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FOUR DISCOURSES 
 
 ON TUB 
 
 NATURE, DESIGN, USES AND HISTORY 
 
 ^ OF THE 
 
 DrMnanceof Baptism; 
 
 WITH A 
 
 PREFACE, 
 
 eOlfTATNING SOME STRICTURES ON ,DR. PRIESTLZY's " LKT- 
 
 TER TO A PCEDOBAPTIST ;" AND ON SOME PASSAGES 
 
 IN MR. dyer's " NATURE OF SUBSCRIPTION," 
 
 AND MR. trend's " LETTERS TO THE 
 
 BISHOP OF lilNCOLIf." 
 
 "fc 
 
 BY JOSHUA TOULMIN, D. D. 
 
 " Insignificant as this pen is, it would not bear false witness to an error •* 
 the one hand, nor on the other make liglit of what appeared a Christian insti- 
 tute, for the universe." 
 
 Dyer '• On the h^atur« of Svlscription,'* p. 4is. 
 
 LONDON : 
 
 Printed by C. Slower, Paternoster Row i 
 
 AND SOLD BY Dl EATON, 187, HIGH HOLBOKN ; BELCHER, AND 
 W.H. SMITH, BIRMINGHAM. 
 
 1811. 
 
 \_P;ive 3s. 6f/.] 
 
REV. JOHN KEH'^ft; , 
 
 HIS HIGHLY ESTEEMED FRIEND AnM0-PASTOR, 
 IN GRATEFUL TESTIMONY "*'^^^ 
 OF THE CANDOUR AND LIBERALITY OF THE 
 CONGREGATION WHICH THEY SERVE 
 IN THE gospel; 
 AND OP THE HARMONY HAPPILY SUBSISTING BE- 
 TWEEN THEIR MINISTERS, 
 
 NOTWITHSTANDING A DriFERENCE OF OPINION AND 
 
 PRACTICE ON A SUBJECT WHICH HAS 
 
 AfirlTATED THE CHRISTIAN WORLD WITH MUCH 
 
 BITTER CONTROVERSY ; 
 
 THESE DISCOURSES, 
 
 STATING THE AUTHOR's VIEWS ON THAT SUBJECT^ 
 
 AND OFFERED TO THE PUBLIC WITH THE 
 
 KNOWLEDGE AND ENCOURAGEMENT OF HIS WORTHY 
 
 COLLEAGUE, 
 
 ARE RESPECTFULLY AND AFFECTIONATELY 
 
 I>NSCRIBED. 
 
 Birmingham, IBth Jan. 1811. 
 
PREFACE. 
 
 *^ Baptism," observes a judicious writer, ^' is not 
 a thing in its own nature good, but the whole duty and 
 benefit of it arises from the command of Christ; before 
 that command was given, if aNman was washed he was 
 not the better, nor if unwashed ever the Avorse ; but it 
 is no longer indifferent, when commanded : whatever 
 the Son of God has ordered ought to be done, and in 
 such a manner as he ordered it, and no other : I desire, 
 therefore, to find by testimony, as all distant facts must 
 be proved, what practice the Apostles established in 
 the Church in consequence of the directions which 
 Christ gave them. The most authentic witnesses of 
 this are his own immediate disciples; nor can the opi' 
 nion of any later writers, however eminent or nume- 
 rous, be allowed, if they contradict what the Apostles 
 plainly declare.''* 
 
 * Barker's "Duty, Cirjcumstanccs and Benefit of Baptism;" 
 Preface, p. 4. A tract, it is supposed, little known ; but a work 
 of merit. The author, a layman, was, on the materHal side, ne- 
 phew to the celebrated and upright Mr. William Whiston, and 
 published two other theological tracts ; one on the Proph^ies 
 concerning the Messiah, the other on the Demoniacs in t3\e New 
 Testament. 
 
Tl ?REFACF.. 
 
 On these principles the two firsi of the following 
 discourses arc composed. They profess to exhibit the 
 doctrine of Christian Baptism, not on the ground of 
 analogical reasons and uncertain inferences, but in the 
 plain declarations of the sacred code, as to its practice 
 and uses. The third details the history of its practice, 
 of the corruptions of it, and of inventions engrafted on 
 it, through the succeeding ages of Christianity after the 
 apostolic times. The fourth consists of practical ad- 
 dresses, aiising from the subject on differences of con- 
 duct, with respect to this institution, that may exist 
 among the readers. 
 
 It has been the aim of the author to treat the sub- 
 ject With candour and simplicity, free at once from 
 the bitterness and chicanery of controversy ; with 
 this Tiew have all the passages, in which baptism is 
 mentioned in the New Testament, been adduced : not, 
 indeed, exactly or wholly, in the order of the books 
 which form that volume, but in such a method of ar- 
 Tangement as he conceived would elucidate and sim- 
 plify the subject, by distinguishing between the prin- 
 cipal design and the practical uses of baptism. The 
 appeal to the 'New Testament, if, as he trusts, the testi- 
 jDionies from it are brought forward correctly and 
 fairly, must carry with it authority and conviction. 
 One advantage arising from the mode of treating the 
 subject, which he has adopted, is that so far as the 
 New Testament falls under examination in the discus, 
 sion, the tenor of these discourses is necessarily prac- 
 tical and devotional ; the address is made to the con- 
 science, as well as the understanding of the reader j and 
 
PREFACE. ▼» 
 
 honour is done to the institution of Christ, by show- 
 ing that it is not a mere ceremony, but a practice in- 
 teresting and impressive ; a practice which has an im- 
 portant meaning, and a moral influence ; subservient to 
 the cause of Christianity, and conducive to the forma, 
 tion of the essential branches of the Christian character, 
 subjection to the authority of Christ, love to our fel- 
 low Christians, and purity of manners. 
 
 If the statement of the doctrine of the New Testa- 
 ment, in the two first discourses, be correct, it pre- 
 cludes the controversy about infant Baptism, on 
 which so much has been written, and so much party 
 passion has been spent. The author has, it will be 
 observed, passed it over in silence, except in the histo- 
 rical discourse; because the New Testament, it will 
 appear/ is silent upon it. 
 
 But though it did not offer itself in any of the scrip- 
 tural passages which he has produced, and he did not 
 think it proper to interrupt the strain of his remarks 
 by introducing it, he may be allowed, in this place, to 
 ofier some observations on it. He thinks himself, in- 
 deed, called to it, in '• A Letter to an Antipoedobaptist," 
 by Dr. Priestley, 1802. Because, independently of the 
 weight which the name of that illustrious man gives to' 
 every question and opinion, he informed the author by 
 a private letter, that ''' the Antipoedobaptist, w horn he 
 meant to address, was himself; whom he wished to 
 notice it. That notice, though meant to have been 
 immediately bestowed on the Dr's. tract was, through 
 various circumstances, delayed, till by the death of his 
 highly esteemed friend, the time of meeting his desire in 
 
Tin FREFACi:. 
 
 his life was passed. But it did not go Mlthoiu porti. 
 nent, candid and judicious stiicturos from another pen, 
 in *' A Review of Dr. Priestlev's Letter to an Antipce- 
 ilobaptist,'* by Job David, This piece supersedes a 
 full discission of Dr. Priestley's arguments at this dis- 
 tance from their publication, especially on a point 
 which is not popular. 
 
 A remark or two may, perhaps, be deemed proper, 
 and be sufficient. It will appear to some singular, that 
 on a subject which must derive all its authority, if of a 
 divine origin, from t: 3 express, declarations of scrip- 
 ture, the Doctor waves statiug " the scripture doctrine, 
 and appeals only io the evidence of what was the 
 doctrine and practice of the primitive Christians, those 
 who lived nearest to the time of the apostles," p. 3. 
 And the several arguments v/hich he produces, in the 
 first section of his tract, he concedes are of the pre- 
 sumpiive kind only. It may be asked, Is this the 
 kind of evidence adapted to a matter, that is at once 
 settled by explicit command, and a plain narrative of 
 precedents ? Why appeal to writers, living after the 
 apostles, to ascertain what was an apostolical practice, 
 if the history of the first planting of Christianity, by 
 their ministry, furnished any express instances of, or 
 directions about, infant baptism ? Sugh an appeal is a 
 tacit acknowledgement, that the apostolic history is 
 silent on the point. The reader, if he refer to the quo- 
 tations which Dr. Priestley produces from Hermas, 
 Clemens' Recognitions, Justin Martyr and Irenoeus, 
 will observe, and observe with surprise, considering 
 ■what it was the design of the Doctor to eslablisb. 
 
PREFACE. JI 
 
 that not one of them speaks explicitly ot an apostolic 
 practice; but only in general and allusive language of 
 baptism : yet the Doctor infers from them, that infant 
 baptism was an apostolic practice, though the passages 
 do not assert the fact. 
 
 The Doctor, who wrote fully and judiciously 
 on the ^' Corruptions of Christiaaity," in the present 
 case seems to have lost sight of the very early date of 
 those corruptions. ^,i appears to have escaped his re- 
 collection, that even in the times of the apostles, at- 
 tempts were made to subject believers to '' the com- 
 mandments and doctrines of men :'' Col. ii. 22. That at 
 
 I 
 i\\e very commencement of Christianity^ the mystery of 
 
 iniquity already worked : 1 Thess. ii. 7 ; That even then 
 the spirit of jjniichrist had made its appearance, and 
 '*■ many false' prophets had gone out into the world :'' 
 1 Jolvu iv. I. 3. So far is it from being true, as' he 
 supposes, tl'.iit those Christians who lived nearest to the 
 times of tiie apostles, as they could not but be ac- 
 quainted with their instrucdons and practices, "^ would 
 most assuredly have conformed to them." p. 2. It 
 was the opinion of a learned writer* (and an advocate 
 for Poeflobaptism) on the authority of Hegfi.sjppus, 
 *^' that if the question concerning the pretended purity 
 of the three first centuries was thoro-.?c,hiy exaiiiiriod, \t 
 would appear that the Chrisliaiis j)resorved their virgiti 
 purity no longer than i\\i^ apostolic age.'' It escaped 
 the Doctor's rocolltiction, that tiiough ** the primitive 
 fathers- were, it is true, pious men, tjixcy were most of 
 
 *^r. BfiEr.rL, ice Memoirs of Eou'a?-:, p. 17S. 
 
X FREFACE. 
 
 them very weak, injudicious, and credulous, and very 
 ill infoimedas to many transactions before their own 
 fimes. It escaped the Doctor's recollection, that " we 
 hear of sponsors in baptism, of the sign of the cross, 
 of anointing the baptised, and of giving them milk and 
 honey as early as ^ve hear of infant baptism."* 
 
 In reply to Dr. Priestley's endeavour to prove that 
 infant baptism was an apostolic practice, by conclu- 
 sions from some, and they but few, general and ambi- 
 guous passages in early Christian writers, it may be 
 observed, that another learned writer, Van Dale, a 
 physician in Holland, has shewn, that in the two first 
 centuries infants were not baptised, but those only who 
 could render a reason of their faith : that the baptism 
 of infants began to be introduced in the time of Ter- 
 tuUan, who even censured it, and advised the deferring 
 of baptism which he would not have ventured to 
 have done if he had looked upon the baptism of infants 
 as an nposlollc tradition. Le Cierc observes, that Van 
 Ddie might have added, that at that period the existing 
 form of baptism was not .vuited to the case of infunts, 
 but only to those of riper years. t V/ith Van Dale, agrees 
 Suiccr, a learned divine -ind professor of Greek and lie- 
 brew at Zurich : ♦' in the two Hrst ages,'' he says, *' no 
 one received baptism but he, who, having been in- 
 structed in the faith and imbued with the doctrine of 
 Christ, was able to testify that he believed ; because of 
 
 ,* Sten net's Ancv/er to Dr.Addington. p, 240,241,244. 
 f EibiiotI cque Choisie, vol. ix. on the article Van Dale His- 
 toria Eaptisraorura cum Hebraicorum turn Christianorum. p. 231. 
 
PREFACE. > XI 
 
 those words, ^ He that believeth and is baptized.' It 
 \vis first required to believe ; hence the order of Ca- 
 techumens in the church.*'' Even in th.^ third century, 
 when clear proofs offer, that infant baptism was prac- 
 tised, those very proofs evince that it was not an uni- 
 versal practice, and create suspicions of its origin, au- 
 thorltyj and antiquity, if they do not fully satisfy us 
 that it was a^ innovation. Origen informs us, that de- 
 bates often arose on the propriety and ground of bap- 
 tising little one?. The author of a work ascribed to 
 Dionysius, the Areopagite, but which learned m^n, on 
 a diligent investigation, place in the fourth century, or 
 in the beginning of the sixth, tells us, that the mode of 
 administering infant baptism by a mock instruction to 
 those whose age was incapable; of understanding, and 
 by the declarations of sponsors, was objected to as an 
 apparent absurdity, and laughed at as ridiculousf . It 
 is submitted to ihe judgment of the reader, whether 
 such a custom carries not on the face of it the evidence 
 of an innovation ; of an imitation of a ])racr!cc that ori- 
 ginally accompanied, with propriety, the baptism of 
 those vvho had been instructed, and could give the an- 
 swer of a good conscience ; and from hence tians- 
 ferred into a serrice, in which it was a mere form, and 
 was thus degraded into a farce. The direct terms in which 
 Tertuliian opposed the nraclice of, infant baptism, the 
 objection he urges against it', the remons[ranccs with ', 
 which he presses Cii'2 adherents to it, are a censure of it ; * 
 
 * Suiceri Thesauru-, Eccles. sub voce <jvyai,ii. 
 f Barkeii on Baptijin, p, .31, 153. 
 
xii PREFACE. 
 
 and cannot be reconciled with the idea of its being an 
 apostolical tradition.* 
 
 The authority, which is directly to the purpose of 
 Dr, Priestley's argument, is a passage from a work of 
 Origcn on the Epistle to the Romans, as it exists in Ruf- 
 finus' translation. Having mentioned the offerings for 
 new-born children under the law, he says : '' Pro hoc et 
 ecclesia ab Apostolis traditionem suscepit etiam paryulis 
 baptismum dare : i. e. for this reason the church re- 
 ceived by tradition from the Apostles, that baptism 
 should be administered*even to young children." p. 15. 
 A foregoing and subsequent clause, which another 
 writer gives us more fully, lays down the grounds of 
 the ofTericg under the law, and of the practice, said to 
 be received from apostolic tradition ; and the whole " 
 passage runs thus : " By the law a sacrifice was of- 
 fered for him who was born;— could then a new-born 
 little one sin ? It had then sin (peccatum), for which 
 a sacrifice was ordered to be offered ; from which he 
 says ' none can be clean if his life is but of one day ;' 
 of that David said, Mn sin hath my mother conceived 
 me :' therefore the church received a tradition from the 
 Apostles to give baptism even to lictle ones ; because 
 i^ne, natural pollution of sin is in all, which must be 
 washed away by water and iho^ spirit."! This passage 
 is a proof that original sin and infant baptism brought 
 in one another, and that if' the latter be a practice, the 
 foraier must have been a doctrine, received by tradition 
 
 *Barkrr on Baptism, p. 85. See also p. S"^: 52ii 54> of the 
 following discourses. , 
 
 I Barker on Baptism, p. 94. 
 
PREFACE. XUl 
 
 from, the Apostles; Avhich the Doctor would scarcely 
 have admitted.* In reality the passage is a very preca- 
 rious and doubtful authority for either point. " The 
 Latin translations of Origen's works, especially those 
 made by Rufinus, have been complained of as not faith- 
 ful," says the oandid Lardner, " and," he add?, " some 
 learned men suspect that the pieces still extant in Greek 
 have been interpolated, or otherwise altered, to make 
 this great man speak more agreeably to the modern or- 
 thodoxy upon original sin and some other controverted 
 points, than he really thought or wrote."-}- It is re- 
 markable that Rutinus himself candidly acknowledges, 
 that he had made as free with Origen's commentary on 
 the Romans as he did with the other pieces he trans- 
 lated. * Besides, this editor complains, that the commen- 
 tary had beeii much interpolated before his revisal of iL]: 
 Doctor Priestley thinks that the argument drawn from 
 the silence of Pclagius, in his controversy with Austin 
 about original sin, respecting infant baptism being an 
 innovation, approaches nearly to a demonstration of 
 its antiquity and apostolic authority, p. 17 — 21. Had 
 Pelagius proved .the practice an innovation, it would 
 have cut short the controversy : whereas Austin as- 
 serted, that the practice was allo\yed by Pelagius and 
 
 * See his History of the Corruptions of Christianity, vol. i. 
 part ill. 
 
 f Works in 8vo, vol. ii. p, 455. 
 
 I Gales's Reflections on Wall's History of Infant Baptism. 
 It is to be wished that Dr. Priestley had seen and read this 
 learned work, in reply to his favourite authority. See also p. 55, 
 
XIV PREFACE. 
 
 his folio werSj and that the question between them and 
 him was not whether infants are to be baptized, but the 
 reasoii why they are to be baptized ? A quevStion ariseth 
 here ; on what the force of the Doctor's reasoning 
 turns? Is it ascertained, that Pclagius did not deny 
 the divine authority of infant baptism ? The works of 
 Pelagius have not come down to us. Nothing from 
 his pen remains but those passages, which are preserved 
 in the writings of Austin. '* They are preserved," it 
 is justly observed, '^in a very suspicious channel it 
 must be confessed ! Will any man assert that it is pro- 
 bable we have all the argument? which the critic urged 
 against the champion of orthodoxy. "f Without any 
 particular impeachment of the fairness of Austin, do 
 wricrs always state ihe arguments of their opponents 
 correctly and fully ? Is it not a common practice, 
 through misconception, or in consequence of haste and 
 too '" rapid a glance of the eye,-' over passages that call 
 for a minute csamination, to .misrepresent, or suppress 
 some part of an author's reasoning ? Do we know, 
 for the writer of this professes not to be acqaaiuttd 
 with the works of Austin, what Pelagius advanced in 
 diifcrent stages of the dispute between them ? Do we 
 know, whether he and his adherents did all along to the 
 termination of the controversy admit ihe custom of in- 
 fant baptism ? Unless the vvorks of both, unless the 
 arguments of both, at full length and Iw <hoir own 
 words were before us, a very imperfect judj'nent caii 
 be formed of the concessions or argumcHts of cither 
 
 f Wall. David's R.evicv/, p. 21. 
 
PREFACE. Xf^ 
 
 Austin or Pelagius. But eTen if there were materials 
 on which to form a correct and conclusive opinion on 
 the point, is this sufficient to establish a practice which, 
 to be binding on the conscience of Christians, must owe 
 its authority to divine law and institution I But waving 
 these arguments, be it granted, that Pelagius and his 
 friends, '' men of learning, and who had travelled 
 *' much, and must have been acquainted," as Dr. 
 Priestley says, p. 20, " with the customs of many 
 '^ churches, and no doubt with all those that were of 
 ^' the most note," did admit the universal practice of. 
 infant baptism ; what follows more than that they, as 
 well as Austin, afiord a testimony to* the existence of 
 the custom at that period? I.j this a proof, that they 
 considered it as an apostolical ttaditionr* There were 
 other customs and practices, generally received in the 
 churches of that da.y, for which Dr. Priestley would 
 not contend • that there was apostolical trajlition. 
 Even Austin, it appears from the passage the Doctor 
 quotes from him, p. 20, does not directly assert, but 
 only infers from the prevalence of the custom, its de- 
 rivation from the apostles. " If any person." he says, 
 ••' ask' for divine authority in this matter, that which 
 " t}\(i whale church practises, and which has not been 
 *' instituted by councils, but which was in use, is teru 
 " rcasonablij belieied to be no other than a thing de- 
 *' livered by the authority of the apostles. '* This 
 isame Austin, who in another place strenuously vindi* 
 
 * For some ingenious remarks on this point, see " The Mcnthlv 
 Repository for 1807, p. 514. 
 
XTl PREFACE. 
 
 cates the custom, as a practice " not to be disregarded, 
 " nor accounted needless, nor be believed to be any 
 ^' other than the tradition of the apostles;*' yet draws 
 an argument for it from another source : " We n':ay5 
 " besides, make a true estimate how much the sacra- 
 '*^ raent of baptism avails infants, by the circumcision 
 " which God's former people received.*' If Austin 
 could argue thus, is it not a possible case at least that 
 Pelagius might admit i\ie universal practice of infant 
 baptism, and approve of it, on a ground very different 
 from that of apostolic tradition; though he did not 
 admit its necessity to wash away original sin? 
 
 This argument, on which Dr. Priestley lays so much 
 stress, it may be added, was viewed in a very diifcrcnt 
 light by an eminent man, in the seventeenth century, 
 Bishop Taylor. I will quote his words; the reader 
 will decide between tlie Bishop and the Doctor. 
 «' That there is^" says the prelate, " a tradition to 
 ^^ baptize infants, relies but upon i-xo witnesses, 
 ^' Origen and Austin ; and the latter having received 
 " it from the former, it relies wholly upon a single 
 '' testimony, which is but a, pit if u I arg7i?}7eni to prove 
 ^' a tradition apostolical. He vvas the first that spoke of 
 '' it, but Tertullian, that was before him, seems to 
 *' speak against it, which he would not • have done, 
 "if it had been a tradition apostolical. And that it 
 ^' was not sOy saith the bishop, it is hut too certain^ 
 '• if there be any truth in ti'c words of Ltidovicus 
 '• Vives, saying that anciently none were baptized, but 
 *' persons of riper 3 ears.''* 
 
 * De Laune's Plea for Konccnformity, p. 37. Part I, 1733. B, 
 Ludovicus Vives was a learned Spaniard, tutor to Princess Mary, 
 
PREFACE. Xvil 
 
 J li our times a learned and liberal member of the 
 Church of RomCj Dr. Courayer, though he repre- 
 sents the baptism of infants :is of great antiquity, and 
 by its antiquity, perhaps, giving rise to the idea of 
 original sin, yet says : '' I do not see, however, that 
 " Jesus Christ, or his apostfes^ have prescribed for 
 '• them this baptism; which lie seems to have esta*- 
 •• blished only to reclaim adults to repentance, and to 
 *• the reception of the gospel, and in order to purify 
 '' them thereby from the sins of which they had been 
 "■ guilty before. It does not appear even after the 
 ^'practice was introduced, that it was judged as of ne- 
 ^' cessity to salvation, since it was very common to de- 
 " fer the reception of this sacrament to an advanced 
 " age, and even to death.''* Jlath not, it may be 
 asked, this delay of infant baplism, tl;ls want of pre- 
 cision, as to the time of administering it, very much the 
 appearance of its being a practice, introduced by hu- 
 man invention ; the season of wriich had not,j as in the 
 case' of circumcision, been fixed by a divine law ? Has 
 it not the appearance of a practice not existing from 
 the beginning, but adopted on the ground of some 
 general principle, supposed to dictate its expedience, 
 if not necessity : and not derived from an authority 
 which would probably have limited the time as well as 
 instituted tha rite ? For in a rite, which expressed, no- 
 thing voluntary, which depended for its performance in 
 
 the daughter of Henry VIII, who wrote a Commsntsry on St, 
 Augustine's " City of God," He was born in 1492, and died in 
 IJ40, 
 
 'i Life of Courager in the Universnl Theological Magazine for 
 December, 1804, p, 291, 292, 
 
XTUl PREFACE. 
 
 no degree, on the conyiction or consent of its subject. 
 a definite time would, io secure the administration of 
 it, become an important part of the institution. 
 
 I will, on this point, subjoin a concluding para- 
 graph in the Doctor's letter. — " Thus, my friend, I 
 '' have laid before you the principal facts and argw 
 *' ments^ that weigh with me in fayour of infant bap- 
 ^'tism; and I cannot help thinking, that when you 
 *' giye due attention to them, they will make some im- 
 '^ pression on your mind." p. 45, 
 
 On this the author would observe, that the " Anti- 
 posdobaptist," whom the Doctor meant to address, 
 most highly respected his great talents, most cordially 
 valued his friendship while he was living, and cherishes 
 the remembrance of him with great regard and afiec- 
 tion ', and amongst the blessings of that gracious pro- 
 vidence which have crowned his life, now lengthened 
 oat to an advanced age, he numbers as not the least of 
 all, his having known Dr. Priestley, having for many 
 years enjoyed his esteem and friendship, and last of all 
 the honour to succeed him in his pastoral connections at 
 Birmingham. But the Antipcedobaptist cannot resign 
 his judgment to eycn a Dr. Priestley. That the Doc- 
 tor's letter has engaged liis attention, the preceding 
 pages will shew. The animadversions which he has 
 offered on it, are the reasons why he is not convinced 
 by the Doctor'^ arguments and facts. He conceives, 
 that all those facts and arguments, if the former were 
 more direct, and the latter more conclusive than, in 
 his opinion, they really are, would be little to the pur- 
 pose for the government of his own religious conduct 
 
PREFACE. Xix 
 
 oa the subject, till the divine law and testimony could 
 be produced iu favour of infant baptism. To thaC 
 must be the appeal, to that as the dernier rasort of the 
 Christian, who would keep the commandment of Jesus 
 pure and uncorrupted. A Christian institution, about 
 which the original divine documents are silent, in the 
 opinion of the Antipcedobaptist, is a solecism. The 
 word institution implies a command; a declaratioOj 
 that enjoins a particular practice : tiiat ordains, or 
 appoints it. Tradition, independently of this, appears 
 to him no sufficient authority for a new rite, or the 
 application of a divine rite to an object diftercnt from 
 its original design. To appeal to traditions, he thinks, 
 is to appeal to human integrity in reporting them, and 
 to human sagacity and diligence in tracing back their 
 antiquity. To appeal to traditions is to appeal to 
 authorities, which can scarcely be ascertained without 
 long and laborious researches, without turning over 
 volumes, and nicely poising evidences. To appeal to 
 traditions is virtually to sanction the errors and super- 
 stitions of the Church of Rome. To appeal to tradi- 
 tions, is to authorii:e the early and gross corruptions of 
 Christianity. In a word, it is to desert the great pro., 
 tcstant principle, the sufficiency and authority of the 
 scriptures. '^ Traditive interpretations of scripture 
 '' are pretended, but there are few or none to be 
 ^' found ; no tradition," saith Chiilingworth, ''but 
 ^' only of scripture can derive itself from the fountain, 
 '' but may be plainly proved to be brought in, in such 
 " an age after Christ, or that such an age it ivas noi irin 
 '' In a word, there is no sufficient ccrtalxty but cf 
 
XX PllEl'ACE. 
 
 " Scripture only, for any considering man to build 
 ^' upon." 
 
 But, though the letter of tho Doctor has not made 
 that impression on the mind of <he Antipa?dobaptisf5 
 which the excellent -iiithor seems to have promised to 
 himself from his facts and arguments ^ yet he heartily 
 joins with the Doctor in '' the hope that they will con- 
 '• tribute something towards the great Christian virtue 
 " of mut?ial candour." p. 45. On this ground he 
 greatly regrets, that the liberal writer of the/* Letter'' 
 should have cast, p. 21, 23, on a character, to the 
 worth ai\d respectibility of which he himself has borne 
 a merited testimony, some very heavy reflections, 
 which shall not be here repeated. It is sufficient to 
 refer to the notice that has been taken of them:* 
 adding, in the words of an able writer, Mr. llobin- 
 son's recent biographer ; " It is a sad proof of the 
 " frailties to which even great and good men are sub- 
 '* ject, v/hen they . hastily advance serious chaj-ges 
 '• against persons whom they habitually esteem*'' 
 
 The author of the following discourses^ dismissing 
 the subject of infant baptism, would observe, that if 
 the institution of baptism be truly represented in them, 
 this account of its object and uses will, in his opinion, 
 settle the question, which has in modern times and very 
 recentl}^, been started, concerning the perpetuity of 
 baptism as binding on the descendants of nominal 
 
 * David's Review, p, ai, 22, and Flower's Life of Robinson, 
 his edition of Robinson's " Miscellaneons Works,'' vol, 1, Li^'j 
 cvi— cviii, 
 
 m 
 
PREFACE. Xxi 
 
 Christians.* Wakefield, Frend and Dyer, names 
 that command respect, have, within these few years, 
 doubted, if not denied, the necessity and propriety of 
 the baptism of those whose parents were believers. 
 The excellent Mr. Emlyn, early in the last century 
 led the way, in this country, in the discussion of the 
 question concerning the necessity of the continual use 
 of baptism among the posterity of baptized Christians ? 
 In the beginning of the seventeenth century, Faustus 
 Socinus, in Poland, controverted the obligation of 
 baptism on those who from tileir earliest years had 
 been educated and instructed in the Christian disci- 
 pline, and published a dissertation on the subject. 
 But the question was not, even in those times, per- 
 fectly novel. For about the middle of the fifteenth 
 century, there was a number of Christians, called Eleii- 
 therobaptists, who left it to the judgment and con- 
 science of those 'who joined their communion, to be 
 baptized, or to pass their life Avitliout baptism. In 
 this instance they afforded to the age and to future 
 times, an example of religious freedom, that has been 
 rarely exhibited: and which the Polish Unitarians, 
 who on account of his opinion concerning baptism, ex- 
 cluded even Socinus from their communion, did not 
 imitate. Ambrosius Pelargus, in his Opascula in 
 1534; animadverted on the sentiments and conduct of 
 those liberal Christians, who appear to have felt the 
 force of ilie apostolic principle :— *' Let every man be 
 
 * Frend's Animadversions on Bp. Prettyman's Element* of Chris- 
 tian Theology, Letter III. and Dyer's Enquiry into the Nature of 
 Subscription, p. 413. 
 
ixii PREFACE. 
 
 " fully persuaded iii his own mlad." Rom. siv. 5.* 
 They who have doubted concerning the necessity and 
 propriety of baptism, as to the offspring of avowed 
 Christians, have not, however, been numerous. The 
 Polish brethren, Crellius. Schiichtingius and others did 
 not, on this point, fall into the sentiments of Socinus. 
 The uniform and universal practice of the Christian 
 church, with the few exceptions, have, through all 
 ages been in favour of the perpetuity of this rite. 
 Van Dale replied to Socinus* discourse on this subject ;t 
 and appealed to the testimonies of the most ancient 
 Christian writers, who had mentioned baptism, as at- 
 testing the fact of the continued practice of it, with 
 respect even to those who were born of Christian pa- 
 rents ; and he challenges those who were disposed to 
 deny, that it arose from the times of the apostles, to 
 shew when, by whom, or on what occasion this uni- 
 versal practice was introduced and established. In the 
 pages of ecclesiastical history are enrolled the names of 
 persons of great celebrity, who, born of Christian 
 parents, were themselves, though at the period of riper 
 years, baptized: an evidence unfavourable to infant 
 baptism, but expressive of a common opinion as to the 
 obligation of that rite even on those who were de- 
 scended from Christians ; such were Gregory NaziaOi* 
 zen, Chrysostom, Basil the Great, Jerom, Ambrose, 
 Augustin, and the EroperoVs Constantine and Theodo- 
 
 * Bock's Historia Autitrinatoriorum, torn, iu p, 676, 
 t Bibliothcquc Choisie, torn. ix. p. aa8. 
 
PREFACE. XXUl 
 
 jius.* Socinus argued, indeed, in defence of his Tiews, 
 from the silence of the New Testament concerniag tie 
 baptism of the descendants of Christians. To which 
 Van Dale replied, that no conclusion could be drawn, 
 to this purpose, from the silence of a history written in 
 so concise and abridged a form, and not extending be- 
 yond the time and instances of the first converts to 
 Christianity.f 
 
 It, however, admits a question, whether the New 
 Testament be silent on this head. It, certainly, records 
 several instances of households' embracing Christianity, 
 and being baptized. In some of these cases, it de- 
 scribes tkese conversions and baptisms in such terms, as 
 shew that the individuals who composed those house- 
 holds, acted for themselves in this matter, followed 
 their own convictions, and made their own personal 
 profession of the gospel. " All the house of Corne- 
 *' lius, as well as the devout centurion himself, feared 
 '' God, and presented themselves before God to hear 
 •^ all things" that Peter had been commissioned to 
 command. Acts x. 2, 33. The members of Lydia's 
 bouse appeared to have been baptized on their own 
 faithy or could they have been^ the proper subjects of 
 that word of exhortation and comfort, which Paul and 
 Silas, after their release from prison, addressed to them 
 as brethren, ch, xvi. 40. Of those that formed the 
 house of the jailor, it is expressly saidj that those 
 
 « Dc Laune's Pica, Part I. p. 38. Catechesis Ecclesiarum Polo- 
 iiicarum. Note. p. 27, 1684. 
 
 f Bibliotheque Choisie^ ut ante. ^ 
 
XXlT PREFACE. 
 
 preachers of Christianity spake the word of tlic Lortl 
 to them all as well as to him ; that not he alone, but 
 Mf^/ also, besides *' being baptized, believed in God and 
 ^' rejoiced,'' i. e. in the profession they had made, and 
 '' in the prospects that opened before them: v. 32, 34. 
 " If Paul baptized all the house of Crispus, the chief 
 '^ ruler of the synagogue, that house believed in the 
 " Lord." ch. xviii. 8. He " baptized also the house-- 
 «' hold of Stephanas." ] Cor. i. 16. This consisted, 
 we find by an honourable mention of it, in another 
 place, of persons of such riper powers, that they were 
 examples of faith, benevolence and zeal; that they 
 were '^ the first fruits of Achaia," the first converts to 
 Christianity in (hat country, and eminent supporters of 
 the cause, for ^' they addicted themselves to the ministry 
 *^. of the saints;" ch.^ xvi. 15. a service that required 
 judgment and cliscretion, as v/ell as it implied labour 
 and expense. This indicates, observes the excellent 
 Doddridge, "■ that it was the generous care of the ivhole 
 '' family to assist their fellow Christians; so that there 
 ^^ was ni>t a member of it which do not do its part.'' 
 
 It is an o]jvious conclusion, from these concise traits 
 of capacity and character in the mention of the baptism 
 of these households, that if some of the members of them 
 were i^ac descendants of the heads of these respective 
 families^ that the reference is to such only as had at- 
 tained to riper years, whose profession of Christianity 
 by baptism was not superseded by that of the parents ; 
 and was not the consequenee of any supposed patria 
 protcstas, extendirug its influence to the children and 
 servants of a family. It is an obvious concl>ision, that 
 
PREfACE« XXT 
 
 the baptismal profession of Christianity was a personal 
 act, even in the individuals of a family. The ^u. 
 ment rises in force and strength, if we advert to a quali- 
 fication required in a Christian bishop. Tit. i. 6. that 
 he '* have faithful," i. e. believing, '^ children ;'' or 
 •uch as have embraced Christianity. This is a direct 
 proof that the profession of the offspring, much less of 
 all the children of a man, was not involved in that of 
 the parent; nor uniformly the consequence of it. Re- 
 ligion, especially as it rests on Christian principles, is a 
 personal thing. It forms a personal character, derived 
 from conviction and choice, and accompanied with ap- 
 propriate, personal blessings : '' Every one shall g^ve 
 *' an account of himself to God." Rom. xix. 12. 
 *^ Verily, verily, I say unto you, he that believeth on 
 ** me, hath everlasting life." John vi. 47. "As many 
 " as received him, gave the power to become the sons of 
 <* God, even to them that believe on his name : who 
 ^' were born, not of bloody not of the will of the flesh, 
 «' not of the will of man, but of God." Ch. 1. 12, 13. 
 ** Ye are all the children of God by faith in Jesua 
 *< Christ." Gal. iii. 26. The notion of the profession of 
 the children being included and involved in that of the 
 parents, of the former being superseded by the latter^ ig 
 a sentiment repugnant to these declarations, and contra, 
 dieted by them. 
 
 An argument that the New Testament is not so silent, 
 as it is supposed, concerning the baptism of the de- 
 scendants of Christians, offers from the reasonings and 
 exhortations and references to baptism, which occur in 
 tke epistles, Rom. vi. 3. Eph. v. 6, 1 Cor. i. 13. 1'ull. 
 
 b 
 
XXVI PREFACt, 
 
 Gal. iii. 26, 27. Col. ii. 12. Tit. iii. 5. Heb. x. 2«. 
 1 Pet. iii. 21. The dates assigned by Lardnerto these 
 epistles, are the years 52, 56, 58, 62 and 63 after the 
 birth of Christ : a distance, on an average, of fifteen 
 or twenty years, probably, from the first planting the 
 churches, to which they are inscribed. During which 
 time many must have been born to those who, in these 
 places, were the first converts to the gospel. Yet the 
 references, reasonings and .exhortations suppose all to 
 whom they were addressed to have been baptized : or 
 «lse the propriety of them would not be seen, nor the 
 force of them felt. An ingenious writer seems to think, 
 that the phrase " as many of you as were baptized,'' 
 Rom. vi. 3. Gal. iii. 27, intimates a limitation, and 
 suggests that there were some in the churches of Rome 
 and Galatia who had not been baptized.* With defer- 
 ence, it may- be observed, that the mode of expression 
 as many of you, or of us does not necessarily imply, 
 that somi had not been baptized, but is only an idio- 
 matic phrase to signify a fact of universal extent : that 
 it is in those places closoly connected with a strain of 
 reasoning, undoubtedly, applicable to every member of 
 those churches, and evidently meant to include each : 
 that it has the force of an appeal to the recollection and 
 hearts of those to whom it is directed, occurring in a 
 scries of exhortations and arguments from the force and 
 obligation of which not oneindividual in those churches 
 could be supposed to have a ground of pleading an ex- 
 ception* It is as if the apostle had said, '' Ye know 
 
 * Dyer on SubscriptioO) ad. edit. p. 4xf. 
 
PREFACE. XXtI 
 
 ^* that all of you, being baptized, were baptized into 
 *' the death of Christ, and have put on Christ." But it 
 is also worthy of notice here, that in the other pas- 
 sages, in which the sacrcd writers refer to baptism, the 
 terms as many of you are not met with it: but the lan- 
 guage is so iHiiversal, as- not to suggest, or admit an 
 exception of any individual. Those are therefore a 
 key to the phrase under consideration. 
 
 Another very sensible author argues thus : " Com- 
 *• pared with the Jews, all the heathens were impure ; 
 *' and, if any one, sensible of his errors and impurities 
 ^* became a convert to the Jewish worahip, baptism 
 *' was the ceremony previous to his initiation. On the 
 *' conversion of the heathen to the Christian religion, 
 *' their former impure life was acknowledged, and 
 '* they were by baptism initiated into a purer mode of 
 '' life and worship. From being an unholy and im- 
 '^ pure race, they became holy and pure. The heathen, 
 <^ who was introduced into the congregation of the 
 ^' Jews, became holy like his new brethren, and there 
 *' was no subsequent baptism to initiate his now holy 
 '' offspring into the father's religion. They were all 
 *' born holy in the holy religion ; and if the first fruits 
 ^' were holy, so were the branches. In the same 
 '^ manner the apostles, on converting any individual 
 '' among the heathen, purified them from the inipur* 
 •^ mass by baptism: 4hey were set apart as a peculiar 
 f' people;" and their offspring required no new puri- 
 fication, since they were not born like their fatheri 
 in impurity.* 
 
 • Frk^NO's Letters to the Bp. of Lincoln, p. i§, i^. 
 b2 
 
XXTiii PREFACft. 
 
 In all this roasoning, the author, it is apprehended, 
 loses sight of the primary design of baptism, which is a 
 solemn profession of Christianity. Its uses, as an em- 
 blem of moral purity, or as a purification from legal im- 
 purities, are only concomitant circumstances, or 
 subordinate designs of it. On our author's idea, it 
 might be concluded that Christiaa baptism applied only 
 to the state of the heathens, and was meant principally, 
 if not solely, to bring them into a condition of equal 
 privilege and holiness with the Jews, compared with 
 whom, he says, they were all impure. Yet the Jews 
 themselves, on embracing Christianity, though a holy 
 people, '' born holy in the holy religion,'* were bap- 
 tized as well as the heathen. This holy descent, ac- 
 cording to our author's principles, should have pre- 
 cluded the necessity and the use of baptism as to 
 them : and one should have expected to have seen the 
 practice of it confined to heathens only. The fact is, 
 that though washing in water be an emblem and means 
 of pnrity, though baptism be, frequently, spoken of ia 
 connection with repentance and forgiveness of sins, it 
 will appear on an inspection of all the passages, in 
 ■which it is placed in these views, not one refers either 
 to legal uncleanliness, or to circumstances of depravity 
 and defilement, under which any are born, but only to 
 past acts of nioral guilt and actual sins. This being the 
 case, it is not easy to see, how the descendants of 
 Christians are exempted, by ithe baptism of their 
 parents, from the obligation and moral influence of this 
 institution. They, also, as well as their ancestors, 
 kare, ere they reach to years of reflection, sins of th^ei'c 
 
PREFACE. XX]X 
 
 own, of which they should seek the forgiYeness, and 
 from which they are to recoyer by newness of life. 
 
 In a word, if the representations of the primary de- 
 sign and secondary uses of baptism, giyen in the fol- 
 lowing discourses be just, they apply to the descend- 
 ants of Christians ; and the profession of Christianity 
 becomes the duty of every one for himself, inasmuch, 
 as after the evidence of its excellence and divinity have 
 been laid before hira, and have carried conviction to his 
 mind, faith in it is his duty and wisdom ; unless w« 
 can be Christians by proxy, and receive its everlasting 
 benefits by imputation. There is nothing in the nature, 
 or design of the institution, that limits it to the firsfage 
 of Christianity, or to mere converts from another reli- 
 gious profession. 
 
 '^ I would ask those who are for dropping entirely 
 '^ the ordinance of baptisKi, with regard to the poste- 
 '' rity of Christian parents in what way or manner 
 '•the posterity of Christian parents are to make 
 '^ their profession of Christ's doctrine, or whe- 
 •' ther they are to make no profession at all ? If they 
 ** are to make any profession, let us know what rule 
 '' they are herein to follow; or whether one is to take 
 '' one away, according to his own choice and liking, 
 " and another another.''* Such is the nature of reli- 
 gion, that Q\'tvy one ought to act from his own con- 
 victions and choice. Can others believe for us ? Can 
 others, Avitliout our consent, avouch for our senti- 
 ments ? It follows then, thj^t the posterity of those who 
 
 * Borrough'9<* Two Discourses on Positive Institutions," p. 60. 
 b 3 
 
XXX PREFACE. ^ 
 
 have been Christians, as the mind opens, and reflection 
 on the nature and evidences of religion is called into 
 exercise, ought, each for himself, to make the profes- 
 sion of Christianity. It has, therefore, been granted, 
 nay, insisted upon by judicious and learned advocates 
 for Poedobaptism, that " as infants give their consent 
 '' by proxy, the ceremony of confirmation, by which 
 '* young persons who are of age to answer for them- 
 '• selves, ratify the baptismal vow, and take upon 
 *' themselves, in a voluntary manner, the Christian 
 ^* profession, is very expedient and proper, though in- 
 ** deed it be not of divine appointment : it has even 
 " been allowed, that without this Pcedobaptism, can 
 '' scarcely be defended."* But the Christian lawgiver 
 by his institution of baptism, has provided a mode for 
 all ages, by which the profession of faith in him should 
 be made. There is nothing in the nature of this insti- 
 tution, there is no explicit declaration, that should limit 
 it to the case of converts in any period of time. The 
 connection in which it stands with faith, the solemn 
 manner in which an obedience to it is enforced, give it 
 an use, importance and weight that extend through all 
 ages of the Christian church, and reach to every indi- 
 vidual who believeth that Jesus is the Christ, whether 
 
 * Jortin's Sermons, vol. vii, p. i8. And Ostervald : ** Poedo- 
 baptismum minime damnandum esse, ac pie et utiliter retlneri 
 posse statuimus, DUMMODO,ubi infantes adolevcrint votum baptis««i 
 publice ct coram Ecclesia confirmetur. Absque hac enini confir- 
 matione vix defendi posset Poedobaptismus.'' Theol. Christiwnt 
 Copapendiuw, Par, II, sect. 6. cap. iv, mm. 4. 
 
PREFACE. XXjM 
 
 he be descended from Jewish or heathen parents, or has 
 been '' brought up in the nurture and admonition of 
 *' the Lord." He that ielieveth axd is baptized, 
 SHALL BE saved.'* Mark XV. 16. The sentiment of 
 the heart and the external declaration of that sentiment 
 come under the same law and the same sanction. It 
 may be, .also, submitted to the consideration of the 
 candid reader, whether it be not a solecism ; a thing 
 contrary to all the analogies of human life, of propriety 
 and of the former dispensation of Moses, that the gospel 
 should prescribe a rite, as the Lord's Supper, ly which 
 its professors were from time to time to recogUT.e their 
 Christian faith and hope, and not one by which, vhen a 
 conviction of the truth of this faith, is producer in the 
 mind of each person, he should commence that , "ofes- 
 sion, and put on the Christian character ? I will (Ismiss 
 this topic in the words of a popular but judicious 
 author : ** It had been a very strange thing to both 
 '' Jews and Gentiles, and very unsuitable to the nature 
 ^' of man, if the most spiritual and heavenly rtiigion 
 ^'' that can be, on this side of heaven, had been ins.ituted 
 *• without any external rite for the admission luU) it^ 
 ^^ this had been to suppose the church to consist of an- 
 '* gels, and not of men, who have need of assistance 
 •• from outward objects in their highest acls of religion ; 
 ''' it had been to make men suspect that the body (as 
 '• some heretics imagined) was little regarded of God, 
 '• if no notice had been taken of it, at our reception 
 '* into covenant with him; and it besides had been to 
 •• contradict the notion which mankind have ever had 
 
SXxii PREFACE. 
 
 '* of religion, and to gire the highest scandal both to 
 '' Jews and Gentiles."* 
 
 But it is fit no longer to detain the reader from the 
 discourses ; which are submitted to his candour. The 
 Preface would nothavebeen extended to this length, had 
 not the author wished that the discourses might be as 
 free as possible from polemical discussions ! After all he 
 has his apprehensions, that the subject may appear to 
 some unimportant. To those who are disposed on this 
 ground to censure the time and attention he has be- 
 stowed on it, he would say that, if the subject is not of 
 the first importance, yet every thing relating to '' our 
 " religion is of some; and the most distant relation of 
 " any thing to a great object gives us an interest in 
 " it.''t 
 
 The manner in which Lord Bolingbroke speaks of 
 baptism and the Lord's Supper, as it is honourable to 
 Christianity, so it justifies any attempt to elucidate and 
 simplify either of the^e institutions, and may carry 
 weight with som.e who are not disposed to pay great de- 
 ference to the disquisitions of a theologian. " No in- 
 '' stitutions," says he, ^^ can be imagined more simple, 
 '* nor more void of all those pompous rites and theatri- 
 " cal representations that abound in the religious wor- 
 *' ship of the heathens and ihe Jews, than these two 
 '^ were in their origin. They were not only innocent 
 '^ but profitable ceremonies, because they were ex- 
 *' tremely proper to keep up the spirit of true natural 
 
 * Jenkins' " Reasonableness of Christianity," vol. ii. p. 393. 
 t Priestley's *' Letter to an Antipocdobaptist," p. a. 
 
PREFACE. • XXXlll 
 
 *' religion, by keeping up that of Christianity, and to 
 ^'promote the observation of moral duties^ by maintain- 
 ^* ing a respect for * the revelation that confirmed 
 « them."* 
 
 • As quoted by Archbishop Newcome in his admirable " Obser- 
 " vations on our Lord's Conduct and Character,"'* p. z6. Note, n. 
 
: POSTSCRIPT. 
 
 On the question concerning the obligation of baptism 
 on the descendants of Christian parents, the author begs 
 leave, for a fuller Tiew of the subject, to refer the reader 
 to a publication some years since, entitled " A Short Es- 
 *' say on Baptism; intendedtoelucrdate the Question con. 
 " cerning the Extent and Perpetuity of its Obligation/' 
 1786. He feels more confidence in calling the attention 
 of his readers to this tract, as Mr. Dyer, though he 
 appears to think that *' many difficulties are not re- 
 '' moTcd, and many objections not answered in it," 
 yet with great candour says ; " With respect to Mr. 
 '' Toulmin's Essay, the arguments in favour of the per- 
 '' petuity have been stated sensibly and candidly; 
 ^* many of them will be allowed to have considerable 
 '^ weight.''* 
 
 On the other question which has come before the 
 reader in this Preface, the author may be allowed to 
 refer him to Foot's ^' Plain Account of tho Ordinance 
 " of Baptism ; in a Course of Letter' to the Right 
 '* Reverend Dr^Hoadly," l2mo. a piece which has ever 
 appeared to his own mind, clear and decisive on th^ 
 question, 
 
 * 0« the Nature of SubscriptioB, p. 41^ 
 
I 
 
 
 CONTENTS. 
 
 The Preface. 
 
 I>kcourse I. The Primary Design of Christian 
 
 Baptism - - - page i 
 
 ' II. Its Secondary and Practical Uses 24 
 
 III. An Historical Review of the 
 
 Practice and Corruptions of Baptism - 44 
 
 IV. Practical Exhortations grounded 
 
 on the preceding Discourses. - - 77 
 
Lately published 
 BY JOSHUA TOULMIN, D. D. 
 
 1. MEMOIRS of the Rev. SAMUEL BOURN; with an Ap^ 
 t)endix, consisting of Various Papers and Letters, and Biographioal 
 Notices of some of his Contemporaries ; and a Supplement contain- 
 ing Specimens of his Historical Catechetical Exercises, 7s. boards, 
 8vo. 
 
 a. SERMONS on Devotional, Evangelical and Practical Sub- 
 jects, 8vo. 9s. bds. 
 
 3. A MANUAL of MORNING and EVENING PRAYER! 
 for the Closet, ad edit. is. sewed. 
 
 By the same, as Editor, 
 
 FOOT'S PLAIN ACCOUNT of the ORDINANCE of BAP- 
 TISM : in a Course of Letters to Bishop Hoadlt. i*mo. is. 6d. 
 sewed. Third edition. 
 
 MASON'S STUDENT and PASTOR : to which are added, A 
 Letter to a Friend upon his Entrance on the Ministerial OflEice, and 
 an Essay on Elocution and Pronimciation : with Additions ; aii4 
 an Essay on Catcchisicg, by the Editor. 
 
DISCOURSES 
 
 ON 
 
 CHRISTIAN BAPTISM. 
 
 DISCOURSE I. 
 
 A NATURAL and indispensable obligation lieth 
 upon all who are under the authority of another 
 person, to receive and follow the directions of him 
 only, in all points that concern the peculiar design 
 of this state of subjection. From whom ought a 
 child, while under age, and residing in a parent's 
 house, to receive the rules of his conduct but from 
 his parent? Whom ought a servant to obey but his 
 own master? Or who has a controlling power over 
 the domestics of another man ? To whom should 
 the pupil look up for instruction in the pursuit of 
 science, but to his own tutor? What laws of civil 
 life should the subject regard, but those of the gov 
 ernment under which he lives? In all the connec- 
 tions of this world, every man is amenable to his 
 (iwn parent or master, or instructor or governor, 
 
 B 
 
2 Discourses on Christian Baptism, 
 
 only; not to those who sustain such relations to 
 others. How wise or equitable soever their rule 
 may be in itself, it is nothing but a foreign rule to 
 those v/ho are not immediately placed under it. 
 These principles apply, strictly and properly, to 
 religion. 
 
 Here ^07/e is our Father, even God: one is our 
 Master, even Christ.' In what concerns the 
 worship of God, his will is our only rule. In what 
 relates to the kingdom of Christ, his laws, are the 
 only guide. In all points of religious faith and 
 practice, the last appeal, the only authoritative 
 force lies with God; ' who, having in sundry times 
 and divers manners spoken in times past unto the 
 Fathers, hath in these last days spoken to us by 
 his Son. ' This holds more especially true of all 
 points, that depend merely on particular and ex- 
 press appointment. They derive all their authority 
 from the will of the divine Lawgiver. His will can 
 be known only from the instructions which he has 
 given, or the precedents which he has furnished, 
 either by his lips and his own practice, or by the 
 declarations and practice of those who acted under 
 his immediate direction. 
 
 The Christian Lawgiver, it is allowed, has left 
 two ceremonial rites only ; Baptism and the Lord*s 
 Supper. The former relates to the first reception 
 of his religion ; the other relates to the future con- 
 duct of those who are become his disciples. The 
 former fixes the mode of commencing the profes- 
 sion of faith in him ; the litter ascertains the mode 
 of perpetuating the memory of his name, and the 
 
Discourses on Christian Baptism. 3 
 
 character of bf^ievers in him. The question then 
 is, what hath he said and enjoined with respect to 
 these rites ? What may have been the sentiments 
 and practice of the Roman, or the Greek Church, 
 of Lutherans or Calvlnists, of the Presbytery of 
 Scotland, or of the Episcopacy of England; of 
 those who in the grossest age of darkness were not 
 blended with the church of Rome, or of those who, 
 a few centuries since, came out of that church and 
 protested against it, — this is only a point of curi- 
 osity. The most exact and authentic information 
 that yi^e can obtain, will not have the force of a 
 law. Those bodies of men, considered in the most 
 respectable light, are fellow-disciples only of the 
 same Master; they are all subject to the same di- 
 vine authority. What opinions soever have pre- 
 vailed amongst them, are merely their explanations 
 of the law .of Christ; not that law itself. Their 
 customs are practices founded on such explana- 
 tions. The law lies in the New Testament. To 
 the New Testament, then, must we have recourse. 
 Let us consult it, and particularly inquire what is 
 ' the information which we can derive from it on the 
 " subject of baptism. The institution is generally 
 considered as forming part of the commission 
 which our Lord gave to his disciples previously to 
 his ascension. Matt, xxviii. 17 — IQ. ^ Jesus came 
 and spake unto them, saying, All power is given 
 unto me in heaven and in earth. Go ye, therefore, 
 and teach all nations, baptising them in the name 
 of the Father, and of the Son, and of the Hoi) 
 Ghost. ' Here we have the words of Christ him« 
 B 2 
 
4 Discourses on Christian Baptum. 
 
 self enjoining that rite, directing the application of 
 it to all nations, and pointing out its use. 
 
 The first point of inquiry is, what was the rite 
 which our Lord Jesus enjoined, as the mode of 
 commencing his disciples : It was laptising. The 
 reason that this becomes a matter of inquiry, is 
 not so much that the sentiments and practice of 
 Christians have been different from each other on 
 this point, but that the word, which expresses our 
 Lord's injunction, is not really translated, either in 
 the English, Latin, or French versions of the New 
 Testament ; but given in the character only of 
 those respective countries, and agreeable to the or- 
 thography of those languages ; laptising, laptizan- 
 tes, lapiisant. Baptising is not a translation of 
 the original, but the Greek word in an English 
 form. Would we know how it should have been 
 translated, we can scarcely appeal to a better au- 
 thority than to that of our translators. Though 
 they have, through the New Testament, uniformly 
 preserved the original Greek word in an English 
 form, in the few passages of the Apocryphal books, 
 which are not found in Hebrew, and could be trans- 
 lated from the Greek only, when the word occurs, 
 they have given it in English. As in Judith xii. 7^ 
 'She, i. e. Judith, went out in the night into the 
 valley of Bethulia, and washed herself, £/3a9r7i^e7o, 
 in a fountain of water by the camp. ' Eccleslasti- 
 cus, xxxiv. 25. 'He that washeth (/3a7r7i^optevo^) 
 himself, after the touching a dead body, if he 
 touch it again, what availeth his washing ?' The 
 Hebrew word, which the Septuagint has rendered 
 
Discourses on Christian Baptism, 5 
 
 i^oc/liffxlo, our version has translated dipped. 2 
 Kings V. 14. 'Then went he down, i. e. Naaman, 
 and dipped himself seven times in Jordan.' It is 
 clear from hence, that our translators understood 
 the command which Elisha gave to this Syrian^ to 
 * walk in Jordan seven times, ' to mean to hathe 
 himself. From these passages it may be inferred^ 
 how they would have rendered the word, had they 
 judged it proper to have given a translation of it in 
 the New Testament. They would, to be consist- 
 ent with themselves, have substituted a word or 
 phrase, denoting immersion^ or putting the whole 
 body under water. These instances shew, that the 
 word bears, as much as any other word, a precise 
 and definite meaning. * 
 
 * Pertinent, here, is the concession of Mr. Frend : *' According 
 to my view of the subject, '' he says, *' our Saviour gave a p culiar 
 direction to hi^ apostles, when he ordered them to teach and bap- 
 tise the Heathen ; and his direction was to teach them first, and then 
 to di/f tlien in the name of 'he Father, the Son, and the H<ily 
 Spirit : and if any society chooses to admit members by sprinkling 
 their faces with n-ater, this may be an innocei t, or a u.-eful rite, 
 but I cannot allow it to be the baptism ordained by Chri>t, and 
 practised by his apostles." See his state of the whole argument 
 in " Letters to Bp Piettyman : '' p. 9 — 13. 
 
 Tne learnt- a Mr. Wakefield speaks d-'cidedly to the same effect, 
 <* The Greek word " BjtwTi^w, says he, " which occurs not unfre- 
 quently in classic authors, universally signifies, as far as my 
 observation has extended, to dip ent'trel'^ under luater. Nor is there 
 any proof or presumption to the contrary in any purt of the New 
 Testament. " — Plain and Short Account of the Nature of Bap- 
 tism, p. 10. 
 
 The remark of another sensible writer on this subject merits at- 
 tention. " The frequency and popularity of imm rsions of the 
 whole body into water, sometimes in a religious view, and lome- 
 
6 Discourses on Christian Baptism, 
 
 " It falls out very remarkably that the only two 
 
 words which the Greek of the Old Testament makes 
 
 use of to express the rite of washing the whole 
 
 hodiji '* (viz. ^ocz^iPco and Xaw), observes a clear and 
 
 candid writer on this subject, ^' as distinct from all 
 
 other rites of sprinkling, pouring, washing tho 
 
 hands and feet : both these words, and only these, 
 
 are made use of in the Greek of the New Testament, 
 
 to specify and determine, with precision, the action 
 
 of baptising. So that if the evangelists and apostles 
 
 had, on purpose, sought words which should pre- 
 
 cisely express a bathing the whole body, and pre^ 
 
 vent all inquiry whether they meant nothing short 
 
 of it; they could not possibly have met with two 
 
 fitter words. BocttIm would hardly have done so 
 
 well, because burrowing their Greek from the Old 
 
 Testament, this last word is never used there to 
 
 express the rite of washing or dipping a person's 
 
 till <« A'- 
 
 wnoje Doay. " * 
 
 It follows, that when our Saviour says, <Go> 
 teach all nations, baptising them ;' and in another 
 
 times for the purposes of health and refreshment, not only amongst 
 the Jews, but in almost all the Eastern nations," being considered, 
 «' it cannot surely be thought harsh in us to affirm, that the supposi- 
 tion of this mode of immersion would be far more admissible than 
 any other, even though the New Testament had left us to our con- 
 lectures only, upon this subject. "— Amner's Positive Institutions of 
 Christianity ; p. 75 1 7*- 
 
 Full and decisive proof that the meaning of the word, Bay?*fw, is 
 not va>^e and indefinite, is offered, in my opinion, in Marsom's 
 small tract, entitled, " An Examination of Mr. Elliot's opinion 
 respecting the Mode of Baptism. " 1788. 
 
 * Foot's « Letters on Baptism. " p. ai, aa. 3d ed. 
 
Discourses on Christian Baptism, 7 
 
 place, ^ He who believeth, and is baptised, shall be 
 saved;* he gave a specific direction. It has been 
 said, that there is no particular direction in Scrip- 
 ture, on the mode of applying water in baptism. 
 " Before this position can be admitted," says a ju- 
 dicious and learned writer, "it must be proved that 
 the word, to baptise, was used in Scripture in these 
 different senses ; that it meant at one time to im- 
 merse, at another time to aifuse, at another time to 
 sprinkle. On the contrary, if the word, to baptise, 
 meant only to dip, if it had been always understood 
 in this sense, if dipping had been the constant 
 practice, then our Saviour's words are as explicit as 
 possible, and a particular direction is given for the 
 use of water. *Go, teach all nations, dipping 
 them. He who believeth and is dipped, shall be 
 saved. Let every one of you be dipped upon the 
 name of Christ. ' '' * 
 
 The language of the New Testameni, m oiiict 
 places, quite corresponds with this translation of 
 the word, and confirms this interpretation of 
 Christ's command. A river, we read, is chosen, 
 in which to baptise : the baptiscr and the baptised 
 both go down into the water, and come out of the 
 water: a spot which afforded much water was 
 singled out for the administration of the ordi- 
 nance. The allusions and comparisons under 
 which this rite is exhibited, such as a burial and 
 rising again, are evidently borrowed from the prac- 
 tice of immersion ; for as Bp. Hoadly observes, 
 
 * Frend's " Animadversions, on the Bishop of Lincoln's Ele- 
 !»ent3 of Christian Theology " S p. i i.J 
 
d Discourses on Christian Baptism. 
 
 ** If baptism had been performed as it is now among 
 us, we should never have so much as heard of this 
 form of expression, of dying and rising again in this 
 rite. ^'* The fact is, that baptism was at first in- 
 troduced, as a learned writer confesses, in mild and 
 hot climates, where bathing and washing the body- 
 was a general practice. Afterwards in northern 
 climates, and colder countries, it was judged to be 
 troublesome and dangerous; and so, by degrees, 
 pouring or sprinkling was introduced in its 
 stead. " t This is a candid testimony from an 
 author very conversant in Christian antiquity, 
 fiom an author thoroughly acquainted with the 
 Greek language, that sprinkling is not baptism, 
 but a substitute for it, introduced on the principle 
 of convenience, grounded on primitive practice; 
 invented by man instead of the real institution 
 of Christ. 
 
 Having thus ascertained the true, precise mean- 
 ing of our Lord's commission, as far as it relates to 
 the action itself, it is our business to inquire 
 next into the design of this action. What is the 
 use of this immersion into the name of the Father, 
 the Son, and the Holy Spirit? To shew this, I will 
 recite the passages in the New Testament which 
 speak of the baptism of Christ. In the historical 
 books we meet with the narratives of its admini- 
 stration, and in the epistles with arguments drawn 
 from it. 
 
 If we begin with the gospel of Matthew, the 
 
 * Hoadly's " Plain Account of the Sacrament." 
 f Jortin's " Sermons," vol. viL p. n^ 
 
Discourses on Christian Baptism, 9 
 
 first time it is mentioned by him is in the before- 
 quoted text. But this, it is evident by comparing 
 it with John iii. 22, 26, vvc are not to understand 
 as the first appointment, but as an enlargement of 
 the commission to baptise, on which the apostles 
 had before acted. Accordingly the language of 
 the passage in Matthew points out this interpretation 
 of it. For, whereas before they had baptised in the 
 land of Judea only, they are now to go into all 
 nations. ' Go ye and teach, ' or disciple and make 
 converts in all nations, 'baptising them in the 
 name of the Father, of the Son, and of the Holy 
 Spirit.' 
 
 The 'name of God, or of Christ,' is an expres- 
 sion used in the Scriptures to mean the doctrine 
 concerning them. Jesus said- to Annan ias, who 
 made an objection against going to find Saul, 'Go 
 thy* way for he is a chosen vessel unto Me, to hear 
 my name before the gentiles and kings and the 
 Children of Israel: ' i. e. to preach my doctrine: 
 'for I will shew him how great things he must suf- 
 fer for my name's sake. " =* The Apostle Paul 
 saith, that ' he . thought with himself, that he 
 ought to do many things contrary unto the name of 
 Jesus of Nazareth ' f Elsewhere he expresses him- 
 self thus; that he 'persecuted this way unto 
 death ;' % i- ^' pLirsuing witli the greatest violence 
 those who professed the religion of Christ. The 
 ' name of the Father, the Son, and the Holv Spirit' 
 means then the doctrine or religion, which had the 
 
 * Acts ix. 15, i6. f Ch. xxvi. g. \ Ch. xxii. 4. 
 B 3 
 
10 Discourses on Christian Baptism. 
 
 Father of all for its author, which Jesus, the Son 
 of God, taught, and which the Holy Spirit, with 
 its miraculous gifts, had confirmed. The apostles 
 are commissioned to make converts to this religion 
 and to baptise them, when convinced of its truth, 
 *»into the profession of it. ^ Go ye and teach all na- 
 tions f' i. e. make disciples, bring men over to the 
 faith of the Gospel, and when they are instructed 
 and satisfied about my religion, baptise or immerse 
 them. 
 
 The next passage is in Mark's Gospel, which is 
 exactly parallel to that in Matthew. * And he said 
 nnto them, go ye into all the world and preach the 
 gospel unto every creature: he that believeth and is 
 baptised shall be saved. * * This explains the more 
 concise expression of Matthew. The Gospel is to 
 be published, its leading principles unfolded, and 
 its truth to be evinced, when men were satisfied 
 about its heavenly origin, and disposed to embrace 
 it; this change in their sentiments, this commence- 
 ment of the Christian character and profession was 
 to be expressed apd signified by their being bap- 
 tised. 
 
 The next mention of baptism, which we meet 
 with, following the order of the books of the New 
 Testament, is in the gospel of John, f ^ After 
 these things came Jesus and his disciples into the 
 land of Judea, and there he tarried with them and 
 baptised:' i. e. as Dr. Clarke paraphrases the 
 words, " there by the ministry of those his first dis- 
 
 * Mark xvi. 15, i6, t John iii. 2a, 26. 
 
Discourses on Christian Baptism , i \ 
 
 ciples^ he baptised and received into his company 
 many others, who were likewise convinced by his 
 works and doctrine, that he was the true Messiah, 
 and professed their behef in his name. It appears, 
 then, that the baptism of Jesus was practised be- 
 fore tlie commission, recorded by Matthew and 
 Mark, though we meet with no trace of it in their 
 gospels, till just before our Lord's ascension. 
 From the words of John, it is evident, that baptism 
 was from the beginning of Christ's ministry, the 
 mode of assuming the character of a believer in 
 him. In like manner as those who were awakened 
 and convinced of their sins by the preaching of 
 John, received his baptism, in token of their re- 
 pentance and of their subjection to his authority, 
 as a prophet sent of God. In v. 26. the evangelist, 
 again, introduces this subject. The jealousy of 
 John^s disciples, on the increasing reputation and 
 influence of Christ, led him to mention it. ^ And 
 they,' i. e. the disciples of John, ' came unto 
 John and said unto him. Rabbi, hejthat was with 
 thee beyond Jordan, to whom thou bearest witness, 
 behold, the same baptiseth, and all men come 
 unto him.' These words shew, that it was not 
 only the earliest but the general and universal 
 mode of acknowledging their faith in Christ. 
 
 The subject occurs once rnore in this gospel.* 
 ' When therefore the Lord knew, how the Phari- 
 sees had heard, that Jesus made and baptised more 
 disciples than John (thoiigh Jesus himself baptised 
 
 * Cb. iv. 1—3. 
 
12 Discourses on Christian Baptism. 
 
 not, but his diciples) he left Judea and departed 
 again into Galilee.' We are, here, informed of a 
 circumstance which is not intimated any where 
 else ; namely, that this rite was administered not 
 by Christ himself, but by his disciples. What- 
 ever was the reason for our Lord's transferring this 
 office wholly to them, * this piece of information 
 is, in some degree, important ; for it leaves no 
 doubt, that his disciples acted under his direction, 
 and by a course of practice were accurately in- 
 structed in the nature of this rite, the subjects and 
 the design of it. The commission, which they 
 received after Christ's resurrection, together with 
 the knowledge acquired in their former ministry, 
 made them full masters of the law of baptism. 
 
 Hitherto it clearly appears, that baptism was 
 used as a mark of a discipleship, proceeding 
 from instruction and faith : it was applied to such 
 only, as had received sufficient information to con- 
 vince them, that Jesus was a teacher sent by God ; 
 to those only who were of an age and capacity to 
 judge concerning the nature and truth of his claims. 
 As to any others, their kindred, dependents, ser- 
 vants or children, there is a silence, a total silence* 
 Disciples, believers only are baptised. 
 
 This is all which the sacred history says, con- 
 cerning the nature and design of this ordinance, 
 during the ministry of Christ, and previously to 
 his ascension into heaven. We now proceed to. 
 the Acts of the Apostles. 
 
 • See Doddridge in loc. 
 
Discourses on Christian Baptism, 13 
 
 There we learn, that great numbers were affect- 
 ed and pricked in their hearts by the first sermon, 
 which Peter preached after the descent of the Holy 
 Spirit. The word came to their hearts with a 
 divine energy, in connection with the astonishing 
 wonders they saw. ^ Then Peter said unto them, 
 repent and be baptised, every one of you, in the 
 name of Jesus Christ, for the remission of sins, 
 and ye shall receive the gifts of the Holy Spirit: 
 for the promise is unto you, and to your children, 
 and to all that are afar of, even as many as the 
 Lord, our God, shall call/ * That is, " That 
 God intended the benefit and effects of this great 
 promise of the Holy Spirit to the whole Jewish 
 nation ; to them first, and afterwards to as many 
 of the Gentile world, as should hear and believe 
 the Gospel.'' f ' Then they that gladly received the 
 word were baptised.' J Here the Apostles began 
 to act upon that large and liberal commission, 
 which they had received from Jesus, previously to 
 his being taken up into heaven. But the only 
 difference, as to the subjects of the rite, ariseth 
 not from age, biU from nation, in connection 
 with moral dispositions. The Apostle addressed 
 himself to the men of Judea and of Jersualem, in 
 the hearing of great numbers of devout men, out of 
 every nation under heaven. He adapts his exhor- 
 tation to the different circumstances of his hearers. 
 In reference to the people of Jerusalem who had 
 by wicked hands taken and crucified him, he calls 
 
 * Acts ii. 38, 39. f Pyle's Paraphrase in loc. \ Ver. 41. 
 
14 Discourses on Christian Baptism. 
 
 on them to repent, and exhibits to them in parti- 
 cular the hope of forgiveness: with reference to 
 the inhabitants of various and distant countries, he 
 exhorts everi/ one to be baptised ; and invites them 
 by an assurance of the extent of the divine promise 
 and counsels. Here it may be observed, for the 
 first time, is the doctrine of the remission of sins 
 introduced in connection with baptism; which, 
 probably, arose from the peculiar condition of 
 those to whom the discourse of Peter was particu- 
 kry addressed, who had imbrued their hands in the 
 blood of Ciirist, and had called his blood upon 
 themselves and their children. Thus instructed 
 and encouraged, ^ they that gladly received his 
 word were baptised; and the three thousand who 
 at this time were added, continued stedfastly in 
 the apostles' doctrine, and in breaking of bread 
 and in prayer.' This is, in fact, telling us how 
 many were baptised, namely, three thousand, i. e, 
 no more than those who believed and embraced the 
 gospel, and from epnviclion and choice adhered 
 to it. 
 
 The next instance of baptism is the passage, in 
 which the historian Informs us, that upon Phi- 
 lip's preaching Christ to the Samaritans, ' when 
 they believed Philip, preaching things concerning 
 the kingdora of God and the name of jesus, they 
 vvere baptised both men and women.' * This is 
 a most explicit limitation of the desijrn and 
 application of this rile, to its being an avowal 
 of the sentiments and intentions of believers. The 
 
 * Acts viii. iz. 
 
Discourses on Christian Baptism, 15 
 
 consequence of hearing the word of the kingdom 
 v/as faith : the consequence of faith was being bap- 
 tised into the religion of Christ. The account of 
 the historian goes to no other point, than to a 
 voluntary, personal profession of Christianity. He 
 is silent about all who either were not convinced 
 of the truth, or not capable of forming and express- 
 ing an opinion concerning the excellence and 
 evidences of the gospel. Being baptised into the 
 religion of Christ discriminates those of each sex, 
 who were believers, from children incapable of 
 faith, and from those who rejected the counsel of 
 God against themselves. 
 
 The same chapter presents us with another 
 example of the administration of this rite. Philip 
 under a divine direction, met with a devout man, 
 an eunuch of great authority, under Candace, 
 queen of the Ethiopians. This person was fully 
 convinced of the truth of the Christian religion by 
 the discourse of the evangelist. ' And as they 
 went on their way, they came to a certain water, 
 and the eunuch said, here is water, what doth 
 hinder me to be baptised ? And Philip said, if 
 thou believest with all thine heart, thou mayest. 
 And he answered and said, I believe that Jesus 
 Christ is the Son of God. And he commanded 
 the chariot to stand still : and they went down both 
 into the water, both Philip and the eunuch; and 
 he baptised him.' * A circumstance is mentioned 
 in this narrative, which docs not occur in the 
 
 * Acts viii. 36—38. 
 
16 Discourses on Christian Baptism, 
 
 others ; but, from the stress that is laid upon it, 
 it appears to have been an essential, and hence a 
 constant, condition of the administration : this 
 was the requisition of an explicit confession of 
 faith in Christ. This explains the declaration of 
 the apostle Paul ; that ' if thou confessest with 
 thy mouth the Lord Jesus, and shalt believe in 
 thine heart, that God hath raised him from the 
 dead, thou shalt be saved : for with the heart man 
 believeth unto righteousness, and with the mouth 
 confession is made unto salvation.' * This ex- 
 plains the allusion of the apostle Peter, when he 
 speaks of the answer of a good conscience towards 
 God, and its efficacy in this ordinance. It is a 
 plain and express representation of the design of 
 this rite, as an exiernal and public sign, accompa- 
 nying the confession of the lips, that Jesus is the 
 Christ the true Messiah and Saviour. 
 
 If we proceed, in the Acts, we come to another 
 instance of baptism. We meet with it when 
 Peter, in obedience to a heavenly vision, went and 
 preached the gospel to Cornelius, a devout centu- 
 rion and a Gentile: while he was speaking, the 
 Holy Spirit, in its miraculous powers, fell on all 
 them that beard the word. On which Peter asked. 
 
 Can. any man forbid water, that these should 
 not be baptised, who have received the Holy 
 Spirit as well as we? And he commanded them 
 to be baptised in the name of the Lord?' f. Here 
 we see, that the word of the gospel is heard, con- 
 
 * Rom. X. 9, 10. f Acts x, 44—48., 
 
Discourses on Christian Baptism, 17 
 
 viction of its truth is produced, and a profession of 
 this conviction is made by baptism. 
 
 In a subsequent chapter * two other instances of 
 the administration of this rite are furnished. ^ A 
 certain woman, named Lydia, a seller of purple, 
 of the city of Thyatira, then a resident in Philippic 
 who worshipped God, heard Paul and Silas, whose 
 heart the Lord opened, that she attended to the 
 things, which were spoken by Paul. And when 
 she was baptised and her household, f she be- 
 sought those ministers of Christianity, ' If ye have 
 judged me to be faithful to the Lord, come into 
 my house and abide.' % The apostle and his col- 
 league, after having been cast into prison and dis- 
 charged from it, returned to the house of Lydia, as 
 to their lodgings. The statement of this incident 
 casts some further light upon the short history of 
 her^s and her household's profession of Christianity. 
 ' An'd they went out of the prison, and entered 
 into the house of Lydia, and when they had seen 
 the brethren, they comforted them and departed.' § 
 This clause ascertains the import and extent of the 
 general term, household, used in the concise nar- 
 rative: it justifies the conclusion, that the family 
 of Lydia acted upon the same convictions, which 
 had governed her, and were voluntary converts to 
 the Christian faith. The consolations, or exhor- 
 
 • Chap. xvi. 
 f i. e. As Mr. Pyle paraphrases the clause, " After she and her 
 whole family were fully instructed and baptised into the Christian 
 religion." 
 
 \ Verses, 14, 15. § Ver. 40. 
 
18 Discourses on Christian Baptism, 
 
 tatioiis, with which they were addressed, bespeak 
 the understanding and choice from whence they 
 became Christians. 
 
 The other example of baptism, suppUed by this 
 chapter, arose from the consequences of the im- 
 pressions made on the mind of the jailor, to whose 
 custody Paul and Silas had been committed. The 
 wonders that followed that imprisonment had such 
 an effect upon his heart, that he earnestly sought 
 from them instruction in the way of salvation. 
 * And they spake unto him the word of the Lord, 
 and to all that were in his house. And he took 
 them the same hour of the night, and washed their 
 stripes, and was baptised, he and all his straight- 
 way; and when he had brought them into his house, 
 he set meat before them, and rejoiced, believing in 
 God, with all his house.' * *^ Upon their solemn 
 profession of the Christian faith, he and all his 
 
 iaimiy ,».*.v.ivv-v. wpvpiiai" wiui giccicjoy aiiu xnanK'' 
 fulness." t The language here is sufficiently fall 
 and explicit to show, to w/iovi, to what extent, and 
 with what design baptism was administered. They, 
 who had been instructed in the word of the Lord, 
 and in consequence of being instructed had era- 
 braced it, were baptised. The same remark ap- 
 plies to another case. ^ And Crispus, the chief 
 ruler of the synagogue, believed on the Lord, with 
 all his house : and many of the Corinthians be- 
 lieved and were baptised.' J 
 
 The same idea of the nature of this ordinance, is 
 
 * Verses k. 32—34. f Pyle in loc. | Chap. ?cvju. 8, 
 
Discourses on Christian Baptism. 19 
 
 illustrated and proved by the next passage, in which 
 It occurs. The apostle Paul met at Ephesus with 
 certain d.sciples, who had never received any of 
 the miraculous gifts of the Holy Spirit, and had 
 been baptised only into John's baptism. ' Then 
 said Paul, John, verily, baptised with the baptism 
 ot repentance, saying unto the people, that they 
 should believe on him who should come after him •' 
 J. e. on Christ. ' When they heard this, they were 
 baptised 111 the name of the Lord Jesus.' • Those 
 who were baptised of John, confessed their sins; 
 those who were baptised into the name of Christ, 
 professed their faith in him. Thus they com- 
 menced his disciples : and this was required of 
 those who, by John's ministry, had professed re- 
 pentance from dead works. 
 
 The only other instance of this institution, 
 Whichthe ^history of the Acts affords is that of 
 saw, wno rrom a violent persecutor became a zea- 
 lous, active preacher of the Christian religion. 
 The account, indeed, is given under the form of an 
 exhortation to what Paul should do ; but no doubt 
 can exist, that he complied with it. ' And now 
 why tamest thou, arise and be baptised, and wash 
 away thy sins, calling upon the name of the 
 l^rd t The washing away of sin, seems to be 
 introduced here in particular reference to the 
 former conduct of Saul, who by his opposition to 
 the Christian cause had contracted great guilt- 
 though concerning the righteousness which was 
 
 • Ch»p. »ix, 4, 5. t Chap. ««.,«, 
 
20 Discourses on Christian Baptism. 
 
 by the law, he was blameless.' In the examples of 
 baptism, which have passed before us in review, 
 -this and that of the first converts in Jerusalem, 
 where Christ had been put to death, are the only 
 places, in which baptism is mentioned with repen- 
 tance and remission of sins. The baptism of John 
 is uniformly represented as the baptism of repen- 
 tance: for that was its firsthand leading use. The 
 baptism of Christ is generally exhibited, as the 
 sign of faith in his mission and character. A pro- 
 fession of faith in him is its great and discriminat- 
 ing use : but as his character was that of a Saviour, 
 a secondary use of baptism, arising out of its 
 primary design, is the profession of repentance, 
 animated with the hope of pardon. These two 
 views are nearly connected especially in those who 
 had been stained with the guilt of presumptuous 
 sins and of a vicious course. But the main desio;n 
 of it, applicable to all converts, to the pious cen- 
 turion and the devout Lydia, as well as to the 
 sinners of Jerusalem, and Paul the persecutor, is 
 the open acknowledgment of faith in Christ. 
 
 All that is said about baptism, as an ordinance 
 of Christ, in the historical books of the New Tes- 
 tament, has been now laid btibre you. From a 
 survey of these passages, what is the idea of the 
 design of this rite, which they give us, but that it 
 was used a& an acknowledgment of faith in Christ; 
 as a token of embracing his religion? We see 
 that it was uniformly, universally practised, what- 
 ever had been the character or situation of the 
 converts to the gospel. All who were convinced of 
 
 I 
 
Discourses on Christian Baptism, 21 
 
 the truth of Christ's claims and were disposed to be- 
 come his disciples, were baptised. Idolatrous Pa- 
 gans, devout Gentiles, pious proselytes, and native 
 Jews commence the Christian profession by the 
 same mode. The inhabitants of Jerusalem, stran- 
 gers from remote countries, and the people of Sama- 
 ria; Cornelius, who prayed to God always and gave 
 much alms to the people and Saul, the persecutor, 
 assume the Christian character by the same rite. 
 One common description marks them all ; one 
 common condition, that of being believers, runs 
 through every case ; one leading design, that of 
 owning themselves believers, applies to all. * Even 
 in the case of whole families, their baptism, it 
 appears, was the consequence of instruction, the 
 effect of conviction, and an expression of their 
 voluntary choice. The conclusion that arises 
 from all these passages is this ; that baptism is a 
 solemin rite by which^is made a voluntary decla- 
 ration of becoming the disciple of Christ: it is 
 a voluntary declaration, because it is a personal 
 profession of faith 3 it is a solemn one, because it 
 is made in obedience to divine authority. 
 
 * " One reason for which our Saviour so strictly required that 
 they who were converted by his disciples should be baptised, seems 
 to have been this. His design was to collect and form a religious 
 society or church; and therefore it was not sufficient for men to 
 receive his' gospel, if they concealed their faith and kept it to them- 
 selves. They were to enter into his church, by baptism, openly and 
 in the face of the world, and afterwards to continue in the open 
 pos?6ssion of their religion. With a view to this he said also; 
 * Whosoever shall be ashamed of me, shall deny me, shall not con- 
 fess me before men, I will disown him before my Father.* " 
 
 Jortin'sSermons, vol. viii. p.6. 
 
^2 Discourses on Christian Baptism, 
 
 This view of the nature and design of baptism 
 reflects honour upon Christianity; as enjoining a 
 service easy, simple and rational. The profession 
 of Christianity becomes a matter of deliberate and 
 free choice. Men are put on examining the evi- 
 dences of the Gospel, and gaining an acquaintance 
 with its principles. They bring themselves under 
 engagements, explicitly and seriously made, to 
 conform themselves to the religion of Jesus, and 
 to learn of him, as their Master. They are, 
 naturally, led into a train of serious reflections upon 
 the nature, obligations and advantages of the Chris- 
 tian character. They are brought to make a pause 
 in life: from this act arises anew period, to which 
 the memory and thoughts may frequently turn 
 back with great pleasure and advantage. Is it not, 
 in these aspects, an intelligible and useful rite ? Is 
 there not a propriety and decorum in it ? Cere- 
 monial religion is, by this means, made subser- 
 vient a;nd conducive to the exercise and improve- 
 ment of the understanding, and of the best 
 affections of the heart ? Religion becomes an act 
 of the judgment ; the effect of conviction. 
 
 What remains, but that upon this ground we 
 revere Christianity and obey it? Here are none of 
 the weaknesses and the insignificant practices of 
 superstition. What remains, but that we should 
 by this act avow ourselves the disciples of Christ : 
 or if we have done this, that we continue to act as 
 such, and to walk worthy of our name ? How 
 happy would it be, did we live under the power of 
 this engagement, or ever behaved as the disciples 
 
Discourses on Christian Baptism. 33 
 
 of Jesus! Observant of our Master, attentive to 
 h.s .nstruefons affectionate to our feilo.^dld 
 pies, concerned for the credit of o„r n.„«- • 
 and stiil following on to know the To d' °"' 
 
24 Discourses 07i Christian Baptism, 
 
 DISCOURSE II. 
 
 THE SECONDARY AND PRACTICAL USES OP 
 CHRISTIAN BAPTISM. 
 
 If we would form clear, precise and just ideas 
 concerning the institutions of Christianity, it is a 
 point of some consequence to distinguish between 
 their primary and subordinate ends; between the 
 grand, leading design of each and the uses, which 
 by easy and natural consequence, arise out of it; 
 between the rites themselves and the reasoning 
 grounded on them. 
 
 The first and great design of the Lord's Supper is 
 a religious memorial of the death of Christ. Other 
 views are connected witli this primary purpose and 
 flow from it; such as to maintain, by a repeated 
 avowal of it, the character of Christians : to pro- 
 fess an exclusive attachment to the Founder of our 
 religion, and to testily cur common relation to our 
 fellow Christians, and our communion with them 
 in the participation of the same memorials of the 
 
Discourses on Christiaji Baptism, 25 
 
 body and blood or Christ. These are ideas not 
 expressly mentioned in the original institution, but 
 are evidently included in it ; and are the uses to 
 which the apostle applies it. 1 Cor, x. 16, &c. 
 
 But in proceeding from the fundamental and 
 most obvious design of any divine ordinance, we 
 should use great caution; we should go on with 
 wary steps, and not give a loose and play to our 
 fancies ; otherwise we shall fall into gross abuses of 
 it, and sink deep into superstition. Our security 
 lieth in adhering closely to the scriptures, and go- 
 jng no further than the declarations and reasonings 
 of the scriptures will justify. 
 
 In the former discourse I gave a view of the 
 practice of baptism, as it is represented in the his- 
 torical books of the New Testament. Froni each 
 and all the instances of it one great and leading- 
 design offers ; namely^ a profession and acknow- 
 ledgment of faith in Christ, on commencing the 
 character of his disciples. This is the fundamental 
 design of the rite. So far only doth the history of 
 its administration go. 
 
 The other uses of it, if other uses there be, 
 must be learnt from the discourses of the apostles, 
 in which they introduce the mention of it, and 
 apply it to the case of those who had submitted to 
 it. There are several passages in the epistles, even 
 more frequent references to this ordinance than to 
 the Lord's Supper, from which we may learn the 
 uses to which the practice of it may be improved, 
 and the inferences that may be justly drawn 
 from it. 
 
 c 
 
25 Discourses on Christian Baptism, 
 
 In collecting together these passages I shall, 
 not as in the former discourse, follow exactly the 
 order of the sacred books, but will range them un- 
 der different heads, according to the different 
 views, the different subordinate ends, which we 
 iind ascribed to the ordinance. 
 
 We shall find it represented as a ground for 
 regarding solely the authority of Christ in matters 
 of revealed religion — as an obligation to purity and 
 holiness — and as a bond of union and love among 
 Christians. It will appear, I apprehend, that un- 
 der these particulars, we may bring into review 
 every passage relative to baptism that occurs in the 
 epistolary part of the New Testament, In the 
 book of Revelations there is not, I believe, one 
 allusion to it, nor the least express mention of it. 
 
 Besides, then, the primary design of the rite of 
 baptism, as a declaration of faith in Christ, one 
 use to which it is applied is, 
 
 1. That it is a ground for our regarding solely 
 the authority of Christ in matters that relate to his 
 religion. This is an use most strictly connected 
 with its primary design ; for, after having thus 
 professed our faith in Christ and embraced his reli- 
 gion, what of course follows, but evidently this, 
 <^' That we ought to look upon ourselves as His, 
 obliged to hearken to His doctrine, to follow His 
 instructions, to obey His commandments?*'-^ 
 This view of baptism we are not left merely to 
 deduce from its grand design. It is held up to our 
 
 * Dr. Clarke. 
 
Discourses on Christian Baptism » 2T 
 
 Jittentlon by the Apostle Paul^ for soon, alas, 
 there arose occasion for it. 
 
 In a very early period of Christianity, the spirit 
 of discord and division broke out in the church of 
 Corinth. The members of that church split into 
 parties, and enlisted themselves under different 
 leaders. Paul had his friends, Apollos his fol- 
 lowers, Cephas his adherents *, and Christ was 
 looked to by some as their only master and 
 head. ^ It has been declared unto me of you, 
 my brethren, by them who are of the house 
 of Chloe, that there are contentions among you. 
 Now this I say, that every one of you saith, I am 
 of Paul, and I of Apollos, and I of Cephas, or 
 Peter, and I of Christ. Is Christ divided ? Was 
 Paul crucified for you ? Or were ye baptised into 
 the name of Paul ? I thank God, that I baptised 
 none of you, but Crispus and Gaius^ lest any 
 should say I baptised into my own name.' * 
 
 The apostle argues, here, from the nature and 
 design of baptism, to expose the inconsistency of 
 the Corinthians ; while some followed one man 
 and others embraced the doctrine of another. The 
 reasoning of the apostle evidently points to the 
 primary design of baptism ; and exhibits an argu- 
 ment, drawn from it, against all human autho- 
 rity in the concerns of religion. The design of 
 baptism is a man's entering himself among the 
 disciples of him, into whose name he is baptised, 
 professing to receive his doctrine and rules, and to 
 
 I Cor. L II— 15, 
 c 2 
 
is Discourses on Christian Baptism, 
 
 submit to his authority ; the argument derived from 
 it is, that to submit to the dictates, or assume the 
 name, of another teacher, is a departure from hrs 
 engagement to the former ; admitting claims dis- 
 tinct from and incompatible with his first pro- 
 fession. 
 
 The method in which the apostle reasons, 
 illustrates the utility of this ordinance, as affording 
 one common principle, to which Christians may 
 be brought back, when they are disposed to run 
 into parties, and to set up different teachers. The 
 remedy in this case is to refer them to the import 
 of their baptism! Were they baptised into the 
 name of Christ, or of any other person ? Whose 
 disciples did they by this rite commence; the dis- 
 ciples of Christ or of Paul, or of Luther, or of 
 Calvin? If they were baptised into the name of 
 Christ, as a teacher sent from God, and their guide 
 to eternal hfe, His gospel and not the doctrine of 
 any other man, is certainly their rule: His laws 
 and not the injunctions of any other, are to be the 
 principles of their conduct : His authority, and" 
 not that of any other teacher, is binding upon 
 their consciences. 
 
 This reasoning applies, with equal force, to ex- 
 pose the folly of submitting to the authority of any 
 lody of men, as well as of any individuals, over 
 the faith and consciences of men. '^ Had the dif- 
 ferences in the church of Corinth, which the 
 apostle calls schisms^ regarded any whole societies, 
 as getting up pretensions to guide and direct the 
 faith of others, the case would have been exactly 
 
Discourses oyi Christian Baptism, 25 
 
 the same. Had every one of them said, I am of 
 the church of Corinth, and I of Ephesus, and I of 
 Phillppi, and I of Rome, Paul would still have 
 given the very same reproof: * Is Christ divided ? 
 Was the city or people of Corinth crucified for 
 you? Or were ye baptised into the city or people 
 of Corinth ?' In like manner could Paul hear men 
 contending and pleading that one of them was for 
 the council oF Trent, another for the Synod of 
 Dort, and a third for that of Constantinople, he 
 would still make the same reply ; ^ Is Christ divid- 
 ed? Was the council of Trent crucified for you ? 
 Or were ye baptised into the synod of Constanti- 
 nople or Dort ?' '' * The use to which the apos- 
 tle thus applies the ordinance of baptism is very 
 important: the argument which he draws from it, 
 is close; and his reasoning is as plain as forcible. 
 Another view of this ordinance is, 
 
 2. That it is an obligation to purity and holi- 
 ness. '' The means of forming virtuous and reli- 
 gious character," observes a late excellent writer, 
 " which the gospel recommends, are the most 
 useful. To aid the efforts of the mind, the rite of 
 institution to Christianity, is an emblem of that 
 purity which it requires." f The first passage to 
 this effect, aad which is very full and express to the 
 purpose, is Rom. vi. 3., 4. ^ Know ye not, that so 
 
 * Dr. Samuel darkens Sermons, vol. iv, p. SS- ^^o* 
 
 f Simpson, In his valuable Treatise, entitled, « Internal and 
 presumptive Evidences of Christianity, ' p, 245. 
 
30 Discourses on Christian Baptism. 
 
 many of us as were baptised into Jesus Christ,* 
 were baptised into his death ? Therefore, we are 
 buried with him by baptism unto death ; that Uke 
 as Christ was raised up from the dead by the glory 
 of the Father, even so we also should walk in new- 
 ness of life.' The design of this appeal and rea- 
 soning was to anticipate and remove an objection, 
 which might be urged against the doctrine ad- 
 vanced in the former part of the epistle. The 
 apostle had endeavoured to establish the doctrine 
 of justification by the free grace of God, without 
 any regard to prior works. Persons of ill- 
 disposed and vicious miads might be ready to 
 draw encouragement from hence to continue in 
 sin, in order to enhance the grace of God. Ver. 1. 
 ' What, shall we continue in sin, that grace may- 
 abound?' To which he replies with just spirit and 
 indignation ; ^ God forbid ! how shall we, that are 
 dead to sin, live any longer therein ? know ye not 
 that as many as were baptised into Jesus Christ, 
 were baptised into his death ? Therefore we are 
 buried with him by baptism unto death, that like 
 as Christ was raised from tbe dead even so we also 
 should walk in newness of life?' The immersion 
 of converts into water was an emblem of their spi- 
 ritual death and burial: the rising again up out of 
 the water was a representation of that spiritual 
 resurrection, which rendered them new men. — - 
 This ceremony was also a memorial of the death 
 
 * " Into a profession of him as our Lord, the words are eq^uK 
 valent to the form," Acts xix, 5.— Arch. Newcome, 
 
Dhcourscs on Christian Baptism » 31 
 
 and resurrection of Christ, of their faith in which 
 the receiving of baptism was a devout acknowledg- 
 ment, and which they promised to imitate by cru- 
 cifying their evil passions, and by living as men 
 who had the hope of a happy resurrection. * The 
 apostle's argument is deduced from the profession 
 of Christianity which they had made, and, also, 
 from th« manner of it, as emblematical of the 
 conduct, to which that profession in itself 
 obliges them. 
 
 The apostle applies the consideration of their 
 baptism to the same purpose in his epistle to 
 the Colossians, chap. ii. 11, 12. ^ In whom 
 also,* i. e. in Christ, * ye are circumcised with the 
 circumcision made, without hands, in putting off 
 the body of the sins of the flesh by the circumci- 
 sion of Christ; buried with him in baptism, 
 wherein also ye are risen with him, through the 
 
 * L'Enfant ct Beausobre in loc. " Tout ceci est fort figure. Le 
 sens est, que tous ceux, qui par le baptemc devenoient les disciples de 
 J. C. s' engageoient a mourir par rapport au peche, comme il etoit 
 mort a cause de leurs pechez, et a vivre d'une vie toute nouvelle, 
 comme le Seigneur etoit ressuscite pour leur justification. Cela 
 etoit fort bien represent^ jj*r raiiciciine ccremonie du bapteme, 
 Voyez sur Matt. 3, 4. Car en plongeant les proselytes dans I'eau 
 on figuroit leur mort ct leur sepulture spirituelle, et en les retirant 
 de I'eau, on figuroit de meme cctte resurrection spirituelle, qui 
 les rendoit dcs hommes nouveaux. Cette meme ceremonie repr€- 
 sentoit aussi la mort et la resurrection de J. C. que les Proselyte* 
 confcssoient d'imiter en crucifiant leurs passions, et en vivant 
 comme des personnes, qui esperent une resurrection bien heureuse." 
 Beausobre et L'Enfant sur Rom. vi. 3. " Consider whether a par- 
 tial covering of the body by water largely poured is suflScient for 
 the comparison here pursued."— Archbishop Newcome, 
 
32 Discourses on Chris f tail Baptism. 
 
 faith of the operation of God, who hath raised him 
 from the dead.' The apostle evidently describes 
 here, the excellence and superiority of the Chris- 
 tian character, above that of the Jewish profession. 
 The badge of the Jewish was the circumcision of 
 the flesh, which was the mark of their being the 
 people of God ; this was ^ made with hands,' and 
 existed in the body onlyi the converts of Christ 
 had received a more valuable distinction, ^ the cir- 
 cumcision of Christ,' which consisted in ^ putting 
 off the body of the sins of the flesh,' in a change 
 of character, or in a moral renovation: He thus 
 explains it in another place, Phil. iii. 3. ^ For we 
 are the circumcision, who worship God in the 
 spirit, and rejoice, or boast and glory in Christ 
 Jesus.' This is the 'circumcision in the heart,' 
 and in the spirit, as the apostle speaks,. Rom. 
 ii. 29, 
 
 The mention of this spiritual circumcision, this 
 new state of those who * had been called in uncir- 
 cumcision by that which is called circumcision in 
 the flesh' made by bands, seems to suggest to the 
 mind of the apostle another idea, that of the time, 
 or rather of the manner in which this new charac- 
 ter, this change of state commenced ; and leads 
 him to add, ' buried with him in baptism, wherein 
 ye are also risen with him through the faith of the 
 operation of God who hath raised him from the 
 dead.' This is a description of their moral and 
 religious condition, under different figures from the 
 former ; figures drawn from the manner of their 
 making the profession of Christianity. In the 
 
Discourses on Christian Baptism. 33 
 
 former clause the Christian profession is spoken ot 
 as a spiritual circumcision: here it is compared to 
 a burial and resurrection. Purity, or holiness of 
 character, is the chief idea conveyed under both 
 allusions. 
 
 The design of the apostle, in this passage, it 
 may be noticed, is not entirely the same as in that 
 before quoted from the epistle to the Romans. 
 There his view was to guard the doctrine of jus- 
 tification by faith in Christ, from abuse, and to 
 enforce the practice of righteousness : Here his 
 leading- design appears to be to represent the excel- 
 lence of their state, to whom he wrote, as Chris- 
 tians, and to illustrate his assertion, ver. 10. ** Ye 
 are complete in him, who is the head of all princi- 
 pality and power.' The language is also more 
 general than in the epistle to the Romans ; for 
 there the idea is limited to newness of life; 
 here it is more undetermined, and the words, are as 
 applicable to the privileges and hopes of the Chris- 
 tian profession, as to th(i moral obligations under 
 which it brings its professors. 
 
 It has been thought that, in this passage, the 
 apostle compares circumcision and baptism, and 
 represents the latter rite as answering, under the 
 gospel, to the former under the law. To me this 
 does not appear a just representation of his words. 
 The circumcision of which he speaks is not the 
 external rite, but an internal, spiritual change, made 
 without hmds : baptism, therefore, can not be the 
 counterpa'-t to it ; for /hat is made with hands. 
 Tke allusion made to baptism, in the 12th yerse/ 
 
 C 3 
 
34 Discourses on Christian Baptism, 
 
 would connect with the 10th verse without any in- 
 jury to the reasoning of the apostle, or the con- 
 nection of his words. The arguments borrowed 
 from circumcision, and that deduced from baptism, 
 are distinct illustrations of the same principle, that 
 Christians are complete m Christ. There is here, 
 what is very common in the writings mf Paul, a 
 transition from one topic to another, and a change 
 of figures in quick succession, to make the subject 
 more plain, to place it in different points of view, 
 and to argue his point with more fulness and force. 
 — In a word, as far as it relates to baptism, this 
 passage is rather descriptive of an alteration of cir- 
 cumstances, than an exhortation to practice. It 
 conveys, however, this instruction, that a recovery 
 from a state of sin and guilt to holiness and 
 righteousness is the genuine effect and design of tlie 
 profession of faith in Christ by baptism : or that 
 baptism is an emblem and figure of this renova- 
 tion, and consequently an engagement and obliga- 
 tion to it. 
 
 The next express declaration which we have, 
 concerning the moral and practical design of bap- 
 tism, is in 1 Pet. vii. 21. ^The like figure, where- 
 unto, ' (i. e. to the preservation of Noah and his 
 family by water, * in the ark) ^cven baptism doth 
 also now save us, not the putting away the filth of 
 the flesh, but the ansv/er of a good conscience to- 
 wards God, by the resurrection of Jesus Christ. ' 
 Tn allusion to the manner in which Noah and his 
 
 * Or, " Through the midst of the surrouuding waters/* Arch 
 l^ewcome. 
 
Discourses on Christian Baptism. 35 
 
 family were preseryed in the ark, the apostle here 
 speaks of the efficacy of baptism ; but to guard 
 arainst anv misconstruction or abuse of this doc- 
 trine, he immediately^ as it were, corrects himself, 
 or more explicitly and fully explains his meaning. 
 It is not, he observes, the mere external act, it is 
 not the ceremony which has such a saving effect, 
 but a good conscience accompanying it. Baptism 
 is an outward profession of Christianity, but unless 
 it be attended with a sincere belief of its truth, and 
 with an unfeigned purpose to adhere to it, it could 
 be of no avail. 
 
 It is generally all©wed that the phrase, ^ the an- 
 swer of a good conscience, ' is an allusion to the 
 interrogations, or questions, put to persons bap- 
 tised, concerning faith in Christ ; such as Philip 
 proposed to the eunuch. If the answer were not 
 made with godly simplicity and sincerity ; if it were 
 not followed with a courageous performance of the 
 whole duty, this hypocritical faith in Christ could 
 answer no valuable purpose. 
 
 The idea, on the nature of baptism, suggested 
 by these words, is that it is astipulation or promise 
 of fidelity and attachment to Christ Jesus, as our 
 Master and our Saviour; that it is not like to 
 many of the ablutions, or washings, amona: the 
 Jews, a mere removal o^bodily or ceremonial un- 
 cleanness ; -^ but a conscientious declaration, by 
 which the party binds and obliges himself to act as 
 
 * See Schlichtingius in loc. Gal. iii, 27. Co].ii,l2. Titus iii* 
 Grotius in x Pet. iii. %i. 
 
36 Discourses on Chrhlian Baptisrr^,, 
 
 the disciple of Christ ; a promise to God as well as 
 a confession before men. A more practical idea. 
 eould not be advanced on the subject 5 nor one 
 more pointed against the false dependencies of a 
 superstitious mind. * 
 
 These, I thinkj are all the passages in which the 
 moral tendency and design of baptism is urged^ 
 There are some other passages in which there is an 
 allusion to its moral influence. ^ But ye are washed,^ 
 1 Cor. vi. 11. ^According to his mercy he saved 
 us by the 'washing of regeneration^ f and renewing 
 of the Holy Spirit. ' Tit. iii. 5. ^0\.\xhod.\e?, washed 
 with pure water.' Heb. x. 25. ^That he might 
 sanctify and cleanse it.' i. e. his Churchy 'with 
 the washing of water, by the word. ' Eph. v. 26. % 
 ^He that lacketh these things, ' i. e. the graces be- 
 fore specified, * that is barren and unfruitful.' Ver. 
 8. * is blind and cannot see afar off, and has forgot- 
 ten that he was purged from his old sins.' ^'Whence 
 note," says the pious Mr. Henry, that '* forgetful- 
 ness of our baptism is at the bottom of all our 
 barrenness and imfruitfulness, and deficiency in 
 goodness.'^ 
 
 The third view under which baptism is repre- 
 
 * It is a just and important observation of Grotius, that the 
 apostolical Avriters with the mejation of baptism introduce the 
 doctrine, or moral instruction tuplied in it ; as Rom. vi, 3, 4. 
 Ephes. iv. 5, 
 
 f " By baptism, which places men in a new state, on account 
 ©f their new obligations, motives, instructions, promises and 
 assistances." — Archbishop Newcome in loc. 
 
 I " Through the washing of water in baptism, a rite adraini|«> 
 teted to adults in consequ^pce of instruction, "—Id, in loc. 
 
' Discourses on Christian Baptism, Zf- 
 
 aented as subservient to a valuable moral purpose 
 is^ that it is a bond of love. To this purpose may- 
 be quoted, 1 Cor. xii. 13. ' For by one spirit we are 
 baptised into one body, \vhether we be Jews or 
 Gentiles, whether we be bond or free. ^ But as 
 the apostle, in the preceding verses, is discoursing 
 of the various miraculous gifts of the Holy Spirit, 
 the words are rather to be uncTerstood, not of the 
 baptism of water^ but of the baptism of the Spirit; 
 or of the abundant communications of those extra- 
 ordinary powers and endowments, \yith which the 
 first Christians were favoured, which, all proceed- 
 ing from the same -Spirit, from the same divine 
 source, afforded a just and powerful argument for 
 mutual love and condescension ; as they were all 
 designed to operate in support of the same cause_, 
 and to mutual edification. 
 
 The application of the baptismal rite to the same 
 argument is, however, very explicitly made in other 
 places. It is represented as a bond of union^ ce- 
 menting all Christians together under one common 
 Creator. Gal. iii. 27, 28. ^For as many of you as 
 have been baptised into Christ have put on Christ ; "' 
 i. e. «^ have put yourselves under an obligation of 
 laying aside all other distinctions, and of beino- 
 united upon the foot of obedience to his alone com- 
 mands." * 'There is henceforth neither Jew nor 
 Greek; neither bond, nor free : for ye are all one 
 in Christ Jesus :' one body, one family, one king- 
 dom. By the rite of baptism. Christians are in- 
 
 * Dr, Clarke. 
 
38 Discourses on Chfistian Baptism. 
 
 corporated into one society. It is the common^ 
 external sign of entering into the same connexion 
 with one Lord and Saviour. 
 
 In this view it is an obligation to mntual affec- 
 tion ; and the apostle himself has instructed us to 
 draw this argument from it. Eph. v. 1, 2, 3, 5. 
 ' I, therefore, the prisoner of the Lord, beseech 
 you, that ye walk worthy of the vocation where- 
 with ye are called, with all lowliness and meekness, 
 with long suffering, forbearing one another in love, 
 endeavouring lo keep the unity of the spirit in the 
 bond of peace :* Among other motives to enforce 
 those benevolent persuasives, the apostle urges 
 this consideration, 'There is One Baptism.' * 
 The apostle reasons here upon baptism, as he had 
 done upon the Lord's Supper. 1 Cor. x. 17- 1 The 
 passage in 1 Cor. i. 3, quoted under our former 
 head, may properly be again brought into review 
 here. ^Is Christ divided? Were ye baptised into 
 the name of Paul ?' The same consideration, which 
 is a valid reason against setting up, in matters of 
 
 * It deserves consideration, how far the sentiments and prac- 
 tices, with respect to baptism, that have prevailed in the Christian 
 world, and are now popular in this or other countries, correspond 
 with this ONENESS of baptism, of which the apostle speaks. 
 The rite itself is not one; for it is apprehended that it may be, indif- 
 ferently, immersion, or pouring of water, or sprinkling. The 
 object and design is not one : for it expresses a personal profession of 
 faith, or a profession of the parent's faith, or the dedication of a 
 child to God, or a vow for its religious education, or a seal of the 
 covenant of grace. Doth this variety, it may be said, repugnant 
 both in mode and design, consist with the simplicity which the 
 apostle ascribes to the Christian ordinance.' 
 
 I L'Enfant €t Bea«sobre in loc. 
 
Discourses on Christian Baptism. 30 
 
 religion, another teacher or head independently 
 of, and distinctly from, our great lawgiver Jesus, is, 
 by its influence or tendency in this respect, a cement 
 of mutual affection; for the reflection that we have 
 only one head or master, and that we form one 
 body under him, naturally disposes the heart to 
 kindness and love. 
 
 Such are the plain and rational views given us 
 of the practical influence and uses of baptism, in 
 the New Testament: such the moral purposes to 
 which it is improved. It is a rite of extensive in- 
 fluence. It applies, with justness and force, to 
 the allegiance due to our Divine Master; to the 
 universal purity of character, incumbent upon his 
 disciples; and to the particular duties of conde- 
 scension and love, which Christians owe to one 
 another. It attaches our regard and attention to 
 our great teacher and lawgiver. It is an embleni 
 of moral purity, and an obligation to holiness, to ^1 
 holiness of life. And it is a bond of union among 
 the disciples of the same master. 
 
 Should it be said, that a profession of Christi- 
 anity, by generally appearing and worshipping with 
 any Christian congregation, will answer the same 
 practical and moral purposes; it may be replied, 
 that it is natural, that a personal profession of faith 
 in Christ should commence in a particular man- 
 ner — in a manner, that expresses conviction and 
 declares the sentiments and views of a man; that 
 marks the character and draws attention to it. 
 Making it by a solemn rite, by a rite appointed by 
 God and in obedience to his commands, answers 
 
40 Discourses on Christian Baptism, 
 
 thfse purposes, and is, in these views, proper and 
 forcible. 
 
 A more pertinent, a more significant rite, for 
 this design, could scarcely be devised, than what 
 Christianity has enjoined. The simplicity oF the 
 rite is a recommendation of it. It is not difficult 
 to be understood, nor expensive or dangerous to 
 be practised. It is, in a striking manner, emble- 
 matical. Water is a symbol of purity; washino* 
 the most efficacious mode of purifying; and wash- 
 ing or bathing the whole body the most complete 
 and extensive manner of doing it. And while bap- 
 tism, on these accounts, is an expressive representa- 
 tion of ^ putting off the old man with his deeds, and 
 of putting on the new man ; of dying unto sin, and 
 of rising to newness of life;' it is also an aflecting 
 memorial of the burial and resurrection of Jesus 
 Christ. 
 
 l^'rom the tenor of the pa,s>ages which have been 
 reviewed, it appears, that this rite giveth occasion 
 for very close reasonings and persuasive argu- 
 ments ; which being borrowed from sensible ob- 
 jects, are more lively and pathetic than exhorta- 
 tions addressed to the understanding merely. Any 
 rite by which the divine author of our faith had 
 required '-o (.o make the personal profession of his 
 religion, would have demanded our obedience and 
 respect; but when this rite is, in itself, the most 
 natural and significant that can be, we_are under 
 additional obligations to look on it with reverence 
 and approbation, because we can discern the evi- 
 dent wisdom with which it was chosen for this 
 
Discourses on Christ laii Baptism, 41 
 
 purpose. We cannot but entertain a still higher 
 sense of the wisdom of our divine Master in this 
 matter, when we reflect, that this rite is adapted 
 not to answer any whims of superstition, but the 
 highest moral purposes — purity of character and 
 benevolence of heart '*. In itself it is the profes- 
 sion of Christianity; but, in its application and 
 tendency, it looks forward, much more forward, 
 than to the first commencement of the Christian 
 profession. It layeth a foundation for being ad- 
 dressed and appealed to in a cogent and insinuating 
 manner on moral duties, and being thus led on to 
 the best and highest attainments, as the disciples 
 of Christ. Is it then a mere ceremony? Doth 
 not its utility recommend it ? They who submit to 
 it assume not a name only; but bring themselves 
 under the weighty obligations of that name; to 
 take Jesus Christ only tor their master, to walk 
 in newness of life and to love their fellow-disciples, 
 
 * " I for my part," says a learned and libe al writer, " think it 
 very consonant to scripture and the account of the nature and design 
 of baptism there laid down — that baptism should be administered 
 only to such subjects as arc capable of believing in, and confessing 
 Chriit crucified, and of remission of sins. The benefit of it being 
 administered this way would be very great, and we should be 
 secuie of having all our children brought to catechism, (to the 
 neglect of which I really think the great infidelity and profaneness - 
 of the age is owing) we.e it made necessary in order to their being 
 counted Christians; and every one being baptised upon hi-^ oion 
 personal, solemn profession and renunciction, iv^ull gi-ve Christianity 
 grater effect^ and the profession of it in this manner ivould have deeper 
 and 7nore lasting impressions on the mind.'" — Memoirs of the Life 
 
 and Writings of the Rev. John Jackson, p. 46, 47. 1764. 
 
42 Discourses on Christian Baptism, 
 
 These hints shew with what sentiments we should 
 come to baptism, and what should be our subse- 
 quent conduct. We should come to it with a full 
 conviction of the divinity of Christ's mission, and 
 of his authority, as made by God the Father, 
 ^ Lord and Christ, a Prince and a Saviour;* with 
 a deliberate and serious preference of a holy and 
 virtuous life to every other kind of life; and with a 
 full disposition of mind to serve and edify that 
 society into which we enter. What is the conduct 
 that should follow our baptism, but the habitual 
 prosecution of these good and pious designs; 
 what, but a life formed on these principles and 
 purposes? To put on Christ by baptism with 
 such holy, humble, fixed intentions of mind is a 
 rational act. To follow them up with such an 
 adherence to the instructions of Christ, with such 
 holy manners and such a benevolent temper is 
 laying good foundation against the time to come: 
 It is ^ to keep the faith, to finish our course, and to 
 obtain eternal life.' 
 
 With such views let us seek, with such a con- 
 duct let us adorn the baptism of Christ. We shall 
 enlist under a good master. We shall engage in a 
 good and holy profession. Great and precious are 
 the promises of the gospel to induce and invite us 
 to make, and having made, to hold fast the pro- 
 fession of the Christian faith. ^ Whosoever con- 
 fesseth me before men,' saith our divine Master, 
 ' him will I confess before my Father and the holy 
 angels. Be thou faithful unto death, and I will 
 give thee a crown of life.* Let us all be candidates 
 
Discourses an Christian Baptism^ 43 
 
 for the blessings contained in these gracious pro- 
 mises. Great and glorious, blissful and everlasting 
 will be our reward. Amen* 
 
44 Discourses on Christian Baptism^ 
 
 DISCOURSE lll.x 
 
 AN HISTORICAL REVIEW OF THE PRACTICE 
 AND CORRUPTIONS OF BAPTISM. 
 
 vV E have examined into the doctrine and history 
 of baptism, as they are laid down in the New Tes- 
 tament. We have seen with what principal view 
 it was instituted, and to what moral purposes the 
 improvement of it was directed. Every instance 
 of its administration points out its primary and 
 great design to be the profession of Christianity by 
 the person who was baptised. All the reasonings 
 and arguments grounded on it are closely connected 
 with this leading end, and are the practical con- 
 clusions drawn from it. The baptised, by this 
 rite, commenced disciples of Christ and laid them- 
 selves open to all the remonstrances and exhorta- 
 tions arising out of their profession, assumed in 
 this explicit and emblematical manner. 
 
 In all these accounts of baptism every thing is 
 easy, simple^ and rational. Here is no encourage- 
 
Discourses on Christian Baptism. 4S 
 
 rnent to superstition : no ground for erroneous and 
 false dependencies. It must be allowed, that the 
 most important benefits are held np in connection 
 with this ordinance: ^ He that believeth and is 
 baptised/ saith our Lord, ' shall be saved/ ^ Re- 
 pent and be baptised every one of you/ saith Peter, 
 ' for the remission of sins.' But from the very 
 nature and primary design of this institution, it is 
 evidently not the meaning of these declarations, 
 that such blessings are annexed to the external 
 ceremony merely ; but to it in connection with the 
 dispositions of the mind, with faith in Jesus Christ 
 and repentance towards God, expressed and avow- 
 ed by this outward act ^ with becoming a disciple of 
 Christ; with the humble, grateful, obedient ac- 
 ceptance of the gospel; which his authority 
 enjoined should be expressed in this manner. — 
 Peter thus explains and guards his declaration, 
 when he saith, that baptism gaveth us, not ^ the 
 putting away the filth of the flesh, but the answer 
 of a good conscience towards God.' 
 
 Very soon men came to mistake this matter and 
 to ascribe to the sign what belonged to it as a ge^ 
 niiine token of real principle ; or of the temper and 
 dispositions of the soul expressed by it. It soon 
 happened with respect to this institution, as it did to 
 the other ordinance of Christianity, the Lord's 
 Supper. The scriptural simplicity of it was lost in 
 human additions : the purity of it was defaced by 
 the inventions of men; and the design of it per- 
 verted by their misrepresentations of its nature. 
 It is my intention pow to produce the facts 
 
4'6 Discourses on Christian Baptism. 
 
 which will prove and illustrate these assertions. 
 As I have gone through the accounts of baptism 
 that we meet with in the New Testament, I will 
 now represent the deviations from its simplicity 
 and design, from authors in the succeeding ages of 
 the church; and will take a general surrey of the 
 corruptions of this ordinance, and of the changes 
 which it hath undergone. For every notion of its 
 nature, every circumstance in the administration of 
 it which differs from or goes beyond the scriptural 
 representations of it, must be considered as a corrup- 
 tion of it; as the misconception, or invention of 
 men, acting under no peculiar illumination or 
 authority. 
 
 " Nothing more,'' observes with accuracy, Dr. 
 Priestley, ^^ seems to have been meant by baptism 
 originally, than a solemn declaration of a man's 
 being a Christian, and rery far was it from being 
 imagined, that there was any peculiar virtue in the 
 rite itself. It was considered as laying a man un- 
 der obligations to a virtuous and holy life, as the 
 ^profession of Christianity necessarily does, but not 
 of itself making any person holy.*'* An eccle- 
 siastical historian f, of great credit, tells us, that 
 '< the sacrament of bapLisin was administered in 
 the first century, without the public assemblies, 
 in places appointed and prepared for that purpose, 
 
 * History of the Corruptions of Christianity, v. ii. p. 68. 
 
 + Mosheim's Ecclesiastical History, translated by Madaine, v. i, 
 p. 94, 104. 8vo. 1758, See also Synopsis Historiae Sacrae a 
 Xampej p. 83.; and Suiceri Thesaurus Eccles. sub voce Zuvoi^i;, 
 p. 1136. 
 
Discourses on Christian Baptism, 4f 
 
 thcl was performed by immersion of the whole body 
 in the baptismal font: and that then none were 
 admitted to baptism, but such as had been pre- 
 viously instructed in the principal points of Chris- 
 tianity, and had also given satisfactory proofs of 
 pious dispositions and upright intentions/' . 
 
 Let us now see, how soon and by what steps 
 men departed from this original institution. The 
 first writer * of the Christian church, after the 
 times of the apostles, though he does not appear 
 to deviate from th^ original idea of baptism ; yet 
 as he is often an obscure writer, so he appears to 
 have used too bold a language concerning the 
 benefits of this institution, and to have incau- 
 tiously ascribed a divine virtue and energy to the 
 rite itself, when he speaks of its ^^ bringing for- 
 giveness of sin;'' and says ^^ we go down into the 
 water full of sins and pollutions and come up 
 bringing forth fruit in the heart, having fear and 
 hope in Jesus by the spirit.'' f. 
 
 The two next fathers % agree in the use of a 
 language concerning this institution, which, if cor- 
 respondent to the original representation of it, is 
 not known in the New Testament, calhng it ^* a 
 seal,'' and '^ the Son of God's seal/' The lat- 
 ter employs these strong terms to convey the 
 idea of the effect and importance of this institu- 
 tion: ^^ when a man has received," says he ^^ that 
 seal, he is free from death and appointed to life: 
 
 * Barnabas, A. D. 50. 
 f Barker's Duty, Circumstances and Benefits of Baptism, p. 47, 
 
 Hermas, A, D, 80. 
 
48 Discourses on Christian Baptism, 
 
 and that seal is water, into which men go down 
 subjt^ct to death, but come up assigned to life." 
 He ap}3ears even, to have adopted an extravagant 
 notion, "that the apostles, after their own decease, 
 went to preach to those who were dead before 
 them, and to administer this seal to them.'' * This 
 style of writing is, indeed, aliegorical and ob- 
 scure. But while it lies open to this construction, ^ 
 it certainly expresseth very high ideas of the 
 eiFicacy of the rite. 
 
 In the beginning of the second century, Igna* 
 tius t calls baptism '^ a Christian's arms,'' and 
 contends for the power of bishops to administer it 
 as their exclusive right and privilege. This was, 
 evidently, a deviation from the original practice. 
 At first it was customary, that the converts should 
 be baptised by those, by whose preaching they had 
 been prevailed on to embrace Christianity. The 
 Samaritans, Simon and the Eunuch were baptised 
 by the deacon Philip. 
 
 The administration of the ordinance Avas, after- 
 wards, in this century, subjected to regulations 
 and accompanied with circumstances, which had 
 no foundation in apostolic practice. Two seasons 
 in the year, the festivals of Easter and Pentecost, 
 or Whitsuntide, were the fixed times of its admi- 
 nistration. '' The persons that were to be bap- 
 tised, after they had repeated the creeds confessed 
 and renounced their sins, and particularly the 
 devil and his pompous allurements, were immersed 
 under water and received into Christ's kingdom by 
 . * Barker, p. 47. ' f A. D, no. 
 
Discourses on Christian Baptism, 49 
 
 a solemn Invocation of Father, Son and Holy 
 Ghost. After baptism they received the sign of 
 the crosSy vi^ere anointed, and by prayers and impO" 
 sition of hands, were solemnly commended to the 
 mercy of God, and dedicated to his service ; in 
 consequence of which they received milk and 
 honey, which concluded the ceremony. Adult 
 persons were prepared for baptism by abstinence, 
 prayer and other pious exercises. It was to an- 
 swer for them, that sponsors or godfathers were 
 instituted." * 
 
 It may be concluded, that some of the innova- 
 tions, here specified, did not take place till to- 
 wards the end of the century, for Justin Martyr, \ 
 writing- on this subject, in a plain and rational 
 manner, free from the obscurity of figure and 
 flight of imagination, takes no notice of them. 
 But his account of the manner of solemnizing 
 baptism much corresponds with the history of it in. 
 the New Testament. 
 
 '^ As many," says he, '^ as are persuaded and 
 do believe that those things, which are taught and 
 spoken by us are true, and engage to live accord- 
 ingly, are instructed to pray and to implore of 
 God, with fasting, the forgiveness of past sins, 
 we praying and fasting together with them. They 
 are then led by us to a place, where there is water, 
 and they are born again with the same new birth as 
 we were. For in the name of God, the Father of 
 all, and of our Saviour Jesus Christ, and of the 
 
 * Mosheim, v, i. p. 171. f About A. D, 140. 
 
50 Discourses on Christian Baptism. 
 
 Holy Spirit ihey are washed in watci^; for Chri&t 
 said ^ unless ye be born again, ye shall not enter 
 into the kingdom of heaven.' We learned/' he 
 adds, ^' the reason of this from the apostles, that 
 since we were born at first, without knowledge, by 
 necessity, and brought up in wicked customs, wx 
 should not continue children of necessity and igno- 
 rance, but of choice and knowledge, and receive 
 forgiveness of our former sins by water." * 
 
 It has been justly remarked upon this passage, 
 that as Justin has spoken of Christians, as Chris- 
 tians, not as converts, it is the baptism of Chris- 
 tians in general he ought to describe, for all are 
 baptised. And Justin's reason for baptism, that 
 religion should be a work of choice and not of 
 necessity^ as '* our first birth was, takes in both 
 native and convert Christians, but expressly ex- 
 cludes infants, for to them baptism must be as 
 much a work of ignorance, as their birth." Again, 
 " they are born again with the same new birth as 
 we were," that is, as the members of the church 
 were, which then consisted as much or more of 
 native Christians as converts, f While this pas- 
 sage is thus conclusive as to the subjects and ex- 
 tent of baptisni, it is proper to observe, that a 
 circumstance is mentioned here, as attending the 
 ordinance, which has no precedent, or counte- 
 nance, in the New Testament, namely, joining 
 fasting with it. It should be, also, added, that 
 Justin represents baptism under three different 
 
 ♦ Barker, p. 65. f Ibid. p. 65, 66. 
 
Discourses on Christian Baptism, 51 
 
 views, which, though not explicitly pointed out, 
 seem to have some sanction from the New Testa- 
 ment, namely, being '^ made new," " a new 
 birth," and '^ an illumination.'* 
 
 This kind of figurative language was carried fur- 
 ther by Clemens Alexandrinus. * ^^ Being bap- 
 baptised,** says he, ^* we are enlightened, being 
 enlightened we are adopted, being adopted, are 
 perfected, being perfected are made immortal. 
 It is called,'* he adds, " the laver (X87§ov), because 
 we are washed from our sins; grace (x,a§t(T/xa), be- 
 cause the punishment of sins is done away ; illu- 
 mination {(puria^oc), because the holy, saving light 
 appears, by which we sec God : and we call it per- 
 fection (rsXetov), because without defects.'* This 
 language is very different from the guarded manner 
 of the apostle Peter; who, when he ascribes a salu- 
 tary efficacy to baptism, enters a caution against 
 being understood of imputing it to the mere cere- 
 mony. But if the words of Clemens may be con- 
 sidered as expressing the prevailing sentiments of 
 the age, we learn from this instance, and from 
 similar modes of speaking, in preceding writers, 
 that Christians soon lost sight of the primary design 
 of baptism, and fixed their attention on some 
 subordinate, or concomitant view of the ordinance. 
 This laid a foundation for future corruptions of it, 
 and for high ideas of the absolute necessity and 
 virtues of the rite itself, without regard to the capa- 
 city of age or the intention of mind, in those to 
 whom it was administered. 
 
 * A. D. 190. 
 d2 
 
52 Discourses on Christian Baptism. 
 
 Hitherto these authors, as well as the writers of 
 the New Testament, are silent about a practice, in 
 after times generally prevalent^ — the baptism of 
 infants. '* This omission is, in Justin Martyr, 
 peculiarly striking. For his account of the admi- 
 nistration is an apology, * designed to vindicate 
 the Christians of those times from the cruel re- 
 proaches of their enemies, and among the rest of 
 murdering their children, and making an impious 
 use of their blood. How naturally would his 
 design have introduced the express mention of 
 infants, if it had been the practice to baptise them; 
 especially as he assures the emperor, that he 
 meant, by describing this solemnity, to avoid the 
 charge of seeming to deal unfairly in some part of 
 his apology.*' f 
 
 A passage is quoted from Irenaeus, J as a proof 
 of the practice ; but it is such a proof as arises 
 from a single clause, and even this, on the suppo- 
 sition that it is to the point, is clothed not in 
 plain but metaphorical terms: it occurs in a para- 
 graph marked with glaring contradictions, and is 
 quoted from a translation, which is said to have 
 taken scandalous liberties with the original. What 
 great stress can be laid upon Such an ambiguous 
 and uncertain testimony? 
 
 No writer till Tertulllan, at the beginning of the 
 third century, affords any direct proof or makes 
 
 * Written after the year 150. 
 
 t Dr. Samuel Stennet's Answer to the Christian Minister's 
 Reasons foi Bap.ising Infants, p. ai6. 
 ^ A. D. 170. 
 
Discourses on Ckristian Baptism, 53 
 
 any mention of the baptism of infants, as an exist- 
 ing practice. In his writings we also meet with 
 the first traces of the doctrine of original sin. He 
 speaks, in strong terms, of the necessity of bap- 
 tism; but yet censures those who were precipitate 
 in administering it to infants. '' Baptism/' says 
 he, " must not be given rashly ; delaying of it is 
 better according to each one's state and age, chief- 
 ly as to little ones ; for why need those who answer 
 for them be brought into danger, since they may 
 fail of their promise by death, or be deceived by a 
 bad disposition ? Tlie Lord saith, ^ Forbid them 
 not to come unto me;' let them become Christians, 
 when they know Christ. Why does the innocent 
 age hasten to the forgiveness of sins ? Let them 
 know how to ask for salvation, that you may 
 appear to give it, to one who seeks it.'^ * It has 
 been argued, that Tertullian no where insinuates 
 Ihat infant baptism was r.ot even the universal 
 custom of his time, or that it had been an innova- 
 tion, which in ^^ pleading against it, he might 
 naturally have been expected to insist upon."t It 
 is true he does not, in so many explicit terms, call 
 the baptism of infants an innovation: but, in my 
 opinion, no stress is to be laid npon this circum- 
 stance ; for long before this time Christians, it 
 appears, on this part of Christianity as well as on 
 other points, were not offended at the apprehension 
 of any sentiment or practice being an innovation ; 
 
 * Barker, p. 83. 
 
 f Dr. Priestley's History of the Corruptions of Christianity, 
 vol. ii. p. 74. 
 
54 Discourses on Christian Baptism. 
 
 nor entered into the consideration of what was or 
 was not so ; long before this they appeared to have 
 lost sight of the importance^ necessity and duty of 
 adhering closely to the doctrine of Christ, as taught 
 by Christ and his apostles. And in his age many 
 innovations, at which I do not find that Tertullian 
 took umbrage, prevailed in the administration of 
 baptism. But though he does not censure infant 
 baptism as an innovation, but speaks of it as an 
 USUAL practice, he evidently speaks of it with 
 disapprobation, and as not justified by the words of 
 Christ to which he refers ; he even remonstrates 
 and reasons against it, whi^ he scarcely would 
 have done^ had he looked on it as a divine 
 institution: this, methinks, is to treat it as one; 
 if not to call it, an innovation. Nay further, in 
 other passages, he speaks of baptism in a manner, 
 that shows that not only his own idea of baptism, 
 but that also the views and principles on which 
 it was generally practised were such as do not apply 
 to the baptism of infants. He refers to the case of 
 such as had reached to marriageable years, but had 
 not been baptised, whom he would have delay 
 their baptism, lest they should violate the purity of 
 their manners. He observes that ** the soul is 
 sanctified not by washing, but by an ansn^er,** 
 alluding probably to 1 Pet. iii. 2 1 . He says ^' Bap- 
 tism is the seal o{ faith, which faith is begun and 
 approved by the faith of vepenlance. Therefore 
 we are no', washed, that wc may leave o^ sinning, 
 but because we have already left it ofl'; because 
 we are become pure in heart. When going into the 
 
Discourses on Christian Baptism. ^ 35 
 
 water we professed the Christian faith in appointed 
 tuords, we protested with our own mouth that we 
 renounced the devil, his pomps and his angels." * 
 
 If the practice of infant baptism is considered as 
 deriving any sanction from the mention of it, as a 
 common practice, by TertuUian, the writings of 
 this author will equally furnish a sanction to other 
 practices, that have no foundation in the New 
 Testament. These were the use of sponsors, the 
 consecration of the water, the appropriating the 
 administration of it to the bishop, or to persons 
 acting under his authority, an explicit renunciation 
 of the devil, his pomps and his angels, a threefold 
 immersion, anointing with consecrated ointment 
 after baptism, and tasting milk and honey. It 
 deserves observation, that this writer speaks of these 
 ceremonies as forming a ritual universally received, 
 fixed and of a long standing, without any intima- 
 tions of there being exceptions to it, and without 
 any express disapprobation, as in the instance of 
 infant baptism. 
 
 It appears, also, from this father, that passion- 
 week was regarded as the most solemn time for 
 baptism ; though with some degree of liberality 
 and judgment, he reinarks, that "every day is the 
 Lord's, and every time fit for baptism; if there is 
 any difference in the solenmity, there is none in 
 the grace." t He is the first person, as I can learn, 
 who applied to this ordinance a term, that was very 
 
 Barker, p. 83, 86. Stennet's Answer to i^ddington, part ii. 
 p. 1^6. 
 
 t Barker, p. 8j. 
 
56 Discourses on Chnsitan Baptism, 
 
 soon given to the Lord's supper, and is, to this day, 
 retained with respect to both these institutions, 
 though it generally means, even now, the latter 
 of them: this word is sacrament. He calls bap- 
 tism *' the happy sacramejit of water, and the 
 sacrament oF sanctification." The word is a 
 military term, and signifieth an oath to be true to a 
 leader. As baptism is an avowal of becoming a 
 disciple of Christ, the application of this term to it 
 is no great deviation from the original idea; but 
 the word is not to be found in the New Testament. 
 The person who flourished next in order of time, 
 among the celebrated early Christian writers, was 
 the famous Origen. * He does not seem to differ 
 materially in liis representations of the nature of 
 baptism, from those who preceded him ; except 
 that he is supposed to speak plainly and fully on 
 the administration of it to infants, and its uses to 
 ^^ wash away their pollution^ and to secure to them 
 the forgiveness of sins/' But after every conces- 
 sion in favour of the authenticity of the passages 
 quoted from him, and the exactness and fidelity of 
 the translations in which they appear, all that can be 
 concluded from his writings is, that he thought, 
 ** children came defiled into the world, yet not 
 properly with sin, but by some legal pollution, 
 such as Jesus himself needed cleansing from : 
 he therefore was baptised." If Origen assert that 
 he received this practice as a tradition from the 
 apostles, it is also evident from what he says, that 
 
 * A.D. ajo. 
 
Discourses on Chrislian Baptism, 57 
 
 some doubted of the fitness of it, and that it was 
 frequently debated, among the brethren, what sins 
 little ones had tfo be forgiven that they should be 
 b^rptised for the forgiveness of sins ? The existence 
 ofthisdebate makes it probable, that neither the opi- 
 nion of a pollution even from birth, nor the baptism 
 of little ones were then established, nor the autho- 
 rity of apostolic tradition universally admitted. * 
 It is further probable, that by little ones t Origen 
 did not understand infants, or children immedi- 
 ately after birth, but arrived at an age when they 
 could just speak, and did make the answer them- 
 selves, though not capable of much instruction, as 
 he bids every one remember what words he used in 
 baptism, how he renounced the devil, would not 
 use his pomps or works, nor obey his services and 
 pleasures. % The expressions of this writer serve 
 -to shew, that as the doctrine of original or of a na- 
 tural defilement, of which there are no traces till 
 after the time of Justin Martyr, gained ground, the 
 practice of infant baptism advanced along with it. 
 They too brought in and established one another. § 
 Origen, it may be added, uses a manner of speak- 
 ingon this subject peculiar to himself; and though 
 not sanctioned by similar language in scripture, 
 yet just and emphatical : he speaks of it as a reli- 
 gious contract, \\ in which the party baptised an- 
 swered to those who examined ihem, '^ We will 
 serve the Lord, for he is our God." 
 
 * Barker, p. 95. f y»rjQ(, ± Barker, p. 97,98, 
 
 § Barker, p. ^Sy and lOi. [j Id. p. 97. ^iodi&im mQnMif. 
 
 D 3 
 
5S Discourses on ChrUtufn BupiUoi, 
 
 As we proceed in ihe hlsK^-y of the Christian 
 church, we meet with new and luimerons instances 
 of the changes and corrupti^ons of the whole 
 scheme of Christianity, and of its positive institu- 
 tions. The practice vvl^ich Tcrtullian treated as 
 an innovation, by expressing his displeasure at it and 
 remonstrating against it, became so prevalent, that 
 at a council held at Carthage, not the validity and 
 authority of it was disputed or denied, but the 
 subject of debate was, whether infants ought not 
 to be baptised on the eighth day, in conformity to 
 the practice among the Jews of circumcising on 
 that day 5 or whether it might not be dangerous to 
 delay baptism even to that time. The assembly 
 decided, that it should liot be deferred so long. 
 Their decision was founded on this principle, 
 " That as a new-born infant, being born of the 
 flesh after Adam, had received the infection of 
 death at* his birth, he ought not to be hindered 
 receiving grace and forgiveness of sins.'^ This w\is 
 the determination of the western bishops. * It 
 may surprise a reader who would expect to find in 
 the decision of this synod a decree, founded either 
 on express authority or pertinent and close reason- 
 ing, to meet with such arguments, as are not ana- 
 logical merely, but fanciful and allegorical. They 
 were these : '' The Son of man came not to de- 
 stroy men's lives, but to save them ; therefore as 
 
 * The above was the decision of the western bishops, Infan^ 
 baptism, though creeping in by degrees, was not established in the 
 eastern church, until 150 years later,— Stennet as before, p. 437, and 
 Barker, p. iii. 
 
Discourses on Chrislian Baptism. 59 
 
 much as lies in our power, no soul is to be lost. 
 God is no respecter of persons, so neither of 
 years \' intimating that he would be so, if he de- 
 nied to infants what he grants to adults ; that in- 
 fants and adult persons have the same equality in 
 the divine workmanship, which is proved from 
 Elisha's laving " on the child, putting his head on 
 the child's head, his face upon his face, his body 
 upon his body, and his feet upon his feet ; herein 
 expressing the divine and spiritual equality, that 
 all men are equal and alike, when they are made 
 by God ;" meaning that refusing to baptise infants 
 would be partial and destroy this equality. The 
 reasoning of these African bishops -does not display 
 a very sound judgment, and their recourse to it 
 indicates a conscious want of divine authority for 
 their determination. * 
 
 Cyprian, who gives us the decision of the African 
 assembly, attests also, the custom of giving theLord's 
 supper to infants. " Original sin, infant baptism, 
 and infant communion kept equal pace together."t 
 The more modern notion of imitating circumci- 
 sion was then in its infancy. The ritual of bap- 
 tism was, about this time, increased. A custom 
 then prevailed of kissing the newly baptised. The 
 oil as well as water, before they were used, were 
 consecrated. Their conceptions of the absolute 
 necessity of baptism and of its immediate etficacy, 
 led them to adapt it to the circumstances of the 
 
 * Barker, p. loa. Robinson's History of Baptism, ch. xxii. 
 p. 197.; and for the decree at length see King's Inquiry into the 
 Constitution of the Primitive Church, part i. ch. 3. § 2, 
 
 t Barker, p. 104. 
 
60 Discourses on Christian Baptism. 
 
 sick and dying- j and as they were incapable of 
 being immersed, water was poured upon them ; 
 though some doubled the validity o[" this baptism, 
 and others objected to the orcaining of those who 
 had been thus haptised. * By degrees the cere- 
 monies attending it,, arc repeated and multiplied, f 
 A two-fold renunciation of the devil is introduced. 
 This renunciation was performed ivith the face 
 towards the west; the confession of Christ was 
 made looking to the east. The ointment was 
 applied to various parts; first to the forehead, 
 then to the ears, the nose and the breast. One 
 custom seems to have existed from the be- 
 ginning, that of laying on of hands on the bap- 
 tised, as a sign of communicating the gifts of the 
 Holy Spirit ; which sign and pretension to such 
 gifts they retained for several centuries, though the 
 miraculous gifts must of course have ceased with 
 the apostles, and at the death of those who had 
 received them from the hands of the apostles, for 
 they alone had the power of conferring them. But 
 the ritual seems to have derived its perfection in 
 this century, from the form of exorcising, or 
 driving out evil spiriis ; for " none were admitted 
 to baptism, until by the menacing and formidable 
 shouts of the exorcists they were supposed to be 
 delivered from the dominion of the prince of dark- 
 ness. After the administration of baptisuj, the 
 candidates returned home adorned with crowns 
 and arrayed in white garments, as sacred emblems; 
 
 - * Barker, p. io8, 109. f The same, p. 12.4. 
 
Discourses on Christian Baptism, ^I 
 
 the former of victory over sin and the world, the 
 latter of their inward purity and innocence." * 
 
 The inventive genius of superstition was so 
 fruitful in this age, as to leave, one might, sup- 
 pose, no room for the next to attempt to add to 
 the solemnity or significance of the original insti- 
 tution. But Christians of the fourth century con- 
 ceived, that they could still make improvements 
 on it. Salt was used as an emhlem of purity and 
 wisdom, and thrown with this view into the mouth 
 of the person baptised. A double unction was 
 every where introduced in the celebration of this 
 ordinance, the one preceding, the other following it. 
 The baptised were required to go clothed in white 
 garments during the space of seven days, f Here 
 superstition appears to have exhausted its powers, 
 as far as concerned this ordinance ; for we find no 
 other additions or changes made to it, till the Re- 
 formation from Popery commenced. 
 
 In the third century arose a warm controversy 
 concerning the manner of receiving again into the 
 reputed orthodox church, those who had fallen into 
 any supposed heresy. While the greatest part of the 
 European Christians used no other form at the 
 restoration of those who were deemed heretics, 
 than imposition of hands, the Asiatic Christians, 
 in more than one council, established it as a law, 
 that all such should be re-baptised before their 
 admission again into the communion of the true 
 church. I'his conduct was founded on miscon- 
 
 * Mosheim, v, i, p. 236, 237, f Mosheim, v. i, zz^^ns- 
 
C2 Discourses on Christ ia 71 Baptism, 
 
 ceptions of the design of baptism : it implied, that 
 the first baptism of those who had joined any 
 heretical sect, was by this deviation from their 
 former principles^ totallv vitiated. It made bap- 
 tism, instead of a profession of subjection to the 
 sole authority of Christ, a renunciation of errors 
 adopted after embracing Christianity j and it 
 converted the rite of expressing faitb in Christ, 
 into a mode of submission fo human authority ; 
 to the authority of some particular teachers, who 
 arrogated to themselves the claims of infallibility. 
 
 Durino; the lono; period between the fourth cen- 
 tury and the grand rera of the Reformation, it 
 appears, on good grounds, that there existed a 
 people in the vallies of Piedmont, who, in the worst 
 of times, maintained ihe doctrine and institutions 
 of Christianity in primitive purity, and were of 
 apostolical original. * Out of them arose the 
 Waldenses of the twelfth century, many of 
 whom, but not all, denied infant and practised 
 believers' baptism only, or to speak more accurate- 
 Iv, '* they baptised minors after they had been 
 instructed ; and there is no positive proof that they 
 baptised babes, f The word infant was used in a 
 
 * Stennet's Answer to Addington, part il. p. 252. and Mor- 
 land's History of the Evangelical Churches of the Valley of Pied- 
 mont, b. i. ch. iii.; and Robinson's Ecclesiastical Researches, 
 p. 458, &c. 
 
 •f In the confession of the Faith of Waldenses, dated 1120; i. e. near 
 4©o years before the time of Luther and Calvin, their sentiments 
 on baptism arc expressed in very general terms : '* We acknowledge 
 no othei bacrament but baptism and the Lord's supper." In another 
 confession, v^rithout date, they declare: " We believe, that in the 
 
Discourses on Christian Baptism, 63 
 
 vacrue sense, for a minor, and used on monuments 
 for young persons of different ages, as two, thir- 
 teen, eighteen, and so on." * 
 
 sacrament of baptism, water Is the visible and external sign, which 
 represents unto us that which (by the invisible virtue of God 
 operating) is within us ; namely, the renovation of the spirit, and 
 the mortification of our members in Jesus Christ ; by which also 
 we are received into the holy congregation of the people of God, 
 there protecting and declaring openly our faith and amendment of life** 
 This last clause does not correspond to the case of new-born chil- 
 dren. In a third, dated 153a : " We have," they say, " but two 
 sacramental signs left us by Jesus Christ ; the one is baptism^ the 
 other is the eucharisty which we receive to shew that our perseverance 
 in the faith is such as wt promised, -when ive ivere baptised, being little 
 children.*'' In a confession of faith, presented first to Ladislaus, 
 king of Bohemia, in 1508, and then to Ferdinand, king of Bohemia, 
 in 1535, they represent it as one of their articles of faith, that they 
 teach that baptism is a saving administration, instituted by Christ, 
 and added to the gospel, by which he purifieth, cleanscth and 
 sanctifieth his Church in his own death and blood, as Paul saith, 
 ' Christ loved his church, and gave himself for it, that he might 
 sanctify it, being cleansed by the washing of water through the word.' 
 
 " Likewise they teach, that children are to be baptised unto 
 salvation, and to be consecrated to Christ according to his word, 
 ' SufFep little children to come unto me, and forbid them not, for 
 of such is the kingdom of God,' " &c. 
 
 In a brief confession of faith, published by the reformed churches 
 of Piedmont, 1655, as what they had hitherto professed and did to 
 that day profess> they deliver it as their avowed opinion, *' That 
 God has ordained the sacrament of baptism to be a testimony of 
 our adoption, and of our being cleansed from our sins, by the blood 
 of Jesus Christ, and renewed in holiness of life." — Morland's His- 
 tory of the Churches of Piedmont, p. 34, 38, sZi 67. 
 
 * Robinson's Ecclesiastical Research*fes, p. 469, 470, 471. 
 
 Before the ninth century all the words, " child, little one, infant, 
 innocent," and all the diminutives of these little words, stood for 
 Such as could ask to be baptised, as a letter of a certain bishop, 
 published by Floras, deacon of the church at Lyons, not long after 
 
64 Discourses on Christian Baptism. 
 
 Before the Waldenses attracted notice in the 
 eleventh centurv, the Paulicians^ a party of Chris- 
 tians, se\erely perseciited by the Grecian emperors, 
 and driven from the eastern provinces in the ninth 
 century, rejected baptism, and in a more especial 
 manner, the baptism of" infants, as a ceremony 
 that was in no respect essential to salvation. * 
 About the year 1110, Peter de Bruys, a great 
 reformer of Liinguedoc and Provence, made, says 
 Mosheim, '^ the most laudable attempts to reform 
 the abuses, and to remove the superstitions that 
 disfigured the beautiful simplicity of the gospel." 
 It was one of his leading tenets, " that no persons 
 whatever, were to be baptised before they were 
 come to the fall use of their reason/^ f Henry, 
 his successor, an Italian by birth, was of the same 
 opinion. A letter written to Erasmus, out of 
 Bohemia, in \b\§, mentions a sect then in exist- 
 ence, and which had subsisted in that country for 
 above 90 years, whose practice is thus described: 
 
 the death of Charlemagne, proves. To this day the word infant is 
 used for youth from eight or ten to twenty years of age. For iji 
 Italy, there are seminaries in which boys of these ages are trained 
 up to music, and they are often called infants, but oftener inno.- 
 CENTs. Robinson's Ecclesiastical Researches, p. 469, 475. It 
 may be added, that to the present times, a male or female, un- 
 der twenty-one years of age, is styled, in our law, an infant and 
 treated as such. — Blackstone's Commentaries, v. i. p. 463, 8vo, 
 1791- 
 
 * Mosheim, v. ii. p. 349. "These Christians also affirmed, that 
 the institution of funeral rites was an effect of sacerdotal avarice, 
 and that it was a matter of indifference whether the dead were 
 buried in the churches or the fields." — Id. 
 
 f Stennct's Answer to Addington, part ii. p. a6i, 262. 
 
Discourses on Christian Baptism, 65 
 
 ^^ Such as come over to their sect, must every one 
 be baptised anew. They make no blessing of 
 salt, nor of the water, nor make any use of conse- 
 crated oil.''* It was the opinion of the great 
 Wickliffe, that baptism was necessary to salvation ; 
 but he opposed the superstition of three immer- 
 sions ; and, in case of necessity, bethought that 
 any one present might baptise. The Unitarian 
 societies, that were formed in Poland, about the 
 middle of the sixteenth century, universally re- 
 jected the baptism of infants. Faustus Socinus 
 considered it as a great and hurtful error. He and 
 some of his followers asserted, that the ordinance 
 of baptism was not binding upon those who are 
 born of Christian parents, and grow up in the 
 knowledge of the gospel, and with the supposed 
 character of Christians. In England, the same 
 opinion was advanced and defended in the begin- 
 ning of the last century, by the excellent Mr. Em- 
 lyn. It has been more recently brought forward 
 and supported by another eminent sufferer for 
 righteousness' sake, the learned and very worthy 
 Mr. Wakefield, f The sentiments and practice 
 of the Anabaptists in Germany, who have not 
 been always treated with impartiality and candour, 
 it is well known form a singular aera in the history 
 of this institution. The Mennonites, who admit 
 
 * Moshcim, v. il. p. 446. 447. 
 
 f Since the appearance of his tract on baptism, it has been ad- 
 vanced and supported by another writer, distinguished for his 
 religious integrity and learning. — Frend's Letters to Bp. Pretty- 
 man, letter ill 
 
(56 Discourses on Chrislian Baptism, 
 
 tione to the sacrament of baptism, but persons 
 that are come to the full use oi: their reason, con- 
 stitute, in the present age, a numerous and re- 
 spectable body of people in Holland. 
 
 It is generally known among us, what is the 
 state of opinion and practice on this subject, since 
 the Reformation in England. The baptism of 
 infants, the sign of the cross, god fathers and 
 god mothers are still retained; and, according to the 
 ritual of our established church, are essential to 
 the ordinance. In the reign of Queen Elizabeth, 
 the custom of dipping was laid aside, and sprink- 
 ling was substituted in its room. The doctrine of 
 our national church is, that '^ the inward and 
 spiritual grace, signified by the washing of water 
 in baptism, is a death unto sin, and a new birth 
 unto righteousness ; for being by nature born in 
 sin, and the children of wrath, we are hereby 
 made the children of grace." 
 
 But though the law of the land has given a 
 sanction, perpetuity, and universal extent to these 
 sentiments, there have been, ever since the Refor- 
 mation, some whose principles and practice have 
 formed a protest against them. While the whole body 
 of dissenters from the established church have dis- 
 carded the cross in baptism, and the office of god- 
 fathers and godmothers: it has been a distinguished 
 tenet of the quakers, that water was never intended 
 to c'/iitinue in the church of Christ any longer than 
 while Jewish prejudices made such an external ce- 
 remony necessary. The baptists have discarded both 
 the baptism of babes and the practice of sprinkling; 
 
Discourses on Christian Baptism . 67 
 
 limiting the administration of it to the immersion 
 of those who are of years to make a profession of 
 faith in Christ. There were persons of this per- 
 suasion in the reign of Henry the VIII.; in that 
 of Edward VI. there was gathered in London, a 
 congregation of foreign Baptists. This body of 
 people now form one third of the whole body of 
 dissenters ; and there is reason to think, that 
 their opinions not only meet with a more candid 
 treatment than in some further periods, but are 
 gradually gaining ground.* 
 
 From this survey of the history of baptism it is 
 evident that no change from the original practice, 
 has been so universally received and so long 
 retained, as the custom of baptising new-born 
 children. This practice, whether we judge of it 
 by its own nature and design, or the support 
 which it has received through all ages^ and does 
 
 * "The Baptists," observes the ingenious and learned Mr. G. Dyer, 
 " have been an injured people. In our College statutes libertines 
 and Anabaptists are reckoned as one :" Stat. Reginal. Coll. 20. de 
 haresibus non defendend is; and at a time when an act of indemnity 
 passed, state criminals and Anabaptists have been excepted. — Bur- 
 net's History of the Reformation. 
 
 What a contrast to this spirit is the liberality of Mr. Frend. 
 " Though it appears to me, that baptism is no longer necessary 
 in Christian countries, I can not look upon the advocates for this 
 rite with either scorn or derision ; I highly respect those who, in 
 imitating the practice of our Saviour and his apostles, act on the 
 idea of obedience to his command ; and by him who is fully con- 
 vinced in his own mind, that our Saviour's command reaches te the 
 present times, it ought to be observed in its fullest extent." — Dyer 
 on Subscription, ad. cd. p. a;. Frend's Letters to Bp. Prettyman, 
 p. 20, 
 
68 Discourses on Christian Baptism, 
 
 now receive^ from the suffrage of the Christian 
 world in general, or that of its learned and pious 
 advocates in particular, appears to call for our 
 especial notice. Yet in this general unanimity and 
 harmony, as to the practice itself, it is worthy of 
 our observation, that its advocates are by no means 
 agreed concerning the principles on which they 
 vindicate it, nor about the purposes and ends 
 which they assign to it. 
 
 It seems to have originated from high ideas of 
 the efficacy of baptism, and from an apprehension 
 of its necessity to salvation, grounded on the words 
 of Christ : John iii. 5. ' Except a man be born of 
 water and the spirit, he cannot enter into the king- 
 dom of God.' Austin and several of its patrons 
 founded it on the doctrine of original sin. The 
 liturgy of the Church of England refers to both 
 these principles as reasons for it; though not in 
 perfect consistency with the notion of being con- 
 ceived and born in sin, it urges not only the atten- 
 tion which Christ paid to little children, but 
 the exhortaj^ions he gave to his hearers to follovv 
 their innocence, as inducements *' to bring chil- 
 dren to holy baptism, and as encouragements to 
 believe that God favourably alloweth this charitahh 
 work.'' The practice of circumcision and the 
 conformity between the Abrahamic and Christian 
 covenants have been considered by some as con- 
 clusive arguments for the administration of baptism 
 to infants. Others have laid the chief stress upon 
 the resemblance of baptism to a supposed custom of 
 admitting proselytes in the Jewish church by this 
 
Discourses on Christian Baptism, Qq 
 
 rite, from whence they apprehended, thatitoriginat-^ 
 ed. The right of infants to this ordinance has been 
 argued by others from the exhortation of Peter to 
 the awakened Jews. Acts ii. 38, 39. '^ Repent 
 and be baptised, every one of you, in the name of 
 Jesus Christ, for the remission of sins— for the 
 promise is unto you, and to your children.'^ To 
 others the instances of whole households being 
 baptised at once appear to be quite in point. 
 Some attempt to defend the practice from the 
 authority of antiquity. Dr. Priesthy conceived 
 that it would naturally come into use from the 
 power of a master of a family, who, upon his 
 own conversion, would of course have his children 
 baptised with himself. Many advocates for this 
 practice have chosen to give it all the force which 
 it could derive from the united weight of all those 
 arguments ; others have preferred restino- the 
 defence of it upon one or two leading principles. 
 
 On the other hand, it is to be observed, that 
 there is, perhaps, noargument brought for it .vhich 
 has not been rejected by some who have yet 
 espoused the practice. Hammond and Whiiby 
 have discarded the reasoning drawn from Act? ii, 
 38, 39. Whitby and Pyle, it is evident from 
 their paraphrases, were not impressed wiih the 
 argument deduced from the instances of house- 
 holds. It has been granted by some learned 
 Paedobaptists, that infant baptism did not uni- 
 versally and constantly prevail till several centuries 
 after Christ. Proselyte baptism, which has been 
 considered as the model of Christian baptism, it 
 
70 Discourses on Christian Baptism. 
 
 has been shewn by elaborate investigation, did not 
 exist till long after Christ. * On this topic the 
 accurate and candid Laroner thus expresseth him- 
 self : *' As for the baptism of Jewish proselytes, 
 I take it to be a mere fiction of the Rabbins, by 
 whom we have suffered ourselves to be often im- 
 posed upon." t The great Dr. Clarke represents 
 in general the arguments from analogy, as uncer- 
 tain and dubious. 
 
 There has not been a more perfect agreement in 
 opinion concerning the importance and design of 
 this practice. Austin maintained, that unbaptised 
 infants were adjudged to everlasting punishment. 
 Dodwell asserted that the soul was naturally mor- 
 tal, and that immortality was only conferred at 
 baptism, by the gift of God, through the hands 
 of one set of regularly ordained clergy. It has 
 been the opinion of one eminent writer, that as 
 those who die in infancy never co.me to be moral 
 agents, God might, in perfect consistency with his 
 holiness, justice and goodness, treat them as he 
 does other animals that are not moral agents, 
 " i. e. either annihilate them at death, or cast them 
 into a state oi eternal sleep; he therefore aimed to 
 shew, that young children, who under the Ahra- 
 hamic covenant were circumcised, or under the 
 Christian were baptised, would not be thus dealt 
 with, but would have the Almighty for their God, 
 
 * Dr. Gale's Reflections on Wall's History of Infant Baptism, 
 No. ix. X. Dr. Gill's Dissertation concerning the Baptism of 
 Jewish Proselytes; and Jennings' Jewish Antiquities, v. i. p. 177. 
 136—138. 
 
 t LettcM to and from Pr. Doddridge, 8vo, 1790. p. 275. 
 
Disceurses on Cliristian Baptism* li 
 
 and be heirs of his future kingdom ; or be children 
 of the resurrection, as well as members of the 
 church. * Another very respectable author, f 
 without carrying his ideas so high as to the 
 effect of it, has conceived that the condition of 
 baptised infants would be, in a future state, more 
 happy and advantageous than will be that of those 
 who were never thus solemnly devoted to God. 
 The Church of England instructs its members, 
 that by this rite children are regenerated, and will 
 receive the blessing of eternal life. It is, I appre- 
 hend, a general and firm belief in that church, that 
 the future state of unbaptised infants is materially- 
 affected by the omission of it. Dissenters seem 
 to consider it as a token of God's favour to their 
 offspring, as a profession of Christianity on the 
 side of parents, and as a consecration of their 
 children to God, and a solemn vow for their edu^ 
 cation. 
 
 This discordance, this repugnance of sentiments 
 concerning the grounds and uses of infant bap- 
 tism, is truly remarkable, and suggests a strono* 
 presumption against the divine authority of the 
 practice. % The defenders of it are not consistent 
 with themselves and with one another, though 
 
 * Hallet's Tracts, v. iii. p. 324, 325, &c. 
 
 f Mr. Micaiah Towgood. 
 
 I " A remark of Le Clcrc, on another subject, appears to be 
 justly applicable here ; • Un systeme, compose de principes vrais, 
 & de consequences necessaire, qui on en tire ,ne sauroit etrc con-> 
 teste par ceui, qui I'entendent.'" — Bibliotheque Ancienne €' 
 Moderne, torn. »7, p. 44) 
 
72 Discourses on Christian Baptism, 
 
 they have all the same practice to support. If 
 there were plain declarations, if there were precise 
 directions about it in the New Testament, whence 
 could this variety and uncertainty arise? In a 
 matter which can eventually rest on the will and 
 declarations of the lawgiver alone, disagreement 
 and confusion, ©ne would think, might be easily 
 avoided by an appeal to his express words, to his 
 authoritative appointment. Instead of this, argu- 
 ments are drawn from various different and foreign 
 sources ; and there is no harmony among those 
 who advance them on the validity of these argu- 
 -ments. When full justice has been done to them, 
 when they have been placed in the most luminous 
 or forcible point of view, still they labour under a 
 great defect, still they fall esseniially short of the 
 point which they are meant to establish ; they 
 offer reasons for engrafting infant baptism on 
 Christianity ; they do not prove it to be an insti- 
 tution of the Christian Lawgiver. When the 
 author of *^ Christianity not founded on Argu- 
 ment/' because it answered his purpose, asserted 
 that the introduction of children into the Chris- 
 tian church by baptism was the ordinance oj God, 
 the learned and candid" Bp. Law ingeniously ob- 
 serves, " he goes perhaps a little farther than he 
 will be able to prove. ''* 
 
 As the practice of infant baptism appears to rest 
 upon indeterminate, uncertain grounds, it is pro- 
 per to add, that besides being a deviation fiom 
 
 * Theory of Religion, 7th ed. p. 23. 
 
Discourses on Christian Baptism* 73 '" 
 
 the original and primary design of baptism, it hath 
 been the cause of some peculiar, extravagant 
 notions and superstitious customs. The doctrine 
 of an orthodox father of the Christian church, 
 Fulgentius, a disciple of Austin, on this point, 
 delivered with all the confidence of infallibility, 
 offends reason and shocks all our feelings. It 
 stands thus : ** Admit w^ithout any doubt, and 
 firmly maintaiu, that little ones, whether they die 
 in the mother's womb as soon as they begin to 
 live, or whether after their birth, they pass out of 
 this world without the sacrament of holy baptism, 
 will be punished with everlasting fire."* To the 
 practice of infant baptism must be ascribed, though 
 not the origin, yet the supposed utility of conti- 
 nuing the use of godfathers and godmothers, and 
 the expediency and design of confirmation, ac- 
 cording to the sentiments and customs of the 
 Church of England. Among Dissenters it has 
 given occasion to a peculiar idea concerning the 
 design of the Lord's supper; namely, that it is 
 an open and solemn renewal of the baptismal 
 covenant, which persons ought to make, when 
 they come to years ; and to a practice recommend- 
 ed by devotional writers, that of drawing up and 
 signing a written covenant with God in the private 
 transactions of the closet. Both these notions 
 
 ♦ Firmisslme tene, et nulla tenus dubites, parvulos, sive in utero 
 jnatrum vivere incipiunt tc ibi, morluntur, sive cum de matribu* 
 nati sint sine sacramento sancti baptismatisde hoc scculo transcunt, 
 ignis aeterni sempiterno suppliceo puniendos.— Bp. "Watson's Tn» 
 Sermons and a Charge, 179J, p. 69. 
 E 
 
74 Discourses on Christian Baptism* 
 
 would be precluded by an adherence to the primary 
 design of baptism. Among the members of the 
 established church and the Dissenters a high 
 idea of its influence on the future siate of children, 
 transmitted from ihe days of Austin, has given rise 
 to great anxiety and precipitance for its administra- 
 tion^ when a child has appeared in danger of dying. 
 Then the fears of parents are alarmed^ and super- 
 stition suggests hard thoughts of God, the merciful 
 father and equitable judge cF all. There is gene- 
 rally produced in the minds c- those to whom 
 baptism has been administered in their infancy, a 
 full conviction that by it they were made Chris- 
 tians ; especially when they are taught, from their 
 earliest years, as in the church catechism, that by 
 it ^' they were made members of Christ, the chil- 
 dren of God, and inheritors of the kingdom of 
 heaven.'' Such notions cannot but create delu- 
 sive hopes, and tend to betray men into a neglect 
 of forming that Christian character, which is the 
 result of consideration and conviction, of choice and 
 virtuous pursuits on evangelical principles. ^* We 
 find,^' says a diligent inquirer, *^ one benefit adult 
 baptism regularly performed had over that of 
 infants or clinics ; that though all were much cor- 
 rupted, yet the remembrance of the solemnity and 
 promise had more influence on the conduct of 
 those who made baptism their own choice, than 
 when it was done toinfants whoknew it not, or hum- 
 med over in sickness, as indeed it is very natural 
 to expect it should.*' * 
 
 » Barker on Baptism, p. t;v8r 
 
Discourses on Christian Bcipttsm, 75 
 
 The great instruction which arises from this 
 review of the history of baptism, of the alterations 
 which it has undergone, of the new ideas which 
 have been associated with its original design or 
 substituted for it, and of the additions which have 
 been made to the ritual — is this : that we make 
 our appeal not to this or that age of the Christian 
 Church ; not to this or that father or leader ; not 
 to this or that synod and assembly, but to the 
 scriptures of the New Testament. All that has 
 been advanced concerning the nature and design of 
 baptism over and above, or different from the declara- 
 tions of the New Testament, amounts to the opinion 
 of men only ; sometimes learned, wise and pious ^ 
 sometimes weak, ignorant and designing; at all 
 times liable to err. All the ceremonies which 
 have been incorporated with it, are the traditions 
 of men only ; mere will-worship, flowing from 
 mistaken views and superstitious notions. 
 
 It was the great glory and advantage of the Re* 
 formation, that it led men back to the scriptures. 
 No where else can we find safety or comfort. It 
 is our duty, it is our wisdom to act still on the 
 principle on which the Reformation commenced, 
 namely, the fulness and sufficiency, of the scriptures ; 
 and to apply it especially to every point which hath 
 no other foundation but the word of God. 
 
 This is the way to recover Christianity to its 
 primitive purity, to revive its ancient glory, and 
 to support its authority over the minds of men. 
 This is the way to establish our own hope and 
 confidence before our Lord and Master at his 
 E 3 
 
76 Discourses on Christian Baptism, 
 
 coming; the hope that He will own us as his 
 disciples, who in the seriousness and integrity 
 of our minds, have ^ kept his commandments pure 
 and undefiled/ Amen, 
 
 I 
 
Discourses on Christian Baptism, 77 
 
 DISCOURSE IV. 
 
 PRACTICAL EXHORTATIONS GROUNDED ON 
 THE PRECEDING DISCOURSE?. 
 
 ^Ve have examined what is the primary design of 
 the ordinance of baptism. We have followed the 
 apostles through the reasonings and conclusions 
 which they drew from it, and have traced out its 
 subordinate and practical uses. And we have re* 
 viewed the history of its practice in different ages, to 
 mark the corruptions that have been introduced 
 into the administration of it. What remains is, 
 that we apply the subject to ourselves, and form 
 our conduct, with respect to it, upon what hath 
 been offered. 
 
 It cannot but differently affect our minds, in 
 proportion as we are convinced that the rite has 
 been mistaken and corrupted ; or as we have lived 
 in the neglect of this institution ; or, having sub- 
 mitted to it, are under obligations of a serious na- 
 ture to follow up this profession of Christianity 
 with a becoming conversation. These different 
 circumstances call for different exhortations. It is 
 my hope that some addresses suited to each case 
 will be favoured with a candid attention. 
 
78 Discourses on Christian Baptism, 
 
 I* Let us correct our mistakes upon this subject, 
 and use our endeavours to rescue this institution 
 from the errors and corruptions, that we conceive^ 
 have been mixed with it. In whatever instances 
 the sentiments and practices of men have been de- 
 viations from the original simplicity of Christ's in- 
 stitutions, those sentiments should be discarded, 
 and those practices laid aside. 
 
 Thus Protestants have acted with respect to the 
 rituals, which the church of Rome has introduced 
 and observed under the name of sacraments. Thus 
 judicious Christians have acted, in particular^ with 
 respect to the Lord's supper. It is equally rea- 
 sonable and fit that we should pursue the same line 
 of conduct with respect to baptism. The same 
 principles bind in one case as in another. There is 
 no effectual security against the revival, spread 
 and effects of superstition, but by recurring^ in all 
 instances, to the original and divine standard. In 
 what respect soever the religion of Jesus is encum- 
 bered or corrupted by human inventions, in that 
 respect it undoubtedly heth open to attack, and is 
 indefensible. Its glory in that instance is tar- 
 nished, its wisdom is liable to be impeached, its 
 utility may be called in question; nay, hurtful 
 consequences may be imputed to it. To the sin- 
 cere friend of Christianity this must be a painful 
 thought. 
 
 The sole consideration with many, on the cor- 
 
 . ruptions of Christianity, is their influence with the 
 
 salvation of mankind. They conceive, that If any 
 
 innovations or abuses ^o not relate to essential 
 
Discourses on Christian Baptism, 79 
 
 matters, if they who retain them may be in a state 
 of acceptance with God, things may as well re- 
 main as we have received them from our forefa- 
 thers. To attempt a reformation, they think, 
 would be an ill-judged direction of zeal and a need- 
 less effort. If this reasoning were just, it would 
 leave the reformation from popery in a very imper- 
 fect state. The freedom of inquiry, and the manly 
 vigour of mind in following the dictates of the 
 judgment, would yield to an indolent acquiescence 
 to a certain point in received abuses, and be lost 
 in the surrender of the right of private judgment 
 to human authority, or to prevailing custom. This 
 is the leaven that would in time again leaven the 
 whole lump. 
 
 It is not thus that the floor of Christ will be tho- 
 roughly purged. It is not thus that every plant 
 which our heavenly Father hath not planted will 
 be rooted up. To answer and to carry on the de- 
 signs of providence, with regard to these objects, it 
 is not necessary that every Christian should free 
 himself from every error and superstition which he 
 perceiveth hath been blended with Christianity ? 
 The honour of our religion is as really, if not to the 
 same extent, aifected by the least -^s the greatest 
 instances of corruption. The authority of our 
 great Master, of the Founder and Finisher of our 
 faith, is as binding with respect to the circumstan- 
 tials as the essentials of it. 
 
 How can we be more justified in altering the rule 
 for baptism, or in deviating from the leading and 
 primary design of it, than in changing the nature 
 
80 Discourses on Christian Bapilsm. 
 
 or departing from the end of the Lord's Supper ? 
 The former is as much an institution of Christ as 
 is the latter. The former, as well as the latter, 
 hath it precise and determinate meaning and im- 
 portance in the Christian system. 
 
 Far be it from us to fail in any expressions of 
 candour and respect for those who may differ in 
 opinion from us on this point 3 and who, accord- 
 ing to our apprehensions, greatly mistake its na- 
 ture, and deviate from its design. But if we con- 
 ceive our own notions concerning it to be more 
 just and scriptural, ought we not to act upon our 
 own ideas and not theirs ? Do not consistency and 
 integrity require this ? Nay further, ought we not 
 to adopt every step which will not interfere with 
 the Christian liberty of others, to procure an atten- 
 tion to, and forward the reception, and promote 
 the spread of what is, in our opinion, a just 
 sense of its true nature ? 
 
 This is to show our regard to genuine Christi- 
 anity ; this is to advance in a freedom of thinking 
 on religious subjects. The mind is strengthened 
 and ennobled by exerting its vigour and spirit. Be- 
 nevolence is gratified by every endeavour to correct 
 the errors and enlighten the understanding of others. 
 An essential service is done to our common Chris- 
 tianity by taking pains to rescue it from every inno- 
 vation and corruption, till no mark of the beast 
 remains on its aspect. The least which can be done 
 is, to refrain from every act that would give coun- 
 tenance to the abuses of the ordinance of baptism. 
 But if we would, with effect, counteract thcm> it. 
 
Discourses on Christian Baptism. 81 
 
 is necessary on all proper occasions, and in a can- 
 did manner, to enter our modest, but firm protest 
 against them. Nothing in this view can be more 
 consistent and effectual, and, at the same time, more 
 inoffensive than our obedience to this ordinance 
 agreeably to its original purity and design. This 
 leads me, 
 
 II. To urge a compliance with this institution. 
 ^ As many,' saith the Apostle, ^ as have been 
 baptised unto Christ, have put on Christ.' This 
 is the discriminating and appropriate act by which 
 men take upon themselves the Christian character, 
 and give themselves up to the authority and guid- 
 ance of the great Messiah. The only question 
 one would think that can arise, when invited to be 
 baptised into the name of Christ is this : are. we 
 convinced that he is the promised Messiah, the 
 Saviour of the world, and are we disposed to em- 
 brace him under this character? If we be, here is 
 the appointed way of professing our sentiments and 
 resolutions. Permit me to call upon you *^ to stand 
 forth and declare yourselves Christians by this so- 
 lemn act, appointed for that purpose.*** 
 
 It is a recommendation of this rite that it is an 
 easy and intelligible institution. It may be urged 
 in its favour, that it is highly expressive, signifi- 
 cant and emblemJ^ical. It is another circumstance 
 which speaks for it, that it carries on the face of 
 it a manly and rational aspect. It is an ingenuous 
 avowal of our inward sentiments, and it implies a 
 
 * Priestley. 
 E 3 
 
82 Discourses 07i Christian Baptism. 
 
 conviction of the understanding, and a voluntary 
 determination of the mind on a subject of great mo- 
 ment to our present character and future happiness, 
 that of the divine mission of Jesus of Nazareth. 
 
 But the consideration of the greatest weight, 
 which is of itself binding, and which gives force 
 to all others, is, that baptism is the ordinance of 
 Christ. During his ministry it was practised by 
 his direction and under his eye. And it was among 
 the last directions and commands which he gave, 
 before he ascended into heaven, that what had 
 hitherto been a law and ordinance for those only 
 who believed in him in Judea should be the law for 
 the whole world ; the standing and universal mode 
 of commencing his disciples. To believe that Je- 
 sus is the * prophet whom God hath raised up, 
 whom we should hear in all things, whatsoever he 
 should say unto us,' and yet to live in the neglect 
 of one of his express and peculiar commands, of 
 what may be called the first, and certainly a discri- 
 minating act of obedience. — How inconsistent is 
 this I 
 
 Our Lord himself did not treat with such disre- 
 gard the ministry and baptism of his forerunner 
 John. He went from Galilee to Jordan, unto 
 John, to be baptised of him. John, with becom- 
 ing humility, w^ould have declined administering 
 his baptism to one so much his superior. Our Lord 
 replies, ^Suffer it to be so now, for thus it becomes to 
 fulfil all righteousness.' He thus expressed his re- 
 verence for that divine authority by which John act- 
 ed. It is remarkable that this act of piety was followed, 
 
Discourses on Christian Baptism. 83 
 
 with signal proofs of the acceptance of heaven. 
 For when he was baptised he went up straightway 
 out of the water^ and lo ! a voice from heaven, 
 saying, * T/u's is my beloved Son, in whom I am 
 well pleased.''^ The baptism of this prophet, be- 
 cause it came from heaven, was a branch of righte- 
 ousness. With what strength and force does this 
 consideration apply to the baptism of Christ him- 
 self! He was the Son of God. His baptism, in 
 its primary and leading design, as an acknow- 
 ledgment of his divine mission, like faith in him, is 
 of universal and perpetual application. If we really 
 have a reverence for the name and example of 
 Christ, this instance of his conduct must have 
 weight with us, and must teach us to think justly 
 on this subject, and to ^ go and do likewise.^ 
 "Who can justify it to himself to omit any testimony 
 of respect to the authority of that divine Master, 
 who took considerable pains to shew his pious re- 
 gard for the authority by which his inferior and 
 forerunner preached ? If we can justify it to our- 
 selves, we certainly lose much advantage and plea- 
 sure. 
 
 The yoke of Christ is not only easy, but his 
 commands are profitable, and ^ in keeping of 
 them there is great reward/ This commandment, 
 among others, has its uses of practical improve- 
 ment. Since it is a personal, explicit, and public 
 profession of faith in Christ, it strengthens every ob- 
 
 * " Fully to perform, (Rom. xiii. lo.) all positive as well as mwal 
 righteousness," Archbishop Newcome, Matt. iii. i3» 17. 
 
84 Discourses on Christian Baptism. 
 
 ligation of reason and religion, and is a voluntary 
 bond of obedience. Every act of obedience dis- 
 poses the mind to other acts^ and tends to esta- 
 blish a habit of submission to the divine authority. 
 No command of God can be obeyed without creat- 
 ing in the mind the pleasure that flows from a 
 consciousness of having done the will of God. 
 The pleasure in the instance under consideration is 
 improved and heightened'by the sublime hope, that 
 as we have ^ confessed Christ before men, he will/ 
 according to his own promise, ^ confess us, if 
 faithful unto death, before his Father and his holy 
 angels'. It is a powerful inducement to this act of 
 obedience, that thus we lay open our hearts to the 
 influence of Christian principles. And it is a de- 
 lightful thought that we thus enter into the king- 
 dom of divine truth and grace, animated by the 
 prospect of eternal life and glory. 
 
 To these considerations should be added one 
 more, which ought to have great weight with us, 
 as it is yndoubtedly one great reason for the insti- 
 tutions of baptism and of the Lord's supper. It is 
 this, that these ordinances are memorials of the 
 character of Christ, and monuments of the great 
 facts on which Christianity rests, addressed tp the 
 senses of men 5 consequently, an obedience to them 
 is one means of rendering a material service to the 
 cause of Christianity, by keeping up the remem- 
 brance of its Author, by calling the attention of 
 those to it who either cannot, or will not read, and 
 by awakening, through this address to the senses, 
 and by the influence of our example, pious thought*. 
 
Discourses on Chrisiiai) Baptism, ^5 
 
 and purposes in the minds of others. Baptism is^ 
 a testimony given in a solemn and significant man- 
 ner to the divine character and mission of Jesus 
 Christ. He who thus stands up a witness for 
 Christ becomes, in this respect, a preacher of the 
 gospel. In these views of the ordinance trace we 
 not the wisdom of the appointment, and the utility 
 of our obedience ? 
 
 When usefulness and pleasure invite, when 
 Christ himself commands and leads the way by his 
 own example, let us not be backward to obey him, 
 who, we are convinced, is made by God, the^Father 
 of all ' Prince and a Saviour.' Let no weak excuses 
 be formed. Let i>o objections be sought out to evade 
 a matter of plain duty. No other pre- requisites 
 can be necessary than a persuasion of the divine 
 authority, and mission of Jesus, and an humble 
 disposition to learn of him and obey his doctrine. 
 * Let a man examine himself and prove himself 
 whether he be in the faith,' If he be, let him avow 
 himself a Christian. This way of doing it may not 
 be popular and fashionable, but the command of 
 Christ is to be set against every objection drawn 
 from the opinions and customs of the world. To 
 the sneer and contempt of men is to be opposed the 
 awful declaration of Jesus — ^ Whosoever shall be 
 ashamed of me and of my words,, of him shall the 
 son of man be ashamed when he shall come in his 
 own glory, and in that of his Father and of his holy 
 -angels.'* 
 
 Let not your fears discourage you. Ye cannot 
 
 * Luke ix. a6. chap. xxiv. 47. 
 
86 Discourses on Christian Baptism, 
 
 be more unworthy and criminal than the three 
 thousand who, being convinced by the preaching 
 of Peter, were invited immediately to repent and be 
 baptised. Ye cannot be more unworthy than the 
 mhabitants of Jerusalem, who had killed * the 
 Lord of life,' yet to them were the first offers of 
 forgiveness of sins, the first calls to repen- 
 tance addressed. Ye cannot be more unworthy 
 than Saul the persecutor, who, on inquiring with 
 compunction and humility, ' what the Lord would 
 have him to do,' was immediately exhorted, 
 in the language of remonstrance, * Why tarriest 
 thou? Arise and be baptised, and wash away thy 
 sins, calling upon the name of the Lord.' 
 
 Let not apprehensions of falling away from 
 the Christian profession prevent your assuming it; 
 but be only incentives to watchfulness, humility, 
 and prayer. 
 
 Let not the burden and multiplicity of earthly 
 cares be a bar to your rising purpose. ^ One 
 thing is needful.' It is true wisdom to prefer 
 ' the better part.' * Seek first,' saith our Lord^ 
 < the kingdom of God and his righteousness, and 
 all these things shall be added unto you.' In 
 the Christian profession ye will n)eet with supports 
 and consolations. In the world ye may have 
 anxiety, fatigue, and tribulation ; but, in Christ 
 Jesus, and in an adherence to his religion, ye shall 
 have peace. Away then with objections. Dis- 
 miss every plea that may be suggested against your 
 putting on the Lord Jesus Christ, by being bap- 
 tised into his name. If a hope may be enter- 
 tained that these persuasions will, in any instance, 
 
I 
 
 Discourses on Christian Baptism, 87 
 
 prevail ; that any mind will yield to a sense of 
 duty on this pointy and to the force of these exhor- 
 tations, I would 
 
 III. Address those who are disposed to make 
 this profession of Christianity^ and to shew their 
 reverence for this institution, and their sentiments 
 concerning its nature and design. The advices, 
 which are suitable to your intentions, arise out of 
 the primary end of this rite. It is a profession of 
 Christianity. Would ye act with judgment and 
 propriety? In this case, the first question is ob- 
 viously this: What is that scheme of truth which 
 ye will profess to embrace ? What is Christianity? 
 The next question will be, What evidences and 
 proofs offer, that this scheme is of God ? 
 
 The first question is indeed of great extent and 
 wide compass, and will furnish matter for future 
 inquiries, and improving proficiency. But there 
 must, evidently, be some first principles; some 
 general and leading ideas, plain and obvious, and 
 which distinguish Christianity from every other 
 system. The faith which constitutes a man a 
 Christian, and which he avows in his baptism, can 
 consist of essential and fundamental articles only. 
 In the case of converts, at least of those who were 
 not educated in the knowledge of Christianity, other 
 articles may be learnt after baptism. It will be ex- 
 ceedingly proper to open and carefully to consult 
 that book which informs us, what doctrine the apos- 
 tles preached to bring men over to the Christian 
 faith. This book is not so much the whole New 
 Testament, which, indeed, will call for your re- 
 
»8 Discourses on Christian Baptism, 
 
 peated and constant study, as^ in particular, the 
 Acts of the Apostles. Read that treatise with 
 attention, and as ye proceed, often ask what read 
 we here? What are the instructions given to teach 
 men the knowledge of Christ? And what is the 
 faith required of those who were baptised ? The 
 case of the Eunuch is very full and explicit. 
 
 While ye peruse this book, to attain the solution 
 of the first question, ye cannot fail to. obtain infor- 
 mation also upon the second point of inquiry. 
 What are the proofs that the Gospel was from 
 God ? Ye will find that they who preached it were 
 supported bv the witness of God to the truth of 
 their claims, in great miracles which they wrought. 
 Ye will find that it was the doctrine of an holy and 
 excellent person, who did such works as no man 
 could have done, unless God had been with him : 
 of a person, who, after having been crucified and 
 buried, was raised from the dead. Ye will find, 
 that this doctrine had ao aid or support, no means 
 of success but what were from heaven : its own ex- 
 cellence and the signs, wonders, and gifts of the 
 Holy Spirit, which accompanied it. They who 
 preached it were unlettered men, without power, 
 without wealth, without influence, to give any ad- 
 vantage to their doctrine. They sought not their 
 own glory or interest, but exposed themselves to 
 every disgrace and suffering. Ye will find that 
 their doctrine was opposed and yet prevailed ; that 
 it was persecuted, and yet it flourished. ' The 
 word of God mightily grew and increased.* Ye 
 can scarcely peruse this entertaining, interesting,. 
 
Discourses on Christian Baptism, B^ 
 
 lind amazing history of the planting of Christianity 
 without being convinced that those men who 
 preached Christ Jesus, were ' the servants of the 
 most high God, who taught the way of salvation/ 
 I recommend particularly, the serious and care- 
 ful perusal of this evangelical treatise, with a view 
 to form just ideas of the nature and evidences of 
 Christianity, because it is a source of information 
 within every one's reach ; the accurate reading of 
 it will take up no great portion of time ; and it is 
 to have recourse, after all that has been said or 
 written on this point, to the first and purest source 
 of instruction. It would be endless to enumerate 
 all the treatises on this subject, that might be con- 
 sulted by those who have time to read, or the 
 means of procuring them.* 
 
 Having obtained satisfaction on these points, it 
 is very expedient that previously to making the 
 profession of Christianity by baptism, ye take a de- 
 liberate and serious survey of the nature and extent 
 of those obligations under which ye will bring 
 yourselves. It is observable that our Lord, when 
 persons expressed a disposition to become his dis- 
 ciples, often warned them of the difficulties to 
 which they would expose themselves, and ingenu- 
 ously laid down the terms of discipleship. There 
 is a passage in Luke's Gospel very full and pertK 
 
 • Some merit particular notice; as Locke's "Reasonableness of; 
 Christianity;" Squire on « IndiflFerence to Religion ;" Orr's 
 « Theory of Religion;" Dr. Priestley's "Institutes," and " Let- 
 ters to a. Philosophical Unbeliever ;" and Paley's " View of tha 
 Evidences of Christianity." 
 
90 Discourses on Christian Baptism, 
 
 nent to this purpose. Luke xiv. 25 — 33. * And 
 there went great multitudes with him: and he 
 turned and ?aid unto them, if any man come unto 
 me and hate not his father and mother, and wife 
 and children, and brethren and sisters, yea, and his 
 own life,' i.e. "be not ready to forsake them; 
 see verse 31, and thus seem to neglect or hate them,- 
 see Matt. X. 37:''* ^ he cannot be my disciple 
 and whosoever doth not bear his cross and come 
 after me, cannot be my disciple.' Then to im- 
 press a conviction that ^^comingtohim was an im- 
 portant matter, requiring. forecast,"t he illustrates 
 the subject by appeals to his hearers under the form 
 of striking similitudes. ^ For which of you in- 
 tending to build a tow^er,' sitteth not down first and 
 counteth the cost, whether he have sufficient to 
 finish it? Lest haply after he hath laid the founda- 
 tion, and is not able to finish it, all that behold it 
 begin to mock him, saying this man began to build 
 and was not able to finish. Or what king going to 
 make war against another king, sitteth not down 
 first and consulteth whether he be able with ten 
 thousand to meet him that cometh against him 
 with twenty thousand ? Or else while the other is 
 yet a great way off, he sendeth embassage and 
 desireth conditions of peace. So, likewise, whoso- 
 ever he be of you that forsaketh not,' is not ready 
 to forsake, if so required, in order to follow me,J 
 ^ all that "he hath, cannot be my disciple.* 
 
 * Archb. Newcomc. f I4» | 14. 
 
\ 
 
 Disccurses on Christian Baptism* 9 J 
 
 These comparisons are very aptly used by our 
 Lord Jesus to point out the wisdom of considering 
 the nature of his requirements^ and of anticipating 
 the difficulties that may obstruct the path of duty. 
 The mind will be^ by these means, prepared and 
 fortified to meet the one and fulfil the other. The 
 way of integrity and conscience is not exempt from 
 obstacles. Present interest, present gratifications 
 and evil examples will often occasion some opposi- 
 tion. 
 
 Look forward then, and lay up those principles 
 which will enable you to withstand temptation » 
 Take a survey of the extent and compass of Chris- 
 tian duty, that ye may not, in any part, knowingly 
 fail. The sermon of Christ on the mount, furnishes 
 a very comprehensive outline of the obligations of 
 the Christian character. Suppose that under your 
 . present intentions ye were to take up that discourse^ 
 to read it very deliberately, to enter into the spirit 
 and force of every requirement, and, as ye go on, 
 were to put to yourselves these questions — ^* Am I 
 disposed, and by divine help determined to cultivate 
 the dispositions therein recommended, to observe the 
 rules of conduct therein laid down, to follow after 
 the purity, benevolence, devotion and righteousness 
 therein inculcated, and to act on the principles 
 therein advanced ?'' Let this summary of Christian 
 morals be made familiar, and as each verse or each 
 precept is read, let the heart be examined, let the 
 conscience be charged to observe it. . 
 
 Thus will the Christian profession be assumed 
 with judgment, under the most serious convictions^ 
 
92 Discourses on Christian Baptism. 
 
 and with the most just and rational views. Your 
 baptism will not be a matter of form merely, or an 
 useless ceremony. It will be a solemn act in which 
 the understanding, the conscience and the heart 
 will each perform their part. It will be the com- 
 mencement of a most valuable and useful character. 
 And a foundation will be laid for supporting that 
 character with purity and propriety, with dignity 
 and pleasure. A conduct may be expected to arise 
 from it, which no choice or pursuit can equal in 
 the solidity of its principles^ the comfort and ho- 
 nour of its present fruits, or the glory and bliss of 
 its future reward. 
 Lastly, it remains that they who have put on the 
 
 . Lord Jesus Christ by the profession of faith in him 
 made in baptism be addressed. Your duty, ye 
 avowed disciples of Jesus, is clearly intimated in 
 the commission that Christ gave to his disciples ; 
 in which he directs them to teach those whom they 
 had discipled and baptised * to observe all things 
 whatsoever he had commanded them.' Matt, 
 xxviii. 20. The practical exhortations which we 
 have seen the apostles derived from the rite of bap- 
 tism, point out your duty in its various branches. 
 The^e are, to regard yourselves as the disciples of 
 Christ, to walk in newness of life, and to cultivate 
 the spirit of harmony, peace and love. The first 
 converts, after the descent of the spirit upon them, 
 formed themselves upon these principles. ^ They 
 
 ' continued steadfastly in the apostle's doctrine and 
 fellowship, and in breaking of bread and in prayer, 
 4nd, adhering to this pious course, they did eat 
 
Discourses on Christian Baptism,' gs 
 
 Iheir meat with gladness and singleness of heart, 
 praising God, and having favour with all the peo- 
 ple.' 
 
 With this kind of conduct are ye to follow up the 
 profession madeat baptism. Ye are to learn of Christ, 
 taking your religion from the New Testament and 
 not from human systems and creeds ; looking up 
 to Him, whose name ye bear, as your only Mas- 
 ter, convinced that ye are complete in him, that 
 his religion is so adapted to the state of mankind as 
 not to need, so perfect in itself, as not to allow any 
 additions to it. But in vain do ye learn your reli- 
 gion of Jesus, if ye do not carry the principles, in 
 which ye are instructed, into practice. We must 
 be Christians in deed and in truth. 
 
 *^ Though our tenets are few,'* says a great man, 
 ^' our professions are very large ; no less than to con- 
 . duct ourselves, in all respects, in this transitory life 
 in such a manner as shall secure to us a happy im- 
 mortality after death ; to pass through an ensnaring 
 world, without being ensnared by it ; to see vice 
 with all its allurements, but to abhor it and to prac- 
 tice virtue 5 to see others engaged in the eager pur- 
 suit of riches, honours, and sensual pleasure, as if 
 they were the chief good of man, but not to join 
 in thac pursuit , to give indeed some degree of at- 
 tention to these things, but to set strict bounds to 
 our attachment to them ; considering them as things 
 of secondary, and not of primary importance ; and 
 keeping all our appetites and passions within the 
 just restraints of reason and conscience. 
 
 " It must be our case, as Christians, to be af- 
 
94 Discourses on Christian Baptism, 
 
 fecfed by the good and evil of this life much less 
 than other persons are ; to rejoice as though we re- 
 joiced not, and to weep as though we wept not^ 
 because the fashion of this world passes away. We 
 must use the world, as not abusing it, being influ- 
 enced by higher and nobler principles, by a supreme 
 regard to God and his authority ; wholly devoted 
 to his will in doing and in suffering, and affection- 
 ately concerned for others as for ourselves, more 
 especially to guard them from vice, as the greatest 
 of all evils, that they, together with ourselves, may 
 become partakers of a divine nature, and be heirs of 
 an inheritance, incorruptible, undefiled, and that 
 fadeth not away."* 
 
 To acquit yourselves of these obligations will 
 call for circumspection and vigour of mind. The 
 admonition of our great Lord is here of the first im- 
 portance and utility. — ^ Watch and pray.' It is 
 also a point of great wisdom and duty not to forsake 
 the assemblies for religious worhip, nor to with- 
 draw our attendance at the table of the Lord. The 
 instrumental duties of religion fan the flame of de- 
 votion^ bring eternal and divine objects into view, 
 compose the mind to seriousness, and elevate the 
 thoughts to God and heaven. With the neglect of 
 these usually begin declensions from the life of vir- 
 tue and the power of godliness. When men leave 
 oft' prayer and devotion, they fall into a careless 
 worldly temper, are betrayed into irregularities, and 
 are prepared, by degrees, for presumptuous sins. 
 
 * Dr. Priestley's « Forms of Prayer for Unitarian Societies," page 
 
Discourses on Christian Baptism^ 95 
 
 It becometh you to guard against every declension, 
 against every snare that would draw you from your 
 holy professicn. It becometh you to ' give all di- 
 ligence to the full assurance of hope to the end.* 
 
 In one word, be firm, Christians, to your purpose, 
 and adorn your profession. ' Build up yoiirselves 
 in your most holy faith, keep yourselves in the love 
 of God, looking for the mercy of our Lord Jesu3 
 Christ unto eternal life.' Amen. ; 
 
 FINIS. 
 
 C. Stower, Printer, 
 yt, Paterno8ter-Kow. 
 
a; 
 
 r