, let it not be supposed that Abraham was ignorant of it. The apostle informs us " That the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham saying, in thee all nations shall be blessed. So then they which be of faith are blessed with faithful Abra ham. ^'t Abraham, then, was made acquainted with the gospel, and circumcision was to him a sign and seal of that righteousness of faith which he embraced as the ground on which he was justified before God. Baptism is now the significant seal of the same in- valuable blessing. And hence such language as the following is commonly employed in reference to this ordinance : "Be baptized in the name of Jesus Christ, for the remission of sins, " But remission of sins, can be obtained by a sinner only through the pro- pitiation of Jesus Christ. And hence the following declaration of the apostie : " Being justified freely through the redemption that is in Jesus Christ ; whom * Romans 3 : 21, 22. f Ronawis 3 : 24r-26, LECTURES ON BAPTISM. 41 God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbear- ance of God ; to declare, I say, at this time, his righteousness, that he might be just, and the justifier of him that believeth in Jesus. "* These two insti- tutions, then, agree in this important respect, that, in them both, we have a representation of the way of justification through faith in the righteousness of our divine Surety. But further : they are both significant of the ne- cessity of a change of heart, and are the divinely appointed means of sanctification. Circumcision, it is true, was an outward rite applied to the body ; but it signified, by an outward symbol, the removal of moral pollution, and it pointed to the renovation of the heart, which is effected by the Holy Spirit. And hence the following interesting promise, which explains the spiritual import of this rite : " The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul, "t And Moses exhorts the Israelites to put away their sins and turn to the Lord, in the folio winglanguage: "Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked." It is then perfectly plain that circumcision had a spiritual meaning, was significant of spiritual bless- ings, and that it pointed to the moral renovation of the heart. The correctness of this position is made still further manifest by the language of the apostle ; " He is not a Jew who is one outwardly ; neither is that circumcision which is outward in the flesh ; but he is a Jew who is one inwardly ; and circumcision » Romans, 3 : 24—26. f I>e»t- 30 : 6, and 10 : 16, 6 42 LECTURES ON BAPTISM. is, that of the heart, in the spirit and not in the letter* "* Here, you see, the apostle distinguishes between outward circumcision and the circumcision of the heart ; circumcision in the letter, and circum- cision in the spirit. This language would be wholly unmeaning, on any other principle, than that for which we contend, that the outward rite is signifi- cant of an inward grace. How utterly irreconcilable with the scriptures: and may I not say, how irreverent is it, to lower the im- portance of this sacred rite, and to represent it as a mere political badge, by which the descendants of Abraham were distinguished from other nations ? While it was, indeed, an outward rite applied to the body, it had a most interesting spiritual meaning. From the oracles of truth we know that it was sig- nificant of a moral renovation of our nature and of the implantation of gracious affections in the soul. The very same things are signified, only in a clear- er manner, correspondent with a dispensation of greater light, by christian baptism. Accordingly, an apostle informs us, that, " Baptism doth also save us, not the putting away of the filth of the flesh, but the answer of a good conscience, by the resurrection of Jesus Christ, "t It is just as true of baptism as of circumcision, that it is an outward rite. And it is as true of the one ordinance as of the other, that that which is outward in the flesh, is, comparatively, not worthy of the name. And the apostle here points to the important distinction between the bap- tism of the body with water, and that of the heart, which is effected by the Holy Spirit. Water, in baptism, is applied to the body ; and all that water * Roin. 2 : 28, 29. f 1 P^ter, 3 ; 21, LECTURES ON BAPTISM. 43 can accomplish is, the removal of the " filth of the flesh. " But the external baptism, with water, is em- blematic of the baptism of the Spirit, by which a chang-e of heart is effected, and holiness of life is produced. Baptism saves, then, not by any clean- sing efficacy which the water possesses, but as it is the divinely appointed means of producing a " good conscience ;" that is, a conscience purged from dead works by the blood of Jesus, and purified from the pollution of sin, to serve the living God, These two institutions, then, plainly agree, in that they are alike the divinely appointed means of promoting the sanc- tification of the soul; and, consequently, no sufficiertt reason can be assigned to show that the infants ot believers are not proper subjects of the one ordinance as well as of the other. Since, then, circumcision and baptism agree, in that they are the divinely appointed rites of admis- sion into the church of God ; since they both repre- sent the way of pardon and acceptance with God, through the righteousness of Christ : since they both signify the necessity of a new heart, and are at the same time the means of promoting internal holiness: and since, as all admit, circumcision is now abol- ished, the conclusion is irresistable, that baptism has supplied its place. But the infants of believers were proper subjects of circumcision ; therefore they have a right to baptism. It does not in any degree, militate against the justness of this conclusion, that there are some cir- cumstantial differences between these two ordinances. For example : circumcision was restricted to males ; whereas male and female alike have an interest in baptism. For reasons not particularly revealed, a distinction was made between the sexes, under the (^ LECTURES ON BAPTISM. former dispensation, and the rite of initiation into the church was confined to males. In the Jewish church the females were represented by the males, and the latter only were circumcised ; but being represented by the males, they were regarded as virtually, though not really, circumcised. And hence females, as well as males, partook of the passover, from which every uncircuracised person was, by the law, interdicted. But, under the present dispensation, this distinction between the sexes no longer exists ; for we are ex- pressly told, that in Christ Jesus, " there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female ; for ye are all one in Christ Jesus. '^* But further : that baptism is christian circumcision, and has taken the place of the institution given to Abraham, appears with conclusive evidence from the language of the apostle : " Ye are complete in him, who is the head of all principality and power ; in whom also, ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ. 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, "t This passage you may observe, confirms the truth of what we have already said with regard to the spir- itual import of circumcision. Here is a " circum- cision made without hands ;" that is, efiected by divine power, in opposition to that which is perform- ed by man. And as to the spiritual meaning of the outward rite, it is significant of the " putting off the body of the sins of the flesh. " The apostle in this * Galatxans 3 : 28. f Colos. 2: 10—12 LECTURES ON BAPTISM. 45 passage exhorts the Colossians to adhere steadfastly to the gospel of Christ in opposition to those false teachers who would lead them to incorporate with Christianity the principles of a vain philosophy or of Jewish traditions. And an argument is drawn from the fullness of grace that is in Christ : " Ye are complete in him. " United to Christ by a living faith, the christian is complete : he is made a partaker of every thing that is necessary to his- justification, sanctification and preservation to eternal glory. He needs not the help of the legal ceremonies for which some false teachers were so zealous. Why should he submit to circumcision in accordance with the demand of those who corrupted the gospel by teach- ing, " Except ye be circumcised and keep the law of Moses, ye cannot be saved ?'' Circumcision is no longer an ordinance to be observed in the church. That, however, of which circumcision was signifi- cant, is more clearly represented by baptism, of which the Colossians had been made partakers on their profession of Christianity. From the connection in which circumcision and baptism are here introduced by the apostle, and from the exact correspondence between them as to their spiritual import as here exhibited, we are shut up to the conclusion that, according to the apostle, baptism is the christian circumcision. Look for a moment at the exact agreement of these two institutions, as to their spiritual import : 1. Circumcision is significant of a spiritual change. In Christ you are circnmcised with the circumcision made without hands. 'J'he outward rite of circum- cision was performed by the hand of man: but this outward rite was significant of the circumcision of the heart, which is performed by the power of the 46 LECTURES ON BAPTISM. Holy Spirit, The true believer is a partaker of this spiritual circumcision, which results in putting off the body of the sins of the flesh ; or, in other words which teaches him to mortify the flesh, with the affec- tions and lusts, and to live unto God. This may with propriety be termed the circumcision of Christ ; because, though the necessity of it was signified by the external rite under the law, it is in reality pro- duced only by the spirit of Christ. 2. In the next place the apostle introduces baptism as significant of the same thing. Baptism represents our interest in those spiritual benefits procured by ine death and ressurrection of Christ ; and to signify our union to Christ and interest in ihe benefits of redemption, as represented in baptism, we are said to be buried with him in baptism, and to be risen together with him. In other words, baptism is sig- nificant of our death to sin, and of our entrance upon a new life. It is not the mode according to which baptism is administered, but baptism itself, which signifies our interest in the blessings procured by the death of Christ. As Christ died for the expiation of our sin, so by virtue of our union to him, and inter- est in his death, we are redeemed from all iniquity, and are enabled to die unto sin ; and as he arose from the dead to die no more, so we, in him, rise from a state of death in sin, and enter upon a new life of holiness, which siiall never end. And of our participation of the benefits of his death and resur- rection, baptism is, under the gospel, an appointed sign. Since, then, circumcision and baptism agree in their spiritual import, and since circumcision has vanished away, we conclude that baptism has sup- plied its place; and as the infants of God's people had a right to circumcision, under the law, much more have they, under the gospel, a right to baptism. LECTURE III. CONTmUEB. From the view which has been taken of the con- stitution and privileges of the church, under the former dispeniation, it appears that, from her first existence as a society separated from the Avorld, and in visible covenant with God, the infants of believers were by the express appointment of God members of this sacred community, and had a right to the instituted sign of connection with it. Such, beyond dispute, was the relation which the children of God's people sustained to the church, previous to the intro- duction of the gospel dispensation. And Avill any one maintain, that under the reign of Messiah, our chik. ..^^are excluded from the visible church, and have ^ -ight to the appointed sign of the relation subsisting between God and his people ? He who would rob us of a privilege so dear to the heart of a christian parent, is under obligations to show, from the language of the New Testament, that God has cut off our children from his church, and that he has deprived them of an important privilege which his benignity once conferrd upon them. It is therefore altogether unreasonable to demand positive and express proof from the New Testament, to show that the children of believers are connected with the church of Christ ; or which amounts to the same thing, that they have a right to baptism. This demand is unreasonable ; because the scriptures of the Old Testament are the word of God and the rule 48 LECTURES ON BAPTISM. of faith, as well as those of the New Testament. And as we have already seen, the children of believ- ers were connected with the church of God under the former dispensation. It has also been demon- strated that the change of dispensation which has taken place has not affected the identity of the church. If then, the church still remains the same, and if infants were members of the church under the for- mer dispensation, it follows, as a necessary conse- quence, that they are still connected with the church under the gospel, unless it can be made appear that they are now excluded by Him who formerly con- ferred on them that privilege. I repeat it then, that on those who deny the right of infant baptism de- volves the obligation to prove, from the express language of the New Testament, that God has dis- solved the connection which he himself established between His church and the children of His people. But in vain do we call for such proof. Nothing like it can be produced. In truth, as has already been observed, the very supposition that this inestimable privilege has been taken away, under the gospel, involves an absurdity. It would be to suppose that there has been a serious diminution, instead of an enlargement of the privileges of the church under the gospel. But though I have said that, to demand positive and express authority for infant baptism from the New Testament is unreasonable, I am not to be un- derstood as intimating that there is any difficulty in producing from the New Testament satisfactory proof of the right of infant baptism. I therefore proceed now to the examination of the New Testa- ' ment, and hope to make it appear that our Lord and his apostles distinctly recognize the membership of LECTURES ON BAPTISM. 49 the children of believers in the visible church, and, consequently, their right to christian baptism. 1. My first argument, in support of the right of infant baptism, is founded upon that doctrine of the New Testament which maintains that believers in Christ are the seed of Abraham. " If ye be Christ's then are ye Abraham's seed and heirs according to the promise. "* In the covenant made with Abra- ham, God declares, " A father of many nations have I made thee. "§ By virtue of this covenant, the apos- tle informs us, Abraham is, " the father of all them that believe, though they are not circumcised. " Be- tween the father of the faithful, and all those among the Gentile nations who believe in Christ, there is then a relation of much greater importance than that which subsists between him and those who are merely his natural descendants. They are heirs, according to the promise, to those spiritual blessings and privileges which were secured to Abraham. What then was the privilege conferred upon our venerable father ? God, in the plenitude of his grace, established with him a covenant, in which he de- clared to him, "I will be a God unto thee, and to thy seed after thee. " Abraham and his natural seed, then were taken into covenant with God, and by divine appointment had a right to circumcision which was the external sign of the relation into which they were introduced. Are then believers in Christ, under the gospel, the spiritual seed of Abraham, and are they, notwithstanding, cut off from the enjoy- ment of a privilege which his natural seed enjoyed under the law ? No ! It cannot be. Whether the external sign of the relation between believers and * Galatians 3 : 29. 5* 50 LECTURES ON BAPTISM. the God of Abraham, is now the same which was originally appointed or not, is a matter wholly unim- portant to our argument. If believers in Christ are the seed of Abraham, then the God of Abraham is their God, and the God of their seed. The relation which they and their seed sustain to God, is the same into which Abraham and his seed were originally taken : and the relation being the same, the seed of believers now, have equally with the natural offspring of Abraham, a right to the appointed sign of this covenant relation. Circumcision, which was formerly the appointed sign of this relation, it will be admitted, is now abolished, while baptism has supplied its place. They who are Christ's, then, being Abra- ham's seed, and heirs according to the promise, it is just as true of them, as it was of Abraham of old, that God is their God and the God of their seed ; and, consequently, their children have a right to baptism, which is now the sign of this relation. 2. That the children of believers are proper sub- jects of baptism, appears from the declaration of our Lord to those parents who brought their offspring to him to receive his blessing : " Suffer little children and forbid them not to come unto me, for of such is the kingdom of heaven. ''* That the persons brought to our Lord on this occasion were literally infants, is abundantly manifest. They are not only called ' little children " and " infants, '' but it is said that our Lord " took them up in his arms. " However imperfect the knowledge of these parents may have been, it is evident that they believed in Christ ; and hence it was their desire that their children should enjoy his blessing. The question is sometimes asked by the opponents of infant baptism," What possible * Matthew, 19 : 14. LECTURES ON BAPTISM. 51 advantage can an infant derive from being- dedicated to God in baptism ? It cannot understand any thing about the nature of this ordinance ; and what profit can it derive from being baptized ?" These parents seem to have had no difficulty in believing that their children might derive important advantage from be- ing brought to Christ. And how did our divine Redeemer receive them ? Did he regard their pious wishes with indifference ? Did he say to them, "your children cannot understand what I say ; take them away ; and when they shall have come to years of reflection, let them come themselves, and obtain my blessing? No ! But in the most kind and conde- scending manner our Lord encourages these parents to come, assuring them, that " of such is the king- dom of heaven. " By the phrase, the kingdom of heaven, as employed in the New Testament, is usu- ally to be understood the visible church, which is the kingdom of Christ on earth. Accordingly our Lord compare? the kingdom of heaven to a field in which tares appeared among the 'wheat ; and to a net cast into the sea, which enclosed fish of every kind. Under these similitudes the visible church is presented to our view, as comprehending in the pre- sent state of imperfection, along with true believers, hypocrites and formalists, who have a form of godli- ness, while they are destitute of its power. And again it is said, that " many shall come from the east and from the west and shall sit down with Abra- ham, and Isaac, and Jacob, in the kmgdom of heaven but the children of the kingdom shall be cast out. "* It is evident that this declaration cannot refer to the kingdom of glory above, for none who are admitted * Matthew, 8 : 11, 12. 62 LECTURES ON BAPTISM. into that kingdom shall ever be cast out. It is ap- plicable only to the visible church from which the descendants of Abraham were excluded, on account of their unbelief, and into which the believing Gen- tiles were introduced. And here it may be remarked we have another plain proof of the identity of the Jewish and christian church. They who are intro- duced into the kingdom of heaven from the east and from the west, enter into the same society of which the believing patriarchs were members. They sit down in the kingdom of heaven with Abraham, Isaac and Jacob. Such then being the import of the phrase, " the Kingdom of Heaven, " the doctrine taught in our Lord's address to these parents is, that such little children have a right to membership in his visible church, and consequently, are proper subjects of baptism, which is the initiatory rite of the christian church. " Of such is the kingdom of heaven. " It is true that the subject of baptism is not mentioned in this passage, nor is there any thing here said with regard to their right to this seal of God's covenant. But the proof is not on that account the less conclu- sive. A principle is here established, from which the right of infant baptism is a neccessary and legiti- mate conclusion. Our Lord plainly declares that the kingdom of heaven, or visible church, is com- posed of such little children. But how is any one introduced into connection with the church of Christ and recognised as a member of that society ? It is by baptism. If, therefore, the little children of be- lieving parents may be members of the visible church of Christ, they are proper subjects of baptism which is the appointed sign of membership in the church. ■ 2. As it thus plainly appears that during the pe- LECTURES ON BAPTISM. 53 riod of his personal ministry on earth, our blessed Lord distinctly recognised little children as proper subjects of his kingdom, let us proceed to inquire what is the doctrine which was taught by his apos- tles after they were endued with power from on high, by the abundant effusion of the Holy Spirit. And if I am not mistaken, the doctrine for wiiich we plead, is taught in the first apostolic sermon which was preached after this memorable event took place. On the day of Pentecost, many of the Jews who were present in Jerusalem, were awakened under the powerful preaching of the apostle Peter. And under deep and pungent conviction of sin, they inquired, " What must we do ?" 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. 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. ''* To understand the import, as well as 10 perceive the force of a declaration, it is of import- ance to keep in view, the speaker, the person ad- dressed, and the occasion on which the declaration was uttered. The persons to whom these words were addressed, were the descendants of faithful Abraham, among whose distinguished privileges this is particularly mentioned as one, that unto them per- tained the promises. They were the children of the covenant, who knew that peculiar privileges had been secured to them in the covenant which God had made with their venerable ancestor. They were well acquainted with the precious promise made to the father of the faithful, " I will be a God unto thee * Acta 2 : 38, 3 9, 64 LECTURES ON BAPTISM. and to thy seed after thee ;" and they were perfectly familiar with the fact, thati'rom the days of Abraham the children of believers had been recognised as members of the church of God, together with their parents, and were regarded as proper subjects of circumcision. They knew that it had been prom- ised to their fathers ; *' They shall be my people and I will be their God. And I will give them one heart and one way that they may fear me for ever, for the good of them and of their children after them. "* ♦' And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children, and their children's children forever ; and my servant David shall be their prince for ever, "t Those whom the apostle addressed on this occasion were familiar with the privileges of the Jewish church, and with the promises made to their fathers. But they were as yet unacquainted with the peculiarities of the new dispensation. They would not, however, apprehend any diminution of their privileges under the reign of him who was the desire of all nations : and being burdened with a sense of their guilt in crucifying the Lord of glory, and being fully convinced that Jesus of Nazareth was the true Messiah, they desired to be instructed in relation to their duty. The aposde directs them to repent and look unto Jesus, whom they crucified, for the pardon of their sins ; and as an expression of their faith in the Saviour, to be baptized in his name. And for their encouragement, he adds, the promise is unto you. To what promise does the apostle here direct the hopes of these anxious inquirers after the ■ * Jeremiah 32; 38, 39, | Ezekiel 37 : U. LECTURES ON BAPTISM. 55 way of pardon and acceptance with God ? It cannot be the promise of the miraculous gifts of the Spirit merely, for these are not necessarily connected with the pardon of sin. Some have been made partakers of these, who were yet in their sins. These anxious inquirers were burdened with a sense of sin, and they desire to know whether there is any hope for them. The apostle directs them to that Jesus whom they had crucified, in whom alone there is redemp- tion through his blood, and to the cleansing efficacy of that blood as symbolically represented in baptism. But the convinced soul, laboring under a sense of guilt, anxiously inquires, is there forgiveness for me ? Let not your heart yield to despondency, re- plies the apostle, for the promise is nnto you. It was then a promise which contained encouragement for the sons of Abraham to look for pardon through faith in the Messiah, promised to their father. It was, in other words, the great promise contained in the covenant made with the father of the faithful, one prominent blessing included in which, was the plentiful effusion of the Holy Spirit, which was to be conoequent upon the coming of the Messiah. God had said to Abraham, "I will be a God to thee and to thy seed after thee. '' And in thy seed shall all the nations of the earth be blessed. " They who are of faith, " the apostle informs us, " the same are the children of Abraham ;" and they likewise are "blessed with faithful Abraham. " These contrite sinners, then, are assured, that by embracing Jesus Christ in the exercise of faith, they would become the spiritual seed of Abraham who is the father of all them that believe, and would be blessed with faithful Abraham : that is, they would, like Abra- ham, be justified by faith in the righteousness of 56 LECTURES ON BAPTISM. Christ, and would be made partakers of the Holy- Spirit in his quickening, sanctifying and comforting influences. And as an evidence of their faith in Christ, and subjection to his authority, the apostle requires them to be baptized in his name. These words, it will be admitted, were well adapted to comfort the hearts of these contrite ones. But just in proportion to our solicitude in relation to the wel- fare of our own souls, will be the concern of the parental heart with regard to the spiritual interests of our children. These Jewish parents having learn- ed that the gospel contained glad tidings for them, could not but be solicitous to know in what lightthis dispensation of grace and truth regarded their child- ren. They were familiar with the state of things under the legal dispensation. They knew that when a parent professed his faith in the God of Abraham, he not only received circumcision himself, but his infant seed likewise were regarded as in covenant with God, and had a right to circumcision. But as yet thay had no particular information respecting baptism, the sign under the new dispensation. Let not your hearts be troubled, replies the apostle : you shall not lose any thing by embracing Christianity ; for the promise is not to you only, but to your chil- dren. When it is kept in mind that these persons addressed by the apostle were Jews, who had always been accustomed to see the children of believers re- ceive circumcision, it is not conceivable that they could understand him in any other sense than as teaching, that when a parent was received into the r»hurch by baptism, his children were regarded as having a right io the same privilege. "The promise is to you and to your children. " But the great promise here more especially referred LECTURES ON BAPTISM. 57 to appears with clearer evidence from the following declaration, " And to all that are afar off, even a? many as the Lord our God shall call. ^' It is then a promise, in which, not the natural descendants of Abraham and their seed alone are interested, but one which opens a fountain of hope and consola- tion to the Gentile world. This circumstance at once leads back our minds to the p romise made to Abraham, " In thy seed shall all the nations of the earth be blessed. " At the time when God revealed to Abraham his gracious purpose respecting his own family, saying, " I will be a God to thee, and to thy seed after the, " it was made known in no ambiguous ierms, that at some future day the nations generally should be interested in the blessings prom- ised to the father of the faithful. In the prophetic benediction pronounced on Judah by the patriarch Jacob, it is said, in reference to the Messiah who is spoken of by the name Shiloh, " Unto him shall the gatheringof the people be. '' At a latter period God declares by the prophet Isaiah, " It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth. " And in describing the moral change which the gospel would produce in the Gentile world, the following significant language is employed : " I will open rivers in high places, and mountains in the midst of the valleys ; I will make the wilderness a pool and the dry land springs of water. " These, and similar declarations in the prophetic writings are only a developement of the comprehensive prom- ise made to Abraham, and to which the apostle here refers. " In thy seed shall all the nations of the 58 LECTURES ON BAPTISM. earth be blessed. " And this promise has been in the progress of fulfilment ever since the Gentiles, by believing in Christ, became the spiritual seed of Abraham. And thus the blessing of Abraham has come upon the Gentiles, through Jesus Christ, that they might receive the promise of the Spirit. With the greatest propriety then, might the apostle assure his hearers, who were awakened to a sense of their guilty and exposed condition, that this promise, origi- nally made to their worthy ancestor, exhibited to them and to their children encouragement and con- solation, while it opened a door of hope to the Gen- tile world. Since then, in the promise given to Abraham, God had respect to his seed, and took them along with their father into visible covenant with himself by circumcision ; and since the apostle assures these inquiring Jews for their encouragement, that the promise is " to you and to your children ," while he exhorts them to be baptized in the name of Jesus ; therefore we conclude that it was his design to teach them that their children were now proper subjects of baptism, as they formerly had been the subjects of circumcision. 3. Having considered the doctrine which they taught, let us now enquire into the practice of the aposdes, as it may be ascertained from the primtive history of the christian church. The first converts to Christianity who would receive baptism, would of course be adults ; and these the apostles would in- struct in the principles of the christian religion, and then demand of them a profession of their faith in Christ before they were baptized. And that such was the apostolic practice all will admit. But among the early converts who embraced the gospel and were LECTURES ON BAPTISM. 59 baptized, some were parents, who had families under their care. In what light then did the apostles re- gard the children of those parents who were recieved in to the christian church by baptism ? Tf we are not mistaken, it was their uniform practice to regard them as the proper subjects of baptism. This conclusion is drawn from the fact, that when the apostles baptized the head of a family, his house hold also were baptized. For example, Paul bap- tized the household of Stephanas ; Lydia and her household ; the jailer of Philippi and all his. It is true that it is not, in so many words, said that there were children in any of these households. But is it therefore a legitimate conclusion, that these house- holds contained no children ? Let us try how this mode of reasoning will work. It is not intimated that ony one in these different households believed, except the head of the family ; therefore, according to the mode of reasoning which excludes infants from these families, all the members, except the parents, Were baptized without faith ; which result is just as fatal to the baptist hypothesis as the supposition that all these households contained children. Now if my brother should say to me. " produce your posi- tive proof that there were children in any of these households, " I would say, with all kind feeling, " 1 will cheerfully comply with your demand, as soon as you have brought forward positive proof that any one person of these families believed, except the head. I want none of your inferences now. You insist in every case that the subject must be a be- liever before he can receive baptism. These differ- ent households were baptized. And now if you please let us have your positive proof of the faith of any one member of these families, the head only excepted. I pause for a reply. ' 60 LECTURES ON BAPTISM. I freely admit that it is not said in so many words, that there were children in any of these families. But that is not material to our argument. Our ar- gument rests upon the scriptural acceptation of the term household. What is meant by this term when a man and his household are spoken of in Scripture? It means his family, and particularly his children. As examples of the scriptural use of the term house, or household, as including children, you may notice the following. When Boaz called all the people and the elders to bear witnes to the consummation of the marriage union between him and Ruth, they replied, *' We are witnesses* The Lord make the woman that is to come into thine house, like Rachel, aud like Leah, which two did build the house of Israel. And let thy house be like the house of Pharez whom Ta- mar bare unto Judah, of the seed which the Lord shall give thee of this young woman."* Rachel and Leah built up the house of Jacob ; and how ? Evidently by bearing him children. And in what manner did the people and the elders expect that Ruth would render the house of Boaz like to the house of Pharez ? Plainly by becoming the mother of children. Here, then, we have examples in which the term houseparticu'.arlyincludes children. Again; the aposde, speaking of the qualifications of a bishop, observes : " A bishop must be blameless ; one that ruleth well his own house, having his children in subjection. For if a man know not how to rule his own house, how shall he take care of the church of God ?"t Here it is manifest that the term house is used to signify a family, and particularly a family of children. ■ * Ruth, 4 : 11, 12. f 1 Timothy, 3 : 4, 5. LECTURES ON BAPTISM. 61 Since, therefore, the sacred scriptures employ the term house to signify a man's family, and particu- larly his children ; when, in the history of the propa- gation of Christianity, we meet with the record, that a particular person and his household were baptized the natural conclusion is, that the children of that per- son were baptized. This, I say, is the natural con- clusion, because it is the one to which we are led by the language, when taken in its ordinary acceptation. And we cannot come to any other conclusion, unless in the cases referred to, there is something con- nected with these households which shows that the term must be understood in an unusual sense, and that from these households, infants must necessarily be excluded. It is said by our brethren, that in every case, faith is a necessary qualification for baptism. But infants cannot exercise faith ; therefore they should not be baptized. But what are the facts recorded, in relation to the baptism of Lydia and her household, and of the jailer and all his ? Is there any mention made of the faith of any one of these households, Lydia and the jailer only excepted! None. Of Lydia it is distinctly stated that the Lord opened her heart ; but the his- tory is utterly silent with regard to such a gracious operation upon the heart of any other member of her family. Not only so, but it seems to be plainly inti- mated that Lydia herself was the only believer of the family. When she invited Paul and his companions to come to her house and partake of her hospitality, she said to them, *' If you have judged me to be faithful to the Lord, come into my house and abide there. "* Her language conveys no allusion to the * Acts, 16 : 15. 7. '6^ LECTURES ON BAPTISM. faith of any other member of her family, and evi- dently supposes that she was the only one of her household who had believed. And yet, she and her household were baptzed. And in accordance with this example, when the liOrd opens the heart of a parent, and he makes a profession of his faith in Christ, we baptize the parent and his children. For the promise is to you and to your children. And what are the facts in the case of the jailer? He believed in God, but there is an entire silence in relation to the faith of any other member of his family. And yet, " he and all his were baotized. " To say, then, that the members of these households were all adults, and that they were baptized upon their own profession of faith, is to make a suppo- sition to suit a hypothesis, of which not only is there not the shadow of proof, but which is at variance with the circumstances of the case. The argument in favor of the baptism of infants, drawn from the practice of the apostles in baptizing households, will appear still more conclusive when you consider, in connection with the apostolic prac- tice, what had long been Jewish usage. Though the church of God, under the former dispensation, was, in a great degree, confined to the natural descend- ants of Abraham, yet proselytes from the heathen nations were occasionally received into the common- wealth of Israel. And when a Gentile parent re- nounced idolatry, and was admitted to the fellowship of the Jewish church, he and all the males of his household were circumcised, and afterwards all the family, both male and female, were baptized. It is true that, in relation to ihis fact as well as in relation to every other matter of any importance, there is among learned men some diversity of opinion. But LECTURES ON BAPTISM. 63 that it was the custom of the Jews, previous to the first promulgation of the gospel, to receive proselytes into fellowship by baptism, is a fact of which I consider the historical evidence entirely conclusive. With re- gard to the fact, that such was Jewish usage, previous to the time when baptism was instituted as the initia- tory ordinance of the christian dispensation, I deem it sufficient for my present purpose to adduce the testi- mony of the learned Rabbi iMaimonides, the illus- trious expounder of the Jewish law, who was re- garded by his countrymen as inferior only to Moses their legislator himself. According to this distin- guished writer, the nation of Israel was admitted into the covenant by three things : circumcision, baptism, and sacrifice. In support of his position, with regard to baptism, he refers to the divine direction given to Moses at Mount Sinai, previous to the delivery of the law. " Sanctify them to-day, and to-morrow, let them wash their clothes. "* Whether his in- terpretation of the sacred text is correct or not, is a matter with which we are not at present concerned. Whether baptism was practised among the Jews or not, is a question of fact. And this learned Jew is certainly a competent witness, as to what was the practice of his countrymen. He then informs us that such was Jewish usage : and he traces the origin of this usage to the occurrence to which I have re- ferred. And as the nation of Israel was thus admitted into covenant with God, so, he adds, " In all ages, when a Gentile is willing to enter into covenant and gather himself under the wings of the majesty of God, and take upon him the yoke of the law, he must be circumcised, and be baptized, and bring a * Exodus, 19 : 10 64 LECTURES ON BAPTISM. sacrifice. " When the proselyte was a female, she was required to receive baptism, and bring a sacrifice. It was a received maxim, that no one could be a proselyte and admitted into the fellowship of the Jewish church, without receiving circumision and baptism. And when a Gentile parent was re- ceived into the Jewish church, not only was he him* self circumcised, and afterwards baptized, but the males of his house were likewise received by circum- cision and baptism, and the females by baptism. This being the custom of the Jewish church, when the apostles, who were Jews, are said to have bap- tized certain parents and their households, the obvi- ous meaning of the declaration is, that these parents with their children, were received into the christian church by baptism. When it is remembered that the Jews regarded the Gentiles as unholy, and that they were accus- tomed to divers washings, for the purpose of remov- ing uncleanness, it was not unnatural to adopt this mode of receiving a proselyte from another nation. It was in accordance with existing ideas and usages. Nor is it a serious objection to our position that, on the supposition that the baptism of proselytes existed among the Jews as a human usage, our Lord would not have adopted it as an institution of the christian church. Something analogous to this is observable with regard to another ordinance. It was certainly the custom of the Jews to unite with the eating of the passover, ihe drinking of a cup of wine, To this custom it is evident our Lord and his disciples con- formed ; and accordingly in the passover which he observed just before he instituted the Eucharist, " he took the cup and gave thanks and said, take this and LECTURES ON BAPTISM. 65 divide it among yourselves "* And yet we have no account of the divine appointment of the cup in the passover. Notwithstanding, when our Lord insti- tuted the Eucharist as a standing ordinance of his church, he retained the cup which he had used in the passover, and made it the emblem of his blood, shed for the remission of sin. The question then, is, not whether baptism existed among the Jews as an ordinance of divine appoint- ment ; for of this, we admit, there is no evidence: but simply, was it the custom of the Jews to receive proselytes by baptism ? That it was, the Jewish writings afford abundant evidence. And when a Gentile parent was received into the Jewish church, he and all his household were baptized. And these things being kept in view, it is easy to see that there was no necessity for the aposdes to give particular instructions on the subject of the bap- tism of infants. It was a matter with which the minds of the Jews were familiar : they had long been accustomed to see the children of proselytes to their religion baptized: and hence, when baptism was in- stituted as the initiatory rite of the new dispensation, and circumcision was abolished, they would expect, as a matter of course, that the children of those who embraced Christianity were to be baptized. On the supposition, then, that it had been the de- sign of the new dispensation to exclude infants from baptism, it would have been necessary for the apostle to have stated the fact particularly to their hearers, and to have assigned some satisfactory reason for it. But that the apostles taught no such doctrine, is evi- dent from the silence of the Jews on the subject. * Luke, 22 : 17. 66 LECTURES ON BAPTISM. The Jews were tenacious of their peculiar privileges. They knew that their children even from the days of Abraham, had been jointly with themselves inte- rested in the privileges of God's covenant. And is it credible that they would surrrender a privilege so dear to the parental heart, without a murmur ? The whole history of ihe New Testament shows that the Jews were, on all occasions, watching for an oppor- tunity to find fault with the gospel ; and had it been the fact that the new dispensation cuts off the children of believers from a privilege they once enjoyed, it would have furnished to the hand of the captious Scribes and Pharisees, an argument well adapted to awaken in the public mind opposition to Christianity. But among all the objections which were urged against the doctrine of our Lord and his apostles, there is no allusion to any thing of this kind. And the only satisfactory explanation of their silence on this subject which can be given, is that the gospel which they preached was liable to no such objection. That it has been the practice of the Jews to bap- tize proselytes, from the period of the second century of the christian era down to modern times, will not be denied by those who are unwilling to assign to it a more ancient date. If, then, baptism was not in use among the Jews, previous to the introduction of the gospel, it will follow that they must have bor- rowed this rite from the christian church. But when the inveterate opposition of the Jews to Christianity is considered, is it not utterly incredible that they would conform to the usages of a religion which they hated, by adopting one of its distinguishing insti- tutions ? And, independent of this consideration, how are we to account for the fact that, when John the bap- LECTUKES ON BAPTISM. 67 tist appeared in the wilderness of Judea, and in the exercise of his ministry baptized those who came to him, the administration of this rite does not appear to have excited an)' surprise ? Had it been some- thing entirely new, the universal inquiry would naturally have been, what is this ? The Jews sent messengers to John to demand what authority he had to baptize ; but they made no inquiry with regard to the meaning or desi o-n of baptism itself. They speak of it not as something altogether unheard of, but as a thing with which their minds were entirely familiar. They do not ask, as they naturally would have done, had it been something new, with which they were wholly unacquainted, What do you mean by this singular rite ? But their inquiry is simply. What authority have you to administer this rite ? " Why baptizest thou ?"* On the supposition that the Jews had long been familiar with baptism in the case of proselytes to their religion, the inquiry was natural : but had they been wholly unacquainted with such a rite, their first inquiry would naturally have been. What is the meaning and design of this new institution ? I regard it, then, as a well established fact, that previous to the introduction of the christian dispen- sation, it was the custom of the Jews to receive prose- lytes by baptism. When a Gentile parent embraced the Jewish religion, he and all the males of his family were circumcised, and afterwards, he and all his household were baptized. And this being the fact, when the sacred history informs us that the apostles baptized parents and their households, the natural conclusion is, that when believing parents * John 1 : 25; 68 LECTURES ON BAPTISM. were made partakers of baptism, their children also were baptized. 4. That infant baptism is the doctrine of the New Testament, I argue, in the next place, from the decla- ration of the apostle with regard to those children, one of whose parents only is a believer, "Else were your children unclean, but now they are holy. "'^ . That the import of this declaration may be correctly understood, it will bo necessary to attend to the cir- cumstances of the case to whish the apostle refers. "When the gospel was first preached in the heathen world, it frequently happened that one of the married pair would embrace the religion of Jesus, while the other remained an idolater. Occurences of this kind gave rise to a question in the primitive church, as to the propriety of a believing husband or wife remaining in matrimonial connection with an unbe- liever. It was the more natural that some difficulty should exist among Jewish christians, in relation to this matter, in consequence of what had taken place in the days of Ezra. Certain Jews who, in violation of their law, had married strange wives, were actu- ally required to dissolve the connection and separate themselves from them.t On this subject the apostle was consulted by the Corinthian church, and his an- swer is expressed in the following words : " If any brother hath a wife that belie veth not, and she be pleased to dwell with him, let him not put her away." " And the woman which hath an husband that be- lieveth not, and if he be pleased to dwell with her, let her not leave him. "t And as a reason to recom- mend this direction, the apostle adds, " For the unbelieving husband is sanctified by the wife, and the ♦ 1 Corin. 7 : 14. f Ezra 10 : 11. J 1 Corin. 7 : 12—14. LECTURES ON BAPTISM. 69 unbelieving wife is sanctified by the husband ; else were your children unclean, but now they are holy." To the correct interpretation of this passage it is necessary to ascertain the import of the term " sanc- tified" and " holy," as here employed by the apostle. 1. They are certainly not used to convey the idea ofmoral purity of heart. The aposlle evidendy does not teach that union in marriage with a believer in Christ, will make an unbeliever a partaker of moral holiness. The sanctification of the soul is every where traced in scripture to a higher source. And it is equally plain that the children of christian pa- rents do not inherit holiness of heart from their parents. They, as well as other children, are parta- kers of a depraved nature ; and it is only in conse- quence of being born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, that they are made partakers of internal holiness. 2. Nor does the aposUe employ the term "holy," in the sense of " legitimnte, " as some baptist writers contend. Such an interpretation is in fact too ridicu- lous to deserve a serious refutation* It invents a signification for the word "holy," which it no where bears in the sacred volume ; and besides, if it has any meaning, it supposes that faith in Christ, on the part of the parent, is necessary to the legitimacy of chUdren. And according to this interpretation, the children of unbelieving parents, however regularly married, are illegitimate! 3. One of the most common acceptations of the term holy, in the sacred scriptures, is, separation to some sacred use, dedication to God. Thus the tem- ple, and all its utensils, are termed holy ; the Sabbath is holy ; the first fruits are holy. Certain animals were proper to be offered in sacrifice, to God, while 70 LECTURES ON BAPTISM. others were prohibited. The former are holy, the latter are unclean. When, therefore, the apostle says of the children of a beheving parent that they are holy, I understand him as saying, that such a parent, being in covenant with God, and separated from the world to the service of God, his children enjoy the benefit of this relation, and may therefore with propriety be dedicated to God. From the character of the answer which the apos- tle gives to the inquiry of the Corinthians, it is evi- dent that their concern originated in some doubt with regard to the light in which their offspring, in such cases, would be regarded by the church. And hence the reference which the apostle makes to their chil- dren. In cases where both parents were believers, it would appear there existed no doubt. The off- spring of such parents, it was understood, were inte- rested in the privileges of God's covenant with his church. But here is a case with regard to which our Lord had given no particular instructions during the period of his personal ministry ; and hence in his answer the apostle says, " But to the rest speak I, not the Lord. " In such a case as this, where one parent was a believer and the other an unbeliever, the condition of their offspring might seem to be doubtful. In so far as the believing parent was con- cerned, the children were interested in the covenant, the tenor of which is, " I will be a God to thee and to thy seed after thee ;" but when viewed as the offspring of an unbelieving parent, the children had no interest in the privileges of the covenant. How then are such children to be regarded ? What is the nature of their relation to the church! Are they within the enclosure of the covenant, or are they identified with the world, which is in a state of rebel- LBGTURES ON BAPTISM. 71 lion against God ? This is the question ; and it is easy to see that it is one of the deepest interest to the parental heart. Let not the heart of any parent be troubled, replies the apostle. The God of benig- nity and love has decided in favor of the feelings and desires of the christian disciple. The child, in such cases, inherits the privileges of the covenant from the believing parent, and is not excluded by- reason of its connection with the unbelieving parent. The unbelieving partner is so far sanctified by the believing partner, that your children are noly ; that is, included in the bond of God's covenant with hie church, and, therefore, proper subjects of dedication to God in baptism. Such, then, is a brief summary of the reasons which lead us to the conclusion that infant baptism is a doctrine of the scriptures. We shall, in the next place, inquire, in so far as the lights of history point out the way, what was the practice of the church in the ages immediately succeeding the time of the apostles ? And here let it be remarked, that our faith does not rest upon the testimony of the fathers, but upon the word of God. However, it is to be supposed that those who lived in the age imme- diately succeeding that of the apostles, were ac- quainted with the practice of the apostolic churches. And though in general they are not entitled to mucli regard as expounders of the doctrines of the gospel , yet, the fathers are certainly competent to bear testi- mony as to matters of fact, which came under their own observation. If, then, it shall appear, as thp result of inquiry, that those who immediately suc- ceeded the apostles regarded the infants of believers as proper subj ects of baptism, it will serve to strength - en our conviction that the view which we have taken of the doctrine and practice of the apov^stles i« corr^-f 7? LECTURES ON BAPTISM. The first testimony to which I shall direct your attention is, that of Justin Martyr, who suffered mar- tyrdom about the middle of the second century. This distinguished man, after having studied the different systems of phlosophy which were taught in heathen schools, and being saiisfied with none of them, was finally brought to the knowledge of Christianity, which he embraced as the " only certain and useful philosophy. " Among his writings, the most cele- brated are, his Dialogue with Trypho, the Jew ; and his Apologies for Christianity, presented to the reign- ing emperor. In his Dialogue with the Jew, he says, " We also, who by him have had access to God, have not received this carnal circumcision, but the spiritual circumcision which Enoch, and those like him, observed. And we have received it by baptism, by the mercy of God, because we were sin- ners ; and it is allowed to all persons to receive it, in the Same manner. " My object in introducing this quotation is, to show that this most ancient father represents baptism as being to christians what cir- cumcision was to the church of God, of old, as we have endeavored to prove in a preceding lecture. And hence the conclusion is, that infants are as properly the subjects of the one as of the other. This father, in giving an account of his christian brethren, in his Apology, presented to the Roman emperor, makes the following declaration : " There are many persons among us, both male and female, of sixty and seventy years of age, who, from child- hood, were made disciples to Christ, who remain uncorrupted. '' These persons, who wore made disciples from childhood, must have been intro- duced into the school of Christ in the age of the apo- lies. And how were these children made disciples LECTURES ON BAPTISM. 73 Evidently, by being dedicated unto the Lord Jesus Christ and baptized in his name, and thus recognised as being in connection with the church of Christ. It is worthy of remark that the term here used by this venerable father, is the same which is employed by our Lord in the commission given to his apostles ; " Go, teach (disciple) all nations, baptizing them. " It seems then, that this ancient father understood that children might be made disciples to Christ, and baptized in his name, according to the command of our Lord and Saviour. The next testimony which 1 shall adduce, is that of Tertullian, who was born about fifty years after the death of the apostle John. The testimony of this learned father is the more conclusive, as to what was, at that time, the usage of the church ; because he himself, being somewhat remarkable for his ex- travagant opinions, was rather unfriendly to infant baptism. In certain cases he advised the delay of baptism. Accordingly he says, "Therefore accord- ing to every one's condition and disposition, and also their age, the delaying of baptism is more profitable especially in the case of little children. " Having expressed his opinion, he notices an objection to which it was liable, founded upon the words of our Lord addressed to those parents, who brought their children to him to receive his blessing. "It is true," he observes, " our Lord says, suffer little children and forbid them not to come to me. " To this he replies, 'Then let them come, when they are grown.' On this testimony I remark, that it is evident that the baptism of infants was then common; otherwise, it would have been unnecessary for Tertullian to give his advice in favor of delay. But while he ad- vises delay, he does not pretend that the practice of T4 LECTURES ON BAPTISM. infant baptism was wrong in itself; but delay is re- commended, lest children after baptism should fall into sin. And for a similar reason, he advises the delay of baptism in the case of unmarried persons |est they should afterwards fall into temptation. It is moreover evident from the testimony of Tertullian, not only that it was then common in the church to baptize infants, but that the words of our Lord, "suf- fer little children and forbid them not to come to me,^' were regarded as furnishing an argument in support of the right of infant baptism. And the reply of Tertullian shows conclusively, that he was unabte to meet the argument. With the opinions of this learn- ed but erratic father, we are not concerned* On va- rious subjects, his views were wild and visionary. His opposition to the baptism of children, and like- wise of unmarried persons, had its origin in super- stitious views of the ordinance itself; and his recom- mendation of the delay of baptism, when taken in connection with his reasons for it, affords conclusive evidence that it was then the practice of the church to baptize infants. The next witness, who bears decided testimony to the fact, that it was the practice of the primitive church to baptize infants, is the famous Origen, who was born in the latter part of the second century. He was a man of great learning and one of the most distinguished writers of his age. When speaking on the subject of the original depravity of our nature, Origen in the first place establishes the truth by the authority of scripture, and then shows that it was a doctrine which the church had always maintained, as is evident from her practice, in relation to the baptism of infants- " Let it be considered," says he " what is the reason, that whereas the baptism of the LECTURES ON BAPTISM. 75 church, is given for forgiveness of sins, infants also, are by the usage of the church baptized ; when, if there is nothing in infants that wanted forgiveness and mercy, the grace of baptism would be needless to them. Again, he observes, " The church had Jrom the apostles an order to givebaptism to infants; for they to whom the divine mysteries were commit- ted, knew that there is in all persons, the natural pollution of sin, which must be washed away by water and the Spirit. " It will be perceived that Origen, in these passages, argues in support of the doctrine of original sin from the practice of infant baptism. This, then, must have been in his age, the uncontroverted usage of the church ; otherwise his reasoning would have been inconclusive. According to the testimony of Origen, then, the church was in- structed by the apostles to give baptism to infants ; and such was the practice of the church from the beginning to the middle of the third century, at which time the labors of this distinguished writer terminated. One of the most eminent fathers of the third cen- tury was Cyprian, bishop of Carthage, who, after an active and useful life suffered martyrdom in tlie year A. D. 258. During ihelife of Cyprian, in the year A.D. 250, 'a christian council was held at Car- thage, composed of sixty-six ministers of the gospel. Among the subjects which came before this assembly, one was. Whether the baptism of a child should be confined to the eighth day, as was the divine ap- pointment in the case of circumcision. A certain individual of the name of Fidus, had contended for the affirmative of this question. It was admitted universally that baptism had succeeded circumcision. And henoe Fidus concluded that baptism, like cir- 76 LECTURES ON BAPTISM. cumcision, should be administered on the eighth day Accordingly, the subject came before the council. In a letter written by Cyprian, after the adjournment of the council, we are informed, that the members were entirely unanimous in the decision that baptism should not be confined to any particular day. Here, then, we have an assembly of christian min- isters, sixty-six in number, convened about one hun- dred and fifty years after the death of the apostle John. Among all the members of this assembly, there was no diversity of opinion as to the fact, that baptism had succeded circumcision. Neither did any one pretend to call in question, the right of infant baptism. The only question, which was agi- tated, was whether baptism,like circumcision, should be administered on the eighth day. And the unani- mous decision of the council was, that baptism might be administered at any time, either before or after the eighth day, according to circumstances. Such was the doctrine and practice of the church during the third century. The greatest luminary in the ecclesiastical firma- ment in the latter part of the fourth, and in the early part of the fifth century, was the famous Augustine, bishop of Hippo. During this age, the peace of the church was greatly disturbed by Pelagius, the monk, who denied the doctrine of the original depravity of human nature, and taught that a child, at its birth, is as free from sin as Adam was, when he was at first created in the image of God. In the person of Augustine, God raised up an able advocate of the tiuth, in opposition to this dangerous heresy. An argument with which Pelagius was exceedingly per? plexed,and one by which his doctrine was efi'ectually ^.Tposed ;is an innovation upon the faith of the church LECTURES ON BAPTISM. T7 was drawn from the universally admitted usage of the church, in relation to the baptism of infants. It was the well known practice of the church, to ad- minister baptism to infants, for the remission of sins, "Why then," inquired Augustine, "does the church give baptism to infants, for the remission of sin, if they are already free from the contamination of sin?" This question gave Pelagius no little difficulty. But on the supposition, that the practice of baptizing in- fants had been introduced into the church by mere human authority, it would have been exceedingly convenient for Pelagius to have denied the right of infant baptism. But does this learned adversary of the truth either dispute the fact, or call in question the propriety of the practice of the church? He is so far from both the one and the other, that he even complains that some had slandered him, by represent- ing him as denying the right of infant baptism. And he not only admits that it was ^he universal practice of the church, but he declares, that he had never heard, "even of an impious heretic who denied that infants should be baptized. The writings of Augustine furnish abundant evi* dence, that it was not only in the age in which he lived, the universal practice of the christian church, to baptize infants, but that it was on all hands ad- mitted, that this had been the uniform practice of the church from the days of the apostles. This subject is very frequently referred to by this venerable father, in his controversial writings both with the Pelagians and the Donatists. And it is particularly worthy of remark, that the object of Augustine in referring to infant baptism is not so much to prove that the prac- tice of the church was scriptural, as to argue from ^hat all admitted to be correct usage, in support of 8 78 LECTURES ON BAPTISM. the conclusion which he wished to establish. In his controversy with the Pelagians his object was to establish the doctrine of the original corruption of our nature. This doctrine he establishes by the authority of scripture, and then shows, that it was the received faitii of the church, from the days of the apostles, as was.^evident fiom the universal practice of the chur3h in baptizing infants for the remission of sin. Pelagius, without any hesitation, admitted that such was the universal custom. Though he had travelled extensively among the churches in Europe, Asia and Africa, and though he was a man of learn- ing and of extensive research, yet he declares that he had never heard of any one who denied the pro- "priety of baptizing infants. The Donatists were a sect who withdrew from the communion of the catholic church, not on account of any diversity of opinion wiih regard to the doctrines of the gospel, but on account of a difficult)^ connected with a matter involving ecclesiastical order. They would not acknowledge the validity of the ministra- tions of the catholic r hurch. And hence ihey bap- tized any who came over to their community from the catholic church. Against the unreasonable ri- gidity of this sect Augustine's pen was successfully employed. From the nature of the controversy, the subject of baptism is often introduced. And referring to the practice of the church in giving baptism to infants, Augustine represents it as a usage, ''held by the wiivtrscd church, not a/jpointed by council's but ordained by apostolical authority."'^' With these historical testimonies before us we are fully sustained in the conclusion, that infant baptisin * Aug, contra Bon. lib. i. chop. 2^, LECTURES ON BAPTISM. 79 was universally practised in the christian church, from tne days of the apostles to the time of Augus- tine, in the early part of the fifth century. That infant baptism was common in the church from the age of Augustine, down to the period of the reformation, will not be denied by any who are at all conversant with ecclesiastical history. It is a fact with which protestants, at least, are familiar, that during the period in the history of the church, usually denominated "the dark ages,'' there was no part of the world in which the lamp of evangelical truth emitted so clear a light as in the valleys of Pied- mont, among the Waldenses. In this sequestered portion of the globe there was a remnant, who, when pure and undefiled religion had, in a manner, retired from public view, maintained the truth and worship- ped God in the spirit of the gospel. It will, therefore, be interesting to know in what light infant baptism was regarded by these witnesses for the truth. I am aware that some writers who oppose infant baptism, claim the inhabitants of the valleys as witnesses in their favor. And the fact that some individuals, and possibly some minor sects, who were classed by their opponents under the general name of Waldenses, were unfriendly to the baptism of infants, gives some degree of plausibility to this claim. From ihe time when the Roman church gave the sanction of her authority to the worship of images, the invocation of departed saints, transubstantiation, and other danger- ous errors, there arose in different parts of Christen- dom, various persons, who, in one form or other, testified against the reigning corruptions. Among all those denominations, who lifted up a standard for the truth and in opposition to these pernicious errors, the Waldenses were the most numerous and the most 80 LECTURES ON BAPTISM. respectable. And hence their adversaries, the devo- tees of the Roman see, sometimes represented all who opposed the tyranny and the corruption of the Roman church under the general name of Walden- ses. Some of these sects were exceedingly corrupt, and agreed with the Waldenses, properly so called, in almost nothing, save in their opposition to papal tyranny. Such were the Manichees, who rejected baptism with water altogether, whether in the case of infants or adults. The Petrobrussians,the follow- ers of Peter de Bruys, appear to have opposed the baptism of infants, upon the ground, that they were incapable both of faith and of salvation. But as to the Waldenses themselves, properly so called, that they practised infant baptism, is abundantly evident from their own confessions of faith. And in addition to the evidence furnished by their own writings, their descendants of the present day, not only baptize in- fants, but declare that such was always the practice of their ancestors. And when the light of the reformation broke forth upon the world, when the traditions of the fathers were brought down from that eminence which they had usurped, and the sacred scriptuies were exalted to their proper place, what was the doctrine of the reformers ? On whatever other points there may- have existed some diversity of opinion on the subject of infant baptism, there was among the noble band of reformers entire agreement. Luther and Melanc- thon, in Germany; Zuingle, in Switzerland; (Calvin in Geneva ; Knox, in Scotland ; Cranmer, and his associates, in England; all united in regarding infant baptism as a doctrine of scripture. And when we consider, in connection with the argument from scripture, the evidence which history affords, that LECTURES ON BAPTISM. 81 this doctrine has been held by the church in every age, from the days of the apostles down to tlie glori- ous era of the reformation; and then that it occupies a place in the religious confessions of the reformed church in every nation to which the light of the re- formation extended, we cannot entertain a doubt that it is a doctrine embraced in the faith once delivered to the saints. LECTURE IV. MODE OF BAPTISM. In entering upon the consideration of the proper manner of administering the rite of baptism, it may be proper to make a remark with regard to the peculiar nature of those ordinances which are de- nominated sacraments. It is a characteristic of a sacrament, that it presents to our view spiritual things, through the medium of an external and visi- ble sign. In a sacrament, there are, therefore, two things to be considered, the visible sign and the thing of which, by divine appointment, the sign is significant. In the sacrament of baptism, the external sign is water. One of the most com- mon uses to which water is applied, and to which there is reference in this sacrament, is washing. The application of water to ihe body of the per- son baptized, is signficant of the necessity of cleans- mtr, while at the same time, it teaches by an ex- pressive figurative action that the means of purifi- cation have been provided. While the author of baptism very emphatically proclaims in this insti- tution that we are unclean, and therefore must be washed, he no less distinctly declares that there is a fountain opened for sin and for uncleanness. But no one who understands the nature and de- sign of this ordinance, will maintain that it is the cleansing of the body from external defilement, •which is signified by baptism. That man's heart 9 uot right with God, is the humbling truth, which LECTURES ON BAPTISM. 83 is significantly taught in this institution ; and by the application of a cleansing element, is proclaim- ed the necessity of the removal of the moral pol- lution of sin from the soul. But, it is perfectly evident, that this important end cannot be effected by water, no matter what may be the mode of its application, or the quantity which may be used. It is not the water of baptism, but the blood of Jesus Christ, which cleanseth from all si7i ; and of the purifying efficacy of this atoning blood, wa- ter, in the sacrament of baptism, is the significant emblem. There is, consequently, an evident im- jiropriety in making the validity of baptism depend upon the quantity of the external sign which is used, or the particular manner in which the water, is applied to the body. Our brethren regard it as essential to baptism, that the body of the person baptized be completely immersed in water. They allege that the only proper signification of the original term translated baptism, is immersion; and from this position they draw the conclusion, that there is no baptism where there is not an immersion of the whole body in water. Let us for a moment suppose, that the po- sition assumed is correct. Are our brethren con- sistent with themselves in their manner of reason- ing ? Why do they attach so much importance to the supposed meaning of a term in the sacrament of baptism, as to make the validity of the ordi- nance depend upon the mode of its administration, while no such importance is attached to the real and admitted meanmg of the word employed in that sacrament, which was instituted in memory of our Lord's death ? With regard to this latter institution, everv one knowc that it is deiiomina- 84 LECTURES ON BAPTISM. ted a supper and a feast. And it will not be de- nied, that the vrue and proper import of the term employed with reference to this sacrament, is a supper. If the import of the term was in any de- gree ambiguous, all ambiguity is removed by the circumstances connected with the orignal appoint- ment of this ordinance. It was instituted in the evening of the day, immediately after our Lord and his disciples had observed the paschal supper. This sacrament, then, is confessedly denominated a supper and a feast. And yet, do our brethren, in the observation of the Lord's supper, partake of any thing which looks like a literal supper or feast ? Do they consider it necessary to celebrate the sacred supper, which commemorates the death of our Lord in the evening of the day ? Does the participation of a morsel of bread and a taste of wine, in the Eucharist, bear any greater resem- blance to a feast, than the application of a litde water to the face, does to the washing of the whole body in water 1 Why then is the validity of the one sacrament made to depend upon the mode of administration, while no such importance is attach- ed to the mode, in the observation of the other ? To these questions no satisfactory answer can be given, consistently with the principles and practice of our brethen. But though there is an inconsistency in making such a distinction between these two sacraments, it is freely conceded, that in every ordinance, what- ever is divinely appointed, should be carefully ob- served. We all agree, that in baptism water is the element which must be used. And I most freely admit, that if in the institution of baptism our Lord has appointed the particular mode according to LECTURES ON BAPTISM. 85 which the water should be applied, it is obligatory upon the church to conform strictly to the divine appointment. It is maintained by our brethren, that it is essen- tial to the proper administration of baptism, that the whole body should be put under water. And in support of this hypotliesis, their principal argu- ment is drawn from the supposed signification of tlie original terms, which are translated, baptize and baptism. These terms, they contend, convey the idea of immersion only, and consequently, their con- clusion is, that where there is not an immersion in water, of the person baptized, there is no baptism. In opposition to this hypothesis, I do not hesitate to maintain, that there is not a single instance in the whole New Testament, in which either of these words is used, where the sense of the passage re- quires us to suppose that there was an actual im- mersion, or where the circumstances of the case prove that there really was an immersion ; while there are instances in which these terms are employ- ed in a sense which is utterly inconsistent with the idea of immersion. And if this position can be sustained, it is perfectly plain that the chief argu- ment in support of the exclusive claims of immer- sion, will be at once overthrown. Our appeal then is to the law and the testimony. And let me remark generally, that the true import of the words baptize and baptism, when used with reference to a chris- tion institution, is to be determined not by the use which is made of them by classic authors, who knew nothing about christian baptism, but by scriptural usage. Let us suppose for the present that Homer and Hesiod, and Aristotle and Herodotus, and other classic authors, more commonly employ the Greek 86 LECTURES ON BAPTISM. word, which is translated baptize^ to convey the idea of immersion. Let this be granted, which to say the least, is all that the scholar can claim; still, it would by no means follow, that the sacred writers use the word in precisely the same sense, in refer- ence to an institution, of which these heathen authors had no knowledge. That with which we are con- cerned, let it be particularly remembered, is not clas- sic, but scriptural usage. In endeavoring to ascertain what is the scriptural mode of administering baptism, we naturally direct our attention to the primitive institution of the ordi- nance. The account given of the original institu- tion of this sacrament, is in the following words : *' Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." In this declaration, we dis- cover nothing which indicates any particular mode of baptism, except in so far as it is determined by the word baptizing. In order therefore to ascertain the import of the word as employed by our Lord, we must search the scriptures to see in what sense ii is employed elsewhere; as there is nothing here which determines what is its signification. If the scriptures uniformly employ it for the purpose of conveying the idea of immersion, then of course it will follow, that the scriptural mode of baptism is by immersion. But if the word is often used where the idea of immersion is not only not necessary to the sense of the sacred writer, but altogether inconsis- tent with it, then it is plain, as already observed, that the main argument in support of the claims of immersion, deduced from the signification of the word baptize, at once falls to the ground. And in the determination of this question, which XECTURES ON BAPTISM. 87 is a matter of interest, not to the scholar merely, but to tlie humble christian, who desires to know and do his Lord's will, our appeal sliall be, not to Greek Lexicons, nor to pagan classics, but to the plain lan- guage of the New Testament. 1. Let me direct your attention to examples of the use of the word baptize, in which it does not con- vey the idea of immersion. And in the very first instance in which the word is employed in the his- tory of the christian church, it is used to convey the idea of ''pouring out.^^ " John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence."* Here is a promise given to the apostles by our Lord, that they should be bap- tized with the Holy Ghost. And in the following chapter we have the history of the fulfilment of this promise. But in what manner were the apostles baptized with the Holy Ghost? The only answer which can be given to this question, rebukes the pre- tensions of those who claim for the word baptize, the exclusive sense of immersion. The apostles of our Lord were baptized with the Holy Ghost, by having his divine influences poured out upon them. Ac- cordingly the apostle Peter accounts for the remark- able event, by saying to those who beheld it with amazement, "This is that which was spoken by the prophet Joel ; and it shall come to pass in the last days, saith God, I v\. ill pour out of my Spirit upon all flesh. "t Another example of the same kind is furnished in the history of the apostle Peter's labors in the house of Cornelius. "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word." And the Jews who were present «- Acts 1:5. -j- Acts 2: 17. ^.8 LECTURES ON BAPTISM. on this occasion were astonished, "because, that on the Gentiles also, was poured out the gift of the Holy Ghost.''* When Peter was called to account by his Jewish brethren, who preferred against him the charge, " Thou wentest in to men uncircum- cised, and didst eat with them," his reply was, "As I began to speak, the Holy Ghost fell on them, as on us at the begining. Then remembered I the words of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. "t Here again, those persons on whom the Holy Ghost fell, or was poured out, are said to be baptized with the Holy Ghost. And the humble, unlettered christian, who can read his bible and in simplicity believe it, can see that in these in- stances, the individuals spoken of, received baptism, not by immersion, but by having that with which they were baptized, poured out upon them. And if the baptism of the Spirit was communicated to those who were the subjects of it, by pouring out his in- fluences upon them, then it is as clear as the light, that baptism with water, may be scripturally admin- istered by pouring water upon the person baptized. Take another example, which is equally irrecon- cilable with the hypothesis, that the word baptize signifies exclusively to immerse. In his epistle to the Corinthians, the apostle says,"Brethen, I would not that ye should be ignorant, how that all our fa- thers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea."J According to the apostle, then, the Israelites were baptized in the sea. But in what manner were they baptized ? Were they * Acts 10 : 45. f Acta 11 : 15, 16. J 1 Oor. 10 : 1, 2, LECTURES ON BAPTISM. 89 plunged into the sea? It is absolutely certain that they were not. What says the history on this sub- ject? "The children of Israel walked upon dry land in the midst of the sea, and the waters were a wall unto them on their right hand and on their left."* Will it be pretended, that the word baptized in this instance conveys the idea of any thing like immer- sion? What? A passage through the sea was open- ed sufficiently wide for the thousands of Israel to pass through, so that they walked on dry ground, and yet will it be said, that they were plunged in the sea? It would surely be useless to undertake to reason with a man who can bring himself to believe that to walk on dry land through the sea, and to be immersed in the sea, are the same thing! And here, permit me to remark, that in this case there w no necessity for criticisms on the original text, which the common christian cannot under- stand. There is no need to call in the help of learned Lexicons to determine the meaning of a Greek word The humble and teachable disciple of Christ, who can read the word of Goi in his own language, can easily see that the word baptized in this place does not convey the idea of immersion; and consequent- ly, that they who assert that the only meaning of the word baptize, is to immerse, make a declaration which is much more remarkable for its boldness, than for its truth. 2. Having seen that the sacred writers employ the term baptize where the idea of immersion is en- tirely inadmissible, let me now call your attention to some exam pies, in which the words baptize and bap- tism are used to convey the idea of ivashing, with- * Exodus U ; 29. 90 LECTURES ON BAPTISM. out designating particularly the mode in which the cleansing element is applied. On a particular occa- sion our Lord was invited to dine with a Pharisee. And as he did not conform to those rites of purification which this Jewish sect were accustomed to observe, we are informed that the Pharisee "marvelled, that he had not first washed (baptized) before dinner."* One of the traditions of the Pharisees required, that after mingling in society, they should wash their hands before they sat down to meat, lest, by having come in contact with some person or thing that was unclean, they might have contracted ceremonial pollution. Hence, they came to Jesus on a particu- lar occasion, inquiring, "Why do thy disciples trans- gress the tradition of the Elders? for they wash not their hands when they eat bread.''* I'he Pharisee with whom our Lord had been invited to dine, was surprised to see that he, whom he doubtless regard- ed as a distinguished prophet, should neglect to ob- serve this tradition of the Elders, as he sat down to meat without having previously washed his hands. "He marvelled that he had not first baptized before dinner." Here the word baptized does not desig- nate any particular mode of applying water, but simply conveys the idea of ceremonial cleansing by the use of water. And it is worthy of particular notice, that the evangelists, Matthew and Mark, when referring to the same pharisaic custom, employ a different word to convey the idea of washing, and one which is never used in the sense of immersion. Not only so, but the evangelist Mark, after having used a term which is employed to signify the washing of differ- * Luke 11 : 38. t Matthew 15 : 2. LECTURES ON BAPTISM. 91 ent parts of the body, such as the hands or feet, but which in no case signifies the immersion of the whole body, drops it, and takes up the word baptize with reference to the same washing, observed by the Pharisees for ceremonial purification. "For the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the El- ders. And when they come from the market, ex- cept they wash (baptize) they eat not. And many other things there be, which they have received to hold, as the washing (baptism) of cups, and pots, and brazen vessels."* It is evidently not of the washing of these domestic utensils for ordinary pur- poses, tiiat the sacred writer is here speaking, but of that washing which had for its object the removal of ceremonial pollution. According to the traditions of the Elders, there was an almost infinite variety of ways in which both persons and things might con- tract uncleanness. And for the removal of such un- cleanness, a corresponding variety of ceremonies was prescribed. And these various rites of purifica- tion, some of which at least, were certainly per- formed by sprinkling the water of purification upon the person or thing cleansed, are all represented by the term washing or baptism. Here then it is man- ifest, that the idea conveyed by the term baptism, is not immersion, but simply cleansing. Another example of the same kind occurs in the description which the apostle gives of the various rites and ceremonies, connected with the service of the first tabernacle. "Which stood only in meats and drinks, and divers washings, (baptisms,) and carnal ordinances, imposed on them until the time * Mark 7 : 3,- 4- 92 LECTURES ON BAPTISM. of reformation."* Here the various riles of purifi- cation, divinely prescribed under the ceremonial law, are termed divers baptisms. As it respects the par- ticular manner in which these rites were performed, it may be remarked that there was some diversity. But we have only to open the writings of Moses to see that one very common mode of purification was, by sprinkling either blood or water upon the thing to be purified. Moses is directed to take the Levites from among the children of Israel, and cleanse them. "And thus shaltthou do unto them to cleanse them: sprinkle water of purifying upon tliem.''^i By com- ing in contact with a dead body, ceremonial unclean- ness was contracted. "This is the law, when a man dieth in a tent, all that come into the tent, and all that is in the tent, shall be unclean seven days." And for the removal of such uncleanness, the follow- ing rule was established: "A clean person shall take hyssop and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the per- sons that were there.":}: It is then perfectly plain that one of the modes of cleansing from ceremonial pollution, was by sprinkling water upon the person or thing to be cleansed. And the apostle referring to the Levitical purifications generally, represents them as divers baptisms. We have therefore the authority of the apostle for saying that the person on whom the water of baptism is sprinkled, is bap- tized in a scriptural manner. With these examples of the scriptural use of the words baptize and baptism before us, may we not say, how preposterous is it to pretend that these terms necessarily convey the idea of immersion, and * Heb. 9 : 10. f Num. 8:7, J Num. 19 : 14, 18. LECTURES ON BAPTISM. 93 that therefore it is essential to the validity of bap- tism, that the person be completely dipped in water! It is readily admitted that pagan writers frequently, and perhaps more commonly, employ the word bap- tize in the sense of dipping or plunging. This is one of the significations of the word; but it is not its only meaning. According to the authority of the best Lexicographers, it is used to signify, to tinge, to wash, to cleanse. But in the New Testament with which we are concerned, the words in question are used with reference to a rile which is peculiar to our holy religion; and a rite which is significant of the necessity of purification or cleansing. And the idea conveyed by the words, baptize and baptism, is that of washing or cleansing, without reference to the particular mode in which the water is applied. It is not however a literal washing, but spiritual cleansing, which is signified by baptism. Neither mimersion nor sprinkling would effect a literal washing. But as this is not the design of baptism, it is not neces- sary that the water should be applied in the same manner in which it is used when we literally wash ourselves. As used in baptism, water is applied to the body to signify the cleansing of the soul from the defilement of sin, by the application of the blood of atonement by the Holy Spirit. And as the face is not only the more prominent part of the body, but that part which we ordinarily wash, it is there- fore appropriate that in baptism, which is significant of spiritual waahing, water should be applied to the face. And the examples to which I have referred, clearly prove that according to scripture usage, the word baptize is employed to convey the idea of wash- ing, without regard to the precise manner in which the cleansiuir element is applied ; and that one of 9* 94 LECTURES ON BAPTISM. these modes of washing was certainly by sprinkling. We have moreover seen that those persons on whom the Holy Ghost was poured out, are said to be bap- tized with the Holy Ghost. Therefore, we have ex- press divine authority for saying, that they on whom water is poured or sprinkled, are baptized in a scrip- tural manner. Having seen that according to scripture usage, the word baptize is employed to convey the idea of wash- ing by sprinkling the cleansing element, I shall in the next place inquire whether the circumstances connected with the administration of baptism, as re- corded in the sacred scriptures, throw any light upon the manner in which the rite was performed. 1. And in the first place, let me direct your at- tention to some examples in which all the circum- stances are unfavorable to the claims of immersion. The first instance of the administration of baptism recorded in the history of the primitive church, is found in the second chapter of the Acts of the Apostles. "Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand."* In this ex- ample, there is no circumstance mentioned which has any reference to any particular mode after which these persons were baptized. The only information which the sacred historian gives us, is, that they were baptized. But where did this remarkable oc- currence take place! It was not in the immediate vicinity of some flowing river, but in the city of Je- rusalem. And observe, this multitude who were baptized did not assemble for the purpose of receiv- ing baptism; and consequently, it cannot be suppos- LECTURES ON BAPTISM. 95 ed that they would come with suitable clothing to undergo immersion. The Holy Spirit had just been poured out upon the apostles in a miraculous man- ner, so that they were enabled to preach in the dif- ferent tongues of the people of every nation, then at Jerusalem. The report of this miracle being spread throughout tiie city, "the multitude came to- gether." To the assembled multitude the apostle Peter preached the gospel. After giving an abstract of his sermon, the historian adds, "And with many other words, did he testify and exhort saying, save yourselves from this untoward generation.'' After the apostle had given them a view of their guilty and exposed condition ; had unfolded to them the plan of salvation through that Jesus whom they had crucified, and had explained the nature and obliga- tions of baptism, and the duty of receiving it, they were brought under the power of conviction; and in obedience to the divine direction, professed their sub- jection to the authority of Christ, by the reception of baptism. They had not been instructed in the principles of Christianity beforehand, so as to assem- ble on this occasion prepared to receive baptism. And hence a considerable portion of time must have been spent in communicating that instruction which was necessary to make an intelligent profession of their faith in Christ. Novv, when you consider the time which must have been consumed in instructing this multitude, is it reasonable to suppose that three thousand persons could have been immersed during the remaining portion of that day? But if we could persuade ourselves to believe that it was possible to immerse so great a number of persons in so short u. period of time, where could a supply of water be found sufficient for the purpose of immersing such 96 LECTURES ON BAPTISM. a multitude, in the city of Jerusalem? At the bot- tom of mount Moriah, to the south-east, flows the fountain of Siloam, which, says John in hi? descrip- tion of Jerusalem, is 'Hhe only fountain whose wa- ters gladdened the city.'' Remember, Jerusalem was not a christian city, whose inhabitants were dis- posed to grant facilities to the apostles in administer- ing the rites of a religion to which they were hos- tile. They had just crucified the author of this re- ligion, and were "breathing out threatenings and slaughter against the disciples of the Lord Jesus." And is it credible, that they would have permitted the apostles to pollute the pools of the city, which were intended for the supply of the inhabitants, by immersing in them such a multitude? The question then returns upon us. Where could a suitable sup- ply of water be procured for the immersion of such a multitude? On the east of Jerusalem, between the city and the mount ol" Olives, is the brook Ke- dron. But this is a winter torrent, in which run- ning water is to be seen only during the rainy sea- son. And at the time of Pentecost, in the month of May, which is summer in Judea, and at which sea- son no rain falls out, the channel of the Kedron was doubtless dry. When, therefore, all the circumstances of the case are duly considered; when you consider the difficulty, not to say the impossibility of procuring a suitable place within the city of Jerusalem, to immerse such a multitude of persons; when you remember that no preparations had been made beforehand by the apos- tles for administering the rite, nor by the multitudes for receiving it; and when you consider how small a portion of the day must have remained for the ad- ministration of baptism, after the requisite instruction LECTURES ON BAPTISM. 97 was given to the multitude, preparatory to the recep- tion of it, we cannot but admit that there are serious difficulties in the way of the hypothesis which main- tains that these tnree thousand converts, who were . baptized on the day of Pentecost, were immersed. If, indeed, our Lord had positively ordained that bap- tism should be performed by immersion, then of course we must submit, howeverimpossibleitmav be for us to solve the difficulties which present them- selves to our view. But this, we have already seen, he has not done. And when, in addition to all these considerations, the fact is kept in view, that on the morning of this very day our Lord himself had baptiz- ed the aposdes, not by immersion, but by j90i^ri>7g"ow? the Holy Spirit upon them, we can have no hesita- tion in coming to the conclusion, that the aposdes baptized these converts in a correspondent manner. Turn your attention, in the next place, to the case of the jailer, who was baptized in prison. After Paul and Silas had been wantonly and cruelly beaten, they were committed to the custody of the jailer of Philippi with a particular charge to keep them safely. Having received such a charge, the jailer thrust them into the inner prison and made their feet fast in the stocks. During the nighi, by means of an earthquake, all the doors of the prison were thrown open. Supposing that the prisoners had made their escape, and that he would be held accountable, the jailer was about to lay violent hands upon himself. "But Paul cried with a loud voice, saying, do thyself no harm, for we are all here." By a remarkable display of divine grace, he was awakened to a sense ot his danger, was conducted to the Saviour, "and was baptized, he and all his straightway."* There is nothing men- * Acts, 16 : 33. 98 LECTURES ON BAPTISM. tioned in the narrative, which conveys any allusion to the particular mode, according to which the rite of baptism was performed. But what are the circum- stances of the case? Consider the time. It was at the hour of midnight. Consider the place. It was not by the side of a river, but within the walls of a prison. For though Paul and Silas had been brought out of the inner prison, they were still in prison, and were not liberated until the following day. Is it at all reasonable to suppose that within the walls of a jail, there were accommodations adapted to the ad- ministration of baptism by immersion? Is there any evidence at all, that there was any thing like a bath in this prison? Is it usual, to provide so carefully for the comfort of the inmates of a prison? And especially, is such the custom of pagan countries? It is quite manifest that all the|circumstances are against the hypothesis, that the jailer was baptized by im- mersion. He procured water to wash the bleeding backs of Paul and Silas, who had been unmercifully scourged, before they were committed to prison/ and with a portion of this water, it would seem, that he was baptized, he and all his straightway. 2. Let us now examine some of those examples of the administration of baptism, in which it is alleged that the circumstances favor the claims of immersion. Of John the baptist, it is said, that he "was baptizing in Enon, near to Salim, because there was much water there."* The inference which the advocates of immersion draw from this historical fact, is, that John selected a place where there was much water, with referenc to a particular manner of performing the rite of baptism. And if, when vast mullitudes of people are assembled in a southern latitude to spend * John, 3: 23. LECTURES ON BAPTISM. 99 days and nights together, water is necessary for no other purpose than immersion, there would be some force in this inference. But if under such circum- stances, a plentiful supply of water is absolutely requisite to the safety as well as to the comfort of those who are assembled together, then, this infer- ence is just as destitute of any stable foundation as "the baseless fabric of a dream." What were the circumstances of the case? John, a distinguished prophet, who had no superior among all those who were born of women, appeared in the land of Judea and announced the near approach of the kingdom of heaven. The ministry of this illustrious forerunner of our Lord awakened a general and an intense interest. Immense multitudes flocked to hear him. "Then went out to him Jerusalem, and all Judea, and all the region round about Jordan."* Had not John been careful to select a place for the exercise of liis ministry, where there was a plentiful supply of water, the multitudes who left their homes to at- tend upon his instructions, in that warm climate, must necessarily have suffered very serious inconve- nience; and, in many instances, would have been exposed to imminent danger of perishing in conse- quence of thirst. The expression, "John was baptizing," of course signifies more than that he simply performed the rite of baptism. It is descriptive of the exercise of his ministry, a part being put for the whole. He preach- ed to the multitudes who gathered around him He instructed them in the nature of Messiah's kingdom, which was just about to be established among them: called them to repentance, and warned them to fly from the wrath to come. And such as embraced his * Matt. 3: 5. 100 LECTURES ON BAPTISM. doctrines, and became his disciples, he baptized, "Without any regard, then, to any particular mode of performing the rite of baptism, an abundant supply of water was indispensably necessary, in the circum- stances u nder which he exercised his ministry. There is, consequently, nothing in the fact here mentioned, ■which cannot be explained in a manner perfectly easy and natural, without supposing that John per- formed ihe very laborious service of immersing the vast multitudes who attended upon his instructions. We are told, however, that John baptized in the river Jordan.* and that Jesus was baptized of John in Jordan.* And it is alleged that such expressions make it evident that the rite was performed by im- mersion. To this I reply, that the very same lan- guage is used in the immediate context, where it does not convey the idea of immersion; and consequently the laws of correct interpretation do not require us to understand the expressions referred to, as indicating that John baptized after the manner of immersion. In the verse immediately preceding, it is said, "John did baptize in the wilderness.^''] And in a parallel passage we are informed that "John was baptizing in Enon."X No one will pretend that these expres- sions signify, that John plunged his followers into the wilderness; or that he plunged them into Enon. On what principle, then, can it be maintained, that the very same form of expression, in the other case, must be understood to mean, that John plunged his followers into the Jordan. In the former case, it will be admitted that the language designates simply the place where John instructed and baptized the people, namely, in the wilderness; and why should ■ ■» Mark. 1 : 5—9. f Mark, 1:4. + John, 3 : 23, LECTUKES ON BAPTISM. 101 it not, in the latter instance, be interpreted in the same manner, as indicating the place where he bap- tized, namely, at, or on the borders of the Jordan? Again, in the verse immediately following, we find these words: "I indeed have baptized you with water, but he shall baptize you with the Holy Ghost/' Here, as every scholar knows, the original word translated with, is the same which, in the preceding verses, is rendered in. Suppose we should under- stand the Greek preposition in this verse, in the sense on which the argument in favor of immersion is founded. " I have plunged you into water," is language which has been so often repeated that it might be heard without much concern; but, could the pious ear, without being shocked at the impiety, hear the expression, He shall immerse you into the Holy Ghost? In this declaration, there is a contrast between two different kinds of baptism, the baptism of water and the baptism of the Spirit. Now, it so happens, that we know certainly in what manner our Lord baptized his disciples with the Holy Spirit; and this may assist us in determining, according to what mode John baptized his followers with water. With regard to the former, the apostle Peter says, "Being by the right hand of God exalted, and having re- ceived of the Father the promise of the Holy Ghost, he hath shed forth (poured oul) this which ye now see and hear." It is perfectly evident, then, that our Lord baptized his disciples with the Holy Ghost, by pouring out his divine influences upon them; and why should we not understand the language, "Ihave baptized you with water,'' in the same sense as signifying that John baptized his foUowers^by pour- ing water on them? 10 102 LECTURES ON BAPTISM. But who has not heard of the case of Philip and the Eunueh? And it is triumphantly inquired, What plainer proof of immersion could be desired? "They went down both into the water, both Philip and the Eunuch, and he baptized him." This text of scrip- ture is continually reiterated in the hearing- of the illiterate multitude; and it may satisfy those who are willing to be carried away by the mere sound of words; but every scholar who can examine the orig- inal language must know that it determines nothing at all with regard to the manner in which the Eunuch was baptized. Even should it be granted that the common translation expresses precisely the sense of the original, still no conclusive argument in support of immersion could be built upon it. They went down into the water,and Philip baptized the Eunuch. All this is plain enough. But in what manner did Philip baptize him? This is the question, and on this essential point in the argument in favor of immer- sion, this plain proof says nothing at all. On what, I would ask, does the argument deduced from this passage depend ? Is it the expression, ♦' they went down both into the water ?" 1 reply, if these words prove that the Eunucli was immersed, they prove the same thing in relation to Philip ; for both he and the Eunuch went down into the water. It must, then, be something else upon which the ar. gument for immersion depends. Is it the word baptized, on which the argument rests ? I reply, this foundation is too frail to yield it support ; for we have already proved that according to scriptural usage, the word signifies to wash, either by sprink- ling, or pouring the cleansing element on the thing \yashed ; while there is not a single instance in the New Testament, in which it can be made appear LECTURES ON BAPTISM. 103 that it must be understood in the sense of immer- sion. And hence it appears that, after all, immer- sion is left to complain, with reference to the sup- port derived from this passage, " It is a bed shorter than I can stretch myself on it, and a covering nar- rower than that I can wrap myself in it.'' Even then, with the advantage which the common translation might seem to afford, this passage of scripture furnishes nothing like a conclusive argu- ment in support of immersion. But every one who is capable of consulting the original text, knows that according to scripture usage, the following translation is equally literal : They went down both to the water, and they came up from the w^ater. The very same word which is translated into the water, is employed twice in the next verse but one, and is rendered, in the first instance, «^ A zo- tus, and in the second, to Cesarea. I say, then, with- out hesitation, what no scholar can gainsay, that the original text does not afford the shadow of a foundation for the exclusive claims of immersion. But, let us inquire a little more particularly into the facts of this case. Philip was directed by a divine messenger to " arise and go towards the south, unto the way that goeth from Jerusalem to Gaza, which is desert." In obedience to the Divine direction, he went, and on his road leading through a desert, he met this officer of queen Candace, and found him engaged in reading the scriptures as he journeyed in his chariot. The particular portion of the word of God which then occupied his atten- tion, was a remarkable prophecy of Isaiah, relative to the person and sufferings of the Messiah, which commences with the 13th verse of the 52d chapter. And it may be remarked, that the sacred text was 104 LECTURES ON BAPTISM. not then, as it is now, cut up by the division of chap- ters and verses. In the very beginning of this prophecy, after describing the Messiah as one whose " visage was so marred, more than any man, and his form more than the sons of men," the prophet speaks of the spiritual blessings which he should bestow upon the nations, in these remarkable words: *' So shall he sprinkle many nations.^^* The bles- sings included in the promise are, generally, all those spiritual benefits, which are the purchase of Messiah's blood, which are applied by the Holy Spirit, and which are represented by baptism. And the term employed to signify the communication of these benefits, by the agency of the Spirit through the medium of baptism, is, sprinkle. " He shall sprinkle many nations." Addressing himself to the Eunuch, Philip in- quires, " Understandest thou what thou readest?" This humble inquirer after truth acknowledges his ignorance, and desires the messenger of the Lord to come up into the chariot and instruct him. " Then Philip opened his mouth, and began at the same scripture and preached unto him Jesus." Philip explained the prophecy, and showed its ex- act fulfilment in the humiliation, sufferings and death of Jesus Christ. He would, of course, also instruct this humble inquirer after divine knowledge, in the doctrines of the gospel and the value of the blessings which it reveals ; the nature of faith in Christ, and the duty of professing his name by the reception of baptism The gospnl, faithfully exhibited, was accompa- nied by divine power to the heart of the Eunuch. *Isaiah52 16. LECTURES ON BAPTISM 105 And now having found him, of whom Moses in the law and the prophets did write ; and having em- braced him as his own Saviour, he desired to avow his attachment to his cause. Accordingly, as they passed along the highway, " they came to a certain water ; and the Eunuch said, See, here is water ; what doth hinder me to be baptized ?'' The lan- guage is not such as we would expect to hear ap- plied to a river; but would seem to be naturally used in reference to a spring, or fountain, by the side of the road. And as Philip had before gone up into the chariot, it was perfectly natural for the historian to represent him and the Eunuch now, as going down from the chariot to the water. And as the prophecy which Philip had just explained, represents the Messiah as communicating the bles- sings of his grace by sprinkling, the natural con- clusion is, that when they went down to the water, Philip, taking some water in his hand, sprinkled it upon the Eunuch. And then, as the Eunuch again went up into his chariot, to continue his journey, and as Philip would of course, accompany him to his chariot before he took leave of him, it was per fectly natural for the sacred historian to represent them as going up from the water. There is, then, nothing in the history of this case which is not perfectly consistent with the supposition that the Eunuch was baptized by sprinkling. And when it is considered that in the very portion of sacred scripture which he was then employed in reading, and which Philip explained to him, those spiritual blessings, of which baptism is significant, are said to be communicated by sprinkling, we can have no hesitation in coming to the conclusion that the Eu- 10* 106 LECTURES ON BAPTISM. nuch was baptized with water in a correspondent manner. There are two other passages of scripture in which it is alleged that there is an allusion to the mode of baptism, in the phrase " buried with him in baptism ;" and which are, consequently, re- garded as conclusive in favor of immersion. Let me, then, request your patient attention, while I in- quire, whether, according to the laws of correct in- terpretation, they can be considered as yielding sup- port to the hypothesis, in whose behalf they are claimed. As the language in both these examples is the same, it will be sufficient to examine one of them. In the sixth chapter of the epistle to the Romans, we find these words : " Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death. Therefore we are buried with him by baplism 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."* On this portion of scripture I would offer the following remarks : 1. If we should grant all that the advocates of immersion claim, namely, that in these words there is an allusion to the mode of administering baptism, all that in that case could be proved by them, is that baptism may he performed by immersion ; not that it must be performed in this way, and in no other. Baptism, according to the scriptures, is significant of spiritual washing, or cleansing, which may be performed in various ways. And we have no hesitation in admitting that the external rite may be performed by immersion; for the validity of the Romans 6 : 3, 4. LECTURES ON BAPTISM. 107 ordinance does not depend upon the manner in which the water is applied to the body. But the apostle is not in this place discussing the subject of baptism; nor is he giving directions with regard to the man- ner of performing the rite. Had it been the design of the apostle, in this place, to give instructions as to the proper mode of administering the ordinance, and had he directed that the person baptized should be buried in water, the case would have been very- different from what it is ; and there would have been some reason in claiming the authority of the apostle in support of immersion. But it is an en- tirely different subject which occupies the attention of the apostle ; and he introduces baptism, merely for the purpose of illustrating the subject which he is discussing. It is, therefore, unreasonable to con- sider an insulated phrase, employed where baptism is not ihe subject of discussion at all, as determin- ing the manner in which the ordinance must be ad- ministered. 2. But I remark, in the next place, that there is a particular incongruity in making a burial in the grave, symbolical of baptism. ,The grave suggests the idea of corruption and loathsomeness ; whereas, according to the scriptures, baptism is significant of cleansing, or purification. 'Jo consider a burial as symbolical of baptism, and indicative of the proper mode of performing the rite, is just as incon- gruous as to regard corruption the symbol of purity. 3. To suppose that there is an allusion to the mode of baptism, is greatly to weaken, if not en- tirely destroy the force of the apostle's argument. The apostle is here defending the doctrine of justi- fication by faith, without the deeds of the law, against the objection of its adversaries, that its 108 LECTURES ON BAPTISM. tendency is to lead to licentiousness of life. This objection is introduced, according to the apostle's manner, in the interrogative form. *' Shall we con- tinue in sin that grace may abound ?" If, says the objector, the grace of God reigns in the pardon of sin, then let us live in sin, that so the more we sin, there may be an opportunity for the more illus- trious display of the riches of grace, in the pardon of it. The apostle rejects the impious thought with abhorrence. God forbid ! The supposition that, under any circumstances, a christian can live in sin, is moreover utterly inconsistent with the nature of a work of grace in the heart. " How shall we that are dead to sin, live any longer therein?" And for the purpose of illustrating the truth, that believers are dead to sin, and consequently cannot live in the practice of it, he introduces the subject of baptism, " Know ye not that so many of us as were baptized into Christ, were baptized into his death ?" It is upon the meaning of this ordinance, and not upon the manner of performing the external rite, that the apostle's argument depends. Baptism is significant of our union to Christ, and our interest in all those blessings which are ^the purchase of his death. From the believer's union to Christ, it results that he is interested in his death and resurrection and life. As Christ died for sin, that he might make atonement for it, so by virtue of our union to him, we are interested in his death, and are thereby de- livered from the guilt of sin, which would subject us to condemnation ; from the power of sin, so that it shall no more have dominion over us ; and from the pollution of sin, which disqualifies us for the enjoyment of fellowship with God in this life, as well as for admission into his heavenly kingdom. LECTURES ON BAPTISxM. 109 As Christ, after having died for the expiation of sin, was raised up from the dead, in like manner we. being' united to him, are raised from a state of death in sin, and enter upon a new life, so that we hence- forth Hve unto God. And as Christ, our risen and exahed head, beinor raised from the dead, dieth no more, but ever liveth in glory and immortality ; so by virtue of our union with him, because he liveth, we also shall live. According to the argument of the apostle, then, baptism itself ; not the modf of performing the rite, but the ordinance itself, accord- ing to its spiritual meaning and design, is significant of our union to Christ. We are baptized into his death : or, as the same idea is expressed in a paral- lel passage, " As many of you as have been bap- tized into Christ, have pict on Christ.^''^ Our union with Christ is signified by this interesting ordi- nance ; and from the fact of our union to him, it results that we are partakers of the benefits of his death, and are interested in the glory of his resur- rection and ascension at the right hand of God. And hence the connection here exhibited between bapiism and the death, resurrection and life of Christ. The humble inquirer after truth, who, instead of surrendering his understanding and judgment to be carried away by the mere sound of words, will look into this pa?sage of scripture, with a desire to understand its meaning, will perceive that the apos- tle uses a variety of expressions to convey the same general idea. For example, we have the expres- sions, " Baptized into his death ;" " Buried with him by baptism into death ;" " Planted in the like- Galatians, 3 : 27. 110 LECTURES ON BAPTISM. ness of his death ;" " Our old man is crucified with him;" "Dead witii Christ;" all of which convey the same gfeneral idea, namely, that we are dead to sin, in consequence of our interest in the death of Christ, A regular antithesis is maintained through- out the whole passage. And contrasted with these expressions, the apostle employs the following: ' 'Newness of life;" "The likeness of his resur- rection;" "That the body of sin should be destroyed, that henceforth we should not serve sin ;" " We shall also live with him ;" which different forms of expression convey substantially the same idea, namely, that being united to Christ, we are par- takers of a new life, whereby we are enabled to live unto God. And of our union to Christ, bap- tism in his name, and not the manner of performing the rite, is significant. Neither the language which the apostle employs, nor the design of his argument, therefore, has any thing to do with the mode of ad- ministering baptism. 4. I remark further, that before any argument in support of immersion can be founded upon this pas- sage, we must, in the outset, assume the very point in dispute; namely, that there is here an allusion to the mode of baptism. If the mode of baptism is not referred to, then it is clear that immersion has no support whatever from the language em- ployed by the apostle. The advocate of immersion, therefore, without encountering the difficulty of prov- ing what in truth he cannot prove, finds it much more convenient to assume the point, that the apos- tle refers to the mode of baptism. And then he gives the rein to his imagination, and undertakes to trace the similitude between a burial and an im- mersion. But I would ask, where is the evidence LECTURES ON BAPTISM. Ill that the mode of baptism was in the apostle's mind? He is not giving directions with regard to the ad- ministration of this ordinance ; nor is baptism the subject on which he is writing. He is occupied with the consideration of an entirely different sub- ject; and refers to the spiritual meaning and design of baptism, for the sake of illustrating the doctrine of sanctification as the result of our union to Christ. The object of the apostle, therefore, requires us to look beyond tbe mode of performing the external rite, to that which is of unspeakably more import tance, namely, the spiritual meaning of the ordi- nau'^e. Not only, however, is it inconsistent with the de- sign of the apostle to suppose that his language was intended to convey an allusion to the mode of baptism, but, independent of this consideration, the supposed resemblance between immersion ar^ the burial of our Lord is altogether imaginary. By the help of a lively imagination, we may bring our minds to conceive that, between the act of letting down a dead body into the grave, and covering it with earth, according to our mode of interment, and the immersion of a person in water, there is some similitude. But it is of being buried with Christ, that the aposde speaks ; and the dead body of our Lord was not covered with earth in a grave. Con- sider for a moment the circumstances connected with the burial of Christ, as narrated by the evangelists. Joseph, of Aremathea, a rich man, and an honora- ble counsellor, after the crucifixion of our Lord, " went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered] And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own nev/ Il2 LECTURES ON BAPTISM. tomb, which he had hewn out in a rock, and he rolled a great stone to the door of the sepulchre*"* You see, then, that when our Lord's body was bu- ried, it was not let down into the earth ; it was not covered with earth, but was carried through a door into a room of considerable dimensions, hewn out of a rock and deposited there. That this sepulchre of Joseph was an apartment somewhat spacious, is evident from the fact, that Mary Magdalene and Mary, the mother of Jesus, finding the door open, entered into it. And when they went in they saw an angel in the form of a " youn^ man sitting on the right side, clothed in a long white garment."! This ppartment, then, in which the body of our Lord was laid, was sufficiently capacious to receive several persons at the same time. And in the side of this apartment the body of Jesus was laid. When these circumstances are kept in view, I must be per- mitted to say, that the man who can discern any re- semblance between the immersion of a person in water, and the laying of the body of our Lord in this open room, hewn out of a rock, deserves the credit of possessing an imagination remarkable for its inventive powers. But will it be said that, explain it as we may, still there was a burial of the body of Christ ; and it is between the idea of immersion and a burial that the resemblance holds ? I answer, such a reply may satisfy a person who surrenders his understand- ing to be led by the mere sound of a word ; but, with those who will submit to the trouble of think- ing, so as to understand the meaning of plain lan- guage, it will do nothing at alUo remove the difficu- *Matt. 27: 68— 60. fMark, 16: 5, LECTURES ON BAPTISM. 113 culty* The question is not what is meant by the word " 5wnerf," but in what manner was Christ buried ? This is the question. The body of Christ was laid in the side of a large open apartment, hewn out of a rock. And I will say, in the ear of common sense, that there is no more resemblance between immersion, and the manner in which the body of Christ was buried, than there is between sprinkling a little water on the face, and immersing the whole body in water. I have already remarked that the validity of bap- tism does not depend upon the precise mode accord- ing to which the water is applied to the body, nor yet upon the quantity used. The external rite is significant of spiritual washing, or purification, and all that is considered essential in the administration of the ordinance, is, that water be applied according to some scriptural mode of cleansing. However, I regard sprinkling as the most suitable and scrip- tural mode ; and it is the only one to which I am willing to conform in practice. My principal rea- sons for preferring this mode, before all others, are the following : 1. The word baptize, according to its most com- mon acceptation in the New Testament, is employ- ed to convey the idea of washing or cleansing. And among all the divinely appointed modes of purifica- tion, referred to in scripture, sprinkling was one of the most common. The sprinkling of water upon the person baptized, is, therefore, properly signifi- cant of the design of this ordinance. 2. The baptism of the Holy Spirit, of which the external rite is emblematic, is, in the sacred scrip- tures, always represented as being efli'ected by pour- ing, or sprinkling. *'I will pour out my Spirit up- 11 -^- 114 LECTURES ON BAPTISM. on all flesh,'' is a prediction, in the fulfillment of which, those persons who were interested in it are baptized with ihe Holy Ghost. " I will sprinkle clean water upon you, and you shall be clean ; from all your filthiness and from all your idols will I cleanse you," is a precious promise, in which the communication of the purifying influences of the Holy Spirit is signified. If, then, the spiritual bap- tism, of which the external rite is symbolical, is ef- fected by pouring, or sprinkling, it is evident that the person on whom the water of baptism is sprinkled, is baptized in a scriptural manner. 3. The blood of Jesus Christ which cleanseth from sin, and of which the water of baptism is a symbol, is in scripture termed, "the blood of sprink- ling." " We are come," says the apostle, *' to Jesus, the Mediator of the new covenant, and to the blood of sprinklings that speaketh better things than that of Abel." And the application of the virtue of the atonement, for the removal of moral defilement is represented under the idea of sprinkling : " If the blood of bulls, and of goats, and the ashes of a heiffer, sprinkling the unclean^ sanctifieth to the purifying of the flesh , how much more shall the blood of Christ, who, through the eternal Spirit, offered himself to God, purge your conscience from dead works to serve the living God.''* And again : " Let us draw near to God with true hearts, in the full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Since then the blood of atone- ment is termed the blood of sprinkling ; and since the application of its purifying virtue to the con" *Heb. 9: 13, 14. LECTURES ON BAPTISM. 115 science, is represented under the idea of sprinkling; therefore, the application of the water of baptism, in the form of sprinkling, is at once an expressive, simple and scriptural mode of administering this ordinance. 4. And, in the last place, I not only greatly pre- fer this mode, but I am opposed to the performance of this christian rite by immersion ; because, bap- tism administered in this way, is a burdensome rite, more in accordance with the spirit of the legal dispensation, than with the mild genius of the gospel. In northern latitudes, the administration of baptism, according to this mode, during a considerable portion of the year, would be attended with greater danger to the health and life of the person baptized, than even circumcision itself. And we can easily^ sup- pose a case, in which an individual might desire baptism, and have a right to this christian privilege, and yet, owing to peculiar circumstances, it would be altogether impracticable to administer the ordi- nance, after the manner of immersion. Suppose, for example, the case of a person, who, under the influence of declining health, is confined for years to his room ; or, that of a convict who is confined to a prison. Let us suppose that, under such cir- cumstances, a person becomes the subject of con- verting grace. Instances of this kind have occurred, and may occur. In the case supposed, the indi- vidual whose heart the Lord may have opened to the cordial reception of the truth, would desire to confess the name of Christ before men, and to b^ recognized as a member of his visible church. And he would not only have a right to admission into the church of Christ, but no faithful steward of the mysteries of God could, consistently, deny him the 116 LECTURES ON BAPTISM. enjoyment of this right. Suppose such an individ- ual should afford unequivocal evidence of a change of heart ; should make a satisfactory profession of his faith in Christ, and should say to the minister of the gospel, "What doth hinder m^ to be bap- tized?" He who would insist upon conformity to the mode of immersion, could not reply to him as Philip did to the Eunuch, "If thou believest with all thine heart, thou mayest ;" but would have to give the painful answer: It is impossible to comply with your request. You have indeed a right to baptism ; but in your situation the initiating ordi- nance of Christianity cannot be administered by im- mersion, and therefore you cannot be admitted into the visible church of Christ. Can this be the law of Him, whose yoke is easy and whose burden is light ? If there was a positive appointment of our Lord and Saviour that, in the administration of baptism, the individual should be completely immersed in water, then of course it would be our duty to ob- serve this particular mode, and none other. But we have seen, from a careful examination of the original institution of baptism, and of the scriptural acceptation of the words baptize and baptism, that this is not the fact. In the original appointment of this ordinance, we have seen that there is nothing at all said in relation to the mode of its administra- tion. The command of the Saviour is simply, Baptize. y(e have carefully inquired into the scriptural acceptation of the word baptize, and we have seen that it is used to convey the idea of wash- ing, without reference to the particular manner in which the water is applied. We have, moreover, seen that our Lord has not only promised to bestow, LECTURES ON BAPTISM. 117 by sprinkling, those very blessings which are re- presented by baptism, but also that he actually did, according to his promise, baptize his disciples by pouring out the Holy Spirit upon them. And we are very sure that we cannot err in imitating his example. Having such authority, therefore, we cannot agree to submit to a yoke which men would impose upon us, but which is not required by our Lord and Master. ir CONCLUSION. My dear brethren, for whose benefit, primarily, these remarks have been penned, suffer me, in con- dusion, to call your attention to a few practical ob- f^ervations. You regard it as an act of great conde- scension on the part of God, that he has been pleas- ed to establish a covenant with you and your seed ; and you esteem it an unspeakable privilege that your offspring are interested in the blessings of God's covenant. But let us not forget that the en- joyment of distinguished privileges involves corres- pondent responsibility. The promise is to you and to your children ; and on this ground you are per- mitted to bring your children to God, in the ordi- nance of his own appointment, that they may be made partakers of the visible si^n of their interest in his favor. And having dedicated them to Him, it well becomes us, seriously, to ponder the obliga- tion which lies upon us. to bring up our children in the nurture and admonition of the Lord. And you naturally inquire, how shall we discharge success- fully this obligation? To this inquiry I reply, 1, Let it be your constant study to present true religion to the view of your children, in the form of a living example. You have all remarked that at a very early period of life, children evidence an im- itative disposition. Before ihey are capable of forming an idea of abstract principles of morality, they discover a disposition to do what they see oth- ers doing. And in consequence of the regard which they naturally have for their parents, as well as on LECTURES ON BAPTISM. 119 account of their familiar intercourse with them, they are peculiarly prone to copy after the parental ex- ample. How important, then, is it, that the tenden- cy of our example should be to impress the minds of our children with the truth, that true religion is the one thing ivhich is needful! How carefully should we avoid in their presence every thing like indecent, irreverent or profane language ! How necessary is it that we faithfully perform every re- ligious duty, and observe every ordinance of God's appointment, that so by our example we may lead them in that strait way which leadeth unto eternal life! Our children see that we profess the name of Christ; that on the Sabbath we repair to the sanc- tuary ; and that we take our seat at the sacramental table. But do they see that we walk with God du- ring the week ? Are they assembled regularly to unite with us in ofTering the morning and evening sacrifice to God? Do they see that we reverence the word of God, and use it as a light to our feet and a lamp to our path? My brethren, let it be our habitual endeavor so to walk before our chil- dren, that we may say to them, Be ye. followers of us, as we also are of Christ. 2. Let us be careful to instil into their minds the principles of religious knowledge. As a general fact, it is well known that in youth the character is thrown into that mould which gives a complexion to the man's subsequent life. The principles then implanted, the attachments then formed, and the hab- its then acquired, ordinarily grov/ with our growth, and strengthen with our strength. •' 'Tis educaiion forms the youthful mind; Just as the twig is heut, the tree's inclined.'* 120 LECTURES ON BAPTISM. It must therefore, be all important, that while the mind is pliant, and when the character is forming, our youtii should be placed under the influence of correct moral and religious principles. If it is de- signed that a person shall pursue any particular avocation in life, whether it may be some mechan- ical employment, or some literary profession, the wisdom and experience of the world have decided, that it is highly important to commence in youth a course of preparatory training for it. And must we commence early, and labor assiduously, to prepare our offspring for performing with propriety their part upon the theatre of this transitory state of ex- istence, and yet postpone, to a convenient season, those efforts which are designed to prepare our children for a glorious immortality ! It is a very erroneous, and in its practical tenden- cy, an exceedingly hurtful opinion, to suppose that the youthful mind should be instructed on every other subject save that of religion ; that every oth- er department of knowledge should engage our at- tention in youth, but that the acquisition of religious knowledge should be neglected, until the mental powers have attained to a good degree of maturity. Such a principle is, in every aspect of the case, absurd and pernicious. Are our children rational and accountable creatures? Are they candidates for an eternal state of blessedness or wo? And does their future destiny depend upon the principles they imbibe, and the character they form, m the present life ? Then it is preposterous to keep out of view the acquisition of that knowledge, the im- portance of which is to be measured only by the duration of eternity, until that has been acquired which is valuable merely in reference to this mo- LECTURES ON BAPTISM. 121 mentary state of existence. And besides, if we re- main idle during this interesting period of life ; if we neglect to sow the seeds of religious knowledge in the spring-time of life, the enemy, more active and vigilant, will be employed, and the virgin soil of the youthful mind shall be pre-occupied with the hurtful weeds of error and immorality. And after- wards, it may require much greater labor to eradi- cate these noxious plants, than would have been re- quisite at the proper time to implant the principles of evangelical truth and holiness. Then, in the morning sow thy seed. To aid you in the discharge of the important du- ty of instructing your children in religious know- ledge, you may profitably employ those admirable catechisms, received by our church, in which the doctrines of the Bible are clearly and succinctly exhibited. Let these be carefully committed to memory, that so, as the powers of the mind are gradually developed, they may find important truth stored up to occupy their attention. Be careful to bring your children with you, when you attend up- on the services of the sanctuary. It is the place where God has recorded his name, and in relation to which he has promised, there I ivill come unto thee and bless thee. Bring your children with you, then, when you come to appear before the Lord in Zion, that they may enjoy his blessing. Explain to them, as they are capable of understanding, the meaning and design of those religious services in which you may engage. Their curiosity will often be awakened in relation to those exercises of reli- gious worship which they witness, and they will be disposed to inquire, "What mean ye by this ser- vice V Such inquiries should be encouraged, and 122 LECTURES ON BAPTISM. should be answered as we may be able. And thus their interest in attending upon the ordinances of God's appointment will be heightened, while they may derive from them increasing advantage. These things, saith God, with respect to the precepts and institutions delivered to his ancient people, thou shalt teach diligently to thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. The experience and ob- servation of every day remind us, that the time is short and that life is uncertain. We know not how soon our children may be left without parents to watch over them; or we may be called to mourn over their removal from us. While therefore we have opportunity, let us be careful to train up our children in the way wherein they should go, hav- ing the encouraging promise, that when they are old they will not depart from it. 3. Finally, let me remind you of the necessity and importance of exercising authority over your children in the fear of the Lord. There is perhaps no duty incumbent on us as jjarents, in whicli we more generally fail, tlian in that of keeping our children in due subordination.' Youth are naturally impatient under restraint ; and under the influence of a spirit of false tenderness, we too often permit them to take their own way, to their serious injury. It is no idle declaration which the Spirit of inspira- tion has uttered, where we are informed, that "a child left to himself, bringeth his mother to shame." In the history of Eli's family, we have on this sub- ject a solemn admonition. This venerable priest of the Lord was doubtless a pious man, and yet he was lamentably deficient in the exercise of parental LECTURES ON BAPTISM. 123 authority. And his undue indulgence of his chil- dren was at once his sin ?,nd their ruin. "The sons of Eli were sons of Belial ; they knew not the Lord ; and the sin of the young men was very great before the Lord," And what was the result? "The Lord said to Samuel, behold I will do a thing in Israel, at which both the ears of eve^y one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concern- ing his house ; when I begin I will also make an end. For I have told him that I will judge his house forever for the iniquity which he knoweth ; because his sons made themselves vile, and he re- strained them not.^^ Our children, my breihren, however lovely they may appear in our eyes, are depraved and sinful beings. Their hearts are na- turally alienated from God, and there is deeply rooted in their nature a proneness to evil. Pos- sessing as yet but limited knowledge, and destitute of experience; ignorant of the dangers which beset the path of life, and prone to turn aside into those crooked ways which lead to ruin, they are not com- petent to choose for themselves. God has placed them under our direction ; and while he has made it their duty to obey, we are accountable to him for the exercise of authority over them, both in exciting them to duty and in restraining them from evil. To the everlasting honor of Abraham, as a parent, this testimony is recorded: "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do jus- tice and judgment.'' You have professedly joined yourselves to the Lord in a perpetual covenant; and in the dedication of your children to God in bap- tism, you have declared your resolution, by the 124 LECTURES ON BAPTISM. grace of God, to walk in all the commandments and ordinances of the Lord blameless. Then let your light so shine before men, that they seeing your good works, may glorify your Father in heaven. And that you may enjoy the happiness of seeing your children useful and ornamental members of the church of Christ on earth, and heirs of glory in the heavenly kingdom, shall be the unceasing prayer of your affectionate Pastor. A BAPTISMAL CATECHISM. "Witli a view to simplify the subject, and to render it as plain and intelligible as possible, I have here exhibited in the form of question and answer, the substance of what is contained in the preceding discussion. CHAPTER I. THE PROPER SUBJECTS OF BAPTISM. Q. By whom was Christian Baptism instituted? A. By the Lord Jesus Christ, the only Lawgiver in Zion. Q. What is the external sign in Baptism ? A. It is water. Q. What property of water is peculiarly refer- red to in baptism ? A. Its cleansing virtue. " Arise and be baptized, and wash away thy sins." Acts 22 : 16. Q. Can water wash away sin ? A. No. It is only the appointed sign of that which removes our sin. Q. Of what is water in baptism the sign ? A. It is the sign of the blood of Christ. And we are taught by this sign, that as water cleanses the body from external uncleanness, so the blood of Christ, or his expiatory death, procures for us pardon of sin, and cleansing from moral defilement. In whose name are we baptized ? A. In the name of the Father, of the Son, and of the Holy Ghost. Matthew 28: 19. Q. What important doctrine are we taught by the \% 126 BAPTISMAL CHATBCHISM. command of Christ, to baptize in the name of Fa- ther, Sonand Holy Ghost? A. That each of these is a divine person ; being one in name, in authority and glory. Q. Who are the proper subjects of baptism ? A. Believers and their infant offspring. Q. What is the point in dispute u^ith regard to the subjects of baptism ? A. It is not whether believers are the proper subjects of baptism, but whether they only are to be baptized. Q. Is it not the doctrine of the Pedobaptist, as well as of the Baptist,that believers are to be baptized? A. It is. And it is rather disingenuous on the part of our Baptist brethren, to represent themselves as the exclusive advocates of " Believer's Baptism." Q. What then is the only point of difference be- tween us, as it respects the subjects of baptism ? A. It is simply with regard to the right of the infants of believers. And here we affirm, and they deny. Q. Is there a single passage, in all the Bible, in which it is said that believers only shall be baptised ? A. There is none. Q. How then do Baptists undertake to prove their peculiar doctrine, — that none but believers are to be baptized ? A. Not by any express declaration of scripture, but by inference from scripture. Q. Is it not then very unreasonable, on the part of Baptists, to urge as an objection, that it is by in- ferential proof that we establish infant baptism, when it is not by direct proof, but by inference, that they undertake to establish their position, that be- believers only may be baptized? BAPTISMAL CHATECHISM. 127 A. It is unreasonable ; and it shows that men often, without cause, find fault with that in others, which they themselves practise. Q. What are some of those passages of scrip- ture on which Baptists rely for the support of their doctrine ? A. They are such as the following : " He that believeth and is baptized shall be saved.'' " Re- pent and be baptized." " If thou believest with all thine heart, thou mayest." Q. Is there a word uttered in any of these por- tions of Scripture, in support of the doctrine of the Baptist, that believers only may be baptized? A. Not one word. Q. What then do these, and similar texts of scrip- ture, clearly prove ? A. They prove that which all admit, and no one denies, that in the case of those who are capable of exercising faith, it is necessary that they should be- lieve and repent before they are baptized. Q. Will the declaration, "He that believeth and is baptized," justify the inference which the Baptist draws from it, that as infants cannot believe, there- fore they should not be baptized ? A. No. It no more proves that infants should not be baptized, than the following expression, " He that believeth not shall be damned," will prove that all infants, dying in infancy, shall be lost. Q. On what ground then do we plead for infant Baptism ? A. On the ground of divine appointment. Q. How do you establish the divine appointment of infant baptism from scripture? A. 1. From the fact revealed in scripture, that God himself constituted the infants of believers 128 BAPTISMAL CATECHISM. members of his visible church, and gave them a right to the appointed sign of connection with the church. Q. How does this appear ? A. When God condescended to enter into cove- nant with Abraham, he said to him, " I will estab- lish my covenant between me and thee, and thy seed after thee, in their generations, for an everlast- ing covenant, to be a God unto thee, and to thy seed after thee." Gen. 17: 7. Q. What was the nature of the relation estab- lished by this covenant between Abraham and his seed ? A. It was a relation of very great importance. By virtue of this gracious covenant, x^braham and his seed became God's people, in contradistinction from the rest of the world, who were without God. They became the household of God, to whom per- tained the adoption, and the glory, and the cove- nants and the service of God and the promises. — Rom. 9:4. In one word by this covenant, Abra- ham and his seed were taken into the relation of God's visible church, and enjoyed all the instituted means of salvation, Q. What was the external sign of the covenant made with Abraham ? A. It was circumcision. Q. What was the spiritual import of this rite? A. It was significant of the corruption of our nature , it denoted the necessity of putting away the filth of the flesh, and of being made partakers of a new heart; while it was a visible sign and pledge of God's mercy and grace in providing re- demption through the blood of Jesus. Deut. 10 : 16, and 30: 6. Jeremiah, 4: 4. BAPTISMAL CATECHISM. 129 Q. Is, then, circumcision to be regarded in the light of a privilege ? A. If we look at the external ceremony, regard- less of its spiritual meaning, it was a painful rite. But when we view it as the token of God's cove- nant, it was, in the estimation of every true Israel- ite, a most precious privilege. It was to him a visible pledge, that the God of Abraham was his God. Q. Were the infant seed of believers, by God's appointment, constituted members of his visible church, under the former dispensation ? A. They were, — and hence, by divine direction, they were circumcised. Genesis 17: 9, 10. Q. Is there any propriety in looking into the Old Testament, for proof in support of the rite of in- fant baptism ? A. Undoubtedly there is, because the Old as well as the New Testament is the revelation of God's will, and is the rule of faith and life. And, besides, as it is in the Old Testament that we have an ac- count of the origin of the church of God, it is from this source, that we must learn whether the infant seed of believers were at first constituted members of that church. Q. If the children of believers were constituted members of the visible church at first, what is the necessary result from this fact ? A. It follows necessarily that they still belong to the visible church, unless God himself has exclu- ded them. Q. Does not the exclusion of the children of be- lievers from baptism, involve the introduction of a principle which is at war with a revealed fact ? A. It does. It is a revealed fact that God, in es- 12* 130 BAPTISMAL CATECHISM. tablishing a visible church, appointed the member- ship of the children of his people in that church. But by excluding children from baptism, their mem- bership in the visible church is denied. Q. Is there any intimation, in the New Testa- ment, that God is more regardless of the children of his people now, than he was under the former dispensation ? A. There is none; and the very supposition in- volves an absurdity. Isaiah 40 : 9 — 11. Q. What are some of the names by which the church is called in the Old Testament ? A. She is called '*Zion" "Jerusalem. '' Isaiah 52: 7 — 9. Zechariah 9: 9, and likewise "Jacob" and "Israel." Isaiah 44: 1 — 5. Q, Is the church of God the same ecclesiastical body, under the gospel, which existed under the former dispensation ? A. Yes. The change of dispensation has, in no degree, affected the identity of the body. The church under the law, is compared to an heir in a state of minority; but under the gospel, to an heir who has attained to a state of majority. Gal. 4: 1 — 7. The church, under the gospel, is therefore the same moral body which existed under the law, but nf)w greatly enlarged and enjoying superior privileges. Isaiah 60: 1— -5. Rom. Jl: 12—26. Gal. 3: 29. Q. What is the legitimate conclusion from the fact, that the infants of believers were at first con- stituted members of the visible church, taken in con- nection with the sciiptural principle of the identity of the church, under the law and the gospel ? A. It is that the infants of believers still belong to the church of God, and have as truly a right to BAPTISMAL CATECHISM. 131 baptism now, as they had formerly to circumcision. Q. Is there any kind of resemblance between circumcision and baptism ? A. There is a general resemblance. 1. They are alike external rites, which are per- formed upon the body. 2. They are alike, by divine appointment, sig- nificant of spiritual things. Circumcision signified the necessity of the removal of moral corruption, and of a change of heart. Deut. 10: 16 and 30: 6; Jeremiah 4: 4 — 14; Rom. 2: 29; and was likewise a seal of purification, pardon of sin, and acceptance with God. Rom. 4: 11. Abraham received circum- cision, "a seal of the righteousness of faith." And what circumcision was to Abraham, the same was it to every believing Israelite. 3. They are alike the rites of initiation into the visible church. The difference between circum- cision and baptism is particularly this, — that the latter being connected with a dispensation of greater light, points out more clearly what is signified in common by both these rites. Q. What further argument can be adduced in sup- port of infant baptism ? A. 2. When we pass on to the examination of the new Testament, we find the language there em- ployed, and the facts there recorded, just such as we would expect, on the principle that the relation of children to the church of God remains unchanged, but utterly irreconcilable with any other principle. For example: To those parents who brought their children to Jesus, that he would bless them, he said, " Suffer little children, and forbid them not to come unto me, for of such is the kingdom of heaven." Matthew 19: 14. To those Jewish parents, who, 132 BAPTISMAL CATECHISM. convinced of sin, desired to enjoy the privileges and blessings of the new dispensation, the Apostle says, " Repent and be baptized every one of you, in the name of the Lord Jesus, for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise is to you and to your children. Acts 2: 38, 39. And the children of believing parents are said to be "Ao/^/." 1 Cor. 7; 14, and therefore they are proper subjects of dedication to God. Q. Can you produce any other argument in sup- port of infant baptism ? A. 3. The history of apostolic practice, as re- corded in the 'New Testament, seems naturally to lead to the conclusion, that not only believing pa- rents but their children u^ere baptized. Q. Is it any where said in so many words that the apostles baptized children ? A. It is not. But that is said which evidently supposes that they did. For example: The jailor was baptized, he and all his. Acts 16. 33. Lydia was baptized, and her household. And Paul bap- tized the household of Stephanas. Q. How do you draw an argument from the fact that the apostles baptized households, to prove that they baptized children ? A- In the first place because the word "house- hold" includes children. Since, then, a man's house- hold, according to its natural import, includes his children, it is natural to conclude, that when the scriptures inform us that the apostles baptized a be- lieving parent and his household, that they baptized his children. And secondly, because in the instan- ces in which the apostles are said to have baptized a believing parent and his household, there is no mention of the faith of any of the household, but of BAPTISMAL CATECHISM. 133 the parent only. Q. How is it in relation to the jailor ? A. It is said, as literally rendered from the Greek, that he rejoiced with all his house, having believed in God. The word translated, "having believed," is singular and relates to the jailor himself, and it affords no evidence at all that any of his household believed but himself. Q. Is there any evidence that any of Lydia's household believed beside herself? A. There is none. We are told that the Lord opened her heart, but the history affords no evidence whatever, that such a change was produced in the heart of any other member of her family. Q. Does it not appear from Acts 16: 40, that the members of Lydia's household were "brethren," who could be comforted by the consolations of the gospel, and were therefore adult believers ? A. It does not. The brethren spoken of are not said to be members of Lydia's household. The history informs us that Paul and Silas had labored some time in Philippi. And from the Episde to the Philippians we learn that their labors were not in vain. A church was planted in that city. And though we have no particular account of the con- version of any other person, yet we are not to sup- pose that Lydia was the only one who embraced the gospel. When the persecution compelled Paul and Silas to leave Philippi, it was natural for the historian to inform us that they called upon Lydia^ whose hospitality they had enjoyed, before their imprisonment. And when they had addressed words of consolation to Lydia, and their other sorrowing brethren, they took their leave of them. To say that these "brethren" were members of Lydia's 134 BAPTISMAL CATECHISM. household, is a pure assumption. Q. Since the Jews, to whom the gospel was first preached, had always been accustomed to have their children circumcised, and recognized as belonging to the church of God, is it reasonable to suppose that they would have submitted to the exclusion of their children, under the gospel without complaining? A. It is not. And yet we have no intimation that the unbelieving Jews, among all their objections to Christianity, ever urged this, that it excluded their children from a privilege which they had formerly enjoyed. Q. Since children cannot understand the mean- ing of baptism, of what possible advantage can it be? A. Such a question argues ignorance and pre- sumption. If it is God's appointment, will man presume to say it is useless ? God appointed that the children of believers should be circumcised, and surely children now are as capable of under- standing the meaning of baptism, as they were an- ciently of understanding the meaning of circumcis- ion. Q. What is the duty of parents to their baptized children? A. They should regard their children as belong- ing to the Lord, and as committed to their care for a season, that they may bring them up in the nurture and at'.monition of the Lord; and consequently they should pray with them and for them, and carefully instruct them, betimes in the knowledge of those things which are connected with their everlasting peace. CHAPTER II. THE MODE OF BAPTISM. Q. What do you understand by the mode of bap- tism? A. It is the manner of performing the external rite. Q, Is there a propriety in using the phrase, the mode of baptism ? A. There is manifestly. For if the ordinance is administered at all, the external rite must be per- formed after some manner. Q. What are the conflicting views, with regard to the mode of baptism ? A. They may be reduced to two. The one main- tains that it is essential to the validity of baptism, that the body be immersed in water; the other main- tains that baptism is administered in a scriptural manner by affusion or sprinkling. Q. Does not the word translated baptize, deter- mine that the rite must be performed by immersion, A. It does not. For though one of the signifi- cations of the word, is, to immerse; and though ac- cording to classic usage this is its predominant meaning, yet the word has other significations; and therefore it is a question to be determined by a ref- erence to the New Testament, — In what sense is the word to be taken, when applied to a christian ordinance ? Q. Why should not prevailing classic usage de- termine the meaning of the word baptize, in its ap- plication to Christian baptism ? 136 BAPTISMAL CATECHISM. A. Because the classic authors of pagan antiqui- ty do not use the word with reference to that ordi- nance. As the writers of the New Testament em- ploy the term in reference to a new institution, it is reasonable to suppose that they would use it in a peculiar sense. Q. Do not Lexicographers of established repu- tation, generally give, as one of the significations of the word, "to wash?" A. They do. Scrapula, Hedericus, Schleusner, Schrevilius, Groves, and the Lexicons generally, may be referred to as examples. Q. How does it appear that the word baptize, when used in reference to the ordinance of baptism, signifies, to wash? A. Because this is the only signification of the word, which corresponds with the meaning and de- sign of baptism. Q. Of what is baptism significant ? A. It signifies spiritual washing, or cleansing from sin. Acts 22: 16. Q. Of what is the water in baptism emblematic? A. It is an emblem of the purifying virtue of the blood of Jesus, applied by the Holy Ghost, 1 John 1: 7; — John 3: 5. Q. In what manner then, should the water in bap- tism be applied to the body ? A. It should be applied in such a manner, as, ac- cording to scripture usage, is significant of washing or cleansing. And as the blood of Christ is termed the blood of sprinkling, (Heb. 12: 24;) and as the legal purifications were to a great extent performed by sprinkling, (Numb. 8: 7, and 19: 18, — Heb. 9: 13;) and the influences of the Holy Spirit are said to be communicated by sprinkling, (Isaiah 44: 3,-—. BAPTISMAL CATECHISM. 137 Ezek, 36:25 — 28;) therefore the application of water in baptism by sprinkling, is both scriptural and sig- nificant of the design of the ordinance. Q. Is there any truth in the assertion that the word baptize, signifies to immerse, and nothing else? A. The assertion is palpably false. The aposdes were baptized with the Holy Ghost when the Spirit was poured out on them; (Acts 1: 5, compared with 2: 17.) The Israelites were baptized in the sea, and yet they walked on dry land in the midst of the sea, and the waters were a wall unto them on their right hand and on their left; (Exod. 14: 29, com- pared with 1 Cor. 10: 2.) Q. As the baptism of the Spirit, of which the baptism of water is emblematic, is said to be per- formed by pouring or sprinkling, are they not bap- tized in a scriptural manner, on whom the water is poured or sprinkled ? A. They are baptized in a scriptural manner. Q. Is there an example of baptism recorded in the New Testament, in which it is said that the person was immersed? A. There is not one ; nor is there a single in- stance in which it can be made appear from the circumstances mentioned, that there was an immer- sion. Q. What do you say of the case of the eunuch, recorded in Acts, 8th chapter ? A. Philip baptized the eunuch, but in what way we are not told. They may have stepped into the edge of the water, and Philip may have taken up some water in his hand and sprinkled it on the eu- nuch; or, which is more probable, they may have gone down to the water without entering it at all. However, the sacred history does not say that Philip 13 138 BAPTISMAL CATECHISM. immersed the eunuch, but that he baptized him, Q. What do you say of the passage in Romans 6; 3, 4? A. It determines nothing at all with regard to the mode of baptism, because it cannot be proved that the apostle alludes to the mode of baptism. He does not speak of a burial in water, but of being buried with Christ, by baptism into death. It is therefore not to the mode of baptism, but to the spiritual meaning of the ordinance, that the apostle refers. Q. What should be the object of our great con- cern, with regard to baptism? A. Not that the water of baptism should be ap- plied to the body in this way, or in that way, but to see that we are partakers of the baptism of the Holy Spirit. In Christ Jesus neither circumcision avail- eth any thing, nor uncircumcision, but a new crea- ture. BOOKSELLER & STATIONER, FEDERAL ST. ALLEGHENY, PA. Hm constantly for 8»le a large assortment of OLLEGESTHEOLOGlCftLTSXT BOOKS A^O CI.ASSICAI. WORRS. Ministers & Students supplied at Eastern prices.) SCHOOL BOOKS! ill the various series in use, of the latest editions. ttistory and Biography, Travel and Adventure, Arts and Sciences, and General Literature, including New Publications. Publications of R. Carter & Bros. And other Eastern PubUshers; Also, of the xmm s. s. mm, tmgt society, Presbyterian and Baptist Board, at Society'.s Catalogue pnce.. Cheap Sunday School Libraries 735 vols. $130,00; 100 vols. $10,00, Nos. 1, 2 & 3; 75 vols. $5,00; 24 vols. $3,00; Tract Society Libraries, 75 vols, for $10,00, and a number of Books suitable for Sabbath Schools and Family Libraries, Sunday School Registers, &c. BIBLES, T1ST1MEIT|. Family Bibles, extra and common binding; Pocketr Bibles, a great variety, American and English edi- tions ; Psalms of David in metre, with or without Brown's Notes, various bindings : Psalm and Hymn Books, &G. &c. Scott's Commentaries, 3 and 6 vols. ' " 5 vols. Quarto, a fine edition. Henry's " 6 vols. Comprehensive do. 6 vols. New Testament with Notes. ITifllii A complete Stock of Staple, Fancy and Office Sta- tionery, Blank Books of all kinds on hand or made to order. Fine Grlazed and Common Wall Paper, Borders, Window Shades, &c. &c. Teachern^ ancl Country JTIerchants i§iip- pliect at lowprices. Valuable Books for Sale by S. Sadler. Trench on the Parables and Miracles. Edwards on the, Will. Butler's Analogy of Religion. Hill's Divinity. M'Cosh on Divine Government. Davidson's Connexions. Prideaux's Connexions of the Old and New Testaments. Scripture Manual. Scripture Text Book. Bible Expositor. Brown's & Cruden's Concordance. Brown's Bible Dictionary. Brown's Explication of the Shorter Catechism. Patterson's '' " " Theological Sketch Book. Hannam's Pulpit Assistant. Jahn's Biblical Archaeology. Crabb's Synonymes. Mosheira's Ecclesiastical History, 2 and 3 vols. ^Home's Introduction, 2 vols. Encyclopedia of Religious Knowledge. Dick's Theology, 1 and 2 vols. Dwight's Theology, 4 vols. Lecture on Evidences of Christianity. Sermons by Chalmers, Saurin, M'Cheyne, Alex- ander, Davies and Lourie. Foster's Essays. The Scott Worthies. Hetherington's Church of Scotland. M'Crie's Scottish History. Taylor's Manual of Histoiy. Lives of the Reformers. Sacramental Meditations. Communicant's Companion. Family Worship — Prayers for every day in the year. Daily Commentary, &c. &c. Valuable Books for Sale by S. Sadler. Life and Writings of Dr. Chalmers, 4 vols. 12 mo. Posthumous Works of " 8 vols. 12 mo. Memoir of Robert and James Haldane, 1 vol. 8 vo. *' Robert Bickersteth, D. D. 2 vols. 12 mo. " Knox, Baxter. Complete Works of Rev. John Owen, D. D., ItJ vols. 8 vo. Complete Works of John M. Mason, D. D., 4 vols. 12 mo. Complete Works of Rev. Rich. Cecil, 4 vols. 12 mo. " *, Rev. Rob't Hall, 4 vols. 8 vo. Works of Charnock, Harris, Leyburn, Newton, Edwards, Harbaugh. Life and Times of Calvin, 2 vols. 8 vo. do. Luther. Haldane on Romans. Chalmers do. Luther on Galatians. Dick on Acts. Brown on Peter. M'Ghea on Ephesians. Brown on Leviticus. Home on Psalms. Barnes on Isaiah. Alexander on Psalms. Alexander on Isaiah. Barnes on Job. Henstenberg on the Apocalypse, 2 vols. 8 vo. Barnes's Notes on the Testament, 12 vols. Jacobus's Notes. Porteus on Matthew. Grausson on the Inspiration of the Bible. Junkin on Justification. Symington on the Atone- ment. Vincent on Judgment. Romaine on Faith. M'Leod on True Godliness. Keith on Prophecy. Fisher's Marrow of Modern Divinity. The Office of Christ. Attractions of the Cross. Fairburn on the Typology of Scripture.