From the Am. Bap. Pwb 
 aud S. S. Society, 2 
 
 S. Fourth St., Philad 
 
 -=1 
 
 O PEINCETON, N. J. <f> 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agjiczv Coll. on- Baptism, No. 
 
 1-0 P.S4 
 
flfcr 
 
THE 
 
 SCRIPTURE GUIDE 
 
 TO 
 
 BAPTISM: 
 
 CONTAINING 
 
 A FAITHFUL CITATION OF ALL THE PASSAGES OF 
 
 THE NEW TESTAMENT WHICH RELATE 
 
 TO THIS ORDINAifCE, 
 
 WITH 
 
 EXPLANATORY OBSER^^ATIONS 
 
 AXD ATTENDED AT 
 
 NUMEROUS EXTRACTS FROM EMINENT WRITERS. 
 
 BY R. PENGILLY. 
 
 moM THE NIVrU LONDON EDITION, REVISED AND IMFROVED BY THE ADTHOB. 
 
 fhese were nii>re nnlile than those In Thessalonica, in that Ihev received the woM 
 with all readiness of mind, and searched the scriptures clally, whether thoi« 
 things were so. — Acta xvii. 11. 
 
 RTiatever pretends to exceed the direction of the Word may 6afoIy bo rejected, 
 eauBot safely Ije admitted.— Dr. Owen. 
 
 PUBLISHED BY THE 
 AMERICAN BAPTIST PUBLICATION AND S. S. SOCIETY, 
 
 KO. 21 SOUTH FOURTH STU£KT, 
 1840. 
 
INTRODUCTION. 
 
 I DO not know that I can better introduce the following pamphlet to 
 the reader than by stating the origin of it ; its reference to my own case 
 and circumstances, he will kindly excuse. 
 
 From my earliest childhood, I was taught to say, that, " in my bap- 
 tism, — I was made a member of Christ; a child of God, and an inheritoi 
 of the kingdom of heaven."* My instructers would readily admit, and 
 in effect taught, the following sentiments, lately given to the world by 
 diiferent writers : — 
 
 One affirms — " With the water of our baptism, the grace of regene- 
 ration, the seed of the Holy Ghost, the principle of a higher existence is 
 committed to the soul ; it grows with us as an innate impression of our 
 being. . . . As long as the believer trusts to his baptism as the source of 
 spiritual life, all is well."-|- 
 
 Another adds — " On a topic so interesting, I might have well enlarged. 
 I might have told you that only by baptism we are admitted into Christ's 
 flock on earth ; by baptism we are adopted into his covenant, incorpo- 
 rated into his church that in baptism all our sins are pardoned, and 
 
 the Holy Ghost bestowed."^: And another — "Baptism brings its pri- 
 vileges along with it — is a seal of the covenant — does not lose its end 
 tiirough the indisposition of the receiver."§ 
 
 These sentiments, as far as I received them, were very gratifying. I 
 seem to have been put, by the kindness of my parents and sponsors, 
 into a situation of unspeakable advantages, and, above all, my heaven 
 was secured, and I had nothing to fear in life or death. 
 
 Being, however, afterward brought under a faithful ministry, I ob- 
 served a most ASToxisHiNo DIFFERENCE between the statements of the 
 pulpit and the sentiments I had been taught in childhood, as given above. 
 Here I was taught ' that all mankind were by nature sinners, depraved, 
 and guilty, — that unless they be brought to repent of sin, to believe in 
 Christ, to seek and Jind mercy from God through the Saviour, they must 
 inevitably perish !' — As to what was done for me in infancy, I was 
 assured it profited me nothing. My excellent minister would not hesi- 
 tate to appeal to his congregation, in the inquiries which recently ap- 
 jjeared in a public paper : — 
 
 " Is not the sponsorial part of the baptismal service a fragment of 
 popery, without the shadow of a foundation in the Holy Scriptures ? 
 
 *' Are not thousands- of children, who show no signs whatever of spi- 
 ritual regeneration, taught to repeat a deliberate falsehood, from; 
 week to week, when, according to the instructions of their catechism^ 
 they declare that at baptism they were made * members of Christ, child 
 reu of God, and inheritors of the kingdom of heaven V 
 
 " Are not multitudes of young people brought to the rite of confirma* 
 
 • See the Church of England CalPchism, and Baptism of Infanta. 
 
 t Mr. W. Harness, minister of St. Paacras' chapel, London, in a sermon oa 
 Baptismal Re getter afion, pp. 135. 138. 
 
 t W. B. Knichl, Perpetual Curate of Maream, and Examining Chaplain to th» 
 l»rd Bishop oi'Llandaff, in a Letter on Baptism, p. 26. 
 
 § In Adiim Clark's Coramenlary, at tlie end of Mark. 
 
 51 a 
 
4 INTRODUCTION. 
 
 tion, merely that they may renew the solemn farce which was perfon a<d 
 by their sponsors at baptism ; and that they might take a vow which 
 they never intended to fulfil? "* 
 
 What these questions implied, and the preceding remarks expressed, 
 appeared to me awfully serious ; and the coktrakiett of sentiment 
 which prevailed, and which the foregoing quotations exhibit, was ex- 
 ceedingly perplexing. My highest and best interest for time and eternity 
 was here involved. On the one hand, I was told that by my baptism 
 «^ all was well," and on the other, that the ordinance, as observed upon 
 me, was a " solemn farce !" 
 
 What should I do in this case 1 Why this, I resolved, I would do : 
 I would take a New Testament, and go through it, and mark down and 
 distinguish in the margin, all those passages which related to baptism ; 
 and when I had done so, I would read them all over in succession, as 
 one chapter, with care and attention ; and as I knew this blessed book 
 was the only original and divine authority on the subject, here, I in- 
 fered, I should learn correctly what this ordinance did for children — 
 what was the office of sponsors — and how the ordinance sealed io me 
 the blessing of the covenant. 
 
 To my surprise, the New Testament was ektirelt siiext upon 
 ALi, these points ! I could not find a single passage relating to the bap- 
 tism of infants — nor one relating to sponsors — nor one about baptism 
 bringing me into the covenant, or sealing to me its blessings ! Every 
 passage I could find, descriptive of the persons baptized, either by John 
 or the disciples of Christ, represented them as persons grown up, in- 
 structed, and believing the gospel ; nor could I find any passage relative 
 to their bringing their children with them, or at any period to be bap- 
 tized. I found, also, that all the commands and instructioiis given 
 respecting baptism entirely related to its administration to believers, and 
 not one included the duty of parents in securing, by this all-important 
 ordinance, the spiritual and eternal well-being of their children ! 
 
 Now, when I considered the unbounded benefits said to be consequent 
 upon children's baptism, and the solemn manner in which I was required 
 to repeat these statements in early life, as if they were the plainest sub- 
 jects in Scripture, the reader may judge of my surprise in finding them 
 entirely destitute of that sacred authority ! 
 
 In the end, I was brought to believe that the institution was altered — 
 that it was not now observed, where I was early instructed, as originally 
 appointed of Christ. Yet to alter Christ's institutions appeared to me 
 a vEiiT ruEstrMiNo act : it was derogatory to the authority of Christ, 
 and a reflection on his wisdom ; and as I remembered how God mani- 
 fested his displeasure against any alteration of what he had appointed, 
 under the Old Testament, so I inferred he must be equally displeased 
 with any alteration of the New Testament ordinances. A passage I 
 met with in Matthew Hexrt's Exposition, respecting the conduct 
 and awful fate of Aaron's sons in taking common fire, instead of fire 
 from the altar, to burn incense, I deemed very impressive, and quite 
 appropriate to this subject : — 
 
 * In " The Kecoiid,'' (a paprr in the ehurcli of England interest,) for Ncvcm 
 bor 30, 1829, liPiuli d, ' (iuojuions f»r llio Consideration of iJie Eccleaiastical 
 Authoriliea of iho Realm.' »ee alio ]\lr. Hyatt, cited at p. 63. 
 
INTRODUCTION. B 
 
 *'Not being holy fire, it is called strange fire; and, though not 
 expressly forbidden, it was crime enough that God ' commanded it not* 
 For, (as Bishop Hall well observes here,) ' It is a dangerous thing, in 
 the service of God, to decline from his own institutions ; we have to do 
 with a God who is wise to prescribe his own w^orship, just to require 
 what he has prescribed, and powerful to revenge what be has not 
 prescribed.' Now that the laws concerning sacrifices were newly made, 
 lest any should be tempted to think Ughtly of them, because they de- 
 scended to many circumstances which seemed very minute, these that 
 were the first transgressors were thus punished for a warnikg to 
 others, and to show how jealous God is in the matters of his worship. 
 Being a holy God and sovereign Lord, he must always be worshipped 
 exactly according to his own appointment ; and if any jest with him, it 
 is at their peril." — On Lev. x. 
 
 My mind was considerably exercised upon this subject. * Not willing- 
 ly,' I was constrained to say, 'would I jest with Christ's ordinances, or 
 would I support any alteration of his institution. If I knew his will, I 
 would observe and keep it ; for the time is coming when I must stand at 
 his bar to give an account of the deeds done in the body ,- and if I was 
 one of those who altered his ordinances, or countenanced such a daring 
 presumption, I should have cause to anticipate his divine displeasure.' 
 With these impressions I came to the determination, that, at any risk, 
 what the Scriptures taught on baptism I would endeavour to receive and 
 hold, — that as Christ was to be my only Judge at the last, so he 
 should be my onlt Guide upon this subject. His command to every 
 disciple is, " follow me ;" and to enable him to do so he added, " Search 
 the Scriptures, for they are they that testify of me." Here I saw the 
 path of duty plainly marked out by the footsteps of my Saviour, and 
 instructions of his word ; and his unbounded love and liis infinite dig- 
 nity rendered obedience to him vmspeakably solemn and delightful. 
 
 I resolved, also, to read whatever authors I could meet with upon this 
 subject, and though I was soon brought to decide, and acted upon that 
 decision, guided, I hope, by the word of God ; yet for several years there 
 was not an author that fell in my way, whether treating of the subjects 
 of baptism, or the mode of it, or the spiritual intention of the ordi- 
 nance, but I felt disposed to examine his arguments. Nothing surprised 
 me more than the strange diversity and opposition of sentiment which 
 I observed between different very eminent writers. What one labored 
 to establish, another as zealously exploded ; and I am thoroughly con- 
 vinced that the only way for an inquiring mind to obtain solid satis- 
 faction upon the subject is to lay aside all preconceived sentiments and 
 prejudices, and to come, with a teachable spirit, to the fountain-head of 
 information, — to take the New Testament and to go through it, allow- 
 ing one passage to assist in the understanding of another, and here, on 
 Heaven's authority, to form his opinions, and to come to a decision. 
 
 But those portions of Scripture vvhich relate to this ordinance are in- 
 terspersed throughout almost the whole of the New Testament, and for 
 the use of an IxauiRER upon this subject, a Tract, containing a com- 
 plete Collection of all those passages, appeared to me exceedingly 
 desirable. Being called, by the grace of Christ, to the all-important 
 work of the ministry in the body of Christians, with which, from con- 
 5* *^ 2 
 
6 INTRODUCTION. 
 
 sck^ntious principlog, upon giving up my early views in Hivor of Inlant 
 baptism, I bocanie united, I fcit the want of such a pamphlet when 
 referring inquirers to the divine and infallible source of information. 
 Not finding such a work in existence, I resolved to prepare it. My first 
 effort was well received ; and I afterwards enlarged it, by subjoining 1o 
 each section of Scripture a few explanatory observations, and supported 
 the sense I had given by extracts from the works of eminent paedobap- 
 tist writers. This work is now before the reader, and the following ia 
 its arrangement, 
 
 PLAN AND CONTENTS. 
 
 TuE various portions of Scripture relating to baptism, I have here 
 arranged as Three Chapters. 
 
 Chap. I. The several passages in the Four Gospels, divided into VII 
 sections, as they occur ; page 9 to 27. 
 
 Chap. II. The several passages in the Acts of the Apostles, divided 
 into IX sections, as so many successive instances of baptizing ; p. 27 to 44,» 
 
 Chap. III. The several passages in the Epistles, divided into III sec- 
 tions, as they have special allusions ; p. 45 to 52. 
 
 To these Scriptures and their illustration, I have subjoined an APPEN- 
 DIX, containing a bhief Examinatiok, I. Of the common Reasons 
 and Arguments by which the Baptism of Infants is urged and defended, 
 52 to 70. II. Of the Evidence in favor of Immersion as the Mode, 
 p. 71 to 80. III. Of the Design of the Great Head of the Church in 
 the appointment of this ordinance, p. 80 to 81. And, finally, offering a 
 few general Costcluding Observations upon the subject, p. 81 to 86. 
 
 T am not conscious that I have written a single sentence, but as the 
 dictate of siriycere conviction ; and, I hope, not one inconsistent with 
 Christian candor. I love my brethren in the faith, notwithstanding 
 upon this particular subject they may differ from me ; and though I have 
 seen no small portion of sarcastic wit brought into the controversy, I 
 have not once borrowed from that treasury ; my cause wanted not that 
 auxiliary. 
 
 I take this opportunity of expressing the satisfaction I have felt in 
 the kind recommendations which numerous ministers have given to 
 this little work, not only in Britain, but in India, and especially in the 
 United States of America, where it has gone through several largo 
 editions. But, most of all, my gratitude is due to the Author of all 
 goodness, for the testimonies I have received that " the publication has 
 been eminently useful to many of the disciples of Christ, in freeing 
 their minds from the mists of error, engendered by the doctrines and 
 commandments of men, and leading them into scriptural views of this 
 important institution of the kingdom of heaven." (New Baptist Mis- 
 eeUoMi/, for 1828, p. 109.) I hope the alterations and additions made 
 in the present edition will render it still more acceptable and useful. 
 
 Newcastle upon Tyne, Jan. I, 1836. 
 
.> ^ -^ 
 
 CONTENTS, 
 
 CHAPTER I. 
 
 Passages in the Four Gospels. 
 
 PAoa 
 
 Sect. 1. The "Mission, Preaching, and Baptizing of John the 
 
 Baptist, 9 
 
 Of the Mode of John's Baptism, - - - 12 
 
 2. Tlie Baptism of JesQS Christ, from the four Evan- 
 gelists, ------- 16 
 
 Christ Baptizingr, by his Disciples, in Judea, 18 
 
 4. John's -last Baptizing in iE lion, - - - 30 
 
 5. References of Jesus Christ to John, his Baptism 
 
 and success, ------ 21 
 
 6. Christ represents his Sufferings. under the figure of 
 
 " a Baptism," 23 
 
 7. The Commission which our Lord gave his Apostles 
 
 about the Time of his Ascension into Heaven, 
 containing the formal Institution of Christian 
 
 Baptism, 23 
 
 Conclusion of the Four Gospels, - - 20 
 
 CHAPTER H. 
 
 The Acts of the Apostles. 
 
 Sect. 1 . The Baptism at the Feast of Pentecost, - 27 
 
 2. Philip Baptizing at vSamaria, - - - 39 
 
 3. The Baptism of the Ethiopian Eunuch, - 31 
 Of the Mode of the Eunuch's Baptism, - 31 
 
 4. The Baptism of the Apostle Paul, - - 33 
 
 5. The Baptism of Cornelius and his Friends, 34 
 ^ G. The Baptism of Lydia and her Household, - 36 
 
 7. The Baptism of tlic Philippian Jailer and House- 
 
 hold, 39 
 
 8. Paul Baptizing at Corinth, - - - 40 
 Reflection on the Baptism of Households, - 43 
 
 9. Certain Disciples at Ephesus baptized, - 43 
 Conclusion 01 the Acts, ... 44 
 
 7 
 
8 CONTENTS. 
 
 CHAPTER III. 
 
 The Epistles. 
 
 PA OB 
 
 SttOT. 1. Passages which contain an express Allusion to the 
 
 Mode and Spiritual Design of Baptism, 45 
 
 2. Occasional mention of Baptism, - . 48 
 
 3. Baptism illustrated by Invents recorded in the Old 
 
 Testament, -.-.-- 49 
 
 Conclusion of the New Testament, - - 51 
 
 Appendix, Part I. 
 
 On the Grounds of infant Baptism, its Rise and 
 supposed Benefits, ----- 52 
 
 Appendix, Part II. 
 On the Scriptural Mode of Baptism.- - - 71 
 
 Appendix, Part III. 
 
 On the Spiritual Design of Baptism, - - 80 
 
 Concluding Observations, - - - - gl 
 
 Objections to exclusive Believers' Baptism, 81 
 
 Reasons far the Baptism of Believers only, 85 
 
 Final Address to the Reader, - - - 85 
 
 Appendix, Part IV. 
 
 Note on 1 Cor. vii. 14. Prepared by John L 
 Dagg, 87 
 
SCRIPTURE GUIDE TO BAPTISM, 
 
 &c. &c. 
 
 CHAPTER I. 
 PASSAGES IN THE FOUR GOSPELS. 
 
 § I. The Mission, Preaching, and Baptizing of John the Baptist, 
 
 Thb first place of Scripture, where the ordinance of baptism is found, is in th« 
 account given of the ministry of John the Baptist, the forerunner of Christ. The 
 surname of " Baptist" was most probably given him because he was "sent to 
 baptize" by Divine authority, and was the first so authorized and employed. As all 
 the four evangelists have given some account of John, I shall unite the testimony 
 of the four, and present it to the reader in a continued relation. 
 
 Mark i. 1. The beginning of the gospel of Jesus 
 Christ, the Son of God. John i. 6, 7. 
 
 There was a man sent from God, whose name was John : 
 the same came to bear witness of the Light, that all men 
 through him might believe. Matt. iii. 3. For this is he that 
 was spoken of by the prophet Esaias, saying, The voice 
 of one crying in the wilderness, prepare ye the way of the 
 Lord, make his paths straight. 
 
 Luke i. 16, 17. And many of the children of Israel 
 shall he turn to the Lord their God : And he shall go before 
 him in the spirit and power of Elias, to turn the hearts of 
 the fathers to the children, and the disobedient to the wis- 
 dom of the just; to make ready a people prepared for the 
 Lord. iii. 1, 2. No^v — the word of God came unto John, 
 the son of Zacharias, in the wilderness. 
 
 Matt. iii. 1. Li those days came John the Baptist, 
 preaching in the wilderness of Judea ; Luke iii. 3. And he 
 came into all the country about Jordan, preaching the bap- 
 tism of repentance for the remission of sins ; Matt. iii. 
 2. And saying, repent ye, for the kingdom of heaven is 
 at hand. 
 
 Acts xiii. 24. John preached the baptism of repent- 
 ance to all the people of Israel ; xix. 4, saying unto the 
 people, that they should believe on kim which should come 
 after him, that is, on Christ Jesus. 
 
 John i. 19 to 31. And this is the record of John, when 
 the Jews sent priests and Levites to ask him. Who art 
 57 
 
10 SCRIPTURE GUIDE TO BAPTISM. 
 
 thcHi ? ITc confessed, I am not the Clirist. I am the voice 
 of one crying in the wilderness, Make straight the way of 
 the Lord. And they asked him, Why baptizest thou, if 
 thou be not that Christ? John answered, I baptize with 
 water: but there standeth one among you — who, coming 
 after me, is preferred before me. That he should be 
 manifest to Israel, therefore am I come baptizing with water. 
 33. [For God] sent me to baptize with water. 
 
 Matt. iii. 5. Then went out to him Jerusalem and all 
 Judea, and all the region round about Jordan, 6. And 
 were baptized of him in Jordan, confessing their sins. 
 
 Mark i. 4. John did baptize in the wilderness, and 
 preach the baptism of repentance for the remission of sins \ 
 5. And there went out unto him all the land of Judea and 
 they of Jerusalem, and were all baptized of him in the river 
 of Jordan, confessing their sins. 
 
 Luke iii. 12. Then came also publicans to be baptized, 
 and said unto him, Master, what shall we do? 13. And 
 he said unto them, Exact no more than that which is 
 appointed you. 
 
 Matt. iii. 7. But when he saw many of the Pharisees 
 and Sadducecs come to his baptism, he said unto them, O 
 generation of vipers, who hath warned you to flee from the 
 wrath to come ? 8. Bring forth, therefore, fruits meet for 
 repentance : 9. And think not to say within yourselves, 
 We have Abraliam to our father: fori say unto you, that 
 God is able of these stones to raise up children unto Abra- 
 ham. 11. I indeed ba])tize you with water unto repent- 
 ance ; but he that cometh after me is mightier than I, 
 whose shoes I am not worthy to bear : he shall baptize 
 you with the Holy Ghost and ivith fire : 12. Whose fan 
 is in his hand, and he will thoroughly purge his floor, and 
 gather his wheat into the garner ; but he will burn up the 
 chafT with unquenchable fire. 
 
 Chiitstiax READF.n : There are THllEE INQUIRJES, hi relation 
 to the oriUuatice of baptism, upon which, I shall imagine, you are 
 desirous of obtaining satisfaction of mind, purely deduced from tlio 
 Scriptures ; namely, — 
 
 I. Who are [)roper siibjecfs of Christian baptism, according to the 
 authority of Christ, and tlie practice of hid haibingcrand apostles'* 
 
 II. I3y what luode yhoul.l Uie ordinance be atlministcrcd, according tv 
 the dame authority and practice ? 
 
SCRIPTURE GUIDE TO BAPTISM. 11 
 
 III. What is the spiniual design of baptism, and in whom is that 
 design realized 1 
 
 These throe inquiries will be kept constant!}' in view in the following 
 pages. In the foregoing section of i^criptures you have a full account 
 of John the Baptist, with reference to his practice, in which you may 
 notice, — 
 
 1. Hi^ mission was divine. He was " sent from God." He was 
 raised up by the special purpose and power of God, and employed in a 
 work entirely his own; succeeding to no one who had gone before him, 
 and followed by no one in the same office. His instructions for his 
 work he obtaijied by Divine revelation : — " The word of God caino 
 unto John," and thus his entire work was of God's immediate apjx)int 
 ment. 
 
 2. T/ie great object of his ministry was to "prepare the way of the 
 Lord ,-^^ i. e. of Christ, who was immediately to follow him, according 
 to the prediction of the prophets; Isa. xl. 3. Mai. iii. 1. This great 
 design John was to accoinplish, 1. By proclaindng repentance — • 
 impressing on the minds of his hearers their guilt before God ; the 
 necessity of being sensible of it, and confessing it ; and thus, with con- 
 trition of heuit, " to turn to the Lord their God." 2. By announo 
 ing the immediate approach oftlie long-promised Messiah; assuring 
 the Jews that his " kingdom was at hand ;" and, 3. By seriously 
 charging and exhorting them to " Believe wi him who should come 
 after him, that is, on Christ Jesus." By these labors, attended with 
 the blessing of heaven, he was " to make ready a people prepared for 
 the Lord." And this was happily accomplished, inasmuch as the first 
 disciples of Christ were previously disciples of John. John i. 35 — 47. 
 
 It does not appear, therefore, that the design of John's mission could 
 be realized in any but in adult persons, or persons come to the years 
 of understanding ; none else could repent of sin ; none else could 
 ■embrace the glad tidings of the coming Saviour, and thereby be " a 
 people prepared" for the service of Christ; who, within one year, was 
 to follow John, and receive the people so prepared. 
 
 3. His ministry was to be followed by the administration of the 
 ordinance of baptism. His commission from heaven included this ordi- 
 nance. Baptism, as a divine institution, was unknown in the church 
 of God previous to the mission of John. But he informed his hearers, 
 that the same God who sent him to prepare the way of the Lord, " sent 
 him to baptize with water," John i. 33, and this too was preparatory 
 to the ministry of Christ, as it was titled and intended to teach the guilt 
 of sin, and the penitent sinner's purijication in the way which the 
 gospel of Christ should bring more fully to light. Of that blessed work 
 of purification baptism was an appropriate and impressive emblem. 
 In accordance with these remarks,* we have the excellent 
 
 * In this work I shall introduce numfirons extracts from the writings ©f eminent 
 Paedolxiplisl autliors, who, though they practised differently from what is contended 
 for in these pages; yet, some upon one part of uur inquiry, and some upon olherfe, 
 have fully s^ranlr^d and allowed the Divine authority of wlial I shall endeavour to 
 l^oiiu out as having that authority, to the attentlon'of the reader. As, however, 1 
 
12 SCRIPTURE GUIDE TO BAPTISM. 
 
 Matthkw IIkntit. " Baptism with water made way for the mani- 
 festing of Christ, as it supposed our corruption and filthiness, and signi- 
 fied our cleansing by him, who is the Fountain opened.'^ Of John's 
 express commission from heaven for baptizing, Mr. Henry adds, " See 
 what sure grounds John went upon in his ministry and baptism. He 
 did not run without sending ; God sent liim to baptize. He had « 
 warrant from heaven for what he did, . . God gave him both his mission 
 and his message ; both his credentials and instructions." Expos, on 
 John i. 6—14, and 29—36. 
 
 4. The persons John baptized had received his ministry, and were 
 professed penitents. One particular circumstance is expressly asserted 
 by Matthew, and repeated again by Mark, descriptive of the persona 
 whom John baptized, and by the latter it is assertetl of " all" of them ; 
 namely, that they confesskd their sins. He had preached repent- 
 ance — exhorted to repentance — and of the Pharisees and Sadducees 
 demanded the " fruits of repentance ;" while he peremptorily rejected 
 every plea they might urge, particularly that, in which they generally 
 gloried, that they were the children of Abraham ; and hence in accord 
 ance with that repentance which John thus preached and demanded^ 
 " they were all baptized of him, confessing their sins." Thus his bap- 
 tism is expressly called by Mark i. 4, by Luke iii. 3, and twice by 
 Paul, Acts xiii. 24, and xix. 4, " the baptism of repentance." This being 
 admitted, it will follow, that the persons, yea all the persons, whom 
 John baptized, wehe tiiose who had RECEivsn and believed his 
 ministuy; and, as the "fruit" of their conviction, they openly pro- 
 fessed repentance toward God, and faith in the approaching Saviour. 
 Thus, 
 
 Mn. EnsKTKE. "John's baptism was termed the baptism ofrepenU 
 wice, and baptism to repentatice ,- because he required of Ai-t,, whom hfl 
 admitted to baptism, a profession of repentance, and exhorted them to 
 such a conduct as would demonstrate their repentance genuine." In 
 Booth's Pasdobap. Exam. Vol. II. p. 241. Ed. 2. 
 
 Mr. Scott. " It does not appear that any but adults were baptize-l 
 by John . . . adult Jews, professing repentance and a disposition to become 
 the Messiah's subjects, were the only persons whom John admitted to 
 \)aplism." Comment, on Matt. iii. 5, 6. 
 
 Mr. Burkitt. " John's baptism was the baptism of repentance, of 
 fhich infants were incapable." Expos. Notes on Matt. xix. 13 — 15 
 
 OF THE MODE OF JOHN'S BAPTISM. 
 
 Mr reader will, no doubt, be aware that the ordinance of baptism is 
 .iflmlnistcred THREE ditterent ways, in diflerent countries, and by 
 diiferent bodies of Christians; namely, by dipping — pouring — and 
 
 tall makft my work as brief as possible, tliesn pxtracls must necessarily lip short, 
 111 care sliall be taken U) give UiP real mcani/ii^ of" every writer in the jiassageji 
 
 > ted. Their brerlty can form no otijection ; or the same ohjCctioii might be maU« 
 
 K4'ainst passages cited by the apoatles in the New Testament. 
 
SCRIPTURE GUIDE TO BAPTISM. 13 
 
 6»nTXKLiifR. He will also be aware, that in whatever way the water 
 be employed, it cannot take away sin. No spiritual benefit can be con- 
 veyed by any one mode more than by another; but, notwithstanding 
 this, it is a serious and interesting question, which of these has divink 
 AtiTHOKiTY 1 How did the harbinger of Christ, having God's com- 
 mand upon the subject, administer the ordinance? By luhich of 
 these modes was Jesus baptized ? and. his disciples by his sanction 1 
 There can be but oxe mode that has this divine authoritt ; a devi- 
 ation from this, is a deviation from the revealed will of God, and can be 
 nothing better than a mere human invention. What is that one 
 authorized mode 1 Will the Scriptures afford an inquiring mind satis- 
 faction on this subject 1 No doubt; they were' intended for that pur- 
 pose, on this as well as on every other subject, in which our obedience 
 to God is required. 
 
 Turn then your eye, reader, from the diversified and often varying 
 practices of men, to that unerring and unchangeable source of informa- 
 tion, which, in these pages, we propose to examine. Two inquiries 
 here suggest themselves : — 
 
 I. What does the word in the original language, employed by the 
 Spirit of God to express this ordinance, signify 1 Does it express the 
 action of dipping, pouring, or sprinkling ? 
 
 II. What mode do the circumstances attending the ordinance most 
 evidently favor 1 
 
 I. To express the action by which this ordinance is to be adminis^ 
 tered, the word so chosen is Battti^o) ; which our translators have not 
 rendered into English by a verb of our own language expressive of the 
 same action, but adopted the original Greek word, which with us is to 
 baptize. To obtain therefore the sense of this word, we will turn to a 
 Lexicon, where the word in question is explained.* The following is 
 from the excellent Greek and English Lexicon of Dr. John Jones, 
 which gives the plain sense of words without refining or accommo- 
 dating : — 
 
 " BxTTTO), I dip ; — I dye, stain. 
 
 BuTTri^o), I plunge ; I plunge in water, dip, baptize ; bury, over- 
 whelm. 
 
 BuTrri^i/Axt, I am plunged ; plunge myself in sorrow ; ubmit tOf 
 suffer. 
 
 Bu7rrifr/u.A, immei'sion, baptism ; plunging in affliction.''* 
 
 To the unlearned reader it may be proper to observe, that the first 
 of these words is the theme or root of the three following, and gives 
 the primary idea of all ; the first sense of which is to dip. The 
 second is the word chosen by inspiration, to express the action by 
 which the ordinance is administered, to baptize, i. e. to plunge. The 
 
 * We miffhthere call to our assrstance lexicographers and other learned writers 
 ent of number ; but I may with confidence affirm, that in citing one, we cite evert/ 
 competent authority on the subject ; for, in the proper and primary sense of the 
 word baptize, learned men of all classes and countries are agreedf as I shall shew 
 ill the Appendix-. 
 
 vol. ir. — e B 
 
14 SCRIPTURE GTIIDE TO BAPTISM. 
 
 third is the same, in the passive form, used by our Lord respecting his 
 suftorings, in Matt. xx. 22, 23, and Luke xii. 50. The last is the 
 Scripture name of the ordinance, baptism ; the first sense of which is 
 immersion. 
 
 According to this authority, to baptize, is, to plunge, to plunge In 
 water, to dip ; and then, figuratively, to plunge or ovenvhelni, as ia 
 sorrow, suffering, or affliction ; and also, that baptism is immersion. 
 I refer my reader to the Appendix, at the end of this pamphlet, (Part 
 II.) for a confirmation of the sense here given ; and requesting him 
 to associate this sense with the words baptize and baptism, when they 
 occur in future sections of Scripture, in order to observe whether that 
 sense harmonizes with other statements connected with the ordinance, 
 we pass on to notice 
 
 n. What mode do the circumstances attending the ordinance, as 
 now administered by John, most evidently favor ? 
 
 1. We should notice the place where John administered this ordi- 
 nance. It vi'as " the river Jordan." . If, in reference to the people of 
 Jerusalem, a situation where water might be easily obtained for sprink- 
 ling or pouring was what John required, we read of our Lord at this 
 place, directing the man that was born blind to go and " wash in the pool 
 of Siloam ;" so we read of the " pool called Bcthesda," and " the brook 
 Cedron ;" all in or near Jerusalem, (and we read of others in the Old 
 Testament) ; and, without doubt, at some of them the penitent Jews 
 of that city and neighborhood might have received the ordinance, if 
 such were the mode Ijy which John administered it ; and it cannot rea- 
 sonably be imagined he would have required those persons to go the 
 distance of several miles for the convenience of the river Jordan: more 
 reasonable to sufipose he would have baptized in every town and village 
 where his ministry had its intended effect ; and, especially, at or near the 
 metropolis. This strongly favars the opinion, that immersion was 
 his mode. Thus, 
 
 Mr. TowKHsoTf. " For what need would there have been of the 
 Baptist's resorting to great confluxes of water, — were it not that the 
 baptism — was to be performed by an immersion ? A very little water, 
 as we know it doth with us, sufficing for an effusion or sprinkHng.* 
 In Booth's rxdobap. Exam. Vol. I. p. 209. Ed. 2. 
 
 2. It is moreover affirmed, that not only was the river Jordan 
 chof^en by John for his baptism, but Matthew states, the [)eople " were 
 baptized of hhn IN Jordan," and Mark adds, "IN the niVKU of 
 Jordan." The idea oi going isto the water of a river for the pur 
 pose of baptizing in it, by sprinkU)ig on the face, or pouring on the head, 
 is too absurd to be entertained. 
 
 3. John also states himself, "I indeed baptize you (h vSctTi,) that is, 
 " ly water ;" not" luith water," as it is rendered in the English aiitho- 
 ri/.ed version. The passage was translated »?- water, in some of the 
 early versions of the New Testament into our language. It is in water 
 in the Vulgate, Syriac, Araliic, and Ethiopic versions ; it is so rendered 
 by Montanus, arW recently, in ourown country, by that pre-emincn< 
 schobr, G, Campbell, (Principal of Marischal College, Aberdeen,) whos« 
 
SCKIPTURE GTUDE TO BAPTISM. 15 
 
 Judicious and, in my opinion, unan.swcra!)lo note upon tiie place I will 
 lay before my reader. ^ 
 
 Mr. Campbkli. " So ineonsistent are the interpreters last mentioned 
 [i. e. certain Protestarit] that none of them have scrupled to render iv 
 r» Ic^ctvn, in Jordan,- though nothing can be plainer than that, if 
 there be any incongruity in the expression In water, this, in Jordan, must 
 be equally incongruous. But tliey have seen that the preposition in 
 could not be avoided there, without adapting a ciicutr.locution — which 
 would have made this deviation from the text too glaring. The word 
 /^xTTTi^itv, both in sacred authors and in classical, signifies to dtp, to 
 plunge, to immerse, and was rendered by Tertullian, the oldest of the 
 Latin fathers, ^i;?^ere ; the term used for deying cloth, which was by 
 immersion. It is always construed suitably to this meaning ; thus it is, 
 » vixTi, sv T» loeiAv»r (that is, in water, in the Jordan.) " But I 
 should not lay much stress on the preposition &, which, answering to 
 the Hebrew (beth), may denote loith, as well as in, did kot the 
 WHOLE PHRASEOLOGY, in regard to this ceremony, coxcur in evinc- 
 iJfG THE SAME THING. Accordingly, the bapti/.ed are said to arise, 
 emerge, or ascetid, ver. 16, and Acts viii, 39, from or out of the water. 
 When, therefore, the Greek word [baptizoj is adopted, rather than 
 translated into modern languages, the mode of construction ought to be 
 presei-ved so far as may conduce to suggest its original import." Let 
 the reader seriously consider what follows. " It is to be regretted that 
 we have so much evidence that even good and learned men allow their 
 Judgments to be warped by the sentiments and customs of the sect 
 ■which they prefer. The true partisan, of ichalevcr denomination, 
 
 ALWAYS INCLINES TO COURECT TKE PICTION OF THE SPIRIT U Y THAT 
 
 OF THE PARTY.*' Four Gospcls, Notc oti Matt. iii. 11. 
 
 Tertullian, who lived wifhin a century after the apostle John, men- 
 tions expressly the peo[)le (quos Joannes in Jordane tinxit) "whom 
 John dipped in Jordan.'^ In Stcnnelt's Answer to Russen, p. 144. 
 
 Would it not be absurd to render the passage "John baptized with 
 the Jordan 1" and if, of necessity, it must be " in tlie Jordan," then it 
 undeniably follows, it must be "in water;" and baptism in luatcr or 
 {n a river, wherever so observed throughout the worlds is baptism by 
 tminersian. But I hope to satisfy any can(hu inquirer on this subject 
 in the Appendix. 
 
 Mr. Hervey, when contending that iv signifies in, adds, "I can 
 prove it to have been in peaceable possession of this signification for 
 more than two tJioiisand years.''' " Every one knows," he observes in 
 another place, that with " is not the native, obvious, and literal mean- 
 ing ; rather a meaning swayed, influenced, moulded by the preceding or 
 following word." Letters to Mr. Wesley, Let. X. and II. 
 
 LiGUTFooT AND Adax Clarke. "That the baptism of John 
 was by plunging the body (after the same manner as the washing 
 uiiclean persons — was) seems to appear from those things which 
 a*e related of him ; namely, that he baptized in Jo)%m, tliat he bap- 
 tized in Enun, because thert wasraudt wato' thcrc,^^ qf. In At Clarke's 
 Commentary, at the end of Mark 
 
 t 
 
 
16 SCRIPTURE CTJIDE TO BAPTISM. 
 
 Inference. If, then, I am a sincere inquirer after the will of Got!, 
 Rnd disposed to gather that will from what God has been pleased to 
 reveal in his word for that purpose, I am constrained, from the foregoing 
 Scriptures, to draw the following inference, namely, ' that John baptized 
 none but those who gave him satisfactory evidence of being conaciutts 
 of their sin and guilt before God, and whom he exhorted to repent and 
 to believe in Jesus ; and as to the Mode, that he im^nersed them in 
 water, in tfie Jordan,^ 
 
 § II. The Baptism of Jesus Christ, from the four Evangelists, 
 
 OuK Lonl's baptism we next find immeclialely following the foregoing account of 
 John. This place attaches to it infinite interest, by the infinite dignity of the 
 Person baptized. 
 
 Matt. ill. 13. Then comcth Jesus from Galilee to Jor- 
 dan unto John to be baptized of him. 14. But John for- 
 bade him, saying, I have need to be baptized of thee, and 
 comest thou to me? 15. And Jesus answering, said unto 
 him, Sufl'er it to be so now : for thus it becometh us to 
 fulfil all righteousness. Then he suffered him. Mark i. 9. 
 [^Thus] Jesus came from Nazareth of Galilee, and was 
 baptized of John in Jordan. 
 
 Matt. iii. 16. And Jesus, when he was baptized, went 
 up straightway out of the water. Mark i. 10. And — 
 coming up out of the water, Luke iii. 21. and praying, the 
 heaven was opened, 22, And the Holy Ghost descended 
 in a bodily shape like a dove upon him, and a voice 
 came from heaven, which said. Thou art my beloved Son ; 
 in thee I am well pleased. 23. And Jesus himself began 
 to be about thirty years of age. 
 
 John i. 32. And John bare record, saying, I saw the 
 Spirit descending from heaven like a dove, and it abode 
 upon him. 29. 36. And looking upon Jesus as he walked, 
 he saith, Behold the Lamb of God, which taketh away the 
 sin of the world ! 34. And I saw, and bare record that 
 mis is tae Son of God. 28. These things were done in 
 Betnaoara. where John was baptizing. 
 
 What, my pious reader, shall we say of the Persons- baptized in this 
 case ! What an honor is hereby attached to the ordinance, and con- 
 sequently to all that duly follow the example of the Redeemer in it ! 
 
 Let the man wlio slights and contemns this sacred institution, calluig 
 h " an useless^, unmeaning ceremony, incapable of washing away sin, 
 or of cflecting any good," let him read these verses, and view the rm- 
 
SCRIPTURE GUIDE TO BAPTISM. 17' 
 
 maculate Sox of God, who had " no sin" to wash away, proceeding 
 from Galilee down to Jordan " to be baptized." Let him see the " Wis- 
 . dom of God" entering the streams, and bowing beneath them, 
 
 "The emblem of his future grave !" 
 
 This, we should suppose, would induce a diilerent sentiment of the 
 ordinance, and silence every objection to the practice of it. And if a 
 eight of CHRIST in Jordan had not that effect, let him Jiear and see 
 the approbation of the FATHER and SPIRIT testified on this very 
 occasion, and immediaieli/ upon his submission to this sacred rite. 
 Never was an ordinance so honored ! Here is a dignity given to it 
 Infinitely exceeding any of the rites of the Old Testament. Each Per- 
 Bos of the sacred TRINITY is specially present, and each Divine 
 Person gives it the testimony of his approbation ! The blessed Re- 
 deemer submits to be baptized ; the Father, at the instant of his 
 rising from the water, calls him his beloved Son, in whose conduct he 
 was well pleased ; and the Divine Spirit, at the same instant, de- 
 scended upon him in a visible form ! O, to have witnessed this scene, 
 how overwhelming ! Nothing, since the commencement of time, has 
 equalled in sublimity and glory this wonderful event. 
 
 Four things are to be noticed in this place. 1. The Reason why 
 Christ would be baptized ; upon which, hear the celebrated and excellent 
 
 Wiieius. " Our Lord would be baptized, that he might conciliate 
 authority to the baptism of John — that by his own example, he might 
 •lommend and sanctify our baptism — that men might not be loath to 
 ttome to the baptism of the Lord, seeing the I^ord was not backward 
 k) come to the baptism of a sei~vant — that, by his baptism, he might 
 represent the future condition both of himself and his followers ; first 
 humble, then glorious ,• now mean and low, then glorious and exalted ; 
 ihat represented by immersion, this by emersion — and, finally, to 
 declare by liis voluntary submission to baptism, that he would not delay 
 the delivering up of himself to be immersed in the torrents of hell, yet 
 with a certain faith and hope of emerging." — In Fsed. Exam. VoL I. 
 page 147. 
 
 2. The Time chosen for fulfilling the promise of pouring forth the 
 Spirit upon Christ. This is noticed and improved by the pious 
 
 Doddridge. " Jesus had no sin to wash away, yet he was bap- 
 tized; and God owned that ordinance so far as to make it the season 
 of pouring forth the Spirit upon him. And where can we expect this 
 sacred effusion, but in a conscientious and humble attendance upon 
 divine appointments 1" Fam. Expos. Improv. of the place. 
 
 3. The Language of Christ, in answer to John; which is thus 
 explained by an esteemed commentator : 
 
 Mr. Scott. Thus it becometh us, Sfc. " We never find that Jesus 
 spake of himself in the plural number ; and it must therefore be allowed 
 he meant John also, and all the servants of God, in a subordinate 
 sense. It became Christ, as our surety and our example, perfectly to 
 fulfil all righteousness ; it becomes us to walk in all the command- 
 ments and ordinances of God, without exception, and to attend on 
 6* b2 
 
Id SCRIPTURE GUIDE TO BAPTISM. 
 
 every divine institution — as long as it continues in force. Thus fai 
 Ciirist's example is'ouLioAXORY." Coniiuentary on Matt. iii. 13 — 16. 
 
 4. Tlie Circumstance immediately following his baptism, namely, 
 his ^* coming up OUT OF the ivafer,''^ which evidently implies that ho 
 went down info it, (as is expressly said of Philip and the eunuch, Acts 
 viii. 38 ;) a circumstance required in no mode of baptism but immer- 
 sion, and hence we infer that Jesus was buried or immersed in the 
 water. To this mode of baptism our blessed Saviour plainly alludes 
 when referring to his overwhelming sufferings, in Luke xii. 50, which 
 WG shall come to presently. 
 
 Campbell's Translation. "Jesus, being baptized, no sooner rose 
 ont of the water than heaven was opened to him." Four Gosjjeht 
 Matt. iii. 16. 
 
 DoDDni dge's. " And after Jesus was baptized as soon as he ascended 
 out of the water, behold, the heavens were opened unto him." In loco, 
 
 Macknight. Jesus *' submitted to be baptized, that is, buried under 
 the water by John, and to be raised out of it again, as an emblem of his 
 future death and resurrection." Apostol. Epis. Note on Rom. vi. 4. 
 
 Bishop Tatlok. " The custom of the ancient churches was not 
 sprinkling, but immersion ; in pursuance of the sense of the word in 
 the commandment and the example of our blessed Saviour." In Paed. 
 Exam. Vol L p. 199. 
 
 I never, my reader, can think of the baptism of this glorious and 
 divine Person — the Son of God — the Lord frc«n heaven — the righteous 
 Judge of the last day — the Author of our salvation, and the Giv^r of 
 eternal life, but with feelings of the deepest interest. Wo observe him 
 here proceeding on his long journey, (for Nazareth was three days' 
 journey from Jerusalem, and not less from Bethabara,) the object of 
 which is, "to be baptized." We observe him admitting of no argu- 
 ment against his submission to that rite ; and we ought never to forget 
 how he associated his people, his followers, with himself, " thus it be- 
 cometh us !" the servant as well as the Tioun, the nicinhem as well as 
 the Head, " to fulfil all" practical " righteousness ;" ail that God en- 
 joins and requires. How strong is the obligation to realize what the 
 Saviour here intended ! Who will not concur in the pious decision of 
 Mr. PoliullI "the pattern of Christ and the Apostles is more to me 
 than all the human wisdom in the world." Nor can any one deny me 
 the following 
 
 Inference. The Baptism of Jesus, as an Example, is fuHlUcd ia the 
 baptism of a Believer by Immersion, and in no other case* 
 
 § IIL Christ Baptizing, by his Disciples, in Judca. 
 
 This is the only mpnlimi of our Lord's haptiziiTg, or of ihe disciplpa by his 
 authority ami direciioii, dnrin" his corporeal preseuce with them; and, consa- 
 quejitly, it claims our very serious atlentiou. 
 
 John iii. 22. After tlicse things came Jesus and his 
 liisciplcs into the land of Judea ; and there he tarried with 
 
SCRIPTURE GUIDE TO BAPTISM. 19 
 
 diem and baptized. 26. And they came unto John, and 
 said unto him, Rabbi, he that was with thee beyond Jor- 
 dan, to whom thou barest witness, behold, the same bap- 
 tizeth, and all men come to him. 27. John answered and 
 said, A man can receive nothing, except it be given him 
 from heaven. 30. He must increase, but I nmst decrease. 
 Chap. iv. 1. When, therefore, the Lord knew how the 
 Pharisees had heard that Jesus made and baptized more 
 disciples than John, 2. (Though Jesus himself baptized 
 not, but his disciples,) 3. He left Judea, and departed again 
 into Galilee. — x. 40. And [he] went away again beyond 
 Jordan, into the place where John at first baptized ; — 42. 
 And many believed on him there. 
 
 The import of this passage is simpfy this, " Jesus went into the land 
 of Judea and baptized certain disciples, — many hearing of him, and 
 remembering what John had preached concerning him, flocked to liim, 
 •^and soon it was generally known and said, as the happy fruit of hi« 
 labors, ' That Jesus made and baptized more disciples than John ,•' 
 upon which the Saviour departed, and went into Galilee. He again, 
 however, visited this interesting place, and many more beheved on him 
 there.'* 
 
 The only thing to be noticed here, and it is certainly of some im- 
 portance as to our first inquiry, is this, that Christ made disciples 
 before he baptized them. He did not begin by baptizing, and afterwards 
 instructing ; but he fii^st taught them his gospel, and they believing 
 and embracing his word, are thereby " made his disciples ;" and hence 
 they are said to/** come to him," to conform to his commandments, an<J 
 then, secondly, he baptized them. As this is all the Evangelists have 
 recorded respecting Christ baptizing, through the whole of his ministry, 
 this is, consequently, all in which the Practice of Christ is given for 
 the guide of his people. What we are to understand by " disciples," 
 or " making disciples," is thus described by 
 
 Mr. Owex. " By the disciples of Christ, I intend them, and them 
 onry, who profess faith in his person and doctrine, <&c. This is the 
 method of the gospel, that first men, by the preaching of it, be made 
 BisciPLKS, or be brought unto faith in Christ, and then to be taught 
 to do and observe whatever he commands." Li Paed. Exam, Vol. IL 
 p. 275, and 287. 
 
 Mr. Baxter. " A disciple and a Christian are all one." Ibid. p. 288. 
 
 Our Lord, however, may be heard for himself, as to what is intended 
 by his disciples : " Whosoever doth not bear his cross, and come 
 after me, cannot be my disciple." Luke xiv. 27. Whatever, there- 
 fore, may be said in favor of infant baptism, it cannot be said, that 
 either Christ's Examj^le or Practice affords it any support ; and we 
 shall presently come to his Commayid on the subject. But, in passing 
 from noticuig the Practice of Jesus, let me cite the words of one of the 
 
30 SCRIPTURE GUIDE TO BAPTISM. 
 
 most eminent Pfedobaptist Commentators on the Bible England ha» 
 ever witnessed : — 
 
 Mr. Scott. " The baptism of Jesus was, doubtless, of adults alone." 
 Commentary, on John iii. 22 — 24. 
 
 § IV. John's last Baptizing, in JSnon» 
 
 The next passage we find on our subject, is contained in few words. It is, how- 
 ever, of powerful import relative to the Mode. 
 
 John iii. 23. And John also was baptizing in iEnon, 
 near to Salim, because there was much water there ; and 
 they came and were baptized. 
 
 Of the Persons here alluded to, as baptized by the Harbinger of the 
 Redeemer, nothing is said descriptive of them, except that " they came" 
 to John, as the penitent Jews had before done at Jordan, and, like them, 
 ** were baptized ;" which fairly implies, that it was their own voluntary 
 act thus to seek this holy rite ; and if so, they must have been pre- 
 viously instructed. 
 
 But, in reference to our inquiry on the Mode of baptism, this passage 
 Is of great weight. We have here the Reason assigned, on account 
 of which John chose the place where we now find him pursuing the 
 object in which he is divinely employed. He is baptizing in ^non, 
 « because there was MUCH WATER there." No candid Christian, I 
 think, can object to the following 
 
 Inference. If John chose a place for the purpose of baptizing, on 
 account of one circumstance, necessary for that ordinance, namely, 
 " because there was much water there," then his Mode of baptism re- 
 quired much water : But much water is not necessary for any Mode 
 of baptism but Immersion, and hence, without doubt, that was his 
 practice. The same inference was drawn, with as Uttle doubt, by the 
 illustrious Paedobaptists following : — 
 
 Calyijt. " From these words, John iii. 23, it may be inferred, that 
 baptism was administered, by John and Christ, by plunging the whole 
 body under water." In Psed. Exam. Vol. I. p. 194. 
 
 Whitbt. " Ori viccTct voKKtt «v eta; Because there was much water 
 there, in which their whole bodies might be dipped ; for in this manner 
 only was the Jewish baptism performed, by a descent into the water, 
 Acts viiL 38, and an ascent out of it, ver. 39, and a burial in it. Rom. 
 vi. 3, 4. Colos. ii. 1 2." Annot. on the place. See Lightfoot and A. 
 Clarke, at p. 16. 
 
 My reader scarcely need be told, that those who practise sprinkling 
 never go to rivers, or places of much water, to administer the ordi- 
 nance; and, if they should do so, the great quantity of the water 
 could not be assigned as the reason for choosing such places ; because, 
 ax their Modo, a very small quantity only is required. Not much 
 
SCRIPTURE GUIDE TO BAPTISM. 2. 
 
 candor is necessary to admit the truth so plainly conveyed as in this 
 
 passage.* 
 
 § V. References of Jesus Christ to John, his Baptism, and Success. 
 
 As the passage in the preceding section contains the last record of John's ba>v 
 lizing, it appears proper to follow it by tho testimony Jesus bore to his Harbinger 
 and his labors. 
 
 Luke vii. 24. And when the messengers of John were 
 departed, he began to speak unto the people concerning 
 John. What went ye out into the wilderness for to see ? 
 26. A prophet? Yea, I say unto you, and more than a 
 prophet. Matt. xi. 10. For this is he of whom it is writ- 
 ten, Behold, I send my messenger before thy face, which 
 shall prepare thy way before thee. 1 1. Verily I say unto you, 
 Among them that are born of women, there hath not arisen 
 a greater than John the Baptist. John v. 35. He was a 
 burning and a shining light. 
 
 Mark xi. 29. And Jesus answered and said unto thera, 
 
 will also ask you one question. 30. The baptism of 
 John, was it from heaven, or of men? answer me. 31. 
 And they reasoned with themselves, saying. If we shall 
 say. From heaven ; he will say. Why then did ye not be- 
 lieve him ? 32. But if we shall say. Of men : (all the peo- 
 ple will stone us : Luke xx. 6,) they feared the people ; 
 for all men counted John, that he was a prophet indeed, 
 33. And they answered and said unto Jesus, We cannot tell. 
 
 Luke vii. 29. And all the people that heard him, and 
 the publicans, justified God, being baptized with the bap- 
 tism of John. 30. But the Pharisees and lawyers rejected 
 the counsel of God against themselves, being not baptized 
 of him. 
 
 Here observe, 1. The Redeemer, in the first of these passages, gives 
 John a pre-eminence above all the servants of God, of the former dis- 
 pensation ; not excepting Abraham, Moses, or Isaiah. His revelations 
 were more signal ; his preaching of more vital importance, and his suc- 
 cess greater. Thus was he more than a prophet. 
 
 * The answer that some have made that the words, "much water," should be 
 " many waters," and refer to many shallow streams, is sufficiently answered by 
 the learned Paedobaptist Exijositor, who thus reriders and explains the passage:— 
 
 Doddridge. "John was also at tliat time baptizijiij,.^ jEnon; and he parti- 
 cularly chose that place, because there was a great quaffntj/ of waler there, which 
 made it very convenient for his purpose." " Nothing, surely, can be more eviJeut, 
 than that [iJrlara TToXAa] numy waters, signifies a large quantity of water, it being 
 flomelimee used for the Eupiirates. Jer. 11. 13. {Septuagint.) To whjch, I sup|x>se, 
 there may be an allusion, Kov. xvii. 1. CompareEzek. xliii. 2, and Rev. i. 15; xiv. 
 2; xix. 6; where the voice of mant/ wafers does yilainly siguify the roaring of a 
 liigh sea." Fatn. Expos. Paraph., and Note oa the Place. 
 
22 SCRIPTURE GUIDE TO BAPTISM. 
 
 2. From the question which the Redeemer proposed to the Jews, 
 Whether the baptism of John was from heaven or of men 1 in order to 
 convict them of their guilt in treating John's labors as they had done i 
 it will evidently follow, that it was " From heaven." Had John's bap- 
 tism been borrowed from Jewish proselyte baptism, it would have been 
 of men, (for that is unknown in the word of God,) and then the ques- 
 tion might have been answered without hesitation, and the design of 
 our Lord, in that case, could not have been realized. 
 '^ 3. The common people, who heard John's ministry, (the Saviouc 
 adds,) "justified God," i. e. approved of the Divine conduct in John's 
 ministry and baptism ; and this they evinced in " being baptized with 
 the baptism of John ;" while classes of higher religious repute, " the 
 Pharisees and lawyers," in contempt of this messenger of God, and his 
 message too, " rejected the counsel of God against themselves, being not 
 baptized of him J" Here our Lord plainly indicates that the ordinance 
 of Baptism was a part of " the counsel of God," i. e. his mind and will ; 
 and, as far as this rite is contemned, so far the counsel of God is 
 " rejected ;" and it is, emphatically, " against themselves" who thus 
 oppose what God enjoins. 
 
 Lference. If John, who was hut a man, is to be so highly regarded, 
 and his baptism considered "the counsel of God ;" so that neglect of it 
 thus meets the marked disapprobation of our Redeemer ; — how mucli 
 more may the Divine indignation be expected on them who slight this 
 sacred ordinance in that still more interesting form, in which we shall 
 presently find it, — enjoined by Him, whose name is written " Kixg of 
 kings, and Loiin of lords !" Surely I may add, "7/" they escaped not 
 who refused him tluit spake ou earth, much more shall not we escape, 
 if we turn away from Him that speaketh from heaven /" Heb. xii. 25. 
 
 § VL Clirist represents his Sufferings under the Figure of " a 
 Baptism." 
 
 Matt. XX. 22. But Jesus answered and said, Ye know 
 not what ye ask. Are ye able to drink of the cup that I 
 shall drink of, and to be baptized with the baptism that ) 
 am baptized with ? They say unto him, We are able. 
 23. And he said unto them, Ye shall drink indeed of my 
 cup, and be baptized with the baptism that I am baptizea 
 with : but to sit on my ri^ht hand, and on my left, is not 
 mine to give, but ii shall be given to them for whom it is 
 prepared of my Father. 
 
 Luke xii. 50. But I have a baptism to be baptized with; 
 and how am I straitened till it be accomplished ! 
 
 Our Lord, in these afiecting and impressive passages, is referring tf 
 the greatness of his approaching suflerings, — and, by a metaphor, h< 
 calls them " a Baptism.** An interesting question from hence ariso 
 
SCRIPTURE GUIDE TO BAPTISM. 23 
 
 in reference to our second inquiry, Does sprinhUng a little water on 
 the face, or being totally immersed and overwhelmed in a large quan- 
 tity, most appropriately exhibit an image of the severity of the suffer- 
 ings of Christ 1 The following extracts will, I have no doubt, contain 
 my reader's opinion : — 
 
 Doddridge thus paraphrases the places : " Are you able to drink 
 of the bitter cup of which I am now about to drink so deep, and to be 
 baptized with the baptism, and plunged into that sea of sufferings with 
 which I am shortly to be baptized, and, as it were, overwhelmed for a 
 time I" " I have, indeed, a most dreadful baptism to be baptized with.; 
 find I know that I shall be shortly bathed, as it were, in blood, and 
 plunged in the most overwhelming distress." Fam. Expos, on the 
 places. 
 
 WxTsiiTS. " Immersion into the water, is to be considered by us, as 
 exhibiting that dreadful abyss of Divine justice, in which Christ, for 
 ouv sins, was fur a time, as it were, absorbed ; as in David, his type, he 
 complains, Psalm Ixix. 2, / am- come into deep waters, where the 
 fioods overjlow jue." (Econ. of the Cov. L. IV. C. xvi. § 2G. 
 
 Mr. James Hkuvkx expresses bimself, on this subject, with great 
 energy. "He longed, (beneficent, blessed BEIIN'G !) he longed for tlie 
 fatal hour. He severely rebuked one of his disciples who would bave 
 dissuaded him from going as a volunteer to the cross. He was even 
 straitened, under a kind of holy uneasiness, till the dreadful work was 
 accomplished ; till he was baptized with the baptism of his suffering", 
 bathed in blood, and plunged in death !"' Thcron and Aspasio, Vol. 
 II. Let. 7. 
 
 " Sir H. Tkf.lawnet, under whose impressive ministry," says the 
 late amiable Mr. Dore, of London, " my first religious feelings were 
 invigorated, referring to those words of our Lord, exclaimed to this 
 rrtoct: 'Here, I must acknowledtre, our Baptist brethren have the 
 advantage : for our Kedeemi'r's sulTerings must not be compared to a 
 few drops of water sprinkled on the face, for he was plunged into dis- 
 tress, and his soul was environed with sorrows.' " Scrrjions on Bap- 
 tism, by J. Dore, p. .39. 
 
 Liference. If our Lord intended the ordinance of baptism to exhibit 
 an image of the ovenuhclming sorrows of his soul, in the garden and 
 on the cross, his intention is frustrated by the change of immersion into 
 sprinkling ! And if tbis be admitted, (and it cannot be denied,) what 
 devout Christian can think of this change but with deep regret ! 
 
 § VIL THE COMMISSION 
 
 Which our Lwd gave his Apostles ahmit the time of his Ascension into 
 Heaven, containing the formal Institution of Christian Baptism. 
 
 We have alreaily seen that B.iplisin, as a New Testament ordinance, was insti- 
 tuted of God^and enjoined \ipon John as the herald and precursor of Christ. It b 
 evrclent, also, that John administered it upon an admitted or professed acknow- 
 leflgment of faith " in him icho was to come after him." Acts xix. 4. But 
 after jur Redeemer had come, and finished his work, an alteratiiyi was neces- 
 eany io this particjilar circumstance. None on earth, but Jesus, could make that 
 
24 SCRIPTURE GUIDE TO BAPTISW. 
 
 alteration; and he, as Htjad ami Lord of the church, now docs it; requiring it to 
 1)6 adininislcrpil from this hour, " la the name of ihe I''atheu, and of the Son, and 
 of the Holy Ghost." This I consider as a renewed institution of the same 
 sacred rile, altered only in its reference to the coming of Christ lo set iin his king- 
 dom. And, what adds greatly to the solemnity of it in this renewed form, our 
 Lord delayed its institution till his last >no)nc?Uti on earth, and then united it with 
 his final parling and solemn chari^e, given by Matthew and Mark in the verses 
 following. 
 
 Malt, xxviii. 16. Then the eleven disciples went away 
 into Galilee, into a mountain where Jesus had appointed 
 them. 18. And Jesus came and spake unto them, saying, 
 All power is given unto me in heaven and in earth. 19. 
 Go ye, therefore, and teach all nations, baptizing them in 
 the name of the Father, aud of tlie Son, and of the Holy 
 Ghost: 20. Teaching them to observe all things whatso- 
 ever I have commanded you : and, lo, I am with you 
 always, eve?! unto the end of the world. Amen. 
 
 Mark xvi. 15. And he said unto them, Gc ye into all 
 the world, and preach the go.«ipcl to every creature. 1(5. 
 He that believeth, and is baptized, shall be saved ; but he 
 that believeth not, shall be damned. 19. So then, after 
 the Lord had spoken unto them, he was received up into 
 heaven, and sat on the right hand of God. 
 
 How solemn arid interesting was this occasion ! The Rccleemcr had 
 undergone the baptism of his sulToring^, last described — he had been 
 bathed in blood in the garden ! — he had sunk into death on the cross 
 under floods of wrath, duo to mankind ! But now he is risen triumph 
 ant, and is about to ascend to his glory. 
 
 He had appointed his disciples to meet him on a mountain of Galilea 
 where he was to give them his last most solemn and important charga 
 contained in the verses above. The interesting hour is come ; we may 
 be sure the disciples are eager to catch every word from their ascending 
 Lord, and that he would give them his directions in the plainest Ian- 
 gtutge possible. 
 
 He begins by encouraging their sorrowful minds, with a view of hia 
 supreme powv'r in heaven and earth — in heaven, to give tbom the Holy 
 Spirit; to employ the angels in their behalf ; and, finally, to bestow the 
 kingdom of heaven upon them. So he had all power in earth, tc 
 gather his church out of all nations; to subdue or restrain bis enemies, 
 and to reign over and dwell with his people as liord and King of Zion 
 
 Hence the Saviour gives them the " Coimmissjon" for preaching and 
 baptizing, which you, my reader, cannot too attentively consider. If 
 you conceive there is any ol)Scurity in the one Evangelist, the othei 
 will explain him; and this explanation you will, no doubt, esteem pre- 
 ferable to ten thou.';and criticisms. By uniting (he words o( both, 
 they may bo thus disposed: "Go ysy therefore, into all the world: 
 " teach all nations, and preach the gospel h crcry creature .• him thtti 
 
SCRIPTURE GUIDE TO BAPTISM. 25 
 
 " bclieveth baptize, in the name of the Father, and of the Son, and of 
 ** the Holy Ghost, and he shall be saved ; but lie that believeth not 
 " shall be damnedJ'' 
 
 Our great Legislator, who only has right to enact laws for his church, 
 lo whom we must submit, and who will have nothing taken away from, 
 or added to his word, Rev. xxii. 19, has here described to his apostles 
 the pa-son to whom they are to administer this his ordinance, namely, 
 the BELIEVER ; the person who shall cordially believe the gospel which 
 they shall preach. And if we allow him to have expressed his mind 
 clearly and fully, he restricts the ordinance to the believer alone. He 
 has given no direction to admit any other to it ; and who will dare to 
 speak where He is silent 1 Who shall enlarge or extend the limits Hb 
 has prescribed 1 or, who will dare to go beyond, or attempt to remove, 
 the boundaries He has fixed and established 7 Surely the mind of a 
 true disciple recoils at the thought ! Let us now hear the remarks of 
 some eminent Pjedobaptist writers on these passages : — 
 
 Mr. AucHiBALn Hall, Predecessor of Mr. Waugh, of London. 
 " How grand and awful is that weighty preface to the institution of 
 Christian l)aptism I Matt, xxviii. 18, 19. Who is that daring, inso- 
 lent worm, that will presume to dispute the authority, or change the ordi- 
 nances of HIM who is given to be head over all things to the church ? 
 The solemnity of this ordinance is complete ; and all the purposes of 
 its institution are secured by the authority and blessing of Christ. His 
 laws are not subject to any of those imperfections which are attendants 
 of the best contrived systems among men, and frequently need expla- 
 nations, amendments, and corrections. It is most dangerous and pre- 
 sumptuous to add any ceremony, or to join any service, on any pre- 
 tence, unto Heaven's appointment."* Gospel Worship, Vol. I. p, 
 325, 326. 
 
 Saurix. " In the primitive church, instruction preceded baptism 
 agrecoble to the order of .Jesus Christ, Go, teach all nations, baptizing 
 them;' &c. In Paid. Exam. Vol. II. p. 274. 
 
 Mr. Baxter has a very forcible passage on the same place. " Go, 
 disciple me all nations, baptizing them. As for those who say they 
 
 * IMr. Sbieon, of Camt)ridgp, has given us a skeleton of a p^rmon on this Cont- 
 nrtssion of Christ, in which he proposed to consider, "I. The authority he claimed. 
 11. The commission he gave to his Apostles. 1. They were to temh all nations. 
 i. They were to baptize their convc7ts in the n.ame of the sacred Three." Theit, 
 lie adds, " But though they first taught adults, and then baptized them, theic 
 RKVERSED this order with respect to infants." 
 
 On reading this last sentence, the innuirer with surprise might ask, TT^o re. 
 versed this order? The answer here is, the Aix>stle8. Reversed what order? Tlia 
 mswer is, the order of Jesus Ciirisi; \ftrst, to leach, and second, to baptize.' Awful 
 thought ! that mortal worms should presume to alter the institutions of the Lord of 
 filory ; yea, to reverse the order He ordains ! ; 
 
 Here is a candid confession that the order of Jesus Christ is " reversed, with re- 
 spect to infants." A fact, alas ! too plain to be denied. 
 
 With respect to the Apostles, however, the charge is not tnre. They never K*. 
 v*>rsed any order or appointment of Christ. He enjoined upon them, in his last 
 words, to "teach men to observe whatsoever he had cmnmanded thorn;" and any 
 ndiHng or tukivsr nicay, to say nothing of reversing, he solemnly prohibited. Rev. 
 xxli. IS, 1{). The order of Clu-ist is reversed, but it, wns not till the Apostles and 
 primitive Disciples were long in the dust ; as I shall show in the Appendix. 
 voju II. — 7 C 
 
26 SCRIPTURE GUIDE TO BAPTISM. 
 
 arc discipled by baptizing, and not before baptizing, they speak not the 
 sense of the text; nor that which is true or rational ; else, why shoul«l 
 one be haptized more than another 1 — This is not like some occasional 
 historical mention of baptism ; but it is the very commission of Christ 
 to his apostles, for preaching and baptizing ; and purposely expresst-th 
 tlieir several works in their several places and order. Their ^>67 task 
 is, by teaching, to make disciples, which are, by Mark, called believers. 
 The second work is, to bajdize them, whereto is annexed the promise 
 of their salvation. The third work is, to teach them all other things 
 which are afterwards to be learned in the school of Christ. [Observe 
 what follows.] To contemn this order, is to renounce all rules of order ; 
 for where can we expect to find it, if not here 1 I profess, my conscience 
 is fully satisfied from this text, that it is one sort of faith, even savings 
 that JMUST GO UEFOUE DAi'Tis::*! ; and the profession whereof, the minis- 
 ter nmst expect." In Pxd. Exam. Vol. II. p. 270. See also other 
 authors below.* 
 
 CONCLUSION OF THE FOUR GOSPELS. 
 
 The last Scriptures we cited, close the uiformation which the Foui 
 Gohii)cIi5 alFjid us on the subject of Baptism. ]»efore we pass to the 
 subsequent books, I beg to remind the reader, that we have had before 
 us the practice of John; and the Example, Practice, and Command of 
 our Lord Jesus Christ. As yet, we have not mot with a single passage 
 or word, which can fairly be interpreted as indicating that any persons 
 should receive this ordinance, or are proper subjects for it, but those 
 who have been first taught the gospel, and who profess to hdieve it. 
 
 But I am most anxious to impress on the attention of an inquirer 
 the words of Jesus in the Commission, which we have just read. Re- 
 member, reader, that this Jesus is to be our JuncK at the last great and 
 awful day ; and that He will not judge us according to the opinions or 
 practices of men, but according to his own word. Upon this conunand 
 ef our Saviour, I would, therefore, beg briefly to add, and leave to the 
 reader's deliberate meditations : — 
 
 1. That we have here the enactment of the Ditine Law, in refer- 
 ence to Baptism : and this Law we find delivered in language the most 
 solemn, and in circumstances the most interesting and ailccting. 
 
 * Jerome, the most learned of all the Latin Fathers. " Tlioy Jirst teach all ths 
 nations; then when they are taught, they laplize them with water; for it cannot 
 be that the body should receive the sacrameni of baptism, unless the stiul has bb- 
 PORE received liie true faith." In Gale's Rijlediojis on Wall, p. 319. 
 
 Poor,K'.s CoNTiNTTATORS : " Go J/p, llurcfure, and teach all nnliovs. The Greek 
 is, make disdpks nil )>atioTifti Imi that must be first by preaching and instniciing 
 them; and Mark fixpoTmdl>'te^Go i/e into all the world, and prearh the gospel to 
 every creature ; th;it is. to every reasonable creaiure capable of hearing and fh- 
 cei^vni? it. I cannot be of llioir mind who think that persons may be baptized 
 be'r>re they be taught: we want precedents of any such baptisms in Scripture." 
 Annot. in lor. . , 
 
 CAfAiN'. "Rerniisc Christ requires leaching before baplizJmr, and will ha^'l^ 
 hehevers ont.y adimlted to baptism, tapti.im does not seem to be righUyadmini* 
 lered, excei ifaith precede." bi Pad. Erain. Vol. II. p 272. 
 
SCRIPTURE GUIDE TO BAPTISM. 27 
 
 2. That this Law of Jesus is not like human laws, which admit of 
 alterations or amendments. None but Jesus has authority to alter : 
 and, coming from the Fountain of heavenly Wisdom, who will presume 
 to improve upon his appointment 1 And 
 
 3. This Law is as delightful to the mind of a Christian, as it is so- 
 lemn. The words, " baptizing them into the name of the Father, Son, 
 and Holy Spirit," imply a public recognition of the glorious change 
 which has taken place in the spiritual circumstances of true converts, iu 
 their having passed from the family of sin and Satan, into the family 
 of the Tri-uxe God ! A change, not of the ordinance, but of the 
 power and grace of God. 
 
 We now pass on to the Acts of the Apostles. Here we have an his- 
 torical: relation of the labors of the Apostles, for above thirty years after 
 the ascension of Christ ; and here we shall find the baptism of many 
 thousands of persons. If we have misunderstood the will of Christ on 
 ttiis subject, the Apostles surely did not, and their obedience to- 
 kis command will correct our error ; but if, on the contrary, we have 
 nghtly interpreted his will, their obedience will confirm our opinion. 
 
 CHAPTER IL 
 THE ACTS OF THE APOSTLES. 
 
 " The penman ol this Scripture," the Assembly of Divines, in their argument lo 
 it, assures us, " was Luke the Evangelist, (as appears from the first words of it,) for 
 the most part an eye-witness to the things he records, being constantly a fellow- 
 laborer with Paul. His purpose," they add, " in writing this narrative was, as he 
 intimates in his first preface, that the Church micjht have the certani hrtowledge of 
 Christ, his gospel, and kingdom ; that our faith might not be built r • the uncertain 
 reports of preieyiders lo truth." Hence, admitting the writer to be a faithful anti- 
 pious historian, and writing purposely for the direction of the Church of Christ inc 
 all following ages; and, above all, under the influence of the Spirit of God, we may 
 8afely rely, not only on tlie accuracy of the accounts, but ou the fulness and suf- 
 ficiency of the information lo answer the professed purpose. 
 
 We have here, on infallible record, NINE INSTANCES of the administraliorri 
 of baptism, which we will examine iu their own order. 
 
 § L The Baptism at the Feast of Pentecost. 
 
 On this memorable occasion, which was but ten days from the ascension of' 
 Christ, when the Apostles and Disciples were together at Jerusalem, it pleasedi' 
 God to accomplish the promise of sending Ihem the Holy Ghost. By his miracu- 
 lous power they were enabled lo speak in diiTerenl languages lo the multitude- 
 then assembled at Jerusalem from diifereni nations: so that everyone heard, in; 
 his 01C71 tongue, the xconderfid trorks of God. Peter delivers to the multitude att 
 impressive discourse, in which he charged the Jews with having crucified the Lord 
 of glory ; but added, that God had raised him from the dead, and exalted him to 
 his right hand, as the only Lord and Christ. Upon this follow the verses relating. 
 to ihe'ordinance, and descriptive of the subjects of it. 
 
 Acts ii. 37. Now when they heard this, they were 
 pricked in their heart, and said unto Peter, and to the rest 
 of the Apostles, Men and brethren, what shall we do? 
 38. Then Peter said unto them. Repent and be baptized 
 
28 SCRIPTURE GUIDE TO BAPTISM. 
 
 every one of you in the name of Jesus Christ, for the re- 
 mission of sins ; and ye shall receive the gift of the Holy 
 Ghost : 39. For the promise is unto you, and to your 
 children, and to all that are afar off, even as many a§ the 
 Lord our God shall call. 
 
 41. Then they that gladly received his word, were bap- 
 tized ; and the same day there were added unto them about 
 three thousand souls. 42. And tliey continued steadfastly 
 in the apostles' doctrine and fellowship, and in breaking 
 of bread, and in prayers ; 47. Praising God, and having 
 favor with all the people. And the Lord added to the 
 church daily such as should be saved. 
 
 Here we must observe how the apostle Peter obeys his Lord's direc- 
 tion in the Commission. He begins by preaching, and never men- 
 tions a word about baptism, till he evidently found some of his hearera 
 answering the character, " he that believcth." Hence, the persons who 
 were baptized are thus described, — 1. Their hearts were deeply pene- 
 trated by the truth they heard, so that they cried, What shall we do ? 
 2. They are exhorted to repent of their sins. 3. They at length 
 ** GLADLY RECEIVED THE WORD," and thercou wcrc baptized, and added 
 to the church. 4. They afterward continued steadfast in the doctrine 
 of the gospel, and in the practice of its duties. Not a word of thia 
 will apply to infants. 
 
 There is, however, one clause in the 39th verse of the above scrip- 
 tures, " The promise is to you, and to your childrenj" which is com- 
 monly urged in favor of infant baptism ; as if the apostle alluded to 
 some promise, on the ground of which, infant children were deemed 
 proper subjects of Christian baptism. To answer which, let the three 
 following things be considered : — 
 
 1. The promise, to which the apostle alludes, has no relation to in- 
 fant children, it being the promise of the gift of the Holy Ghost, joined 
 with its effects, of which infants are incapable. My reader will observe 
 that the people, on this occasion, were astonished at the effects produced 
 by the gift of the Spirit. The apostle assures them, verses 16 — 18, 
 that it was the fulfilment of the prophecy of Joel ; which prophecy is 
 thus expressed, chap. ii. 28 : "I luill pour out my Spirit upon all 
 Jicsh : and your sons and your daughters shall prophtsy," Sec. The 
 apostle having delivered an impressive discourse, observing his hearers 
 deeply affected and amazed at the gifts of the Spirit, in order to tun* 
 their amazement into hope and joy, refers them a second time to this 
 promise, and to their own interest in it, in the following words, veF. 
 38, 39, " Repent, &e. and you [yourselves] shall receive the gift of 
 the Holy Ghost ; FOR [by this I assure you of it] the promise is to 
 you and to your children." Now, as the gift of the Spirit, with his 
 miraculous powers, is the object of the j)romise, and, as infant children 
 are incapabk of tliat gift, children in infancy cannot bp intended. 
 Thus. 
 
SCRIPTURE GUIDE TO BAPTISM. 29 
 
 Whitbt. "These words will not prove q right of infants to 
 receive baptism ; the promise here being that only of the Holy Ghost, 
 mentioned in verses 16, 17, 18, and so relating only to the times of 
 the miraculous effusion of the Holy Ghost, and to those persons who, 
 by age, were capable of these extraordinary gifts," Arinot. on the 
 place. 
 
 Doddridge. " The promise is to you and to your children. 
 Considering that the gift of the Spirit had been mentioned just before, 
 it seems most natural to interpret this as a reference to that passage in 
 Joel, which had been so largely recited above, ver. 17, &c. where 
 God promises the effusion of the Spirit, 07i their sons and their 
 daughters." Fam. Expos. Note on the place. 
 
 2. The word, in the original, ratva, rendered children, signifies j9os- 
 terity ,- and does not necessarily imply infancy. 
 
 Hasimond. *' If any have made use of that very unconcludent 
 argument [referring to this passage, Acts ii. .39,] I have nothing to say 
 in defence of them. — The word children there, is really the posterity of 
 the Jews, and not peculiarly their infant children." Works, Vol. I. 
 p. 490. 
 
 LiMBORCH, a learned divine of Amsterdam. "By rmvA the apos- 
 tle understands, not infants, but posterity ; in which signification the 
 word occurs in many places of the New Testament ; see, among others, 
 John viii. 39. {If ye were Abraham's childrex, ye would do the 
 works of Abraham.] Whence it appears, that the argument which is 
 very commonly taken from this passage, for the baptism of infants, is 
 of NO FORCE, and good for nothing." Comment, in loc. 
 
 3. The words of the apostle immediately following, explain his own 
 meaning in the most decisive terms : *' The promise is to you, and to 
 your children, and to all that are afar off, even to as many as the 
 Lord our God shall call," — ' to as many of you and your children, 
 and the Grentiles afar off, as God should call by his word and Spirit to 
 this great privilege.' 
 
 Matthew Henry. " To this general, the following limitation must 
 refer, even as many of them, as many particular persons in each nation, 
 as the Lord our God shall call effectually into the fellowship of Jesus 
 Christ." Expos, of the place. 
 
 Inference. From the whole, it appears most evident, that none 
 were, in this case, encouraged to hope for Christian baptism, but such 
 as gave evidence of being called effectually by grace ; and none were, 
 IN fact, baptized, but such as " gladly received the word" So far, the 
 word of God is our plain guide. 
 
 § n. Philip baptizing at Samaria. 
 
 Acts viii. 5. Then Philip went down to the city of Sa 
 iwaria, and preached Christ unto them. 6. And the people 
 with one accoid gave heed unto those things which Philip 
 
 c2 
 
30 
 
 SCRIPTITRE GITIDE TO BAPTISM. 
 
 spake, hearing, and seeing the miracles which he did. 
 8. And there was great joy in the city. 
 
 12. But when they believed Philip preaching the things 
 concerning the kingdom of God, and the name of Jesus 
 Christ, they were baptized, both men and women. 13. Then 
 Simon himself believed also ; and when he was baptized, 
 he continued with Philip, and wondered, beholding the 
 miracles and signs which were done. 
 
 In this instance, as in the former, the commission of Christ is lite 
 rally fulfilleJ. Philip began his work hy preaching Christ to them; 
 and when they had heard the doctrines and saw the miracles, they were 
 filled with joy. Not a word about baptizing, till some of the peoplfl 
 "believed'' the things concerning Jesus Christ; then "they were bap' 
 iized, both men and women." 
 
 Now, if it were the will of Christ that infants should be baptized, 
 and it were true that the Apostles, (like Psedobaptist Missionaries 
 among the Heathen,*) were accustomed to baptize children together 
 with the parents ; then, if any of those " men and women" at Samaria 
 had children, (which surely is highly probable,) Philip must have bap- 
 tized them : but, had he baptized men, women, and children, is it to be 
 imagined that the inspired historian, writing, (as he says,) "of all that 
 Jesus began to do and to teach," and " having had perfect understand- 
 ing of all things from the very first;" and his avowed design being that 
 his reader " might know the certainty of things ;" is it to be imagined 
 thut he would particularize the two, out of the three descriptions of the 
 baptized, and omit the third ? This I conceive impossible ; and there- 
 fore draw this 
 
 Inference. When* the Evangelist states, " they were baptized, both 
 men and women," had infants also been baptized, he must have added, 
 to have completed the record of the circumstance, " and children ;" bat 
 not making that natural and necessary addition, I infer, that men and 
 women only were baptized ; and that no infants received the ordinance 
 with them ; therefore, that the practice at that time did not exist. 
 
 * In the accounts we are often receiving from Pjedobaptist Missionaries among 
 the heathen, our brethren naturally inform us of tlie children, as well as the adults^ 
 Chey baplizo. For example, in the " Missio7iary Register" for the year 1821, at 
 page 19, a Keport from South Africa, states—" During the year 1819, 20 adults and 
 21 children were baptized " At pace 293, a Missionary in Western Africa, states 
 — " September 3d, Sunday— I preached, &c. and then baptized 23 adults and 3 in- 
 fanta." Pa^e 294, Nov. 29th,— "On tho first Sunday of this month I baptized 34 
 adults and their children; 48 in all." 
 
 Rev. C. Mault writes from Nagercoil, East Indies, in March, 1826 : " Last month 
 I baptized 5 adults and 4 children." Rev. (J. Barff writes from Iluahine, South- 
 Sea Islands, June 5, 1S25, "30 were added to the church durins: our visit, and a 
 number baptized. Among those baptized were 16 infants."— Ms^onary Chroni- 
 cle, for November, 1826. 
 
 Are not such accounts quite natural where infant baptism prevails ? And >yhy 
 is there a perfect silence throughout the history of apostolical labors on this « ^ 
 ject 1 Their practice surely was not the same. 
 
SCRIPTURE GUIDE TO BAPTISM. 31 
 
 § III. The Baptism of the Ethiopian Eunuch. 
 
 The eunuch described in this chapter was a person of hi^'h authority in the 
 kingdom of Ethiopia, but it would seem a proselyte to the Jewish religion He is 
 here returning from Jerusalem. Philip is directed to meet him in Ins way. He 
 found the eunucli re^dinsr, as he proceeded in his chariot, the prophet Isaiah, chap, 
 liii. 7. " He was led a-s a sheep to the elaus^hler," &c. He is desirous tliat Pliilip 
 Should exyjlain to him. Whether the pnsjjhct, in that plare, spake r.f liimsflf or of 
 some other'.' and he took him up into his cliuriut for that nurji...se : upon which tlie 
 Evangelist adds: 
 
 Acts viii. 35. Then Philip opened his mouth and be- 
 gan at the same scripture, and preached unto him Jesus. 
 36. And as they went on their way, they came unto a cer- 
 tain water : and the eunuch said, See, here is water ; what 
 doth hinder me to be baptized ? 37. And Philip said, If 
 ihou believest with all thine heart, thou mayest. And he 
 answered, and said, 1 believe that Jesus Christ is the Son 
 of God. 33. And he coinmanded the chariot to stand 
 fitill ; and they went down both into the water, both Philip 
 and the eunuch; and he baptized him. 39. And when 
 they were come up out of the water, the Spirit of the 
 Lord caught away Philip, and the eunuch saw him no 
 more: and he went on his way rejoicing. 
 
 My reader will .not nee<l to be reminded of the Commi^.tio?! of his 
 Redeemer, after perusing these verses. Wc^ have here a plain exaint'le 
 of the practice of the apo.stles, before they admitted a {>eri«on to nap- 
 tism. PhiUp might liave deemed the Eunuch, aft.T havin<? heard the 
 gospel, a proper suljcct for l>aptism, by being directed from heaven to 
 teach him, — he might have inferred it also, from Ins sireere mque.-^t <>f 
 it; yet he does not. ho dares not, baptize him, until he open'y profe-s 
 to " believe with all his heart ;^' rememliering, no doubt, that Ciirist 
 had appcHnted the ordinance for such, and for such only. Nothing can 
 demonstrate more clearly than this, that a L'kclaratio-v of faith' nva3 
 
 INniSPEXSABLT REQ.CIUED PREVIOUS TO BAPTISM.* 
 
 OF THE MODE OF THE EUNUCH'S BAPTISM. 
 
 We have, in this case, the circumstances attending the ailministra* 
 ^on of baptism more minutely described than in atiy otiior inf,tance re 
 corded in the New Testament. The reader is requested to observe tho 
 following things : — 
 
 ♦ Thos'> who contend, that gprvants and childrpn wptp all banfir.pd in those 
 days, with, and on account of. their masters and parents, would find it difficutt to 
 «ii:p|Mirt their hy]M»tliPsis in this case. It is the greatest absurdity to siijip'isR tijul 
 Philip would admit ll;e eunuch's yprvaiils to baptism, v. ilhout any pr ■ffs^ion or 
 even instruction, when he would objfTt to the jii. Ills master, aft-T he rpqiiepifd i', 
 unless he was able, to give a frank and open profession of faith in Christ. Rut he 
 baptized none hut the eunuch ; and, ther -fore, we may safely conclude, tlie ai-oe- 
 des had " no such custom, neither the churches of-God." 
 
32 SCRIPTURE GUIDE TO BAPTISM. 
 
 1. If sprinkling or pmtring were the mode of baptism ordained l)y 
 Christ, and prnctisi-d by the apostles, we arc assured, by the best autho- 
 rity, that travellers Ihrough those deserts "never omitted" to furnish 
 themselves with vessels of water fur their journeys ; that this provision 
 ^as "absolutely neecssary ;" and, if so, the eunuch had all that was 
 required for the ordinance, ivifhout icuifing fill thci/ came 1o a place of 
 ivata-. See Doddridge, as presently cited, and Shaw's Travels, a« 
 referred to by him. 
 
 2. We are here, however, informed, verse 36, tliat they proceeded 
 on their journey til' "they came" (er/, ad) " uis'to a certain water." 
 And it ai)pears that it was the sight of this place of water, that sug- 
 gested to the eunuch his immediate submission to the ordinance. 
 *'See, here is water; what doth hinder me to be baptized]" How 
 unmeaning would this be if he had the requisite water before ! 
 
 3. If we admit that the eunuch vi'as not previously provided with 
 Water, ncnu when they were "come to a water," it would have been 
 easy, and natural to be expected, for one of the attendants to have con- 
 veyed to him as much water as was required, without his, or Philip's, 
 proceeding farther. But, though " he commanded the chariot to stand 
 still," no command is given upon this point, — of bringing water to 
 him. But, 
 
 4. liCaving the chariot-, verso 38, " they went down INTO the 
 water ;" {ug ro vSwe^, in aquam.) Here the reader will remark. It was 
 not sufficient to come to the water, (which we are often told is all that 
 tlie original means,) for this they had done before; but here is a seco7id 
 circumstance, — after they had come to it, they went down inio it. 
 
 5. The inspired historian also adds, that it was not the eunuch alone 
 Uiat went into the water, but " they went down both ;" and this is 
 repeated again, as if to make quibbling or doubting on this sunject im- 
 possible, "both Philip and the eunuch." Such was the mode of bap- 
 tism, as now cstalrlished by the Son of God, that it could not, in this 
 case, be administered unless Philip attended the eunuch into the wafer. 
 And 
 
 6. While in this situation, both of them in the water and surrounded 
 therewith, " he baptized him ;" that is, if the word be translated, " he 
 immersed him," in the name of the Tri-une Jehovah. For this solemn 
 act, tlie circumstances before noticed were necessary, but for any othei 
 mode they would be absurd. 
 
 7. The sacred rite being performed, it is lastly added, " when they 
 were come up, (U tou l'/^tcc) OUT OF the water," they were parted 
 asunder; probably to meet no more till they should enter the presence 
 of Him to whom they now rendered this act of prompt and cheerful 
 obedience. 
 
 It is not easy to imagine how the mode of this sacred ordinance 
 could be more minutely described. That we have here an example of 
 IxMKKRiox, is allowed by the learned and candid of all denominations. 
 
 Mh. TowF.nsox. " For what need would there have l>een of— Philip 
 and the eunuch going down INTO this [water] were it not that the 
 baptism — was to be performed by immersion, a very little water, as w« 
 
SCRlPTtTRE GUIDE TO BAPTISM. 33 
 
 know it (loth with U8, suilicing for an effusion or eprinkhng." In Psed. 
 Exam. Vol. I. p. 209. 
 
 Calvin, in his Comment on this place, observes, " Here we per- 
 ceive how baptism was administered among the ancients, for they 
 immersed the whole body in water." Ibid. p. 194. 
 
 Doddridge. _ " Tliei/ both went down to the water. Consider- 
 ing how frequently bathing was used in these hot countries, it is not to 
 be wondered that baptism was generally administered by immersion, 
 though I see no proof that it was essential to the institution. It would 
 he very unnatural to suppose, that they went down to the water mere 
 that Philip might take up a little water in his hand to pour on the eu- 
 nuch. A person of his dignity had, no doubt, many vessels in his bag- 
 gage, on such a journey through a desert country ; a precaution abso- 
 lutely necessary for travellers in those parts, and never omitted by them. 
 — See Shaw's Travels, Preface, p. 4." Fam. Expos. Note in loc. 
 See numerous other authors in Booth's Paed. Exam. Vol. I. p. 191 
 to 224. 
 
 Inference. If I find one sufficient proof of the mOde of baptism in 
 the days of the apostles, whatever that mode may be, I infer that I have 
 ascertained what was their invariable practice. Because it cannot be 
 imagined that the apostles (having probably witnessed, and certainly 
 knowing well, the mode by which the Lord Jesus was baptized, and 
 having all received the same instructions from their Lord and Master,) 
 could be divided either in sentiment or practice. And if immersion be 
 proved in one case, and from thence it be granted that Jesus was thus 
 baptized, and that He commanded the ordinance thus to be adminis- 
 tered, would not the amiable and pious Doddridge, who grants above, 
 « baptism was generally administered by immersion," allow me to infer, 
 (from the authority of Christ's example and command,) that this mode 
 is "essential to the insstitutioni" Here I have an instance of immer- 
 sion, and from this I am authorized to conclude, and I do it with the 
 utmost confidence and satisfaction of mind, that immersion was what 
 Christ ordained, and his obedient apostles and disciples invaria- 
 MLT practised ; and, consequently, any departure from this practice, is 
 a departure from the revealed tuill of Christ ; and such an act can be 
 viewed in no other light than an act of rebellion against his Divine 
 Authority. 
 
 § IV. The Baptism of the Apostle Paul. 
 
 Saul, while breathing out threatenings against the disciples of Christ, is met, 
 in his career of persecution, by the Lord himself, at whose exceeding glory ho 
 falls prostrate on the ground. Ananias, a devout disciple, is directed of God to go 
 to him, and teach him what he is to do; and for his encouragement in visiting the 
 persecutor, he ia informed that Saul was praying, and that "God had made him a 
 chosen vessel to himself. 
 
 Acts ix. 17. And Ananias went his way, and entered 
 into the house ; and putting his hands on him, said, Bro 
 ther Saul, the Lord, even Jesus that appeared unto thee i?» 
 
34 SCRlPTtTRE GUIDE TO RAl'TISM. 
 
 the way as thou campst, halh sent me, that thou mightest 
 receive thy sight, and be filled with the Holy Ghost. 
 Chap. xxii. 14. And he said, The God of our fathers 
 had chosen thee, that thou shouldst know his will, and see 
 tiiat Just One, and shouldst hear the voice of his mouth. 
 15. For thou shalt be his witness unto all men of what 
 thou hast seen and heard. 16. And now why tarriest thou? 
 arise, and be baptized, and wash away thy sins, calling on 
 the name of the Lord. Chap. ix. 18. And immediately 
 there fell from his eyes as it had been scales ; and he re- 
 ceived sight forthwith, and arose, and was baptized. 
 
 The promptitude of Ananias in baptizing Saul, 'who also is called 
 Paul,' as soon as he had received the message from his Saviour, and the 
 restoration of his sight, shows how strictly this ordinance was observed 
 in the days of tUe apostles; and, consequently, how it should be ob- 
 served to the end of time. Paul is exhorted to arise, and be baptized^ 
 and wash away his sins, t^c. He was to arise, and yield obedience to 
 the command of Christ, in baptism, and, at the same time that his body 
 received the washing of water, he was to call on the name of the Lord, 
 that his soul might be washed and purified by being, through faith, 
 bathed in the " fountain opened for sin." This spiritual purification, 
 immersion in water would strikingly represent. Thus the pious poet, 
 
 CowPER.— " There is a fountain fill'd with blood, 
 Drawn from Inimanuel's veins ; 
 And sinners phmg^d beneath thai flood, 
 Lose all their guilty stains." 
 
 In this instance, we have the spirttual tiesigx of the ordinance 
 very plainly referred to. " The meaning is not," says an excellent 
 writer, " as if remission of sins were obtained by baptism ; but that, by 
 means of the ordinance, they might be led to the sutfcrings, death, and 
 bloodshed of Christ represented in it." 
 
 All our three inquiries are answered in the baptism of this illustrious 
 man. 1. Respecting the Person to be baptized, — Paul was a believer in 
 Christ. 2. To the Mode, — he himself refers when speaking of his 
 baptism, and that of others, comparing it to a burial; "Therefore ave 
 are uuried with him by baptism." Rom. vi. 4. And, 3. The Spi- 
 ritual Design is to represent a washing away of sin, obtained in 
 ** calling on the name of the Lord." 
 
 § V. T7ie Baptism of Cornelius and his Friends. 
 
 The next instance records the bapti.«m of the first Gentiles received into ih(» 
 Cliristian Church. Cnrnellns w.is " a devout man, and one tliat feared God, with 
 aU his house." Ho \h ilirectod from Hea*»!n to send for Peter the ajxistle ; and 
 against his cominu, ho railed togeiher his Uiiisnien and near friend.'i. Tlie apo.sllo 
 having Uiiphl litem tlte leadint? doctrines of llie Gospel, cuncliidrs, by repeating 
 what Christ iiati oounnissjwiied hi^; aijosiles to do as their first and chief work, au3 
 
SCRIPTURE GTTTDK TO PAl'TlSM. 35 
 
 the tpstimony of the prophptri cnncprnin{^ him, in the Two first vrrsos below ; aftor 
 which we liave t'.o ordinance in quesiiou. 
 
 Acts X. 42. And lie conimaiuLuI us to preacli unto the 
 people, and to testily that it is he which was ortlainod of 
 God to he the Judge of the quick and the dead. 43. To 
 him gave all the prophets witness, that, ihrougli his name, 
 whosoever believeth in him, sliall receive remission of 
 sins. 
 
 44. While Peter yet spake these words, the Holy Ghost 
 fell on all them which heard the word. 45. And they of 
 the circumcision which believed, were astonished, as many 
 as came with Peter, because that on the Gentiles also was 
 poured out tlie gift of the Holy Ghost. 46. For they 
 heard tliem speak with tongues, and magnify God. Then 
 answered Peter, 47. Can any man forbid water, that these 
 ihouhl not be baptized, which have received the HoW 
 Ghost as well as we ? 48. And he commanded them t» 
 be baptized in the name of the Lord. Then prayed they 
 him to tarry certain days. 
 
 The order of the commission is here also observed!. Peter liegan hy 
 vtreachhig ; and never a word of baptism is found, till the people had 
 aeard the gospel, and had given certain evidences of their conversion, 
 ''^hen, and not till then, Peter pleads for their baptism ; and, wliat 
 jmould be particularly observed, he pleads for it upon the ground of 
 iLeir being, most evidently, true bklikvkbs, and as haviny; received th* 
 Holy Ghost. His language, in verse 47, im{)lies that, if they did no^ 
 appear to be regenerate persons, any one might object to their baiitism 
 tfUt, as they had given evidences that could not Ix? disputed, he infers, 
 no one could deny the propriety of their being baptized. Hence, they 
 «rere converts to the faith of Christ. Accordingly, 
 
 Mn. Holland had infallible authority for his observation. " hi the 
 4rst i.'lantation of Christianity among the Gentiles, such only as were 
 »*" full age, af\er they were instructed in the principles of the Christian 
 •v>ligion, were admitted to baptism." In Wall's Hist. Inf. Bap. Vol. II. 
 c. ii. § 14. 
 
 As to the manner by which these persons were baptized, nothing is 
 said of it, by the sacred historian, beyond the simple fact. It has been 
 BUggested, however, that Peter, by the words, " Can any man forbid 
 water," intimates that he required a little ivater to he brought to him, 
 in a cup or basin, for the purpose of sprinkling ;* but the apostle neither 
 
 * If this sugo'pstion were a fact, it is hishly imprnhalile thai Ppter, roceivin? a 
 cup of water, wuuld cummaml others to baptize, as he uiight hinisplf adininister iu 
 the same lime that he w.is ;,'iviiig the iiistrDitions toothers; and I slioiiUl ccrlaialy 
 ijjink he would prefer doing so on so interesting an occasion, when the fiisl trails 
 (5r the Gentile woilii weie to be received into the church. Instead of tliis, he 
 assign* thai, oflice to some other person. To me, the idea of any man (servant or 
 
30 SCRIPTURE GUIDE TO BAPTISM. 
 
 ppcaks of llftlc nor much water, nor about hringlng it, but simply of 
 water, nn(t, no doubt, lie inU'iidod as much as tlie ordinance required. 
 It is most iniproj)er to form conjectures upon inconclusive Btateinenta 
 of Scripture, against that which, by other Scriptures, is evidently con 
 (inned and established. When persons are said to be baptized, we are 
 bound to infer that they were baptized according to the Pattern and 
 Authority of Christ. This, I conclude, was the case in this, and in 
 every other instance. 
 
 § VI. The Baptism of Lydia and her Household, 
 
 Till! ihrco following insiancos, <as they rchue to " AowseftoWs," are commonly 
 nrued in favor of infiint baptism; and, indefid, as boing llio principal support of 
 thnl jiractice in the New Teslampnl. The reader will, therefore, the more uari;. 
 cularly examine the Scriptures bolovv in reference to the persons that coiisiitincd 
 lliese households, and if lie find recorded the baptism of one infant, or any thing 
 In the text which evidently indicates it, lie will consider the point as settled for 
 ever in favor of infant baptism ; but if the text does not contain such an indication 
 o( infants, but describes the baptized households ;is consislin.:^ of persons arrived 
 at the years of understanding, and so capable of hcarbig ami believing the gim- 
 y;c/,— and especially if wiiat is recorded implies that tliey actually did /tear and 
 believe, then it must be granted that adult and Ijelievers' baptism receives all tlie 
 i!U|ii)ort these instances afford. Tiie jft/v?/ is of Lydia and her household. 
 
 Paid, wlioso baptism we have just considered, is now become an apostlo ol 
 Ciarist. Hf, with Silas, (and with them, probably, Luke, tlie writer of tiiis history,) 
 are commissioned from heaven to proceed to Maced^inia. and to Piiilippi, j\ chief 
 city of it, to preach the gospel. Having arrived, the/ began their work in the fol 
 kivving way, and with the following success : — 
 
 Acts xvi. 13. And on the Sabbath we went out of the 
 city by a river side, where prayer was wont to be made ; 
 fiSsd we sat down, and spake unto the women which re- 
 sorted ihither. 14. And a certain woman named Lydia, 
 a seller of purple, of the city ot Thyatira, which worship- 
 ped God, heard us : whose neart the Lord opened, that 
 she attended unto the things which were spoken of PauL 
 15. And when she was baptized, and her household, she 
 ]>esought z^s, saying, If ye have judged me to be taithful to 
 the Lord, come into my house and abide there. And she 
 «K'aistrained us. 
 
 ■ 40. And they [that is, Paul and Silas, who afterward 
 had been imprisoned at Philippi^ went out ol t!ie prison, 
 and entered into the house o/'Iiydia; and wh-n they hac 
 seen the breihrcn, tliey comftn'ted them, and departed. 
 
 Tvydia herself, it is evident, had a rio^ht to be baptized, according to 
 the order of Jesus Christ, being a Bklteveii. But of what does h 
 
 \ U^ilr.v) forhirhliTif^ a ctfji of wafer to Ac brought, for the use of the master of the 
 house. !it this intrrestiim lime, is most al.isurd, and never could have entered ilio 
 8jM)sLle'.s mind. The mi'aniii!V, I think, certainly is, " Can any man forbid the use 
 ^' I'-rUrr for the Ixipfis/n of tJiosr per.^mis to wJiovi God has £ix^cfi, tclutt is inji 
 nrieli^ vioic important, the baptism of the lloli/ Uhtsl V 
 
SCRIPTURE GUIDE TO BAPTISM. 37 
 
 appear, fiom the text, did her household consist ? of cliildren, or grown 
 persons ? Before we answer this question, we observe, there are Four 
 things which a Pacdoliaptist must admit and take for granted, before he 
 can urge this piace in his favor ; but if he can prove none of them, hia 
 argument (to use the learned Limborch' s phrase) " is good for nothing." 
 
 1. That Lydia had, at this time, or lately, a husband. 
 
 2. That she had children, and children then in infancy. 
 
 3. That these children were with "her at Philippi. 
 
 4. That such children were actually baptized. 
 
 The whole of these admissions I strongly question ; for. 
 
 The 1st is imp'ohahk ,- for, had she a husband, she was not likely 
 to be thus engaged in business : and especially as no mention is made 
 of him, though the apostles were repeatedly at her house. 
 
 The 2d is uncertain ; because there are thousands of households 
 where there arc no infant children. 
 
 The 3d is incredible ,- for if, as the text indicates, Lydia was come 
 from Thyatira (a journey, including both sea and land, of probably not 
 less than 300 miles) o.v busixkss, it is not to be believed she would 
 bring young children with her, if she had any. 
 
 The 4th is inconclusive ,■ because the word household or Iiouse vs 
 used in Scripture when the whole of the family is not included, but the 
 principal part only. See 1 Sam. i. 21, 22. 
 
 The argument, therefore, for infant baptism, grounded upon the bap- 
 tism of Lydia's household, is extremely weak, as there is no evidencb 
 SHE HAD EITHER HUSBAND or CHILDREN: and Certainly, before any 
 such custom can from this case be supported, as an ordinance of the 
 New Testament, it ought to be undeniably proved, from the text, 
 that she had infant children, and that they were actually baptized. 
 
 Should it be replied, in favor of infant baptism, that Lydia at this 
 time was probably a resident at Philippi, although originally from Thy- 
 atira, and that consequently her infant children must be with her, — 
 this I would answer, by asking, Must not then her husband be with 
 her 1 But this evidently was not the case, for this reason, — If Lydia 
 had a husband with her, he surely must be one of the " household"—— 
 if he was one included in this household, he must have been baptized, 
 because the household was, — if he was baptized and joined in the 
 same union v/ith Paul and Silas as Lydia, would she say, " Come mto 
 jttT house 1" or would Luke say, " they entered into the house of Lydia/* 
 supposing there was a believing husband at the head of the family 1 
 Impossible. The language employed by the inspired historian evidently 
 implies, * a single fejiale at the head of a eamilt, and at thb 
 head of a business.' And the fair conclusion is, that her household 
 were her servants ; or, if her children, that her husband was deceased, 
 end her children so far advanced in life as to join in her journey, her 
 business, and her worship ; and thus they would be capable of instruction, 
 faith, and baptism, as Christ commanded ; and as in effect plainly stated 
 of Uie household in the next section. 
 
 But, more satisfactory to tlie pious reader than ten thousand su»- 
 mises, the question of the persons of Lydia's household may be an- 
 
 yoL. II. — 8 D 
 
ISS SC^lPrVRT. GVlTtT. TO BAPTISM. 
 
 fiwered, with tho greatest probability, from the last verse above citrd. 
 I'aul and Silas, being delivered from prison, and quilting fhe juiler's 
 house and family, according to his own request, ver. 34, 36, they " en- 
 tered into the house of Lydia," (for my reader will remember, this was 
 the only other Christian house in the city, and in this family the only 
 other persons baptized ;) and here, undoubtedly, they would meet with 
 her ' household' whicli they had baptized : having entered, we read, 
 "when they had seen t/ik nttETUUEN, they coMFoiiTEn TiitTW, and 
 departed." If then Lydia'g household be denominated " brethren," and 
 were capable of being " comforted" by the worti, they must have been 
 
 BEL1EVKR3 I3f CuKIST. 
 
 Mn. Whttby seems to consider this unquestionable. " And when 
 she, and those of her household, were instructed in the Christian faith, 
 in the nature of baptism required by it, she was baptized and her house- 
 hold." Paraphrase on the place. 
 
 LiMBORcn. "An undoubted argument, therefore, cannot be drawn 
 from this instance, by which it may be demonstrated, that infants wore 
 baptized by the apostles. It might bo, that all in her house were of 
 a mature age ; who, as in the exercise of a right understanding they 
 believed, so they were able to make a public ])rofession of that foith 
 wheii they received baptism." Comment, in luco. In Padubup. Ex, 
 Vol. II. p. 359. 
 
 Mh. T. Lawsok, referring to this argument, says, " Families may ho 
 without cliildren ; they may be grown up, &c. So it is a wild infer- 
 ence to ground infant baptism upon." Bapiisinalogia, p. 92. 
 
 AssKMBLr OF Divines. "0/ the city of Thyatira — a city of 
 Asia — here dwelt Lydia, that devout servant of God." — '^ And entered 
 into the house of Lydia: doubtless to confirm them in the faith which 
 they had preached to them — Lydia and IIEllS iiearing of their miracu 
 lous deliverance, could not but be coiufuried and confirmed in liie truth." 
 Annot, on Acts xvi. 14. 40. 
 
 The place at which Lydia was taught and baptized must have beer 
 remarkably convenient for inunersion. The people were " by a rive» 
 side," ver. 13, and at a place frequented by the Jews for religious pun 
 fication, by washing in the water. Thus 
 
 Mr. Doddridge. " On the Sabbath day we went out of the city to 
 the side of the river Strymon, where, according to the custom of the 
 .lews, there was an oratory, or a place of ])ublic prayer." — " It is certain 
 that the Jews had a custom of building their oratories or proseuch;v5;, or 
 places of public prayer, by the sea side, or near rivers, for the sake of 
 purification." Fam, Expos, on the place. 
 
 Joseph John Gitrney. " Although the baptism practised by John, 
 and by the apostles, did not, in all its circumstances, resemble those 
 Jewish washings to which I have now adverted ; yet it was precisely 
 similar to them in that main particular of immersion in water." Ob- 
 serv. on the Pccul. of Friends, p. 61. 
 
 Inference. If the Divine wort^, which records the baptism of Lydia 
 arid her liousehold, and subsequently refers to thcnu is to be my only 
 
SCRIPTURE GUIDE TO UAP^I^M, ,*}0 
 
 guid^ upon the inquiries before us, I must infor, *U-at ihey were all 
 believers in Jesus, and were baptized as tlieir Saviour was.' 
 
 § VII. The Baptism of the PhiUppian Jaier and Household. 
 
 Paul and Silas, having been cast into prison at Philippi, are delivered from 
 lieir confinemeiit at inidiiighl, by tlie niiruculoiis i(iter(H»sitiun of God. An earth- 
 quake shook the foundations of the pris<^)n, the d'XJis of it were opened, and ilio 
 [jrisoners' bands loosed. The jailor, suspecting the escape of the (irisoncrs, drew 
 lis sword to destroy hiniselt, but which Paul prevented, by assuring him the pris- 
 oners were all there. Then follow his conversion and baptism :— 
 
 Acts xvi. 29. Then he called for a light, and sprang in, 
 and came trembling, and fell down before Paul and Sdas. 
 30. And brought them out, and said, Sirs, what must I do 
 to be saved? 31. And '.ney said. Believe on the Lord 
 Jesus Christ, and thou slialt be saved, and tliy house. 
 32. And they spake unto him the word of the liord, and 
 to all that were in his house. 33. And he took them tlie 
 same hour of the night, and washed their stripes ; and was 
 baptized, he and all his, slraiglitway. 34. And when he 
 had brought them into his house, lie set meat before iJiem, 
 and rejoiced, believing in God with all his house. 
 
 Here observe, 1. The jailer, bringing Paul and Silas out of the 
 prison, being persuaded that they were the servants of the true God, 
 and were now delivered by his power from their unjust and cruel pun- 
 ishment ; and deeply convinced, at the same time, of his own guilt and 
 danger, urges them to tell him ivhat he shouhl do to he saved? To this, 
 greatest of questions, he received a direct answer. Believe on the Lard 
 Jesits Christ and thou shall be saved, and thy house. It is probable, 
 many, if not all the jailer's family, alarmed at this awful event, ran to 
 his assistance, as his Ufe, they would consider, imminently in danger, 
 both by the prisoners in order to escape, and especially by the law, if 
 any had tied. Hence Paul indirectly spake to the whole. Believe, and 
 thou shah he saved, yea, and thy house too, in the same way. 
 
 Doddridge. " Thou shalt he saved and thine house. The 
 meaning cannot be that the eternal salvation of his family could be 
 secured by his faith ; but that — if they also themselves believed, they 
 should be entitled to the same spiritual and everlasting blessings with 
 himself ; which Paul might the rather add, as it is probable that many 
 of them, under this terrible alarm, might have attended the master of 
 the family into the dungeon." Fani. Expos. Note on the place. 
 
 2. We may next learn, from the text, in the most satisfactory manner, 
 of what the jailer's household consisted ; that they were not infants, or 
 persons so young as to be incapable of being taught the gospel, and of 
 believing it ; for thus we read, ver. 32, " They ^pake unfu him the ward 
 qfthe Lord} and to ALL xii.i.x wsue in uis house." This house- 
 
40 SCRIPTURE GUIDE TO BAPTISM. 
 
 hold is instructed, instructed ali., and then baptized. Infanta, thore- 
 fore, cannot here be included. 
 
 3. Luke further describes the jailer and his household, and shows 
 thereby how the Lord's commission was still strictly obeyed. Paul and 
 Silas first preached the gospel to the whole house, as observed above ; 
 and now we read, verse 34, the jailer " rejoiced, beiievino in God, 
 •WITH ALL HIS HOUSE." Then it follows, he had no infant children, 
 or those words cannot include them ; for of this faith they would be 
 incapable. 
 
 Matthew Hestiit. "The voice of rejoicing, with that of salva- 
 tion, was heard in the jailer's house, — He rejoiced, believing in Gody 
 with all his house: there was none in his house that refused to be 
 baptized, and so made ajar in the ceremony, but they wereuna?iimoii9 
 in embracing the gospel, which added much to the joy." Expos, on 
 the place. 
 
 Calvin is still more expressive. " Luke commends the pious zeal of 
 the jailer, because he dedicated his whole house to the Lord ; in which, 
 also, the grace of God illustriously appeared, because it suddenly brought 
 the WHOLE FAMiLT to a pious consent." Comment, in loco. 
 
 Inference. As the same pre-requisites to baptism are here specified, 
 in relation to the jailer's family, as to himself, viz. 1st, that the word of 
 the Lord ivas spoken to them as to him ; and, 2d, that he and they 
 equally believed in God, I must, on inspired authority, conclude, that 
 we have here nothing more or less than a plain example of a believ- 
 iNo HOUSEHOLD BAPTIZED, the wliolc being EauALLY disciples of 
 Christ ; and as to the mode, that it was what the Lord sanctioned by his 
 example and command, and nothing different therefrom.* 
 
 § VIII. Paul baptizing at Corinth. 
 
 The nen instance is the bantism of several persons at Corinth, where we now 
 find the same apostle exerting nimself to tlie utmost for the spread of the Messiah'! 
 kingdom. Here, though many opposed themselves and blasphemed, yet he zeal- 
 ously persevered, and his labors were crowned with success; for tlius we read :— 
 
 Acts xviii. 4. And he reasoned in the synagogue every 
 sabbath, and persuaded the Jews and the Greeks. 5. And 
 
 ♦ Some, in opposing the practice of immersion, have imagined great difficulticg 
 In this case. They cannot conceive where the jailer could find a suitable place, 
 nnd especially in the night, to receive the ordinance in this form. It is not for us, 
 at this distance of time, to state the place, as tlie sacred historian has not done so. 
 The Scriptures alhrni that "lie and liis were baptized:" what do these words 
 mean ? We reply (from the sense of the word, and from the other scriptures) 
 " they were immersed in the name of the Lord Jesus." Then it falls to the part 
 of our opponents to provr tliat they were not baptized in this way. Those inm- 
 
 gined difficulties have not a particle of weight upon tiiat mind that admits thai 
 HRLST's AUTHOuiTY was Paul's Only guide. 
 
 It may not 1)0 improper, however, to remind the reader how exceedingly com- 
 mon tlio practice of colli liatliing was, and still is, in the East. Tliat frequent 
 bathing was usual among the Grexians, Romans, and now is in Turkey, In which 
 uGuntry tl\is city Philip}»i stood, is testifieii by 
 Loud Bacon. " It is strange that the use of bathing, as a part of diet, is lefk 
 
SCRIPTURE GUIDE TO BAPTISM. 41 
 
 when Silas and Timothciis were come from Macedonia, 
 Paul was pressed in the Spirit, and testified to the Jews 
 that Jesus was Christ. 8. And Crispus, the chief ruler of 
 the synagogue, believed on the Lord with all his house : 
 and many of the Corinthians heaiing, believed, and were 
 japtized. 
 
 i» church being formed in this place, Paul afterwards writes them 
 ♦wo epistles. In the first of these, he laments the unhappy divisions 
 that prevailed amongst them, in contending for different ministers, as if 
 they had so many Saviours, and had been baptized in their separate 
 names. Upon which he reasons : — 
 
 Cor. i. 13. Is Christ divided ? was Paul crucified for 
 yon? or were ye baptized in the name of Paul? 14. I 
 ':ank God that 1 baptized none of you, but Crispus and 
 Gains. 15. Lest any should say that I had baptized in 
 mine own name. 16. And I baptized also the household 
 of Stephanas : besides, I know not whether I baptized any 
 other. 17. For Christ sent me not to baptize, but to 
 preach the gospel. 
 
 Chap. xvi. 15. 'Ye know the house of Stephanas, that 
 ':t is the first fruits of Achaia, and that they have addicted 
 themselves to the ministry of the saints. 
 
 I aul at Corinth, as at all other places, begins his work by " testify- 
 ing" to the people "the things concerning Jesus Christ," and by teach- 
 iag, not by baptizing, he makes disciples to Christ. He continued his 
 iabors at Corinth a year and six months, in which time, " many hear- 
 Hig" his preaching, " believed, and were baptized." He himself bap- 
 tized but few, namely, Crispus, Gaius, and the household of Stephanas, 
 2Zid in this he afterwards rejoiced, as none of them, in their angry con- 
 tentions, and excessive partiality, could say, " they were for Paul ; for, 
 Paul baptized them, and that in his own name ;" for, he adds, the first 
 fcnd chief work for which Christ sent him, was, " not to baptize, but to 
 preach the gospel." 
 
 It is not said, the household of Crispus were baptized, though, had it 
 been so, it is certain they were proper subjects of the ordinance, 
 agreeably to the words of the institution ; for, he " believed on the Lord, 
 WITH ALL HIS HOUSE." Their baptism, if obedient to Christ, was a 
 matter of course. 
 
 WKh the Romans and Grecians it was as usual as eating or sleeping ; and so St Is 
 amongst the Turks at this day." In Stennetfs Answer to Addingtmi, p. S4. 
 
 Gkotius, (the most learned and best informed man in Europe in his time) held 
 k as higlily probable, from the practice of the country, that the >;iil at PhilippI 
 was provided with baths, which would admit of the ordinance in this form williout 
 delay. 
 
 8* o8 
 
42 SCRIPTURE GUIDE TO BAPTISW. 
 
 The persons who composed " the house of Stephanas," (the last 
 househoU said to be baptized,) are not described where their baptism is 
 recorded ; and had nothing, in any other phice, been said of thein, this 
 would have been the only house left in such uncertaiiity; but, as if it 
 -were the design of the Holy Spirit to leave no room for dispute, as to 
 the proper persons to receive the ordinances of Christ, we tind this fa- 
 mily also described at the end of this epistle, as cited above : they were 
 *he " first fruits" of the word of God in Achaia, and " they addicted 
 themselves to the ministry of the saint<8." They exerted themselves in 
 acts of zeal and charity, in reference to their fellow, but poorer, or more 
 afflicted disciples; and hence, (we scarcely need add) could not be in- 
 fant children. 
 
 DoDDniDGE. " They have set themsdves, Sfc. This seems to imply, 
 that it was the generous care of the whole family to assist their fellow 
 Christians ; so that there was not a member of it which did not do its 
 ^rt." Fam. Expos. Note on the place. 
 
 Guise. " It therefore seems that the family of Stephanas were all 
 adult believers, and so were baptized on their own personal profession 
 of faith in Christ." On the place. 
 
 Hammoxp. " I think it unreasonable that the apostle's bare mention 
 «f baptizing his [Stephanas'] household, should be thought competent 
 vo conclude that infant's were baptized by him ; when it is uivcertain 
 <■ hether there were any such at all in his house." Works, Vol. L 
 D. 492. In Psed. Exam. Vol. II. p. 358. 
 
 Macknight. " The family of Stephanas seem all to have been 
 •Jults when they were baptized, for they are said, chap. xvi. lb, to kav6 
 devoted themselves to the ministry of the saints.'* Apos. Epis. Note 
 Ml 1 Cor. i. 16. 
 
 jlEFLECTION ON THE BAPTISM OF HOUSEHOLDS. 
 
 Wk have now found the record of Three Households baptized by the 
 wpoatle Pajil, or Silas, his companion ; Lydia's, the Jailers, and <S'/e- 
 ffhanas'. If it were the constant practice of the apostles to baptize children 
 with their parents, (as our Paedobaplist friends maintain,) we ehouIJ 
 reasonably have expected, and, no doubt, should have found, in various 
 places of scripture, after naming the baptism of believers, the words 
 added, 'and their children,' or 'and their little ones;' as families of 
 young children are expressed in the Old 'J^estamcnt. And I infer that 
 this must have been a fact in mant instances, because we find in this 
 book MANY TuorsANus of adults believing, and being baptized, or 
 added to the Lord. See Acts ii. 41, iv. 4, v, 14, &c. Would it, then, 
 be probable that /Arf; families only would be specified as familths, 
 while hundreds, or, it may be, thnusnnds of other families, are not re- 
 ferred to in the most distant way 1 This, I conceive, next to impossi- 
 ble ; and, therefore, inftjr that the baptism of families was comparar 
 tively of rare occurrence. 
 
 But in those three cases we have not the words ' and their little ones i 
 
SCRIPTURE GUIDE TO BAPTISM. 43 
 
 nor yet * and their children ;' (and this expression might be used with- 
 out necessarily implying infants,) but the term " house" or " household" 
 is used, which conveys no idea as to the age of the persons intended, 
 nor whether they were the children or the servants of the heads of the 
 families ; and, therefore, had nothing been said descriptive of them, it 
 would have been exceedingly inconclusive to have inferred a prece- 
 dent FOR iNFAKT BAPTISM from the use of the word houseJiold; be- 
 r.ause there are thousands, yea, millions of families that have no infant 
 children. The writer of this pamphlet has baptized households; and, 
 among others, a " Lydia and her household," and yet never baptized a 
 child. From the word " household," therefore, to infer the baptism of 
 infants, is completely hes;ging the question. But, as my reader has 
 seen, there is something said of these three households, which describes 
 the constituents of them : from this it is DEMoxsTRABLr certain, 
 that the jailer's and Stephanas' were professedly behevers in Christ, 
 and that which is said of them is of infants ijnpossible. And as to 
 Lydia' s, if " the brethren" Paul and Silas " comforted" in her house 
 were her household, (and there were no other Christians in the city but 
 the family they had just quitted,) there is no more uncertainty respect- 
 ing them. Thus while households out of number are referred to in the 
 Sciiptures, and nothing is added by which we could learn of what they 
 consisted, it has pleased God to give such information of the baptized 
 households, as to lead the reader to infer, that they all were (as the same 
 apostle testifies of the church, of which Stephanas and his household 
 were members,) "called of God to the fellowship of his Son Jesus 
 Christ our Lord." 1 Cor. i. 9. 
 
 The celebrated Psedobaptist writers I have cited, candidly allow that 
 the Scriptures, regarding these households, teach nothing further upon 
 our inquiries than what I have endeavoured to make plain to the reader. 
 To his own judgment I cheerfully leave his decision. 
 
 § IX. Certain Disciples at Ephesus Baptized. 
 
 This is the ninth and last place, in the Acts of the Apostles, relative to our 
 preeent inquiries. The question whether the persons here referred to, were bap- 
 tized tteice, first with John's baptism, and now Christ's, does not affect the object 
 •f our examination. 
 
 Acts xix. 1. Paul, having past through the upper coasts, 
 came to Ephesus ; and finding certain disciples, 2. He said 
 unto them, Have ye received the Holy Ghost since ye be- 
 lieved ? And they said unto him, We have not so much as 
 heard whether there be any Holy Ghost. 3. And he said 
 unto them, Unto what then were ye baptized ? And they 
 said, Unto John's baptism. 4. Then said Paul, John 
 verily baptized with the baptism of repentance, saying 
 unto the people. That they should believe on him which 
 should come after him, that is, on Christ Jesus. 5. When 
 they heard Mis, they were baptized in the name of the 
 
44 SCRIPTURE GUIDE TO BAPTISM. 
 
 Lord Jesus. G. And when Paul had laid his hands upon 
 Ihem, the Holy Ghost came on them ; and they spake with 
 tongues, and prophesied. 7. And all the men were about 
 twelve. 
 
 That in these persons we have an example of adult baptism is clearj 
 For, 1. They are called " disciples."— 2. They "believed."— 3. They 
 ** received the Holy Ghost." — 4. They " spake with tongues and pro- 
 phesied;" and were in number twelve mex. We need not, therefore, 
 add another word respecting them. 
 
 CONCLUSION OF THE ACTS. 
 
 We have now, Christian reader, passed through all the Acts of the 
 Apostles, and examined all the instances of tbe administration of this 
 ordinance recorded in this sacred history, and to this place, we can con- 
 fidently assert, That we have no where found a single place or passage, 
 that describes, records, or implies the baptism of any infants. The 
 reader will not suppose this a hasty conclusion, when he hears the fol- 
 lowing Pjedobaptists : — 
 
 Go on WIN. " Baptism supposes regeneration sure in itself first. Sa- 
 craments are never administered to begin, or worh grace. Read ALL 
 the Acts, still it is said, they believed, and were baptized^ Works^ 
 Vd. L P. L p. 200. 
 
 Mr. T. Boston. " There is no example of baptism recorded in the 
 Scriptures, where any were baptized but such as appeared to have a 
 saving interest in Christ." Works, p. 3S4. 
 
 LiMBOUCH. " There is no instance can be produced, from which it 
 may indisputably be inferred that any child was baptized by the apos- 
 tles." Complete Syst. Div. B. V. Ch. xxii. § U. 
 
 Mr. Baxtkr. (The appeal he makes to Mr. Blake, in this place, 
 might be made, with all confidence, to every Paedobaptist.) ♦' I con- 
 clude, that all examples of baptism in Scripture do mention only the 
 administration of it to the professors of saving faith ; and the precepts 
 give us no other direction. And I provoke Mr. Blake, as far as is 
 seemly for me to do, to name ONE precept or example for baptizing 
 any other, and make it good if he can." Disput. of Right to Sacrari, 
 p. 136. In Peed. Exam. Vol. II. p. 29. 
 
SCRIPTURE GUIDE TO BAPTISM. 45 
 
 CHAPTER III. 
 
 THE EPISTLES. 
 
 Wb now proceed, lastly, to examine those passages in the Apostolicsb 
 Epistles which refer to this ordinance. 
 
 § I. Passages which contain an express Allusion to the Mode, and the 
 Spiritual Design of Baptism. 
 
 Rom. vi. 3. Know ye not, that so many of us as were 
 baptized into Jesus Christ were baptized into his death ? 
 4. Therefore we are buried with him by baptism into 
 death ; that like as Christ was raised up from the dead by 
 the glory of the Father, even so we also should walk in 
 newness of life. 5. For if we have been planted together 
 in the likeness of his death, we shall be also in the likeness 
 of his resurrection. 
 
 Colos. ii. 12. Buried with him in baptism, wherein also 
 ye are risen with him through the faith of the operation of 
 God, who hath raised him from the dead. 
 
 The object of the apostle Paul in these places, and their connection, 
 is to show the churches to which he is writing, the necessity of a holr/ 
 walk and conversation. To this end he puts them in mind of their 
 baptism, the profession they made in it, and the obUgation they took 
 upon themselves to live according to those truths symbolically taught by 
 and in the ordinance. * Know ye not^ says he to the Romans, ' thai so 
 many of us as ivej-e baptized into Jesus Christ,^ into a profession of 
 his religion, ^were baptized into his death^ into a reliance upon, and 
 conformity to his death, the great design of which was to take away 
 sin ; and, consequently, as our Lord died, and was buried on account 
 of it, so should we die and be buried to the love and practice of it. 
 Then follows this plain and striking allusion to the particular act by 
 which the rite in question is administered, in verse 4, which, with the 
 same allusion in the Epistle to the Colossians, reads to this effect : — 
 
 * THEREFonE (that is, to express this very design) we are BURIED 
 
 * BT and vnf baptism, with Christ our Lord; and as He was raiseb 
 
 * 0p from the dead by the glory of the Father, so are we at our baptism, 
 
 * WHEREIN we likewise are raised vp to walk thenceforth in new- 
 
 * ness of life; and this is not of ourselves, but through the faith of 
 
 * the operation of God, who thus raised up his Son from the sepulchre 
 
 * to live and reign for ever.* 
 
 In these places the apostle does ttmce describe baptism as effecting a 
 burial and a resurrection, and as such to be a continued representation 
 of the burial and resurrection of Christ, our Pattern and Lord ; and tliis 
 16 realized only in immersion. 
 
46 SCRIPTURE GUIDE TO BAPTISM. 
 
 By these plain allusions to the Mode of the ordinance, the sense of 
 the word " baptize," is most plainly exhibited and confirmed ; and th« 
 necessity of " going down into, and coming up out of the water" — of 
 "baptizing IN the Jordan," and where "there was much water;" 
 (which phrases we found in connexion with baptism,) is here evidently 
 explained. Paidobaptist divines, of the greatest celebrity for learning 
 and information, have frankly allowed what we have above asserted. 
 We have no difficulty but in making such a selection as would be most 
 highly esteemed by the reader. The following are, perhaps, the mosl 
 unexceptionable that could be produced. 
 
 Mn. Wall, Vicar of Shorckam, in Kent, and author of that famous 
 work, * 7%e History of Infant Baptism,^ for which he received the 
 thanks of the whole clergy in convocalion. "As to the manner of 
 baptism then generally used, the texts produced by every one that 
 speaks of these matters, John iii. 23, Mark i. 5, Acts viii. 38, are un- 
 deniable proofs that the baptized person went ordinarily into the water, 
 and sometimes the Baptist too. We should not know from these ac- 
 counts whether the whole body of the baptized was put under water, 
 head and all, were it not for two later proofs, which seem to me to put 
 it out of auKSTioN .* Onc, that St. Paul does twice, in an allusiva 
 way of speaking, call baptism a BURIAL ; the other, the custom of the 
 Christians, in the near succeeding times, which, being more largely and 
 particularly delivered in books, is kxown to have been generally, or 
 ordinarily, a total it^keusion." Defence of the History of Infant 
 Baptism, p. 131. 
 
 AucHHisiiop TiLLOTSON. " Aucicntly, those who were baptized, 
 were immersed and buimeo in the water, to represent their death to 
 sin ; and then did rise up out of the water, to signify their entrance 
 upon a new life. And to these customs the apostle alludes, Rom. vi. 
 2—6." Works, Vol. I. Serm. vii. p. 179. 
 
 AucHBisHop Skckek. " BuRTiNo, as it were, the person baptizes 
 in the water, and raising him out again, without auESTioir, was 
 anciently the more usual method ; on account of which Saint Paul 
 gpeaks of baptism as representing both the death, burial, and resurrec- 
 tion of Christ, and what is grounded on them, — our being dead and 
 buried to sin, and our rising again to walk in newness of life." LecU 
 on Catechism, L. xxxv. 
 
 Mr. 8am. Clarke. " We are buried with Christ hy baptism, <&c 
 In the primitive times the manner of baptizing was by immersion, or 
 dipping the whole body into the water. And this manner of doing it 
 was a very significant emblem of the dying and rising again, referred to 
 by St. Paul, in the above-mentioned similitude." Expos, of the Church 
 Catechism, p. 294, ed. 6. 
 
 Mn. Wells. "St. Paul here alludes to immersion, or dipping the 
 whole body under water in baptism ; which, he intimates, did typify 
 the deftth and burial (of the person baptized) to sin, and his rising up 
 out of the water did typify his resurrection to newness of life." lllust. 
 Bib. on Rom. vi. 4. 
 
 Mu. NicuoLsox, Biohop of Gloucester. " In the grave with Christ 
 
SCRIPTURE GUIDE TO BAPTISM. 47 
 
 we went not ; (oi our bodies were not, could not be buried with his ; 
 but in baptism, by a kind of analogy or resemblance, while our bodies 
 are under the water, we may be said to be buried with him." Expos, 
 of the Church Catechism, p. 174. 
 
 Mr. Doduridge. " Buried with him in baptism. It seems the 
 part of candor to confess, that here is an allusion to the manner oi 
 baptizing by immersion." Fam. Expos. Note on the place. 
 
 Mr. George Whitefield. " It is certain that in the words of our 
 text, Kom. vi. 3, 4, there is an allusion to the manner of baptism, which 
 was by immersion, which is what our own church allows," &c. Eighteen 
 Scrmo7is, p. 297. 
 
 Mn. John Wesley. "Buried with him — alluding to the ancient 
 manner of baptizing by immersion." Note on Rom. vi. 4^. 
 
 Mr. Whitby, a»/Aoro/« Commentary on the New Testament, and 
 more than forty other learned works. •' It being so expressly declared 
 here, Kom.vi. 4,aiidCol. ii. 12, that we are buried with Christ in baptism, 
 by being buried under water; and the argument to oblige us to a conferm- 
 ity to his death, by dying to sin, being taken hence; dind this. inunersion 
 hein£r reli<j;iotis/y observed by all Ch-ristia>s for THIRTEEN 
 (/ENTURIKiS, and approved by our Church, and the change of it into 
 sprinkling, even without any allowance from the author of this institu- 
 tion, or any license from and council of the church, being that which 
 the Romanist slill urges tu justify his refusal of the cup to the laity; it 
 were to be wish^'d that this custom might be again oi general use, and 
 a.spersion only permitted, as of old, in case of the Clinici, or in present 
 danger of death." N(dc on Rom. vi. 4. 
 
 The apostle uses the figure of Planting, as well as of Burying, in 
 allusion to baptism, verse 5. " If we have been planted together in the 
 likeness of his death, we shall be also in the likeness of his resurrec- 
 tion." lliis also is in perfect agreement with the same Mode of ad- 
 ministering it. The circumstance in nature, from which the figure is 
 borrowed, is tb" same as tliat employed by our Lord, John xii. 24. 
 " Except a corn oi wheat fall into the ground and die, it abideth alone, 
 but if it die, it bringeth forth much fruit." The seed to be phtnted 
 must be buried in the soil ; so the Christian in baptism is ' planted in 
 the LIKENESS of the death, that he may be also in the likeness of the 
 resurrection of his Lord.' 
 
 Mr. Macknight. " Planted together in the likeness of his death. 
 The burying of Christ, and of believers, first in the water of baptism, 
 and afterwards in the earth, is fitly enough compared to the planting.pf 
 seeds in the earth, because the effect, in both cases, is a reviviscenoe'to 
 a state of greater perfection." Note on Rom. vi. 5. 
 
 AssETvtBLY OF DiviNES. " If IOC huve been, planted together, &c. 
 By this elegant similitude the apostle represents to us, that, as a plan 
 that is set in the earth lietb as dead and immoveable for a time, but after 
 springs up and flourishes, so Christ's body lay dead for a while in the 
 
48 SCRIPTURE GUIDE TO BAPTISM. 
 
 grave, but sprung up and flourished in his repurroction ; and we also, 
 when wc are baptized, aro buried, as it were, in the water for a time, 
 but after arc raised up to newness of life." Annot. in loco. 
 
 Inference. With certainty I may gather from the Scriptures at the 
 head of this section, That the outward form of baptism in the apostolic 
 age wasa huiual in water. It is made infinitely interesting to the 
 heart of a Christian by that which it was intended to represent, viz. the 
 deatk, hurial, and resurrection of the Redeemer ; and here too I may 
 infer the infinite and irresistible obligation the baptized person is undei 
 to devote his life to that Lord to whose death and resurrection he is thua 
 emblematically conformed in the baptismal rite : and I see also in thes* 
 verses, by what principle and power this is all to be realized, " througl 
 faith, which is of the operation of God." In none destitute of thai 
 living principle can this intention of the ordinance be fulfilled. If 
 sprinkling were the mode, and infants the sulijtcts, these passages never 
 could have been written. 'J^o the baptism of believers alone, and that 
 administered by immcrjiion, will these passages apply. 
 
 § II. Occasional Mention of Baptism. 
 
 Eph. iv. 5. One Lord, one fiiilli, one baptism. 
 
 1 Cor. xii. 13. For by one Spirit ue arc all baptized into 
 one body, whether ivc be Jews or Gentiles, whether we bt 
 bond or Tree ; and have been all made to drink into one 
 Spirit. 
 
 Gal. iii. 27. For as many of you as have been baptized 
 into Christ, have put on Christ. 
 
 1 Cor, XV. 29. Else what shall they do which are bap- 
 tized for the dead, if the dead rise not at all ? Why are 
 they then baptized for the dead ? 
 
 To the Ephesians and Corinihians the apostle is recommending 
 peace and unity; that they should bo all of one heart and mind, so thai 
 there be no schism in the body, as all were one in Christ. To urge 
 which, he puts them in mind of what they had been uniformly Unight, 
 that there was but " Oxk lioun, oxk f\\iTU, onk Baptism ;" and that 
 " all were baptized into okk ho dt, whether Jews or Gentiles." Wo 
 sfiould here observe, (what we have so frequently noticed before,) that 
 the apostle places faith bkfoue f/apfism, as Christ the great Lawgiver 
 had done. He that belitvetk, and is fjaplized. " One faith, one bap- 
 tism.'" If this passage were to be expressed according to the general 
 practice of the present day, the order both of Chriat and the apootio 
 must be " reversed.'* See Simeon, at p. 28. 
 
SCRIPTURE GUIDE TO BAPTISM. 49 
 
 In the above verse to the Galatians, the apostle is thought to be 
 •lluding to the change of garments which must necessarily take place 
 fcfter the administration of the ordinance ; to which may allude the 
 expressions, "putting off the old man with his deeds," and "putting on 
 Ihe new man," Eph. iv. 22, 24 ; CoL iii. 9, 10 ; and especially, as here^ 
 * putting on Christ," as " the Lord our righteousness." 
 
 Adam Clarke. " When he [the person baptized] came up 
 out of the water, he seemed to have a resurrection to life. He was 
 therefore supposed to throw off his old Gentile state, as he threw off 
 his clothes, and to assume a new character, as the baptized generally 
 put on new or fresh garments.** Commeni. on Rom. vi. 4. 
 
 The last verse cited above, 1 Cor. xv. 29, has obtained many intei 
 pretations, as the meaning of the apostle in the words, " for the dead," 
 is not certain. 
 
 John Edwards. "Some of the fathers hold that the apostle's 
 argument in the text is of this sort : If there should be no resurrection 
 of the dead hereafter, why is baptism so significant a symbol of our 
 dying and rising again, and also of the death and resurrection of Christ. 
 The immersion into the water was thought to signify the death of 
 Christ, and their coming out denotes his rising again, and did no less 
 represent their own future resurrection." In Sieniutfs Answer to 
 Addmgton, p. 105. 
 
 Macknigut. " Christ's baptism W'as — an emblem of his future 
 death and resurrection. In like manner, the baptism of believers is em- 
 blematical of their own death, burial, and resurrection." Apost. Epis. 
 Note on Rom. vi. 4. 
 
 Inference. If faith precedt.d baptism in the apostles' days, and the 
 persons who received that ordinance had imbibed the ivjluerice of that 
 ONE Spirit, and had put on Christ as the robe of righteousness, the 
 spiritual adorning of their souls, hoping for their part in the first resur- 
 rection at His appearing and glory, it is most manifest, that none but a 
 genuine convert to Christ could thus be baptized, or enjoy such high 
 and delightful privileges. 
 
 § III. Baptism illustrated hy Events recorded in the Old Testament. 
 
 These are the last passages we find in the New Testament which relate to 
 •oie subject of our examination. 
 
 1 Cor. X. 1. Moreover, brethren, I would not that ye 
 should be ignorant, how that all our fathers were under the 
 eloud, and all passed through the sea ; 2. And were all 
 baptized unto Moses in the cloud and in the sea. 
 
 1 Pet. iii. 20. The long suffering of God waited in the 
 
 days of Noah, while the ark was a preparing, wherein few, 
 
 that is, eight souls, were saved by water. 31. The like 
 
 figure whereunto even baptism doth also now save us (not 
 
 voii. II.— 9 E 
 
50 SCRIPTURE GUIDE TO BAPTISM. 
 
 the putting away of the fillh of the flesh, but the answer of 
 a good conscience towards God,) by the resurrection of 
 Jesus Christ. 
 
 The better to understand the apostle Paul, in the first passage above, 
 the reader would do well lo peruse the account, in the Old Testament, 
 in Exod. xiv., to which he refers. In verse 22, we are told, that the 
 Israelites " went inio the midst of the Red Sea upon dry ground,'^ that 
 the water divided, opening a passage for them, and forming "aivall 
 unto them on the right hand and on the left." We also learn, that 
 " the cloud" which had conducted them, now removed its situation ; 
 stood between the two armies, and overspread and concealed the Israel- 
 ites from their enemies; that it was bright, and ^'gave light"' to the 
 former, while it was " darkness" toward the latter. It does not appear 
 that any water actually touched the Israelites in any sense ichattvcr; 
 and hence, the word " baptized" must be used by the apostle in & figura- 
 tive sense i and if it has a reference to the mode, we have only to ask, 
 Does the situation of the Jews, "in the cloud, and in the sea," best 
 agree to sprinkling with icatcr, or a total burial in it ? I'aidobaiftists of 
 the highest celebrity will- answer : — 
 
 " AViTSTus (says Mr. Booth) expounds the place to this effect. ' How 
 were the Israelites baptized in the cloud, and in the sea, seeing they 
 were neither immersed in the sea, nor wetted by the cloud ? It is to bo 
 considered, that the apostle here uses the term ' baptism,' in a figura- 
 tive sense, yet there is some agreement to the external sign. The sea 
 is water, and a cloud ditlers but litlle from water. The cloud hung 
 over their heads, and the sea surrounded them on each side ; and so the 
 water in regard to those that are baptized.' " In Paed. Exam. Vol. I, 
 p. 185. 
 
 Whtthy. "They were covered with the sea on both sides, 'Exo<]. 
 xiv. 22 ; so that both the cloud and the sea had some resemblance to 
 our being covered with water in baptism. Their going into the sea 
 reseml)led the ancient rite of going into the water ; and their coming out 
 of it, their rising up out of the water." Ibid. p. 187. 
 
 By the apostle Peter, in the passage cited, we arc taught that as 
 Noah and his family '^ were saved by water," so baptism, the antitype 
 of the water of the deluge, " now saves" the believer ; not by a wash 
 ing of his person, or a ceremonial purification, which cannot take away 
 sin ; but the water being a " like figure" in both cases, that is, kxhihit 
 INO CiiuisT ANJ) HIS iMKRiTs, thc bcUever is saved by the saciiku 
 iiEALiTY signified. In this case, baptism is " The answer of a gooa 
 conscience toward God:" both the answer given to inquiry at baptis'n, 
 and the subsequent testimony of the mind to Cod, are conscientioua^ 
 l)eing in accordance witli a sincere and heartfelt faith in thc merits of 
 the dying and rising S'aviour. 
 
 Owi.v. " I deny not hut that there is a great analogy between sal- 
 vation by thc ark, and that by baptism, kiasmuch as the one did repre^ 
 
SCRIPTURE GUIDE TO BAPTISM. 51 
 
 tent, and the other doth exhibit Christ himself." On Hebrews, Vol. IV. 
 p. 138. Williams's Abr. 
 
 Mackxight. " This answer of a good conscience being made to 
 God, is an inward answer, and means the baptized person's sincere 
 persuasion of the things which, by submitting to baptism, he professes 
 to believe ; namely, that Jesus — arose from the dead, and that at the 
 last day he will raise all from the dead to eternal life, who sincerely 
 obey him." Apost. Epist, Note in loc. 
 
 Liference. If the exercise of " a good conscience" is associated with 
 the ordinance of baptism, in none but a believer in Christ can this 
 union be realized. 
 
 CONCLUSION OF THE NEW TESTAMENT. 
 
 Hating now, my reader, completed the chief design of this pamphlet 
 in transaibing and laying before you every passage of this sacred 
 volume that relates to the subject of our inquiry, and contains any in- 
 formation, whether on the subjects, mode, or spiritual design of bap- 
 tism, I have, I humbly hope, fulfilled the title I have assumed, in pre- 
 senting you with " THi; scRirTtJiiE guide to baptis>i." Our Divine 
 Master commanded us to "search the Scriptures," and I have no doubt 
 but that it would meet with His gracious approbation if this plan were 
 adopted, in reference to any subject pertaining to His cause or kingdom. 
 " To the word and to the testimony," is an inspired maxim in theology, 
 and one from which no Protestint will dissent. " Ye do err," said our 
 Redeemer, " not knowing the Scriptures." 
 
 We ought, therefore, now to be able to answer the three inquiries 
 proposed at the beginning : — 
 
 I. Who are proper subjects of Christian baptism, according to the 
 anthority of Christ, and the practice of his apostles 1 
 
 Answer. We have met with the baptism of many thousands of 
 persons, and the ordinance adm,inistered on many ditlerent occasions ; 
 but we have no where found, through all this sacred book, any one per- 
 son baptized (Christ excepted) that we have the slightest reason to 
 suppose was not first instuucted in the doctrines of the gospel, and 
 had professed to believe; but this is either expressly testified, or so 
 implied of all, as to leave no just ground of dispute. 
 
 II. By what mode should the ordinance be administered 1 
 
 Answer. We have no where met with a single verse, word, or cir- 
 cumstance, which indicates the application of water, by pouring or 
 crinkling ; but wherever any thing is found descriptive of this ordi- 
 nance, iMMEnsiox (as the word baptism undeniably signifies) is 
 plainly implied in circumstances, and confirmed by allusions. 
 
 III. What is its spiritual design, and in whom is it realized 1 
 Answer. The passajies that have been before us plainly indicate-. 
 
52 SCRIPTURE GUIDE TO BAPTISM. 
 
 that it was the Divine intention that this ordinance should exhibit and 
 teach the important change produced by the efficacy of grace on a sin 
 ner, namely, his pvuificxtios from sin, and burial as to the love 
 and practice of it ; his RESunuECTioTf to a new and religious Ufe ; the 
 tJifiojf and FELLOWSHIP into which the Christian enters with the Tri- 
 une God ; and his kisi>^g from the dtad, through his risen Lord, at his 
 coming. 
 
 Here my pages might close : but when the subject of baptism was 
 first brought under my own examination, and I had read with care these 
 portions of Scripture ; being taught from early childhood to consider in- 
 fant baptism of Divine authority, I felt anxious to propose a few auES- 
 TiONS to those competent to answer me : and I conceived the generality 
 of inquirers on the subject would feel a similar solicitude. On these 
 questions I have obtained satisfaction to my own mind ; and being de- 
 sirous the reader, if disposed to propose the same questions, should 
 enjoy the same satisfaction, I shall employ an appendix to the fore- 
 going pages, in expressing those questions, and giving such answers as 
 to me appeared conclusive and satisfactory. Whether the reader may 
 consider them so or not, I leave to his own judgment and conscience, 
 and to the influence of that Spirit, whose office it is to " guide into all 
 truth." 
 
 I shall support the answers by citations from eminent Padobaptist 
 writers, as I have done my foregoing observations ; and sometimes give 
 such extracts alone, as the best and most conclusive replies. 
 
 A.PPENDIX, PART I. 
 
 On THE Grounds of Infant Baptism, its Rise, and sup- 
 posed Benefits. 
 
 1. Question. Although in the passages of Scripture 
 you have cited, I have not found an express authority, 
 either by command or exainple, for tlie baptism of infants, 
 yet will Paedobaptist divines allow that no such authority 
 is to be found in the New Testament ? 
 
 Ansiver. Bishop Buhnet. "There is no express precept or rule 
 given in the New Testament for baptism of infants." Expos, of the 
 Articles, Art. xxvii. 
 
 Mr. S. Palmer. "There is nothing in the words of institution, nor 
 in any after accounts of the administration of this rite, respecting the 
 baptism of infants : there is not a single })recept for, nor example of, tliia 
 practice through the whole New Testament." Ansiucr to Priestley on 
 the Lord^s Supper, p. 7. 
 
 Luther. " It cannot be proved by the sacred Scripture, that infan« 
 
SCRIPTURE GUIDE TO BAPTISM. 63 
 
 baptism was instituted by Christ, or begun by the first Christians after 
 the apostles." {In Psed. Exam. Vol. II. p. 4.) See also Goodwin, 
 BosTOjf, LiMBoncH, and Baxter, at page 44 of this pamphlet. 
 
 2. What then are we to make of those words of our 
 Saviour, and his subsequent conduct? Mark x. 14, 16. 
 " Suffer the little children to come unto me, and forbid 
 them not ; for of such is the kingdom of heaven. And he 
 took them up in his arms, put his hands upon them, and 
 blessed them." 
 
 Answer. If, when our condescending Saviour took these children in 
 his arms, it had been added *' and he baptized them," instead of the 
 words "and blessed them," then this passage with propriety might be 
 adduced, and, indeed, would have decided the subject; but as the Holy 
 Spirit has recorded the circumstance, it no more refers to infant baptism, 
 than to infant communion, or infant circumcision. — It is certain Christ 
 did not baptize these children, for he never baptized at all, John iv. 2 ; 
 and if his disciples, who baptized for him and by his authority, had 
 been commanded by their Lord to baptize infants, it is certain they 
 would not have " rebuked" the parents or friends of these children for 
 bringing them. 
 
 But this passage, by fair inference, and implication, contains an ar- 
 gument against infant baptism. Here you observe parents bringing 
 their children to Jesus to crave his blessing upon them ; or, at least, 
 that he would " pray," Matt. xix. 13, that the blessing of heaven might 
 attend them. 
 
 Now let me ask. If baptism would have brought these children into 
 the covenant of grace, or mto Christ's church, or secured to them any 
 spiritual benefit, would the Lord Jesus have concealed that circumstance 
 from these parents, and from his disciples ? Would he ' take them in 
 bis arms and bless them,' and give them back to the parents luithout bap- 
 tism, and without a word upon that ordinance ] Was it ever known 
 that any spiritual benefit was sought from him and he bestowed it not 1 
 Here the spiritual good of these children was sought at his hands, and 
 if baptism was the kej^ the seal, the door to all the spiritual blessings 
 of the covenant of grace, (as Psedobaptists often describe it,) would the 
 Lord Jesus refuse it, — or send them away without it 1 This is impos- 
 sible ; and, therefore, I infer that infant baptism is no part of the will 
 of Christ, that it can communicate no good, and ought not to be ob- 
 served. Some of the most learned Psedobaptists are aware that this 
 passage serves not their cause. 
 
 PooiE's CoNTiNUATORS. " We must take heed we do not found 
 infant baptism upon the example of Christ in this text ; for it is certain 
 that he did not baptize these children. Mark only saith, He took them 
 up in his arms, laid his hands on them, and blessed them." AnnoL on 
 the place, in Matt. xix. 14. 
 
 BisHoi Tatlob. *' From the action of Christ's blessing infants, to 
 9» e2 
 
54 SCRIPTURE GUIDE TO BAPTISM. 
 
 infer they are to be baptized, proves nothing so much, as that there is a 
 want of better arguments ; for the conclusion would with more proba- 
 bility be derived thus : — Christ blessed infants, and so dismissed them, 
 but baptized them not ; therefore, infants are not to be baptized." — 
 Liberty of Frophecy, p. 230. 
 
 3. If the New Testament does not afford an authority 
 for infant baptism, upon what grounds do Paedobaptist 
 divines practise and defend it ? 
 
 Answer. Mr. Edw. Wixiiams, (one of its most zealous advocates,) 
 affirms, " The champions [for it] are by no means agreed upon tliis 
 question. On what is the right of infants to baptism founded 1"* 
 
 Their grounds are various and contradictory. The early fathers who 
 practised it, urged the virtue of the ordinance in taking away sin, and 
 securing eternal life ; adding, the certain ruin of those that neglected 
 it.-}- — The church of Rome holds, " If any one shall say that baptism 
 is — not necessary to salvation, let him be accursed-''^: — The Greek 
 church, by Cyril, patriarch of Constantinople, affirms, " We believe 
 that baptism is a sacrament appointed by the Lord, which except a 
 person receive he has no communion with Christ."§ — The Lutheran 
 church, and the church of England, hold both the ordinances " as 
 generally necessary to salvation." The former, agreeing with Calvin 
 and Melancthon, * own a sort of faith in infants,' affording them a 
 right ; while the. English church hesitates not to baptize them, " Because 
 they (the infants) promise by their sureties" repentance and faith, 
 " which promise, when they come to age, themselves are bound to 
 perform." H 
 
 Many learned writers, as well as churches, have expressed their views 
 upon this inquiry. Mr. Wall, Mr. Hammond, and many others, hold 
 that the practice of < Judish proselyte baptism' is the foundation of the 
 Christian rite, and as infants received the former, so they should the 
 latter: but Mr. Owen, Mr. Jennings, and others, have proved that no 
 such practice existed among the Jews to afford such a pattern till gene- 
 rations after Christ.^ — Sir N. KnatchbuU assumes circumcision as thr 
 proper foundation. — Bcza,. and after him Mr. Doddridge and others, con- 
 sidered the holiness of the children of believers, a« making them proper 
 subjects.** — Mr. Matt. Henry and Mr. Dwight contended that 'the 
 prof«^ssion of faith made by the parents' to be their children's right.-j-j- — 
 Mr. H. F. Burdcr affirms, " The identical principle which pervades and 
 unites the whole of the argument — is that infants are to be baptized 
 SOLELY on the ground of connexion with their parents ,-" and this he 
 explains, — " It is a connexion in the covenant of grace, the covenant of 
 redemption, the everlasting covenant, embracing all that man can desire, 
 
 * Notes on Morrice's Social Religion, p. 68.— t See Ori^en, Cyprian, and Ar»- 
 broee in Mr. WaU's Hist, of Infant Bap. Vor. I. chap, fn 13.14.— t Catechism of tlia 
 Council of Trent, Part. II. p. Ifi4.— § Confess. Christ. Fidei, cap. xvi.— |I See Church 
 Cate^^hism, and Pacdobap. Exam. Vol. II. p. 491, et seq.— II Mr. Jiidson's Serm. on 
 Chrisiian Baptism, pp. 62, 63.—** See Beza and Doddridge on 1 Cor. vii. 14.— 
 tt Treatise on Bapusm, p. 76, and Dwight'a Theology on tlie subject. 
 
SCRIPTURE GUIDE TO BAPTISM. 55 
 
 or all that Jehovah can impart."* — An anonymous writer affirms that 
 ** children by baptism are actually brought info tlie covenant of grace " 
 This is denied by another, who replies that the " children of believers 
 are really and truly in the covenant of grace before their baptism."-}- 
 
 4. Some of the grounds assumed by those churches and 
 eminent men, appear to have weight. Does not the "ho- 
 liness" referred to, existing in the children of believers, 
 and founded on 1 Cor. vii. 14, afford the ground required? 
 *' For the unbelieving husband is sanctified by the wife, 
 and the unbelieving wife is sanctified by the husband ; else 
 were your children unclean, but now they are holy." If 
 holy, they are surely proper subjects of baptism, 
 
 Ayiswer. So many good men have thought: but holiness is no 
 where required in God's word as a pre-requisite to baptism. And is 
 there not an absurdity in the thought that baptism, v^'hich is the out- 
 ward sign of washing cnoay sin, Acts xxii. 16, should be administered 
 to infants, because they are holy ? 
 
 But what is the holiness intended in the above passage 1 The apos- 
 tle says, it results from an uxbelikvkh being sa7idificd. Now this 
 sanctification cannot be spiritual ^ for that is the work of the Holy 
 Ghost upon the mind and heart, and in which an unbeliever has no 
 share or part. Acts viii. 21. If attention be paid to the subject upon 
 wliich the apostle is speaking, his meaning can readily be perceived. He 
 is advising the Corinthians upon the question, ' Whether, if a husband 
 or wife who is converted to Christ, has an unbelieving partner, either 
 Jew or idolator, the believer should separate from the connexion ,•' as 
 in Ezra x. 1 — 14. The apostle advises, ' If the unbelieving partner be 
 pleased to dwell with the believer, the believer should not rausc tlie 
 separation.' Then follows the passage before us, " For the unbelieving 
 husband is sanctified by the wife ;" or, as Doddridge renders it, " is 
 sanctified to the wife," &ic. 
 
 Now, in what sense can any thing, or person, be sanctified, in which 
 there is no moral or spiritual holiness communicated, and the sancti- 
 fication is not the work of the Holy Spirit 1 The Scriptures afford the 
 reply : The temple, the altar, the offerings, the official garments, &c., 
 under the law, were expressly said to be sanctified, Vvlien they wf-re 
 appeinted by God's law, and set apart to certain specified purposes. 
 Apply this to the subject before us. Marriage is an appointment of 
 God ; and when a man or woman enters into that contract, he or she, 
 by God's law, is set apart, or sanctified, to stand in the relation of hus- 
 band or wife; and hence the union is lawful, becoming, and pleasing to 
 God, and shall continue to be so, though one of the parties shall be 
 converted and tiie other be an unbeliever.^: 
 
 ♦ Semnon of the Ric^ht of Infants to Baptism, pp.7, 25; cited by Mr. I. Birt in 
 Strictures on ditto, p. 18.— i" In Paedobap. Exam, as before. 
 
 t Mr. Gill, on tlie verse in (jviestion, cites a number of passages from Jewish 
 writings, in which the word sanctifieil, in tiie phrasenlOLry of common uso, is I'SPi 
 for legally espoused. If tiiis reading were adopted in tliis passage, It would not 
 
66 SCRIPTURE GUIDE TO BAPTISM. 
 
 Taking this, whic.li appears to me to be the rfcnse of the passage, tho 
 inforcnce wiiich the a[)o.slle draws from this sanctification, or legal 
 appointment and constitution l)y Divine law, is natural, " else were your 
 diildren unclean, but now are they iioly." i. e. If the marriage union was 
 ^ot according to the law of God, your children would be the fruit of un- 
 clean n ess ; but now, the union being in harmony with God's will, they 
 are " holy ;" they are free from illegitimate impurity. So some of the 
 greatest and best Pfedoba[)tist writers understand the apostle. Thus 
 among a multitude of others : — 
 
 Mr. T. Williams, of London. " The unbelieving husband is sanc- 
 tified by the (believing) wife, &c,, so that the connexion is perfectly 
 lawful, and the children are legitimate, or in a ceremonial sense, holi/.'* 
 Cuttage Bible, on the place. 
 
 Mklancthox, the Reformer. "The connexion of the argument 
 is this, ' If the use of marriage should not please God, your children 
 would be bastards, and so unclean ; but your children are not bastards, 
 therefore the use of marriage pleasetli God.' How bastards were un- 
 clean in a peculiar manner the law shows, Deut. xxiii." In Psedubup. 
 Exam. Vol. II. p. 375. 
 
 SuAREs AKi) VAsauEs. "The children are called holy, in a civil 
 sense: that is, legitimate, and not spurious. As if Paul had said, * If 
 your marriage were unlawful, your children would be illegitimate. But 
 the former is not a fact; therefore not the latter.' '* Ibid. p. 373. 
 
 Camebo. " The holiness of which the apostle speaks is not opposed to 
 that impurity which by nature properly agrees to all on account of Adam's 
 olicnce. but to tlie impurity of which believing wives were apprehensive 
 from their cohabiting with unbelieving husbands." Ibid. p. 372. 
 
 Inference. If the holiness which is merely legitimacy of birth, is 
 no title to baptism, then the passage we have considered favors not tlve 
 baptism of infants. 
 
 5. From this interpretation, it would appear that the 
 children of believers are no better, or more holy by nature, 
 than the children of unbelievers. Is this in accordance 
 with the Scriptures 1 
 
 Answer. Most unquestionably so. Thus Psalm li. 5, " Behold, 
 (saith the son of pious Jesse,) I was shapen in iniquity, and in sin did 
 my mother conceive me." Eph. ii. 3, "We (says the apostle Paul, 
 fcr himself and all the primitive Christians,) were by nature the 
 children of wrath, even as others." Romans v. 12, " W^herefore, as 
 by one man sin entered into the world, and death by sin ; so death 
 passed upon all men, for that all have sinned." Chap. iii. 9, 10, 
 «' What then, are we better than they 1 No, in no wise : for we have 
 
 only convoy frmxl sonsp, but mnke the reasonin? of the apostle evident. If the 
 word holy nutst 1)P taken in a spiritual sense, anil infant baptism inferred from it, 
 the word smuiifieil, lirinL' eviilontiv n-rc of a kindred nieannie, wouid unqutstion- 
 aMy atTord ciinal gronnd for the .;i|iii.-ni of the unbelieving: parent ! Nor should 
 n be f.>r<;otten, tiiai the word c/iiiUitii in this place, as in Acts ii. 39, 6ignifi<4 
 puslcrily of any djiO- 
 
. SCRIPTURE GUIDE TO RAPTI^M. 57 
 
 before proved both Jews and Gentiles that they are ali, under sin ; as 
 it is written, there is none righteous, no not one." And our Saviour 
 adds, " That which is born of the flesh is flesh, and that which is born 
 of the Spirit is spirit. Ye must be born again." John iii. 6, 7. 
 
 CHuncH 0¥ E^fGLAN D. " Original sin is the fault and corruption of 
 the nature of every man ; and therefore in every person born into this 
 world it deserveth God's wrath." Articles, Art. ix. 
 
 Ma. DoRRiNGTox. " Although the parents be admitted into the 
 new covenant, the children born of them are not born within that covp- 
 nant, but are, as all others, born in a state of rebellion and misery. 
 Vindicat. of the Church, p. 44. 
 
 Mn. Adam Clakke. " All are born with a sinful nature, — there has 
 never been one instance of an immaculate human soul since the fall of 
 Adam. Through his transgression all come into the world with tho 
 seeds of death and corruption in their own nature ; all are sinful — all 
 are mortal — and must die." On Rom. v. 12, 13. 
 
 Mr. DoDDninGE. " As we ail proceed from a corrupt original, we 
 do not more evidently bear the image of the earthly Adam in the in- 
 firmities of a mortal body, than in the degeneracy of a corrupted mind." 
 Fam. Expos. Improv. on John iii. 1 — 10. 
 
 6. But God was pleased to promise to Abraham to be 
 ** a God to him and to his seed." Gen. xvii. 7. Now 
 believers in Christ are Abraham's spiritual seed ^ must not 
 they, therefore, and their seed, be included in that promise, 
 and possess the same spiritual benefits ? 
 
 Answer. The statement introducing this question is an important 
 truth, that God promised to be ' a God to Abraham and to his seed ;' 
 and so it is true that believers in Christ are Abraham's spiritual seed, 
 and also that the God of Abraham is equally their God : but it would 
 be not only 720/ true, but an alarming and dangerous error, to assert 
 that the children of believers are, on that account, also the spiritual 
 seed of x\braham, and enjoy the same benefits. The children of believers 
 must themselves become believers, must possess the same faith with 
 their parents, and be Christ's genuine disciples, in order to be included 
 in that promise and blessedness. 
 
 Hear the apostle Paul, Gal. iii. 6, 7, " Abraham believed God," i. e. 
 in reference to the coming Messiah, " and it was accounted to him for 
 righteousness. Know ye, therefore, that they which are of faith, tho 
 same are the children of Abraham :" ver. 29, "and if ye are Christ's, 
 then are ye Abraham's seed, and heirs according to the promise." And 
 ver. 9, " So then they which be of faith are blessed with faithful 
 Abraham." 
 
 No doctrine can be more dangerous, (because calculated to be fatally 
 jelusive,) than this, * That because persons are born of pious parents 
 hey are therefore under some peculiar spiritual and advantageous dis- 
 
 * See Appendix, Part IV. 
 
58 SCRIPTURE GUIDE TO BAPTISM. 
 
 tmction, on account of which thoy are cntitlctl to sacred privilrgos, and 
 do not need equally with otlicrs the same converting grace and mercy, 
 and the same atoning sacrifice.' John the Baptist applied the axe to 
 the root of this tree, at the dawn of this dispensation. *' Think not 
 to say within yourselves, We have Abraham to our Father." Ye are 
 a " generation of vipers ! Who hath warned you to flee from the wrath 
 to come ?" So our Redeemer, when the Jews uttered their usual vaunt, 
 " We be Abraham's seed," replied, " I know that ye are Abraham's 
 fseed. If God were your Father, ye would love me. Ye are of your 
 Cither the devil, and the lusts of your father ye will do." John viii. 33, 
 37, 42, 44. Such is Chuist's testimony of the carnal circumcision ! 
 
 If, then, Abraham's own descendants were not his spiritual seed, while 
 destitute of faith and love, surely none can contend that the unbeliev- 
 ing descendants of beheving Gentiles can be that spiritual seed. 
 
 Mu. Edw. Williams exposes this error in strong terms, in his 
 Notes on Morrice's Social licligion. "■ Our author takes considerable 
 pains to maintain a favorue point, which I shall pronounce a very pre.- 
 earious hypothesis. It is that of hereditary grace, if I may so express 
 the notion, — that all the children of the godly are absolutely interested 
 in all new covenant blessings. .. .But that interpretation of the Abra- 
 hamic promise, Gen. xvii. 7, which Mr. M. and some others have 
 adopted, and which considers the words in their undistinguished appli- 
 cation, is REPLKTE WITH VEH¥ ABSUIID CONSEaUENCES. Jchovah, 
 
 surely, was not the God of Abraham and of his unbelieving descen- 
 dants in the same respects. . . . The New Testament saints have nothing 
 more to do with the Ahrahamic covenant than the Old Testament 
 believers who lived prior to Abraham." Notes, p. 312 — 317. 
 
 Matt. Henry. " Grace doth not run in the blood, nor are saving 
 benefits inseparably annexed to external church privileges; though it 
 is common for people thus to stretch the moaning of God's promise to 
 bolster themselves up in a vain hope. . . . The children of the flesh, as 
 such, by virtue of their relationship to Abraham — are not therefore the 
 children of God." Expos, on Rom. ix. 6 — 13. 
 
 7. But did not circumcision bring those that received it 
 into the covenant of grace ? 
 
 Answer. No : in no case whatever. The covenant of grace (as 
 Mr. Burder expresses it, cited at p. 54,) is 'the covenant of redemption, 
 the everlasting covenant.' Nothing can bring into that covenant but 
 the grace of God in Christ Jesus. It existed from the beginning of the 
 world, and righteous Abel enjoyed its blessings. It has been an over- 
 flowing river, communicating its saving streams to the church of God 
 THUouon ALL AGES, and ALL DISPENSATIONS. Enoch, Nonk, and, no 
 doubt, thousands of others, though unclrcumciscd, enjoyed the blessed- 
 ness of this covenant before Abraham was born. Circumcision, there- 
 fore, is no part of the ' covenant of grace ;' and that it did not bring 
 *-hraJiara into it is undeniably cle»r, for he enjoyed it and all its blcssed- 
 i^etrt many years before circumcision was instituted ; when he was, says 
 the aj[X)stle, "not in circumcision, buliu uncircumcision." Rom. iv. 10. 
 
SCRIPTURE GUIDE TO BAPTISM. 59 
 
 And that this rite did not bring children into the covenant of grflcv is 
 tqually evident, from the addresses of all the holy prophets and apos- 
 tles, and of Christ himself, to those who had thus rectfived that rite, and 
 who arc addressed asjjersous entirely det;litutc of tlie grace of God, and 
 being by nature the cldldren of wrath even as others. See, among 
 innumerable passages, Isa. i. 2 — 15, John viii. 42 — 44, Eph. ii. 3, Acts 
 vii. 51, 52. 
 
 8. In what sense, then, is ciroumcision ' a seal of the 
 covenant,' if it had not this efficacy ? 
 
 Answer. Common as it is to denominate circumcision a seal of [he 
 vovenanl, it is no where so denominated in the word of God. In one 
 place, Rom. iv. 11, it is called a seal of righfeotisness ; but except the 
 whole verse be cited, the sense of the apostle is entirely lost. The 
 words are these: " And he (that is, Abraham) received the sign of 
 circumcision, a seal of the righteousness of the faith which he had yet 
 being uncircumcised." In no other place is circumcision called a seal; 
 and let my reader try^ after carefully looking at the whole passage, t* 
 make this ap'plicable to infants, or to infant circumcision or baptism, or 
 to unbelievers in any case, if he can. He will remark, 
 
 1. Circumcision is here spoken of, not in reference to its general 
 administration to the Jewish nation, but to Abraham in particular. 
 2. It is spoken of, not as it might be received l)y a person destitute ofvita\ 
 piety, for it is called " a seal of the righteousness of faitu, &c." 3. It 
 is not spoken of as sealing what was in future to be bestowed or en- 
 joyed, but of a blessing long before possessed — " of the faith which ho 
 had, yet being uncircumcised." 
 
 I appeal to the serious judgment of the reader, what a perversion of 
 the sense of God's word it must be, to call circumcision, from this 
 passage, ' a seal of the covenant,' or, ' a seal of righteousness,' thereby 
 referrhig to the national administration of that rite to the Jews, and as 
 sealing to them the blessings of salcation, when the apostle so guar- 
 dedly expresses himself as sealing only what a tuue ANn ltvus^g faith 
 had previously obtained ! This passage can apply to none but to Abra- 
 ham, and those of his posterity, who, like their progenitor, possessed a 
 converting and saving faith. 
 
 Venema. " Circumcision was a seal of the righteousness of faith, 
 as the apostle affirms ; but this only in respect of such Israelites as were 
 believers." In Psedobap. Exam. Vol. II. p. 268. 
 
 9. Why, then, was circumcision administered to infants 
 at all? 
 
 Ansiuer. It pleased God to enter into ?l particular covenant with 
 Abraham, which he had not done with the other patriarchs, (hough 
 they equally enjoyed the blessings of the covenant of grace ; ii.; whicU 
 particular covenant, described in Gen. xvii. 1 — 14, the Almighty prom- 
 ised to Abraham, " I will multiply thee exceedingly — ma!«? thee 
 " exceeding fruitful ; and I will make nations of thee, and kings WlA 
 "come out of thee. — And I will give unto thee, and to thy se«t \^*^ 
 
00 SCRIPTURE GUIDE TO BAPTISM. 
 
 "thf^e, the land wherp'in thou art a stranger, all the land of Canaan, for 
 " an everlasting possession ; and I will be their God." 
 
 My reader need not be told, that an eautult kixgdom is here 
 promised to Abraham and his seed. He was to multiply into a nation, 
 or nations, and kings were to arise amongst them ; the land of Canaan 
 was to be their country, and their perpetual residence. In it they were 
 to dwell from generation to generation, and to continue a separate people 
 from all other nations, until the srtciAL promised seed, that is 
 CmusT, should appear, in whom, as afterwards declared, Gen. xxiL 
 17, 19, " all the nations of the earth shall be blessed." 
 
 To this covenant it pleased God to append the institution of circum- 
 cision. Thus it is given. Gen. xvii. 9 — 23 : — " Thou shall keep my 
 " covenant, therefore ; thou, and thy seed after thee, in their generations* 
 ** This is my covenant which ye shall keep, — Every man child amongst 
 " you shall be circumcised ; he that is eight days old, he that is bom 
 " in thy house, or bought with money of any stranger, must needs be 
 " circumcised ; and my covenant shall be in your flesh for an everlast- 
 " ing covenant. And Abraham took Ishmael his son, and all that were 
 " bom in his house, and all that were bought with money, every male 
 ** among the men of Abraham's house, and circumcised the flesh of 
 " their foreskin in the self-same day, as God had said unto him.'* 
 
 My reader v>'ill here perceive how the rite of circumcision pertained 
 to Abraham's household. Every male from eight days old, and every 
 servant, or piuxhased slave, of any age, willing or unwilling, must submit 
 to this rite ; and if he refused, " that soul (it is added,) v. 14, shall be cuA 
 olf from his people." Can this rite, thus indispensably administered to 
 all the males of a house, because the master received it, be to them the 
 seal of the covenant of grace 1 This, I think, no enlightened Christian 
 can for a moment imagine. 
 
 The Divine intention in making this ordinance a national rite, and 
 requiring it to be so strictly observed upon all the male oflspring of 
 Abraham, and to those who were incorporated among them, appears 
 evidently to be, their sepahation as a people froim the nESf 
 or THE woRLn, that in them, in after ages, God might accomplish 
 his ivise and gracious p^irposes ; fiust, in the coming of the pro>itsed 
 iSeep, the Saviour of sinners ; and beyond that" event, in what the 
 prophets have foretold of Israel, to be fulfilled at a period yet to come. 
 For these designs, God was pleased to separate the Jews, by this indet 
 i'wlc sign upon their persons : and as it was to be a national distinction, 
 it must necessarily be a national rite, and in effecting this sepahation 
 ♦he Divine wisdom appears in applying it in early infancy. 
 
 WiTsius. "The descendants of Abraham were separated by cir- 
 cumcision from other nations, and renounced their friendship; as appears 
 from the open declruation o^ the sons of Jacob, Gen. xxxiv. 14, 15. A 
 circumcised person, say the Jews, ' has withdrawn himself from the 
 whole body of the nations.' And, indeed, circumcision was a great 
 part, and as it were the FOFNnATiox of tue middle wall of 
 PARTITION." Econ. of the Cov. Book iv. ch. 8. § 20. 
 
SCRIPTURE GUIDE TO BAPTISM. 61 
 
 Mn. Ersktne. " When God promised the land of Canaan to Abra- 
 ham and his seed, circumcision was instituted for this, among other 
 purposes, to show that descent from Abraham was the foundation of his 
 posterity's right to those blessings." Theolog. Dissert, p. 9. 
 
 10. In what sense then are we to consider the Abra- 
 hamic covenant as continued into the gospel dispensation, 
 and enjoyed by Christians ? 
 
 Answer. My reader, by comparing Gen. xv. 5, 6, 18, and chap, 
 xvii. 1 — 14, will observe that the covenant (or rather covenants) made 
 with Abraham were two-folb. 1. Spiritual and internal, pertaining 
 to Abraham's acceptance with God, and salvation, as a believer in the 
 coming Messiah ; and which was all realized in Abraham's believing 
 posterity, as we have already shown. 2, Viorldly and external, pertain- 
 ing to the land of Canaan ; witli which were to be united the services of 
 the temple, a worldly sanctuary, a material altar, carnal sacrifices, and 
 a changing priesthood ; and the whole of this was intended as " a sha- 
 dow of good things to come." See Heb. vii. 23, ix. 1 — 10, and x. 1. 
 
 Now, all that is spiritual and internal in this covenant, and as 
 enjoyed by Israel under it, is what is called 'the covenant of grace' and 
 is continued'in the Christian church by the Holy Spirit ; while what is 
 worldly, external, and typical, is fulfilled and done away in the coming 
 of Christ, and in the spiritual privileges of his churclv We have 
 now, as Christians, no worldly kingdom, nor have we a temple, altar, 
 cfir sacrifices, as the Jews ; nor are we required to be separated from the 
 nations of the world, so as to be one distinct nation ; and hence no 
 carnal distinction is necessary. — " My kingdom (said Christ) is not of 
 this world." John xviii. 36. It is not worldly in its nature, seat, form, 
 government, or privileges; but spiritual, and, as such, denominated 
 *' the ministration of the Spirit ;" and consists " in righteousness, peace, 
 and joy in the Holy Ghost." Rom. xiv, 17. 2 Cor. iii. 7. 
 
 Vexema. " Circumcision, according to a two-fold covenant, txter- 
 Tfkx. and EXTERNAL which then existed, had likewise a two-fold aspect, 
 SPTRiTCTAL and carnal. The former referred to the internal covenant 
 of grace ; the latter to a legal, typical, and external covenant. That 
 was concerned in ' scaling the righteousness of faith,' as the apostle 
 asserts : this in the external prerogatives of Judaism, and in conferring 
 external benefits. That was peculiar to the believing Israelites ; this 
 was common to the whole people." Li Pscd. Exam. Vol. II. p. 243. 
 
 H Is there, then, nothing typical in the rite of circum- 
 cision ? 
 
 Answer. In replying to this question, it is my happiness to be able 
 to refer my reader to an authority which, as a Christian, he will esteem 
 decisive and infallible. Circumcision was a type, but not of baptism, 
 (a figure, a type of a figure !) but of ' the circumcision of the heart' ani 
 * the putting off the sins of the Jlesh.' And this blessed work is 
 accomplished, not on babes in age, but ' babes in Christ ,•' born from 
 above, and children of Gt>d. Hear the infallible authority to whieh I 
 
 VOL. II.— 10 F 
 
ilJE SCRIPTURE GUIDE TO BAPTISM. 
 
 lefer, Rom. ii. 28, 29, "For he is not a Jew, (an Israelite intlecd.) which 
 " is one outwardly, neither is that circumcision, (in God's ultimate 
 " design,) which is outward in the flosh. But he is a Jew which is one 
 "inwardly; and circumcision is that of the heatit ; in the spirit 
 " and not in the letter, whose praise is not of men hut of God." Phil, 
 iii. 3, " For we are the circumcision which worship God in the spirit, 
 " and rejoice in Christ Jesus, and have no confidence in the flesh." 
 Col. ii. 11, " Circumcised with the circumcision made without hands, 
 " in the putting off tho body of the sins of the flesh hy the circum- 
 " cision of Christ." 
 
 12. According to this, baptism was not instilntfd in the 
 ROOM OF CIRCUMCISION, and so became its end and fulfil- 
 ment. 
 
 Answer. It is certain that this was not the case. 1st. Because 
 when the apostles and elders were assembled at Jerusalem, to consider 
 the question. Whether those iclio reeve turned to God from, amovg the 
 (i entiles should be circumcised ? Acts xv., not a word was said about 
 the end and. fuljllnient of the Jewish rite in the Christian : and had 
 this been the known appointment of Christ, this must have been th^ 
 decision of the subject. 2d. Because had this been the aj)pointmcnt of 
 the Saviour, it would have been an affront to his authority to continue 
 circumcisioa for another day after he had substituted baptism in its 
 place ; but circumcision was observed, even by the apostle Paul, long 
 after Christ had instituted the New Testament rite. See Acts xvi, 3. 
 This would have been a similar impropriety to the offering of 'a sacri- 
 fice for sin,' according to the law, after Ciirist had ' put away sin by the 
 sacrifice of himself!'* 
 
 13. As you allow that circumcision was a seal in re- 
 ference to Abraham as a believer ; is not baptism equally 
 a seal under the New Testament, in a believer's case ? 
 
 Answer. If it be so, it must be understood in tho same sense in 
 which the apostle expressed it in the case of the patriarch ; and then 
 it would be " a seal of the righteousness of the faith which tiie believer 
 had, yet behig unbaptized." But we cannot do better than allow the 
 New I'estament to answer our inquiries ; and here 1 am no where 
 tarught that any external ordinance is a seal of the covenant of grace, 
 
 * Tlie absurdity of urging the baptism of infants from the iustituliou of circnm 
 cision, will appear by observing, 1st. That male vhildreii only were to receivft thai 
 rite; and 2<,1. Tliat wen se7vants and sZares were equally coinnianded to be cir 
 cunicisod when the master was, and that upon pain of being cut oil', or put to death 
 If that Divine conmumd, therefore, be applied as descriptive of the subjects ol 
 baptism, it will crjmUli/rcqjdre the baptism of servants and purchased slave?!, will 
 ing or unwillintf, ;a well ay i)1 infants ; and it would rcslrictuw Ciirisiian ord nanct 
 to tho miili; sex alone. This being so plainly contrary to tho revealed vull of 
 Chri!:lit. on baptism, proves the fallacy of the doctrine. 
 
 1)1 the word ol Clod 1 see no connexion or resemblance between cir&uBicisic;i an* 
 baptism, except in this, that they v.-erc bolli iiu'liari/ urdi7ui7t.ccs ; the one in, i ih« 
 body politic of Isi-ael of old, the subje<^ of which rite are all the wale inhnbk \t'U 
 >-Uie oihar inU) the. body of Christ, which is his church, and the subjecLs of wK'tli 
 w« ail believers in fiim. To this the apoeile seems to refer in Col. iu 11—13. 
 
SCRIPTURE GUIDE TO BAPTISM. 6S 
 
 but most plainly instructod, (in beautiful harmony with the ftp'irltunl 
 nature of the Messiah's kingdom,) tlial the icork of ike iSpirit on the 
 heart is the only seal of that covenant. 
 
 2 Cor. i. 22. " Who hath also sealed us, and given the earnest of 
 the Spirit in our hearts." 
 
 Eph. i. 13. " Ye were sealed with that Holy Spirit of promise." 
 
 Eph. iv. 30. " Grieve not that Holy Spirit, whereby ye are sealed 
 unto the day of redemption." 
 
 CHAnxocK. " God seals no more than ho promises. He promises 
 only to faith, and therefore only sea's to faith. Covenant graces, there- 
 fore, must be possessed and acted, before covenant blessings be ratified 
 to us." Works, Vol. H. p. 781. ed. 1. 
 
 ViTRTXGA. " The sacraments of the New Covenant are of such a 
 nature as to seal nothing but what is spiritual, nor to be of any 
 advantage, except in regard to those who really believe in Jesus Christ." 
 In Paed. Exam. Vol. U. p. 268. 
 
 14. How, tlien, is the doctrine of the Church of Eng- 
 land to be understood, by which we are taught, that a child 
 by baptism is " incorporated" and " grafted into the body 
 of Christ's Church ;" and in another place, " made a 
 member of Christ, a child of God, and an inheritor of the 
 kingdom of heaven ?" 
 
 Ansiver. To support that doctrine by any thing said in the Scrip- 
 tures of this ordinance, (as the reader of the preceding pages must be 
 aware,) is impossible : to make it agree with the analogy of faith aa 
 taught by the concurring testimony of the whole of Divine revelation 
 is equally impossible. What is here attributed to baptism, the Scrip- 
 tures ascribe to the omnipotent agency of the Holt Ghost in regene- 
 ration, and to the infinite efficacy of the Redee^ier's cross in securing 
 eternal life!! See 2 Thes. ii. 13. 1 Pet. iii. 18. Baptism, then, is 
 here said to do, what nothing short of the power and grace of God is 
 able to perform ; and that children, as they advance in life, should be 
 taught to express and believe such a doctrine, and to consider themselves 
 in the possession of such spiritual advajitages, merely by having re- 
 ceived this external rite, destitute as it is of all saving efficacy, is inex- 
 pressibly lamentable and dangerous ; because it might prove, as it ia 
 fitly calculated to be, fatal to their souls ! 
 
 Mu. JoHX Htatt, (the late excellent minister of the Tabernacle, 
 London.) "If the church of Christ is his body, and every real be- 
 liever is a member of that body, how important the question, Are w(» 
 members of the body of Christ 1 Millions have been taught to say, 
 that in baptism they are made members of Christ, who have giver 
 indubitable proofs tfaat they uttered falsehood ! ! The members of the 
 body of Christ are uiiited to him as a head ; and there are no dead, nt- 
 unsanctificd members. All are useful, active, and obedient. Ah ! mj 
 hearers, beware of deception — beware of substituting the name for th* 
 reality— the form of godliness for the power. Surely, licentious cha 
 ractcts cannot presume that they are memljers of the mystical body o* 
 
64 SCRIPTtJRE GUIDE TO BAPTISM. 
 
 the Son of God. A holy head, and impure members ; a pure fountain, 
 and corrupt streams ; a good tree, and bad fruit ; — these are anomalies. 
 If you are united to him, you are of one spirit with iiim." Serrtimia 
 on various Subjects, p. 363. 
 
 15. But if infants are not to be received into tlie Church 
 by baptism, and they should die in infancy, is not their 
 salvation endangered ? 
 
 Answer. By no means. How can the want of that endanger sal- 
 ration which God hath nowhere enjoined or required ] Did not our 
 Lord receive uvhaptizki) children into his arms, when on earth, and 
 bless them, and send them away unbaptized ; and without uttering a 
 word about baptism 1 See question 2. And who then will say that 
 baptism is necessary that He should receive them to himself in heaven ; 
 especially when they remember his gracious declaration in reference to 
 these unbaptized childrcji, ''Of such is the kingdom of heaven ?" Se^ 
 Mark X. 14, and Matt, xviii. 10. 
 
 Persons dying incapable of faith in Christ, are without doubt saved* 
 not by water, nor by the ivork of man,' but by the blood of Christ, 
 and by the power of the Spirit. In like manner persons dying in faith, 
 out having no opportunity of being baptized, as the penitent on the 
 cross, are saved by the same infinitely efficacious, and the only suffi- 
 cient means. 
 
 If we do for our children what God hath required, we shall find this 
 quite sufficient, without attempting to do what God hath not required. 
 And should it please God to remove them from us in infancy, it is bet- 
 ter to commit their souls to the merits of Christ, than to the unautho- 
 rized application of water to their bodies. The former we are sure saves' 
 1 John i. 7. And we are equally sure baptism cannot save ; Acts viii, 
 13, 23; and is not necessary to salvation, Luke xxiii. 43. To apply 
 baptism yj/r salvation, therefore, is making a false saviour of the ordi- 
 nance, and implies a criminal unbelief in the all-sufficiency of Christ. 
 
 16. Admitting the want of Scripture authority for infant 
 baptism, on what other authority is it supposed to be ori- 
 ginally founded ? 
 
 Answer. Some have urged in its behalf apostolical tradition. 
 Others, a council of bishops, held at Carthage, A. D. 253. Higher 
 authority it has not ; and neither of these can Protestants admit. 
 
 Mn, FiKLi). "The baptism of infants is therefore named a tradition, 
 because it is not expressly delivered in Scripture that the apostles did 
 baptize infants ; nor any express precept there found that they should 
 do so." On the Church, 375. 
 
 Bisnor Pride aitx. " Pa^dobaptism — rests on no other Divine right 
 than Episcopacy.^'* Fascicul. Contra. Loc. iv. § iii, p. 210. 
 
 ♦ Tn the Edict drawn up in the year 1547, by command of Chailps V. EjnptTor 
 •f Gormany, to aUay dispmos betwiv^ii ihc- Komanists and the Rrfonners, 7V<» 
 (Ution is Bxiircssly stated a? the ground of infant baptism : " Habet prseltToa Eccl* 
 
SCRIPTURE GITIDE TO BAPTISM. 65 
 
 17. If this be granted, when was infant baptism sup 
 posed to be introduced ? 
 
 Answer. There is no certain evidence of it earlier than the begin 
 ning of the third century, after Christ. At that period it was practised 
 in Africa, and is mentioned, for the first time, by TertulUan, about the 
 year 204, in his work entitled " De Baptismo," which I shall cite pre- 
 sently. 
 
 CuRCEtL^us, (a learned divine of Geneva, and professor of Divinity.) 
 •* The baptism of infants, in the two first centuries after Christ, was 
 altogether unknown ; but in the third and fourth was allowed by soma 
 few. In the fifth and following ages it was generally received. I'he 
 custom of baptizing infants did not begin before the third age after 
 Christ was born. In the former ages, no trace of it appears — and it 
 was introduced without the command of Christ." In Pad. Exam. 
 Vol. II. p. 76. 
 
 Salmasitts and Suicerits. ♦' In the two first centuries no one 
 was baptized, except being instructed in the faith, and acquainted with 
 Ihe doctrine of Christ, he was able to profess himself a believer ; because 
 *f those words, He that helieveth, and is baptized." Ut supra. 
 
 Venema. ^^Tertullian has no where mentioned psedobaptism among 
 the traditions or customs of the church, that were publicly received, and 
 usually observed. — For in his book, De Baptlsnio, he dissuades from 
 baptizing infants, and proves the delay of it to a more mature age is to 
 be preferred. Nothing can be affirmed with certainty, concerning the 
 custom of the church before TertulUan, seeing there is not any where, 
 in more ancient writers, that I know of, undoubted mention of infant 
 baptism." Ut supra, p. 74. 
 
 The passage alluded to, containing the FIRST MENTION of in- 
 fant baptism, is the following : — 
 
 Tertullian. " Pro cujusque personse conditione ac dispositione, 
 etiam aetate, cunctatio baptismi utihor est, precipue tamen circa parvu- 
 los. Quid enim necesse est sponsores etiam periculo ingeri ? Quia et 
 ipsi per mortalitatem destituere promisiones suas possint, et proventu 
 malae indolis faUi. Ait quidem Dominus, Nolite illos prohlher& ad nie 
 venire. Veniant ergo dum adolescunt, veniant dum discunt, dum quo ve- 
 niunt decentur : fiant Christiani, dum Christum nosse potuerint Quid 
 festinat innocens setas ad remissionem peccatorum 1 Cautius agetur in 
 saecularibus ; ut cui substantia terrena non creditur, divina credatur. 
 Norint petere salutem, ut petenti dedisse videaris. ... Si qui pondus 
 inteUigant baptismi, magis timebant consecutionem quam dilationem : 
 fides integra secura est de salute." De Baptismo, cap. xviii. 
 
 sja iraditiones, &c. quas qui convellit, is neeat eandem columnam esse et fim>a- 
 nipnium verilalis. Hujiis generis sunt Baplismus parvulorum et alia." i. e. " The 
 Cliurch moreover has traditions handed down to these times from Christ and the 
 apostles, throush the hands of the bishops : which whoever would overturn, be 
 mnsi deny the~same (viz, tiie Church) to be the pillar and giound of truth. Of this 
 8«)rt are the bajitism of little ones^ aad other things." fo Dr. Roland's Candid 
 Slatemcnt, Notes, p. 28. 
 
 10* F2 
 
6(5 SCTRIPTUBE GUIDE TO BAPTISM 
 
 TRANSLATION. 
 " The delay of baptism may be more advantageous, either on account 
 of the condition, disposition, or age of any person, especially in refer- 
 ence to little children. For what necessity is there that the sponsors 
 should be brought into danger 1 because either they themselves may 
 fail of the promises by death, or be deceived by the growth of evil dis- 
 positions. — The Lord, indeed, says, Do not forbid them to come to me. 
 Let them, tlierefove, come when they are grown up ; when they can 
 understand ; when they are taught whither they are to come. Let 
 them become Christians when they can know Christ. Why should this 
 innocent age hasten to the remission of sins 1 Men act more cau- 
 tiously in worldly things ; so that Divine things are here intrusted with 
 whom earthly things are not. Let them know how to seek salvation, 
 that you may appear to give to one thot askcth. ... If persons understand 
 the importance of baptism they will rather fear the consequent obUga- 
 tion than the delay : true faith alone is secure of salvation." 
 
 Now I request my reader to observe — 1. That there is confessedly no 
 mention of infant baptism in the writings of any of the Fathers, before 
 Tertullian, in the beginning of the third century ; though the baptism 
 of beUevcrs is repeatedly found, in various authors ; some of which I 
 shall cite in the next part of this appendix. 2. That when infant bap- 
 tism \s first mentioned, in the Christian Father above quoted, it is in a 
 passage where the rite is referred to, not as of something of universal 
 practice and approbation ; but where it is opposed anb bkasoned 
 AGAixsT as something unknown in the age of Christ and the apostles, 
 and destitute of their authority, for with him their authority would not 
 have been questioned for a moment ; and as something implying dan- 
 ger in reference to sponsors, and absurdity relative to children. Thus, 
 
 Regaltius, the learned annotator upon Cyprian. " In the Acts of 
 the Apostles we read that both men and women were baptized when 
 they believed the gospel preached by Philip, but not a word of infants. 
 From the age of the apostles therefore, up to the time of Tertullian, the 
 matter remained in obscurity, [or doubtful, in ambiguo ;] and there were 
 some who from that saying of our Lord, Suffer little children to come 
 unto me, to whom the Lord nevertheless did not command water to be 
 administered, took occasion to baptize even new-born infants. And as 
 if, (seculare aliquod negotium cum Deo transigeretur,) they transacted 
 some secular business with God, they offered sponsors or sureties to 
 Christ, who engaged that they should not revolt from the Christian 
 faith when grown up ; which indeexl displeased Tertullian." In SteU' 
 netVs Answer to Russen, pp. 69, 73, and in Air. Wairs Hist. Vol. 11. 
 chap. 2. 
 
 18. Tradition from the apostles, is declared by the 
 church of Rome to be the authority for infant baptism ; is 
 this said to be its authority where the practice is first men 
 tioned? 
 
 Answer. No such authority is ever once hinted at. 
 
 Venema " Tertullian disijuades from b.iptizing infants — which ho 
 
SCRIPTURE GUIDE TO BAPTISM. 67 
 
 certainly would not have done, if it had been a tradition, and a public 
 custom of the church, seeing he was very tenacious of traditions ; 
 nor, had it been a tradition, would he have failed to mention it!" See 
 after next question. 
 
 19. Do we find any other irmovation introduced into the 
 Church of Christ, about the same period ? 
 
 Answer. Several. We never read of — 1. The consecration of the 
 baptismal water ; 2. The use of sponsors ; 3. The imposition of hands 
 at baptism ; 4. The use of material unction at confirmation ; 5. Offer- 
 ing prayers and oblations for the dead, «S6C. ; we never read of any of 
 these in any Christian writer before Tertullian ; and hence, learned 
 Psedobaptists infer tiiat they were introduced about that time. Thus, 
 Mr. Pierce, speaking of the third of these, says, that Tertullian is " the 
 most ancient author that mentions this rite ;" and adds, " We make no 
 doubt it began about the time of Tertullian." Vindication of Dissenters, 
 Pt. III. ch. vii. pp. 172, 175. We come to the same conclusion, for 
 the very same reason, respecting the baptism of infants. The celebrated 
 and learned divine I cited in the former question seems willing to admit 
 this:— 
 
 Venema. "I conclude, therefore, that paedobaptism cakitot be 
 plainly proved to have been practised before the time of Tertullian ; 
 and that there were persons in his age who desired their infants might 
 be baptized, especially when they were afraid of their dying without 
 baptism; which opinion Tertullian opposed, and, by so doing, inti- 
 mates THAT P^DOBAPTISM BEGAN TO PREVAIL." In Psed. Exam. 
 
 Vol. II. pp. 79, 80. 
 
 20. Did the first Christian Fathers, who supported the 
 baptism of infants, suppose that some spiritual benefit was 
 communicated to them by that ordinance ? 
 
 Answer. They did. — They held that baptism was necessary to sal- 
 vation ; that forgiveness accompanied it ; that infants by it were purged 
 from the pollution of original sin ; and that all persons dying without 
 baptism were lost. Thus, 
 
 Cyprian, A. D. 253. " As far as lies in us, no soul, if possible, is 
 to be lost. It is not for us to hinder any person from baptism and the 
 grace of God ; which rule, as it holds to all, so we think it more espe- 
 tially to be observed in reference to infants, to whom our help and the 
 Divine mercy is rather to be granted ; because by their weeping and 
 wailing at their first entrance into the world, they do intimate nothing 
 «o much as that they implore compassion." 
 
 Ambrose, A. D. 390. " For no person comes to the kingdom of 
 heaven, but by the sacrament of baptism. — Infants that are baptized are 
 reformed back again from wickedness to the primitive state of their 
 nature." 
 
 Chrysostom, a. D. 398. " The grace of baptism gives cure without 
 pain, and fills us with the grace of the Spirit. Some think that the 
 keavenly grace consists only in the forgiveness qf sins y but I have 
 
68 SCRIPTURE GUIDE TO BAPTISM. 
 
 icckonrd up tex advantages of it." *' If" sudden death seize U8 before 
 we arc baptized, though we have a thousand good quaUties, there is no- 
 thing to be expected but hell." See the original of these passages in 
 Mr. WaWa Hist, of Inf. Bap. Vol. I. eh. 6, 13, 14 ; and II. ch. 6. 
 
 These extracts, which I might have increased a hundredfold, are 
 sufficient to prove that some of the Fathers, from about the middle of 
 the third century, considered baptism as essentially necessary to salva- 
 tion ; and in this false view of the ordinance, the baptism of infants 
 originated. To this agree the following learned writers : — 
 
 SuicEttus, Professor of Greek and Hebrew at Zurich. " This opi- 
 nion of the absolute necessity of baptism arose from a wrong under- 
 standing of our Lord's words, Except a man be hum of water and of 
 the Spirit he cannot enter the kingdom of heaven." In Psed. Exam. 
 Vol. II, p. 129. 
 
 Salmasius, the very learned historian and critic. "An opinion 
 prevailed that no one could be saved without being baptized ; and for 
 that reason the custom arose of baptizing infants." Ibid. p. 128. 
 
 21. But if a profession of repentance and faith was al- 
 ways required before baptism in the apostolic age, how 
 could Christian ministers, or churches, so early as the days 
 of Tertullian, admit of the baptism of infants, by whom 
 no such profession could be made ? 
 
 Answer. The deficiency, in reference to infants, was ingeniously 
 supplied by introducing " sponsors." They would not dispense imth 
 the profession, but they would admit it by proxy. Two or three per- 
 sons, and, in the case of an infant of high rank, from twenty to an 
 hundred, were admitted as *' sureties,'* who professed, in behalf of an 
 infant, to repent, renounce the devil and his works, and to believe tho 
 doctrines of the gospel. These sureties are first mentioned by Tertul- 
 lian, A. D. 204, in the passage I have copied, pp. 65, 66, where they are 
 called " sponsors," i. e. persons who answer, and make themselves 
 answerable for another. 
 
 Here is religion by proxy ; real, personal, experimental religion ! a 
 thing unheard of before since the world began. But when so many 
 strange absurdities were introduced into the church, as those before 
 mentioned, p. 67, we need not be much surprised at this. To a reader, 
 however, who knows by his own experience, and by the concurrent 
 testimony of every part of the Bible, that there is no religion but that 
 which is between God and the soul, and is God's gift, and in which 
 another can have no share or part, it is grievous to reflect seriously on 
 this alarming innovation. 
 
 22. But do modern Paedobaptists entertain the sam« 
 view as the ancients, as to the necessity of baptism t« 
 salvation ? 
 
 Answer. The ma.tohitt of professed Christians have ever avowed, 
 and do still avow, the same doctrine I The church of Rome ha« 
 honored those who dare deny it with an " anathema ;" and the Greeh 
 
SCRIPTURE GUIDE TO BAPTISM. 69 
 
 church, though not so ready to anathematize, entertains the same 
 opinion. The reformed churches, and the diiferent denominations of 
 Protestant Psdobaptists, whether bearing the name of EpiscopaUans, 
 Presbyterians, Independents, Congregation aUsts, or Wesleyans, white 
 they generally disavow that doctrine, yet they hold opinions, which, 
 when fairly carried out to their consequences, come little short of the 
 same amount. They have seen in the doctrine of the ancients, and of 
 Rome, ' that no one can be saved without their baptism,' too plain a 
 demonstration of the * little horn' of antichrist,* — the mystery of ini- 
 quity which began to work in the apostles' days,j- — to avow that doc- 
 trine in the same terms. But let me ask my respected brethren in these 
 communities. If baptism makes its subjects, as some of them say,^ 
 " children of God and inheritors of the kingdom of heaven ;" or, as all 
 of them, by their leading writers, have said, that it brings its subjects 
 " into the church of Christ" or " into the covenant of grace," or " seals 
 to them the benefits of that covenant," and which is " the covenant of 
 redemption, embracing all that Jehovah can impart ;" whether tliis is 
 not tantamount to the doctrine guarded by Rome's anathema 1 If bap- 
 tism brings into, or seals the benefits of, the covenant of grace, it will 
 bring to heaven ; for God hath joined these two together. And if there 
 be not another way of bringing into this 'covenant of grace and 
 redemption' what must become of those who are not brought in, and 
 who die in that situation 1 Thus pressed to consequences, I see no 
 other conclusion to be come at from these premises, but that of Chry- 
 eostom, just cited, horrible as it sounds ! Let my brethren who would 
 recoil at the thought of that conclusion, examine rigidly and honestly 
 whether the virtues they join to the rite of baptism aftord not the just 
 and fair ground of it. And if the conclusion be denied, let them deny 
 the premises from which it is drawn ; but while they avow the pre- 
 mises, I must be allowed to insist upon the conclusion. 
 
 23. If no spiritual or saving benefit necessarily attends 
 the ordinance of baptism, (which evidently is, and ever has 
 been, conceived as the basis and reason of infant baptism, 
 by the majority of those that have practised it,) why is the 
 ordinance administered at all ? and of what use is it in the 
 church of Christ? 
 
 Answer. " God is his own interpreter." The ritual ordinaries 
 appointed of God in his church were never, under any dispensation, 
 intended by him to carry salvation with them. For that purpose 
 " neither circumcision availeth any thing, nor uncircumcision," as the 
 apostle affirms ; and the same may be said of baptism and the Lord's 
 supper. Salvation proceeds from a source entirely distinct and separate 
 from these ordinances. It may be fully enjoyed without them ; and 
 they may be administered, and repeated a thousand times over, without 
 k. Thxg penitent malefactor was saved without baptism : Simon Magu** 
 tvas baptized without part or lot in salvation. 
 
 » Daniel vii. 8-21 t 2 Tbcii. ii. S-^iQ. i See Aulheritie« *t pp. 54, 56. 
 
70 SCRIPTURE GUIDE TO BAPTISM. 
 
 What, then, you inquire, is the use of baptism 1 I reply, It is a 
 solemn, sacred institution of Jesus, intended by him, as I have before 
 observed, to exhibit and to teach the way of salvation. It saves 
 in no way of itself; but it presents a figurative and an impressive 
 representation of saving, — of that real saving, which is through the 
 purifying merits of a crucified and risen Saviour. As such Christ 
 instituted it ; and as such it is the duty and privilege of his followers 
 to observe it, till he come. Thus the apostle Peter, cited p. 49, when 
 he says, Baptism saves ; he immediately guards against error upon this 
 subject, — it is ?iot the putting away the filth of the Jlesh, or impurity, 
 or sin of any kind, which can only be cleansed by the blood of Christ. 
 But it saves as a " figure ;" it symbolically presents " the fountain 
 opened for sin and uncleanness," and to that fountain it directs the 
 penitent to flee, and therein by faith " to wash away sin, calling on the 
 name of the Lord." Acts xxii. 16. When this is rcalize(?, then baptism 
 alfords the ansivcr of a good conscience, satisfied that Christ is obeyed, 
 guilt purged away, and the soul saved through the blofid of the Lamb. 
 Pajdobaptist divines affirm the same. Thus, 
 
 Mu. David Davidson, on 1 Peter iii. 21. " Lest any should imagine 
 spiritual deliverance secure by the external rite, in any other sense 
 than figuratively, the apostle adds, that the baptism he chiefly meant 
 was the cleansing of the conscience, which is by faith in Christ. The 
 same figure and reality are repeatedly thus stated. Se« Eph. v. 26 ; 
 Tit. iii. 5 ; Heb. ix. 14." Commentary on the New Test. p. 459. 
 
 24. Who is the first Christian writer that defended the 
 baptism of infants ? 
 
 Ajisiccr. The first that mentioned the practice at all w**' Tertullian, 
 \. D. 204. It was named next by Origon, A. D. 230. Fut the first 
 writer that defended the practice was Cyphian, A. D. 25v). At this 
 period the plan of admitting a profession by sponsors became to general, 
 at least in Africa where it commenced, and the security the rite aflbrdeJ 
 of eternal life was deemed so important, that the practice of it became 
 general. Hence Synods and Councils were held to sanction the prac- 
 tice, and to consider the time after birth when the ordinance may be 
 properly administered. Thus, the very learned writer cited before — 
 
 Rkgaltius. " Most men thinking this opinion of Tertullian unsafe, 
 were of Cyprian's mind, that even new-born children ought to be made 
 partakers of the lavcr of salvation ; which was pitched upon in the 
 decree of this Synod, and so the doudt was taken away.' * In 
 Siennett's Answer to Russen, pp. 69 — 73, and in Mr, WaWa Hisi. 
 Vol. II. ch. 2. 
 
 * llesaltius here refers to a Synod, the decision of which took away anu fartha 
 doubt HfMo lliP propriety or necessity of infant bajjlisni. Tlie reader should b# 
 informed that during the lives of the African Fathers, Cyprian and Aui2;ustine, sevw 
 ml ueneral nieetinjis of the ministers of that distiiot, which were called Oouncils 
 •r Synods;, were held at Carthage, and Milevis, to consult and decide on certain 
 •iihjecis. At the first of the^se, held at Carthage, A. D. 2.j3, sixty-six of those mi 
 ftisters, or biahoj^s as they are called, being prt st.'ut, with Cyprian iiirthntr president, 
 Kie Fidus, a country bi3hi>p, 8ul)mitted'twi) ipieKtions for decision, the latter oi 
 #h.i&h wufl *' Wheihor au infaul. btifuru it wus ui^iht dav;> old. might be baptized, il 
 
SCRIPTURE GUIDE TO BAPTISM. 71 
 
 APPENDIX, PART II. 
 
 On the Scriptural Mode of Baptism. 
 
 Is my ^rst section, I promised my reader to refer again to the Modb 
 ef Baptism, and expressed my hope to satisfy any candid inquirer on 
 the subject ; and this I conceive I shall do, not by the quantity of 
 what I shall write on the subject, for I shall be very brief, but by stating 
 wguments, which I consider irresistibly convincing and decisive. In 
 %is part, as in the former, I shall suppose my reader disposed to put 
 fiquiries involving all the leading points of the controversy. 
 
 I. Question. Are the most learned and competent 
 writers agreed, that the sense you have given, at p. 13, of 
 llie words cliosen of God to express this ordinance, 
 [baptize and baptism,) is their ordinary and most proper 
 sense ? 
 
 Atisiver. >rore competent authority the learned world does noJ 
 ftftbrd than the following : — 
 
 WiTsius. " It cannot be denied that the native signification of the 
 words &x7rhiv and ^-xTrli^uyy is to plunge, to dip." Econ. of ike Cov. 
 L. IV. c. xvi, § 13. 
 
 Calyin. "The word baptize, signifies to immerse, and the rite of 
 immersion vras observed by the ancient church."* 
 
 Zaxciiius. "The proper signification of baptize is to immerse, 
 plunge under, to overwhelm in water." 
 
 Alstedivs. " To baptize, signifies only to immerse ; not to wash, 
 except by consequence." 
 
 tippd required ?" Heureed his oVijpclions, from which the reader may form som« 
 idea uf liiese African bisho[is, 1. " That an infant in the first days after its birlh is 
 unclean, so that any of us abhors to Jciss it !" Tills kiss of peace was an African 
 accompaniment of baptism. 2. He questioned " Whetlier so young an infant be a 
 PERFECT HUMAN CREATOHE !" The Councll decided against him, as seen in Cy- 
 prian's Letter to Fidus, of which, at p. 67, is an extract. 
 
 In the councils over which Aucustine pr.-sided, from A. D. 416 to A. D. 420, the 
 bishops were disposed to go much farther than at any former period. They en- 
 ac.ied their canons, and pronounced their anathemas, in the pure spirit of aiuichrisl. 
 Thus in the Milevitan council, foiuteen or fifteen being present, as deputies from 
 the whole, they decreed "Placuit ergo omnibus episcopis," &c. "It is therefore 
 the pleasure of all the bishops, that whosoever denielh that infants newly born of 
 their mothers are to be baptized ... let him be accursed." And in the " Syuodial 
 Epistle of the Council of Carthage to Innocent" of Rome, the same imprecation 
 occurs. "Quicunque negat parvolos per baptismum Christi a perditione liberari," 
 &;c. '-"Whoever denies that infants are by Christian baptism delivered from per- 
 dition, and brought to eternal salvation, let him be anathema." In Mr. Wall's 
 Hist, of Inf. Bapt Vol. I. chap. xix. § 28. Robinson's Hist, of Bupt. chap. xxii. 
 Mr. Gill's Argumetd from Apost. Trad, cmisidered, p. 22. The authority of these 
 canons being admitted at Rome, " the doubt of infant baptism" yielded co-exleu- 
 B4vely with that authority. 
 
 * See this author and those that follow cited at greater length and their works 
 referred to in Booth's Pcedob. Exam. Vol. I. pp. 44 lo 65. Eighty-two such autbo 
 rilies are mere adduced. 
 
71 SCRIPTURE GUIDE TO BAPTISM. 
 
 Beka. " Christ commamled us to be baptized ,- by which word it 
 IK certain immersion is signified." 
 
 ViTRTXPi.. " The act of baptizing is the immersion of believers in 
 nreter. This expresses the force of the word." 
 
 H. ALTijfGius. " The word baptism, — properly signifies immer* 
 lion ; improperly, by a metonomy of the end, washing.^^ 
 
 ►Scapula. " To baptize, — to dip or immerse, as we immerse any 
 thing for the purpose of dying or cleansing in water." 
 
 Mn. Leicu. "The native and proper signification of it [baptize] 
 is, to dip into water, or to plunge under water." 
 
 BossuKT, bishop of Meaux. " To baptize signifies to plunge, as is 
 granted by all the world." 
 
 To the above I might add many living authors : — 
 
 Mr. E wins, of Glasj^ow. " B^tTrlt^ce, in its primary and radical sense, 
 1 cover with water . It is used to denote, 1st. I plunge, or sink com- 
 pletely under water J^ Gr. Lexicon, sub voce.* 
 
 Edinburgh Reviewers. " They tell me, (says Mr. Carson,) that 
 it was unnecessary to bring forward any of the examples to prove that 
 the word signifies to dip, — that I might have commenced with this aa 
 a FiXT POINT uNivEusALir ADMITTED." In Carson's Answer to 
 Edin. Prcsbyt. Review, p. 9. A. D. 1832. 
 
 2. As in one branch of the Christian church, the Greek 
 language has been conliniied from the age of the apostles, 
 and with them the words ^X7rli-^a> and ^jlt/Iitix^ {baptize and 
 haplism)^ remain unaltered, and in common use to this day, 
 — let me ask, How do they understand the words? and 
 how adminisler the ordinance? 
 
 Mr. R. Robinson. "The native Greeks must understand then 
 own language better than foreigners, and they have always understood 
 the word baptism to signify dipping ; and, therefore, from their first 
 embracing of Christianity to this day, they have always baptized, and 
 do yet baptize, by Immersion. This is an authority for the meaning 
 of the word infinitely preferable to that of European lexicographers, 
 In this case the Greeks are unexceptionable guides "•{■ Hist, of Bapt, 
 pp. 5, 6. 
 
 * Mr. Ewing, the author of a very useful Greek lexicon, gives several other 
 eensei to the word, and at length contends that it will admit of sprin/cling. If this 
 were true, it wotild not materially affect our present inf]uiry ; because we canmH 
 admit that our Lord would employ a word to express tliis ordinance, wliich, in the 
 first, plain, and viosl conwum tme of it, signifn's iniincrgiDti, if he inleud(;d sjvink- 
 ting, supposiim the word would hear ih.-tl seusn in a (Hstunt and iimtgnal interpivj. 
 tation of it. But it is demonslraied hy Mr. Carson, in his recent elat'orate work 
 «n baptism, that itic word has but one proper sense, namely, lliat wliich Mr. EwiNa 
 admits above as its first sense.— Mr. Cox makes the following appeal to Mr. E. :- 
 " I now once acrnin demand of RIr. Ewing to point me out the lexicon, which do-'-a 
 NOT sive i!i]i})iu!r, jdiuigi/ig or iinitiensing as the uncjuesiionable, setlle-tl, and uni- 
 versally admitted pui.mitive signification of the contested terms." On Baplisiit, 
 
 p. a3. 
 
 t Mr. Robinson was an Anli-psedobaptieU 
 
SCRIPTURE GUIDE TO BAPTISM. 73 
 
 3. Bat what is denominated the " Greek Church" is 
 now extended over an immense portion of the gUjbe ; is 
 the same mode of bc^tism observed in all the nations 
 included in it ? 
 
 The Paxtalogia, under the article < Greek Church,' thus explains — 
 ** That part of the Christian church which was first estabUshed in 
 Greece, and is now spread over a larger extent of country thcin any 
 ©ther established church. It comprehends in its bosom a considerable 
 part of Greece, the Grecian isles, Wallachia, Moldavia, Egypt, Abys- 
 «nia, Nubia, Lybia, Arabia, Mesopotamia, Syria, Cilicia, Palestine. . ., 
 It may be observed, that amid all their trifling rites, they practise trino- 
 immersion, which is unquestionably the primitive manner."* 
 
 Mk. Wall. " The Greek church, in all the branches of it, does 
 still use immersion." Hist, of Inf. Bapt. Vol. II. p. 376, Ed. 3. 
 
 Sin P. RicATTT. "Thrice dipping or plunging, this church holds 
 to be as necessary to the form of baptism, as water to the matter." In 
 Paed. Exam. Vol. I. p. 268. 
 
 4. Is there any evidence in the writings of the first 
 Christian fathers after the apostles, respecting the mode 
 of baptism as administered by them, and in their times ? 
 for it is not likely that the mode observed by Christ and 
 the aposdes would be immediately changed. 
 
 Answer. The first Christians after the days of the apostles could 
 never bring themselves to make so great a change in an institution of 
 Christ, as to substitute sprinkling for immersion. Such a change 
 would require several ages to bring the public mind to receive it ; as 
 every one, acquainted with church historj', knows was the case. There 
 was a disposition early manifested to make ceremonial additions to 
 Christ's appointments, such as conseo'atmg the water, &c., but there is 
 no evidence whatever of altering the mode of this ordinance, except as 
 a recourse or expedient for dying persons, &c., for above 1000 years, as 
 I shall attest presentl3% 
 
 If then we can ascertain the mode of baptism in the first centuries 
 following the apostles, without doubt it will be what the Lord ordained. 
 And happily there is abundance of evidence upon this subject. I shall 
 cite a few short passages, and the references may lead the reader, if 
 disposed, to a deeper investigation : — ■ 
 
 Bahxabas, Paul's companion. An epistle ascribed to him has 
 escaped the ravages of time. Tw^o passages refer to baptism ; in one 
 he says, " Blessed are they, who, fixing their hope on the cross, have gone 
 •' down into the water." The other, " We descend into the water, . . . 
 " and come up out of it, bring forth fruit, having in our hearts reve- 
 rential fear, and hope through Jesus." Epist. cap. xi. 
 
 * ' Trine-immersion,' or immersing the person three times, once in the name of 
 each of the Divine Persons, was in use in the beginning of the thirii century. R 
 was practised in England till lUe eixteentii century ; and is etift rigidly otg^Tved 
 in the eastern churches. 
 
 vot. IX. — 11 G 
 
74 SC'UIPTTTUE GUIDE TO BAPTISM. 
 
 IiKTiMAfl, honored by Paul's salutation, Rom. xvi. 14. A Lathi 
 version of his work, entitled, ' the Pastor,' or Shepherd, is extant, in 
 it he speaks of the apostles accuinpanybtg the persons to be baptized 
 into the water. " The apostles and teaehers — preached to them that 
 " before were dead, and gave them this seal ; for they, (apostili, <Sr.c. 
 " desc( nderunt in aquam cum illis,) went down with them into the 
 water, and came up again." See this and other allusions in Lih. 1. vis. 
 8, sect. 7 ; and Lih. III. simUit. 9. 
 
 Justin Maiittti. About A. D. 140, Justin Martyr wrote * An Apo- 
 logy for Christians, addressed to the Emperor, the Senate, and people of 
 Koine.' In tliis work he descrilies the doctrines and ordinances of the 
 Church of Christ ; and on baptiym has the following passage : — " I will 
 •' now declare to you also after what manner we being wiade new by 
 " Christ have tledicated ourselves to God, lest, if I should leave that 
 " out, I might seem to deal unfairly in some part of my apology. They 
 "who arc pcmuudi'd and do believe that those things which are taught 
 *• by us are true, and do promise to live according to them, arc directed 
 *' hrst to pray and asli of Cod with fasting, the forgiveness of their former 
 ♦' sins ; anil wc altJO pray and fast with them. Then wc bring them to somo 
 " jilace where there is water, and they are baptized by the same way of 
 " baplisin by wliich we were baj)tized : for they are washed (sv toj t'Ju.Ti] 
 ** in the water in the name of Cod the Father, Lord of all things ; and 
 " of our Saviour Jesus Christ, and of the Holy Spirit." Justin Mart. 
 Ajwlui^: II. aect. 79.* 
 
 Tehtullian, a. D. 204. " Becmisc the person [to be baptized,] in 
 " great .simplicity ... is let down in the water, and with a few words 
 " said, is dipped." Homo in aqua dcmissus, et inter pauca verba tinctus. 
 Again, when speaking of the vain anxiety to be ba[jtizcd in the Jor- 
 dan, — " There is no difference whether one is washed in a sea or in a 
 " poo!, in a river or in a fountain, in a lake or in a channel ; nor is 
 ** there any dilferencc between them whom John dipped in Jordan, and 
 *' those whom Peter dipped in the Tiber :" quos Joannes in Jordane, et 
 quos Petrus in Tiber! tinxit. He also uses the words, " In aqua mer- 
 gimur," i. c. " we are immersed in the water." De Baptismo, cap. 
 2, 4, 7. 
 
 Gukgohy Naziakzen, a. D. 360. "We are buried Vith Christ 
 " by baptism that we may also rise again with him ; we descend with 
 *' him that wc may also be lifted up with him ; we ascend with him 
 
 ♦ Upon this paRsarjo of Justin Mr. Wall remarks, "This is tlio most ancient 
 accmuit of iho way of baptizing, next to the Scripture; and sliows the plain and 
 Bimplo manner of aOniinisterlng it." And Mr. Reevks, the learned translator 
 of Justin, adds, in a note, "'Tis nvidont from this place of Justin and that of Tcr- 
 tullian, (do Cor. Mil. c. 3,) that Ponds and Kivers were tho only Baptisteries or 
 Fonts tlio church had for the first two hundred years. The Catechumen being 
 b^ou^'ht to the baptistery, was thus interrogated, Dost thou roimmce the deril 7 — 
 Dost Diou rcnoum c the irorUI ? &c. &.C. Ans. I do renoimrc thcni.—Npxl he made 
 an ojirn confession of the faith, the bishop asking him, Dnst thoji believe in God 7 
 &c., to which the perFon answered, /r/o believe.'' And this form of intcrro<ration 
 Il»e af/fistle is liidudit to refer to when he styles baptism the unsircr of a good ctnt' 
 sctcnre lutroT'ls Uod.'^—Ahcr this confession is made, the candidate (Mr. Keevea 
 adds) V as "thrice. pluii;ied under watwr at the namiug of lUe Tliree Persona in 
 the blcdsod Trinity." Apolo^fien, Vol. 1. 1). 97. Note. 
 
SCRIPTURE GUIDE TO BAPTISM. 75 
 
 ** that we may also be glorified with liim." Orat. 40. In Stennetfs 
 Answer to Russen, p. 144. 
 
 Bash, A. D. 360. " Ev t^iti tsuc nctrdiSua-ia-i,^' &c. " By three im- 
 " mersions the great mystery of baptism is accompUshed." In Sten' 
 nett, as above. 
 
 Ambhose, a. D. 374. " Thou wast asked, Dost thou believe in 
 "God the Father Almighty? Thou saidst, Ida believe, and wast im- 
 " mersed, that is, thou wast buried, (mersisti, hoc est, sepultus es.) Thou 
 " wast asked again. Dost thou believe on our Lord Jesus Christ and his 
 " crucifixion 1 Thou saidst, I believe, and wast immersed again, and 
 no wast buried with Christ.''* 
 
 CrniL, of Jerusalem, A. D. 374. " As he, o pjSuvav sv tci^ ISj-o-i, ivlio 
 '^ is jAunged in the luater, and baptized, is encompassed hj the water 
 -* on every side ; so they, that are baptized by the Spirit, arc also wholly 
 eovered all over :" &c.* 
 
 Cuuxsosrox, A. D. 398. " To be baptized (;tat/ >c'XTvSiiicr5-ut) cmd 
 plunged, and then to emerge or rise again, is a symbol of our descent 
 into the grave, and our ascent out of it ; and therefore, Paul calls bap- 
 tism a burial." Homil. XL. in 1 Corin. 
 
 5. Do learned Psedobaptists grant that this practice of 
 immersion was tlie general, and esteemed the only legiti- 
 mate, mode of baptism, among the early Christians ; and 
 ^at in this they were obediently following the instruction 
 4f Christ and the apostles ? 
 
 WiTSics affirms, — " It is certain that both John the Baptist, and 
 fce disciples of Christ, ordinarily practised immersion ; whose example 
 ivas followed by the ancient church, as Vossius has shown, by produc- 
 /ng many testimonies from the Greek and Latin writers." Econ. of tlie 
 Coy. Lib. IV. cap. xvi. § 13. 
 
 Mr. BoAVEit. " Baptism by immersion was undoubtedly the apos- 
 tolical practice, and was never dispensed with by the church, except in 
 case of fcickness,'' &c. Hist, of the Popes, Vol. II, p. 110. 
 
 G. J. VossTus. " That the apostles immersed whom they baptized 
 there is no doubt. . . . And that the ancient church followed their exam- 
 ple is very clearly evinced by innumerable testimonies of the fathers." 
 Disputaf. de Bap. Disp. I. § 6. 
 
 Mn. Reeves. " The ancients carefully observed trine-immersion, 
 insomuch that by the ' Canons Apostolical,' either bishop or presbyter 
 
 * The sense of immersionis so cloarly conveyed in these passages, and repealed. 
 over in so manyfortns of expression, that it is quite impossible to misunderstand 
 the ancients upon the subject. 1 will transcribe the Latin of Ambrose, and tha 
 Latin version that accompanies the Greek of Cyril. 
 
 Ambrose. " Interrogatus es, Credis in Deuni Patrem Omnipotentem ? Dixisti^ 
 Credo: et mersisti, hoc est, sepultus es. Iterum inlerro-jatus es, Credis in Pomi- 
 num nostrum Jesum Cliristum, et cruceni ejus? Dixisti, Ciedo, et mersisti; idea 
 et Christo es sepultus." De sacram. Lib. 11. cap. vii. Paris, 1632. 
 
 Cyril. " Sicut enira is qui in aquis immerscilur et baptizatur undimiaque ab aquta 
 cingiuir ; sic et lUi a Spiritu baptizati et obvoluti perfecle sunt." Calechis. XVIL 
 § XIV. Paris. 1720 
 
76 SCRIPTURE GUIDE TO BAPTISM. 
 
 who baptized without it was deposed from the ministht." See the 
 Canons, 43 to 50. Reeves' Apologies of Justin, &c. Vol. I. p. 97. 
 
 ExcrcLOP^DiA EccEEsiASTiCA. (This splendid work, now publish- 
 ing, A. D. 1835, under the patronage of the highest authorities in the 
 British nation, both in church and state, after stating the reasons urged 
 in defence of sprinkling, proceeds,) " Whatever weight, however, may 
 be in these reasons as a defence for the present practice of sprinkling, 
 IT IS EVIDENT that during the first ages of the church, and for many 
 CENTURIES afterwards, the practice of immersion prevailed ; and which 
 seems indeed never to be departed from, except where it was adminis- 
 tered to a person at the point of death, or upon the bed of sickness,— 
 which was considered indeed as not giving the party the full privileges 
 of baptism, — or when there was not a sufficient supply of water. Ex- 
 cept in the above cases, the custom was to dip or immerse the whole 
 body. Hence St. Barnabas says, We go down into the water," &c. 
 &c. Article, Baptism. 
 
 6. Admitting this evidence as demonstrative of the ori- 
 ginal practice, must it not be a display of ignorance and 
 weakness to oppose or contradict it ; and, indeed, to ridicule 
 that mode, as some do, Si profane contempt of the wisdom 
 and authority of Christ ? 
 
 Mr. Wall, (who explored all the voluminous writers of antiquity ift 
 search of evidence of infant baptism,) says, " This [immersion] is so 
 plain and clear by an infinite nujviber of passages, that as one 
 cannot but PITY the weak endeavors of such Piedobaptists as would 
 maintain the negative of it, so we ought to disown and show a disliko 
 of the PROFANE SCOFFS which some people give to the English Anti- 
 psedobaptists merely for the use of dipping ; when it was, in all proba- 
 bility, the way by which our blessed Sayiocr, and for certain, was 
 the most usual and ordinary way by which the ancient Christians did 
 receive their baptism. 'Tis a great want of prudence as well as 
 of HONESTY to refusc to grant to an adversary what is certainly 
 TEUE, and may be proved so. It creates a jealousy of all the rest that 
 one says." — " The custom of the Christians in the near succeeding 
 times [to the apostles] being more largely and particularly delivered in 
 books, is KNOWN to have been generally or ordinarily a total immer- 
 sion." Hist, of Inf. Bapt., Ft. II. ch. ix. §2. And its Defence, p. 131. 
 
 Professor Caxpbeli. " I have heard a disputant, in defiance of 
 etymology and use, maintain that the word rendered in the New Testa- 
 ment baptize, means more properly to sprinkle than to plunge ; and is 
 defiance of all ANTiaiiiTT, that the former was the earliest, and — 
 the most general practice in baptizing. One who argues in this manner 
 never fails with persons of knowledge to betray the cause he would 
 defend ; and though with respect to the vulgar, bold assertions geno- 
 rally succeed as well as argument, and sometimes better ; yet a candid 
 MIND will always disdain to talte the help o/" falsehood, even in the 
 support of truth." Lectures on Pulpit Eloquence, Lcct. x. p. 304. 
 
 Edinburgh Reviewers. " We have rarely met, for example, with 
 
SCRIPTURE GUIDE TO BAPTISM. 77 
 
 a more weak and fanciful piece of reasoning, than that by which 
 Mr. Ewing would persuade us that there is no allusion to the mode by 
 immersion, in the expression 'buried with him in baptism.' This 
 point ought to be fraxi^ly admitted, and indeed cannot be denied 
 with any show of reason." In Mr. Carson's Answer, as before, p. 40, 
 
 7. How long- was immersion continued as the general 
 practice among all Christians ? 
 
 Bishop BossuET, " We are able to make it appear, by the acts of 
 Councils, and by the ancient Rituals, that for THIRTEEN HUN- 
 DRED YEARS, baptism was thus [by immersion] administered through- 
 out the whole church, as far as possible." In Siennett's Answer to 
 Hussen, p. 176. 
 
 Stackhouse. "Several authors have shown, and proved, that thia 
 Vnmersion continued, as much as possible, to be used for thirteen 
 •UNDRED TEARS after Christ." Hist, of the Bible, P. 8, p. 1234. See 
 <lso Mr. Whitby, cited at p. 47. 
 
 8. At what period, and on what aceonnts, was the cus- 
 tom of pouring, or sprinkling, first introduced ? 
 
 4>K'>W€r. There is no earlier record, that Mr. W^all could discover, 
 %an in the case of Novatian, about the middle of the third century. 
 This man while unbaptized, as Eusebius records, (Eccles. Hist. L. VI. 
 «. 43,) *' fell into a dangerous disease, and because he was very like to 
 iie, was baptized in the bed where he lay," (iv KXtvyi tts^i x'^d-ivru, i. e. 
 tprinMed over in bed ,• or water poured all over him, the word signi- 
 fies,) " if that might be termed baptism." Novatian recovered ; and by 
 the follomng circumstance we have remarkably preserved the view 
 which the Christian church generally took of his baptism. The See 
 of Rome became vacant, A. D. 251. Two persons were chosen to 
 succeed, namely Cornelius, ' chosen by the major part,' and this Nova- 
 tian, in a ' schismatical way.' Cornelius writes a long letter to Fabius, 
 Bishop of Antioch, in which he describes the case of Novatian, and 
 eays, (as Mr. Wall translates it,) " that Novatian came not canonicaHy 
 to his order of priesthood, much less was he capable of being chosen 
 bishop :" Let the reader mark the reason assigned, " For that all the 
 " CLERGY, and a great many of the Laity, were against his being 
 "chosen Presbyter; because it was not lawful, (they said) for any one 
 " that had been baptized in his bed, [Greek, as above, poured over,] as 
 " he had been, to be admitted to any office of the clergy." Wall's 
 Hist. Part II. ch. ix. § 2. 
 
 Here is the first recorded case of affusion, either pouring or sprink- 
 ling, for baptism ; and here we have a serious objection taken against 
 the person so baptized on account of it ; an objection in which " all the 
 dergy" were united. What was the objection 1 Was it against his 
 situation, as being sick in bed ? or against the mode of the ordinance 1 
 This is important to be ascertained. I answer, It was against both ; 
 for soon after this time these two objections against such a baptism 
 were exhibited. 1 . There was an objection against a person sick, 
 because, as the Council of Neoca?sarea affirmed by the 12th canon, 
 11* &2 
 
78 SCRIPTURE GUIDE TO BAPTISM. 
 
 " He that is baptized, when he is sick, ought not to be made a priest, 
 for his coming to the faith is not voluntary, but from necessity." 
 And, 2. As to the mode, while Novatian was Uving, one Magnus sub- 
 mits this question to Cyprian — " An habcndi sint Christiani legitimi, 
 V.O quod aqua salutari non loti sunt, sed perfusi ?" i. e. '' Wliether they 
 are to be esteemed right CiiniSTiANS, who are not washed in the 
 water, but only sprinkled 1" Cyprian answers, that the baptism was to 
 be esteemed good, " necessitate cogente," " necessity compelling to it, 
 and God granting his indulgence." I leave the reader to reflect on the 
 force of this evidence. 
 
 From this period, A. D. 250, onward, sprinkling was permitted, but 
 only in a case of necessity, and in prospect of death ; originating in a 
 false view of the necessity of the ordinance to salvation. " France 
 (says Mr. Wall) seems to have been the first country in the world where 
 baptism by affusion was used ordinarily to persons in health." This 
 affusion, or prairing, in the church of Rome, was first tolerated in the 
 eighth century, while immersion was still the established law of the 
 church ; and so things stood for several hundred years. In the six- 
 teenth century, pouring was generally adopted. The Rituals of that 
 church prove this to a demonstration. See Robinson's History ofBap' 
 tism, p. 52.5 ; and Bishop Bossuet, just cited. 
 
 The Church of England held the original practice of dipping longer 
 than those of the continent. " Perfunduntur (says Erasmus, A. D 
 1530,) apud nos, merguntur apud Anglos." i. e. " With us (the Dutch) 
 they have the water poured on them ; in England they are dipped." 
 The Rubric to this day instructs the clergyman, " he shall dip in the 
 water discreetly and warily ;" but it allows an exception, "but if they 
 shall certify that the child is weak, it shall suffice to pour water upon 
 it." The Catechism requires the youth to express the form of baptism 
 only as by immersion, " Water wherein the person is baptized." In 
 the early history of this church " the offices or liturgies (says Mr. 
 Wall) did ALL ALONG . .. enjoin dipping, without any mention of pour- 
 kig or sprinkling." In A. D. 1549, first appeared the exception for 
 * weak' children : four years afterward the word thrice, after the order t9 
 dip, was omitted. Sprinkling began to prevail about A. D. 1550, and 
 "within the time of half a century, from A. D. 1550 to 1600, pue- 
 VAitEB TO BE THE MOKE GENERAL ; as it is uow almost the only way 
 of baptizing." Mr. Wall's Hist, of Inf. Bop. Pt. II. ch. ix. § 2. 
 
 9. In what proportion of the Cliristion world has im- 
 mersion been continued down lO the present time ? 
 
 Answer. Mn. Wall. " What has been said of this custom ef 
 pouring or sprinkling water in the ordinary use of baptism, is to be 
 understood only in reference to thesb western parts of Europe: 
 for it is used ordinarily nowhere else. The Greek church does still 
 use immersion ; and so do all other Christians in the world except the 
 Latins. All those nations of Christians that do now, or formerly did 
 Bubmit to the authority of the Bishop of Rome, do ordinarily baptize 
 their infants by pouring or sprinkling ; but all other Christians in the 
 world who never owned the Popo'a usurped power, do and eveu Bin 
 
SCRIPTURE GUIDE TO BAPTISM. 79 
 
 DIP their infants in the ordinary use. ... All the Christians in Asia, all 
 in Africa, and about one-third part of Europe, are of the last sort." 
 Hist, of Inf. Bujp. Part II. ch. ix. p. 37G. Ed. 3. 
 
 Does my reader wish me to proceed any further 1 To my mind the 
 subject is perfectly settled ; because the evidence adduced before us has 
 been, not in criticisms upon words, but in plain historical facts ; facts 
 admitted by every Christian writer that has examined the subject ; and, 
 as they include the practice of the apostoUc age, they arc decisive upon 
 the subject. 
 
 The contention, therefore, that the word Bapilze has other senses 
 beside to immerse, and that the prepositions rendered into and cut of, 
 in the baptism of the eunuch, may be rendered to a.n(i from the water; 
 all this is perfect quibblhig and trifling when the rACT is conceded, that 
 Jesus, and his apostles, and the primitive Christians, observed and 
 authorized the ordinance in this form. Thus the late editor of Calmet, 
 after warmly contending against the views of the Baptists, adds, " Here 
 again, I say, let me not be misunderstood ; I believe that immersion w^a 
 practised by John." Why. granting this, he grants me all .• for if this 
 was the form in which ' the Lone of glory' was baptized, and what he 
 authorized, I want no more. 
 
 To a person disposed to question the c\-idence for immersion, I would 
 beg to propose the following inquiries, founded upon those historical 
 facts briefly given in the foregoing pages, and which he may mere fully 
 examine in the works I have referred to : — 
 
 1. How came it to pass, that the early Christian writers expressed 
 the rite of baptism by such Greek and Latin words and phrases (ex 
 elusive of baptize) as signify, to be plunged,- to be buried ,- to be 
 dipped ,- to be immersed; to be let down, in the water, and to be 
 encompassed by the tvater on every side P 
 
 2. How came it to pass, that when affusion or sprinkling was had 
 recourse to, as an expedient in prospect of death, and the person rt-- 
 covered, he was not deemed so properly baptized a.s to be admissible to 
 any sacred office 1 
 
 3. How came it to pass, that the fathers should name, as suitable 
 places for baptizing, " the sea, a pool, a river, a foujitain, a lake, a chan- 
 nel, the Jordan, the Tiber ;" and that the baptism may be alike " in" 
 any one of them 1 
 
 4. How cajne it to pass, that by the authority of the ' Canons Apost.v 
 lical,' if a Bishop or Presbyter baptized by any other way than immei • 
 sion, yea, trine-hnmersion, he should be deposed] 
 
 5. How comes it to pass, that those Christians with whom the com 
 mand of the Lord Jesus to baptize is in their native toxoue, have, 
 in all ages of their history, observed this mode? 
 
 6. How comes it to pass, that the anciekt ritttat-s of thoso 
 churches in which poming and sprinkling now prevail, solemnly 
 Elf JOINED, or do still enjoin, tho mode of immersion ] 
 
 7. How came it to pass, that the whole Christian world, however 
 afterward divided, uniformly observed immersion, except in sickness, 
 for TUixiTELS uu^DUED veaxs 1 
 
80 SCRIPTURE GUIDE TO BAPTISM. 
 
 Nov^; though the evidence I have produced upon these points from 
 ancient and modern writers be hrief, which it would have been much 
 easier to have extended than to have thus compressed, it is beyond 
 doubt, that ichut the above inquiries state, are 
 
 INCONTROVERTIBLE HISTORICAL FACTS. 
 
 And if the Nevsr Testament contained no decisive evidence on the 
 subject, the above facts afford a most indisputable proof that immer- 
 eion was the original, ami \i no the iuvinkly authokizf.d mode; 
 and consequently that which should be iNVAuiAiiLx and uxALTEnA- 
 BLY observed to the end of time ; for who can alter what Christ 
 ordains 1 
 
 APPENDIX, PART III. 
 
 On the Spiritual Design of Baptism. 
 
 That this sacred ordinance was intended by the Great Head of the 
 Church to be symbolical, and to teach by an expressive and visible 
 sign what the gospel taught by the word preached, is a truth too evi- 
 dent in the New Testament to be doubted ; and that the particular form 
 or mode of it was to be indicative of some important trutlis, and that 
 its observance was to have a beneficial influence on the Christian 
 church, are equally clear. We have now in few words to state, what 
 the ordinance was intended to teach, what to exhibit, and vihaX practi- 
 cicl injlueiice it should have on the church of Christ. 
 
 1. It was to teach the sinfulness of man, and the necessity of purt- 
 Jication from sin, in order to eternal life. These truths are implied in 
 Peter's words, when exhorting to the ordinance, " Repent and be bap- 
 tized for the remission of sins ;" and in Ananias', " Arise, and bo bap- 
 tized, and w^ash away thy sins, calling on the name of the I^ord." 
 Acts ii. 38. xxii. 16. 
 
 2. Baptism was intended to teach and to signify the Christian's 
 entire abandonment of a life of impiety, and his entrance upon a new • 
 life of devotion and dedication to God. The metaphors of a death and 
 burial express the former, and a resurrection the latter. Hence the 
 apostle, Rom. vi. 8, declares the Christian " dead with Christ ;" and 
 not only dead, but " buried with him ;" and here Christ's own institu- 
 ti(Hi is introduced to confirm the apostle's doctrine ; " therefore we are 
 buried with him by baptism into death," &c. See the Scripture^i 
 at p. 45. 
 
 3. Baptism was intended to exhibit our Lon>'s avenvhclmmg 
 sufferings — To this most interesting circumstance our blessed lie- 
 deemer does himself allude in aflecting terms. See pp. 22, 23. 
 
 4. No less does ba[)tism pro-represent what the Christian anticipates 
 03 the destiny of his own hixni-an nature, wheji he shall descend like 
 
SCRIPTURE GUIDE TO BAPTISM. 81 
 
 his Redeemer into the grave, and at his Saviour's second coming be 
 raised to glory. So the apostle, " Else what shall they do who are 
 baptized for the dead, if the dead rise not at all." In no way but 
 immersion does the ordinance answer this and the foregoing designs. 
 
 .5. And, finally, this sacred rite, in reference to its subjects, appears 
 evidently designed to fonn a line of separation between the world and 
 the church. A baptized person, in the primitive age, was considered as 
 having come out from the ungodly, and assumed the character and 
 profession of a follower of Christ. " As many of you as have been 
 baptized into Christ, have put on Christ." Gal. iii. 27. Just as when 
 a person, entering the service of an earthly prince, puts on the attire 
 by which the servants of that prince are distinguished, so the Christian, 
 by baptism, puts on, as a garment, an open profession of his Lord and 
 Master ; declaring that he is no longer his own, or the servant of sin 
 and Satan, but bought with a price, and now surrenders himself to him 
 that loved him and died for him. This entire separation of the church 
 from the world our Saviour most plainly taught in John xv. 19. xvii. 6, 
 9, 20, 21, and xviii. 36. As did also the apostles ; see, as an example, 
 2 Cor. vi. 14 to 18. In none but believers can this practical use of 
 baptism be realized. 
 
 CONCLUDING OBSERVATIONS. 
 
 In closing my little work I must request my reader's 
 tttention to a few thoughts, suggested by the general 
 objections of opponents to the practice for which I hare 
 contended ; and add my reasons, in a summary form, for 
 abiding strictly by that practice. 
 
 I. Objections to exclusive Believers' Baptism. 
 
 1. In the form of objection to the principles of the Bap- 
 tists, relative to this ordinance, it has been remarked that 
 *The MAJORITY of Christians, with whom are associated an 
 immense number of great, good, and learned men, have 
 held, and do hold, the opposite views ;' and (it is asked) 
 * Can they all be wrong ?' 
 
 Answer. I admit that a large majority of the professed Christian 
 inhabitants of the world, with whom are joined many most eminent 
 writers, are against us. But is a majority never wrong, — never found 
 on the side of error 1 Let my reader, whoever he may be, ask ' Whe- 
 ther the majority of professed Christians do not think differently yror» 
 him upon some equally important points 1 and how little does he think 
 of the consequence of numbers upon those points !' The Chinese 
 plead their majority against Christians ; the Catholics against Pro- 
 testants ; &c. &c., but who feels the force of an argument in the plea 1 
 -And " as to great men and great names (says Mr. A. Clarke) we 
 
•82 SCRIPTURE OriDB TO BAPTISM. 
 
 find them enrolled and arranged on the side of all controversies;" 
 and I will allow my opponent to reckon them up by hundreds, or thou- 
 sands, and place them all on the side of infant baptism, ; — I will take 
 and place on the other side, Christ and his apostles, and then I appeal 
 to my reader, Who has the best supa'oet, though my number bo but 
 * a Uttle flock' in the comparison 1 
 
 Now I must be allowed to insist upon it that I have Christ and 
 the apostles with me, giving their sanction to believers' baptism ; and 
 all will admit, that their sanction is not to be found on the opposite 
 side. Much then as I venerate the great, good, and learned men 
 referred to, as not ihei/, but Christ is my Lord and Master, and is to be 
 my sole Judge at the last day, I hesitate not to quit my connexion with 
 any majority, or with any particular eminent men, supposing I am 
 found in a minority, if Cuuist is witu me there. 
 
 2. It has also been objected ' That our principles are of 
 recent origin ; and were unknown previous to the appear- 
 ance of certain enthusiasts in Germany, at the lime of the 
 reformation.' 
 
 Answer. Our principles are as old as Christianity. We acknovr- 
 ledge no founder but Christ. With enthusiasts in Germany, or in any 
 age or country, we have no connexion, and our forefathers never had. 
 Enthusiasts may be designated by the same name, but that proves 
 nothing. — Persons holding our distinctive principle, i. e. ' the baptism 
 of believers only' have appeared in all ages of the Christian era. From 
 Christ to nearly the end of the second century there were no others ; 
 at least, if there were any, their history is a blank.* After infimt bap- 
 tism was introduced, many did not receive it, and many opposed it. 
 
 How else can we account for the case of Ambrose, Jerome, Augus- 
 tine, and others, who, says Bishop Taylor, " were born of Christian 
 parents, and yet not baptized until the full age of man, and more '?"-t' 
 How else can we account for the pressing exhortations found in early 
 writings, addressed to professed Christians, to come to baptism ?^ 
 How, especially, can we otherwise account for the awful anathemas 
 pronounced at different times by the dominant party, upon those that 
 denied infant baptism % 
 
 If my reader has opportunity to make himself acquainted with tho 
 history of the numerous bodies of Christians which appeared at dilfer- 
 •nt periods, while popery was dominant in Europe, he will find that 
 there were many myhiads of persons, who, for several centuries 
 before the Reformation, lifted up their voice against that spiritual domi- 
 
 ♦ It may be proper to state, that Mr. Wall thought that there was a passage in 
 Irenaeufl, in the Rocond century, favorable to infant baptism. " Christ," says Ire- 
 nsBua, " came to save all persoas by himself; all, I mean, who by him (ronascun- 
 tur in Deum) are regenerated to God ; infants, and little ones, and yotuha, and 
 elder nersons." Now, if the word regenerated had no other sense than baptized^ 
 and Christ camo to save only ihoie who received that ordinance, and by it. then 
 this Dassage would be, what Mr. Wall calls it, " tho first express mention of mfaut 
 baptism." But as it i.s, it is begging thequestim to cito it at all on tho subjoct. 
 
 t Dissuasive from Popenj, Ft. If. p. 117. 
 
 t J>i*e Btwil's Oralio ilxhort. ad Bupl. in Mr. WuU'a Ilitit. Ft. I. ch. xii. § 3. 
 
SCRIPTURE GUIDE TO BAPTISM. 83 
 
 nation ; and that those several sects held the distinctive principle of the 
 Baptists, given above; or in their own words, as recorded by Mn 
 MosHEiM, " That no persons whatever were to be baptized before they 
 came to the full use of their reason :" " Because to all infants, that 
 know nothing of faith, in whom there can be no desire of regeneration, 
 or confession of faith, &c., the will, faith, and confession of another, 
 seem not in the least to appertain." Eccles. Hist. Cent. XII. ch. v 
 § 7. and in Stennett's Answer to Russen, p. 84. 
 
 Such was the avowed sentiment of the followers of GuNorLrHus 
 in Italy ; of the Bekexgaria>-s in France ; of the Paterines in the 
 Dutchy of ]\Iilan ; of the Petrobrusiaxs and He:^ricians in Lan- 
 guedoc and Provence ; and of the followers of Arxold, of Brescia, 
 who suffered at Rome, A. D. 1 165. — AH these are sometimes included 
 in the general name of Waldenses, and their history may be traced 
 backward from the time of the reformation through several centuries. 
 "Some of the popish writers own (says President Edwards) that that 
 people never submitted to the church of Rome. One says ' The heresy 
 of the Waldenses is the oldest heresy in the world.' It is supposed 
 that this people betook themselves to this secret place among the moun 
 tains, to hide themselves from the severity of the heathen persecutions 
 which were before Constantino the Great. And thus the woman fled 
 into the wilderness from the face of the serpent. Rev. xii. 6 and 14." 
 {History of Redemption, Period III. Pt. ii. 1.) To this agrees Beza, 
 who says, " As for the Waldenses, I may be permitted to call them tho 
 eeed of the primitive and purer church." On baptism their confession 
 is given in these words — " We believe that in the ordinance of baptism, 
 the water is the visible and external sign, which represents to us — the 
 renovation of our minds through Christ Jesus, and by this ordinance 
 we are received into the holy congregation of God's people, pretigusi-t 
 professing akd declaring our faith, and change of Ufe." See 
 Jones' Hist, of this people. Vol. II. pp. 49, 50, 70. 2d Ed. 
 
 To the Waldenses succeeded the Mennonites ; i. e. the Baptists, 
 or Anabaptists, as they are sometimes contemptuously called, at this 
 time an extensive body in various nations on the continent of Europe. 
 Thus, the learned Mr. Mosheisi says, " The true origin of that sect 
 which acquired the denomination of Anabaptists ... and derived that 
 of Mennonites from the famous man to whom they owe the greatest 
 part of their present felicity, is hidden in the depths op anticluity .. . 
 The Mennonites are not entirely in error when they boast of their 
 descent from the Waldenses, Petrobrusians, and other ancient sects, 
 who are usually considered as witnesses of the truth in the times of 
 general darkness and superstition." Eccles. Hist. Cent. XVI. Sect. III. 
 pt. ii. ch. iii. My reader may judge from this of the nature of the 
 objection as to the recent origin of Baptist principles.* 
 
 * In reference to Great Britain, in particular, during the first centuries, it may 
 be affirmed, that from the first introduction of Christianity into it, until Pope Gre- 
 gory (A. D. 596,) sent over Austin to this country with a number of monks to con- 
 vert the people to the Catholic faith, we have good reason for believing that 
 believers' baptism alone prevailed in this country; for Austin, finding differences 
 10 exist between his views and the British Christians, called tlieir ministers to 
 gether, and proposed "Three things," in order to their having bis favor and pio 
 
84 SCRIPTURE GUIDE TO BAPTISM. 
 
 3. On the mode, it is objected ' That it is more trouble- 
 some, and inconvenient than the usual mode of sprinkling; 
 and quite a cross to submit to it.' 
 
 Ansiver. I admit this, as certainly the feeling of human nature : 
 but, I beg to inquire, Is the trouble and inconvenience too great, and 
 the crose too heavy to be borne, if I have proved that Christ sanctioned 
 that mode by his command and his example ] Who, as a Christian, 
 if present on the banks of Jordan when Christ was baptized, would 
 refuse or object to be the next person to be baptized after Christ, and 
 in the same way 1 And if then, when the Holy Spirit was visibly 
 descending, and the Father's voice was heard, you would cheerfully 
 have entered the streams of Jordan, is not the ordinance the same now, 
 equally binding, endearing, and as much under the eye and the bless- 
 ing of heaven ? Without doubt : and surely your Redeemer has done 
 enough, and suffered enough for sinners, to entitle him to this act of 
 obedience from them, supposing it does give them a measure of trouble, 
 and inconvenience, and a cross to bear after him. Hear his own words, 
 — " He that taketh not his cross, and foUowcth after me, is not worthy 
 of me." Matt. x. 38. 
 
 4. But, it is added, ' The qttmitity of water can matter 
 nothing ; any more than the quantity of wine or bread in 
 the Lord's supper.' 
 
 Answer. This is granted, providing only there be a sufficient 
 quantity to fulfil Christ's command. It is not the quantity that is con- 
 tended for, but a confhn^imity to the pattern of Christ ; and any departure 
 from that pattern retiders the act no longer an act of obedience to him. 
 
 5. But, objects another, ' I have, I hope, received the 
 baptism of the Holy Ghost, which is the thing signified ; 
 and I do not see the necessity of submitting to this rite, as 
 it cannot take away sin, or do me any good.' 
 
 Answer. The baptism of the Holy Ghost is made, by the apostlo 
 Peter, the very reason why those that received it should receive this 
 ordinance — " Can any man forbid water that these should not bo 
 baptized which have tieceivkd the Holy Ghost as well as we 1" (Sco 
 p. 35.) And as to the good the ordinance can do, and its inability to 
 take away sin, I again refer to him \\\\o had no sin to take away, and 
 needed no good from religious services, yet travelled a long journey ' to 
 be baptized,' and silenced every objection against it by affirming 
 " Thus it becometh us to fulfil all righteousness." 
 
 - * — -——^--——-— --^_— —._—_— ______^__ 
 
 lection. The second of these things was, « That ve give Chris tendome ir 
 t<HiLDUEN," i. e. that they should baptize them: good jiroof tiiat they did not do so 
 before. And it ia known that Pojje Gregory, above referred to, decreed as follows. 
 --" Ltet all young children be baptized, as they oneht to be, according; to liie tradi 
 lions of the Fatliers." What an evidence is this of the omission of infant bap 
 lism, and the kind of authority by which it was authorized anJ urged! Seo 
 Ivimey's Hist, of the fJ/ig/ish Baptists, Vol. I. pp. 42—45. 
 
 The reader sh.nild also bo infornifid,-that infant communion began about the 
 same tune as infant bapii.sni, and attendft.l it till alwut A. 1). KKXl. It was admi- 
 nistered for the same reason, i. c. on account of its saving efficacy. In the East V " 
 itf 3U11 contiaued. 
 
SCRIPTURE GUIDE TO BAPTISM. 85 
 
 II. Reasons for the Baptism of Believers only. 
 
 1. Because I am quite sure that I have plam Schiptuhe atjtho- 
 niTT for believers' baptism ; but to authorize the baptism of infants 
 not a word, in inspiration, is to be found. 
 
 2. Because the baptism of beUevers is in harmony with the doctrines 
 of the gospel, and the nature of Christ's kingdom, which 'is not of 
 this world,' but spiritual, atid extends no further amongst men than 
 FAITH and Christian experience extend. John i. 11 — 13. 
 
 3. Because baptism, being an act of ohedience to Christ, must have 
 Christ's command, or authority ; the baptism of believers only hass 
 this ; (see p. 26.) " Can that be obedience," inquires Mr. Baxter, 
 " which hdxh no command] Who knows what will please God but 
 himself: and has he not told us what he expects from us ?" 
 
 4. Because the doctrine of infant baptism, namely, ' that children by 
 it are brought into the covenant of grace, which is the covenant of re- 
 demption, or ' the benefits of that covenant sealed to them,' is opposed 
 to all the leading doctrines of the gospel, whether according to the views 
 of Arminians or Calvinists. What, in this case, becomes of the doc- 
 trine of God's Election ? of the necessity of Repentance ? of the New 
 Birth ? of Coyivcrsion ? of Faith in Christ 1 and of Justification 
 through Faith ] «fec. &c. All these are superseded by baptism, if the 
 above doctrine be true. 
 
 5. Because of the dangerous practical tendency of infant baptism. 
 If children, advancing into life, believe the above doctrine, they are 
 likely to rest satisfied in the ' benefits sealed,' and without any further 
 concern, without faith or piety, live in the hypocrite's hope, and perish 
 with ' a lie in their right hand !' 
 
 6. Because infant baptism goes to unite the world with the church of 
 Christ. Have not the vilest infidels in Christendom received * the seal 
 of the covenant, and been grafted into the church, the body of Christ V 
 How grossly absurd ! How lamentable, that they should have cause 
 to pour contempt upon Christianity by the errors and follies of its 
 professors ! 
 
 7. Because I would not have the impression on my mind while in 
 this life, or the remembrance at the Bar of future Judgment, that I had 
 ' reversed' Christ's order, which is the case in infant baptism, (see Si- 
 meon, p. 25,) or altered the mode which his wisdom ordained ; pre- 
 ferring to follow my Sayi cur's plain and endeared example, and to abide 
 by his sacred and authoritative instructions. 
 
 FINAL ADDRESS TO THE READER. 
 
 I WILL now imagine that you, my reader, are convinced that I have 
 the truth with me on this subject : allow me, then, in behalf of Christ, 
 to exhort you practically to attend to this sacred institution. Do you 
 
 vol.. IT. — 12 H 
 
86 SCRIPTURE GUIDE TO BAPTISM. 
 
 ask, Wiai is prerequisite to baptism ? I answer, these three things : 
 (1.) To see and feci that you are a sinner, and need the remission 
 of sins, Acts ii. 38. (2.) That you believe that Jesus is the Son of 
 God, and rely on him as your only Saviour, Acts viii. 37. (3.) That 
 you feel willing to forsake all ungodliness, and to devote your future 
 life to the service and glory of your Redeemer ; wiUing, and not 
 ashamed, to put on Cuhist, and follow hira to the skies. Rom. vi. 4 ; 
 Gal. iii. 27. 
 
 If these things are found in you, and you are convinced of the will 
 of Christ, delay not doing his will. " If ye love me, (said he,) keep 
 my commandments." Do not entertain frivolous excuses. 
 
 1. Do not say * you are too young.' At tivelve years of age youf 
 Lord appeared in public, doing the will of his Father ; if you have 
 reached that age, it is high time to commence a life of dedication to 
 Christ. Go, youthful reader, and follow the Lamb in the morning of 
 life. Who knows but your sun may go dovi-n at noon ! His promise 
 is, " They that seek mc early shall find me." 
 
 2. Do not say ' you are too old.' If you have far exceeded the age 
 above mentioned, and yet hear the Saviour's voice, ^follow me,' you are 
 not too old to obey his endeared and binding connuands. 
 
 3. Do not say ' what good can it do you V Behold your Lord enter- 
 ing the waters of Jordan ! Are you wiser or better than he 1 Beware 
 that you reflect not on his wisdom. 
 
 4. Docs the ordinance appear a cross to you ? and especially so, as 
 it is something that docs not fall in with the fa^te and fancy of the 
 world ] Thank God for that. Christ never intended his religion, or 
 his ordinances, to suit the fancies of unrcgcnerate men ; and the more 
 objectionable this ordinance is to such persons, so much more efl'ectual 
 is it as a line of demarcation between the world and his church, as the 
 Lord Jesus intended. And as to the cross, — do you think it is too 
 heavy "? Behold him passing through the ba]:)tism of his inconceivable 
 sufferings /or ?/oii / Behold him carrying the cross upon which he 
 was suspended for many hours ; and thereon, by his dying pains, work- 
 ing out eternal redemption for you ! And will you, turning from 
 these unparalleled scenes, say ' the cross of baptism is too heavy for 
 you r Impossible, if you feel aright. 
 
 To bear his name — His cross to bear, 
 
 Our highest honor this ! 
 Who nobly suffers now for him, 
 
 Shall reign with him in bliss.