# c£ •5^ (0 ,^ ^ 3 ^ -a J5 "^^ IE 1 ^ l-i CL - \ ^w M- *Si> }zi o ^ ^ c^ |Z5^ 0) c ^^ o bi) rZ •25 < "a> IZi E .«0 •o M pj >si ^ p^ CO ■^ P4 2 Ot ^ ^ % c s v^ "d. " I think it um-easonable that the apos- tle's bare mention of baptizing his (Stephanas') household, should be thought competent to conclude that infants were baptized by him ; when it is uncertain whether there were any such at all in his house." In Peed. Exam. Vol. II., p. 358. De. IMackxight. " The family of Stephanas seem aU to have been adults when they were baptized, for they are said, chap. xvi. 15, to have devoted themselves to the ministry of the saints.''^ Ajpos. Ejjist. K'ote on 1 Cor. i. 16. Eeelectiozs' o^' the Baptism oe Households. "We have now found the record of three Jiouse- Jiolds baptized by the Apostle Paul, or Silas, his companion — Lydia's, the Jailor's, and Steplianas* If it were the constant practice of the apostles to baptize cliildren witli their parents (as our Psedo- baptist friends maintain), we should reasonably SCEIPTrEE GrrDE TO BAPTISil. 63 have expected, and, no doubt, should have found, in various places of Scripture, after naming the bap- tism of believers, the words added, " and their children," or " and their Httle ones," as families of young children are expressed in the Old Testament. And I infer that this must have been a fact in MA XT instances, because we find in this book maxt THOirsA]S'DS of adults believing and being baptized, or added to the Lord. See Acts ii. 41, iv. 4, v. 14, &c. Would it, then, be probable that three families only would be specified as rAMiiiES, while Jiun- dreds, or, it may be, thousands of other families, are not referred to in the most distant way ? This, I conceive, next to impossible ; and, therefore, infer that the baptism of families was comparatively of rare occurrence. But, in these three cases, we have not the words "and their little ones;" nor yet "and their chil- dren" (and this expression might be used without necessarily implying infants) ; but the term "house" or "household" is used, which conveys no idea as to THE AGE of the persous intended ; nor whether they were the children or the servants of the heads of the families ; and, therefore, had nothing been said descriptive of them, it would have been ex- ceedingly inconclusive to have inferred a peece- DEiiT EOE lypA^'T BAPTiSii from the use of the word household ; because there are thousands, yea, millions of families that have no infant childi-en. The writer of this work has baptized house- holds ; and, among others, a " Lydia and her 64 SCEIPTTJEE GriDE TO BAPTISM. household," and yet never baptized any but pro- fessed believers. Prom the word " household," therefore, to infer the baptism of infants is com- pletely hegging the question. But, as my reader has seen, there is something said of these three households, which indicates the constituents of them : from this it is demonstablt ceetai^^^, that the Jailor's and Stephanas' were professedly be- lievers in Christ ; for that which is said of them is of infants impossible. And as to Lydia's, if " the brethren" Paul aDd Silas "comforted" in her house were her household (and there were no other Christians in the city but the family they had just quitted), there is no more uncertainty respecting them. Thus while households out of number are referred to in the Scriptures, and nothing is added by which we could learn of what they consisted, it has pleased God to give such information of the baptized households as to lead the reader to infer, that they all were (as the same apostle testifies of the church of which Stephanas and his household were members), " called of Grodto the fellowship of his Son Jesus Christ our Lord," 1 Cor. i. 9. The eminent Psedobaptist writers I have cited candidly allow that the Scriptures, regarding these households, teach nothing further upon our in- quiries than what I have endeavoured to make plain to the reader. To his own judgment I cheerfully leave the decision. IX. — Certain Disciples at Ephesus Baptized. This is the :j^i^'^th and last place, in the Acts SCRIPTUEE GUIDE TO BAPTISM. 65 of the Apostles, relative to our present inquiries. The question whether the persons here referred to were baptized twice, first with John's baptism, and now Christ's, does not affect the object of our inquiries. Acts xix. 1. Paul, having passed tlirougli tlie upper coasts, came to Ephesus ; and finding certain disciples, 2. He said unto them, Have ye received the Holy Ghost since ye be- lieved? And they said unto him. We have not so much as heard whether there be any Holy Grhost. 3. And he said unto them. Unto what then were ye baptized? And they said, Unto John's baptism. 4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, That they should believe on Him which should come after him, that is, on Christ Jesus. 5. When they heard this, they were baptized in the name of the Lord Jesus. 6. And when Paul had laid Ms hands upon them, the Holy Grhost came .on them ; and they spake with tongues, and prophesied. 7. And all the men were about twelve. That in the case of these persons we have an example of adult baptism is clear ; for, 1. They are called "disciples." 2. They "believed." 3. They " received the Holy Grhost." 4. They "spake with tongues and prophesied;" and were in number twelve meis". We need not, therefore, add another word respecting them. CO]!^CLXISIOIf OE THE ACTS. We have now, Christian reader, passed through all the Acts of the Apostles, and examined all the instances of the administration of this ordinance recorded in this sacred history ; and to this place, E GQ SCEIPTITEE GUIDE TO BAPTISM. we can confidently assert, That we have nowhere found a single place or passage that describes, records, or implies the baptism of any infant. The reader will not suppose this a hasty conclusion, when he hears the following Psedobaptists : — De. GrOODWiN. " Baptism supposes regeneration sure in itself first. Sacraments are never administered to legin, or loorTc grace. Eead all the Acts, still it is said, they believedf and were hajptized." WorTcs, Yol. P. 1, p. 200. Me. T. Boston, " There is no example of baptism re- corded in the Scriptures, where any were baptized but such as appeared to have a saving interest in Christ." Works j p. 384. LiMBOECH. "There is no instance can be produced, from which it may indisputably be inferred that any child was baptized by the apostles." Complete Syst. Div. B. V. Ch. xxii. 11. Me. Baxtee. (The appeal he makes to Mr. Blake, in this place, might be made, with all confidence, to every Psed- dobaptist.) "I conclude, that all examples of baptism in Scripture do mention only the administration of it to the professors of saving faith ; and the precepts give us no other direction. And I provoke Mr. BlaTce, as far as is seemly for me to do, to name one peecept oe example for baptizing any other, and make it good if he can." Bisput. of Might to Sacram, p. 156. In Peed. Tlxam. Vol. II. p. 29. CHAPTEE III. THE EPISTLES. "We now proceed, lastly, to examine those pas- sages in the Apostolical Epistles which refer to this ordinance. SCEIPTITRE GUIDE TO BAPTISM. 67 I. — Passages which contain an express allusion to the Mode, and the Spiritual design of Bajptism. Eona. vi. 3. Know ye not, tliat so many of us as were bap- tized into Jesus Christ, were baptized into his death ? 4, Therefore we are buried with bim by baptism into death ; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Colos. ii. 12. Buried with Him in baptism, wherein also ye are risen with Sim through the faith of the operation of Grod, who hath raised Him from the dead. The object of the apostle Paul in these places, and their connexion, is to shew the Churches to which he is writing, the necessity of a holy walk and conversation. To this end he puts them in mind of their baptism, the profession they made in it, and the obligation they took upon themselves to live according to those truths symbolically taught by and in the ordinance. ' Know ye not,'' says he to the Homans, ' that so many of us as were haptized into Jesus Christ,^ into his religion or Church, ' were ha^tized into his death^ into a reliance upon, and conformity to his death, the great design of which was to take away sin ; and, consequently, as our Lord died, and was hurled on account of it, so should we die and be hiried to the love and practice of it. Then follows this plain and striking allusion to the particular Act by which the rite in question is ad- ministered, in verse % which, with the same allusion in the Epistle to the Colossians, read to this eifect: — ' Thereeoee (that is, to express this very design) E 2 68 SCEIPTUEE GUIDE TO BAPTISM. WE AEE BTJEIED BT and IN BAPTISM, With Christ our Lord ; and as He was eaised up from the dead by the glory of the Pather, so we at onr baptism, WHEEEiis" we likewise are eaised up to walk thenceforth in newness of life ; and this is not of ourselves, but theough the eaith of the opera- tion of God, who thus raised up his Son from the sepulchre to live and reign for ever." In these places the apostle does twice describe baptism as effecting a bueial and a EESUEEECTioisr, and as such to be a continued representation of the burial and resurrection of Christ, our Pattern and Lord ; and this is realized only in immersion. By these plain allusions to the Mode of the or- dinance, the sense of the word "baptize," is most plainly exhibited and confirmed ; and the necessity of " going down into, and coming up out oe the water," of " baptizing in the Joedan," and where '■'there was much watee; " (which phrases we found in connexion with baptism,) is here evidently ex- plained. Psedobaptist divines, of the greatest cele- brity for learning and information, have frankly allowed what we have above asserted. We have no difficulty but in making such a selection as would be most highly esteemed by the reader. The following are from different denominations of Christians, and the most competent and eminent that could be produced. De. Wall, (Vicar of Shoreham, in Kent, aud author of that famous work, ' The History of Infant Baptism,' for which he received the thanks of the whole clergy in Convo- SCEIPTUEE GUIDE TO BAPTISM. 69 cation.) "As to tlie manner of baptism tlien generally used, the texts produced by every one that speaks of these matters, John iii. 23 ; Mark i. 5 ; Acts viii. 38 ; are unde- niable proofs that the baptized person went ordinarily into the water, and sometimes the Baptist too. We should not know from these accounts, whether the whole body of the baptized was put under water, head and all, were it not for two later proofs, which seem to me to put it out 01" QUESTiozr. — One, that St. Paul does twice, in an allusive way of speak- ing, call baptism a bueial. The other, the custom of the Chris- tians in the near succeeding times, which being more largely and particularly delivered in books, is known to have been generally, or ordinarily, a total immeesion." Defence of the Sist. of Inf. Bap., p. 131. Aechbishop Tillotson. " Anciently, those who were baptized, were immersed and bueied in the water, to repre- sent their death to sin ; and then did rise up out of the water, to signify their entrance upon a new life. And to these customs the apostle alludes, Eom. vi. 2 — 6." Works, Vol. I. Serm. vii. p. 179. Aechbishop Seckee. "Bxteting-, as it were, the person baptized in the water, and raising him out again, without question, was anciently the more usual method ; on account of which. Saint Paul speaks of baptism as representing both the death, burial, and resurrection of Christ, and what is grounded on them, — our being dead and buried to sin, and our rising again to walk in newness of life." Z/ecf. on Cate- ehism, L. xxxv. De. Nicholson, (Bishop of G-loucester). "In the grave with Christ we went not ; for our bodies were not, could not be buried with his ; but in laptism, by a kind of analogy or resemblance, while our bodies are under the water, we may be said to be bueied with him." Expos, of the CMirch Catechism, p. 174. De. Whitby, (Author of a Commentary on the New Tes- tament, and more than forty other learned works). "It 70 SCEIPTURE GUIDE TO BAPTISM. being so expressly declared here, Kom. vi. 4, and Col. ii. 12, that we are bueied with Christ in baptism, by being buried under water ; and the argument to oblige us to a con- formity to his death, by dying to sin, being taken hence ; and this immersion being religiously observed by ail Cheis- tia:s"s poe thietee:n" cexttteies, and approved by our Church, and the change of it into sprinkling, even without any allowance from the author of this institution, or any license from any council of the church, being that which the Eiomanist still urges to justify his refasal of the cup to the laity ; it were to be wished, that this cvistom might be again of general use, and aspersion only permitted, as of old, in case of the Clinici, or in present danger of death." 'Note on Eom. vi. 4. Me. Eichaed Baxtee (the most eminent K'onconformist of his age). "Therefore, in our baptism, we are dipped under the water, as signifying our covenant profession, that as He was buried for sin, we are dead and buried to sin ; that as the glorious power of Grod raised Him from the dead, so we should rise to live to Him in newness and holiness of life." ParapTi. on the N. T. On Eom. vi. 4. De. Doddeidge. ^^ Buried icith Him in baptism,. It seems the part of candour to confess, that here is an allusion to the manner of baptizing by immersion, as most usual in these early times." Fam. Expos. Note on the place. Me. G-eoege Whiteield. "It is certain that in the words of our text, Eom. vi. 3, 4, there is an allusion to the manner of baptism, which was by immersion, which is what our own church allows," &c. Eighteen Sermons, p. 297. Me. John Wesley. " Buried ivith Him — alluding to the ancient mannerof baptizing byimmersion." ^"o^eonEom.vi. 4. De. Chalmees, (Professor of Theology in the University of Edinburgh). "We advert to this (the practice of immer- sion) for the purpose of throwing light on the analogy that is instituted in these verses. Eom. vi. 3, 4. Jesus Christ, by death, underwent this sort of baptism, even immersion under SCEIPTIJEE GTJIDE TO BAPTISM. 71 the surface of the ground, whence he soon emerged again by his resurrection. We, by being baptized into his death. are conceived to hare made a similar translation : in the act of descending under the water of baptism, to have resigned an old life, and in the act of ascending, to emerge into a second or new life." Lectures on the Mpis. to the Motn., Yol. II. On chap. vi. The apostle uses the figure of Planting, as well as of JBurying, in allusion to baptism : ver. 5, " If we liave been planted together in the likeness of his death, we should be also in the likeness of his resurrection." This also agrees with the same Mode of administering it ; but with no other. De. Macnight. ^^ Planted together in the likeness of Sis death. The burying of Christ, and of believers, first in the water of baptism, and afterwards in the earth, is fitly enough compared to the planting of seeds in the earth, because the effect in both cases, is a reviviscence to a state of greater per- fection." Note on Eom. vi. 5. Assembly of Divines, "i/' ^e have heen planted to- gether, &c. By this elegant similitude, the apostle repre- sents to us, that, as a plant, that is set in the earth lieth as dead and immoveable for a time, but after springs up and flourishes, so Christ's body lay dead for a while in the grave, but sprung up and flourished in his resurrection ; and we, also, when we are baptized, are buried, as it were, in the water for a time, but after are raised up to newness of life." Annot. in loc. IifFEEEifCE. — "With certainty I may gather from the Scriptures at the head of this section, That the outward form of baptism in the apostolic age was a BUEiAL J.TS WATEE. It is made infinitely interest- ing to the heart of a Christian, by that which it was 72 SCEIPTDEE GUIDE TO BAPTISM. intended to represent, viz., tlie death, burial, and resurrection of the B-edeemer; and here, too, I may infer, the infinite and irresistible obligation the baptized person is under, to devote his life to that Lord to whose death and resurrection he is thus emblematically conformed in the baptismal rite: and I see, also, in these verses, by what principle and power this is all to be realized, " through faith, which is of the operation of Grod." In none desti- tute of that living principle can this intention of the ordinance be fulfilled. If sprinkling were the Mode, and infants the subjects, these passages never could have been written. To the baptism of believers alone, and that administered by immer- sion, will these passages apply. II. — Occasional Mention of Baptism. Eph. iv. 5. One Lord, one faith, one baptism. 1 Cor. xii. 13. For by one Spirit we are all baptized into one body, whether we he Jews or Gentiles, whether we he bond or free : and have been all made to drink into one Spirit. Gal. iu. 27. For as many of you as hare been baptized into Cbrist, have put on Christ. 1 Cor. XV. 29. Else what shall they do which are baptized for the dead, if the dead rise not at all ? Why are they then baptized for the dead ? To the EpJiesians and Corinthians, the apostle is recommending peace and union ; that they should be all of one heart and mind, so that there be no schism in the body, as all were one in Christ. To urge which, he puts them in mind of what they had SCRIPTTJEE GUIDE TO BAPTISM. 73 been uniformly taught, that there was but " Os'E LoED, 0]jfE Paith, oi^e Baptism ;" and that they " all were baptized into 0]S"e body, whether Jews or Grentiles." We should here observe, (what we have frequently noticed before,) that the apostle places faith beeore laptism, as Christ the great Lawgiver had done, lie that helievetJi, and is bap- tized. ^^ One faith, one haptism."" If this passage were to be expressed according to the general prac- tice of the present day, the order both of Christ and the apostle must be ^^ reversed.''' Mr. Simeon admits this ; see p. 30 of this work. In the above verse to the Galatians, the apostle is thought to be alluding to the change of garments which must necessarily take place after the admi- nistration of the ordinance ; to which, also, may allude the expressions, "putting off the old man with his deeds," and "putting on the new man," Eph. iv. 22, 24; Col. iii. 9, 10; and especially, as here, " putting on Christ," as " the Lord our righte- De. Adam Claeke. "When he (the person baptized) came up out of the water, he seemed to have a resurrection to life. He was, therefore, supposed to throw off his old Grentile state, as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments." Comment, on Rom. vi. 4. The last verse cited above, 1 Cor. xv. 29, has obtained many interpretations, as the meaning of the apostle in the words " for the dead" is not certain. 74 SCRIPTTJEE GUIDE TO BAPTISM. Dr. John Edwaeds. " Some of the Fathers hold, that the apostle's argument in the text is of this sort : If there should be no resurrection of the dead hereafter, why is bap- tism so significant a symbol of our dying and rising again, and also of the death and resurrection of Christ ? — The im- mersion into the water was thought to signify the death of Christ, and their coming out denotes his rising again, and did no less represent their own future resurrection." In StenneWs A7isiver to Addington, p. 105. De. Macknight. " Christ's baptism was — an emblem of his future death and resurrection. In like manner, the bap- tism of behevers is emblematical of their own death, burial, and resurrection." Apost. Epis. Note on Hom. vi. 4. Ii^FEREi^fCE. — If Eaith peeceded baptism in the apostles' days, and the persons who received that ordinance had imhihed the influence of that one Spirit, and had 'put on Christ as the robe of righteousness, the spiritual adorning of their souls, hoping for their part in the first resurrection at His appearing and glory, it is most manifest, that none but a genuine convert to Christ could thus be baptized, or enjoy such high and delightful pri- vileges. III. — Baptism illustrated ly Events recorded in the Old Testament. These are the last passaqes we find in the New Testament which relate to the subject of our examination. I. Cor. X. 1. Moreover, brethren, I would not that ye should be ignorant, how that aU our fathers were under the SCRIPTUEE GUIDE TO BAPTISM. 7o cloud, and all passed through the sea ; 2. And were all bap- tized unto Moses in the cloud and in the sea. 1 Pet. iii. 20. The long suffering of Grod waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water. 21. The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ. The better to understand tlie apostle Paul, in tlie first passage above, the reader would do well to peruse the account, in the Old Testament, in Exod. xiv., to which he refers. In verse 22, we are told that the Israelites " went into the midst of the JRed Sea upon dry ground.''' tliat the water divided, open- ing a passage for them, and forming " a ivall unto them on the right hand and on the left.'" We also learn, that " the cloud " which had conducted them, now removed its situation, stood between the two armies, and overspread and concealed the Israelites from their enemies ; that it was bright, and ^^ gave light'' to the former, while it was ^'■darkness'' toward the latter. It does not appear that any water actually touched the Israelites in any sense whatever; and hence, tlie word "baptized" must be used by the apostle in a figurative sense ; and if it has a reference to the Mode, we have only to ask, Does the situation of the Jews, " iis" the cloud, and IN the sea," best agree to sprinkling with water, or a total burial in it ? Psedobaptists of the highest celebrity will answer : — ■ " WiTSius, (says Mr. Booth) expounds the place to this 76 SCEIPTTTEE aUIDE TO BAPTISM. effect. ' How are the Israelites baptized in tlie cloud and in tJie sea, seeing tliey were neither immersed in the sea, nor wetted by the cloud ? It is to be considered, that the apostle here uses the term ' baptism,' in a figurative sense, yet there is some agreement to the external sign. The sea is water, and a cloud differs but little from water. The cloud hung over their heads, and the sea surrounded them on each side ; and so the water in regard to those that are baptized.' " In Peed Exam. Yol. I. p. 185. De. Whitby. " They were covered tvWi the sea on loth sides, Exod. xiv. 22 ; so that both the cloud and the sea had some resemblance to our being covered with water in baptism. Their going into the sea resembled the ancient rite of going into the water ; and their coming out of it> their rising up out of the water." Ihid, p. 187. Ey the apostle Peter, in the passage cited, we are taught that as Noah and his familj " were saved hy water,'' so baptism, (the antitype of the water of the deluge,) "now saves" the believer; not by a washing his person, or a ceremonial purification, which cannot take away sin ; but the water being a "Hke figure" in both cases ; that is, exhibitin& Cheist kej) his merits, the believer is saved by the SACEED EEALITT signified. In this case, bap- tism is, " The answer of a good conscience toward G-od :" both the answer given to inquiry at baptism, and the subsequent testimony of the mind to God, are conscientious, being in accordance with a sincere and heartfelt faith in the merits of a dying and rising Saviour. De. OwE2f. " I deny not but that there is a great analogy between salvation by the ark, and that by baptism, inasmuch SCEIPTTTRE GIJIDE TO BAPTISM. 77 as the one did represent, and the other doth exhilit Christ Himself." On Hebrews, Yol. TV. p. 138. Williams's Ahr. De. Macknight. "This answer of a good conscience being made to Grod, is an inward answer, and means the baptized person's sincere persuasion of the things which, by- submitting to baptism, he professes to believe ; namely, that Jesus — arose from the dead, and that at the last day He will raise all from the dead to eternal life, who sincerely obey Him." Apost. J^pist. Note in loc. I]S"PEEENCE. — If tbe exercise of "a good con- science" is associated with the ordinance of baptism, in none but a believer in Clirist can this union be realized. COifCLIJSIOF OE THE KEW TESTAMEIS^T. Having now, my reader, completed the chief design of this work in transcribing and laying hefore you every Passage of this sacred volume that relates to the subject of our inqidry, and contains any information, whether on the Subjects, Mode, or Spiritual Design of Baptism, I have, I humbly hope, fulfilled the Title I have assumed, in presenting you with "the sceiptuee guide to baptism." Our Divine Master commanded us to " search the Scriptures," and I have no doubt but that it would meet with his gracious approbation if this plan were adopted, in reference to «?zj/ subject pertaining to his cause or kingdom. "To the word and to the testimony," is an inspired maxim in Theology, and one from which no Protestant will dissent. "Te do err," said our Eedeemer, "not knowing the Scriptures." 78 SCEIPTXTEE GriDE TO BAPTISM. We ought, therefore, now to be able to answer the Three inquiries proposed at the beginning : — I. Who are proper subjects of Christian Baptism, according to the authority of Christ, and the practice of his Apostles? Answer. We have met with the baptism of many thousands of persons, and the ordinance adminis- tered on many different occasions ; but we have no where found, through all this Sacred book, ani/ one person baptized (Christ excepted) that we have the shghtest reason to suppose, was not tiest in"- STETJCTED in the doctrines of the Gospel, and had professed to believe ; but this is either expressly stated, or so implied of all, as to leave no just ground of dispute. II. By what Mode should the ordinance be administered ? Answer. We have nowhere met with a single verse, word, or circumstance which indicates the application of ivater by pouring or sprinkling ; but wherever anything is found descriptive of this ordinance, immersion (as the word baptism unde- niably signifies) is plainly implied in circumstances, and confirmed by allusions. III. What is its Spiritual Design, and in whom is it realized ? Answer. The passages that have been before us plainly indicate, that it was the Divine intention that this ordinance should exhibit and teach the important change produced by the efficacy of grace on a sinner, namely, his pueieicatioj?^ from sin ; SCEIPTUEE ariDE TO BAPTISM. 79 his death and bueial as to the love and practice of it ; his EESTJEEECTioiir to a new and religious life ; the ujsrioi^ and eellowship into which the Cliris- tian enters with the Tri-une Grod ; and Ms Eisiif a from the dead, through his crucified and risen Lord, at His coming. Here mj pages might close : hut when the sub- ject of Baptism was first brought under my own examination, and I had read with care these por- tions of Scripture ; having been taught from early childhood to consider Infant Baptism of Divine authority, I felt anxious to propose a eew ques- TiOTiTs to those competent to answer me ; and I conceive the generality of inquirers on the subject would feel a similar solicitude. On these questions I have obtained satisfaction to my own mind ; and, being desirous, the reader, if disposed to propose the same questions, should enjoy the same satisfac- tion, I shall employ Aisr Appeistdix to the foregoing pages in expressing those Questions, and giving such Answers as to me appeared conclusive and satisfactory. Whether the reader may consider them so or not, I leave to his own judgment and conscience, and to the influence of that Spirit whose office it is to " guide into all truth." I shall support the Ansivers by quotations from eminent Psedobaptist writers, as I have done my foregoing observations; and sometimes give such extracts alone as the best and most conclusive replies. APPENDIX. Paet I. OlS" THE &EOIJ^^DS OE I5rEA]N^T BAPTISM, ITS EISE, AlfD SUPPOSED BE]S"EEITS. Question 1. Although in the passages of Scrip- ture you have cited, I have not found an express authority, either by coramand or example, for the baptism of infants, yet will Psedobaptist divines aUow that no such authority is to be found in the New Testament ? Answer. Bishop Bttbnet. " There is no express precept or rule given in the New Testament for baptism of infants." Mx'pos. of the Articles^ Art. xxvii. Me. S. Paxmee. " There is nothing in the words of insti- tution, nor in any after accounts of the administration of this rite, respecting the baptism of infants : there is not a single precept for, nor example of, this practice through the whole New Testament." Answer to Dr. JBriestlerfs Addr. on tJie Lord^s Swp., p. 7. LuTHEE. " It cannot be proved by the sacred Scripture, that infant baptism was instituted by Christ, or begun by the first Christians aeter the apostles." fin Peed Exam. Vol. II. p. 4.) See also GrooDwiisr, BosTOisr, Limboech, and Baxtee, at p. 66 of this work. SCEIPTTJIIE GUIDE TO BAPTISM. 81 2. Wliat then are we to make of those words of our Saviour, and his subsequent conduct ? Mark X. 14, 16. " Suffer the little children to come unto Me, and forbid them not ; for of such is the king- dom of Grod. And He took them up in his arms, put his hands upon them, and blessed them." Answer. If, when our condescending Saviour took these children in his arms, it had been added, "and He baptized them," instead of the words " and blessed them," then this passage with pro- priety might be adduced ; and, indeed, would have decided the question ; but, as the Holy Spirit has recorded the circumstance, it no more refers to infant baptism than to infant communion, or infant circumcision. It is certain Christ did not baptize these children, for He never baptized at all, John iv. 2 ; and if his disciples, who baptized for Him and by his authority, had been commanded by their Lord to baptize infants, it is certain they would not have "rebuked" the parents or friends of these children for bringing them. But this passage, by fair inference, and implica- tion, contains an argument against infant baptism. Here you observe parents bringing their children to Jesus to crave his blessing upon them ; or, at least, that He would " pray " (Matt. xix. 13,) that the blessing of heaven might attend them. Now let me ask. If baptism would have brought these children into the covenant of grace, or into Christ's Church, or secured to them any spiritual benefit, would the Lord Jesus have concealed that circum- 82 SCEIPTIJEE GUIDE TO BAPTISM. stance from these parents, and from Ms disciples ? Would He ' take tliem in his arms and bless them,' and give them back to the parents witliout haptism, and without a word upon that ordinance ? Was it ever known that any spiritual benefit was sought from Him, and He bestowed it not ? Here the spiritual good of these children was sought at his hands, and if baptism was the seal, the key, the door to aU the spiritual blessings of the coyenant of grace (as Psedobaptists often describe it,) would the Lord Jesus refuse it, — or send them away without it ? This is impossible ; and therefore I infer that infant baptism is no part of the will of Christ, but adverse to it ; that it can communicate no good, and ought not to be observed. Some of the most learned Psedobaptists are aware that this passage serves not their cause. Thus : Poole's Coxtij^itatoes. " We must take heed we do not found infant baptism upon the example of Christ in this text : for it is certain that He did not baptize these children. Mark only saith, He took them up in his arms, laid his hand on them, and blessed them." Annof. on the place, in Matt. xix. 14. Bishop Tatloe. " From the action of Christ's blessing infants, to infer they are to be baptized, proves nothing so much, as that there is a want of better arguments ; for the conclusion would with more probability be derived thus : — Christ blessed infants, and so dismissed them, but baptized them not ; therefore, infants are not to be baptized." Libert?/ of Prophect/, p. 230. 3. If the New Testament does not afford an authority for infant Baptism, upon what grounds do Paedobaptist Divines practise and defend it ? SCEIPTUEE GUIDE TO BAPTISM. 83 Ansioer. De. Edw. WilliAjVIS, (one of its most zealous advocates) affirms, " The cliampions for it, are by no means agreed upon this question, On what is the right of infants to baptism founded?"* Their grounds are various and contradictory. The early Eathers who practised it urged the virtue of the ordinance in taking away sin, and securing eternal life ; adding, the certain ruin of those that neglected it.f The Church of Eome holds, "If any one shall say that baptism is — not necessary to salvation, let him be accursed, "J The Greek Church, by Cyril, patriarch of Constantinople, affirms, " We believe that baptism is a sacrament appointed by the Lord, which except a person receive, he has no communion with Christ." § The Lutheran Church, and the Church of England, hold both the ordinances " as generally necessary to salvation." The former, agreeing with CaMn and Melancthon, 'own a sort of faith in infants,' afford- ing them a right ; while the English Church hesitates not to baptize them, " Because they (the infants) promise by their sureties" repentance and faith, "which promise, when they come to age, themselves are bound to perform." || Many learned writers, as well as churches, have expressed their views upon this inquiry. Dr. Wall, Dr. Hammond, and many others, hold that the * Jfotes on Morrice's Social Eeligion, p, 68. — t See Origen, Cyprian, and Ambrose in Dr. Wall's Hist, of Infant Bap., Vol. I. chap. 6, 13, 14. t Catechism of the Council of Trent, Part II. p. 16^.— § Confesss. Christ. Fidei, cap. xvi. — 1| See Church Catechism, and Paedobap. Exam. Vol. II. p. 491, et seq. G 2 84 SCRIPTTJEE GUIDE TO BAPTISM. practice of ' Jewish Proselyte baptism ' is the foundation of the Christian rite, and as infants received the former, so they should the latter : but Dr. Owen, Dr. Jennings, and others, have proved that no such practice existed among the Jews to afford such a pattern till generations after Christ.* Sir N. KnatchbuU assumes circumcision as the pro- per foundation. — Beza, and after him Dr. Doddridge and others, considered the holiness of the children of believers, as making them proper subjects. t Mr. Matt. Henry and Dr. Dwight, contended that ' the profession of faith made by the parents ' to be their children's right.:]: Dr. H. P. Burder affirms " The identical principle which pervades and unites the whole of the argument — is that infants are to be baptized solely on the ground of connexion with their parents :" and this he explains, " it is a con- nexion in the covenant of grace, the covenant of redemption, the everlasting covenant, embracing all that man can desire, or all that Jehovah can impart." § An Anonymous writer affirms that " children by baptism are actually Irought into the covenant of grace." This is denied by another, who replies that the " children of believers are really and truly in the covenant of grace before their baptism . " 1 1 Such endless contrariety^ and absurdity are consequent upon having no Scripture authority. * Dr. Judson's Serm. on Ckristian Baptism, p. 62, 63.— t See Beza and Doddridge on 1 Cor. vii. 14 — % Treatise on Baptism, p. 76, and Dwiglit's Theology on the subject. — § Sermon of the Eight of Infants to Baptism, p. 7, 25; cited by the Rev. I. Birt, in Strictures on ditto, p. 18. — II In Paedobap. Exam, as before. SCEIPTUEE aUIDE TO BAPTISM. 85 4. Some of the grounds assumed by those churches and eminent men, appear to have weight. Does not the "holiness" referred to, existing in the children of believers, and founded on 1 Cor. vii. 14, afford the ground required ? " Eor the un- believing husband is sanctified bj the wife, and the unbelieving wife is sanctified by the husband ; else were your children unclean, but now they are holy." If Jioly, they are surely proper subjects of baptism. Answer. So many good men have thought : but holiness is no where required in Grod's word as a pre-requisite to baptism. And is there not an absurdity in the thought that baptism, which is the outward sign of washing away sin, Acts xxii. 16, sliould be administered to infants, because they are holy ? But what is the holiness intended in the above passage ? The apostle says, it results from an v'S- BELIEYEE, being sanctified. Now this sanctification cannot be spiritual ; for that is the work of the Holy Grhost upon the mind and heart, and in which an tmieliever has no share or part. Acts viii. 21. If attention be paid to the subject upon which the apostle is speaking, his meaning, I conceive, may be safely gathered. He is advising the Corinthians upon the question, ' "Whether, if a husband or wife who is converted to Christ, has an unbelieving partner, either Jew or idolater, the believer should separate from the connexion?'' as in Ezra x. 1 — 14. The apostle advises. ' If the unbelieving partner be pleased to dwell with the believer, the believer 86 SCEIPTTJEE &riDE TO BAPTISM should not cause tlie separation.' Then follows the passage before us, " Por the unbelieving husband is sanctified by the wife ;" or, as Doddridge renders it, "is sanctified to the wife," &c. Now, in what sense can any thing or person, be sanctified, in which there is no moral, or spiritual holi- ness communicated, and the sanctification is not the work of the Holy Spirit ? The Scriptures afford the reply: the temple, the altar, the offerings, the official garments, &c., under the law, were expressly said to be sanctified, when they were appointed by Grod's law, and set apart to certain specified pur- poses. Apply this to the subject before us. Marriage is an appointment of Grod ; and when a man or woman enters into that contract, he or she, by God's law, is set apart, and, in that sense, " sanctified," to stand in the relation of husband or wife ; and hence the union is lawful, becoming, and pleasing to God, and shall contiaue to be so, though one of the parties shall be converted, and the other be an unbeliever.* * If the word holy must be taken in a spiritual sense, and infant bap- tism inferred from it, the word sanctified, being evidently here of a kindred meaning, would unquestionably afford equal ground for the bap- tism of the unbeheving parent ! JSTor should it be forgotten that the word cMldren in this place, as in Acts ii. 39, signifies prosterity of any age, as well groicn up, as in infancy. They all have the hoMness which the apostle refers to ; and if any have a right to baptism on this ground, all have ; and hence the argument destroys itself. It may further con- firm the sense we have given, to add, that Jevrish writers inform us of the " ways and means by which illegitimate children might be purified, or legitimated;" in which the term purity or holiness, is used in pre- cisely the same sense as that we have given to this passage of the apostle. See Dr. GiU on Deut. xxiiii, 2. SCEIPTUEE GUIDE TO BAPTISM. 87 Taking this to be the sense of the passage, the inference which the apostle draws from this sancti- fication, (or appointment by Divine law,) is natural, " else were your children unclean, but now are they holy;" i. e. If the union of the parents was not according to the law of Grod, your children would be the fruit of illicit connexion; but now, the union being in harmony with Grod's will, they are free from the impurity of illegitimacy ; as in Deut. xxiii. 2. So some of the most able Psedobaptist writers understand the apostle. Me. T. Williams, (late of London.) " The unbeHeving husband is sanctified by the (believing) wife, &c., so that the connexion is perfectly lawful, and the children are legitimate^ or, in a ceremonial sense, JiolyP Cottage Bible, on the place. Melakctho^st, (the Eeformer.) " The connexion of the argument is this, ' If the use of marriage should not please Grod, your children would be bastards, and so unclean ; but your children are not bastards, therefore the use of marriage pleaseth God.' How bastards were unclean in a peculiar manner the law shews, Deut. xxiii." In Fcedoba^. JExam. Vol. 11. p. 375. Sttares and Yasqtjes. " The children are called holy, in a civil sense : that is, legitimate, and not spurious. As if Paul had said, ' If your marriage were unlawful, your children would be illegitimate. But the former is not a fact ; there- fore not the latter.' " Ibid. p. 373. Camero. " The holiness of which the apostle speaks, is not opposed to that impurity which by nature properly agrees to all on account of Adam's offence, but to the im- purity of which believing wives were apprehensive from their cohabiting with unbelieving husbands." Ibid. p. 372. Iwi'EEENCE. — If the holiness, which is merely 88 SCEIPTTJEE GTTIDE TO BAPTISM. legitimacy of hirth, is no title to baptism, then tlie passage we have considered favours not baptism of infants. 5. Eromthis interpretation, it would appear that the children of believers are no better, or more holy by nature, than the children of unbelievers. Is this in accordance with the Scriptures ? Answer. Most unquestionably so. Thus Psalm li. 5, " Behold, (saith the son of pious Jesse,) I was shapen in iniquity, and in sin did my mother conceive me." Eph. ii. 3. " "We (says the apostle Paul, for himself and all the primitive Christians,) were bt :n"atuee the children of wrath, even as others." Eomans v. 12. " AVlierefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned." Chap. iii. 9, 10, " What then, are we better than they ? No, in no wise : for we have before proved, both Jews and G-entiles, that they are ALL under sin ; as it is written. There is none righteous, no not one." And our Saviour affirms, " That which is born of the flesh is flesh, and that which is bom of the Spirit is spirit. Te must be bom aofain." John iii. 6, 7. CnraCH of Exglaxd. "Original sin is the fault and corruption of the nature of every man ; and therefore in every person bom into this world it deseryeth God's wrath." Articles, Art. ix. Me. Doeeingtox. " Although the parents be admitted into the new covenant, the children bom of them are not SCEIPTUEE GTJIDE TO BAPTISM. 89 bom within that covenant, but are, as all others, born in a state of rebellion and misery." Vindicat. of the Churchy p. 44. De. Adam Claeke. " All are born with a sinful nature, — there has never been one instance of an immaculate human soul since the fall of Adam. Through his transgression all come into the world with the seeds of death and corruption in tlieir own nature ; all are sinful — all are mortal — and must die." On Rom. v. 12, 13. De. Doddeidge. "As we ail proceed from a corrupt original, we do not more evidently bear the image of the earthly Adam in the infirmities of a mortal body than in the degeneracy of a corrupted mind. Fam. Exjpos. Improv. on John iii. 1 — 10. No doctrine can be more dangerous, (because calculated to be fataUy delusiye,) than this, ' That because persons are lorn of pious parents, tbej are therefore under some peculiar spiritual and advan- tageous distinction, on account of wbicb tbey are entitled to sacred privileges, and do not need equally with others the same converting grace and mercy, and the same atoning sacrifice.' John the Baptist applied the axe to the root of this tree, at the dawn of this dispensation. "Think not to say within yourselves, We have Abraham to our father." Te are a " generation of vipers ; "Who hath warned you to flee from the wrath to come ?" So our Eedeemer, when the Jews uttered their usual vaunt ""We be Abraham's seed," replied, " I know that ye are Abraham's seed. If GrOD were your Father, ye would love me. Te are of your father the devil, and the lusts of your father, ye will do." John 90 SCEIPTTIEE GUIDE TO BAPTISM. viii. 33, 37, 42, 44. Sucli is Christ's testimony of tlie seed of Abraham in their natural, uncon- verted state. 6. But it pleased the Almighty, as recorded in Gren. xvii. 1 — 14, to enter into a covenant with Abra- ham, the father of the faithful, in which Abraham's seed are included as well as Himself: "I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a Grod to thee and to thy seed after thee." JSTow, helievers in Christ are said in the JSTew Testament, Gal. iii. 7, to be "the children of Abraham ;" and if so, must not they be included in this covenant ? and if they are, must not tlieir off- spring also, as the seed of 'Abraham's children,' be also included ? Admitting this, then, surely, such offspring belong to the church of Grod, and therefore have a right to its ordinances. A7iswer. As this is generally deemed the STRO^a- HOLi) of infant baptism, my reply may be a little more extended. To understand the subject, my reader should remark, that the Scriptures mention several covenants made by the Divine Being with men. Two only of these have eternal life promised in them ; namely, ' the covenant of works,' and ' the covenant of grace,' The first of these was made with Adam as head of the human race, and which, in few words, ran in this way, " Do this and live.''' This covenant of works was, in effect, re- newed in the precepts of the moral law at Sinai, of which it was written, "The man that doeth SCEIPTUEE GriDE TO BAPTISM. 91 those tilings shall live by them." Eom. x. 5 ; Lev. xviii. 5. The second, "the covenant of grace," fol- lows iipon the failure of man to obtain eternal life by the former. This covenant is made in Christ Jesus, as the Head and Eepresentative of his church, who performs the requirements of Grod in his people's behalf; and to man runs in this way, " He that believeth shall have eternal life." John iii. 15, 16, 36 ; Acts xvi, 31 ; Eom. x. 4, 9. The blessings of this covenant have been enjoyed by every saved soul, since the beginning of the world. See Witsius upon this subject. (Econ. Vol. I. Now, the covenant made with Abraham was dif- ferent from either of these, as was the covenant with JN'oah. It was a special covenant, limiting its benefits to Abraham and his descendants ; and these benefits were two-fold : — 1. Sjnritiial and in- ternal, — including justification by faith, and indeed all the benefits of the ' covenant of grace.' 2. Tem- poral and worldly, — including an earthly kingdom, " all the land of Canaan." Gren. xvii. 8. The first of these was in having Jehovah for " a God" in a saving sense, consequent upon " the righteousness of faith," and which Abraham and his believing descendants only enjoyed. The second was the gift of God to the whole nation, whether believers or unbelievers, and in which Jehovah was "a God" to them all in a special, providential, but temporal sense. Thus Abraham's seed are exhibited under a two- fold DESCEiPTioJsr, corresponding with these two- 92 SCRIPTTJRE QUIDE TO BAPTISM. roLD BEiS'EEiTs of the covenant ; and tlie distinc- tiou is given in one word, " Faith." Hear inspired authority upon this important point : — Eom. ix. 6 — 8. " For they are not all Israel which are of Israel, neither because they are the seed of Abraham are they all children : that is, They which are the children of the flesh, these are not the children of Grod." Chap. iv. 12. For He is the " father of the circumcision to them who are not of the circumcision ojfLT, but who also walk in the steps of the PAITH of our father Abraham." G-al. iii. 9. " So, then, they which be op faith are blessed with faithful Abraham." — The former of these were "justified by faith :" the latter, not having faith, are " not the children of Grod." I now beg to enquire of those persons who found an argument for infant baptism on their being, to- gether with their offspring, " the children of Abra- ham," and thereby in the covenanted church of God, and entitled to its ordinances, To ivJiich of these classes of Abraham's seed do they profess to belong ? To that which was of the flesh, and without faith, — or to that class which also possessed the faith of Abraham ? If \he former, they must be Jews, and not Christians. If the latter, we are all agreed ; they are believers, and have a right to be bap- tized according to the order of Christ. — "He that believeth and is baptized, shall be saved." The argument, therefore, founded upon the Abra- hamic covenant for the baptism of infants, when not the tem-poral but the spiritual benefits of that covenant are the object desired, — and these spiritual benefits being promised only to faith, and enjoyed SCEIPTUEE GriDE TO BAPTISM, 93 only by regenerate persons, — is unscriptural, un- founded, and absurd. De. Edw. Williams (late President of tlie Independent College at Kotherhani) exposes the absurdity of hereditary mterest in the coTenant of grace, in his Note on Morrice's Social Religion, in strong terms. " Our author takes consi- derable pains to maintain a favourite point, which I shall pronounce a very precarious hypothesis. It is that of here- ditary grace, if I may so express the notion, — that all the children of the godly are absolutely interested in all new covenant blessings. — But that interpretation of the Abra- hamic promise, Gren. xvii. 7, which Mr. M. and some others have adopted, and which considers the words in their undis - tinguished application, is eeplete with: yeey absued con- SEQTJEKCES. Jshoyah, surely, was not the Grod of Abraham and of his unbelieying descendants in the same respects." Notes, p. 312—317. Matt. Hei^ey. " G-race doth not run in the blood, nor are saving benefits inseparably annexed to external church privileges ; though it is common for people thus to stretch the meaning of God's promise to bolster themselves up in a vain hope. The children of the flesh, as such, by virtue of their relationship to Abraham — are not, therefore, the chil- dren of God." Expos, on Eom. ix. 6 — 13. 7. But, if this be admitted, did not Circumcision bring those that received it into the covenant of Grrace ? Ansicer. Ko : in no case vs^hatever. The cove- nant of Grace (as Dr. Bm'der expresses it, cited at p. 84) is 'the covenant of redemption, the everlasl^ ing covenant.' JS'othing can bring into that cove- nant but the Grace of God in Christ Jesus. It existed from the beginning of time. Alel, Enoch, 94 SCEIPTUEE GUIDE TO BAPTISM. NoaJi, and, no doubt, thousands of others, tliough uncircumcised, enjoyed the blessedness of this cove- nant before Abraham was born. Circumcision, therefore, is no part of the 'covenant of grace;' and that it did not bring Ahraham into it is unde- niably clear, for he enjoyed it and all its blessed- ness many years hefore circumcision was instituted ; when he was (says the apostle) "not in circum- cision, but in un circumcision." E-om. iv. 10. And that this rite did not bring children into the cove- nant of grace I have already proved. See under Ques. 5. 8. In what sense, then, is Circumcision ' a seal of the covenant of grace,' if it had not this efficacy ? Answer. Common as it is to denominate circum- cision a seal of the covenant of grace, it is no where so denominated in the word of Grod. In one place, E-om. iv. 11, it is called a seal of righteousness ; but except the whole verse be quoted, the sense of the apostle is entirely lost. The words are these: "And he (that is, Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised." In no other place is circumcision called a seal; and let my reader try, after carefully looking at the whole passage, to make this applicable to infants, or to infant circumcision or baptism, or to unbelievers in any case, if he can. He will remark, 1. Circumcision is here spoken of, not in refer- ence to its general administration to the Jewish nation, but to Abraham in particular. 2. It is SCEIPTURE GTJIDE TO BAPTISM. 95 spoken of, not as it miglit be received by a person destitute of vital piety ; for it is called " a seal of the rigbteouness or paith," &c. 3. It is not spoken of as sealing wbat was in future to be be- stowed or enjoyed, but of a blessing long before possessed — " of the faith which he had, yet being uncircumcised." I appeal to the serions judgment of the reader, what a perversion of the sense of God's word it must be, to call circumcision, from this passage, ' a seal of the covenant,' thereby referring to the national administration of that rite to the Jews, and as sealing to them the hlessings of salvation, when the apostle so guardedly expresses himself as sealing only what a thite ajtd liti]S"G- eaith had previously obtained! This passage can apply to none but Abraham, and those of his posterity, who^ like their progenitor, possessed a justifying and saving faith. Venema. " Circumcision was a seal of the rigliteousness of faith, as the apostle afiirms ; but this only in respect of such Israelites as were believers." In FcBdohajp. Uxam. Yol. II. p. 268. 9. Why, then, was circumcision administered to infants at all ? Answer. The intention of circumcision, in its national administration to all the males of Abra- ham's posterity, and those persons " bought with money" in the family of any Jew, and not to be neglected on pain of being " cut off from his people," whether believers or unbehevers, was ' The separa- 96 SCEIPTUEE GUIDE TO BAPTISM. tion of the Jewish nation from all other nations of the world, in order tliat to them and by them, God might reveal Himself by means of the law and the prophets, preparatory to the Gospel, — that He might give them the land promised to their fathers, and preserve an unbroken lineage from Abraham to Abraham's promised Seed, the Lord Jesus Christ.' WiTSius. " The descendants of Abraham were separated by circumcision from other nations, and renounced their friendship ; as appears from the open declaration of the sons of Jacob, Gren. xxxiv. 14, 15. A circumcised person, say the Jews, ' has withdrawn himself from the whole body of the nations.' And, indeed, circumcision was a great part, and as it were the poundation of the middle wall of pae- TITION." JEcon. of the Cov., Book iv. ch. 8, § 20. De. Eeskixe. " When God promised the land of Canaan to Abraham and his seed, cu'cumcision was instituted for this, among other purposes, to shew that descent from Abra- ham was the foundation of his posterity's right to those blessings." Theolog. Dissert., p. 9. 10. In what sense, then, are we to consider the Abrahamic covenant as continued into the Gospel dispensation, and enjoyed by Christians r' Answer. So far as the Abrahamic covenant per- tained to external privileges and a worldly kingdom, Christians have no interest in it, any more than those servants of God who lived before that patri- arch ; or Melchizedek and Lot, who lived at the same time. But so far as spiritual henejits are con- tained in that covenant, all God's people in all ages have enjoyed them ; and Christians especially, in a more glorious form and measure, under the SCEIPTFEE aUIDE TO BAPTISM. 97 ministration of the Spirit and government of Christ. "My kingdom," said our Supreme Head, "is not of this world," but "is within you" It is "in righteousness, peace, and joy in the Holy Grhost." John xviii. 36 ; Luke xvii. 21 ; Eom. xv. 17 ; 2 Cor. iii. 7. Dr. Edw. Williams. "New Testament saints have nothing more to do with the Abrahamic covenant than the Old Testament believers who lived prior to Abraham." As quoted, p. 93. 11. Is there, then, nothing typical in the rite of Circumcision ? Answer. In replying to this question, it is my happiness to be able to refer my reader to an authority, which, as a Christian, he will esteem de- cisive and infallible. Circumcision was a type, but not of baptism (a figure, a type of a figure !), but of ' the circumcision of the heart,' and ' the putting off the sins of the flesh' And this blessed work is ac- complished, not on babes in age, but ^lahes in Christ ; ' born from above, and children of G-od. Hear the infallible authority to which I refer, E-om. ii. 28, 29, " Eor he is not a Jew (an Israelite in- deed) which is one outwardly neither is that cir- cumcision (in Grod's ultimate design) which is out- ward in the flesh. But he is a Jew which is one inwardly ; and circumcision is that of the heakt ; in the spirit and not in the letter, whose praise is not of men but of God." " Phil. iii. 3, " Tor we are the circumcision which worship Grod in the H yo SCEIPTUEE GTJIDH TO BAPTISM. spirit, and rejoice in Christ Jesus, and have no con- fidence in the flesh." 12. According to this, baptism "vras not insti- tuted US' THE BOOM of circumcision, so as to become its antitype, and fulfihnent, and consequently to supersede it. Ansicer. It is certain that was not the case. 1st, Because when the apostles and elders were assem- bled at Jerusalem to consider the question, Whe- ther those who were turned to God from among the Gentiles should he circumcised? Acts xv., not a word was said about the end and fulfilment of the Jewish rite in the Christian ; and had this been the known appointment of Christ, this must have been the decision of the subject. 2nd, Because, had this been the appointmeut of the Saviour, it would have been an affront to His authority to continue circumcision for another day after he had substi- tuted baptism in its place ; but circumcision was observed, even by the Apostle Paul, long after Christ had instituted the jN'ew Testament rite. See Acts xvi. 3. This would have been a similar impropriety to the ofi'spring of ' a sacrifice for sin' according to the law of Moses, after Christ had ' put away sin by the sacrifice of Himself!* * The absurdity of urging the baptism of infants from the institution of circumcision, vriH appear bj observing, — 1st, That male children only were to receive that rite ; and 2nd, That men servants and slaves were equally commanded to be circumcised when the master was, and tliat upon pain of being cut off, or put to death. If that Divine command, therefore, be applied as descriptive of the subjects of baptism, it will equally require the baptism of servants and purchased slaves (willing or SCEIPTUEE GUIDE TO BAPTISM, 99 13. As jou allow that circumcisioii was a seal in reference to Abraham as a believer ; is not baptism equally a seal under the New Testament, in a be- liever's case ? Answer. If it be so, it must be understood in the same sense in which the apostle expressed it in the case of the patriarch ; and then it would be " a seal of the righteousness of the faith which the believer had, yet being unbaptized." But we cannot do better than allow the New Testament to answer our enquiries ; and here I am no ivJiere taught that any external ordinance is a seal of the covenant of grace, but most plainly instructed (in beautiful harmony with the Spiritual nature of the Messiah's kingdom), that the loorh of the Spi?^it on the heart is the only seal of that covenant. 2 Cor. i. 22. "Who hath also sealed us, and given the earnest of the Spirit in our hearts." Eph. i. 13. "Te were sealed with that holy Spirit of promise." Eph. iv. 30. " Grrieveuot that holy Sprit, whereby ye are sealed unto the day of redemption." De. Chae:n'OCK. " Grod seals no more than He promises. unwiUiag) , as well as of infants ; and it wonld restrict the Christian ordi- nance to the male sex alone. This being so plainly contrary to the re- vealed mil of Christ on baptism, proves the fallacy of the doctrine. In the word of God I see no connexion or resemblance between cir- cumcision and baptism, except in this, that they were both initiatory ordinances: the one into the body politic of Israel the old, the subjects of which rite are a ZZ the male inhahitants — the other into the lady of Christ, which is his church, and the subjects of which are all believers in him. To this the apostle seems to refer in Col. ii. 11 — 13. h2 100 SCEIPTTJEE GUIDE TO BAPTISM. He promises only to faith, and therefore only seals to faith. Covenant graces, therefore, must be possessed and acted, be- fore covenant blessings be ratified to us." Works, Yol. II. p. 781, Ed. I. YiTEiNaA. " The sacraments of the New Covenant are of such a nature, as to seal nothing but what is spiritual, nor to be of any advantage, except in regard to those who really be- lieve in Jesus Christ." In Feed. JExam. Yol. II. p. 268. 14. How, then, is the doctrine of the Church of England to be understood, by which we are taught, that a child by baptism is " regenerated," and is "incorporated," and "grafted into the body of Christ's church ;" and in another place, "made a member of Christ, a child of God, and an inheritor of the kingdom of heaven ?" Answer. To support this doctrine by any thing said in the Scripture of this ordinance (as the reader of the preceding pages must be aware) is impossible : to make it agree with the analogy of faith, as taught by the concurring testimony of the whole of divine revelation, is equally impossible. What is here attributed to baptism, the Scriptures ascribe only to the omnipotent agency of the Holt G-HOST, and to the infinite efficacy of the E-E- deemee's Ceoss!! See 1 Pet. i. 2, 18 — 23; iii. 18. Eaptism, in the formula of that Church, is said to do what nothing short of the power and grace of Grod is able to perform ; and that children, as they advance in life, should be taught to express and believe such a doctrine, and to consider them- selves in the possession of such spiritual advantages, SCEIPTUEE GUIDE TO BAPTISM. 101 merely by having received this external rite, desti- tute as it is of all saving efficacy, is inexpressibly lamentable and dangerous ; because it might prove, as it is fitly calculated to be, tatal to theib SOULS ! "De. Owek" observes, (says Mr. Bootli), 'That the father of lies himself could hardly have invented a more pernicious opinion' than that which connects regeneration with bap- tism." PcBdohap. Uxam. Vol. II. 235. Me. John Hyatt, (the late excellent minister of the Tabernacle, London.) " If the church of Christ is his body, and every real believer is a member of that body, how important the question, Are we members of the body of Christ ? Millions have been taught to say, that in baptism they are made members cf Christ, who have given indubitable proofs that they uttered falsehood ! ! The members of the body of Christ are united to Him as a head ; and there are no dead, no unsanctified members. All are useful, active, and obedient. Ah! my hearers, beware of deception- —be- ware of substituting the name for the reality — the form of godliness for the power. Surely, licentious characters can- not presume that they are members of the mystical body of the Son of Grod. A holy head, and impure members ; a pure fountain, and corrupt streams ; a good tree, and bad fruit ; these are anomalies. If you are united to Him, you are of one spirit with Him." Sermons on various Subjects, p. 363. 15. But if infants are not to be received into the Church by baptism, should they die in infancy, is not their salvation endangered ? Answer. By no means. How can the want of that endanger their salvation which God hath no where enjoined or required ? Did not our Lord receive uis^baptized childi-en into his arms when 102 SCEIPTTJEE aiJlDE TO BAPTISM. on earth, and bless them, and send them away un- baptized ; and without uttering a word about bap- tism ? (See on question 2.) And, who, then, will say that baptism is necessary that He should re- ceive them to Himself in heaven ; especially when they remember his gracious declaration in reference to these unbaptized children, " Of such is the kingdom of heaven ?" See Matt, xviii. 1 — 4, xix. 14. Persons dying incapable of faith in Christ, are without doubt saved, not hy water nor by the worh of man ; but b}^ the hlood of Chris', and by the power of the Spirit. In like manner, persons dying in faith, but having no opportunity of being bap- tized (as the penitent on the cross), are saved by the same infinitely efB.cacious, and the oi^lt suffi- cient means. If we do for our children what Grod hath re- quired, we shall find this quite sufficient, without attempting to do what God hath not required. And should it please Grod to remove them from us in infancy, it is better to commit their souls to the merits of Christ, than to the unauthorized applica- tion of water to their bodies. The former we are sure saves ; 1 John i. 7. And we are equally sure baptism cannot save ; Acts viii. 13, 23 ; and is not necessary to salvation, Luke xxiii. 43. To apply baptism yor salvation, therefore, is making a false Saviour of the ordinance, and implies a criminal unbelief in the all-sufficiency of Christ. 16. Admitting the want of Scripture authority SCHIPTURE GUIDE TO BAPTISM. 103 for infant baptism, on wliat otlier authority is it supposed to have been founded ? Answer. Some have urged in its behalf Aposto- lical Tradition. Others, the Decrees of Episcopal Councils. Higher authority it has not ; and neither of these can Protestants admit. De. Field, "The baptism of infants is therefore named a Tradition, because it is not expressly delivered in Scrip- ture that the apostles did baptize infants ; nor any express precept there found that they should do so." On the Chm-cJi, 375. Bishop Pkideatjx. " Psedobaptism — rests on no otlier divine right thoxi Episcopacy. ^'* Fascicul Controv. Loc. iv. § iii. p. 210. 17. If this be granted, when was infant baptism supposed to be introdaced ? Answer. There is no certain evidence of it earlier than the beginning of the third century after Christ. At that period it was practised in Africa, and is mentioned, for the first time, by Tertullian, about the year 204, in his work entitled " De Baptismo," from which I shall quote presently. * In the Edict drawn up in tlie year 1547, by command of Charles V., Emperor of Germany, to allay disputes between the Eomanists and the Reformers, Traditioyi is expressly stated as the ground of infant bap- tism : " Habet prasterea Ecclesia traditiones, &e. Hujus generis sunt Baptismus parvulorum et alia;" i. e. " The Church, moreover, has tradi- tions handed down to these times from Christ and the Apostles, through the hands of the Bishops : which whoever would overturn, he must deny the same (viz. the Church) to be the pillar and ground of truth. Of this sort are the baptism of little ones, and other things." In Dr Ryland's Candid Statement, Notes, p. 28. 104 SCEIPTUEE GUIDE TO BAPTISM. CuECELL^us (a learned divine of G-enera, and Professor of Divinity.) " The baptism of infants, in the two first cen- turies after Christ, was altogether unknown; but in the third and fourth was allowed by some few. In the fifth and following ages it was generally received. The custom of baptizing infants did not begin before the third age after Christ was born. In the former ages, no trace of it appears, and it was introduced without the command of Christ." In Peed. Kvam. Vol. II. p. 76. Saimasius a^td SuiCEErs. "In the two first centuries no one was baptized, except being instructed in the faith, and acquainted with the doctrine of Christ, he was able to profess himself a believer ; because of those words, He that helieveth, and is haptizedr Ut supra. Ve>t;ma. " Tertidlian has no where mentioned Paedo- baptism among the traditions or customs of the Church, that were pubhcly received, and usually observed. For in his book, De Bajptismo^ he dissuades from baptizing infants, and proves the delay of it to a more mature age is to be pre- ferred. JSTothitg can be affirmed with certainty, concerning the custom of the Church before Tertullian^ seeing there is not any where, in more ancient writers, that 1 know of, un- doubted mention of infant baptism." Ut supra, p. 79. The passage alluded to, containing tlie eiest MENTioi^f of infant baptism, is the following: — Teetijlliax, "Itaque pro cujusque personge conditione ac dispositione, etiam setate, cunctatio baptismi utilior est ; prsecipue tamen circa parvulos. Quid enim necesse est spon- sores etiam periculo iugeri ? Quia et ipsi per mortaHtatem destituere promissiones suas possunt, et proventu malae indolis faUi. Ait quidem Dominus, Nolite illos prohibere ad me venire. Yeniant ergo dinn adolescunt, veniant dum dis- cunt, dum quo veniant docentur : fiant Christiani, dum Christum nosse potuerint. Quid festinat innocens setas ad remissionem peccatorum ? Cautius agetm' in secularibus j SCEIPTTJEE GUIDE TO BAPTISM. 105 ut cui substantia terrena non creditur, divina credatur. !No- rint petere salutem, ut peteuti dedisse yidearis. ... Si qui pondus intelligant baptismi, magis timebimt consecutionem quam dilationem : fides integra secura est de salute." De £aptismo, cap. xviii. TEANSLATION. " The delay of baptism, therefore, may be more advan- tageous, either on account of the condition, disposition, or age of any person ; especially in reference to httle children. For what necessity is there that the sponsors should be brought into danger ? because either they themselves may fail of the promises by death, or be deceived by the growth of evil dispositions. The Lord, indeed, says, Do notforiid them to come to me. Leb them, therefore, come when they are grown up ; when they can understand ; when they are taught whither they are to come. Let them become Chris- tians when they can know Christ. Why should this innocent age hasten to the remission of sins ? Men act more cauti- ously in worldly things ; so that divine things are here in- trusted with whom earthly things are not. Let them know how to seek salvation, that you may appear to give to one that asketh. — If persons understand the importance of bap- tism, they will rather fear the consequent obligation than the delay : true faith alone is secure of salvation." Now I request my reader to observe — 1. That there is coufessedl}^ no mention of infant baptism in tbe writings of any of the fathers, before Ter- tullian, in the beginning of the third centiu-y; though the baptism of believers is repeatedly foimd in various authors ; some of which I shall cite in the next part of the Appendix. 2. That when in- fant baptism is first meutioned, in the Christian father above quoted, it is in a passage where the rite is referred to, not as of something of universal 106 SCEIPTURS GTJIDE TO BAPTISM. practice and approbation ; but where it is opposed AJ^B EEASONED AQAINST as sometliino^ unknown in the age of Christ and the Apostles, and destitute of their authority (for with him their authority would not have been questioned for a moment) ; and as something implying danger in reference to sponsors, and absurdity relative to children. To this effect reasons BiG-ALTius, (the learned annotator upon Cyprian). "In the Acts of the apostles, we read that both men and ivomen were haptived when they believed the Grospel preached by Philip, but not a word of infants. From the age of the apostles, therefore, up to the time of Tertullian, the matter remained dubious (in ambiguo) ; and there were some, who, from that saying of our Lord, Suffer little cliildren to come unto me, to whom the Lord, nevertheless, did not command water to be administered, took occasion to baptize even new- bom infants. And as if (seculare aliquod negotium cum Peo transigeretur) they transacted some secular business with Grod, they offered sponsors or sureties to Christ, who engaged that they should not revolt from the Christian faith when adult ; which, indeed, displeased Tertullian." In an- other place he says, " They gave the sign of faith to a per- son before he was capable of faith itself." Annot. in Cypr. Epist. ad Fidum; et Lib. de Lap sis. 18. Tradition from the apostles, is declared by the Church of Eome to be the authority for infant bap- tism : is this said to be its authority where the practice \^ first mentioned ? Answer. No such authority is ever once hinted at. Venema. " Tertullian dissuades from baptizing infants — which he certainly would not have done, if it had been a tradi- SCEIPTTJEE GUIDE TO BAPTISM. 107 tion, and a public custom of the diurch., seeing he was yeet TENACIOUS of traditions ; nor, had it been a tradition, would he have failed to mention it." See after next question. 19. Do we find any other innovation introduced into the cburcli of Christ, about the same period ? Answer. Several. We never read of — 1. The consecration of the baptismal water ; 2. The use of sponsors ; 3. The imposition of hands at baptism ; 4. The use of material unction at confirmation; 5. Offering prayers and oblations for the dead, &c. ; we never read of any of these in any Christian writer before Tertullian ; and hence, learned Paedo- baptists infer that they were introduced about that time. Thus, Mr Pierce, speaking of the third of these, says, that Tertullian is "the most ancient author that mentions this rite;" and adds, "We make no doubt it began about the time of Tertul- lian." Vindication of Dissenters, Pt. III. ch. vii. pp. 172, 175. "We come to the same conclusion, for the very same reason, respecting the baptism of infants. The learned divine I cited on the former question, seems willing to admit this : — Yenema. I conclude, therefore, that Psedo-baptism can- not be plainly proved to have been practised before the time of Tertullian ; and that there were persons in his age who desired their infants might be baptized, especially when they were afraid of their dying without baptism ; which opinion Tertullian opposed, and, by so DOiNa, intimates that p^DO-BAPTiSM BEG-AN TO PEEVAIL." In Pced. Exam. Yol. II. p. 79, 80. 20. Did the Christian Fathers, who first advo- 108 SCEIPTUEE GTJIDE TO BAPTISM. cated tlie baptism of infants, suppose tliat some saving benefit was communicated to them by that ordinance ? Answer. Tbey did. — They held that baptism was necessary to salvation ; that forgiveness accom- panied it ; that infants by it were purged from the pollution of original sin ; and that all persons dying without baptism were lost. Thus, Ctpeia]S", (A.D. 253.) " As far as lies in us, no soul, if possible, is to be lost. It is not for us to hinder any person from baptism and the grace of Grod ; which rule, as it holds to all, so we think it more especially to be observed in reference to infants, to whom our help and the Divine mercy is rather to be granted ; because by their weeping and wail- ing at their first entrance into the world, they do intimate nothing so much as that they implore compassion." Ambeose, (A.D. 390.) "For. no person comes to the kingdom of heaven, but by the sacrament of baptism. — In- fants that are baptized are reformed back again from wicked- ness to the primitive state of their nature." Chetsostozu:, (A.D. 398.) " The grace of baptism gives cure without pain, and fills us with the grace of the Spirit, Some think that the heavenly grace consists only in the for- giveness of sins ; but I have reckoned up tex advantages of it." "If sudden death seize us before we are baptized, though we have a thousand good qualities, there is nothing to be expected but hell." See the original of these passages in Dr. Wall's Sist. of Inf. Bap., Yol. I. ch. 6, 13, 14 ; and II. ch. 6. These extracts, (which I might have increased a hundredfold,) are sufficient to prove that some of the fathers, from about the middle of the third century, considered baptism as essentially necessary SCEIPTUKE GTJIDE TO BAPTISM. 109 to salvation ; and in this false view of tlie ordinance the baptism of infants originated. To this agree the following learned writers : — Stticeetjs, (Professor of G-reek and Hebrew at Zuricli.) "This opinion of the absolute necessity of baptism arose from a wrong understanding of our Lord's words, Except a man he horn of ivater and of the Spirit, lie cannot enter the kingdom ofheaven^ In. Peed. Exam. Yol. II. p. 129. Salmasiits, (the very learned historian and critic.) " An opinion prevailed that no one could be saved without being baptized ; and for that reason the custom arose of baptizing infants." Hid. p. 128. 21. But if a profession of repentance and faith was always required before baptism in the apostolic age, how coidd Christian ministers or Churches, so early as the days of TertuUian, admit of the bap- tism of infants, by whom no such profession could be made ? Answer. The deficiency, in reference to infants, was ingeniously supplied by introducing " spon- sors." They would not disjyense ivitli the profession, but they would admit it ly 'proxy. Two or three persons (and in the case of an infant of high rank, from twenty to an hundred) were admitted as " sureties," who professed, in lehaJf of tlie infant, to repent, renounce the deyil and his works, and to believe the doctrines of the Grospel. These sureties are first mentioned by Tertullian, A.D. 204, in the passage I have copied, p. 104, where they are called "sponsores," i. e. persons who answer, or make themselves answerable, for another. 110 SCEIPTTJRE GUIDE TO BAPTISM. Here is religion hy proxy ; real, personal, experi- mental religion ! a thing unheard of before since the world began : but when so many strange absurdities were introduced into the Church, as those before mentioned, p. 107, we need not be much surprised at this. To a reader, however, who knows by his own experience, and by the concur- rent testimony of every part of the Bible, that there is no real religion but that which is between Grod and the soul, and is Crod's gift, and in which another can have no share or part, it is grievous to reflect seriously on this alarming innovation. 22. Eut do modern Psedobaptists entertain the same view as the ancients, as to the necessity of baptism to salvation ? Answer. The majority of professed Christians have long avowed, and do still avow, the same doc- trine ! The Church of E-ome has honoured those who dare deny it, with an " anathema ;" and the Grreek Church, though not so ready to anathema- tize, entertains the same opinion. The lieformed Churches, and the different Denominations of Pro- testant Psedobaptists, whether bearing the name of Episcopalians, Presbyterians, Independents, or Wesleyans, though many of them disavow the doc- trine, yet they hold opinions, which, when fairly carried out to their consequences, come little short of the same amount. If baptism makes its subjects, as some of them say,* " Children of God and in- * See Authorities at p. 83. SCEIPTITEE GUIDE TO BAPTISM, 111 heritors of the kingdom of heaven ;" or, as all of them, by their leading writers have said, that it brings its subjects " into the Church of Christ," or " into the covenant of grace," or " seals to them the benefits of that covenant," and which is "the covenant of redemption, embracing all that Jehovah can impart;" then ha/piism saves. If it brings into, or seals the benefits of, the covenant of grace, it will bring to heaven; for God hath joined these together. And if there be not another way of bringing into this ' covenant of grace and redemp- tion,' what must become of those who are not brought in, and who die in that situation ? Thus pressed to consequences, 1 see no other conclusion to be come at from these premises, but that of Chrysostom, just cited, horrible as it sounds ! Let my brethren, who would recoil at the thought of that conclusion, examine rigidly and honestly whether the virtues they join to the rite of baptism, aflbrd not the just and fair ground of it. And if the conclusion be denied, let them deny the pre- mises from which it is drawn-; but while they avow the premises, I must be allowed to insist upon the conclusion. 23. If no spiritual or saving benefit necessarily attends the ordinance of baptism, (which evidently is, and ever has been, conceived as the basis and reason of infant baptism by the majority of those that have practised it,) why is the ordinance ad- ministered at all ? and of what use is it in the Church of Christ ? 112 SCRIPTTJEE GUIDE TO BAPTISM. Answer. " Grod is his own interpreter." Tbe ritual ordinances appointed of Grod in his Church were never, under any Dispensation, intended by Him to carry salvation with them. For that purpose " neither circumcision availeth any thing, nor un- circumcision," as the apostle affirms ; and the same may be said of baptism and the Lord's supper. Salvation proceeds from a source entirely distinct and separate from these 'ordinances. "What, then, you inquire, is the use of baptism ? I might reply by asking another question, "What use is the Bible ? or what use is preaching the Gos- pel ? The Bible cannot save — nor can preaching save. They are, however, God's appointed means of instructing mankind, and shewing them the way of salvation. Baptism is of the same nature, and its intention is the same. It strikingly shews, hy an emhlematical representation, what the Bible and the Gospel shew by the written and preached Word. Baptism proclaims impressively, though no voice is heard, The sinner's pollution, — the penitent's ^im- Jication, — the believer's death and hurial to the sin- ful practices of this world, — and what the Lord Jesus passed through to work out redemption for his people. It is the prerogative of the Holy Spirit, and of Him alois^e, to make the truths thus taught by baptism, or taught by the written or preached "Word, effectual to salvation ; and each is alike use- less without his Divine power, Zech. iv. 6 ; 1 Cor. ii. 4 ; iii. 6 ; 1 Thes. i. 5. And on the other hand, each is said to save as the Holy Spirit gives the SCEIPTTJEE GUIDE TO BAPTISM. 113 effectual blessing with tlieni and through them. See 2 Tim. iii. 35 ; 1 Cor. xv. 1, 2 ; 1 Pet. iii. 21. Baptism is also of importance in the Church, not only by wh5,t it teaches, but as an initiatory ordi- nance ; and being placed at the entrance to the visible Church of Christ, it is a Peesois'al Peo- EEssiON" of belief in, and reliance upon Christ, and a willingness to submit to Him in all things ; and imposes a solemn obligation to a personal dedica- tion to his service and glory. Hence, though not a saving ordinance, it is, like the Lord's supper, of great importance in its proper and Scriptural place. 24. In fine Does not the view of Christian bap- tism for which you contend, lead me to the conclu- sion that infant baptism is a mere human invention, subversive of Grod's institution, imposed upon the Church of Christ through false notions of saving efficacy, and without the least Scripture authority F If so, the confidence placed in it must be vain, delusive, and dangerous, and the practice of it offensive in the sight of Grod. Answer. The following passage from an eminent Scotch Divine, is justly applicable to this subject, and I give it as my answer. Let the reader bear infant haptism in mind, while he peruses these solemn observations : — Me. Thomas Bostojn-, (of Etterick, author of 'Human Nature in its Eoiir-fold State,' &c.,) " The saints have no confidence in man's externals. I call those things so, which God never made duty, but men make them so. These are not only vain confidences, but vain worship and service, that I 114 SGEIPTTTEE GUIDE TO BAPTISM. is loathsome to God. Matt. xr. 9. Men are apt to cut tlie law sh-ort enougli as it is found in the Word, but men's nature has a wonderful itching after mahing additions of their own to it. Hence a cloud of superstition has darkened some Churches, and the simplicity of Gospel-worship is despised. Men's inventions are brought in upon, yea, instead of Divine Institutions ! But though they should be bound with the TIE OF AifTiQUiTY, as Matt. v. 21 ; — with the tie OF Church Atjthoeity, as Matt, xxiii. 4; or with the TIE OF Civil Atjthoeity, as Hosea v. 11 ; seeing it cannot be set home on the conscience with, Thws saith the Lord, it is to be rejected, and by no means complied with, be the hazard what it will. Deut. iv. 2. ' Ye shall not add to the Word which I command you, neither shall you diminish ought from it.' " Sermons and Discourses, p. 341. Edin. 1756. APPENDIX. Paet II. OK THE SCEIPTTJEAL MODE OP BAPTISM, Itt my first Section, I promised my reader to refer again to the Mode of Baptism, and expressed my hope to satisfy any candid inquirer on the subject ; and this I conceive I shall do, not by the quantity of what I shall write on the subject, (for I shall be very brief), but by stating arguments, which I con- sider irresistibly convincing and decisive. In this part, as in the former, I shall suppose my reader disposed to put inquiries involving all the leading points of the controversy. 1 Question. Are the most learned and competent writers agreed, that the sense you have given, at p. 9, of the words chosen of Grod to express this ordinance, {Baptize and Baptism,) is their ordinary and most proper sense ? Answer. More competent authority the learned world does not afford than the following : — " WiTsms. " It cannot be denied that tlie native significa- tion of tlie words /SaTrretz/, and ^airTi^^iv, is to plunge^ to dip:' Eeon. of the Con. L. lY. c. xvi. § 13. i2 116 SCEIPTUEE &UIDE TO BAPTISM. Calvin. " The word baptize, signifies to immerse, and the rite of immersion was observed by the ancient church." In Peed. JExam. Yol, I. chap. 2. Alstedius. " To haptize, signifies only to immerse ; not to wash, except by consequence." Ihid. Beza. "Christ commanded us to be haptized; by which word it is certain immersion is signified." Ihid. YiTEiNGA. "The act of haptizing is the immersion of believers in water. This expresses the force of the word." Ibid. H. Alting-ifs. " The word baptism properly signifies immersion ; improperly, by a metonomy of the end, loash- ing." Ibid. Scapula. " To baptize, — to dip or immerse, as we im- merse anything for the purpose of dyeing or cleansing it in water." Ihid. De. Campbell, (of Aberdeen.) " The primitive significa- tion of baptisma is immersion ; of ba^Jiizein, to immerse, plunge, or overwhelm." IV. Gospels, Note on Matt. xx. 22. BossuET, (Bishop of Meaux.) "To baptize signifies to plunge as is granted by all the world." In, Peed. Exam,., Yol I. chap. 2. Dr. Chalmees. "The original meaning of the word baptism is immersion; and though we regard it as a point of indifierency, whether the ordinance so named be performed in this way, or by sprinkling ; yet WE doubt not that the prevalent style of administration in the apostle's days was by an actual submerging the lohole body under water." Lectures, as quoted before, p. 70.* * Dr Chalmers frankly admits, with, multitudes of others, that the ■word baptism, in the law of Christ, signifies immersion; and being doubt- less well read in the Christian authors of the first centuries, as well as fully aware of what the Holy Scriptures contain upon this subject, he as frankly admits what was " the prcTslent style of administration in the apostles' days." But the force and power of this HIGH AUTHOEITY of Christ and his apostles the Dr. neutralizes completely with regard to SCEIPTUEE GUIDE TO BAPTISM. 117 2. As in one brancli of tlie Cliristian Cliurcli, the Greek language has been continued from the age of the apostles, and with them the words /SaTrrt^co and ^aTTTtafia (baptize and haptism) remain unaltered, and in common use to this day, — ^let me ask, How do theg understand the words ? and how administer the ordinance ? Me. E. EoBiNSOif. "Tlie native Grreeks must understand their own language better than foreigners, and they have ALWAYS understood the word Baptism to signify Dipping ; and, therefore, from their first embracing of Christianity to this day, they have always baptized, and do yet baptize, by Immersion. This is an authority for the meaning of the word infinitely preferable to that of European lexicogra- phers. In this case the G-reeks are unexceptionable guides." Mist of Bapt, p. 5, 6. 3. But what is denominated the " Greek Church" his own practice, by strangely adding, " But we regard it as & point of indifferency whether the ordinance be performed in this way, or by sprinkling." What ! a poiat of indifferency whether Christians abide by what Christ ordained and the apostles practised ! Carry this prin- ciple out, and to what would it lead ? Would the Jews deem it a point of indifferency whether they used leavened or unleavened bread in the passover ? Or is it a point of indifferency to Christians, whether they use bread in the Lord's Supper, or some other article instead of it ? And if neither Jews nor Christians dare to alter the Divine law in these ordi- nances, what mode of reasoning can lead a humble disciple of Jesus to make such a complete change in the equally solemn and sacred ordinance of baptism ? The apostle Paul evidently would not have admitted this indifferency : " Now I praise you, brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you." 1 Cor. xi. 2. Allow a change in any thing the Lord ordains, and what a door do you open ! All the corruptions ever known under the Christian name can then be admitted, and none can \vith propriety oppose them, but by denouncing the opening of such a door. 118 SCRIPTTJEE GUIDE TO BAPTISM. is now extended over an immense portion of tlae globe : is the same Mode of baptism observed in all tbe nations included in it ? The Pantaiogia, under tlie article ' Grreek Clmrcli,' thus explains, " That part of the Christian Church which was first established in Grreece, and is now spread over a larger extent of country than any other estabhshed church. It compre- hends in its bosom a considerable part of Grreece, the Grrecian isles, Wallachia, Moldavia, Egypt, Abyssinia, JS^ubia, Lybia, Arabia, Mesopotamia, Syria, Cilicia, and Palestine. — It may be observed, that amid aU their triJling rites, they practise trine-immersion, which is unquestionably the primitive man- ner."* Dr. Wall. " The Grreek church, in all the branches of it, does still use immersion." Sist, of Inf. Bapt.^ Pt., 11. eh. ix. § 2. Sir p. Eicatjt. " Thrice dipping or plunging, this church holds to be as necessary to the form of baptism, as water to the matter." In Peed Hxcm., Vol. I. p. 268. 4. Is tbere any evidence in the writings of the Jirst Christian fathers after the apostles, respecting the mode of baptism as administered by them, and in their times ? Answer. The first Christians after the days of the apostles, could never bring themselves to make so great a change in an institution of Christ, as to substitute sprinkling for immersion. At the end of the two first centuries, a substitute was invented * Trine-immersioii,' or immersing the person three times, once in the name of each of the Divine Persons, was in use in the beginning of the third century. It was practised in England till the srrteenth century ; and is still rigidly observed in the Eastern churches. It is not, how- ever, authorized by Scripture example. SCEIPTURE GUIDE TO BAPTISM. 119 for a profession of faith in behalf of infants, as we have seen ; but it required a thousand years to pass before immersion was superseded by any other mode ; except in the case of sick or dying persons. (See under questions 8 and 9.) If, then, we can ascertain the common and general mode of baptism in the first centuries following the apostles, with- out doubt it will be what the Lord ordained. And happily there is abundance of evidence upon this subject. I shall cite a few short passages, and the references may lead the reader, if disposed, to a deeper investigation : — Baenabas, (Paul's compamon.) An epistle ascribed to him has escaped tlie ravages of time. Two passages refer to baptism ; in one lie says, " Blessed are they who, fixing their hope on the cross, have gone down into the water." The other, " We descend into the water, . . . and come up out of it, . . . having in our hearts reverential fear, and hope through Jesus." ^^ist. cap. xi. Heemas, (honoured by Paul's salutation. Bom. xvi. 14.) A Latia version of his work, entitled 'The Pastor,' or Shepherd, is extant. In it he speaks of the apostles accom- panying the persons to be baptized into the water. " The Apostles and Teachers — preached to them that before were dead, and gave them this seal ; for they (apostili, &c., de- scenderunt in aquam cum illis,) went down with them into the water, and came up again." See this and other allusions in Lib. I. vis. 8, sect. 7 ; and Lib. III. similit. 9. jFSTiisr Maette. About I.D., 150, Justin Martyr wrote *An Apology for Christians, addressed to the Emperor, the Senate, and people of Eome.' In this work he describes the doctrines and ordinances of the Church of Christ ; and on baptism has the following passage : — "I will now declare to you also, after what manner we, being made new by Christ 120 SCEIPTIJEE GUIDE TO BAPTISM. liave dedicated ourselves to Grod, lest, if I should leave that out, I might seem to deal unfairly in some part of my apology. They who are persuaded and do believe that those things which are taught by us are true, and do promise to live according to them, are directed first to pray and ask of God with fasting, the forgiveness of their former sins ; and we also pray and fast with them. Then we bring them to some place where there is water, and they are baptized by the same way of baptism by wbich we were baptized : for they are washed (ev to? vdari) in tJie water in the name of Grod the Father, Lord of all things ; and of our Saviour Jesus Christ, and of the Holy Spirit." Justin. Mart. Apolog.^ 11. sect. 79.* TEETrLLiA:sr, (A. D. 204.) " For the law of baptizing is laid down, and the form prescribed : Go (saith He) teach al^ nations, baptizing them in the name, &c. He bound faith and the necessity of baptism together ; therefore from that time aU who believed were dipped," or immersed. (Itaque omnes exinde credentes tinguebantur.) " The person to be baptized, in gi'cat simplicity ... is let down in the water and with a few words said, is dipped." (In aqua demissus, et inter pauca verba tinctus.) Again, when speaking of the * Upon tliis passage of Justin, Dr. "Wall remarks, " This is tlie most- ancient account of the way of baptizing, next to the Scripture ; and shews the plain and simple manner of administering it." And Mb. Eeeves (the learned translator of Justin) adds, in a Note, "'Tis evi- dent from this place of Justin and that of Tertullian (de Cor. Mil. c. 3), that POINDS and eivees were the only Baptisteries or Fonts the Church had for the first two huudi-ed years. — The Catechumen being brought to the Baptistery, was thus interrogated, Dost thon renounce the Devil? — Dostthou renounce the world? &c., &c. Ans. I do renounce them. — Next he made an open confession of the faith, the Bishop asking him, Dost thov, believe in God ? &c., to which the person answered, I do believe. And this form of interrogation the apostle is thought to refer to when he styles Baptism the answer of a good conscience towards God." — After this confession is made, the candidate (Mr Eeeves adds) was ' ' thrice plunged under water at the naming of the Three Persons in the blessed Trinity." Apologies, Yol. I. p. 97, Note. SCEIPTTTEE GUIDE TO BAPTISM. 121 vain anxiety to be baptized in. the Jordan, — " There is no difference whether one is washed in a sea or in a pool, in a river or in a fountain, in a lake or in a channel ; nor is there any difference between them whom John dipped in Jordan, and those whom Peter dipped hi the Tiber :" (qnos Joannes in Jordane, et quos Petrns in Tiberi tinxit.) De JBaptisnio^ cap. 2, 4, 7, 13. See more in De Corona Mil. cap. I. GrEE&OET Nazia^tze^t, (A. D. 360) " We are buried with Christ by baptism that we may also rise again with Him ; we descend with Him that we may also be lifted up with Him ; we ascend with Him as we may also be glorified with Him." Orat. 40. In Stennetfs Ansiver to Russen, p. 144. Basil, (A. D. 360.) " E»/ rpLcn rais Kara^vcreai" &c. ' ' In three immersions the great mystery of baptism is accom- plished." In Stennett, as above. Ambeose, (A. D.) 374.) "Thou wast asked. Dost thou believe in Grod the Father Almighty? Thou saidst, / do believe, and wast immersed, that is, thou wast buried. Thou wast asked agaia, Dost thou believe on our Lord Jesus Christ and his crucifixion ? Thou saidst, I believe, and wast immersed again, and so wast buried with Christ,"* Cteil, of Jerusalem, (A. D. 374.) " After these things ye were led to the holy pool of Divine baptism, as Christ was carried from the cross to the sepiilchre. And each of you was asked. Whether he believed, &c. ; and ye made that saving confession, and descended three times into the water and ascended again ; — and that water of salvation was a grave * The sense oi immersion is so clearly conveyed in these passages, and repeated over in so many forms of expression, that it is quite impossible to misunderstand the ancients upon the subject. I mil transcribe the Latin of Ambeose. " Interrogatns es, Credis in Deum Patrem Onmipoten- tem ? Dixisti, Credo : et mersisti, hoc est, sepultus es. Iterimi inter- rogatus es, Credis in Dominum nostrmii Jesum Christum, et crucem ejus ? Dixisti, Credo, et mersisti, ideo et Christo es sepulttis." De Sacram. Lib. 11. cap vii. Paris, 1632. 122 SCRIPTrEE GUIDE TO BAPTISM. to you, (Ac demersi estis tertio in aquam, rursumque emer- sistis — iQaque unda salutaris sepnlchrum vobis effecta est.)" In another place, when shewing how " the whole soul is bap- tized by the Spirit," from the account given of the Spiritual baptism of the first disciples, in Acts ii. 1 — 4, he thus refers to the mode of water baptism, as an illustration : — " For, as he who plunges into the waters and is baptized, is encompassed on all sides by the waters, (sicut enim is qui in aquis immergitur et baptizatur undequaque ab aquis cin- gitur,) so were they also baptized completely by the Holy Ghost. — It filled the house xvhere they were sitting i for the house became the vessel of the spiritual water ; as the disci- ples sat within, the whole house was filled. Thus they were entirely baptized, — invested soul and body with a divine and saving garment." Again, in another place, " Even Simon Magus once came to the laver of baptism ; he was baptized, but not enlightened. His body he dipped in water, but admitted not the Spirit to illuminate his heart. His body went downiuto the pool, (descendit corpus in piscinam,) and came up ; but his soul was not buried together with Christ, nor with Him raised."* Catach. xx. § iv. — xvii. § xiv. Introd. § 2. Chetsostom, (A.D. 398.) To be baptized (koi KaTa5u6(r0at) and plunged, and then to emerge or rise again, is a symbol of our descent into the grave, and our ascent out of it ; and, therefore, Paul calls baptism a Burial." Somil. XL. in 1 Cor. 5. Do learned Psedobaptists grant that this prac- tice of immersion was the general, and esteemed the only legitimate, mode of baptism, among the early Christians ; and that in this they were * Cyril's -works, in the the original, are in Greek. The copy I had access to (Paris, 1720,) is accompanied by a Latin version, from which the sentences above are transcribed. The Enghsh translation I have preferred copying from the " Library of the Fathers : translated by Members of the Enghsh Church." Oxford, 1838. SCEIPTURE GriDE TO BAPTISM. 123 obediently following tlie authority of Christ and the Apostles ? WiTSiTJS affirms, — "It is certain that both John the Baptist, and the disciples of Christ, ordinarily practised im- mersion ; whose example was followed by the ancient Church, as Yossius has shown, by producing many testimonies from the Grreek and Latin writers." lEcon. of the Cov. Lib. IV- cap. xvi. § 13. Mr. Bowee. " Baptism by immersion was undoubtedly the apostolical practice, and was never dispensed with by the Church, except in case of sickness," &c. Sist. of the Popes, Yol. II. p. 110. Gr. J. Vossitrs. " That the apostles immersed whom they baptized there is no doubt . . . And that the ancient Church followed their example is very clearly evinced, by innumera- ble testimonies of the Fathers." Disputat. de Bap., Disp. 1. §6. Mr. Reeves. " The ancients carefuUy observed trine-im- mersion, insomuch, that by the ' Canons Apostolical,' either Bishop or Presbyter who baptized without it was deposed FROM the ministry." (See the Canons, 42 to 50.) Eeeves' Apologies of Justin, &c. Vol I. p. 97. EnctcloPjEdia Ecclesiastica, (a learned and splendid work.) "Whatever weight may be in these reasons as a defence for the present practice of sprinkling, it is evident that during the first ages of the Church, and for MAisrr CENTURIES afterwards, the practice of immersion prevailed; and which seems indeed never to be departed from, except where it was administered to a person at the point of death, or upon the bed of sickness, — which was considered indeed as not giving the party the fuU privileges of baptism." Article, Baptism. 6. But the baptism of the Holy Grhost is ex- pressed by the term jpouring ; " I will pour out my 124 SCEIPTT7EE GUTDE TO BAPTISM. Spirit," &c., Joel. ii. 21 ; realized on the disciples on the daj of Pentecost, Acts ii. 17. 'Now, if by the pouring of the Spirit upon the disciples they are said to be " baptized" with the Holy Ghost, Acts i. 5, does not this favour the pouring of water rather than immersing in it ? Ansicer. If my reader will turn back to the pas- sage produced from Cyril of Jerusalem,at page 121, he will find the baptism of the Holy Ghost clearly described. The Holy Spirit was truly said to be poured out and to fall, Acts xi. 15, upon the dis- ciples, and then it is added that the Divine presence '■' filled all the house where they were sitting ; and they were therefore "baptized" and "filled with the Holy Ghost." Xow, as the word haptize never means to pour, but always, when used in its proper literal, and obvious sense, to immerse, with the sense of covering, it is evident that the ciectimstajS^ce of filling the house, and filling the disciples by the Divine presence, coysTiTUTED the baptism, and not the act of pouring ; and as the Greek Father above named, writing so early after the apostles, and in the same language with them, viewed this circumstance as constituting the spiritual haptism, I have no doubt of the accuracy of this interpreta- tion. The baptism of the Holy Ghost, therefore, is favourable to immersion, not against it.* * Whether that in which a person is said to be immersed rise* so as to cover him, — oris poured iipon him to the same extent, — or he i^put intoit, the sense of immersion is the same in each case. So it is with the term baptism. The sense of covering is never absent from the use of the SCEIPTUEE GUIDE TO BAPTISiT. 125 7. Admitting the evidence of the original prac- tice of immersion to be decisive, mnst it not be a display of ignorance and ivealcness to oppose or con- tradict it ; and, indeed, to ridicule that mode, as some do, a profane coniemjpt of the wisdom and authority of Christ. De. "Wall, (who explored aU the volummous writers of antiquity in search of evidence of infant baptism,) says, " This [immersion] is so plain and clear by an infinite ]S"r:MBEE, of passages, that as one cannot but pity the weak endeavours of such Peedobaptists as woidd maintain the negative of it, so we ought to disown and show a dislike of the peofane scopps which some people give to the English Anti-psedobaptists merely for the use of dipping ; — when it was, in all proba- bility, the way by which our Blessed SAVioirE, and poe CEETAIN, was the most usual and ordinary way by which the ancient Christians did receive their baptism. 'Tis a great want of Peudence as well as of Honesty to refuse to grant to an adversary what is ceetainly tefe, and may be peoved so. It creates a jealousy of all the rest that one says." — " The custom of the Christians in the near succeeding times [to the apostles] being more largely and particularly delivered word ; as Mr. Carson has demonstrated in his elaborate work entitled, " Baptism in its Mode and Subjects considered;" to ■ptMcIi the Eeader is referred who wishes a thorough investigation of this subject. The word sprinkling is also used with reference to the gift of the Holy- Ghost, as it is also with reference to the blood of Christ. Ezek. xxxvi. 25 ; 1 Peter, i 2. The allusion is to the ceremonial sprinkling of blood under the law, and intimates the cleansing efficacy of the blood and Spirit of Christ ; but the word is never used with a reference to the mode of baptism. If such allusions to the Spirit's gifts and " diversities of opera- tions " were to authorize modes of baptism, how many modes might be practised ? But who would set such allusions against the admitted FACT, that Christ and the apostles observed and authorized no mode but immersion ? See Dr. VV^aU and others under the nest Question, concur- ring with those last cited. 126 SCEIPTTJEE GUIDE TO BAPTISM. in books, is known to have been generally or oidinarily a total immersion." Sist of Infant Baptism, Pt. II. ch. ix. § 2. And its Defence, p. 131. De. Campbell, Professor at Aberdeen. " I bave beard a disputant, in defiance of etymology and use, maintain tbat the word rendered in the New Testament hajptize, means more properly to sprinkle than to plunge ; and in defiance oe all ANTIQUITY, that the former was the earliest and — the most general practice in baptizing. One who argues in this manner never fails with persons of knowledge to hetray the cause Tie would defend ; and though, with respect to the vulgar, bold assertions generally succeed as well as argument, and some- times better ; yet a candid mind will always disdain to take the help of ealsehood, even in the support of truth." Lectures on Pulpit Eloq_uence, Lect. X. p. 304. Edinbueg-h Peesbyteeian Reviewees. "We cannot but regret, therefore, that Mr Ewing should have been guilty of so many gross and glaring blunders in his endeavour to make out a case in favour of sprinkhng. . . . We have rarely met, for example, with a more weak and EANcrFTrii piece of reasoning, than that by which Mr Ewing would per- suade us that there is no allusion to the mode by immersion, in the expression ' buried with him in baptism.' This point ought to be eeankly admitted, and indeed cannot be denied with any show of reason." Review, V. I. p. 531. — See Ex- tract at p. 9. 8. How long was immersion continued as tlie general practice among all Christians ? Bishop Bossfet. " We are able to make it appear, by the acts of Councils, and by the ancient Eituals, that for thieteen htjndeed years, baptism was thus (by immersion) administered throughout the whole church, as far as possible." In Stennetfs Answer to Russen, p. 176. SxACEHorsE. " Several authors have shown, and proved, SCEIPTTJEE GUIDE TO BAPTISiir. 127 that this immersion continued, as much as possible, to be used for thieteen hundeed teaes after Christ." Sist. of the Bible, P. 8, p. 1234. See also De. Whitby, cited at p. 69. 9. At wliat period, and on what accounts, was the custom of pouring, or sprinkling, first intro- duced ? Answer. There is no earlier record, that Dr. "Wall could discover, than in the case of JSTovatian, about the middle of the third century. This man, while unbaptized, as Eusebius records, Eccles, Hist. L. yi. c. 43, "fell into a dangerous disease, and because he was very hke to die, was baptized in the bed where he lay," {ev kKlvtj TrepLxvOevra, i. e. sprinkled all over in hed,^ "if," adds Eusebius, "that might be termed baptism." Novatian re- covered ; and by the following circumstance we have remarkably preserved the view which the Christian church generally took of his baptism. The See of Eome became vacant, A.D. 251. Two persons were chosen to succeed, namely, Cornelius, ' chosen by the major part,' and this Novatian, ' in a schis- matical way.' Comehus writes a long letter to Eabius, Bishop of Antioch, in which he describes the case of JN'ovatian, and says, (as Dr WaU trans- lates it,) " that jNTovatian came not canonicaUy to his order of priesthood, much less was he capable of being chosen Bishop." Let the reader mark the reason assigned, " Eor that ail the clergy, and a Q-EEAT MANY of the Laity, were against his being chosen Presbyter ; because it was not lawful, (they said) for any one that had been baptized in his 128 SCKIPTFEE GUIDE TO BAPTISM. bed, (G-reek, as above, sprinkled over) as he bad been, to be admitted to any office of the Clergy." WalVs Sist., Part II. ch. ix. § 2. Here is the first recorded case of affusion, whether pouring or sprinkling, for baptism ; and here we have a serious objection taken against the person so baptized on account of it ; an objection in which " all the clergy" were united. "What was the objection ? Was it against his situation, as being sick in bed ? or against the mode of the ordinance ? This is im- portant to be ascertained. I answer, It was against BOTH ; for soon after this time, these two objections against such a baptism were exhibited- 1. There was an objection against a 'person sich ; because, (as the Council of Neocaesarea affirmed by the 12th canOn,( " He that is baptized when he is sick, ought not to be made a priest ; for his coming to the faith is ]S"OT YOLUiTTAiiY, but from necessity." And, 2. As to the mode, while Novatian was living, one Magnus submits this question to Cyprian : — " An habendi sint Christiani legitimi, eo quod aqua sa- lutari non loti sunt, sed perfusi ?" i. e. "Whether they are to be esteemed eight Cheistians, who are not washed in the water, but only sprinkled?" Cyprian answers, that the baptism was to be esteemed good, "necessitate cogente, Deo largiente," ^^neces- sity compelling to it, and God granting his indulgence.''* I leave the reader to reflect on the force of this evidence. From this period, (A.D. 250,) onward, sprinkling was permitted, but only in a case of necessity, and SCEIPTUEE GUIDE TO BAPTISM. 129 in prospect of death ; originating in a false view of the necessity of the ordinance to salvation. " France, (says Dr. "Wall) seems to have been the first country in the world, where baptism by affusion was used ordinarily to persons in health." This affiision, or pourmg, in the Church ot Eome, was first tolerated in the eight century, while immersion was still the established law of the Church ; and so things stood for several hundred years. In the sixteenth century, pouring was generally adopted. The Eituals of that Church prove this to a demonstration. See Eobinson's History of Baptism, p. 525 ; and Bishop Bossuet, just cited. The Church of England held the original practice of dipping longer than many continental nations. " Perfunduntur (says Erasmus, A.D. 1530,) apud nos, merguntur apud Anglos," i. e. " With us (the Dutch) they have the water poured on them ; in England they are dipped." The Eubric to this day instructs the clergyman, " he shall dip in the water discreetly and warily 5" but it allows an ex- ception, " but if they shall certify that the child is weak, it shall suffice to pour water upon it," The Catechism requires the youth to express the form of baptism only as by immersion, " "Water wherein the person is baptized." In the early history of this Church, "the Offices or Liturgies, (says Dr. "Wall) did ALL ALOis^G . . . enjoin dipping, without any mention of pouring or sprinkling." In A.D. 1549, first appeared the exception for ' weak ' children : four years afterwards, the word thrice, 130 SCEIPTUEE GUIDE TO BAPTISM. after tlie order to dip, was omitted. Sprinkling began to prevail about A.D. 1550, and " within the time of half a century, from A.D. 1550, to 1600, PEEYAILED TO BE THE MORE GENEEAL, aS it is now almost the only, way of baptizing." Dr. Wall's Hist, of Inf. Bap. Pt. II. ch. ix. § 2. 10. In what proportion of the Christian world has immersion been continued down to the pre- sent time ? Ansiver. De. Wall. " What has been said of this custom of pouring or sprinkhng water in the ordinary use of baptism, is to be understood only in reference to these westeeis^ paets OP ErEOPE : for it is used ordinarily no where else. The G-reek Church does still use immersion ; and so do all other Christians in the world, except the Latins. All those nations of Christians that do now, or formerly did submit to the authority of the Bishop of Eome, do ordinarily baptize their infants by pouring or sprinklmg ; but all other Christians in the world, who never owned the Pope's usurped power DO AisT) EYER DID DIP their infants in the ordinary use . . . All the Christians in Asia, all in Africa, and about one-third part of Europe, are of the last sort." Hist, of Inf. Bap. Parfcll. ch. ix. p. 376. Ed. 3. Does my reader wish me to proceed any further ? To my mind the subject is perfectly settled ; because the evidence adduced before us has been, not so much in criticism upon words, as in plain histoei- CAL pacts ; facts admitted beyond dispute ; and, as they include the practice of the apostolic age, they are decisive upon the subject. The contention, therefore, that the word Baptize has other senses besides to immerse, and that the SCEIPTTJEE GUIDE TO BAPTISM. 131 prepositions rendered into and out of, in the baptism of the Eunuch, may be rendered to and from the - water ; all this is perfect quibbling and trifling, when the TACT is conceded, that Jesus, and his apostles, and the primitive Christians, observed and autho- rized the ordinance in this form. Thus the late Editor of Calmet, after warmly contending against the views of the Baptists, adds, " Here again, I say, let me not be misunderstood, I believe that im- mersion was practised by Jobn." Why, granting this, He grants me all; for if this was the form in in which ' the Loed of glory ' was baptized, and what He authorized, I want no more. To a person disposed to question the evidence for immersion, I would beg to propose the following Inquiries, iowLidLQdi upon those historical facts briefly given in the foregoing pages, and which he may more fully examine in the works I have referred to : 1. How came it to pass, that the early Christian writers expressed the rite of baptism by such Greek and Latin words and phrases, (exclusive of baptize) as signify, to be plunged; to be huried; to be dipped; to be immersed; to be let down in the water ; and to be encordpassed Tjy tJie icater on every side ? 2. How came it to pass, that when affiision or sprinkling was had recourse to, as an expedient in prospect of death, and the person recovered, he was not deemed so properly haptized as to be admis- sable to any sacred office ? 3. How came it to pass, that the Fathers should K 2 132 SOEIPTTTEE GUIDE TO BAPTISM. name, as suitable places for baptizing, " tbe sea, a pool, a river, a fountain, a lake, a channel, tbe Jor- dan, the Tiber ;" and that the baptism may be alike " in *' any one of them ? 4. How came it to pass, that by the authority of the " Canons Apostolical," if a Bishop or Presbyter baptized by any other way than immersion, yea, trine-immersion, he should be deposed ? 5. How comes it to pass, that those Christians with whom the command of the Lord Jesus to Iwp- tize is in their native tongue, have, in all ages of their history, observed this mode ? 6. How comes it to pass, that the Ancient EiTTJALS of those Churches in which pouring and sprinkling now prevail, solemnly enjoined, or do still enjoin, the mode of immersion ? 7. How came it to pass, that the whole Christian world, however afterwards divided, uniformly ob- served immersion (except in sickness) for thieteen HtTNDEED ycars after Christ ? Now, though the evidence I have produced upon these points from ancient and modem writers be brief, (which it would have been easy to have ex- tended to volumes,) it is beyond doubt, that what the above inquiries state, are inconteoveetible histoeical tacts, and if the New Testament contained no decisive evidence on the subject, the above eacts afford a most indisputable proof that Immersion was the SCEIPTT7EE &TJIDE TO BAPTISM. 133 original, and, if so, the ditinelt atjthoeised mode ; and consequently that which should be inyaeiablt and uis'ALTEEABLY obscrved to the end of time ; for who dares to alter what Christ ordains ? " The Lord is at hand!" And He has most solemnly warned every man, — " Know thou that for all these things Grod will bring thee into judgment ! " See Eccles. xi. 9 ; xii. 13, 14 ; Eev. xxii. 18—21. APPENDIX. Paet III. ON THE 8PIEITIJAL I>ESI&?f OE BAPTISM. That this sacred ordinance was intended by the Grreat Head of the Church to be symbolical, and to teach by an expressive and visible sign what the gospel taught by the word preached, is a truth too evident in the iN'ew Testament to be doubted ; and that the particular Form or Mode of it was to be indicative of some important truths, and that its ob- servance was to have a beneficial influence on the Christian church, are equally clear. This we have partly anticipated, and shall only briefly add : — 1. Baptism was to teach the sinfulness of Tncm, and the necessity of -forgiveness and spiritual 'pwri- fication, in order to eternal life. These truths are implied in Peter's words, when exhorting to the ordinance, " Eepent, and be baptized for the remis- sion of sins;" and in Ananias', "Arise, and be baptized, and wash away thy sins, caUing on the name of the Lord." Acts ii. 38. xxii. 16. 2. Baptism was intended to teach and to signify SCEIPTTJEE GUIDE TO BAPTISM. 135 the Christian's entire abandonment of a life of im- piety, and his entrance upon a new life of devotion and dedication to Grod. The metaphor of a hurial expresses the former, and that of a resurrection the latter ; both emblematically exhibited in this in- stitution. See the Scriptures at p. 67. 3. Baptism was intended to present a figure of our Loed's overwhelming sufferings. — To this most interesting circumstance our blessed E-edeemer does himself allude in affecting terms. See p. 25. 4. JN'o less does baptism pre-represent what the Christian anticipates as the destiny of his oion human nature, when he shall descend like his Eedeemer into the grave, and at his Saviour's second coming be raised to glory. In no way but immersion does the ordinance answer these several designs. 5. And, finally, this sacred rite, in reference to its subjects, appears evidently designed to form a line of separation between the icorld and the church. A baptized person, in the primitive age, was con- sidered as having come out from the ungodly, and assumed the character and profession of a follower of Christ. " As many of you as have been baptized into Christ, have put on Christ." Gral. iii. 27. Just as when a person, entering the service of an earthly prince puts on tlie attire by which the servants of that prince are distinguished ; so the Christian, by baptism, puts on, as a garment, an open profession of his Lord and Master ; declaring that he is no longer his own, or the servant of sin and Satan 136 SCEIPTUEE GUIDE TO BAPTISM. but bought with a price, and now surrenders him- self to Him that loved him and died for him. This entire separation of the church from the world our Saviour most plainly taught in John xv. 19 ; xvii. 6, 9, 20, 21 ; and xviii. 36. As did also the apostles ; see, as an example, 2 Cor. vi. 14 to 18. In none but believers can these doctrinal and practical uses of baptism be realized. CONCLTJDHS-a OBSEEYATIOIS'S. In closing my little work, I must request my reader's attention to a few thoughts, suggested by the general Ohjections of opponents to the practice for which I have contended ; and add my reasons in a summary form, for abiding strictly by that practice. I. — Ohjections to Exclusive Believers' Baptism. 1. In the form of objection to the principles of the Baptists, relative to this ordinance, it has been re- marked that ' The'MAJOEiTT of Christians, with whom are associated an immense number of gi'eat, good, and learned men, have held, and do hold, the opposite views ;' and (it is asked) '■ Can they aU be wrong ?' Answer. I admit that a large proportion of the professed Christian inhabitants of the world, with whom are joined many most eminent writers, are against us. But is a majority never wrong, — never SCEIPTTJEE &TJIDE TO BAPTISM. 137 found on the side of error ? Let my reader, who- ever he may be, ask ' Whether the majority of pro- fessed Christians do not think differently ^om him upon some equally important points ?' and how little does he think of the consequence of numbers upon those points ! The Chinese plead their ma- jority against Christians ; the Catholics against Pro- testants ; &c., &c. ; but who feels the force of an argument in the plea ? — And " as to great men and great names, (says Dr. A. Clarke,) we find them en- rolled and arranged on the side of all controver- sies ;" and I will allow my opponent to reckon them up by hundreds, or thousands, and place them all on the side of infant haptism ; — I will take, and place on the other side, Cheist k^d his Apostles, and then I appeal to my reader, AVho has the best sup- port ? — though my number be but ' a little flock' in the comparison. Now I must be allowed to i^^sist UPOJf it that I have Christ and the Apostles with me, giving their sanction to believers' baptism ; and all must admit, that their sanction is isroT to be found on the oppo- site side. Much, then, as I venerate the great, good, and learned men referred to ; as not they, but Cheist is my Lord and Master, and is to be my sole Judge at the last day, I hesitate not to quit de- nominational connexion with any majority, or with any particular eminent men, supposing I am found in a minority, ie Cheist is with me theee. 2. It has also been objected, ' That our princi- ples are oi recent origin, and were unknown previous 138 SCEIPTrEE GTJIDE TO BAPTISM. ■until the appearance of certain enthusiasts in Germany, at the time of the Eeformation.' Answer. Our principles are as old as Christianity. "We acknowledge no Pounder but Christ, With enthusiasts in Germany, or in any country or age, we have no connexion, and our forefathers never had. Enthusiasts may be designated by the same name ; but that proves nothing. — Myriads of per- sons holding our distinctive principle, i.e. ' the baptism of believers only,' have appeared in all ages of the Christian era. Prom Christ to nearly the end of the second century, there were 'SO OTHEES ; at least, if there were any, their history is a blank. After that time, myriads of persons holding that principle have appeared in almost every age. TVithout enlarging upon a subject that might fill volumes, I refer my Eeader to a recent publica- tion, entitled "A concise History of Foreign Baptists," by G. H. Oechaed, — a work of immense research, though but a duodecimo volume, in which will be found indubitable evidence of the existence of large bodies of Christians in different countries* from the earliest times down to the Eeformation, who uniformly opposed infant baptism as unscrip- tural, absurd, and leading to fatal delusion. Such was the sentiment of the ancient "Waldenses, the Albigenses, the Henricians, the Petrobrusians, the Paterines, the Berengarians, &c., &c. Innumerable multitudes of persons, distinguished by these and SCEIPTTTEE GUIDE TO BAPTISM. 139 other names, bore a faithful testimony for Christ for ages ; — many died martyrs to the faith, whose life and death bore a lovely transcript of the doc- trines of pure unadulterated Christianity, and who? if living at the present age, would come under the denomination of ' Baptists.' They described infant baptism, (or the making of infants Christians by baptism,) as one of the grossest doctrines of Anti- christ. — The leading or distinctive principles of no denomination of Chrisians can be traced back to the apostolic age with more clearness and indubitable certainty than those of the Baptists. The reader, therefore, may judge of the ignorance implied in the above objection.* 3. It has been said, in the form of objection, * In reference to Great Britain, in particular, daring the first centories, it may be aflBrmed, that from the first introduction of Christianity into it until Pope Gregory (A.D. 596) sent over Austin to this country with a number of monks to convert the people to the Cathohc faith, we have good reason for believing that believers' baptism alone prevailed in this country ; for Austin, finding differences to exist between his views and the British Christians, called their ministers together, and proposed " three things," in order to their h-aving his favour and protection. The second of these things was, " That tb gitb Cheistendome to Chil- DEEw," i.e. that they should baptize them ; good proof that they did not do so before. And it is known that Pope Gregory, above referred to, decreed as follows : — " Let all young childi*en be baptized, as they ought to be according to the traditions of the Fathers." What an evidence is this of the omission of infant baptism, and the kind of authority by which it was authorised and urged ! See Ivimey's Sist. of the English Baptists, Yol. I. p. 42—45. The reader shotdd also be informed, that infant communion began about the same time as infant baptism, and attended it till about A.D. 1000. It was administered for the same reason, i.e. on account of its saving efficacy. In the east it is stUl continued. 140 SCEIPTUEE GriDE TO BAPTISM. * That we make too much of the ordinance^ — tliat we give it too great a prominence, and attacli too muck importance to it. "Who (I would ask in reply) make the most of this ordinance, — they that administer it to make the baptized members of Christ, or members of his Church ; and who hasten the administration of the rite as a security to the soul ? — or they who never think of bringing their dearest relatives to it till they make a profession of faith in Christ, and give evidence of being already converted and saved ? The objection might be returned with ten-fold force. All the importance we give it, or wish to give it, is that which was given to it by Christ and the apostles. We look upon it as Christ's will and appointment, and endeared to us by his example, — and hence a sacred duty ; but in no sense a saving ordinance; as Paul affirms of circumcision. Gal.vi.l5. 4. The body of Christians, called Quakers, as they do not observe the ordinance in any form, ought to be impartial judges in this controversy ; and they are opposed to your practice. Answer. While the Friends oppose all ritual ordinances, they grant, (all we want), that we have the example of the apostles with us ; and deny that authority for infant baptism. Thus, Whlulm: Peis^^. " There is not one text of Scripture to prove tliat sprinkling in the face was water baptism, or that children were the subjects of water baptism in the first times." Defence of Gos'pel Truth, against the Bp. of Cork, p. 82. E. Bathttest. " Infant Baptism .... they (the Friends) SCEIPTTJEE GUIDE TO BAPTISM. 141 utterly deny, as a thing by men imposed, and never by Grod or Christ instituted. — Yet we grant the baptism of those that had faith to entitle them to it. This was the baptism of John." Test, and Writings, p. 44, 45, Ed. 4th. GrEOEGE WHITEHEAD. "What great hypocrisy and in- sincerity are those persons justly chargeable with, in the sight of Grod, angels, and men, ia their not practising that baptism they have pleaded for from the practice of the apostles ; but, instead thereof, rantism, or sprinkling of infants, to make them thereby members of Christ, and of his Church militant !" Truth Prevalent, p. 125. 5. On tlie Mode, it is objected, ' That it is more troublesome and inconvenient than the usual mode of sprinkling ; and quite a cross to submit to it. ' Answer. I admit this, as certainly the feeling of human nature ; but I beg to inquire. Is the trouble and inconvenience too great, and the cross too heavy to be borne, if it be proved that Christ sanctioned that mode by his command and his example ? Who, as a Christian, if present on the banks of Jordan when Christ was baptized, would refuse or object to be the next person to be baptized after Christ, and in the same way ? And, if then, when the Holy Spirit was visibly descending, and the father's voice was heard, you would cheerfully have entered the streams of Jordan, is not the ordinance the same now, equally binding, endearing, and as much under the eye and the blessing of Heaven? "Without doubt: and surely your Eedeemer has done enough and suffered enough for sinners, to entitle Him to this act of obedience from them, supposing it does give them a measure of trouble, and inconvenience, 142 SCEIPTTJEE GrtJIDE TO BAPTISM. and a cross to bear after him. Hear his own words, — "He that taketh not his cross, and followeth after Me, is not worthy of Me." See Matt. x. 38 ; Luke ix. 26 and xii. 8, 9. 6. It is further objected, ' That the testimonies of learned Psedobaptists in favour of wimersion go for nothing, if they themselves observed a different mode in their own practice ; — that their own prac- tice must appear to their minds as having more convincing scripture authority. Answer. That by no means follows, — and is not the fact. The most eminent writers who have prac- ticed sprmJcling have readily and candidly admitted that they had not Scripture-authority for that mode either by command or precedent ; but they had other reasons for it. The most common is that given by Dr. Chalmers in the extract we have copied at page 116, (to which the reader will turn, and to the note upon it.) To the " indifferency" of Dr. C, Mr. Baxter and others have added "expedi- ency:" that 'the climate in cold countries renders an alteration desirable.' * But few authors, who * To the coldness of the climate, some have added ' That it ^is hazwr- dous to the health to be immersed in cold water.' If a person is in such a state of health as to be incapable of the ordinance in its scriptural form, it cannot be required of him, any more than it can be required of persons to receive the Lord's supper when incapable of ' obeying Christ's com- mand to " eat" the bread and to " drink" the wine, which sometimes is the case. If the coldness of the water be an objection, it is generally easy to remove that objection : but vrith regard to the hazard of healthy jet the Eeader consult, if he has opportimity, the writings of the most eminent physicians on the use of the " Cold Bath," and he will find nothing more urgently recomraended to general practice. See especially SCEIPTTJEE GUIDE TO BAPTISM. 143 have fhoroughlj examined tlie subject, pretend to question the scripture authority of immersion ; or assert that sprinkling^ has such evidence. See Dr. "Wall (one of the most competent judges that ever wrote on that subject) quoted at pages 69 and 120, and others that follow him in the former place. ■ The testimony of such men, in granting that the word laptism in the law of Christ means immet^sionf and that immersion was the practice in the apostles' days, is of so much the greater weight by the cir- cumstance of their observing a different mode, as these are concessions to the truth against themselves. The reasons of 'indifferency and expediency' are lighter than the dust of the balance set against the weight of Christ's command and example. " Who art thou that repliest against Grod?" Who will give reasons against Christ ? Who will argue against Infinite Wisdom ? Let those do so who think they can alter the ordinances of Grod ! 7. But it is added, ' The quantity of water can matter nothing; any more than the quantity of wine or bread in the Lord's supper.' Answer. This is granted, providing only there be a sufficient quantity to fulfil Christ's command. It is not the quantity that is contended for, but a con- Sir John Floyer's History of Cold Bathing, pp. 11, 51 ; and Dr. Wall's mst. of Infant Bap., Vol II. ch. ix. § 2. But we need not consult physicians. Myriads of persons, of all ranks and ages, have been, and are, in the habit of having recourse to the use of the Cold Bath, and of Sea-bathing, as most conducive to health ; and amoDgst others (I am sorry to add) the very persons who urge the objec- tion against the ordinance of Christ ! 144 SCEIPTTJEE &TJIDE TO BAPTISM. formity to the pattern of Christ ; and any departure from tliat pattern renders the act no longer an act of obedience to Him. 8. But, objects another, ' I have, I hope, received the baptism of the Holy Grhost, which is the thing signified ; and I do not see the necessity of sub- mitting to this rite, as it cannot take away sin, or do me any good.' Ansiver. The baptism of the Holy Ghost is made, by the Apostle Peter, the very reason why those that received it could receive this ordinance, " Can any man forbid water that these should not be baptized which hate eecetyed the Holy Ghost as weU as we?" (See p. 49.) And as to the good the ordinance can do, and its inability to take away sin, I again refer to Him who had no sin to take away, and needed no good from religious services, yet travelled a long journey " to be baptized," and silenced every objection against it by affirming '' Thus it becometh us to fulfil aU righteousness." II. — Reasons for the Baptism of Believers only. 1. Because I am quite sitee that I have plain ScEiPTUEE AiJTHOEiTT for BcHevers' Baptism ; but to authorise the Baptism of infants not a word in the New Testament is to be found. 2. Because the Baptism of Believers is in har- mony with the doctrines of the Gospel, and the nature of Christ's kingdom, which 'is not of this world,' but spiritual, the religion of the heart, the SCEIPTTJKE GUIDE TO BAPTISM. 145 mind, and the soul, and extends no furtlier amongst men than taith and Christian experience extend. John i. 11—13. 3. Because Baptism, being an act of obedience to Christ, must have Christ's command, or authority ; the Baptism of Believers only has this ; (see p. 29.) " Can that be obedience," inquires Mr. Baxter, " which hath no command ? Who knows what will please Grod but Himself; and has He not told us what He expects from us ?" / 4. Because the supposed spiritual connexion between believers and their infants, constituting some distinction of a spiritual nature, entitling such infants to baptism, and not possessed by other infants, is a fallacious conceit, unsupported by tJie word of Grod and contrary to reason and fact. There is no spiritual difference in the human family without experimental religion, or vital Christianity ; and that is not of carnal propagation, but the work of the Holy Spirit, and possessed only by believers in Jesus. John i. 13 ; vi. 63 ; 1 Peter i. 23. 5. Because the doctrine of infant baptism, namely, ' that children by it are brought into the covenant of grace, which is the covenant of redemption,' or the benefits of that covenant sealed to them,' is opposed to all the leading doctrines of the gospel, whether according to the views of Arminians or Calvinists. What, in this case, becomes of the doctrine of Grod's JElection ? of the necessity of L 146 SCEIPTTJEE GUIDE TO BAPTISM. Repentance ? of the New Birth ? of Conversion ? of Faith in Christ ? and of Justificatimi tlirough Faith ? &c. All these are superseded bj baptism, if the above doctrine be true. 6. Because of the dangerous practical tendency of infant baptism. If children, advancing into life, believe the above doctrine, they are likely to rest satisfied in the ' benefits sealed,' and vrithout any further concern, without faith or piety, live in the hypocrite's hope, and perish with a ' lie in their right hand !' 7. Because, admitting the doctrine that Baptism now, and formerty circumcision, brought infants into the covenant of grace and redemption, the horrible conclusion will follow, that children dying before baptism can be administered to them, and before the eighth day appointed for circumcision, must die out of tlie covenant of redemption and therefore inevitably perish for ever ! ! This being impossible, because being contrary to God's just government, and to his word, the doctrine cannot be true from which such a conclusion is justly to be drawn. 8. Because infant baptism goes to unite the world with the Church of Christ. Have not the vilest infidels in Christendom received the seal of the covenant, (if infant Baptism can give it,) and thus been ' grafted into the body of Christ's church?' How grossly absurd ! How lamentable, that they should have cause to pour contempt upon Chris- tianity by the errors of its professors ! SCBIPTTJEE aUIDE TO BAPTISM. 147 9- Because I would not have tlie impression on my mind while in this life, or the remembrance at the Bar of future Judgment, that I had 'reversed' Christ's order, which is the case in infant Baptism, (see Simeon, p. 30), or altered the mode which His wisdom ordained; preferring to follow my Satiour's plain and endeared example, and to abide by his sacred and authoritative instructions. FINAL ADDEESS TO THE EEADEB. I will now imagine that you, my reader, are con- vinced that I have the Truth vnth me on this sub- ject : allow me then, in behalf of Cheist, to exhort jovl practically to attend to this sacred institution. Do you ask, What is pre-requisite to Baptism ? I answer these three things : — (1.) To see and feel that you are a sinner, and need the remission of sins. Acts ii. 38. (2.) That you believe that Jesus is the son of Grod, and rely on him as your only Saviour, Acts viii. 37. (3.) That you feel willing to forsake all ungodliness, and to devote your future life to the service and glory of your Bedeemee ; willing, and not ashamed, to put on Cheist, and follow him to the skies. Bom. vi. 4 ; Gral. iii. 27. If these things are found in you, and you are convinced of the vnll of Cheist, delay not doi7ig his will. " If you love me (said he) keep my command- ments^'''' Do not entertain frivolous excuses. l2 148 SCEIPTURE GTJIDE TO BAPTISM. 1. Do not say ' you are too young.' At twelve years of age your Lord appeared in public, doing tlie will of his Pather ; if you have reached that age, it is Mgli time to commence a life of dedication to Christ. Gro, youthful reader, and follow the Lamb in the morning of Life. Who knows but your sun may go down at noon! His promise is, "They that seek me early shall find me." 2. Do not say ' you are too old.' If you have far exceeded the age above-mentioned, and yet hear the Saviour's voice ' Follow me^ you are not too old to obey his endeared and binding commands. 3. Do not say ' what good can it do you ?' Be- hold your Lord entering the waters of Jordan ! Are you wiser or better than He ? Beware that you reflect not on His wisdom. 4. Does the ordinance appear a cross to you? and especially so, as it is something that does not fall in with the taste 2xA fancy of the world ? Thank Grod for that. Christ never intended his religion, or his ordinances, to suit \\\q fancies of unregenerate men ; and the more objectionable this ordinance is to such persons, so much more effectual is it as a line of de- marcation between the world and his church, as the Lord Jesus intended. And as to the cross, — do you think it is too heavy ? Behold Him passing through the baptism of his inconceivable sufferings ybr you! Behold Him carrying the cross upon which he was suspended for many hours ; and thereon, by his dying pains, working out eternal redemption/or yow ! And SCEIPTUEE GUIDE TO BAPTISM. 149 will you, turning from these unparalleled scenes, say ' tlie cross of baptism is too beavy for you f Impossible, if you feel aright. Eatber say with the pious poet, — Hast Thou the cross for me endured, And all its shame despised ? And shall T be ashamed, O Loed, With Thee to be baptized ? Didst Thou the great example lead In Jordan's swelling flood ? And shall my pride disdain the deed That's worthy of my God ? Dear Loed, the ardour of thy love Eeproves my cold delays : And now my willing footsteps move In thy delightful ways. INDEX. SECTIOlSrS OP SCEIPTUTIE 0]!f BAPTISM. Page. 1. The practice of John the Baptist, as Harbinger of Christ 7 14 19 21 2. The Baptism of Jestts Cheist 3. Christ baptizing by his Disciples in Judea ... 4. John baptizing in ^non, and the reason of it 5. References of Jesus Christ to John's Baptism, and his general success 6. Christ represents his sufferings by a Baptism 7. The Commission of Christ to aU his Apostles and Ministers 8. The baptizing at the Feast of Pentecost 9. Philip baptizing at Samaria 10. The Baptism of the Ethiopian Eunuch 11. The Baptism of the Apostle Paul , 12. The Baptism of Cornelius and his friends 13. The Baptism of Lydia and lier household 14. The Baptism of the Philippian jailor and his house hold 15. Paul baptizing at Corinth 16. Certain disciples at Ephesus baptized 17. Passages in the Epistles which allude to the mode ofBaptism 18. Occasional mention of Baptism in the Epistles 19. Baptism illustrated by allusions to the Old Testa ment 23 25 27 35 39 40 46 48 51 56 60 64 67 72 74 APPENDIX. INQTTIEIES. — I. ON THE GEOTJITDS OP INPANT BAPTISM. 1. Is there no Scripture authority for infant Baptism 80 IJSDEX. 151 Page. 2. What tlien means the passage, " Suffer little cliil- dren," &c., 81 3. Upon what grounds is the practice defended ... 82 4. Are not the children of believers holy 85 5. Are they not more so than others 88 6. Does not the Abrahamic Covenant authorize infant Baptism 90 7. Did not Circumcision bring in the Coyenant of G-race 93 8. And was it not a seal of that Coyenant 94 9. If not, why administered to infants at all 95 10. How is the Abrahamic Covenant continued under the- Gospel 96 11. Is there nothing typical in Circumcision 97 12. Is not Baptism in the room of Circumcision ... 98 13. Is it not a seal of the Covenant to believers ... 99 14. How the doctrine of the Church of England under- stood 100 15. If infants die unbaptized, is not their salvation endangered 101 16. On what authority is infant baptism founded ... 102 17. When is it supposed to have been introduced . . . 103 18. Was tradition from the Apostles at first urged for it 106 19. Was there any other innovation at the same time 107 20. Did the Fathers suppose infant Baptism saved ... „ 21. How admit infants without a profession of faith 109 22. Do Psedobaptists now deem Baptism necessary to salvation 110 23. If no way saving, why administered at all Ill 24. If infant Baptism is not scriptural, it is a human invention, and delusive 113 II. OJf THE SCEIPTTJRAX MODE. 1. The sense of the word Jap^i;je 115 152 INDEX. Page. 2. Practice of tlie G-reek Cimrch 117 3. How far that practice is extended „ 4. What was the mode of the first Christians after the Apostles 118 5. Do Psedobaptists admit this as the early practice 122 6. Is not pouring expressly called Baptism 123 7. Is it not weakness and folly to oppose the evidence of immersion 125 8. How long was immersion continued 126 9. At what period was aspersion introduced 127 10. How far is immersion now practised 130 III. ON THE SPIEITUAL DESIGIS" OE BAPTISM. The Scripture statements on this subject 134 COlN^CLTrDING OBSEEYATIONS. 1. Several objections stated and answered 137 2. Reasons for Believers' Baptism only 145 3. Final address to the reader 148 THE END. Adams & King, Printers, 30, Goswell Street, Londoa.