^^"^ \^ '^ LJ 1. A "i ■^<- ^mr'-'' ;.^ O PRINCETON. N. J. hn, is affirmed by divers learned men, fuch as Selden, Lightfoot, Spen- cer, Ainfworth, Willius, Grotius, Hamaiod, Wall and^. others. I fliall lay before you what Wall fays upon the fubjec!:. He faith it is evident that thecuftom of the Jews before our Saviour's time (and as they themfeves affirm from the beginning of their law) was to baptife as well as to cir* cumcifeany profelyte that came over to them from other nations. This fully appears from the books of the Jews thcmfclves ; and alfo from others that underftood the cuftomofthe Jews, and have written them. They reckoned all mankind, except themfclves, to be in aa un. clean ftate : and not being capable of being entered into covenant with the Ifraelites without a Waftiing or Bap- tifm, to denote their purification from their unclean nsls y and this wal^. Baptifing them unto Mofcs. And thefe things Dr. Wall advances from the authorities he quotes from Miimonides, which I fhall take the liberty to tran- fcribe. Maimonides had been faying, that the Ifraelltes them- felves were entered into covenant by Circumciiion, Biptifm, and Sacrifice, And then adds, that in all ages, when an Heathen or Gentile was willin^r to enter into covenant, and to gather hlmfelf under the wings of God*s Majeiiy, and to take upon him the .yoke of the law, he mud be Circumcifcd, and Baptifed, and bring a Sacrifice. And if it was a woman then (lie was to be Baptifed, and to bring a Sacrifice. So likewife, was the Stranger or Profelyte, through all generations by Circum- cilion, B.iptifm, and Sacrifice. And what is the Stranger's Sacrifice ? A burnt oflering of a bead, or two Turtle Doves, or two young Pigeons : both of them.for a bmTiC ofiering. And at this time, when there is no burnt offering or Sacrifice, they muft be Circumcifcd^--^ ~d Bap- tifed. And when theTem[)ie fiiall be built, they are to brino; a facrifice. A Strann^er who is Circumcifed and not Baptifed, or Baptifed and not Circumcifcd, was not to be looked upon nor reckoned a profclvte, until, he is Circumcifed, and B-ipiifcd. And he iimil be bap- tifed in the prefence of three perfons. And as they circumcife, and baptize Strangers, (o do they circumcife and b.iptfie Servants, that are received from Meathens. ' into the name of Servitude. Maimonides farther men- tions, that they baptifed not a Profelyte upon the Sabbath day, nor on a holy day, nor by night. They do it in a confluence of waters. And as fbon as he grows whole of the wound of circumcifion they bring him to baptifm ; and being placed in the water they again inflruft him. And fuch a confluence of waters Jonathan's Chaldee Paraphrafe determines ought not to be lefs than forty of the meafares called Sala. A falam or fea contained two gallons and four pints, Englifli meafurc. The Talmud Babylon fays the fame thing with rcfped to the je-^.'^ 7 receiving Profelytes by baptifm, only MaidMiUdes fpeaks of three perfons as neceflliry to be prefent ^ihe baptifing. While the Babylonic Talmud mentions; no more than two grave men to be prefent on that occadon. The words are when a profelyte is received, he muft be cir- cumcifcd, and when he is cured of the wound made by circumcifion, they baptife him in the prefence of two vsifc men, faying. Behold he is an Ifraelite in all things. Or if it be a woman, the vi^omen lead her into the v/ater, &c. But the Jcrufaiem Talmud agrees with Maimonides that a_ profelyte hath need of three to be prefent on that occafion ; and that they do not baptife a profelyte by night ; and not till the wound made by circumcifion was healed. And this practice continues to this day, agreeable to the hiftory cifLeoModena ; fpeaking of the admiffion of profelytes among the Jews, they take him, fays PJo- dena, and circumcilehim, and as foon as he is healed of his for^f^is to walh himfelf all over with water ; and this is to be done in the prefence of three Rabbins, &c. And from henceforth he becomes as a natural Jew. The writings which fpcak of this wafhing or baptifmg fpeak of it as abfolutely neceffary to the admillion of profelytes among the Jews, and that none without it could be counted a Profelyte, Saith the Babylonian Gemorah, he is no Profelyte un- Icfs he is circumcifed, and baptifcd. And if he be not baptifed he remains a Gentile or Pagan, and the Profe- lytes not entered into covenant any other way than by circumcifion, baptifm, and by fprinkling of blood. This cuftom of the Jews continued after Chrift*s time, and after their cxpulfion from the Holy Land, and continues to this day. If there be any that now turn to them, as appears by Leo Modena's Hiftory, wherever they fojourn- ed if they found any of that country who chofe to bf. of their reUgion they will not admit them unlefs they would be firft circumcifed, or be waflied or baptized by them. s This folemn baptliing of profelytes diHl^red from the reft of their divers baptifms (which the Apoftlc fpeaks of, Heb. g. lo. as tuilomary among the Jews,) in this: that the others were upon new occafions of un- cleannefs, &c. many times repeated : but this was never given but to one perfon only once. It was called, as Dr. Lightfoot faith, baptifm for profelytifm, diftincl for bap- tifm, fwF uncleanncfs. Thus far the practice of the Jews in this matter. Then Dr. Wall goes on to fhow upom what they founded this practice, or what fcripture authorifed them fo to do. And according to their apprchenlion are as follow : One ordinance feall be both tor you and for the congregation, and alfo for the ftranger (or profelytc) who fojc'urns with you, an ordinance for ever in your congregations : as ye are fo fhall the flrangcr be, before the Lord. One manner and one law fliall be for you and for the ftranR-er, The Jews reckon that the Ifraelitcs themfelv-es were at their entering into covenant with God at their time of receiving the L:iw en Mount Sinai. All of them wafli- ed or baptifed, for To they underftand the text. Ex. 19, 10. And the Lord f^iid unto Mofes ; go unto all the people, and fandify them to-day and to-morrow, and let them wafh their clothes, and be ready againft the third day, and the third day the Lord will come down. They take the meaning of that command to be, by which Mofes was ordered to flmdlify the people, they under- fland to be the wailiing of them, and fo that word to fandify does commonly mean in the Jewifh Law, efpe- cially when it is fprken of one man fanclifying other men : as divers writers have (hewn in many inftanccs. Dr. Wall alio quotes fome of the ancient Chriitian Fathers as mentioning this practice of the Jews refpecl- ing baptilm. He brings in Gregory N.izianzcn, faying that Pvlofes gave a baptifm, but was w'ith water onlv. And before that they were baptifed in the cloud and in the fea J but thcfe were but a type or figure of ours, as Paul underllands it. And alfo Bafil is introduced, faying, that there v/ere three forts of baptifms, to wit ; that of IVioks, and that of John, and that of Chriif. The baptifm of ?vlofes made a difference of fins : for all fins were not forgiven by it. It required facrifioes to be joined with it. It ftood ftrict on outward cleanfing. It enjoined an unclean perfon to continue feparate for lomc time ; depended ori days and hours, &c. The b."iptiriii of John had none of thefe inconveniences. He farther fliews, that John's baptifm came far fhort of Chrift's. He alfo mentions St. Cypriaii. That the cafe of the Jews, who were to be baptiftd by the apoftles, was different from that of Gentiles : for the Jews had already, and long time ago, the baptifm of the law and of Mofes, and were now to be baptifcd into the name of Jcfus Chrifti After producing thefc, and other authorities forjewifh baptifm, Wail concludes thus ; that there was never any age, at leaft fince Abraham, in which the ch ildren of the Jews or their profelytes, that were admitted into the covenant, had not (ome badge or fign of their admif- fion. The male children of Abraham's race were en- tered by circumcifion. The whole body of the Jews, men, women and children, were, in Mofes* time, bap- tifcd. After which the male children of profelytes, that were entered with their parents, were (as well as their parents) admitted by circumciiion, baptiim, and a facri- fice. The male children of the natural Jews, and fuch male children of prof>:;lyrcs as were born after the b:iptiihi of their parents, by circumcifton and a (acrilice ; and a female by afacrificc cfFered for them by the head of the family. N>w that after circurncifi'n and facrifice were to be afeoUflted. there was hothirg left, but vvr.fl-iirg or b-ip^ifm fQr a Tign of the covenant an i aprohiiii)ri of reiig'ori. ■ This our Saviour took (probably as btirig the e»(ieii: and the lead opcrofe, or what doth " not adl fo much pams aud labour of all the reft j and as being ii 10 common to both fexes, making no diiTcrence between male and female) and enjoined upon all who fliv uld enter into the Kingdom of Grd. And Paul plainly in- timates to ihc Collofians, chap. 2, 11-12, that it leived them inficad of circumcifiDn, calling it the circumcifjon of Chrift, or Chriftian Circumcifion. Thus far I have copied Dr. V/all, Vicar of Shoreham, in Kent, in hij hiflory of Infant Baptii'm : have given his own opinion, and fome of the authorities upon which he hath founded his opinion — that the Jews, be- fore our Saviour's time, praclifed bsptifm or wafhing;, as before m>enlioned. And would be lulhcient to fatisty people that it certainly was the cafe, was it not tha:t thc:e are other refpeclable authorities who are againft it, ef- pecially the learnedj laborious, and pious Dr. JohnOwen, In his exercitations on the epiflle to the Hebrews, 19th, exercitation on preparations for giving the law, exprefies himfelf in the following words ; For the further pre- paration of the people, God appoints, that they fliould be fanclified, and vvafh their clothca. Ex. 19. 20. And the Lord faid unto M(^fe5, go unto the pcopje, and fanc- tify them to-day and to oiorrow, and' let them wafl^ their clothes — v. 14. And Mofes went down from the mount unto the people, and fantB^ified the people , ;ind they waihfd their clothes. The firft contained their moral, the latter their ceremonial figniScative pre- paration for converfe with God. The former coniirted in the difpofal of their minds unto that Godly fear, and holy reverence, that becomes poor worms of the earth, unto whom the glorious God makes fuch ap- proaches as he did unto them. The latter denoted that purity and holinefs which was required of them in the. inward man. From this latter temporary, occafional inf^itution, fuch as they had many times granted unto them whilft they were in the wildernefs before the giving., of the law, the Rabbins have framed a baptifm for thofe j-" that enter into their Synagogues ; a fancy too readily embraced by fome Chriftic^n writers, who would have II the holy ordinance of the churches, baptlfm, to be de- rived from thence. Bat this wafhing of their clothes, not of their bodies, was temporary, never repeated. Neither is there any thing of any fuch baptifm or wafli- ing required of any profslyrcs, either of men or of women, where the laws of their admiflion are llriclly laid down Nor are there the leaft footfteps of any fuch ufage amongft the Jews, until afver the days of John the Baptilf, in imitation of whom it was firfi: taken up by fume anti-mifhnical R-ibbins. Thus I have given what hith be^n faid upoa both fides ; fome of which is direclly opposed to each other : the one faying that it was the ciji.l.om ')f the Jews, time out of mind of baptifitig their profelytes : the other again that there was not the leal fooilleps of any fuch ufage among the JeW' until after the time of J ^hn the Baptift. However, there is this much to be icained fr^m them, that bothagjee there was fuch a practice among t'le Jews as the baptifing their profelytes, but ihcy differ about the time when the practice was introducd. And it is further to be obferved, that luch as di.i, had no Divine command or authority enjoining them to it, or fupporting them in the practice, unlefs a miftaken fenfe, or miftpprehended nseaning of fome texts of Scripture, which they thought lei thereto. Ic is true there were divers waihings in life among the Je^vs previous to the Chriftian Difpenfation — Heb. 9, lo ; which flood in meats and drinks, and divers waihings. With rcfpedt to Waihings ; — ift. The priefts were to be wafhed, Aaron and his fons — Ex 29, 4. And Aaron and his fons thou flialt bring unto the door of the tabernacle of the congregation, and iliall wafh them with water — chap. 30, 18-22. Thou Ihalt make a laver of brafs to wafti withal ; and thou (halt put it betwetn the tabernacle of the congregatioa and the altar ; and thou (halt put water therein ; for Aa- ron and his fons (hall wafh their hands and fee: thereat ; when they enter into the tabernacle of the congiega- 12 tlon, they (Kali wafli with water that they die not ; and it {hall be a ftatute forever to ihem, even to him and to his feed forever. When they come near to the ahar tominilter» ro burn offering made by fire unto the Lord : fo they Ihall wafh their hands and thcr feet that they die not — chap. 40 12. And thou (halt bring Aaron and his fons un o the door of the tabernacle of the congreation, and wa(h them with water — v. 30-33, And he let the laver between the tent of the congrega- tion and the altar, and put water therein to wadi with- al. And M.)f^s, and Aaron and his fons wafhcd their hands anj feet thereat. When they went into the tent of the congregation, and when they came near unto the altar they wafhed, as the Lord commanded Mofcs. Lev. 16 4 he fhall put on the holy linen coat, and he fhall have the linen breeches upon his lljfh, and fliail be girded wi:h a linen giidle, and with the hnen mitiefli.ill he be attired ; thefe are his holy garments ; therefore fhall he wafh his flefli in water, and fo put them on. V. 24. and he flidl wafh his flefh with vsjater in the holy place, and pur on his garments and come forth and vfFer the burnt offering, and the burnt offering of the pe 'p!e ; an I make atonement for hi;Tifelf and for the people. Thus with refpecf to the pricils being walhed, their hands feet and flcfli Here we learn that priefts were w/'lhcd ; whether their whole body was waflied or nor is uncertain, unlefs the wafhing of their fleih or themfeives is to be fo underftood, which is doubtful. Neither will the laver, nor where it was placed> lead us to conclude that their whole b. dies were wafhed. Their hands and feet are particularly mentioned, and moft likely thde were the only parts of the body that were u-afhed. And it is fuppofed that the water with which they wafhed, Jun out at cocks into bafons wherein the priefts wafhed- Befidcs this wafhing was repeated ; and alfo was confined to the priefts only. Of courfe there is no ground from hence for the Jewifh practice in baptifing their profelytes when they came over to them. ^3 2. With refpe£l to the leprofy in the houfc, he that Jay in the houfe infccled with the plague of leprofy was to wafh his clothes ; f ) was he that eat in the houfe, Lev. 14, 47. And he that iieth in the houfc (hill wafh his clothes ; and he that eateth in the houfe fhill wafh his clothes. Neither can this wafliing give any- ground for the practice of the Jews in wafliing or bap- lifing their profelytes. 3. With refpedl to the Leper hinnfelf he was to wafli both himfelf and clothes in water. Lev. 14. 8. And he th^tisto be cleanfed ftiall wafti his clothes, and ftiave oft all his hair, and vvafli himfelf with water, that he may be clean ; and after that he fliall come into the c?.mp, and fhiU tarry abroad out of hh tent feven days. Nor can this wafhing give any ground for the practice of the Jews wafliing or biptiling their profelytes. 4. With regard to thofe that had eaten that which had died of itfelf. or that which was torn with beafts, whe- ther they were Jev/s or Strangers, were both to wafh their clothes, and to bathe thcmfelves in water. Lev. 17, 15. And every foul that eateth that which dieth of itfelf, or that which is torn of beafts, whether it be one of your own country, or a ftranger, he fhall both warn his clothes, and bathe himfelf in water; and be vnclean until the evening. Neither does this give any ground for the practice pleaded for. 5. With regard to thofe that had touched any un- clean thing, Lev. 22. 6 The foul which hath touched any fuch fhall be unclean until even, and fhall not eat of the holy things unlefs he wafh his flcjfh with water. Neither does this fupport the practice pleaded for. There are wafhings appointea for different people un- der different fpecies of ceremonial uicleannefs, as may be feen, Levit. 15, yet thefe wafhings give no ground for the wafliings pleaded for. Thefe wafhings which I have mentioned were enjoin- ed the Ifr^elites, but neither of them, nor all taken to- gether, giye ground for the pradice pleaded for. They »4 rcfpf dec! particular perfons, under certain ceremonial an. cleannefles, fome times their clothes were to be wafhed, and foaie times themfelves ; and fometimes both : but no refi^rence to receiving profelytes, nor any wafhing under the Levitical Law as far as I know. It IS true they had other wafliin^s, as the waihing of their hands when they came from rlie marker, and the v/afliing of pots, cups, brazen vefTeis, and tables* but thcfc were not enjoined by the law of Mcfes, but were the tradition of the tlders. Mark 7. 4. And wheri they faw fome of h?s Difciples eat bread with defiled (that is to lay with uiiwaftien) iiands, they found fault, l-'br the Pharifees and all the Jews except they wafh their hands ofc, eac not, holding the tradition of the Elders. And when they come from the market, except ttiey wafli, they eat not, and many other things they do, or which they have received to hold, as the wafhing of cups, and pots, brazen ve{Tels,and of tables. But allowing thefe had been enioinci by the law of Mofes, which they were not, but the tradition of the Elders, yet they no- wire fupport the practice pleaded for. There is one text which mentions wafhing, Ex. ig. 10. And the Lord fpake unto Mofes, Go unto the people and fanclify theai to day and to-morrow, and let them wafhthi^ir clothes. This text both parties are agreed, both Dr. Will and Dr. 0«^en. upon which che Ifraelites ground their practice ot baptiling their prufelytcs. Moreover Dr. Wall brings forward the following texts for proof thereof, Numib. i5» 15. 16. One ordinance Ihail be for you of the congregation, and alfo for the llranger that f)jjarncth with you, an ordinance forever in your generations : as ye are fo Ihall the ftranger be before the Lord, one law and one manner fhall be for you and for th^ llrangsr that fojourneth with you. Had thefe texts bcfn connects i, or referred to one fub- ject, there might have been fome ground for intro- ducmo; the practice, but they were fpoke on different otca^jus^ Jind had diiierdnt objecls. With refpect to the Lord commandinjy Mofes to farK^ify the people, artc3 for theai to w?{h their clothes, this was er-j^-.ined on a particular occafion which never before had happened^ and would never happen again. To wit : the giving of the Law : And the defign of it was to fit them the nicre for receiving the Law, and appearing before God. And I cannot leirn that it was to be continued by the! Ifiaelites, or to be introducf^ory to the receiving profe- })tes eitlicr by the foregoing or following context; and tiiis 1 refer to a:ny unprejudiced judicious perfon. And with rerpe<5t to the latter text, which they have taekeJ to the f{ rnier, it was fp( ke on a different occafion, and with a different view, it referred to ( fferinps, as is clear from the foregoing context, efpeciaily to an offering made by fire. Num. 15. 13-17. All that are born of the country fhall do thefe things after this manner m offering, an offering made by fne, of a fweet favour tO' the Lord. And if a Itranger fojourns with you, or whofoevcr be among you in your generations* and will! offer an offering ma(^e by fire of a fwect favour unto the Lord : as ye do, fo he flrall do. One ordinance fliall be both for you of the congregation, and aUo for the ftranger that fojourneth with you, an ordinance forever in your generations ; as ye are, fo fhall the flrangcr be' before the Lord. One law and one manner fliall be for you and for the firanger that fojourneth with you. The woids taken in connexion clearly give the fenfe, and the meaning as evident as words can make it, tha£ (Grangers were to be under the fame law with thelfraeU ives in their offering an cfiVring made by lire of a fweet favimr unto the Lord. Then upon the whole it doth not appear to nrc that the Ifraelltes were warranted^ from thele fcripiu- ;^ texts, to proceed with their profe- lyte> as they are faid to have done. It is true there is great flrtfs put upon the word to fanclify them, and that It is here taken for v/ailiing them, efpeciaily when of a pe?fon lanclifying o^he men, which leads me to underiiauci, that Moles waCied them j if he did he had' i6 much work upon his hand for that two days, taking the ilighteft way poflible, but efpecially if they were waflied all over, as faid they did in receiving their pro- fe.yres. Such a multitude of people as the llraelires were when they left Egypt, and could not be much decreai'ed when they came to Sinai ; and they were then in number about fix hundred thouland on foot that were m.en, be- fides children, alfo a mixt multitude went up with them. Ex, 1 2, 37-38. Therefore, in my opinion, it would have been impoflible for Mofes to have done it as tbey be- lieve it to have been done. And could he have done it, yet there is nothing in this text referred to, nor in its connexion^ that er joins the walhing ftrangers, or receiving their profelytes by baptifm. And the mean- ing of the text may be, and more likely is, that Mofes was commanded of God, to enjoin the Ifraelites to fanctify or cleanfe themfelves from all filthinefs of the flvfh and fpirit, and that to the preparing their hearts for receiving the law and entering into covenant with God ; and directing them how to do it than wafliing them, or they wafhing themfelves. That profelytes or ilrargers were introduced Into the church, in a certain way, I grant, but not as pleaied for altogether. The cleared: account we have of the ad- miflion offtrangers to the ordinances of religion among the Ifraelites, and of being incorporate with them, is to be found Ex. 1 2, 43-50. And the Lord faid unto Mo- fes and Aaron, This is the ordinance of the PalTover ; there fhall no flranger eat thereof, but every man's fer- vant that is bought for money, when thou halt circum- cifed him then fhall he eat thereof, in one houfe it fhall be eaten ; thou fliali not carry ought of the ficfh abroad out of the houfe ; neither fhiil ye break a bone thereof. All the congregation of Ifrael (hall keep it ;. and when a llranger fhall fojourn wirh thee, and k<.'ep the PalTover to the Lord, let all his males be circumcifed, and then let him come near and keep it : and he fhall be as one born in the land^ for no uncircumcifed per- »7 fon (Iiall cat thereof. One law {h?A\ be to him that is home born, and to ihe ilranger that (Ijourneih among you. Numb. 9. 14. And if a ftrangcr fh'4!l (ojourn a- ir.ong you, and will keep the Paflovcr unto the Lord, ac- cording to the ordinance of the Paffover, and according to the manner thereof : fo fiiall he do; ye 3i:US have one ordinance both for the ftranger and for him that was born in the land He;e we have the terms of ad- miflion into the Ilraelitilli church under Mofcs, but we do not find cither biptlfm or ficrifice required in thefe two paffages of holy writ, which are the fulleft and cleared upon the fubjecl of any I know in the word of God, and circumcifion is the only thing required. Had there been any other thing enjoined or required it is mofi likely we fhould have met with it in this place, but v;e do not meet with it here nor no vv'hcre in the Jewifh law that I know of. Of couvfc there is no di- vine warrant for the wafhing pleaded for admitting pro- felytes among the Jews, but circunocifion only. That there were fuch things required of their profe- lytes, and that they were received bv circumcilion, Wc>lh.- ing, or baptifm, and an offi:;ring may be true ; and that fuch things may be found recorded in their books mav alfo be true, otherwife men of credit would not <}uote them and hand them out to us, bur they arc not to be found in the law of Mofes, and therefore are not much to be depended on. For the wi itingb of the Rab- bins did not defcrve much credit, fach as their oral tra- ditions, or their oral law, their nielim /s, their tal- muds, or gcmera ; for by thejr traditions tbty made void the law of God. A collection of thefc oral traditi- ons they call meilma. The talmuds, or gemera, w^ere ex- pofi'ions or comments upon the mcllma. equally abfurd, therefore there can be no dependence put upon them. To the divine law and teilimony, and not to oral tradi- tions, and Rabinical gloffcs and intefprelAtions, wluch are commonly falle aad abfurd, and it is poffiole that C 1& Dr. Owen had reference to thefe uhen he tells us tl.ic there were not the leaft footltcps of any fuch ufage a- mong the Jews until the days of John the Baptilf, or any account that could be depended upon, thougli I am not certain that he had an eye to thefe; however, if the Jews admitted their profelytes by baptifin, they had no authority for it in the law of Mofes, which was to be their rule for receiving them, therefore there is no foundation laid by this praclice of theirs for that bap- ti(m which our Lord inftituted. If there was any foun- dation in Mofes* law it v.'lll be in the divers vvafliings that the Lord commanded, which rright fhadow forth what was to take place in the ChriRian Church ; but r.one of thefe wafhings enjoined the admiflion of profe- lytes by baptifm. "VVe are told by the Apoflle, i. Co- rinth, lo. 2. That the liraelites were all baptifed to Mo- fes in the cloud and in the fca ; that is, as Dr. Guife pa- raphrafes it, that ail the Church of Ifrael, both young and old, male and female, were baptifed into the cove- nant which God made with them by the miniftry of Moles their leader ; and fo were broucrht under obli^ai tions to believe and obey the divine law of that typical Mediator and Deliverer, by pafiing under the cloud which hung over them, and through the fea, whofe w'aters ilood in heaps on their right hand and on their left, which was typical of Chriftian baptifm, whereby they and their children were vifibly and fole::nn!y initiated into God's covenant, devoted to him, and engaged to be his, were fprinkled here and there with drops of water from the iea, which fl:ood upright on both fides as they paiTed along, and from the cloud that was fpread over them, by which the facrament of baptifm might be the more evidently fignified. Thus far the Jewifh walhings pre- fcribed of God in the law of Mofes ; and thefe fprink- lings from the cloud and from the fea, might be, and no doubt werCj typical of Chrifiian baptifm, but they v.o where enjoined that the Jcwiih profelytes fhculd be wallied or baptifed j circumcifion alone fecms to have »9 been the term of admllTion. Having faid thus much on vvliat they call baptifm praclifed in the Jcwifh Church, or their b.iptifing their profciytes when they are faid to admit them into their communion, 1 Ihail proceed — In the fccoud place, to treat briefly of John's Baptifm : We are certain that John was authorifed to baptife with water, and that for two reafons : id. Becaufe he was fentofGod; 2d. Becaufe our Lord himfelf went and was baptifed of him. That he was (ent of God is evi- dent from John I. 23' ^^d I knew him not : but he that fent me to b.iptife wiih water, the fame faid unto me, upon whom thou Tnalt fee tlie Spirit defcending and remaining on him, the fame is he who baptifeth with the H')}y Ghoft. Though it is but a fliort account of his being fent to baptife v/ith water, yet, notwith- ftunding, it is i>iicliy true that he was authorifed of God to go and bdptile with water, and what may con- firm us the more in the belief of it, is our Lord going to }'>im for the very purpofe of being bapi.ifed by him, TVlatth. 3. 13-16. ihen comeih Jeius from Galilee to Jordan unto John to be baptifed of him. But John for- bade, him, faying, I have need to be bapdfed of thee, and corned; thou to me ? And Jefus anfwering, {liid unto liim, fufFcr it to be fo now : for thus it becometh us to fulfil all righteoufnefs, that is to be baptifed of him. Mark i. 9. And it came to pafs in thofedays that Jefus came from Nazareth, of Galilee, and was baptifed v£ John, in Jordan. Thefe texts fully allure us that Chriil: v^ras baptifed of John, in Jordan, and that he came for that very purpofe, and his coming with that defign, and his being baptifed of hini, ought to convince us that John was authorifed of God to baptife with water. It doth not remain a doubtful cafe, as the baptifmg the Jewifh profciytes did or doth. John was authorifed to baptife with water, and this is the firfl time that water biptifm became a divine ordinance or inftitution, though it mightbefliadowed forth, by the walkings under the Law, then we may juftly fay that itv/as from Heaven, iO and not of men. When John firft beg?»n to preich and baptilc is fupp- fed to be in the year of our Lord tv/enty. iix, thout^h 1 am not certain ; hov/ever it was but a ihort time befoi e our Lord entered upon his public mi- niftry. John's B.iptifm was into the faitli of him who was ihortly V* cnake his appearance, or into the faith of the MelBah, prvjmifed to the Fathers, or into the faith of Chrift. Acts ig. ^-6. And he laid unto them, unto what then were ye baptifcd ? And they laid unto. hiiTj, unto John's baptifm. Then faid Paul, John veriJv bapt'fed with the baptifm of repentance, faying U'.ito ihe people, that they (hould beiicve on him, who lh)ui-l come after him, that is on Jefus Chriftv When they i'.eard t)iis they were baptifcd in the name ot tiie Lord JeCus Chrift. So that it is evident from tiie words quoted that John bsptifed his d'*fciples into the faith of lum who W.1S foon to make his appearance as tlie Hurt Mefliah, or on the Lord Jcfus Chrift, that they fliould believe in him, and accordingly v.'ere baptifed in the na.ne of the Lord Jefus. And the end and dehgh of his jSaptifm was to aw.iken and to ftir up their minds to the expectifion ot the Mcftiih promifcd to the Fathers, and to prepare the way for a more particular and^cspicfs difjovery of him to the Houflt of Ifrael, that they niiglit take fpecial notice of and believe on him. John i. 31. And 1 knew him not : bur that he Ihould be made ma- nifeft to Ifrae! thtTelorc am I comebaptifing with water. To Uir up peopie to expccl and cordially to receive the Mtfiijh p:om:iv.J to the Fathers, appears to have been one great end of John's baptifing. John's Baptifm is called the baptifm of repentance. Acbs 13. 24. When John had fir ft preached before his coming, the bsptifm of repentance to all the peop'e of Ifrael. Matth, 3. 11. 1 inceed baptife you with water unto repentance : but he that com^th after me is mightier than L whofe {hoes 1 am no*- worthy to bear, he fhall baptife with the Holy Glioft and with fire. It is called the baptifm of repen- tance, no doubt for ihc fallowing reafons ; ift. That it 21 was a folsmn and manifeft profeiTion of their repen- tLincc ; 2d. laying themfelves under obligations to bring forth fruits meet for repentance ; or live in their future Jifc fuitible to the profefilon they have made in being forry for their (ins ; 3d. that all who are admitted to baptifm in their adult itate are feriouHy to repent o£ their fins, and folcmnly to profefs their repentance for them. Great numbers attended his baptifm, both ot the Pharifees and Sadducees. Matth. 3. 7 But when he faw many of the Pharifees come to his baptifm, he faid unro them, O generation of vipers, who hath warned you to fiee from the wrath to come ? Bring forth fruits therefore m.eet for repentance. V. 5. 6. Then went out to him Jerufalem, and all Judea, and all the region round about Jordan, and were baptifed of him in Jor- dan, confeffing their fins, 1 uke 3. 7 Then faid he to the multitude which came forth to bs baptifed of him, O (feneration of vipers, who hath warned you to flee from the wrath to come ? Bring forth fruits meet for repentance. From hence it would appear that great numbers attended his miniftry, and were baptifed by him. It is farther to be obferved rcfpecling his Baptifm, that we do not learn that any of thofe whom John bap- tifed, were rebaptifed by the Apoftlcs. Some urge the following text of fcrip ure for re-baptiling J ^hn's dif. ciples, Acts 19. 2"^' ^^^^'^ ^^ ^^'-'^ unto them, unto what then were ye baptifed. ?.nd they faid unto him, unto John's baptifm. Then faid Paul unco them, John verily baptifed with tlie baptifm of repentance, faying unto the people that they fhould believe on him who fhould come after him. "When they heard th's they were baptifed in the name of the Lord Jefus. Some think that thcfe Difci- ples whom the Apoftle found at Ephefus, were again baptifed by Paul on this ocoatlon, and I myfelf thought fo, until confidcring the v.^ords with more attention, and finding them to have been originally fpoke by John to thofe who came to bs baptifed of him j and 2 2 tliat upon their hearing thefs things from J>)hn, were baptifed of him, and not by Paul on this occalion^ as jfome fuppofe, of courfe changed my mind. Joim's words to the people were, that they ihould believe on him, who (hould come after him, that is, on Jefus Chrirt. Thefearethe words of John fpoke to the peo- ple, which came to be baptifed of him, but whether they are recited by Paul or by Luke I am uncert?/m, but more likely by Pauh Bu!: the words appear to me to have been originally fpokenby John, and thofe that came to his Baptiim, upon their hearing of them, were accordingly baptifed by him, and not by Paul as is here fuppofdd. All that the Apoftle did to thofe Difciples at Ephefus was the laying of his hands upon them, in doing of which the Holy Ghoft came upon them, in a miraculous manner, as well as gracious ; and they immediately fpcke different f«)rt5 of languages which they had never learned, but rore-baptife them he did not, neither was there any occalion for doing it. For though J'.^hn baptifed only into the faith of him who was foon to make his appear- ance in the world ; and ihe Apoftles into the faith of him who was already come, yet it was into the faith of the fame perfon, not into the faith of differenr perfons, yea into the faith of tint perfon whoui Chriil com- manded it fliould be d.;ne. So that tlicre is no elTential diflerence between the baptilm of our Lord^s fore-runner, and that of his apoilles. For w.hen Jelus was received, and believed on, as the true Medi.ih, the faith of fucn perfons, together wi:h the truth of the doctrine they profclTcd, was fignified and feale 1 by the baptifm that preceded, as well as by that which foHovved, his appearing. And unlefs thefe biptifms were the fame in fuoltance, ours mull be efrcniiaily different from what our Lord liimfeif received, fmce he had none other than John's baptifm, or that he was not baptifed by any other perfon than John, and of courfe the New Teiiament Church has not that communion v.'it'i him in baptifin, which the Old Teilament Church had with him then -3 in circiinicifion. Neither is it probable nor certain that any of John's difc]ples>much lets the whole of them, were re baplifed with water upon their believing in Chrift as that Meffiah, into rhe faith of whom their Mafter bad baptifed them. For as our Lord did not order the eleven apoftles to be themfelves baptifed under the gofpcl difpepfation, but only to baptife others ; fo it doth not appear that they had any other baptifm than that cf John. I grant that the apoftle Paul was baptifed after his converlion ; but he probably Vi'as none of John's difcipies. The fame alfo may be faid of the three thoufiind who were baptifed on that memorable day of Pcntecofl ; who appear rnofily to Itave been Jews, that came from different or diftant nations. Therefore, upon the whole, the baptifm of John was the fame in fub- ilance with that which our Lord hinifcif appointed in his church ; and it is not probable nor certain that ever ai'y perfc.n baptifed by John was ever re-baptifed byaryofonr Lord's apoftles, but the contrary. Ar-d we are certain it came from Heaven, and not of men j and fhat he had good authority for what he did, though the «ct(;unt of it be fliort and from himfclf ; yet his teftimotiy is true. I (hall now proceed. Thirdly r-^— To fpeak a little upon tl e Baptifm of Suf- ferings mentioned in the New lefiau ent, which both Chrift and his D^lcip^es underwent, or were bap' lied w^ith. Luke 12. 50. Burl have a B'ptifm to be bap- tifed with, and hf>w am I ilraiteneri ui.til it be aceom- piifhed ? Matth. 2c. 22. 23. But Jcfusfaid yeknow not what ye sfk ; are ye able to driiik of the cup that I drink of, and be baptifed with the baptifm that I am baptiiedwith ? They faid, we are able. And he faith unto ifeni, ) e fhall inreed drink of the cup that I drink of. and be buptifed with the baptifm that I ?'m baptited with. In the above, fuflerirgs aje called baptifm both with refpecT: to C hriil and his /^\ponies- And fiifl, with refpcct tuLhrifl, it may denote his being confecrated, and let a-part, and being prepared for entering upcn his ©4 prleftly and kingly offices, by thefe his fufkiings, as he had been by the b^ptifm of water and the Holy Ghoft. And with regard to his Apoftles we are certain they en- dured gre^t i'ufferings, and with regard to them their fufferings may be called baptifm for the following re.a- fons : iirfi, becaufe in baptifm we give up ourfelves to God, and devote ourfelves to his fervice and obedience. So in like manner, the people of God, or true Chrifli- ans, devote ihemfelves to God, in their fuffcings for him. Secondly, as baptifm is not the putting away the filth of the flclh, but the anfwer of a good confcience towards God, fo, in like manner, fufferings tend to purge away fin. This is the fruit of Jacob's trouble to purge away his fin. In thefe r^fpects may fufferings be cc mpared to baptifm. Fourthly :— The Baptifm of the Holy Ghoft and of fire. We find many in the New Tcftament faid to have been baptifed with the Holy Ghoft and with fire, efpe- cially on the day of Pentecoft. Acls 2, 1-5, And when the day of Pentecoft was fully come, they were all with one accord in one place, atid fuddenly there came a found from Heaven, as of a rufhirg mighty wind, and it filled the houfc where they were fitting ; and there ap- peared unto them cloven tongues, like as of fire, and it fat upon each of them ; and were filled with the Holy Ghoft, and began to fpeak with other tongues, as the Spirit gave them utterance. Luke ;^' \6 : He fhall bap- tile you with the Holy Ghoft and with fire. By the baptifm of the Holy Ghoft and v^ith fire, we underftand the down pouring of the Holy Spirit upon the Apoftles, and fome of the firft Chriftians, in a miraculous manner, enabling them to fpeak languages they had never learn- ed, and by divine fuggeftion to explain and apply Old Teftament prophefics, and to fpeak of glorious things, that are ftill more clearly revealed under the New 1 cfta- mentdifpenfation. In fhort,the baptilmof the Holy Ghoft and of fire denotes, in tl]e firft place, the miraculous gifts of the Holy Ghoft, poured out upon the Apufdes, 25 and fomeof tlie firH: Chriftians. i. The gracinus inffu" ences of the H. ly Spirit common to ail true Chriilians^ pciured down upon them from on high, for quickeninj^, cleinfing, and comfortir.g them, and rendering them fruitful in every good word and work. By the gracious influences of the Holy Spiiit we become difpofc-d and enabled to pre(trt ourfelvcs, foul and body, as our rea- f(>nabie fervice, holy and acceptable to God, thrcmgh Chjift. And devoting ouifelvcs to the Lord by this means, we may be faid to be baptifed with the Holy Gholt and with fire. In the next place, having briefly treated ofthewafh- ir g6 or the baptifms of the Jews in admitting their pro« fclytes ; alfo j )hn'3 b.iprif;n ; the baptifai of fuffering ; the baptifm of the Holy Ghoft and of fire, I fliall now proceed to my main defign, to treat of Chriftian bap- tifm, or of that baptifm inftituted by our Lord himfeif, and in fo doing {hall lay down and profecute the fo'- Io»ving plan or method, through Divine afliftance, which ■will include the moft that can be faid upon the fubject. And, 1. What we are to underftand by the Ordinance o£ Baptifm, and what may be comprehended in it. 2. That our Lord is the author of this inftitution, and promifes to be with his faithful fervants in the ad- minift ration, to the end of the world ; which is an evi- dence that it is to be a {landing, perpetual ordinance in the church, to the end of time. 3. Show who arc the proper adminiilrators of Bap- tifm. 4. The fubjedls of Baptifm, whether adult perfons or infants, or both ; and in whofe name th^y are to be baptifed, and what is implied therein, and intended there- by. 5. The m.ode of adminiflration, whether by dipping or fprinkiing, whsther in public or private j wnethcr D 26- jjpplying water only, or adding other things; as, alfo,- the manner in which it is to be performed. 6. The fign or element made ufe of in this ordinance, and what it (ignifies and fuppofes. 7. Whether baptifm is effer.tially neceffary to falvad- on, or may not a perfon be faved v.-ithout it ? 8. The fin and danger of neglecling and defpifing it when it can be conveniently had, and regularly ad- miniftered. 9. The advantages arifing from this ordinance, or attending thereupon, if rightly irrproved. 10. The duty of the baplifed, or how they ouglit to improve their baptifm, 11. Rem-ove fome miftakes concerning the ordinance, and anfwer fomeobjedlons made to it. 12. Offer fome arguments or confiderations to difpofe and induce perfons to comply with theii duty, either to have the ordinance adminiftered ; or when adminiiiered to improve it in a proper manner, or to walk worthy of that vocation wberwith they are called, Thele particulars will nearly contain the fum and fubftance of what can be faid upon the ordinance of baptifm, inftituted by our Lord. I come, in the firft place, to fhew, what we are to underlland by the inftitution of baptifm, and what may be comprehended therein ; and In the firfl inftance, by the ordinance of baptifm, wd undcrfland, a folemn admiffion of the baptifed peifon into the vifible church, without the pale of which he was before being baptifed. For while perfons continue unbaptifed they cannot even be called members of Chrift's vifible church on earth, because that they have not yet complied with the mean of introducing them thereinto. As baptifm is the initiating ordinance into the Church of Ciirift, thofe upon whom it is not per- formed, cannot with any degree of prctpriety be faid to be within the pale thereof. But when baptifed, are by that means brought into the vifible Church, or into the 2/ Body of God, or Chrifl's profeffing people, and that in the moft foleain manner. S^iith the Apoftle, id. Co- rinth, 12. 13. For by one fpirit are we all baptifed into one body, whether we be Jews or Gentiles ; whether we be bond or free ; and have been made to drink into one fpirit ; that is the baptifed, by his baptifm, is incor- porated with Chrift*s Church or fpiritual body ; and by D'eans of this ordinance is numbered with hia pro* feflin^ people, whatever had been his former ftanding, whether the perfon had been a Jew or Gentile, bond or free, previous to his baptifm, fo that by baptifm we fafely underftand a folemn adiniflion of the perfon bap- tifed into the vifible church of Chrift, or into the focie- ty of the faithful, and admitted into the privileges of that body, becaufe he is baptifed into one body, the church. 2. By baptifiii we do not only underftand a folemn admiilion of a perfon into the number of Chrift's pro- feiling people, or into Chrift's fpirituil body, the church, but alfo we underftand thereby a folemn de- votednefs of the perfon to God and Chrift, or to his work and fcrvice. The words of inftitution are, teaching them to obferve all thofe things which I have commanded you. Thefe words lead us to underftand that a careful obfervance of all the ordinances of Chrift Jefuf ; and obe* dience to all his laws, are incumbent upon every bap- tifed perfon, which will imply, that in baptifm perfons are devoted, folemnly devoted to the fervice of God and Chrift, to walk with him in newnefs of life, as the Apoftle faith. They prefent themfelves, foul and body, to God, as their reafonable fervice, holy and acceptable to God, through Chrift ; and Rom. 6. 4. Therefore being buried with him in baptifm unto death, that like as Chrift was raifed from the dead by the glory of the Father, even we fhould walk with him in newnefs of life. To walk in newnefs of Ufe will fuppofe that their life and con verfation prior to their baplifm had been CGi>irary to the way of God's commandments, but that ihey nowrenf'unce xht Devi', th^ worM an ' the fleTi, and give themfelves up to the !ej vice of God :ind lel ;];i- on, to Wilk in ncwriefs C'f life and holinefs of conver- fation. Then by bapufni we unc'cfftatid a pcift)n*$ f -lemn dedication or devotednefs to God and his f-rvicc. 3, By baptifm wc alfo unc^crft^nf^, a puMic and an avj^wed pnftflion of Cbrift, as perl( ns in an (pen and jublic manner for common have the ordinance adninir ifered unto then;. They he~eby c-penly atsd avowedly make proftfiion of Chrift and (»f his caufe. and alfo de- clare hereby that they are not afhamed of Chrift, nor of his crofs, but glory in it. Bapiilm may be faid to be the fiift ftep of a public nrofefiionj which the peifons Jiave made of religion By this ftcp, in a particular manner, do they openly affume the Cliriltian name, and not until then : fur, although they may atrend the word preache"*, yet this doth not fo much denote their publicly proftfling their/auh in Chrift, as their baptifm doth, or their beliet-iti the Chriliian religion. 4. By baptifni we farther underftand, not only a public pro^eftlon of faith in Chrift, an i a firm belief in the ChrHii.\n religion ; not only a folemn dedication of the perfon to God and hiG fervicc, but alfo a folemn pro- rtiifiory oath that he v/iil abide by the public profeflion of his faith, in Chrift; and his belief in the Chriftian religion, vh^ch he hath made, and by that folemn de- dication of bimfeif to God and his fervice. This ap- pears from the nature of the ordinance : it is called a fjcrament : it is tru5 the expreffion facramenr, is not a fcripiure ter;n, it rom^s from the worns are inrnj- duced into the church of Chrift, and numbered with his people; make a folemn furrender and dedication of themf.lvcs to God and his fervice ; and m.tke an open and public profefiion of religion ; and a folemn promife in the llrengrh of God, that they will abide by the pro- fefiion they have ma^de> o; that they will be faithful to the death, that they may receive the crown of life. 5. By baptifrn we unclerifand the wafhing or applying water only tofome pirt of the perfm baptiled, and that tJiis application is made into the name of the Father, Son, and Hoiy Ghofi:, as the fign and fcal of fome good to be commur.icated to him in God's time and way, ^nd this appiicarion of water is both a (ign and f -al of the following things ; by a fign we unctertland the rc- prefen,fing and fctting forth any thing, and a feal is a ra- tifying and confirming it, or makes it iure ; and firft, it is a fign and Icil of the covenant of gracC) Rom. 4. II. And he received the fign of circumcifion, a feal of the righteoufnefs of faith, which he had, yet being un- circumcifed : that he might be the father of all them that believe, though they be not circumcifed, that righteoufnefs may be imputed to them alfo. Com- pared with Col. 2. II. In whom alfo yc are circum- cifed. vvith the circumcifion not made with hands, in putting off the body of the fins of the fl.'fh by the cir- cumcifion of Chrift. V. 21. Buried with him in bap. 30 tifm, wherein ye are rifen with him through the faith of the operation of God. That this circuiiicifion of Abraham was a fign of the original corruption of human nature ; and of the internal circumcifion of the heart ; and alfa of the gracious and vilible diftinftion God had made of him and his feed from all other nations ; and of his having brought him and his offspring into the bond of the covenant. And the covenant, of which circumciiion was the fign and feal was none other than the covenant of grace. For the righteoufnefs of faith unto juflificati- on, which circumcifion was the feal of, can belong to none other, and as circumcifion was a fign and feal of that covenant, fo in like manner is baptifm, as it is come in its place ; and is of the like fignification ; and an- fwers the fame ends. I admit that covenant of grace was ratified, and confirmed by the blood of Chrift, cal- led the blood of ths covenant ; yet, notwithftanding bapnfm exhibits unto us the bleflings of this covenant and gives us afl^urance that the bleflings thereof (hall be made good in their feafon. Speaking after the manner of men, he hereby binds himfelf to fulfil the promifes at the covenant, or to make good the bleflings of the co- venant in due time. On tfie other hand, we, on our part, folemnly vow and promife that v.-^e will carefully perform the duties of the covenant, according to the folemn promiflory oath we have made, giving it as a kind of fecuriryfor the fulfiUing our baptifmal engage-, ments. a. It is a fign and feal of our engrafting into Chrift* Gal. 3. 7. For as many of you as have been baptifed into Chrift, have put on Chrift, or, in other words, are made one with him, not only in being made a member of hisvi- iible church, but one with him, as being a member of thac body, the church, of which he is the head, branches en- grafted unto him who is the true vine,oras chafte virgins efpoufed unto Chrift the bride.groom and hufband of the bride, the Lamb's wife. This ordinance is a repre- fentation and aflurance given us, that he will take us in-* 3^ to fuch a nearfpiritu.il and indlfTjivablc union with him- fclf, and into luch a dear relation, and we, on our part, are willing anddelirous to become one with Chrift, mem- bers of his myftical body» the church. We farther open- ly profefs on our part, and give the utmoft affurance to the world, yea put our (eal to it in our baptifm, that we have put on the Lord Jefus, and make no provifion for the flefti, to fulfil the lulls thereof. Such things are reprefenied to us in the ordinance of baptifm ; and con- firmed to us therein. 3< It is a fign and a fealof the pardon of fin by the blood of Chrift. Acls 2. 38. Then Peter faid unto them, repent and be baptifed every one of you in the name of the Lord Jefus Chriit for the remiflion of fins, and ye fhall receive the gift of the Holy Ghoft. Chap. 22. 16. And now, why tarriefl. thou ? Arife and be baptifed, and wafli away thy fins, calUng on the name of the Lord. In this ordinance is laid before us, a ftrong, and clear rcprefentation of the procuring and meritori- ous caufe of the pardon of ail our fins in or bv the ele- ment of water, reprefenting the blood of Chiift, vv^hich cleanfcth from all fin. The atoning and purifying blood of Chrill is well reprefented by the water in baptifnij and we may reft well afl'ured that the thing fignified fhall be made good in due time. 4. Baptifm is a fign and feal of regeneration by the Spirit of God. Tit. 3. 5 Not by works of righteouf- nels which we have done, but accordmg to his mercy he faved us by the walhing of regeneration, and renew- ing the Holy Ghoft. As the wafliing of the regenerati^ on is here underftood to be baptifm, will lead us to con- clude that baptifm reprefents the regeneration or the renovation of our corrupted natures, by the renewing and fancflifying influences of God*sSpirit, purifying and cleaijfing usfrom all filtliinefs, both of the flefli and fpirit, perfecting holinefs in the fear of God. And our regeneration is fitly reprefented or fignified by water in baptifm : as water is of a cleanfing nature, fu are J'* iherenewirg 3nd fanflifying irEucrces C)f the Hol^r Gholt ; and we may icrt afTured that Chrift will, in ciue timp, give the thing (ignilisd, as well as the fign of our regeneration, 5. Baptifm is a fign and feal of our refurrec^iion from the dead unto eteina! life. ift. Corinth, 15. 29. Elfe what {hall they d'> who are baptifed for the dt-ad, if the dead rile rot <'t all ? Why arethey then b.iprifed for the c^ead ? 1 hefc words would lead us to underftand, that fu'.h of them as had been baptifed, had been baptifed ji to the hopes of a glorious refurreciion unto eternal life This li-eiJS to be the tneanjng of the Apt)llle. Then our baptifiu may reprefent or fignify our ht)pe of a glori( UK reiiineclior, and afluring us of- it. And we may red affured that he will notdifappoiniusof our juil and leaft nab'e hope through him, 6. Bapiifm is faid to fave us. \(t. Pet. 3. 12. The like figure whercunto even baptifm doth alfo now fave us (not by putting away the fiith of the flefh, but by the anfwer of a good confcience toward God) by the re- furredion of Jefus Chrift from the dead. By baptifm faving us, we underftand it as a mean of our falva- tion, or a channel of conveying faving bleffings unto us, when bleffed of God for that purpoie. Thus I have endeavoured briefly to fhevv what we are to underftand by the ordinance of baptifm> and what is comprehended in it, in fhort, that it is an ordinance in- ftituted by Chrift, applying water to a part of the per- fon*s body to be baptifed, in the name of the Father, Son, and Holy Ghoft, a folemn admiflxon into the church, and numbered with God's profeiling people, a folemn dedication of themfelves to God and his fer- vice, taking Chrift's yoke upon them, which is eafy, and his burden, which is light, an open and public profeftion of Chrift and his caule, a folemn promifTory oath that they will cleave to Chrift, or be faithful unto the death, or abide by the engagements they- have co.ne under, a lign and feal of the covenknt of grace — of our engrafting 35 into Chrlft cr union with him, rcmiffi n of fin by the blr.od of Chriil, of regeneration by his fpirit, of our re- furredion to eternal Ufe— a mean of our falvation. Fiom tin's fliort account of the ordinance we may in fomc meafure know what we underftand by it, and what is comprcheniied in it, and from whence we may leara that it is an inftitation of the greateil impirtance. and therefore is not to be negle»5fed nor defpUed, as Tome if not m;ihy-, do : but is to be care uHy and conicienfi- oufly obferved, wlien it can be conveniently had, and Fegu'arly adftiiniflered. And having it adminiftered, it ought to be duly and ferioufly confidered by adult perfons befoic they coriie to baptifm, bccaufe it is a ferious and folemn matter they are going about, folemnly devoting themfelves, foul and body, unto God and his iervice, en- tering into covenant with him never to be forgotten, a lifting up the hand and fwearing to the Moft High^ laying the foundation of that honourable profeffion which they mull never lay afide. The fecond thing propofed was to (hew that Jefus Chrirt, our Lord, is the author of the ordinance of baptifm, and promifes to be with his faithful fervants in the adminiftration thereof, to the end of the world, which is an evidence that is to be a perpetual {land- ing ordinance in the church of ChriR: to the end of time. That our Lord is the author of it will appear from what follows : John 3. 22. After thefe things came Jefus and his Difciplcs into the land of Judea, and there he tarried with his Difciples and baptltieu. V. 26. And they came linto John and faid unto him Rabbi, he that was with thee beyond Jordan, to whom thou beared witnefs, behold the fame baptifeth, and all men come to him. Chap, 4. i. 2. When therefore the Lord knew how the Pharifees had heard, that Jefus had made and baptlfed more difciples than John, though Jefus himfelf baptifed not, but his DUciples In thefe verfes we are told that Chrift baptifed not with his own E 34 hands, but by thp miniftry of his Dlib'ples, and hU doing it by them would lead us to conclude that they did it by his comn^and and authority, or by his direc- tion, and of courfe hs is the author of the ordinance of baptifm. This is clear from the words. When he au- thorifed them is uncertain, and what rules he gave them concerning the adminiftration of the ordinance we are not told, but that they adminiftcred it by his authority and direction is beyond a doubt. Why he did not do it himfclf it is fuppofed, that his end in not doing it himfelf was to maintain the dignity of his character- sa Lord of the Church, and every way fuperior ^o John, who was merely a fervant and baptifed wit^hisown hands, without commilTionir.g others to doitj and, al- fo, that cur Lord might not feem to ad with improprie- ty, and to feek his own honour, by bapt)fin;T in his own name ; that he might fhew himfclf to be fent rot to baptife with water, but to the more excellent work of preaching the gofpt 1, and baptifing with the Holy Ghort ; that he might prevent diCputes and emulations among his Difciples, en account of feme being baptifed by himfelf, and others by his commiiTioned fervants ; and that the validity and eflicacy of baptifm might not be fuppofed to depend upon the worthinefs of the admi- niftrator, but only the authority and bleflingof Chrift on the adminiftration, according to his will. Dr. Guife on the place ; Whatever wms the reafon of not doing it himfcif I know not, yet this we know, or juftly infer, that he authorifed them, otherwife they would not have done it under his eye. But what is the beft proof of his authorifing to do it, is the infti- tution itfelf now under confideration, and ground- work of this treatife upon baptifm. This inftitution we find recorded by the Evangelift Matthew, chap. 28. 18, to the end. And Jefus came and fpake unto them, fay- ing, all power is given me in Heaven and earth, go ye, therefore, and teach all rations, baptifiag them in the name of the Father, 'and of the Son, and cf the Holy Ghoft, teaching them to obferve all thofe things which I have commanded you ; and lo I am with you to the end of the world. Amen, Here we have the mod fatisfaftory evidence of Chrift being the author of this ordinance of baptifm ; and as Mediator he had the moft ample power given him to appoint ordinances and laws for his church as he fa\v meet. Then this ordinance is from Heaven, not of men ; and that it hath no lefs a perfon for its author than our Lord Jefus Chrift — God Man, the great King and Head of his Church. And his faithful fervants may warranta- bly difpenfe it in his name, and under his authority and direction ; and in dependancc of his gracious pre- sence to be with them in the adminiftration thereof, for faithful is he that hath promifed — he will certainly do it. And he hath not only promifed his gracious pre- fence to his faithful fervants in difpenfing this ordinance, but alfo hath given us to undcrftand that he deligns it for a perpetual ftanding ordinance, to the end of time, in his church : therefore the Minifters of the Gofpel may cheerfully enter upon the work of difpenlilng the ordinance of baptifm, feeing Chrift hath promifed to be with them in it, to aflift and direct them in their work. And we may draw ftill more comfort from his promife, that this ordinance will be continued in his church, while the world ftands. However perfons from generation to geueration may negledt and defpifc it ; yet, it fliall be continued in the church in fpitc of their neglect and contempt '• for his promifing to be with his faithful fervants in the adminiftration of it to the end of the world, fairly implies that the ordinance itfelf will alfo be continued. That Chrift inftituted this ordinance after his refurrcclion, is evident, and it appears to have been done on a certain mountain, and if not immediate- ly before his afcenfion, yet but a fliort time before it. However, he is the author of it, and gave it in charge to his apoftles to difpenfe, and of courfe to their fucceflbrs in oflice, the ordinary minifters of the gofpel, but faith- 36 ful fervin^s of Chrlft Jcfus. Let them then obferve his cli.irgc. an 1 hope in his word ; and let their hearts learn an 1 yic'd to his authority, and look for his pre. fence in rlj^i way of his own appointment ; and tiev'>tc thcmlielves and theirs to the Saore 1 Three, as the Ono i'rer.ial God, hi whofe name they ought to be bap- td>d. I he third thingj prop f xl in the method was to fhew who are the proper adminiftrators of the ordinance of bipti/m, or who are properly authorifed to difpenfe this inll tution. Wnen the Lord Jefus chi.fe his Miniflers, he appoint- ed the twelve Apo'Hes, and the fevcnty Diiciples. a* appears fronj the f I'owirg texts of fcrip^ure. which I Ihall take the liberty to tranlcribe, And firU, with ref- pd[ to the Apoftle':, Mitth lo i-g. And when he bad called unto him his twe've Difc pies, he gave then^ power ovci unclean Spirits, to call theninut; and to he il all inau'ier of dilcife, ^nd all mmner of licknefs. N »w rhe names of the twelve .^porle^were thefe,thefir(l Simoo, who is (.ih«d Peter ; an! Andrew, his brother j Jiuus the In oi Z bedfe; and J hn his brother; Philip an! ^avh lomcw, Thomas, and Matthew, the publican ; Ji:ne>, t.ef)n of alpheus ; and Lebbeus whole firname Wis I haddeus ; SniK>n, the Canaanite ; and Ju laslfcari- ot, who alio I crrayed him. Thefe twelve Jefus (ent f nh, and commmded them, fiying. go not into the way i)f the G^Mtdes, and it to any ciiy of Samaria enter ye not, bur ga ye rather unto the loft flieep of the H )u(e of IliHci, and as ye go, preach, faying, the kmg^ dorn of Heaven is at hand, heal the fi.k, cleanfe the Jcpers, raife the dead, caft out devils; freely ye have ic.eived ; frtelygVe. Mark 3, i3-«6. And he goeth lip unto a mountain, and called unto him whom he would ; and they come unto him, and he ordained twelve, that they (hould be with him, and that he inight fend them forth to preach, and to have power to heal all manner of dife^fes or iicknefi j and to call out 37 dcvilj* Chap. 6. 7-14. And he calleth unto him the twelve, and began t(* fend them forth by two and t»vo, and gave them power over unclean fpirits ; and com- ni-inded them th it they (hould take nothing tor their journey, Tave a ftifFonly, no fcrip, no bread, no money in tl'cir purfe ; but be (hod with findals ; and not put on two coats. And he faid unto them, in what place f( sever ye enter into an houfe, there abide until yc depart from thac place. And whofocvcr {hall not receive you, ror hear you. when yc depart fhake cff the dull under yrur feet f < r a tedimony agiinfl them. Verily I fay un* to you, it (hall be more tolerable for Sodom and Go- morrah in the day of judgment than for that city. And they went out and preached that men fhould repent, and they caft out many devilsi and anointed with oil many that were fick and healed them. Thus fir with refpect to the commiflion given to the Twelve, upon his fend- inor them forth at firft to preach the gofpel, to heal the fick. and to caft out devils. i fl^ill now liy before you the cominiflion given to the Seventy in fending them out. Luke 10. i~io. M'^X thefe things the Lord appointed other Seventy alfo, and fent them two and two before his face, whither he himfelf woufd come into every city and place. There- fore faid he unto them, theharvcft truiy is great, but the labourers are few ; pray ye,therefore the Lord of the har- vcft, that be would (end forth labou? ers int ) his harveft ; go your ways : behold I fend you forth as lambs among wolves, (lirry neither purfe, nor fcrip, nor fh es, and falute no man by the way. And into whatfoever houfe ye enter firft, fiy p^ace be to this ho.ife, and if the fons of peace be there, your peace fhall reft upon it. If not it fhall retu n to you again. And in the fame houfe remain, eating and drinking fuch things as they give: fur the labourer is worthy of his hire. Go not from houle to houfe. And into whatfoever city ye enter, and they receive you, cat fuch things as are/fst before you, and heal the iick that are therein > aad f^ unto 3» tbem the kingdom of God is come nigh unto you. V. 19. And behold I give unto you power to tread on fer- pents, and (corpions, and over all the power of the enemy ; and nothing fhall by any means hurt you. Notvvithrtanding, in thefe rejoice, not that the fpirits are fubjedt unto you, but rather rejoice becaufc your names are written in Heaven. The commiflion given to the Apoftles, and feventy Dlfciples, appears to have been much the fame, to wit, to preach the gofpel, to cure diteafes, and to caft out devils, but no word of baptifm, in either of their commiffions, as far as I can find. However, the Apoftles muft have been authorifcd by Chrift, as was already obferved, othcrwife they would not have done it, which we find they did. It is moft likely their commilfion was enlarged afterwards, though not particularly mentioned by the Evangelifis, at lead the commiflion of the twelve Apoftles, whom I under^ ftand to be the Difciples, referred to, John 4. i. 2. Therefore when the Lord knew that the Pharifees had heard that Jefus made and baptifed more difciples thm Jf)hn, though Jefus baptifed not, but his Difciples. The Difciples here mentioned, moft likely are the Twelve* which he kept nigh him, though I will not be pofitive, but as to the inftitution ofbiptifiii under confideration, and recorded M^tth. 28. towari's the end, was certainly addreflsd to the Eleven, for Judas had gone to his owa place before this time. Then the eleven Difciples went away into Galiiee> unto a mountain where Jefus had appointed them, and when they faw him they worfhip- ped, but fome doubted. And jefus came and fpake unto them, faying, all power is given unto me in Heaven and in earth, go ye, therefore, and teach all nations, baptifing them in the name of the Father, the Son, and the Holy Ghoft ; teach them to obferve all things what- foevcr I have commanded yau, and lo I am with you alway^ even unto the end of the world. Amen. The eleven A^ioftles were the perfons commiflioned at this time to go teach and bap^fe, and only a very fhort 39 time before his afccnfion into Heaven, aad I spprehend that it was among the Lift things he did in perfon in this world* his commKrioning the Eleven to teach and baptife. Then the eleven Apoflles were commiifioned by Chrift to teach and baptife. 1 hey v.ere the extraor- dinary niinifters of religion to teach and to dlfpenfe the facraments. But they were not to continue forever, and the work of teaching and difpenfing the facraments, and all the branches of the minifterial oflice> mult be carried on to the end of the world, therefore there muft be men appointed tofucceed the Apoftles in their mini- fterial work to teach and baptife. It is the i^poflles in the firfl: inftance who were appointed to this work, and then it muft be their fucceffors in office, who aie to do the work in fucceeding generations, and to enter into their labours. But the great qu:2ftion is, who are the fucceflbrs of the Apoftles in the office of the holy mini- llry ? As it is claimed by every defcription of the pro- feifors of the Chriftian religion, each denomination looking upon themfeives, at leaft: their paftors h ok upon themfeives, as fucceeding the Apoftles in the office of teaching and difpeniing the facraments. Of courfe, as teachers of the various denominations of Chriftians, all claim the fucceffion, and would be highly offended if it was denied them, it will be nectflary in Tome mea- fure to afcertain who are their fucceilors in office. I fliall not examine into all the various claims of ihofe who would be thought to fucceed them, but fliall fix upon the perfons following, as raoft likely to be their fuc- cefTurs in office ; i. Teachers neareft them in dodrine ; 2. In manner of life ; 3. They who come into the office of tJie holy miniftry, according to the rules of Chrift's Houfe in that cafe. Teachers who come neareft to thefe tliree, arc in my judgment moft likely to be the fuc- cefTors in office to the apoftles, and of courfe the pro- per adminiftrators of the ordinance of baptifm ; and thofe who have them not^ v/hatever their pretenHons may be, they have no juft cbiixi : for as our Lord him* 4» felf faith, He that Cvimeth not in by the door, but climbeth upfome other way, the fame is a thief and a rj'bher. bo be that cometh not into the holy Miniftry by that way which Chrift and his apoftles point out, and hath not the qualifications required of a gofpel nrjinirter, is no minillerof Chrift, nor fuccelTor to the apoftles. It may then be receffary to give a fliort ac- count of the qualifications and character of a gofpel minifter, and of his coming into the miniftry, that wc way the better know who are the proper adniiniftra- Il' For p:op'e heard the Apoillcs fpeakin their own language, however difTcrcnt from th^'. native language of the Apoft'e?, ?.s may be fee n, Acls 2. Therefore, the Apoftics, by ihis means, had learning in •a miraculous manner, as gave them the greater afcen- cancy in this re'pecl:, and the better qualified for the minillerial office , than the mod learned in the languages in the piefent day. And it is evident from hence that learning is nccclVary ; yea, indifpenfably necefTary for a minifterof the gofpel, otherwife the gift of tongues would not have been conferred upon the Apofiles, in order the better to qualify them for preaching the gof- pel. And we are fure the apoftic Paul was a learn- ed man, and it is reafonable to fuppofe that a perfon ip;- norant in human literature cannot make a good public teacher, it would be unreafonabie to think it. 1 know 43 humin learning is ciieJ down by fevcral ciaflQ^s of peo- ple, and hith been to myf^lf ; and .iltb th,u tliefe illi- terate teichers are more a>:cepcable to certain defcrip- tions of people, tlvan the abletl ichoiars or b.-:ft inftruct- cdteicUers, but this is notlimg to the purpoie, Teacli- crs delliiute of human learning will cry it down, becauK; they have it not ; and ignorant people will admire ihcin, becaufe they know not better, and by reafon of a jull juilgmeiit from God upon them for their ignorance, which they fufTcred to come upon them, by their own carelelTnefs and inattention. But both thofe crying it down will not alter the (late of the cafi. For it cannot be fuppofcd that thofe who have fpent fome time in learn- ing trades : and fpsnt fome time in the practice of thofe trades they have learned, and cannot read a chapter of the Englifli New Teftament with any degree of proprie- ty, whicli is really the cafe with fome in this Country or Province ; it therefore cannot be rightly fuppofed ^hat fach perfons can be qualified for public teachers, k would be an infult to common fcnfe, and laying afide our reafon and underdanding. It is well known that the ChriiUan religion hath numerous enemies — men of great abilities and learning, and fubtlc, and cunning, and infidels are not wanting in our day, that are neither deftltuteof parts nor literature, and which hath been the cafe in all ages of the Chriftian church, lefs or more ; and of courfe, it is highly requifite that the mi- nifiers of the gofpcl, to whom are committed the oracles of God in a great meafure, fiiould be men boili of abilities and learning to counterad their attempts to hurt and dcftroy the ChrilHan religion, which they •ftrive to do with all their malice, migiit and fophiftry. And what could thcfe illiterate men do in defence of the truth ? rhefe enemies would confound them in a fhort time even with their fophiftry. And therefore it re- quires men of abilities and learning to defend the truth, Tnd to contend earneft ly for the faith once delivered to hs Saints. And v/e know that learning had great in- 44 fiuence in prcmotirg the reForn:atu)n and rcc.n-ery of the truth. Therefore it is indlfpeiifably necefL:!'/ for thofe in the mini{lcr"al office to be men of abililies, na- tural ir.d acquired. It may be faid, in fivour of thel'e illirerare men, that the great meafure of the Spirit will niake up for their deficiency in learning. \t is true that rrcat meafure of the Holy Spirit is a great help to a gofpcl minifier in preaching the gofpel, but doth net fuperfede or kt afide human learning, oi render it un- rjecefl'ary ; neither doth human learning, render the gracious aids of the Holy Ghofl unnecefTary. But brth are receffary in their place in a gofpel mlnifter, and mutually aflifi one another; and aregre^t helps to him in the diicharjre of his office, Bat nrtwirhftandins; the high claims tliey have upon the Spirit of God, it will be found that their rr;eafure thereof is but fmall, if any at all. But the exaniination thereof will t^U in more naturally afterwards. And, upon the whole, to be an T in 47 rflice to the i^ipoHles, which will fo far qupJify him for preaching the gofpel and dirpenliiig the lacra- mcnts. 6. Miniflers of the rjofpel are to be earneft and dili- gent in the duties of their oilice, 2. Fini. 4. 2. Preach tiic word, l^c inftant in (iralbn and our of feafon, re- prove, rebuke, exhort with ail h>rg fufl'cring, andgen» tlener;, and doc"irine, that is, with all diligence and carnefincls are to difcharre the duties of their office; and to lay hold on cvay opporturiity that offers for promotirg tl'.e intereil: of a Redeemer's kingdom, and the good of feu's. To preach tl;^ wind of God with heart cngagcdnefs and diligence on thcLcrd'aDay, and at other times; in times of peace, and perfecurion ; in pubUc, and in private ; on flated and occaflonal opportunities> when it is, more or lefs, likely to do good. To apply the word as there may be occaiion, for repi'oof, to con- vince g.iin-fiyers of their errors ; for repreheriding fm- ners and back-ftidets, to reclaim and reform them ; and for counrehinsc, sxhortingr, and encourasirHi; believers- o ^ o on to go on in the way of righteoufnefs ; or to jj^rfeV'cre in the good Vv-ays of God, and the faith and profefilon of the g:>(pel, and in a fjec, open and faithful declaratioa' of the Vi^'hoie counfcl of God, and that w'uh a proper difpoiition of mind. 7. The minillers of the gofpel are to be watchful, sd- Tim. ^. 5 — But watch thou in all things. Heb. 13. 17 — Obey them that have the rule over you, and fubmitf yourfelves ; for they watch for your fouls as they that? muft give an account, that they may do it with joy, and not v/ith grief. To watch for the fouls committed to- their trull, will denote their great attention and care ta obferve the dangers (innsrs may be in, and to want them thereof; and their earneft endeavours to promote their faffety, holinefs and felicity ; and to check or re- train what may be amifs about them. Moreover, they are to watch againft erroneous perfons and their errors, and watch for opportunities of confuting them ar-^ 43 in efjabllflilng the truth in oppnfition to the errors o£ falfe teachers j to guard a^ainft tcmprations to iln ; to watch over their own fpirit?. and their own conduct, at all times and in all circumftances. In fhort they are to watch over themldves and others with the oreateft care and attention : by which means they will lb far manifeft themfelves to be the fucceilors of the apoiiles in office, and fo far qualified for preaching the gofpel and adminifttiring the facraments. 8. The minifters of the gofpel are to be firm and re- folute in thecaufe of God and Chrift. Acls 20. 22. — And now 1 go bound in tlie fpirit unto Jerufalem, not knowing the things that fliall befal me there. V. 23. Save that the Holy Ghoft witnefTeth that bonds and aitlicli- ons abide me. V. 24. But none of thefe things move me, tieither count I my hfe dear to myfelf, fo that I might finifh my courfe with joy, and the miinitby which I have received of the Lord Jcfus to teftify the gofpel of the grace of God. Chap. 21. 13. Then Paul aniVeied, what mean ye to weep and break my heart ? For I am ready not only to be bound, but to die at Je- rufalem for the name of the Lord Jefus. 2d. Tim. 2. 3. T hcu therefore endure hardnefs as a good foldier of J' fus Chrift. The faithful miinifters of Jefus Chrift have hirdihips, dangers, dIflicuUies, and dilcourjgcmenrs to encounter, and to meet with in the way of their office; and therefore firmnefs and refolution are indifpcnfably necefTary to their furmounting them, and perfevering in their duty ; for without them they would be apt to faint ami give over. But refolutely facing danger, and firmly ftanding in the evil day, they thereby manifeft: themfelves to be the iu'ctffors of the Apoftles^ who fheweo the greateft fortitude in times of dinger, and would obey God ratiier than men, at the rifk of their lives. They like brave folciiers of Jefus Chrift fight valiantly under his banner and refufe to fubniit, and fuch preachers cfthe gnfpel vsIm imiiate in this> manifeft fo far their being riie fucctflurs of the apoftles. and fir perl'ons fo far for preaching the gofpcl and dif- penfing the facramcnts of the New Teftament. 9. Another qualification of gofpel minifters is to be wife in winning fouls, to lay themfelves oiit as much as they poflibly can to bring fouls to believe In the Lord J'-fus Chriiljto thefivingof the fouh This was the ^reat buiinefs of the Apoftlesin their preaching the everlaltirij; gofpel, and this their great defireihat fouls might be faved,and they took every winning method to gain them over to the ahnie Saviour, and to be wife as ferpents, andharmleTsas doves. They are to life their utmoil caution in their minitlratit-ns, condiift and conVerfation. The greateft caution and circumfpeclion is neccffary in gofpel minilters, coniider- ing the circumllances in which they are placed, placed in the midfl of a crooked and perverfe generation, among whom they live, and among many M'^ho bear them no good will, wait for their halting, and would rejoice in their fall ; belides deceitful and treacherous, who are apt to lay fnares for the minifters of Chrift, while they are fpeaking them fair. Befides a cunning devil, who fifts them as wheat, and treacherous hearts, that ftart afide like a deceitful bow, Then the minifters of the gofpel are to be wife in winning fouls to Clirift, pru- dent in their miniftrations, conduct and converfation, left their good fliould be evil fpoken of, and left they fhould give occafion for the enemies of the Lord to blafpheme ; or that they may not be enfnared and hurt by thofc that wait for their halting. Then the greatefb caution, wifdom, prudence, fimplicity, and a harm- Icfs, inofFcnfive difpofirion, are to be about minifters of the gofpel. And hereby they manifeft themfelves to be the fucceflbrs of the Apofties in the office of the holy miniftry ; and that they are fo far qualified for preach- ing the gofpel and difpenftug the faciaments. 10. Another qualification of gofpel minifters is that they ftudy to approve themfelves unto God. 2d. Tim. i. 15. Study to fliew thyfelf approved unto God, a- G 5« v/orkman that needeth not to be. afliamed, rigiidy di* viding the word of truth. They Ate to endeavour through the ftrength of divii;e grace to approve themfelves to the Lord as good workmen, who have no caufe to be afliamed on account of their neglect, urlkilfulnefs, un. faithfuhiefs, or any other reniarkable defect in the work of the holy miniilry. Moreover, that with the utinoft care and judgment they fcparate between truth and .er- ror, between important and trifling things ; and to give every one a portion of God's word in due feafon, with a proper application of its various parts to the circuni- Itances of their hearers. To endeavour, as much as pof- lible, to aj)prove themfelves unto God, both in tlieir minillerial character, and a!fo in their private converfa- tion as Chriflians : and by fo doing they fo far manlfeft themfelves to be the fucceflbrs of the apoftle and qualified to preach the gofp el, and to difpenfe the fdcraments cf the New Tcilament. 1 1. They are to be of good report, even with them that are without, ift lim. 3, 7. Moreover he muft be of good report of them who are without, Icaft he fall into reproach, and the fnare of the devil. Gofpel inini- llers ought to be men of clear reputation and un- blemifhed characters, not only with Chriilians themfelves, but alfo among unbelievers, or thofe without the pale the vilible church, and who wait for the halting of of the profeflbrs of religion, efpecially of gofpel miui- iters. If not, it will both be a reproach upon themfelves and the caufe they haveefpoufed, or upon the ways of God and religion. And by this means the devil may take an advantage aeainfl them to the injury of their own fouls, and their ufefulnefs in the work of the holy mini- ilry, and to the difcredit of religion, the triumphs of its adverlaries, and to the griet of the godly ; and the {tumbling of young converts. Then when they endea- vour to conduct themfelves in fuch a manner, as that they fhall have the efteem even of thofe without the pale of the vifible Church, walking worthy of that vocatiou 5« wherewith they are called, adorning the doctrine of God our Saviour, by their well ordered lives and con- verlations. By thuir fo doing they will be the more qualified for preaching the gol'pel and adminiftering tlie llicrarcents of the New Tellament ; and will fo far ma- nifett themfclvcs to be fuccell'ors in ofUce to the Apof- tles. 12. Minifters of the gofpel are to be blamelefs. ift. Tim. 3. 2. A Bifliop muu be blamelefs, the Iiufband of one wife. Tit. i. 7. For a Bifhop muft be blamelefs, as the Rewards of God. They are to be of an unfpotted reputation or of an unblemiflied moral charadler ; free from fcandal or reproach in their life and converfation. This will make them to be of good report among thoib without thep.ile of the vihble church. I fliail now (hut up this part of the difcourfe with a few fcripture texs, fetting forth the character and con- verfation of gofpel miniders. 1 ft Tim. 3. 1-8. This is a true faying, if a man deftre the office of a bifliop, he dehreth a good work. A bifhop muft be blamelefs, the hufbind of on- wife, vigilant, fober, of good behaviour, given to hofpitality, apt to teach, not given to w^ine, no ftriker, nor greedy of filthy lucre, but pitient, not a brawler, not covetous ; one that ruleth well his own houfe, having in fubjection his children, with all gravity ; (for if a man know not how to rule his own houfe, how ihall he take care of the church of God ?) Not a novice, left he be lifted up with pride — he fall into the con- demnation of the devil. Tit. i, 7-10. For a Bifhop muft be blamelefs, as the fteward of God, not felf willed, not foon angry, not given to wlne> no ftriker, not giv- en to filthy lucre ; but a lover of hofpitality, a lover of good men, fober, holy, temperate ; holding faft the faithful word as he hath been taught, that he may be able by found doctrine both to exhort and convince gain-faycrs. Thus I have given the outlines of a gofpel minifter's qualification in doctrine and practice, necefla- ry for the right difcharg^e of their oflicCj taken from th« wordofGo:1, efpedally from tliceplllles of Paul to Ti- mothy and T'tiis. To which I fhall add a regular iutroduclion into the office of the holy miniftry, which may be briefly fum- irted up in what follows: A ftricl and an impartial in- quiry into the abilities, learning, gifts, and graces of the perfoii or pcrf )ns defirous of entering into the office of the holy miniftry, by the minifteri* of the gofpel already in that office, who ate the proper judges in that cafe, or of the necefl'ary qualifications of candidates for th(? office of the miniftry ; ;md upon finding them properly or in a great meafure fo qualified for preaching the ;gofpel, they foiemnly fet them apart for that purpofe, by the laying on of the hands of the Prefbytery, or by the impofitioR of the hands of the feveral members of thatbo- dy convened in a particular manner for that purpofe- Be- ing thus qualified and thus fjlemnly ordained to the work of the holy miniftry, then they may be judged fit perfons for iiifpenfing the ordinances of religion, for preaching the gofpel, and adminiftering the f^craments ; as hereby the rules of Chrift's houfe are obferved. If fo, if thefe are the qu ilificntions of a gofpel minifier, and the regu- lations of Chrift's Houfe, then how unhke to thef« are not a few in the Province, who pretend to preach the gofpel, and even to adminifter the facraments,have neither the abilities of the mind, nor human learning, nor know- ledge in the fcriptures, nor have taken the proper fteps in Coining mto the miniftry, and, it is to be feared, are ftrangers to God, though confident of a faving ch;?ngc ; of courfe may be deemed unlearned, ignorant, and even erroneous, and immoral, which render them very unfit to preach the gofpel, or to difpenfe the facraments. Yea, perfons in the Province that never pretended to preach have baptiffd children. Now applying the afore- going rules and qualifications to them, we tafily fee that they had no right to do it, and that it was the greatefl prefumption in them to have done it, and ftill more fo lor women to do it, as it hath been done by fome of 53 that fex, ev©n in this Province, if I am rightly inform- ed. But fome of thefe claffes mentioned will ftlll juftify theinfelves by faying, that though they have not hu- man learning, which they think altogether unneceffary to the preaching the gofpel, or for adminiftering the facraments ; that they preach by the Spirit, which learn- ed men have not, and therefore are better qualified for the office of the holy miniflry than they. That liuman learning doth not lliut out the Spirit of God fo that thofe who have learning cannot be good men, is utterly falie : for many very learned men have been gracious perfons. Neither doth the gracious influences of the Divine Spirit render learning unneceflary in the work of the holy miniUry : for they both have met in one per- fon, and that in many a perfon, efpecially in the apoftle Paul, who was a great fcholar. So that thefe pretend- ers to the fpirit in(inuate that learned men have not the fpirit of God, which is doing them the grcateft: injuftice, for we h;ive found the greatefl. fcholars to be very gra- cious perfons. However there are fome defcriptions of perfons that have no learning, yet make great preten- iions to the fpirit^ and fome of them I am well inform- ed have carried their preteniions fo high in their public difcourfes, as to have applied to themfelves the follow- ing text of fcripture, which is applicable to Chrift only. Ifa. 6i. T. The fpirit of the Lord is upon me ; becaufs the Lord hath anointed me to preach good tidings to the meek, and fo forth. A high move indeed, and nothing Ihort of blafphemy, in applying to themfelves what parti- cularly belongs to Chrift, as appears from hi.nfelf, Luke 4. 18-23. ^^'^ when perfons, or thofe who pretend to preach the gofpel, make fuch high pretenfions to the (pU rit,and that they are actuated thereby, it is time for us to take the direcflion of the Apoftle, to examine the fpirits, I, John, 4. I Beloved, believe not every fpirit, but try the fpirits whether they be of God. There are fpirits under different charai^ers. There is the fpirit of 54 «rror, i. John, 4. 6. Thereby know we the fplrit of truth and the Ipirit { of promifcs, of threatenings ; a regular chain of hiftory and prophefles, a chain of arguments — iound and. conclu- five, and all with the greateft precifion and exactnefs. This will be admitted by all who are anywife acquaint- ed with the word of God. Then can perfons be faid to be under the influence of the fpirit, whofc pub- lic difcourfes have neither order, connection, nor precifi- cn in them, but may be truly faid to be ajumbie of 59 words, a rliapfody of matter, without any method or order ; an heap of incoherent things which 'have neither connection with, nor dependence upon, one another, or a hiofe harangue, very unlike perfons under the direc- tion of the Holy Ghofl, andean have no juft claim upon having the fpirit of God, which they pretend to have. 5. The Spirit of God had fome particular end in view in what he diciatcd to holy men ; and not only propofed the end, but alfo followed it up and accomplidied the end which he propofed. This is alfo clear from the fcriptures, whether it be to eftablifli fome doctrine, or to explain or enforce fome duty. Then can they be faid to be under the direction of God's fpirit, that whatever they may propofe to themfelves in their public difcourfes ; yet notwithtlanding, do not follow up their defign, if they can be faid to have any, neither prove nor ertablifli any thing to the purpofc, but continue fpcaking, tacking one fcntence to another, and poilibly one fcripture text to another, without doing any thing to the purpofe. And when they have concluded, there is no knowledge of divine things communicated or con- veyed to the hearers, no doctrine eilabliflied ; no duty explained or properly enjoined, but a loofe harangue, in which the fpirit of God hath no hand, or of which he is not the author. It would be prefumption, yea blafphemy, to fay that thefe nonfenhcal efFulions were delivered by his direction. They may be faid to be thofe wandering ftars which the Apoftic Jude fpcaks of, to whom is referved the blacknefs of darknefs forever ; and as one well exprelTes it, with a fhlning blaze of profefuon, and prerencc of knowledge, piety and z al, they remefsly move in the firmament of the vKible church, and unceahngly bewilder themfelves and others into the perplexed mazes of error, and th-2 dreary hopc- iefs ilate of endlefs woe. Without being of any real fervice to them they pretend to inftrud, going they know not where, and doing they know not what. Thus, with all their pretenfions to the Spirit of God. 6o 6. The Spirit of God illuminates the mind, and ena- bles thofe under his influence and direflion tn fee and tinderftand divine truths themfelves, and clearly to ex- plain and lay them before others. This will be the cafe, lefsor more, with all under his guidance and direction. Then can perfons be faid to be under his influence, who darken things with words without knowledge, and ra-, ther perplex than refolvc, and confound rather than in- i^rucl, and bewilder rather than edify? Can fuch per- fons be faid to be led by the Spirit of God : let their pretrnfions be never fo great ? And yet fuch is the cafe with fome, if not many, who profefs to be under the dirc-ciivon of the Holy Ghoft, incapable of caRing liglit upon a fubjecl, but rather bewilder the hearers than edify them ? Can fuch perfons be faid to be under the influence of God's fpirit, let their pretenflons thereto be never fo great, who ratlier bewilder than cafl light up- on a fubject ? Yea, incapable of doing it. For as he is an enlightening fpirit he will communicate knowledge and undei {landing in divine things to fuch as are under his influence, as will enable them to fet things in their proper light, 7. The fpirt of God is a holy fpirit, and both difpofes and enables to holy things, whether in taith or pradtice ; and thole under his influence will certainly ftudy to promote hoiirefs in doctrine and pradice ; but fome of thefe who prp.tcnd to have the fpirit, do neither : of courfe cannot be faid to be under his influence. I have endeavoured to fliew the qualifications of gof- pel minifters ; perfons proper for preaching the gofpel, and for difpenfn g the fjcraments ; and as there are di- vers who pretend to have the fpirit of God, and cry down learning, and profefs to go by the fpirit in their public difcourfes, I have given a few marks of God*s fpirit, to enable people, in fome meafure, to know fuch as are under his direction and influence ; and whether thofe perfons who openly profefs to have the fpirit of God, are really actuated "by him or not. 6i And what hatli been faid upon this part of the fubjed will lead us to conclude that if iuch are the qualifications of gofpel minifters, that there are numbers in that office, and efpecially in this Province* very unfit for the office of the holy minifiry) and have no jull claim to the Ho- ly Spirit, which they fo much pretend to, and in my judgment they have unwarrantably taken upon them that office. I am not their enemy, nor do I wifti them harm, nor any perfon whatever, yet I honeftly de- clare that in my judgment and opinion they have gone beyond their line, or without their proper fphere, in taking upon them the office of the holy miniftry, to preach and to difpenie the facraments ; as they appear to be deilitute of the qualifications neceflary for thefe purpofes. It is vain to urge that the Apoftlcs were but fifhermen, and had juft left their nets to preach the gofpel, and therefore iUiterate men may leave their trades, whether fhoemakers or tailors, or any other bu* linefsj and rufli into the miniftry. It is not a parallel cafe I afiure you. I do not blame them for their be- ing of fuch and Iuch occupations in life, to leave them and preach the gofpel, did they take the fteps ne- ceflary for entering upon that office as they ought, and as have been briefly laid before you. Perfons fo grofsly ignorant as fome of them, and no extraordinary aid to be expected, rauft be \^cry improper fotp that office. No extraordinary gifts and graces bcftowed upon any now, as were then, which immediately quahfiedthem for the right difcharge of their duty. They were immediately fentout by their Lord in perfon, who would not be want- ing to them for his work and fervice. But it would be great boldnefs and prefumption in any illiterate tradefman to fay that he wasimmediately caliedofGod,orof Chrift, as they were, to preach the gofpel and to difpenfe the facraments. And although they make themfelves and o- thers believe it, yet it is ftill prefumption, and beyond their line. I (hall thus far yield to them as to fuppofe them to be ferious,and in fome mcafure moved withadcfirc to pro« 62 mote the flilvation of others, which it is pofiible is more than I ought to grant, yet allowing it fo far to be the cafe: yet all ferious perfons are not to be preachers ; nor all, who wifh well to the fouls of others to take upon them the oflicc of the holy miniiby, otherwife every Chriftian, or godly man, would beaminiUcr : for I verily believe that every oracious pcrfon wiflies the falvation of his fellowmen, and would wifh to promote it as much as he can, but dosch it in his private capacity, and within his own fphere, by earneft prayer to God, private ad- monition, warning and counfel, and by a good exam- ple. And h.id fach as I have reference to kept here, they might have been more ferviceable to the real in- tereds of religion than they now are, in the public charader which they have unwarrantably affumed : for they muft certainly know that a man is not crowned, unlefs he flrive lawfully, and this they appear not to have done : and therefore cannot expecl the reward. I would have them to confider attentively the danger they expofe themfelves to, who run without being fent of God, which will appear from the following texts of fcripture. Jcrcm, 23, 2 1. I have not fent thefe prophets, yet they ran ; I have not fp. ken to them, yet they propheli^jd. V. 25-2S. I have heard what the prophets Cud that prophefied lies in my Dame, faying, I have dreamed, I have dreamed. How long (hall this be in tlie heart of the prophets that pro- phefy lies ? Yea, they are the prophets of the deceit of their own hearts, who think to caufc my people to for- get my name by their dreams, which they tell every one to his neighbour, as their fathers have forgotten my name for Baal. V. 31. 32. Bshold I am againfl the prophets faith the Lord, thatufe their tongues and fay, he faith. Behold I am againft them that prophefy falfc dreams faith ths Lord, and do tell them, and do caul'e my people to err by their lies, and by their lightnefs. Yet 1 fent them not, nor neither commanded them, there- fore they fhall not profit this people at all faith the -Lord. Alfo to lay to heaVt what he faith refpectlng 63 Mind guIJcs. Matth. 15, 14. Let them alone ; tliey he blind leaders of" the blind ; ^nd if the blind lead the blind, both fliall fall into the ditch. Luke 6, 39. (^an the blind lead the blind ? iliall not both falJ into the ditch ? P>^att. 23. 16. Woe unto you blind guides. It is a ferious matter to be ranked wirh them ; and peifons fliould be careful not to be of that number, if not they will fiiare the fame fate, I would have them to confider the fate of King Uzziah, who would needs burn incenfe upon the akar of incenfe, which was not his province. For though a Kfng, yet not a Prieil, and of courfe had no right to burn incenfe, nor to do any thing which pertained to the prieft's office ; and for his intrufion wasfeverely punilhed, and that with a leprofy until the day of his death. 2d Chron. 26. 16-22, But when he was firong, his heart was lifted up to his dcflrudion, for he tranfgreffed againft the Lord his God, and went into the temple of the Lord to burn incenfe upon the akar of incenfe. And -nzzari.ih, the high prieft, went In after him, and with him fourfccre pricds of the Lord, that were valiant men, and they withllood Uzziah, the king, and faid un- to him, it appertaincth not unto Uzziah to burn incenfe, but to the priefls, the fors of Aaron, that are confe- crated to burn incenfe to the Lord. Go out of the fancluary, for thou hail: trefpafied, neither fhall it be for thine honour from the Lord God. Then Uzziah wa» wroth, and had a cenfer in his hand to burn incenfe j and while he was wroth with the priefts, the Icprofy rofs upon his forehead, before the priells, in the Houfe of the Lord, from befide the incenfe akar. And Azzariah, the chief prieft, and all the priefts looked upon him, and be- hold he was leprous in his forehead, and they thruft him out from thence, yea himfelf hafted to go out, becaufe the Lord had fmitten him ; and Uzziah was a leper until the day of his death, and dwelt in a feparate houfe, being a leper, for he was cut oft" from the houfe of the Lord. Here the King paid dear for bis intruiion 64 upon the priefis* office. Even though a King the Lord did not fpare him ; which ought to be a loud warning to all to take heed to what they do in taking upon them the office of the holy miniftry : for God will re- quire it of them, fooner or later. For though fentence againft an evil work be not fpeedily executed ; yet not repealed, but continues in full forccj and the longer de- ferred the weightier it will fall at laft. And 1 would farther warn them, that neither ignorance, impudence, nor prefumption, of which they feem to have a large Ihare, will be of any avail to them, when the great King and Head of the Church conies to call falfe teachers to an account for ther intruHons. Nor will it be of any fer- vice to them to fay that they have the Spirit of God : for bare and even bold aflertions are no proof. By their fruits ye fliall know them. Neither will it be of any fervice unto them that they arc zealous : for zeal may be without knowledge. Neither will it avail them to think highly of themfelves : for they may think of themfelves above what they ought to think, deceiving their own fouls, which it is to be feared they do. 1 hefe things I warn them of, without the leaft defign to give offence, or to irritate. And though I have laid things which may bear hard en fome,yet I have endeavoured to do it in the fpirit of meeknefs, without ufing opprobrious names, but have treated them as men, though much oppofed to their principles j and that part of their con- dud in afTuming the office of the holy miniftry, for which they are unqualified. And if any think that there was none occafion for faying thofe things which I have faid upon this part of the fubjed, let them pafs it by as unnecelTary ; but if upon reading thcfe particulars they find them to be true, which 1 hope they wiilj and that there was good ground for all that haih been faid, then let it have its weight and due influeHce in avoiding fuch. It hath been faid that the conducl of the regular Clergy hath been rcprchenfible, and which hath been the caufe 6s of iliefe illiterate men becoming teachers of the peoplcj and they falling in with them. Although I do not deem it a fufilcient reafon either for the one or the other of them, though plaufible, yet 1 would earneftly recom- mend to the regular clergy to take heed unto themfelve^ and to their do<^rine, to preach the truths of the gofpel, to be circumfpccl in their walk and converfation, and to v/alk worthy of that vocation wherewith they are called, and this will fo far leave them inexcufable. It is pity that thofe who profefs to be properly trained up for the office of the holy miniftry, and to be regu- larly introduced Into office, fhould give any jufl handle for others to make a fchifm in the body. They no doubt will do it. But let them have as little occahon for it from us as we poffibly can ; and then they> and not we, fhall bear the blame. So that I would ferioufly re- commend to regular clergymen, of whatever denomina- tion, to be found in their doclrines, and circumfpecl in their walk and converfation. Thus I have endeavour:id briery to fct before you the qualifications of a gofpel minifter, whofe right it is to preach the gofpel and to difpenfe the facramcnts, as being moft likely the apoftles* fuccelTors in office, and have avoided difputes on the fubjeclas much as pofTible. The adminlilrators of the ordinance of baptifm, upon which I treat, is a part of the inftitution, therefore right that 1 fhould endeavour to fhew who they are, and their qualifications for that office, which 1. have done with as much candor, impartiality, plainnefs and fimplici- ty, as I poffibly could, without thelealt defign to hurt any denomination of profeffing ChriRians whatever ; and if offi^nce is taken, none was intended ; and there- fore they muft bear it as well as they can, and make as good ufe of it as in them lies. IV. The next thing propofed in the method, was to Ihew who are the fubjecls of baptifm, whether adult or grown up perfons, or infants, or both ; and in whofe I ;>5 name they are to be bapiifed ; and wliat is ccmprehendt'd therein, or intended thereby. All nritions, Gentiles as well as Jews, children, and grown up perfons under certain circumilances, are to be baptifed. And Firft — With refpect to grown up perfons, who are capable of being I'ponfors for themfelves, and have not been baptifed in their infancy. Thefe, upon a profefijon of their faith in Chrift, and obedience to him, are to be admitted to baptifm j but not until then. Perfons to be baptifed previous thereto, are to be well inftructed in the doctrines of the Chrillian religion ; in the nature and defign of the ordinance ; and in the obligations they are coming under by their baptifm. Moreover they ought to give fome evidence of their repentance towards God, and faith towards our Lord Jefus Chriil: ; and alfo of their firm and determinate purpoie and refolution, through the flrength of Divine grace, to cleave to Chriil amidfl: all the oppofition and difcouragements they may meet with, either from without or within j that they will conftantly go on in (Irength of God the Lord, making mention of his riglueoufnefs, even of his only. It is a matter of the greateft importance, and ought not to be rafhly gone into, either by the admini-- llrator or the pcrfun to be baptifed. We fee Philip did not raflily baptife the eunuch ; 1 e inquired into bis faith : when the eunuch fiid, here is water, what hin- ders me to be baptifed ? Nothing, faith he, if thou be- licvell:. Which leads us to underftand that he made in- quiry, and fati?iied himfelf with refpecJ- to the ennuch's faith before he baptifed him, which renders it manifeft that Philip did not go about the matter rafhly. So ought every minilter of the gofpe! in his adminiftering this ordinance to grown up perfons ; and to make dili- prent inquiry into the knowledge and faith of the per- fon to be baptifed, and of his or her pious difpofition ; and of their refoluticm to cleave to the Lord ; otherwifs the adtniniflrator proceeds unwarrantably, k is true, after all his care, he may *be led co adminiiler the ordi- 6; - nance to an undefervinp; perfon, as the fame Philip hap. tifed Simon Magus. This cannot be altogether avoi(i- ed : minifters afe but men, and not God to know men's hearts; they can only judge from outward appearance, and by what they may knov/ of the perfon. And though fome will impofe upon themfelves, and upon the minillers of the gofpel, yet it is the buGnefs of admini- iiratorstobe careful in admitting perfons to baptifni ; and the more To, as they are apt to be impofed upon. It is alio the bulinefs of people themfelves to be careful in having the ordinance of baptifm adminiftered unto them ; as they arc then folemnly d-evoting themfelves to tlie fervice of God, and openly and avowedly de- claring themfelves to be the difciplcs and followers of Chrift, and members of his vifible church ; and this they do in the moft public and folemn manner, and therefore ought ferioufly to confider the matter previous to their baptifm, and to be careful to lay a good founda- tion, otherwife the building will come to nought, and their latter end will be worfe than the beginning, as was the cafe with Simon Magus. Therefore perlons ought to be fincere and upright in their intentions, and ferioufly to go about their baptifm, if they mean to have the gracious prefcnce of God v/ith thtm in, and his blefling upon, the ordinance. The grown up perfona whom we read of in the fcriptures to have been baptifed, appear to have been believers in Chrift ; therefore It is an example for us to follow in being baptifed, and is flrictly tobeobferved by all who would do their dut} Tiright. Then adult perfons are to be admitted to bap- tifm, be they of whatever nation, or country, or tongue, or people, or kindred, they may, upon profefling their taith in Chrift and obedience to him ; yea, bond or free, male or female. This is evident from fcripture, and herein are we perfectly agreed with thofe, who deny baptifm to infants, that grown up perfons fhou!d be taught and profefs their faith in Chrift and obedience to him, and give fatisfaclory evidence of a pious difpc- 6S fition. In all thefe things we agree with them ; but go farther in faying thit the children of fuch parents as rire Vvithin the pale oi the vlfible church, are to be baptifcd, even fiiouki one only of the pa'cnts be Chrillian. And this we accordingly practice, and judge ourfeKcs to be fupporfed in this practice by fcripture, and the conflant praclice of the Chriftian church in all age?, both in the apoRles' days and ever iince : and if thefe ihingf can be fairly made out, which I hope will be done to the fatisficlion of reafonable, unprejudiced perforis, by of- fering fuch arguments and confiderations as appear to be fatisfadory and conclufive, then we arc in the right in pracHfing infant baptifm, however much it may be cried down by tho'e oppofed to it. The argui ments 1 fli,ill bring forward in proof of, or in fa- vour and fupport of, infant baptifm, (hall be from the fcriptures, and the practice of the Chriftian church in all ages ; and thele arguments fliall be as fairly ftated, and as candidly difcuffed, and with as much meeknefs, as I podibly can, and, though a controverted pointi fliall en- deavour to tre?t the fubjecl with coolnefs and modera- tion. And The fird argument I would offer in proof and fup- port of infant baptifm, ftiall be from the words of in- flitution itfelf : Go teach all nations, baptiiing them. The words in the original are : Matheteufate panta ia Ethne ; which may be rendered, Go and difciple all nations, or gather difciples to me out of all nation*?, as well as to go and teach all nations, as the verb mathc' ieuo is fometimes taken. In the v/ords we may obferve in the firft inllance that the commiffion given the a- poflies at this time is enlarged by on a former occafion. Their firfl: commiffion was confined to the Jews only. In the w^ay of the Gentiles, go ye not ; nor into any city of the Samaritans enter ye not, but go to the loft fheep of the houfe of Ifrael. The reftraint is now taken off, and the commiflion enlarged : and they arc delired to go and make difciples of all hations, Gentiles as well as Jews, 69 Then if" the commlfllon is fo far enlarged as to take in the Gentiles with the Jews, this fame confideration is in favour of infants being baptiled, for they make a con- fiderable part of the nations. And as our Lord hath en- larged it in favour of the Gentiles, it is not probable that he would have made narrower by cafting out in- fants, which for,abouttwo thcufand years had beentaken into the Church by circumcifion, efpecially without let- ting us know that he had done it. And as he was changing the mode, and enlarging the commifljon, now was the time to make this alteration, if he had been de- figned to have made it, though we arc not to diclate to him, but to allow him to take his time in appointing his ordinances. However, according to human proba- bility, now was a proper time to have the alteration with refpecl to infants made, which he hath not fo much as hinted at, and of courfe we prefume and na- turally infer, that he did not delign their being denied baptifm. And though it may refer to adult perfons in the firft inftance, yet children of courfe are included with the parents, agreeable to a long received praclicc in the church, in taking children with their parents into the church. This, long pradifed by the Jews, the then people of God, that when they received profelytes into their communion they received their children alfo, agreeable to God's command. It is true, that neither children, nor grown up perfons, arc particularly men- tioned in thefe words of the inftitution, or in any part of it, but the nations, it is therefore reafonable to fup* pofe that both are included, as neither of them are par- ticularly fpecified, and for this very reafon I fiiould fup- pole both were intended. The Apoftles were to dif* ciple and baptife the nations, which includes every age and fex, old and young, male and female, and there* fore they would think it their duty to baptife infants as well as adults, feeing it had been the practice of the church to receive infants ; and as the practice of taking infants into the church had been fo long in ufe, and had Rot been forbidJea ; though the mode cf fntroduc^ian was altered, yet not the fubjecl, therefore the Apoftles would think themfclves, by this brief commiiri)n, to bs warranted to baptife infants, as well as grownup per- fons, according to the covenant which God made with i\braham, Gen. 17. 9-15. And God laid unto Abra- ham, thou fhaltkeep my covenant, therefore, thou and thy feed after thee in their generations. This is my covenant which ye fhall keep between me and you, and thy feed after thee ; every man-child among you fhall he circumcifed. And ye (liall circumcife the flefh cf your fcrefkin, and it fhall be a tok:;n of the covenant be- twixt me and you ; and he that is eight days old fhili be circumcifed among you, every man child in your genera- tions, every man-child that is bora in the houfe, or bought with money of any flranger .which is not of thy feed. He that is born in thy houfe, and he thit is bought with thy money, muft needs be circumcifed, and my covenant fhall be in your flefh for an everlafting covenant. And the uacircumcifcd man child, whole fleCh of his forelkin is not circumcifed, (hall be cut off from among his people ; he hath broken my co- venant. Here we fee infants received into the church by circumcifion, as well as perfons grown up, and alfo their intereft in the covenant, and church memberlhip. Moreover, with relpccl" to perfons being admitted to the Pallover, profelytes were to be admitted by circumci- fion, and all their miles were to be circumcifed, Ex. 12. 43-50. And the Lord faid unto Mofes and Aaron, this is the ordinance of the Paffover, there Ihill no ftrang^r eat thereofjbut every man's fervantthatisbought withmoney, v/henthou haft circumcifed him, then fliall he eat thereof. A foreigner, and an hired fervant, (hall not eat thereof. In one houfe {hall it be eiten ; thou flialt not carry fortii aught of the flcTu abroad out of the houfe: neither Ihail ye break a bone thereof. All the congregation of the Children of Ifrael fliall cat it ; and when a itranger (hill £oJQurn witli you and ke^ the l^alTover to the Lord, let 7« all his males be circumdfcd, and then let lilm come ntzr and keep it> and he fiiall be as one born in the land i for no uncircumcifed perfon fliall eat thereof; one law ^all be ro him that is home born, and to the ftranger that fdjourneth among you. Herein we have a lawr cftabliHiedi'or introducing perions into the church of Ged ; the parents with the children, children to be tak- en in with their parents ; and this practice long conti- rued in the church of God ; about two thoufand years at the time our Lord inftituted the ordinance of bap- til'm ; and that this practice of taking in infants into ihe church, hsd not been laid afide, nor the law revoked or repealed : therefore v/e look upon it (till in force, and it is reafonable to fuppofe that the apoHles would underftand our Lord in the words of inflitution, when he faid. Go and teach all nations, that the children with the parents were to be received into the church by bap' tifiiij as they had been by circumciiion for {o long tim« paft. They would alfo recollect that Chrift had taught tiiem that little children belonged to the kingdom of Heaven 5 that he had laid his hands upon them, and accordingly had pronounced a folemn bleffing upon them ; and alfo gives us to underftand, that his wiH was that they (hould be received in his name, as belong- ing to him ; and tliat they themfelves had been reprov- ed for their forbidding children to be brought to Chriil to receive his bleffing ; that Chrift had never faid, nor " given the leaft reafon to think, that it was his will to cut off infants from being members of the church, or that he meant to abridge the privileges of children ia the leaft. They muft have conlidered their commiflion . in this light for the reafons given ; to wit — for the right they had fince there had been a church in the v/orld ; and this right not being revoked ; and, thirdly, for the favour CNrift manlfeiied towards children. They would be naturally led to confider them as a part of the nati- ons. Therefore the words of the inftitution itfelf fa- vours infant baptifm, and gives ground to the pradice. 72 2. Another argument I would offer in fupport of infant baptifm, that children arc compreiicnded in the covenant along wich their parents, in their fuccefiive ge- nerations, and the outward ilgn or token of an interert i'n the covenant was to be applied to infants. This is ma- jiifeft in the covenant which God made with Abraham, Gen. 19. 1-15. And when Abraham was ninety years old and nine, the Lord appeared to Abraham, and faid unto him, I am the Almighty, walk before me, and be thou perfect, and I will make my covenant be- tween me and thee, and I will multiply thy feed ex- ceedingly. And Abraham fell on his face : and God talked with him, faying, as for me, behold my covenant is with thee, and thou Ihalt be a father of many nati- ons ; neither fliall thy name be any more Abram, but thy name fhall be called Abraham, for a father of many nations have I made thee- And I will make thee ex- ceeding fruitful, and make nations of thee, and kings of thee, and I will eftablifh my covenant between me and thee, and thy feed after thee, in their generations, for an everlafting covenant : to be a God to thee, and thy feed after thee. And 1 will give unto thee, and thy feed after thee, the land wherein thou art a flrangcr, all the land of Canaan, for an everlaliing pofleflion, and Iwill be their God, And God faid to Abraham, thou Ihalt keep my covenant, therefore, thou and thy feed af- ter thee, in their generations. This is my covenant which ye fhall keep between me and thee, and thy feed after thee ; every man-child among you fliall be circumcifed. And ye fhall circumcife the flefti of your forefkin, and it fhall be a token of the covenant betwixt me and you. And he that is eight days old fhall be circumcifed among you, every man-child in your generations, he that is born in the houfe, or bought with money of any flranger, which is not of thy feed. He that is born in thy houfe, and he that is bought with thy money, muft need^ be circumcifed> and my co- venant fhall be in your flefhfor an everlafting covenant. 7S And\ht unclrcumclfed man-child, vvhofe flefh of Ills for^- fkiTi is not cireumcifcd, that foul {hall be cut off from a- mong his people : he hath broken my covenant. It is evident from this paflage, that God took the children of Abraham, with Abraham himfeif, into the covenant which he made with him, and the fa.Tie token of the covenant that was applied to himfelf, was applied to his children, or feed, as a proof that he takes the children into covenant with himfelf, along with the parents. They are both comprehended in the covenant ; for when God takes people into covenant, he includes the children with the parents. He fays to Abraham, I will eftablifh my covenant between me and thee, and thy feed after thee, in their generations, for an everlaftinc^ covenant, to be a God unto thee, and thy feed after thee. He did not enter into covenant with Abraham alone, but takes his children, or feed, alfo. And this he doth in all his federal tranfactions with his people, as will appear from what follows : and 1. With refpect to Adam and his feed *• his feed, or children, were comprehended in the covenant which God made with Adam, otherwife fin could not have entered into the world by this one man, nor could death have pafTed upon all men ; neither could all have linnedin him ; nor would thofe have died, who had not finned after the fimilitude of Adam's tranfgrefiiv)n, Thcfe things could not have taken p!?xe, had not his pofterity, or feed, in their feveral generations, been included in covenant with him. 2. Moreover, in the covenant which God made with. Noah and his fons, he included their children. Gen. 9 8. 9. And God fpake unto Noah,. and his fons with him, faying, And I, behold I eftablifh my covenant with I you, and your feed after you. In this covenant \ the children are inclu led in the covenant with the pa- rents. 3. The Lord comprehended the cbildien of the Ifra- K I 74 elites with their parent!?, in that covenant which he made with them in Horeb, Deut. 4. 10. Efpecially the day that thou ftcodfl before t^le Lvord in Horeb, when the Lord faid unto me, gatlicr me the people together, and I will make them hear my words, tliat they may learn to fear me all the days of their lives that they (Iiall live upon the earth, and that they may teach their chil- dren. Chap. 29. I. Thefe are the words of the cove- nant, wiiich the Lord commanded Mofcs to make with the children of Ifrael in the land of Moab, befide the co- venant which he m-ade vi'ith them in Horeb. V. 9-16. Keep therefore this covenant and do ]:hem, that ye may profper in all ye do. You Hand ail of you this day be- fore the Lord your God ;.y'tur Captains of your Tribes, yoiAr Elders, and your OHicers, with all the men of Ifrael, your little ones, your wives, and the ftranger that is within thy camp, from the hewer of wood to the drawer of water, that thou (houidil enter into co- vcnzmc with the Lord thy God, and into oath v^hich the Lord thy God n^.aketh with thee this day : that he may efi;abli(h thee to-day for a people to himfclf, and that he m;iy be unto thee a God, as he hath faid unto tliee, and as he hath fworn unto thy fathers, to Abra- ham, to Ifaac, and to J'lcob. Neither with you do I niake this oath and this covenant, but witli him who ftandeih with us here this day before the Lord our God J and alfo with him th.it is not with U3 here this day. In thefe covenants which God made with his people, it is manifeft that he comprehended the children along with the parents in the covenant, to partake of the privileges annexed to the covenant ; and alfo to per- form the duties of the covenant. And in the covenant which the Lord made with Abraham, the token of the covenant, which was circumcilion, was to be applied to the children along with the parents. And Iflimael was circumcifed, as well as Abraham his father was, when only thirteen years old^ when at that age he could not have been adiniLted oa his own account. Then if the ?5 Lnr^, in tJie covenant which he makes with his people, comprehends the children with their parents in that co- venant, and commands the token of the covenant to be applied to the children as well as the parents, then, jupon this footing, the children of Chriftian parents have a right to baptifm with their parents, as being under the fame covenant ;^and beings ordered to have the fame fic^u or token to be adminiHered unto them. It is certainly dolnr them thcgrearefl injuriice to deprive them of thofe privileges which Cod hath granted them in his word, and left it on record, as a ftanding memorial of his early regard for their intereft, and as their charter, fecuring to them their covenant privileges. And it is doing them injutlice to deny them what God gives to them, as they are under the fame covenant with their parents, fo have a right to the token of the covenant along with them, as rhe Lord hath commanded. Moreover, God promifes in this covenant, not only to be a God to Abraham, but alfo to be God of his feed — Saith the Lord, unto thee, and thy feed after thee, will 1 be a God. therefore, if the Lord faith that he will be a God both of his people, and God of their children iikewife, then vv'C are to look upon them as God's children, and if he declares them as fuch, then wc arc warranted to admit them to the privileoes of his chil- dren, and wrong them if we do not. For though we are not to take the children's bread and to caft to dogs, yet we are not to withhold the children's bread or privileges from themfelves. From thefe conliderationsj arifing from the covenant which God made with Abra* ham, comprehendiJ)g the children with the parents, and enjoining thefeii of that covenant to be applied to the children as well as to their parents, and that in their very infancy, or when but eight days old ; and his declaring Itimfeifnotonly to be the God of the parents, but alfo llie God of their feed, Thefe things fpeak in favour of children, as having a right to the privileges of the co- venirit, and of courfe warrant us to adminifter to them ?6 the token of the covenant, or to baptifc the infjnts of Chriftian parents ; and de^re b.iptifm for their children. Thefc appv'^ar to be reafons for infant bapiifm, as this covenant was nor limited to the immediate children of Abraham, but extends to parents, with their cliildren, in their facceiTive generations. It was to be an cver- lafting covenant, fo that parents, with their children, are intended in fuccecding generations, as well as Abraham and his immediate feed. And all his fpiritual fted, in every age, is to be uaderftood alfo, as (hall be ihewn in its proper place. 3. Another argument I would offer in fupport (>6 Infant Baptilm, fhall be what the apoftlc Peter urged up- on the day of Pentecoft, in order to perfuade thofs con- verted on that day to be baptifed. Ads 2 38-39. Then £^tcr faid unto them, Repent and be biutifed, everyone of you, in the name of Jcfus Chrifi:, for tho remiflionof fins, and ye (lull rec:ive the gift of the Ho'y Ghoft : for the promife is to you and to your children, and to all that are afar off, even as many as the Lord our God fhill call. There are two things in particular to be enqiired into in this piiTage. i. What we are to underftand by the promife here mentioned by the apo'ile, or to what pro-iiife it may refer. 2. The pcrfons to vv'i ).ii it is mile, or thafj to whom the blcf- lings contained do belong or refer. And firft with re- fpecl to the pr >m f?. A promfe m;y be thus defiaed ; Firii-, there is fomething good in it, and the perfon that m ikes it tells the jjerfon or perfons that he will bellow the mcendcJ go >d in dut tim^. And the promife men. tioned by the apiftle, I apprehend, is that made to A- braham ani to hU feed. This fe^ms to be agreed upon by tliofe that h)ld to infant baptifm, and as the Revd. Peter E-iwirds expreflf.'s my mind upDti the piflfige ia his Treatife on Bipcifm, pig3 81, HhiU give it in his ownwirds: Wi^a any difpare hippeis up3n any place of fcripture, and ittcannot be fettled from the context, the bsft w.-iy is top ifs to a fu-niUr place and obferve (if there be any plain indications) in what man- ner that was underftood, and what praclice took place upon it. That paffage to which the text bears the flrongeft refemblance is Gen. 17, 7. I will eftablilh my covenant to be a God to thee, and to thy feed. There is no place in fcripture fa like the text as this ; they arc both worded in' the fame way — to thee and to thy feed — you and to yoar children. They are both connected with a religious ordinance. By feed, which is the fame as children, was meant an infant of eight days old and upv/ards ; and becaufe a promife is made to the feed, an infant becomes the fubjecl of a re- ligious ordinance. Nov/ if the language of the text be {i;uilir, and if ic be connected wich a religious ordinance as that was, what better comment can be made upon it than what the paffage fuggefts ? Why fhould not the ideas be alike, when the language and circumftances arc fo ? The reafon for a comparing of fcripture with fcripture is this. When God ufes the fame kind of language in two places of fcripture, and the circumftances are alike, it is plain he means to be underftood as intending fimilar things. This is fo fure a rule of interpretation, that we are not afraid of venturing our everlaliing interefi.3 upon it ; and by adopting it in this inftance the refult will be clearly this : that the Holy Ghoft, by the phrafe you and youc children, mean adults and infants ; that thefe arc placed together in the fame promife ; and that the promife made to adults and infants is connected with baptifm ; and from hence it may be proved that infants are placed in the fame relation to baptifm, as they were of old to circumcifion. Thus then the promife mentioned by Peter, in the paffage under confidtration, is that pro- mife made to Abraham and his feed, that he would be a God to him and his feed. And it remains to (how to whom the promife belong?, k was in the lirfl inftance to Abraham and his feed, in the next inftance to thofe th:it ware coaverted, and to their children, and to thofc 78 that were af^r off, to as many as the Lord fiiould call, and their children. Here it is evident that the proniife is extended to the children as v/ell as to the parents, or comprehends the children with the parents, as in tlie caie of Abraham and his feed. Thefe two are parallel Citfcs. That promife was connccled with circumcifion, and comprehended Abraham and his feed, here it is connecled with baprifin, and comprehends the children with the p;) rents, fo that the children have as good a right to bMptifm now, as they had to circumcifion then, or to the privileges of the covenant. The promife is continued to Chriftians, with their children. Children had the good of the promife for about two thoufand years, and the Apoftle declares their right to it on the day ofPentecoft,at the fetting up the Gofpcl Church, whenjui?: about to adminifter the ordinance of baptifrn, which the ^poillcs had been lately commiflioned to adminifter, and he here tells us who the fubjects of it are, to wir, parents with their children. This is evident, beyond a doubt, that the children of Chriliian parents have as good a right to baptifai as the children of the jews had to circumciiion. And it would appear to me that Chriftian parents are au- thorifed, yea commanded, to have their children bap- tifed, by what the apodle Peter faid on this occafton. Therefr/re, we conclude that when we read, Rife and be baptifed every one of you : for the promile ivS to you and to your children, we naturally and juftly under- fland children hiving a right to baptifm as well as the parents, and accordingly are to be baptifed : for the promife is to them as well as to the parents : for if we aik to whom is the promife made ? The Apoftle fays it is to you and to your children. What the Apoftle here fayg, appears to me to be a clear and direcl proof for infant baptiim : for if the parents were to be bap- tifed, fo were the children, the one as much as the other ; for the promife extends to both, and to far as the promife reaches, fo far d^ the privileges extend. Then wc conclude that the right of infants to baptifm is de- dared and eft.-jbliflicd on this occailon, and do not find tlieir rijrht taken awav, nor infants excluded or fet afide. They certainly had the privilege of being early introduced into the Church of God, and this right h declared upon the day of Pentccoft, and that when the Chriftian Church was a fetting up, and the right of church mcmberfl-ilp) or the fubjecis of baptifm, declared. They are included as having that right, and we find nothing in the New Telliment afterwards, which fcts forth the right of infants being taken away, either by pofitive proof, or by juft and natural confequence. Then if they once had it, and long enjoyed it, and as it hath never been taken away, by any thing that we can learn from the word of God, then of courfc their right continues to the prefcnt moment; and we may fafeiy add that it will continue to the end of the world : for we do not expect a new revelation, to alter the fettled ftate of the Chriftian Church, in the admiflion of her Members. Upon the whole then, children were early admitted into the Church of God — long enjoyed that right — nearly two thoufand years, when they were de- clared by the infpired Apoftle to have it ftill ; and fince that time we do not find this right to be fet afide, by any thing in the word of God. Since Peter, aa infpired Apoillc, declared them to have it then, they muft continue to have it until the prefent day, as no new revelation hatii been made, fince thcfhutting up of the canon offcripture, declaring their right to be feC afide. And if it hath not been done hitherto, it never will, fo that children have their right to the privilege* of the church and to baptifm continued, to the pre- fent day, and alfo as long as there is a church upon earth. The promife is to parents with the children, from one generation to another, to the end of timej, fecuring their right thereto. And if the right of infants be taken away, which the opponents to infant baptifm allow they once had, it lies upon them to ftievv us where this right is taken away or fet afide, cither by pofitive 8o proof, or fair.juft,arid naturalcGnfequcncc,and if they can fairly prove thi? I am willing to yield, but net until then. I do not find a text in all the New Teftament, either fpoken by our Lord, or his Apofties, which forbids the admiflion of children into the church ; and if Thrill had thought fit to take away their ancient privilege, either di- reclly by himfelf, or by his Apofties, that would have been left on record, as a rule for us to go by. We are fure thcv had it once ; and if Chrifl had been to deprive them of it, he would have certainly told us, and not left us ia the dark in a matter which fo nearly concerned us. Therefore, as he hath not forbid it, but rather given us reafons to the contrary, we are bound to conclude that he continues the privileges of children, until our oppo- nents clearly prove the contrary, which lies upon them to do. 4. Another argument I would ufc In fupport of In- fant Biiptifm fhall be, that this ordiiance of baptifm is come in the room of circumcifion, the rite of admiflion into the Church of God. If this is not the cafe, we have no initiating ordinance into the church, as the rite of circumcifion is fet afide long ago by the Apofties, but that baptifm is an initiating ordinance into the Church, thofe who are oppofed to infant baptifm fofar allow, by their practice of introducing adults into the church by baptifm. This fofar grants it to be come in the room of circumcifion, becaufe they introduce their grown up perfons into the church by baptifm ; and do not admit them to the Lord'sSupper until baptifed, at Icaft it is not common for them to do it, though there may be fome inftances of their doing it, which might proceed rather from ignorance, than from a belief that baptifm was not an initiating ordinance. Then if it is an initiating ordinance into the church, it muft of courfe be come in the room of circumcifion, as circumcifion was the in- itiating rite under the Old Teftamennt difpenfation, otherwife the rite of circumcifion is continued, vvliich VTQ know it is not, but fet ;lfide long ago, or that there 8i IS none, no introduclory ordinance Into the church, which we alfo knuw there is, and that baptifm, and not any other, is that initiating rite, ofcouifeit is what is come in the room of circumcifion. Therefore, as thofe that are oppofed to infant baptifm grant it to be the initiating ordinance in one cafe, why not in the other ? As both parents with their children, or grown perfons and infants were admitted in this way, and when we conlider that there is no word of children being rejected or denied adrniflion into the Church of Chriil : And what the Apoftle Peter faid upon tlie day of Pentecoft, when he fays, Repent and be baptifed every one of y.- u ; for the promife is to you, and to your children — gives us to undeiflmd that baptifm hath come in its room ; as he exhorted them to come and be baptifed, as the or- dinance of adrniflion into the Church of Chrift, and from that time forward became the initiating rite and cir- um- cifion laid afide. It niigiit and was continued for fome time by Jiidaifrng teachers, who tauih.t that except pi^r- fons were circumcifed they could not be faved, and aKo might in fv)mc inftances be done by faithful men, for piudential reafons, but was certainly laid afide by the Church in the Synod at J^rufalem. Then baptifm be- came an imitiating r te, or an introduct ry ordmance into the church o\ Ch'iit. Then we have reaf jn to conclude, unlefs wc' aie t)ld t) the contrary, that it will extend to the (aire'u'j els. bo\h parents and chil- dren, as (irciHrcifi{ ha I t » circu ncifion. or t'^e ch.iidren of thiir prolclyres. Ano'her text of fcripfure wliich leicls us to uiulerlliM i iti ir bapt.fiti ir. come ia the roo.n < f circunci'ion, is. k\u. i it. 12. In whom al(o ye ire cmcuih! ii*' 1 with \\\*i circumci(i(m made wiihoUl hanJbj in .n ii •• < H' *l.e body of the fins of 82 the flefh, by the circumcilion of Chrifl, buried with him in baptifm, wiierein alfo ye are rifcn with Iiim through the faith (.f the operation of God, wh> harh railed him from tlie dead. By the circun)cifi"n of Chrift, here fpi ke (f, we fifely undeiftarid b.iptifm, and by the way the Apoflle exprc-ffcs hinifclf, v/e have reafon to conclude that bapiilm is c> ine in the room of circun'- cifion ; and this cfTccluaily anfwered the oljjeclion ^•-a^.^ which Jewiili zealots had againR drcpping the riie of ckcumcifion, or their infiliing upon its being inciifpen- fablf^^eflary to fldvation, even iimong the Gentilej, lince the ii^oftle fiiews that there was no ncceffity for continuii g this rite, as Chrift had provided and fub- ftituted anntl)er external ordinance of the Hke ufe, fig- fication, and defign, to be continued under the g'dpel flatc to the end of the world, more fuitable to its fim- plicity and fpiritual nature. And the ordinance referred to in the pafTage under confideratio'n is bapiifm, which is a plain proof of its taking the p'ace of circumcifion, asdanfvvers fimilar ends in t he gofpel church, and is of the fame general fjgniiication, and ic is to be aj)plicd to the fame (ubje<5ls, and hath the farnc name given to it ; and an inftitution in the church of perpetual ftanding, and univerfal ( bligation, and circumcifion was no longer the token of admiffion into the cl.urch as it had been befo«e, but was dr( pped, faving in fome inftances, it was praciiied for pruder:tial reafc^ns. They are the outward fign and badge of God*s pe p'e. As circumeificn was a fealof ther'ghtcoulncfs of faith to Abraham: fo is bap- tifm to Chriiiians. Agpiin, thcugh circumcifion and bap- tsfm might diiT.T in external rites, yet aie they alike m their fpiritual fignification. They both pointed out our native corruptis n, and our reed of purification by an in* ward and fpiritual renovation. They both fignified cleanfing from the guilt and defilement ot fin by the blood of Chrift, and adniifllon into the chur\h, dedication to Gf~d, an obh'guion to via k in nevvnefs of life, and a right to covenant piivilcgies. In thefe things they arc 83 fimilar. Moreover tlie apnflle calls Chriftians the clrcum- cifion under the goipel, which was the common appella- ti(jn of thofe who had, under the former difpeni'ation, received the token of induction into the church. Ihefe confiderations ferve to confirm us in the belief that baptifm is certainly come in the room of circamcifion, and feeint* this is the cafe we are warranted to admini- fter the ordinance of baptifm to the children of ChrittSan parents when required. As circumci(ion and baptifm are (imilar in their main ends, ufes and (ignifications, and as children are as proper fui^jects of baptifm as they were of circu-ncifion, and as the ordinance of circumciiion w^s admit. illered to infants by divine or- der : {o, on that account, we ave warranred to admmi- fber the ordinance of baprifm, which is come in its place, to the fame fuoject ; to wit, the irfuits of Chrillian parents, and therefore we have this farther ar- gument for infant baptifin, 5. Another arganenc for Infint Biptifm which I would offer, flidl be the great regard which Chrift manifcPs towards children, efpecialiy thole chat were brought to him to biefs them, and th'^ugh the kindnefs he (liewed them did not direclly refer to baptifm, yet notw'thftanding is in favour of it, as it particularly regards infants. The texts which fet forth his regard f(;r children, and his attention towards them, are as fullow : Matth. 19. 13-16, Then there were brought unto him little children, that he fhould put his hands upon them and pray : and the difciples rebuked them. But Jefus faid unto them, fuffer little children to come unto me : for of fuch is the Kingdom of Heaven. And he laid his hands upon them, and departed thence. Maik 10. 1 3-' 1 7. And they brought young children unto him, that he fhould touch them *• and his dif- ciples rebuked thofe that brought them, but when Je- fus faw it he was difpleifed much : and fiid unto them, fuffer little children to come unto me, and forbid them nut ; for of fuch is the Kingdom of Gud. Verily, vg- rily, I Tiy unto you, whofoever f/iaU not receive the ICingdom of God as this little child, fhall not csiter therein. And he tO( k them up in his arms, and put his hands upon them, and blelfed them Luke 1 8. 15-18. And they brought unto him infants alio, that he fhould touch them: but when his difciples fawit» they rebuked them, but Jefus called them unto him> faying, fuffer little children to come unto me, and for- bid them not : for fuch is the Kingdom of God ; verily I fay unto you, whofc^ever fhill not receive the King- dom of Goo as a little child, fhall in no wife enter theiein. In thcfe texts of fcripture we find Chrifl: ex- ceedingly favourable towards children that were brought to him, and in the words the following things are to be obfervcd : i. That thefe children that were brought to Chrift appear to have been tfe children of believing p^irents, otherwife they would not have brought their children to Chrill in order that he fh* uld blefs them. They feem to have had an high opinion of him, and doubtlefs that he was the JMLfliah promifed to the Fa- thers, and th:;t his blefling wc^uld be of elTential fer- vice unto thefe children they \xere bringing unto him* Thus tar niuil be the judgment of the parents, which (difpofed them to bring their children to Jefus Chrifl to be bhfled of him. We fee their forwardnefs to biing their children to be blefT^d, but on the other hand we find in the Apnfiles a veiy different difpofition, they were averfe to it, and even offended with the parents for their fo doing, and reluked them. What reif m they had for it is not mentic/ned ; poflibly they thought it would be troublefome to our Lord, that in cafe they were allowed, abundance of children might be crowded in upim him wherever they went ; or pofTibly they th(.ught, as others have done fince, that it would be to no purpofe to bring (hem to Chrift ; that they were not capable of being taught ; that they did not underftand what was to be done with them ; it will be of no ad- vantage uiity them ; we 'cannot look upon them as be- Hevers, or fit to belonp; to our fociety. Whether one or all of thefe were the reafons for the rebuking thofe parents who brought their children to Chiilt, not to cure them of any corporeal difeafe ; for there is not the leaft hint of thit, and if they had the dtfc;p!e3 wmld not have gone to prevent them, but that he might blefs them with the bledings of his kingdom. But our Lord was far fronci appioving the conduct of his difciples, as they were a- gainft the parents of the children : for he difcovcrs a holy refentment, and fharply reproved them for the fteps they had taken on this occafion, faying, Let the tender babes have accefs unto me, and do not any thing to prevent them. Here he manifefts the greateft favour for thefe children, and hereby leads us to con- dude what his mind is towards children, at leaft with refpecl to the children of believing parents. And cer- tainly he ishimfelf the beft judge wiiom he will have admitted into his church, and it is bAld in men, and the heighth of prefumption, to forbid fuch to be brought to Chrift, whom he wills fliould come, and whom he receives ; and the reafon he gives for children being brought to him, is a ftrong reafon for the infants of believing parents being brought in or admitted into the church : Suffer little children to come unto me, and for- bid them not, for of fuch is the kinoidom of God. The kingdom of God and the kingdom of Heaven are fynoni- mous terms, and taken in different fenfes in theNewTefta- ment. Some times the kingdom of God is taken for his power,as in the foUowingtexts. Pfalm 145. 1 2. To make known his mighty adts, and the glorious Majefty of his Kingdom. Dan. 4. 3. How great are his figns, and how mighty are his wonders ! His kingdom is an ever- lafting kingdom, and his dominion is from generation to generation. 2. The kingdom of God is taken for the kingdom of Glory. Luke 13, 28. There (hall be weeping and gnafhing of teeth. When ye fhall fee Abraham, and Ifaac> and Jacob, and all the prophets ia the kingdom of God 5 and yc yourfelves thruft ou% 85 V. 29 "^"^ ^^^y ^^^^ come from the ead, and from the well, an.l from the norch, and from the f mrh, and ill ill fit down in the king iom of God. In thefe verfjs, and in orher texts of ftrip;ure. the kmgdom of God is taken for the kingdom of glory. 3. The kingdom ©f God is aifo taken for grace in tht heart. Luke 17, 4 1. Neither fhall they fay, Lo here, or lo there, for the kingdom of God is within you. 4. The king lorn of God and the kingdom of Heaven are more fiequently taken for the gofpel ftate, or the church of Chrill, or frequently denote tlie gofpel difpsnruion, inclufive of all its gracious inflitutions, privileges and bleflings ; cr for the kingdom of grace, which is faid to be of God, and of Heaven ; becaufe its orig'nal is divine ; its nature, tendency, and defign, are fplritual and heaven- ly ; and its true fubjedls are formed and trained up fjr Heaven. That the kingdom of God and of Heaven are taken for the gofpel ftate or difpenfation, or for the gofpel church, will appear from the following tests of Icripture : Malt. 3. 2. And f.iy Repent, for the king- dom of Heaven is at hand. Chap. 4. 17. From that time J.jfus beg^n to preach, and to fay the kingdom of Heaven is at hand. Chiip. 5. 19. Whofoevcr thesc- fore who fhall break one of the Icaft of thefe command- ments, and fhall teach men fo, fhall be called h^Q: in the kingdom of Heaven ; but v/hofoever fh dl do and tcaeh men fo, fhill be called great in the kingdom of Heaven. Cdiap m. i i. Verily I fay unto you, among them that are born of women, there hath not arifen a greater than J dm the Biptifi: : notwithrtanding he that is leall: in the kingrdom of Heaven, is ofreater than he. V. 12. From the days of John the Biptifl until now the kingdom of Heaven fufTereth violence, and the violent take it by force. Matih. 13. 11. Recaufe it is given you to know the myfteries of the kingdom of Jkaven, but to them it is not given. V. 19. When any one heareth the word of the kingdom and underfland- ct!i it nut, thea coaieth th'e wicked one and catchcth 87 r;\vay that which was fown in his heart, V. 24. Ano- ther parable put he furch, faying, ihe kingdom of Heaven is hke unto a man who fowed feed in his field. V. 31. if^nother parable put he forth, faying, the kingdi^m of Hcwpn is like unto a grain of muliarci feed, which a man tonk and fowed in Iiis field. V^, 33. Another parable fpake he unto them, faying, the Kingdom of Heaven is like unto leaven, which a woman took and hid in three meafures of meal, until the whole was leavered. V. 44. 45. Again, the Kingr'om of Heaven is lil^e ur>to trt afure hid in a fudd, the v/hich a man hath found, he hiieih, and forjoy thereof g(;eih and felleth all thit he hath, and buyct>i >hat field. Agun, the kingdom of lleav n is like unto a merchant man i'eeking goodly pearls. V. 52. Iherefore he faid unto them, therefore*, every fcribe which is inlirncled in the k'ng 'om of Heaven is like unto a certain King, who would take account of his fervants. Chsp. 20. i. For the kirglom of Heaven is like unto an houfeholder, who went early in the morning to hire labourers into his vineyard. Chap. 22. 2. The kingdom of Heaven is like unto a certain King, who made a marriage f.r his fon. Chap. 25. i. Then (hdl the kini^-dom of Heaven be likened unto ten virgins, which toc-k ihtir lamps and went forth to meet the bridegroom. V 14. For the kingdom of Heaven is as a man travelling into a far country, who called his ovi'n fervants and delivered unto them his goods. Thefe tcxrs 1 have jull mentioned are to be taken for the gofpe! State or Kingdom, or for the Kingdom of the Mefiiah, and not for the Kingd<»m ( f Glory. I (hill mention a few more, which are of the fame import, and aieexpreffod by the kinglom of God, as in the former tex.ts by the kingdom of Heaven. Matth. 2U 31. Verily I fay unt<> you, that the publicans and the harlotb go into the kingdc^m of God before you. V. 43. Iherefire, I fay unto y; u that the kingdom of God fhall be t^kcn from you, and given unto a natu:: S3 bringing forth the fruits thereof. Mark r. 14. Now afier John wasput in prifon, Jefus came into Galilee, preaching the gofpel of the kingdom of God : V. 1 5. And faid the time is fulfilled, and the kingdom of God is at hand : repent and believe the gofpel. Chap. 4. 26. And he faid fo is the kingdom of God, as if a man lliculd caft feed into the ground. V. 30. And he faid W'hereunto Ihall I liken the kingdom of God ? Or with what comparifon fliall I con.paieit ? Mark 9 i. And he faid unto them. Verily, I fay unto you, that there are fonr.c of you thatftand here that fhall not tafte of deith till they have feen the kingdom of God come with power. Chap. 15. 43. Jifcph of Arimathea, an honora. ble cour.fellor> who alfo waited for the kingdom of God, came and went in boldly into Pilate, and craved the body of Jefus. Luke 4, 43. And he faid unto them, i muft preach the kingdom of God unto others alfo : for therefore am I lent. Chap. 7, 28. For I fay unto u amonor thofe (hat are born of women there is not a o ^» eater than John the Baptift. But he that is leaft in the kingdom of God is greater than he. Chap, 8 i. And it came to pafs afterward that he went through every city and vilhige preaching and fhewing tlie glad tidings of the kingdom of God, and the Tuelve with him» Chap 9. 2. And he fcnt them to preach the kingdom ot God, and to heal the lick. V. 27. But I tell you of a truth, that there be f-me (landing her^ that fhall not talle of death till they lee the kingdom of God. Chap. 16. 16. The law and the prophets were until John, fince that time the kingdom of Gnd is preached and every man prefieth into it. In thefe nu- merous texts V e have the gofpel, the gofp I ttare, or the IVlefliah's kingdom in this world, or the cliurch held forth under the expreflions — the kingdom (>f God, and the kingdom of heaven. Ihcn if the g >ipel kingdom, or gofpel dilpeniation is held forth under thele terms in thelc leveral texts, we Ijave reafan to take the kmgdom ot Heaven, and of God, in the fame fenfe, wherein our §9 Lof'.i Is fpcakin!^ with refpecl to chil Wen : tliat (udi children were nf the kin^r jom of HMven and oi Gi d ; thar fuch chilJ'en vveie the fu'jecls (.f the Mefliah's kingdom, wMiich he came to fet up in the work', and had an irtere:t tn its privileges and bleffirgs as well as grown up perfons. 'I hen if the kingriom of Chrift in the world, be underliood uncer the exprt-filons— kingdom of God ami i^f Heaven — in thete numer- ous texts: and if our L-^rd tflls us that tlufe chil- dren were the fubjec^s of his kingdom, and tliac they were received of him as fuch ; then v/e juftly infer fr(^.m hence, that fuch children were inutled to all rhe privileges And blrffir^gs of that kingdom, and that thefe bleUingsand privileges were not confined to thefe few children prclerted to our Lord on this occafion, but extended to all the children of believing parents ; and their covenant intereft, and church-niemberlhip, were to be continued unc'er the g^fpel difpenfation, as they had been under the Jewifh. Then, if this is the cafe, as it certainly is, according to what our Lord faid and i\id upon this bccafivjn, fo the children of Chriftian parents arefubjects of Chrift*s kingdom, and inritled to the privileges of his church, and, anriong other things, to that of baptifm. Though our Lord did not mentiori it at this time, yet their right thereto is flrongly im- plied by what he faid of them, and did unto theiii, on this occafion. He called them the fubjech of his king- dom, and he folemnly blefled them. Infants then muft belong to the church of Thrift, as he hinifelf hatk declared by words and actions, as lignificant as poffible. And fhould it be faid, th it the kingdom of gh^ry is to be underftood in thefe pl.tces, it would ftill be as much in favour of children as ever ; for fure we could noc exclude from the church on earth whom Chrift would receive into the church in Heaven ; and, fhcmld it be taken for grace in the heart, as ir fometimes is, then it will ftill be in favour of thildren ; becaufe we couid not M deny a gracious perfon the privileges of the clmrcl?. So that, in whatever fenfe we take the kingdom of Heaven and of God, it is in favour of infants, and gives great ground for adniiniilerirg the ordinance of bap- tifm unto them. In fhort whether we conlider them as gracious perfons> or fubjecls of Chrid's kingdom, or heirs of glory, in all thefe points of view they have a title to the privileges of the church, efpccially •.vhen Chrift owns them in fuch a public manner, and lolemnly blcfTed them, and defired that children fiiouid be brought to him. And we are fure that whom Chritt bleflcs Ihall be bieffsd indeed. Then fliall we be lo un- reafonabk as to deny, or even to call in queftion, infants' church memberfhip, after Chrift himielf hath declared it, and not only fo, but folemnly blcfled them, Vv^hich is as ftrong an evidence for church mcniberlliip, as bap- tlfm itfeif, or any other ordinance vvhatever. Is there any other profedion of faith that ought to have more credit with the church than tlie teflimony of Chrifl himfelf in their favour .? Though infants be not able to fpeak for themfelves, yet Chi ill hath fpokenfor them, and his teftimony is a fuxHcient teftimony of credential for receiving them into the church by bap^ tifm. 6. I fhall ofTer another text of fcripture, which though it doth not immediately refer to baprifm, yet gives (up- port to the practice of it ; and is ift Corinth. 7. 14. For the unbelieving hulband is fanclilied by the wife ; and the unbelieving v/ife is fan6lilied by the hufband : elfe were your children unclean, but now they are holy. The children are called holy in this place, in a certain fenfe, even when but one of the parents was a believer,- Then we have to inquire in wha.t fenfe the exprefli- on *' holy," is here to be underftood, and how far it may favour the children of believing parents. It hath different meanings in the word of God, as other fcrip- ture exprefTions have, as will appear from what fol- lows, and is applied to divers perfons and things ; God 91 is called holy by way of eminence; or it is appUeJ to God theF.ither, Son, and Spirit, who are infinitely holy above all creatures. Things that pertain to God in a particular manner, fuch as his Nims, Throne, Heaven, Place, Hill, Habitation, Mountain, Houfs, Oracle, Promife, Covenant, Law, Scriptures, Calling, Sab- hath, Prophets, Pricfts, and People, all thefe are called holy in fcripture, as might be (hewn vvcrs it necelTary. Bui ic is to our prefent point to coniidcr the term Ho- ly as it refers to perlons, and to whom it is fo applied, and in what rcfpecl they may be called. It is to be ob- fsrved that the exprcHi'm Holy is never applied to any perfon without the church of God. They, the Jewifh Church, were called an holy people to the Lord, Deut. 7. 6. For thou art an holy psople to the Lord thy God : The Lord thy God hath chofen thee to be a fpecial peo- ple unto himfelf, above ail people that are on the face o£ the earth. Chap. 14. 2. For thou art an holy people to the Lord thy God, and the Lord hath chofen thee to be a peculiar people unto himfeif, above all the nations that are upon the face of the earth. Chap. 26. 19. And to make thee high above all nations that he hath made, in praife, in name and honour, and thou mayft, be an holy people to the Lord thy God as he hath fpoken. Chap. 28. 9. The Lord lliali eilablifh thee an holy peo- ple to himfeif as he hath (worn unto thee. Ifa. 62. 12. And they fhdl call theoi the holy people, the redeemed of the Lord. Chriftians are called an holy nation, i. Pet. 2. 9. But ye are a chofen generation, a royal priefthood, an holy nation, a peculiar people, that ye might (hew forth the praifes of him, who hath called you out of dark- nefs into his ma'veilous light. They are called an holy priefthood, 1. Pet. 2 5. Ye alfo, as lively flones, are built up a fpiritual houfe, an holy priefthood, to offer up fpiritual facrifices acceptable to God, by Jefus Chrift, They are alfo called holy brethren, Heb. 3. i. Where- fore^ holy brethren, partakers of the heavenly calling. crnHder the Apoflle and Higli Prieft of our profefii )n, Chiin Jelus. I. Thcfs. 5. 27. Let this epiRle bj read to all t le holy brethren. In thcfi an.l other texts «^f fciip'U e are the people of God, or true Chriftians, called holy; all thof;^ within the pi'e of the v'QjIe church, but none without rhe pale of the chu'ch are called }\oly, in all the fcripiures as far as I know. They ni.iy be called holy iq different refpects. '1 he cxprtflion holy if^. fcriptu'c. i^i applied to perfons and things dcvt)tcd and detlicated to God. Men are terrned h'-iy as being feparared froni the reft of the wo IJ, and llan ^ing ia peculiar relation untt) God, a? his vifible profcfling peo- ple ; or pirtaking of a hoi) principle of grace whereby the foul is renewe.i,and contormed to the vvill aid mo- rd\ image rf God, in temper and pra<5lice. The former is called a relative h(>lincf^, the latter inherent holinefs. The firft is app'ie I to all thofe th.it bel )n;T to the vifible church. Thus the pe^ pie of Ifrael are all h' |y, and upon the lame account are Gofpel I hurciies Hiid to confill oi Saints, or H. ly Perfons. It is not fuppofcd to be all really or inherently h'>ly, or partakers of a divine na- ture, yet th.*y are vifibly the people of God, feparared fi^nithe \y< rid, and devoted to him And let it be particularly lemaik^d, that rrn perlbn is ever ftyled holy, fn^n the beginning to theend of the Bible, except he be ol^ the church of God : ariy perfoii who doubts If may fatis y himfelf by looking at the palTages of fcrip. turewheiever the cxpreflion holy is applied to perfons. And it is far' I er t(^ le remarked, that in the New lefta- meat, a Siint, or Holy Periiin, a Difciple of Chrirt, a IVIember of the Church, or a Subject of the Kingdom of God, or the K ngdom of He wen, are otthe fame fi^ni- fication. 1 hercfore. fince the appel.ation of holy is ne* ver given t^^ any perfon in the world, except he be of the vifible chu'ch, and feeing the Apoftle declares the chil iren of B Tpvers to he holy, it is a plain and unde- triable confequence, that fuch children are of, or within, the pale ot the vifible diurcb, and therefure are en« n tu'e*^ to the privllej^es of thz church, and of courfe are to be admitted to baptXm. 7. Another arc^ument I (hill off^r in proof of Iifant Baptifm fhall be the baptifm of houfh )lds, which c mprehends the whole of fuch famties W^ hn *' houfehold," is to be met with in the w ird of God. So are all his to be taken in thefami: fenfe fur all the branches of the faniily, «»l coft, that this promiie which he made with his people. 96 arid to their children, in their fucccfTi^'e generation^, vas then in forre ; and hath not been rev« ked fmce, and in corkquence of this, enjoins them to rife ai d Yt baprifed We a f(» have good rcdi'^u to believe thit bapMlm is con^e in the r( om of ciirunricifion, of cou! fe infants now ire as inu h 'he fuljects if baptifm, as tfey vera thtn the fuljects c t C'r< umcilion. We are aHo ccitain how v\ell receive J childien v\tre by Chrilt, and fiom which we niay infer that he did imt mean to atirirge their piivl.'eg'^s ; and vc are alio certain, that ropeifon wiih(U£ tie pale (^f the vifible church, but the chiloren (tChriOian parents, arc called holy, and of ctuife are within the church, ot couileare intitled to the privileges thereof. And ve a'e *llo certain, that divers uho'e fan ilies vieie baptifed, an>i"e in widowhood until they either xiiairy or be confirmed in continence. They that un- dcriiand the weight of baptifm will rather dre-d the receiving than the delaying it ; an entire faith is furc of falvati. n. Though it be difficult to come at what his fixe 1 opinion concerning this (jrdinance was, yet thus much O'ay be inferlred from Nvhat he fays in the lOI words quoted, that infant baptirm was then pra(n:^red by the church, ocherwile he would not have infilled upon its being delayed until they were grown up. His arguments, poor as they are, wc^uld in my opinion have been unneceffary, or he would have employed his time to no purpofe, had not infant baptifru been in practifein his day. And though he might in fome good meafure be for the delaying it, yet his opinion is fmgular, and which none of the Ancients did approve of. Fhen we juftly fer from his words that ic was the pradlice of the church to baptife infants in his time, otherwife he would not To ftrenunufly have urged the delay thereof. He flourifh- cd about an hundred years after the ap>ftle^, and was cotemporary with the laltdays of Irenae.is, the laft men- tioned Clhrirtian Fa'h-T. Therefore we learn that in- fant baptifai was pra<5lif^d in his time, only he diflikes the cuft()m or pra*e is no appearance that either the M.intonilVs, to whom he turned, or the Fertuilians, whom he ief up, were ever a^ainft it ; on the contra- y St Aufin, relating thction of this lye, Luiebius, as was faid, fets forth Ongen*b Chriflian cefcen. '1 herefore. fincc Origen was born in the yearcfiu' loid, 185, that is the year after the ape files 85. (for he was 17 years old when his father died, or ravher iufF;.Ted) his grand- father, at leaft. his great grand iather, iruft have lived in the days of the .ipoftks ; and as he could m t be ignorant whether he hinifeif was bjprifed in infancy, fo he had no farther than his own family to go for irquiry or inf( rm;.!tion how it was pradiled ir the times cf theapoOles. Befii":es he was a very learned nian, and could not be ignorant ot the practice of the cimrches, in moft of which he had travelled : for as he was born and bred at Alexandria, fo it appears by Eufebius. that he had lived in Greece, and at Rome, and in Capadocia, and Arabia ; and fpent the moft cf his time in Syria and Palcftire, fo that he n.uft have been acquainted with the practice of the feveral churches with refpec^ to the baptifm of infants, and as he mentions their baptiiing them in different parts of his writings, which are iprovcd to be his by different perfons, elpecially by Dr. Wall, a diligent, faithful and impartial enquirer into thefe matters, therefore, we have the greateft reafon to believe that it was the practice of the church both be- fore and in his time. Then Origen flourifhed within 1 5 years after Tertullian's death, or about 1 10 after the apoflles, according to Dr. Wall. 5, With refpecl to what St. Cyprian faith of infant baptifm. This Cyprian was co-temporary with the lat- ter days of Origen, and was bifhop of Carthage ; and it was the cuflom or pradice in this, as in all other IVle- tropoHtical cities, for the, neighbouring bifhops to meet at certain times to co-ofuk oU and to determine, impor- to5 fw.t afTairs .of the clu'-cli. Arrordirply ?n the year of our Lord 2c;5, thejc were- li\iy lix biiiiops in coaiuiU and oneFicu-i, a counrry bilhop. it^nc a !:iter w'vh rl.is queliion, v.iiether an infant heUyrc it u us eight d?.ys ol r might be baptilecl. if need rc-quircd, tiefir.irtjr ihcir refblution tliereupon. In anlvver (<> wliich iLoy reiuni the foltciwing Letter, which I (hali lay bef(jre yc.u ; Cyprian, and the other Bifli- ps. who were preft^nt a^ the Council, 66 in number, toFidus, our brother, greeiing : We read your Letter, moft dear brother, in which you wrote refpccling the cafe of infants. Whereas you judge that they mud not be bapiifed wiihin two or thiee days after they are born, and the rule of circunicilion is to be obferved, fo that none Ihould be baptiled be- fore the eighth day after he is born, we are ail in our opinion contrary thereto. As for what you thought fitting to be done, there was not one of your mind ; but all of us to the contrary judged that the grace and mercy of God is to be denied to no perfon that is born; For whereas our Lord fays in his g fpel, I'he Son of Man came not to deilroy men's lives, but to fave them, as far as in us lies no foul is to be loil. For what liath been deficient in him who hath been ouce formed in the womb by the hand of God ? They appear to us, and in our eyes, to have attained to perfection > or increafe, in a few days of the M'orld. But all things that are made by God are perfeci; by the work and power of God, their maker. The icripture gives to undeiftand the equaUty of the divine gift on alU whether infants or grown perfons. Eliflia, in his prayer to God, flretch- ing himfelf on the infant fon i-f the Shunamite woman, that lay dead in fuch a manner, that his hand and face, and limbs, and feet, were applied to the head, face, limbs, and feet of the chUd, which if it be underftood of the equality of our body and nafure, the infant could not hold meafure wLh the grown man, noi* its little huibs fit to reach to his great ones. But O lot) in that phce a fpiritual equality, and fuch in the etteem c t God is intimated to us, by which perfons that are once made by God are alike and equal, and our growth of body by age, makes difference in the fenfe of the world, but notof God> unlefsyou will think the grace itfelf, which is given to baptiled perfons, is great- er or Icfs according to the age of [hofe that receive it ; whereas the Holy Spirit is given not by different mea- fures, but with fatherly affeclion and kindnefs, equal to all. For as God accepts no man*s perfon, fo not his age, but with an exad equality flicws himfelf a father to all for their obtaining the heavenly grace. And whereas you fay that an infant in tie firfl days after its birth is unclean, fo that any of us abhors tokifsit, we do not think this any rcafon to hinder the giving it the heavenly grace. For it is written, to the clean all things are clean : nor oug,ht any of us ro abhor that which God hath vouciifafed to make. Though an in- fant come frefli from the womb none oueLt to abhor ta kifb it, at the giving of the prace, and owning the pcacfe or brotherhood, when as kifling the infant every dec of us ought, out of devotion, to thiir.k oi the frefli handy work of God : for we do, in fon^e lei fe, kiis his hands irt the perfon newly formed, and but new born, when we embrace what is of his making. That the eighth day was obferved in the Jewifh circumcilion was a type, go- ing before in (how and refemblance, but on I ".hrifi's coming was fulfilled in fubilaiuc. For becaufe the eighth day, that is the next to the Sabbath, was to be the day on which our Lord was to rife from the dead, and to quicken us, and to give us the fpiritual circum- cifion, this eighth day, to the Sabbath, or Lord's Day, was fignified in the type before, which type ceafcd when the fubftancc came, and ihe fpiritual circumctfion giveii us, that we judge that no perfon is to be hindered from obtaining the grace, by the law that is now ap- pointed, and that the fpiritual circumcifion ought not CO be reflrained by the circumcifion that was according 107 to the fl.-fh ; but all are to be admitted to the grace of Chrift. Peter fpeaks in the Acls of the Apodles, that the Lord hath Ihewn me that no perfon is to be called common or unclean. If any thing could be an obftacle to perfons againft obtaining the grace, the adult (jr grownup, would be rather hindered, by their more grievous fins, if then th*? greateft ofTvinders, and they that have grievoufly finned agiinft G jd before, have, when they came afterwards to believe, forgivenefs of their fins, and no perfon is kept off from baprifm and the grace; what reafon then to refufe an infant, whw being newly born, having no fin, dvc that being de- icended from Adam according to the flefti, he has from his very birth contracted the contagion of death anci- ently threatened ? Who comes for this reafon more eafily to receive forgivenefs of his fins, becaufe they are not his own, but other fins that are forgiven them. This, dear brother, was our opinion in the AflTem- bly ; that it is not for us to hinder any perfon from bap- tifm and the grace of God, who is merciful and kind, and affectionate to all, which rule, as it holds for all, fo we think it more efpecially to be obferved in reference to in- fants and perfons newly born, to whom our help and di- vinemercy is rather to be granted, becaufebytheirweeping and wailing at their firll entrance into the world, they intimate nothing fo much as that they implore compaf- fion. Dear brother, we always Wiili you good health. This Letter is a plain proof of Infant Baptilhi being taken for granted at that time, feeing that both Fidus, who puts the queftion, and the Council th£.t refolves, do Ihew by their words, their fenfe to be, that infants are to be baptifed, only Fidus thought not until the eighth day. And from hence we may juftly infer, that thofe reckoned baptifm to have come in the room of circum- cifion ; and if we look back from the time that this Let- ter was wrote, to the time that had paffed from the days of the apoftles, which v/as about one hundred snd fifty years, we mull conclude, that it was eafy loS for t>ern to know tl;e praclice of Chrifllans in the apof- ties GAVS for I'ome of ihehj fixty-fix Bilhops may be iupp-rcd rV rhis time to iiave been iixty, or leventy, if nor ei^iiiiVs years of age, which reaches to half the Ipace ; And at ihat tirrc they were iiifanrs) there inuil have bn:n r.ivevs alive that were born within the age of tlu' .iiKjUie:-, and fuch ptrfons could not be igrorunt Yv her her infii.t-. v.e.e bapu'ed in that age or not, whe- thc t! cy ther.ifelves were Tome of thcfe infants. This epiliie :o Fidus is fuch an account of infant baptifm, as is f^liicient to prove that it had been the practice of the church always to baptife infants. The African church was one ot the mod flourifhing, ftricl and pious of all the primicivc churches ; and this refoiution of the Council was no new decree, and fupp^fes that infant bupciim had been the original immemorial practice of the: church ; and as the Letter is genuine, and hath been proved to be fo. therefore we look upon it as a ftrong and cunvinci«>g proof that it was the conliant practice of the church to baptlle infants For it is plain that there was no difpu^e or tiifFerenceof opinion among the whole of ihe Council shout the naprifm of infants, nor even about deferring it until ihe eighth day. They appear to Lave i een unanim us, or a 11 of them agreed in the bjtplifm of infants, and lo many being of one mi, id in the matter, vouid 'eio us joiUy to conclune t!iat the practice had been ge-jieral. I hi^ Cou icil fat in the \ear of our Lord 253, or i-^out 153 after the apoMes. There aje more ci • ypriiJii's wriii'igs which fpeak of infant baptifni. at leiH fVi.iii vv'hich inrant b;ipc:fm may be inferred. Speak- ing of ihoh! tiiar had fallen trorn the Chrillian religion on account ot perfecucion, hie fays of them.: And that nothing might be wanting 5o the meafure of their wickednefs, their little infants being brought in their parents arms, loft vliat they had prcfently obtained after they were born, Whtn he fays, that their children had loft that which they Lad prefently obtained after they were born, it is clear that he means thbir baptifm, or the benefit there- 109 of; atlcid we have reafon fo to unclerdind him. This Cyprian was ctjteniporary with the latter days of Origen. 6. With vefped to what the Council of El^bris fays, from whenc^ infant biprilm may be juftly inferred, that C( uncil fat in the year of our Lord 305 or about 205 after the apolUes. The quotation is as follows ; If any go over trom the Carhnlic to hear, fee, and re- turn to the church ag:nin, it is rcfolved that penance be not denied to fuch an one ; becaufe be acknowledges his fault. Let him !c in the (late of penance for leu years, he ought to be adaiifed into communion- But if they were infants when they were carried over, inafmuch as it was not their own fault that they finned, they oughc to beadmifted prefently. Here, it is true, that there is no mention n.ade o* baptifm, or that thofe infants were baptifed in the Catholic Church betore they were carri- ed over to any jcct ; but. as they are faid to be carried over from the Catholic Church, it is fairly inferred, or phifily hnpiied ; for the phrafe of all antiquity is not to call any perfon of the church until he is baptifed. Be he infant or adult that is defigned to be a Chriftian, they call him a catechumen, until fuch time as he is baptifed '• and a catechumen is not of the church. Therefore we infer, that thofe children carried over from the church by their parents or guardians, who were to be received upon their return, were baptifed previous to their being carried over. 7.' With refpect to what Optatus Milevitanus, a blfliop in dfrica, in his fifth book of the Schifm of the Dona- tifts, near the end. fay3> of infant baptifm : He had been compari'jg a Chriftian, putting on Chrift in baptifm, to the putting on a garment ; and had Chrift fo put on a garment Iwimming in water ; and then fays : But left any onefhould fay I fpeak irreverently in calling Cbrifk a garment, let him read what the apollle fays : 'That as many of you as have been baptifed in the name of Chriit, have put on Chrift. Oh ! What a garment is this, that is always on and never rene^ved j that decent- 119 ly fits all ages and all fliipes I It is neltlier too big for inf.int$, nor too little fi)rm;2n, and, without any altcr- 'ation, fits women. He goes on to (hew how it may be compared to a wedding garment. What may be judly inferred from this paflfjge u, that the ordinance of bip- tifm is fit to be difpenled to infants> or to men, or to women in adult (late : or that Chrill may be put on in baptiCm by infants, or perfons grown up, whether men or women ; and of coiiife that infant biptifjn is approve ed of by him, and that it was then in pradice. Hefluu- jiffied about 260 years afier the apoftlcs. 8. With regard to Infant BapciftB, by St. Gregory N^zianzen, who flourifhed much about the time the laft perlon mcniioned did, or about 260 years after the a-» paftles, in fpeaklng of infant baptifm, fays: li\(l thou an infant child ? Let not wlckednefs have the advantage ©f time. Let him be fandiUed from his infancy. Let him be dedicated to God from his. cradle by the Spirit.. Thou, as a faint hearted mother, and of little faith, art atraid of giving liim the feal, becaufe of the weaknefs of nature. Hannah, before Samuel was born, devoted him, and as foon as he was born confecrated him, and brought him up from thelirG: 'm a prieitly garment, not fearing human infirniities, but truLVing in God, thou Jiaft no need of amulets or charms ; together with which the devil Aides into the minds of (hallow perfons, drawing to liimfelf the veneration due to God. Give-. to him the Trinity, that great and excellent prefervative, in another place he faith : What jfay you to thofe that are infants, who are not in a capacity to be fenlible either of the grace or the mifs of it ? Yes, by all means, if ;^fly danger make it requifite.; For it is better they be ianctified without the lenfe of it, than that they fliould die unfealed and uninnitiatcd ; and a ground of this to usis circumcifion, which was given on the eigh.th djy, and was a typical feal of baptifm, and was practifed on ihofe that had no ufe qf reafon ; as alfo the anointing of the dopr polls, which preCerved the Gril born by Ill by tilings that have ro {crSe. As for other?, I give it as iny opinion, that they fhall fiay three years or there a- bout, when they are capable to hear and to anfwer fome of the holy words ; and though they do not perfeeans advifeable that they be fecured by the laver of baptifm. It is plain in thefe two paffagesin his tvrkings that he approved cf infant baptifm, tliough in ctrttiti cafes of danger, that it fiiould be de.ayed fv5r three years, cr thereabout, which doth rot arjVwtfo cr^nd the matter. Becaufe at that age thfy we:e xm&i^ in fe manner, of beirg fponfors for therrfehe.^. i^ v. hen they were infants. I'his Gregory N. ziaiZj^n, and I'er- tuliian, are the only two that fpeak cf haviig it cictiy- ed at all, the one until the age of reafon, the ether, un- til tlirce years ; both ?re to be undcrllood where there' is no danger of death in the mean tim.e, which is |)lainly exprefTed in Gregory'? fpeech, and alfo in the writing of Tertullian, fo that upon the whole, thefe two, though they were for delayirg baptifm in certain cafes, yet upon the whole they approved of infant bap- tifm and enforced it. From hence w'fe mav conclude, that it was then the practice of the church, otherwife' they would have fupported the argument f(vr cielaying bnptifm by the practice of the church, had not the churcli allowed ofrntant baptifm. We may farther obferve from this Jpeech of Giet^ory's, that he believed that bap- tifm was come in t{)e room of circumcifion, and which was given on the eighth day, and was a typical feal, or baptifm. Ihis Gregory flouriflied about 260 years after 1 12 ihe :^pr)rtles, or much about the fame time with Milevi* t?.i!U>, a Bifh'^p in i^frica, both which appear to hive approved of inf mt baptifm, nr^d le.id us to unceifl;i?id that it was thesi the piaclice of i he church lo bapdfc ^ infants. 9. Wiihie^pecV to what Sr. Airbrofe fai'h rcfpecl-ng Infant Bapcifm, (he flruriflied about 274 )^avh after the ap :;fties, or 14 yei^rs ader the other tw(» laff i-j)eriti- oned,) rn his cnn.mertary upon Luke i. 17. v;here the An^elpr* pheiies of JcJin the lv=^pvilt, that lif. fl) )uld go before Chr^f', in tlie power ano Ipirit c-f Fnas, and after havi!»g (litwn in divers particulars, h(;w John, in his ( ffice, did releixshle Eliab, and h.ivirg n:eniioned that miracle in dividing the river Jovdj.n, he adds thcfe words : But peihaps this may bs lulhiled in our time, and in the apoftles time, in returning the water of the liver backward, towards the fpring head, which v/as caufed by Elias, when the river was divided, (as the fcripturc fays Jordan was driven backjfignified the laver offalvation, which was afterwards to be inilituied : by which thofe infants which are baptifed, are refv')rnied back again from wickednefs, or a wicked Hate, to the primitive ftate of their nature. He means that they were freed from original guilt, or of original lin, and in fome fenfe reduced back to the primitive (late bef(>re the fall. He here plaipily fpcaks of infants being baptifed in the days of the apoftles, as well as in his own, and is evidently of opinion, that the church praclifed infant baptifm all along. 10. With regafd to what St. John Chryfoftom faith refpecling Infant Bjptifm, (Chryfoftom fljurifhed 280 years after the-^apoftles, and nearly after Ambrofe ) Speaking of the advantages of baptifm, he fays : BlefTed be God, who onJy does wonders, who has created, and ordered, and ordained all things. Lo, they do enj(>y the ferenity of freedom, who but even now were held in captivity. They are become citizens of the church, who were in the vagabond ftate of aliens j and they ii3 are entered into the lot of the ri-^'ite^us, who were tin- dcr the confufion of {in : for tiiev are not only f;ef, but flints ; nor fiinrs only, but judifiel ; an-1 ntt only juftiiied, but funs ; and not on-y f is, but heirs; not only heirs, but brothers of Chrill: ; and not only hi* bre- thren, but co-hens with hini ; ani r.'at or.ly c.v.i'.tr- , but members of hirn ; and not oiiiy mriiibers of lun?, but his temple ; and not his ten^ple on'y, l.ut ortrans of his fpirit. You fee how rr)any are the b'i^eH's of baprfni ; but f nie think that the heavenly griice con- fills in the fo^g'venefs of iins ; bur I have re k ^ned up ten of them, all corning from bapriim ; feu- t!r.> ciul'^ ^^e biptife infrxntfj alfo, although tliey are not defied with, fin or have not any fins of th^ir own, that thcfe may be fuperaddcd unto their Ginrfliip, righteiufiiefs, a- doption, inheritance, brotherhood with ClirUf, and to be made members of him. Ihis paff^c from Chryfof- tom, is a plain proof that infant baptifm was praclifed by the church in his day. There is another p.ififtge fro»n him to the fime pu^pofe, wiiirh is as follows : That thole that are baptifed, fome of them forafmuch as they were children when tliey received it ; and fome who received in a fit of ficknefs, having no mind to live p,oolily. fnew no g'lod inclinativm ; and they that received it ia their health, appear z-^aloully affecled at fnU, yet fuffer their zeil to cool afe*. wards. It is alfo evii^eiit fri)rri this paiTige, that a part of fucn, as he fpcks of here that were bapiilevl, were bapiifcd ia their infancy, or when they were children. II. With refpecl to what St, Au(lin faith rrfpf(R:ing Infant B.iptifm. (He flouiifhed after the ap'ftles ab( ut 288 yf!ars, or a few years afcer Chryf ilb-m ) S me men, faith he, are wont to afk this qvi' flit n : What good can the Gcrament of bapt. fm do inrajits ? As -after thry have received it, they o<^ten die before they are able to inderlland any thii^g of it. As to which mat r, ii IS piouily and tiuiy believed, that the faith of thvfe. I r4 byvv'hrm the child is oficrcd to c^nfecration, profirs the cr.ild, ?-:ui tliis is tic nioft icund authority of t'nc c'urch; doss comment,, that hence every man miyjudge how profitable his own faith may be to hin>f It, wiiea even another perfon's fa'th is ufeful, for t!;e advantapTe of th' fe that have as yet none of their cv/n : V^r how could tlie widow's f"n be helped by his o\^ n fairh ; when dead, he had none? And )et his riutlier's faiih was uAfu! for his beiiig rv.i'c\ to life again. \i would appear frop hence that infant bsptiim was in life, orh.ervvne there C( Uid h.nvc been rtMjucUion about irs being fer- viceable or unfcrvjceabL unto tl cm. Another paffa^^e is :is fiilhnvs : b>o that inary perfons. increafirg in know- ledge after their bi-piiinn, especially thole that h^ve been baptifed, either when they wese infants or when they Were youti'.s, as their unctevftanding is cieareJ and en- lightened, and their inward nun lentvvc^d day by day, do theiiifeives deride, and with abhorrence and conleHTion renounce the forner opinions they had of G« d wheri they were impofed upon by their own imagin.itions ; and yet are nor accounted either not to have received bjp'ifni, (>r to have received bapiiim of thu nature, that their error was. But in this cafe ti e validity of the ficrameiit is ;!cknowkdgcd. and the vanity «f their UHiicrrtan lings is rccl:fiel. '1 iiougli the perfons here mentiot'ed. made a bad ufe of their baptiim, )et it iS' evident that fonie of diem were baptiied when infants ; "which proves that the thuich pnKtilcd infant baptiim at that time. Another pi ffa pre from St. Auflin> in fupport of infant baptdm beiiig the pradice of the chuch, n< t only in thofe times, bm alio in t)ie da)s of the apofllcs, is as^ follows : And as the thief, by i eceiTuy, went wi.htut baptiftn, was faved, becaule, by his piety, he had it Ipintua'ly, f.), whe e baptifm is hid, though the party by neceility go without that faith which the thief had, yet he ib la\e 1 ; which the whole body of the church holds as delivered unto'theniin the cafe of little infants 1 1 ^ b-ipt?re.i, who certainly cmnoi belicn^e with tlie he^rt to righteoulhef-j^ nor confcls with the mouth to (alvdt'.rn, as the thief couid : nay, by their crying ;inv1 noife W';ile the lacrament is adrninillering, they diflurb the h<'ly myfteries ; aiicl no Chriftian man, n.'»tu'ir!ilhindir^(y. will fiy that they are biptiiei to no parpofj ; and if any one sfk for divine authority in this initter, thi)Ugn that which tlie whole church praclfes, and which has not been inftitute j by Council^, bat was ever in uie, is very rcAfonabiy be'ic^ved to be noi'.e other than a thing de- livered, or ordered, by the audioiiry of the apoiilcs. Y.-a, we may eiiim.ite ho v nmcli the f^crament of bap- tJfiU avails infmrs by the circusnjition which God*s for- mer people received : for Abraham was juilificd before he recelvc'd fhat, as Cornelius wis endued with the Holy Spirit beh')re he Vv'as baprile.l ; and yet the apofiie fays of AiiMaim, tha: hi received the fign of circ.urncifion, a feal of the rif^liceLmfijefs of the faifh, by which he hid in heart bdieved, and had been c /uiited u:uo him for rigiiteoufn^fs. Why tiien was he commanded hence- forward to circumcife his male infants on the eighth day when they couid not then believe with the heirt, that it m-ght be counted to th-^ai f >r righteoufnefs, but for this reafv)n itlelf, which of itfeif, is of great import. Therefore, as in Abraham, tlie righteoufaefs of faith went befote and circa nciiio'i, the feal of the righteouf- rcfi of fairh, foliow^^d after, fo in Cornehus the fpiritual faiict'ii:ation by the li )ly Ghoft went bef)'e, and the facrament of ;egeneration followed after by thq I'.ver of baptf n. And as in Ifiac, who was c^cum- cifel the eighth d^y, the fejl of the lig'iteoufucfs ut: of neceility that it was wanting, bo if i'.f,i;irvS vho die after they are baptiftd, it is to be bJ evc.i, t:iar the f.mie grace of the r^lnriighty dees m ike up fhat defect, that by rcaion, not (;f a wicked wll, but for want of ac^e, chev can neither believe with the hcirt to ri2:hteouincrs, nor coofeis wiili the niouth to falvation. So that when others aifwer for thein, th.it t..cy niay h«vt; this facratT)er,t a-'miniftered unto them, ic is valid f.)r rhcir con(t'craiion, becaufe they^ cannnr anfwcr f:>r themfelves : but one that is able to artfvvcr tor hinjfeif, and another anfv/ers for him, it w .u'd nor be vdid. By whicii it appears, that the fa- crauicnt of bApnfm is one thing, and cor.verfion of the heart another ; but that thefaivation «.f a pejfon is com- plete ! by bj[h of them ; and if one of thefe is wanting, we are not to think it K'iu>ws that the o'hcr is wanting alf ». fince the one may be wjiere the other is not, to wic — with rtfj:e-:> to an infant, the one and tfjC other was winMng, in the cafe of the tliief, God Almighty n^aking up in bv'th, in operand in the other cafe, that vshich "Wcurc.d. bur h^ii been in ufe from the beginning of C hviR.aniiy. Th.ere are other parts of this ancient larher's writings which lead us to underhand that in- fcnir h.ipulm was pracfifed in his time, but fhail content iiiyre'if with adding this one pall'age more : in his XvriLing to Boniface, fays he : I would not have you to iniftasce fo as to think that a bond of guik dciived from Adam cannot be broken unlefs the children be offered for the receiving the grace cf Chtift by their parents ; it; {nr fo you fpeak in your letter : thit as their parents were aut:hors of their punifh nent, i"j they may be alfa ju tilled by the talth of their pirents ; where is you fee that a great many are offered not by th?ir pArent-?, but by fomc other perfon : as the infant fl.ives are fome- times oil^red up by their maifers ; and loinetimes when their parents are dead, the infants are f iTered by any th?t will fli.'W this compifliori to them ; and fi)!ne infants, v^hora the parents have cruelly expofed, to be brought up by thofethat have f )und them, are now aiid theu taken up by the holy virgins, and oitered to b;ip- tifm by them who have no children of thciir own, and dcii e to have lone. And in all this there is nothing eife done thin what is written in the gofpel when our Lord afk d, who was neighbour to him that fell among thieves ? U was anf vercd, he that fhcwed mercy. Ihis St. Aullm fl urifheJ., as vvas faid, 288 years after the apoftlcs, and foon after Chryfoilom. 13 Well refpsd to what the Council of Carthage fays in iupport of Infant Biptiim being the practice of the church, in the 48th canon of the Council of Car- thage : Ab lut this uinc the fchifm of the Donatiils be- gan to breakout, iiu J taofs that had been brought up in that (chiim.came over in great numbers to the com- munion of the church. This party of aien differed no- thing cither in doctrine, in ceremonies, or in the fa- craments, but only they ace ouniei thit pirry in Africa, which was called Caih)Uc church, impure, by reafon of fome ill men th.it were among them, or by reafon of fome minifters thereof, deriving their ordination from bilhi ops, who had been guilty of ap nlacy in times of perfecuti(^n ; and all who came over to them from the Catholics taey ufed to re baptifc as coming out of an impure church. N )W the b (h.)p3 of this church had debated anoong themC^lvcs how fir it was expe- dient to admit any that had returned from this fchifm into the church, into holy orders, and as for thofe that had been once baptifed in the Catholic church, did, af- 3l8 ter th^y cime to yeirs, revolt to the D^na'rlfls-, and were bapriied by them ; they a^reid thic fuch as re- turned ti> t:"c church, might ihsreupan bi aim it ted in- to !jy c )m'im lion, but never to ')eir .my office in the church : but the cafe of the D)na'ids, who had ia tier infancy b*?n oaptKed by them, and^ after they ciaiC Ui the ycnrs of difcretio'i difl ked the fchii\n, and can.e >>ve." ro ihe chu-ch. foe nc \ very d ifjreat. Con- CfTJung thcfe rhcy c uld not CMme to any r^f.)lation at th^t trtiic, any tajthcf than to ajrs^ to afk th^ advi:e oftheHKHi: noted ne'^iib>urini^ churches, and the c- fore ma 'e a can >n .istoiio*.vi : In refeience to the Do- naiilts, it isref»!ved ih.it we ifk the advice of our bre- thren and ftllow bi{h^^>p3 Siiicu^ an.l vSimpJicianus, con- c-erniiig ihofe only who jre baptif.fd in their i-ifa-icy asnov'j^ them, whether (th^t \vh;ch they h ive not in their own ju igment^) tl\e error of iheir parents ftiall hinder them, tnat when they by a wholeHjme p ii'p'^de iliill be converted ti the church of God, they may not be promo- te I to be miniilers of the holy ahar. This canon was ma 'c in the ye^r of our Lord 397. Slricius at this tin;e was Bfh^p of Rome, and Simplicianus was Si(h ip T'f Milan, and made Bilhop thereof in the room of St. Ambrofe, who died at that time ; and in the begg'nning of next yea* Si(i:iu>\ Rifhop of R nn^, died. T.;e anfwcr of tliefe two Bilh >ps feems to hive fiv )ured thofe concerning whom their opinion was aHtel, fvxr four years after the Council uf Cartha2fe determines the p->int ab^Ju^e'v, that (uch j^'foos m.iy be pro- more. I to the minill y, fli mid there be occalion for it. The canoji is a*^ follows : Yv)u remember in a former Council it was refoived, that they who were bapriie 1 in their infancy.amoni^ the 1) matilts, before they woe able, to underlland the mii- ch'ef of thit error, and when tiiey cime to the years of un ierllanding acknowledged the truth, &c, were re- ceived by U.S. All will grant tUat fach undoubteily bo promjted to church orders, or oUvces, efpscialiy i;i I!9 tifTfs of fo gre^it need. Some that have been te.icl~er$ in that kd: would come over wi'di tlicir cor.grcgatioivs ir they might hiive pinces r^iPiOrgus. i leave the farther cordi.leration of this to the brethren, &c. only ihaX th.y coideiit to ( ur determination, that fuch as were bapiifed in infancy be admitted to ordess. Ihis IhcMrs p'ainly that both the Donatiils and the Cathc i^cs, or tIiU>ch, b-.ptifea infanrs ; only thofe th^t had b::c,n b;i» eiucaced in the oflicc of readers. Thus I have followed Dr. Wall in h's Hiflory of In- fant B. ptifm, and have carefuily tranicrihed from hint thole authorities from whom he harti taken rhe nvitc- rials of his hiitory. I have not tak.n all the evidences which he hath brought forward to prove 5 hat b( th in the days of the apolUes, anri 'hree centuiies af'cr the apoftles, it was the oractice ot the church to baptife infants; but have ftlede I iuch, ati I fo 'aoiy, as a:-^ lufficient to fliew, tjiat the chu t h pr.'C>i!e i infint bap- tifm duting the *- ui fiTi centu i^s of the C^hriftim Church, or the ti II f )U'- hu'i irei years, and afterwards it hath not bee i dif;ni>e.l. 1 ht; a(jthi>.-s Dr. VV.di hath quoted, to {hew that the chu'ch prMciit d irfant h-p ilm during the fi. ft four fu idicd yea^s of the Cbaliian Dif* penfation. and Ifr.sni bin, area>f)liow ; And I. Ja iin Martyr, who fl U'iihed about 40 ye^rs after tine apulUes, 2. 1 ei aeuo, 6^ years aUc» tlx a- 122 poRles. 3. T^Ttullian about icoyrars affrr the apofll^s, 4. Orlgen, about i le year* after the r^p. illes 5. ( y- piian 150 years lifter the a p. -flits. 6. 1 l-e Courcil (f I'ilibris 205 years after the apnftles. 7. Milcversnus 260 years alter the apofiles, 8. 8t. Gregory Nfe 274 years after ti-e ap<^filts. 10, St. John C^ityfDfion-' 280 years after the ap( files, i 1. /ibfin 288 )cars after tb.e apoftlcs. 12. Ihe Ct uncil of Carthage, 257 years after the apoft'cs. 13. Siriciiis 284 )cais after the apo{tlc<5. 14. Inn that they ci.iild rnt KnKs to knc w tie practice of the J!po(iles with refpcft to infant baptifni, whether they obfcrved it or nt t, f(^r Iierseuswas the diftiple f'f Polycarp, ar.d 1 e cigain the dilcipic of Ji^hn ; {'J thrU Polycarp could inforir* Lei seu^ what the prac- tice of the apoltiej^hn \v;i^ refpcding infant baptifm ; and Tertuliian wr.s rn-ten'por.iry "w ith Irer.seus, or in the latter part of Irtr aeus' hfe ; fo that he could know what Irerseus did with reaped to i^ifant baptifm. And Oriaen flouiiihcd yt leaft within fifteen )c.^^s after the dcith of TertuMian ; fo that he ciuld cufily know what the piacfite of the chuvcli wa.. m his tiu:e, And St. (^priari was co-ternpor-iry vivh the la'ter days of Origtn ; and hit epiftle to I'idus. upon the iubjecl of jnfant bap'tfm.is \\ell kni wn. Yea, the generality of them lived fo i,ij:h iJ e line ot each other, that they could not be ignorjnt >\ hat cachi otlier had done with refpe Uvit they b>:;iieved t'r\t bap- tif n had come in the ro )m of circu mci (ion. M )reover, Origen, Ambroi'e, and Auilin, exprefs!y affi.-m thit bapuling infifits was ordere i by rhe ap >ilies, and prac- tifed in their tine ; and Atnbrofe takes it as a thl.i?; for g'-antfd that f )hn biptifed infants. C)f,thcfe, Orii^en hid both his father and gran i-facher Chriftians, ai)d iie himfelfwas born but 8a years after the apoftlcs, (othat it is v.=ry p-Voible that his r'xvA fith^T "Vis b jrn in the d.\ys of t le apo Ues. Fcriu'lian. though he was incon- ftmt in his ophiion, and in one place advifes the delay of infant oiptifm, yer no withft.mding fpenks of it as cuitDniinlv receive I. Tiie Council of Cis.':y fix BmIi ips in C) pnjin'> li n..^ sv'S^ u-iive'*lai'y for h ; an i fir its being adminirtere ^ before the eighth day. Thefe, ?nd mmy othcis. (h^w that infants w:ro baptifed in their times, and iha. ^vuhoutcoi r )Vi'rfy, Au lia mendo js ft as a thing th it hath not beeo in^tiru^e.l by any Cou":- cil, but hath he;;i ever in ufe, and that the wii( le ciiurch of ChriU conftanriy held tiiat infants are to be bapiifel for thj for^^ive tef> of fms ; that he never heard or reid of any Chrittian, Catholic or Sectary, that held orherwife, and exprelsly fays that no Chriili- an maH of any f)rt ever denied it to be ufe^ul or ne- ceir.iry, aieining thole that alit)wed of any biptifm at all. Tiie felagians, that deny having any need of the forgivenefs of Cia, and were moft preffed with that q jeilion, Why then ar« they bapfifed ? never offered to deny that they are lo be baptifed, but exprefbly grant- 124 cd t^at Oipy were rorOartly rr u'ually ba'^tffer*; anrlthat ro Chr.ftian, not an) Sectary, ciicJ ever (ieny it. And it is farther to be ubicj vetJ, ilserc uere no oihtr Heretics of th< (e times, to wa. fioni 60 ycc^r* after the itpoiVics t!» ihe \eir 300 ai e tiie ipoltlcs, who uled any bapulm a: alK that uen.ci it to infants. M>reover it 'u to be obferved from thcfe ancient Fithers. tliat they f'ppak of it as a great fin in parents, or others, thit hive npp rtunity, to luffcr any chdd up.:*er their care, or any uther perfon,to oie unb piifcd. i^nd on ihe o^her hand they reprefent it as a great p c'y and coinp. faith no srrual fin, &c. and )e (h; nor judge them as lawful or fuiiicieat reaf<»ns ro nw.keThein f )rbear baptilii'g ititants. But, to come to a ct'nclufs .n, the evidences for bap- tifi :g infmts f t the li II four hundied years of the Cfifiltian chu;ch have been laid befoie yoii, anegory, that pe haps pracided lu h driays in cafe of his children, but j.o fociety of Uicn {') tinnki g, or fo practihng, nor no man faying it was unlawful ti) baptdie infants. So in the next leven bun- dled years ihere i. not f » much ^s ore mm to be found that fp'ke for or praclifed Inch delay, but all of them the contrary : aid when ab'Ut the year 1*30, ore fc-cf, aoiong the Wd* ei)fes» declared agairfl iidant baptilm, a-^ being incrpal; e of laivation, the main body of that people rej cted their ferl to it fant baprifm'mike, h -.vithout f >u idi'iou, or groundlefs, that infant bapcilm was an error which had cjept into the Chriliian church in the f)U th or in th<:' beginning of the lifih century, whereas it hid be n the practice if the Chriilia.i church daring ihc ftrSl fouc hundred yens as well as afterwards, f> that this obj-^-c- ti'»n is of noadv.intafre t ) their caufe, d\id (h^^uM te^cli people to be careful in m king their objc^dions to a.y doctrine, and be careful to fnund thetii on truth if otherwifc, they may and cerrainly niak.^ chem t > their hu' t when the real ftjce is r^ifr Wereil, which it Will be, fvjoner or la^er, as in ui-t preient cafe ; fo" I'i rhefe aa- ci-'nt Fathersof tbcr c*iu ch, are io lanny ci editable wit- reff.s to prove that tnere is n^ iru h in the <)Dj:icl:ton made by Antij. oe 'obaptirts to infcini ii.>prifai. that it was an error which had crept into the chu "ch a> was taid in the fourth or in the beginning of the fifth ce' tU!:y, whereas ir had been the pracl'ce of the Chnlliaa churcU fioin t^c beginning. I have thus enaeavoured to fet Tnfmt Bip'ifai in the clearcft light I p-)flibly could, in ofFe'ing fujh c^mlileri- tions or arguments as appear to have grc^at weight in t'^em. as bcmj^ pi aclifed by the apolties. and ever fince, or that infants w^re bapnie i in the apoitles Jays, auJ every age of the Chriltian church. I nave now Ih »wn that grown upperfons, upon a pro- felhon ot their fata in Chnil and obedience to him, are . to be baptifed ; alfo the infants of beheving parents ^nd that we agree with thofe that are oppofed to infml baptilm, with tefpccf to grown up pvirfv)ns, and witt» refpecl to the bap'ifm of the children of believing pa- rents. 1 hope the reader will fee that wa have g >od rea- fon for our fo doing. Having {hewn who aie the fubjecls of Bv-ptifm, I 12^6 fkt^ procec i to (he y in whofs nime they are to be bap-f ti:ei ; aiJ ^h.it imy b2 i.npUcJ thsreiii, or intcndei thceby. W^' are inro'iTi^-l t'at f.)m2 of thofc oppofe i to In- fiMt S:p:iLi», baptifs on!y in the m.nv^'ing texts : Acli 8. i6: W/iereis yjt lie x-is fillen upoi n Jiia of thsnr», only th;-y were btpiii'ci in rhe n?.m.^ of the Lnrd Jcius. Chip. 19 5. W)ci they hcirA this, they wcire -baptifcd in the na.iie of tfic Lord Jefus. Upon thefc tw.> texts it appeiri the/ found this praclicc of biprilng in the fti;nc ol- Jcius only. Bac v/s are not to fuDpofe that t)vc apoltles would recede from the commitlion they hid late y received to bapufe in the niaic of the Father, S<):k and Holy Ghoft. It is thouglit that th^ J-\*'s al- ready bflitrVv^d in God the Farhv^r, and in the H )ly Gh'){l, as fpeaking in and by the prophets. Some (up- pAi that tiiey were baptifed in the name of Je^us, in tc'iiiiiony of their believing him to be a divine pcirfon, and the t.uc Meihali, the grand point to be gaineJ up- on thcr.i. But as tlie great qu^flion about the true God, they were to be biptifed in the name of the Fa- ther, Son, and Moly Ghoit, in oppofition to idols, ac- cording to Chrifi's comnirii.)n in the words of inftitu- tion relating to the Gentiles. Bit is this ordinance was adminiitered bv the authority and command of Chrill ; and upon the footing of faith in him, and obe- dience to ill mi as a divine perfon, and rhe true Melliih : k is ufualiy exprcffjd in baprifing Gentiles as well as j^wS) in .he name of Chrift, and this fuppofcs that it was adminiilered according to his exprefs inftirution, which was to be not only in his own name, but alfo in the name of the Father, and Holy Ghoil, together witli his own ; and therefore it is thought not to be cvp: cilive of the form of baptifm, but the fpecial re- gard vihich was to be had to Chrill in it, which 1 appre- hend ii> the true fcafc and. meaning of the pailige be* ipg bsptifc'i in t'le name of Jefjs, becaufi this was a p^'int h.ird to be :idmirtcd by the Jews, at leali by many if them, to vvi*-, tU2t Jefus Chritl wus tlie tru*. Mef- fi.ih, ajk! d divine perTon, Awd it was neccflary at that time r(. be voy particular in tbis in^portant point of bly baplived theperion in Ciirii\*s name, that we cannot adiisic, thorsgh they might be more par- ticular in this (<)r the rrafon aiTr^oed. However, it ap* pears fuiiiC h,ave foun-ed their praifi-ice of bapufiDg in the name of J Uis upon thelc texts, by miiUkiug the {e.r,(c. E jt I believe thefe are r.ow but few, and we are fure that tiie (ordinance of b?.ptirin initituted by our Lord, crj(Mns the adauniitrators of this ordinance to baptife pcjfons in the name ot the Fuher, Sou, and Holy Ghoft, or.in the name of the Holy Trinity, three diilincl per(i)nalities, buc one G;;d ; and in baptiling them in the naiiic of the Father, Son, and Holy Giioft, Wiiiituply the foilo^^i^g tiding'' : 1. That the apr.files liad, and the faithful miniflers of thegf fpt'i, their (ucccfiv.is in ofiice of the holy mi- niflry% have au'honty trc m {'Jsrifl not only to adrj.i. nider this oidinance, but to kiptife in the i Li^e of the Ibjly Trinity, th'/t, th6y s^avefuil warrant to Jo, by the commifr»f'n whi^h < hiiit tie Great Ki/g and Bead of his (J)uuh had; givfi) tJtn!. l.e, a* Mediat(>r, had full power in hfaveu and e^^.i.h given him by the Fa» ther, and th^-y uom h^ni ; io that the Grdi?":anre of haprilm is not tl e luvcrt'on of men, but an inHi-ution ot Chi ift, the G^CiU ,K r g '^nd Head of his Church, whole li^vu' ii n to <.ppo <.t fuch ordinances und bws fv>r her as he fiw meet, aiKJ 'iie faiiiilul mii ifters vi the golpet are warranted to diii^Cufe ic by his authori- 2. It will im} ly that fuch perfors as are to be bnp- tifed aie to be hai;fil"ed, nor only in the name of tl e Holy Tiiiiiiy, but kiioiiito ttic fditU ot tuice uiiiiuct i\iiouah- 325 ties in one Godhead, or undivided Fflence, into t^e faith of tilt Ererr.al Father, Son, and Spi'it, one God, as an important article of iLeir faiih. This lecnis to hrf lie 'Innity. Father, S«.n, and Sprit, ore t-od, but alf«) ir.to the open pre f(i]i(>n cf thefe three c ftiict peildnalities. ii- fie uiidivued cil-^Lcc, as the or- dinance )n (( n n oii i^ ac n. ir.il. e;fd in pbbiicand by tii he aiiu.ipifkred. As there hath hoer great oi'pu c ab« ur tie fuhjcc^^ ofbiptifn-; h> hrith ilctf [cv, PJ.d Hid i^, ,)hK,kiJng, and foiiic for cither way, c< untirp si cm iid^flVicnr. But nsy dcfign is to ertccav- ut to c( n-c av the rr<<'c the lVr"p ure vill fuppoit, arni in. the pt( lccuti< n -. i \hh my dtllgn, I fiull avail iTiyfcif of wi.at iig'it or ailinnrcc I car. have from the Gretk hiagu^ge ir. 'cc uic cf by the pernien cf the faaed fciipiUfCi, %^ hcri V ;inrg or fpci-kirg t f haptifn. j alfo the places whe-c ihis i TdtjK:riCC was adiVilnilicreu, Tjvhat aflilbnte ihcy crsn aflbid we; and the cix-mn- ftances atrei<(iirg the adniiiiitiiation thereof : all which will fer-^ e to c;dt liuht upf n ihc (uVjfCt, aid will tend to fet the iTiauer in us t? ue lig't ; and 1 hope will prove fatisf<;d<.>?y. And as thelirlccf ^n auihor is better known fr( in the }argn;rfj;.c in \\l;ich he wrote, than frona any trarilation wh.itcver, 1 fliall tliercfore candidly ar:cl fai'ly ex::mire the Clic^k vt.nis nvjdc uie of by the pcnn.cn (^( tic iacicd fciiptutcs w}-cn writirg up*^!^ tl.c ordinance of baptii'ui, and lice wlwt fciilc ihcy Vi.ili bear. And 1. With Tc^pecf to the verb B2pr:/:o. which is al- ways n23< c u'e ot by 'he writers of the New Tcilanf.ent when \*.rit^rg up<>n tic fur jcC^ of bajtiini. '1 his verb baptizo, ano n< t bap-o, is c< i;f/ant!y iiJed by thton, a« will app' ar trt-n. what f; ll< ws, anci is cajcfuily to be at- tended to. 1 (h.ili nientii n a few places of fcripture, w'lercin we meet with tl c G.tck veib B'pt^zo, as alfu the veb 13ap o, arid endcavt^ui t(^ give their meaning, or wh,it we me ir.ay fatcly andfiftxnd by them. And, in the firil inlLuice, xith telpc<5l to tic vet b Biiprifo. Mailh, 3. 11. B.iptiZv', 1 bapiife you with water untu rcpfntaiice : but he that com?th afte mc \f preferred be- f >ie or m'g'u Ci tfuin 1, whufe fhncs I am not worthy to b€ir, he ihJi bi »tilVi, b prife. you with the Holy Gil (ft aMd wkh {i?e. V. 23 Then J-fus cometh from Giliiee to Jo'diif bap'^iffheiuu. to be biptifed of him. V. 14 Qdt John iiid unto liiii, I liave need to be bap- tlfod bipti;'u tome ? And j.'lus wh.en b.iptirthcis, was bip if:d, went iUaightway our '»t the wittJr. Mi;k I. 4 J ihri bip*ir»n. w^s bip^ifinor^ in the V'Udcr^.cf^, and pveichioor the bipiii'm (jf rept'ntan'vC fv)r the remiili >n v\t ir.^s V 5. And there wenr out unio hifu air>he Unlofjadei, and rijcy of J ruf.ilem, and cbapnlonto ^'eiebiaptifci of hi-^^ i.M the river Jordan, confeihn,.'^ their O.m Ch\p. Jo 3^-39- Bui Jjfus fiid unto thi^n, Ye know not whar ye «fk : can yc drink of the cuji that I drink of, or hiptiilhcnai, be bap'tilec^'wiih' the haptirm that I am h^prJied, bapizo- rn.xc, w\rh ? Ye fliilj ifide^d drink id' the cup that I d.'inkof, arid with the bi^p'ifm, b;Apriz')m'U, lam bap- tilcd with bapiifoilhe. ihiil ye be bsptiied with. John 3. 23 And J>hM alio was bapfifon, baptlfing, in Enon, beciMl'e there Was niuch water there. And they cjnie cbaptifonto, were r)ip-i{ed. Atf^s i, ^ For J ;hti truly biptifed, ebap^iibn, w'th water, but baptifeilhe, yelhali be bap ifcd with the Holy Ghofl, as with fire, not many days he ice. Ads 8 36. Anl as th y went on tli'*;r *'iiy th-y cirne to a certiin water ; and the eunuch laid, hereiswae-, wh»td)th hinder me, biptifihcnai, to be bipiiftd' • V. 3S. And he commindt^d the chaa- ottoftiid it I!, and tiiry went down both into the wa- ter, and ebip ife;!, he bapcifed, hi:n. I (hai! n H men- tu>n' here, any irityrV places where the G^eek verb Bip* liz ; occurs, wiien th;- Mew ' edanicnt wrirers are fpeak- ing of biprifm, but ilidi reF*ir th*? icider to the Appen^ dix, where he wiii find a nuiib^r of texts more to fa- tisfy hini that Bipriz > is the verb the New TeftamenC writers ulb when treating upon tae orciiuancc ot bap- 132 tifai, but never the verb Bspto, as far as I know, and toconliim wliat I here write, I Cball mention a few of the texts, wherein B,ipto i'5 ufed by the penmen of the fcnptures vvithout the u^oO: didant reference to the or- dii aiicc of baptifii), and are as follow : — Jv'Iaithew 26, 23. He that ecibapfas, dippeth. his hand with ir.c in the difii, the fame fliall betray me. Mark 14 20. And he (aid unto them, it is one o^ the twelve, einbap-omc nos, diippcth, with me in the difli, Luke 16. 24. Send Lazarus that he may bapfe, dip, the tip ot h'xf^ finger in water and cool my tongue : for lam tormenud in this flame. John 13. 26. He it is to whom J (hill give a fr^p «'hen embapfas I have dipt it. And when embapfas he dipt it he gave it to Judas Ifcariot. Rev. 19, 13. And he was clothed with a \^erture dipt bebaminenon in blood. In thefe pafTages where bapto is mentioned and rendered dip or dipt it is to be taken notice of ihat it hath not the leaft reference to baptiim, bur to fjmething clfe, as may be fcen ; and \vj!I more fully appear in the Appendix, upon the word Bapro, to which 1 refer the reader. And, as this verb hath no lef^^erencc to the ordinance of baptifm, though it be rer-dcrcd dip or dipped, it can give no countenance or iuppott to immerfion in that ordinance. On the other hand it is to be obferved, that the verb Baptizo, which is mentioned about eighty times in the New TcftaTiient, (fee the Appendix upon the verb Baptizo) is always ufcd by the infpired writers when writing upoti the ordinance of baptifm, and when it refers to baptifm is never rendered to dip, or dipped, by our tranflators of the fcriptures ; nor is the word immerfion to be found in the word of God, as far as I remember, nor the the term under water ; and if the tranflators of the fcriptures had thought that it bore fuch a fenfe as dip- ping, or immerfion, it is to be wondered that they did not ufe them or fomething fimilar thereto, feeing this verb fo often occurs in the New Teftament. But in their tranflating the Ne\^ Tellament, they keep to the »33 Engllfli word to b:iptirc, when It refers to baptifm; Ic is twice rendered to vvaQi, Mark 7. 4. And when they come from the market except baptifontai, they wafh, they eat not. Luke 11. 38. And when the Pharifec faw it, he marvelicd that firft cbaptifthe, he had not waftied. Thefc arc the two places where baptizo is rendered wafliing, but have no rcfcrccne tobiptifm, yet cad fomc Hght upon the word, or what fenfc it is to be taken in ; and in thefe two places where it is rendered to walh, will not fupport the mode of baptifm by immerfiun : for it appears that this wafhing did not ex- tend to the whole body, but more particularly confined to the hands. Mark 7. 3. For the Pharifccs and all the Jews, except they wafh their hands oft they eat not, holding the tradition of the Elders, V. a. And when they lawfome of the Difciplcs eat bread with defiled, that ii to f^y with unwaflien hands, they found fault. From hence it would appcarthat the waihing here regarded the hands only, and not the \t*hoIe body, and it is nowife probable that the Pharifec would have-marvelled at our Lord not immcrfing him- felf under water before dinner, but that he did not wafh his hands before dinner, according to the tradi- tion of the Elders, fo that a partial wetting, and not the whole body, can be inferred from thefe texts quoted. This verb is once made ufe of by the Seventy, for wafti- ing, and is rendered dipped: 3. Kings, 5. 14. Then he went down, ebaptiflm, to dip himfelf, in Jordan fe- ven times, according to the man of God. The pro- phet's direction to him was to go wafh in Jordan fcven times, and both he himfelf, and fervants un- derflood him fo, as appears from the foregoing context. Are not Abana and Pharpar, rivers of Damafcus, better than all the waters of Ifracl ; may 1 not wafh in them and be clean ? So he turned, and went away in a rage* And his fervants came near and fpake unto him, and faid My father, if the prophet had bid thee do fome great thing wouidft not thou have done it ? How much rather <34 t^cn when I:c filt^i unto thei?, Wtfh an:? bcdrin ? Then the prophet's liiicdioM to Inm was to go wa(h and hi clcjii,' ti) lie and {ps fcrvMeiis un crlVuid the prophet. Bat the vcib ir.aiir ufc rt by tlic Sevejity, in the three piavC."> of Ujc {oicgouiir con'cxt is l.ouo, lo wufli. Wiis- thipr the Sdvcnty ir w. piH'igt? : wh.itevct of Tr c.u i>e the true lenie, ti.iji isj ihe Ofu'y |>Ucciil t!ii* ();.l or *4t:>jv 'rciUm2nt wh'j'C bAp^o i!*reii lerc t t^i dip ;js f.ir a-i I knoJV ; but the A'jiJ dcr w ttc^r^ but Tor a partivl '.vetting, or wj(hif?«^, as nuy he feea u^) ni the verb b.ipt'», as hatli a^icaJy fi;c\i I Jill bc?f *je you, an 1 wiil more ful'y ap- pc-iriv the Ap «a l(X, to which I refsr the rci -cr on tliitvsrb. I >^ rru.t, a^ l\jth bccM aire* ly {"ai'l» that this vctb- bi/pti), is never mi'le u(e of by iiifpircd writers vv'te^l -.vrifirtg up Mi the ordinince of hipMim ; ho«eve« . Vv'hc:T u'e i by the n on other favAJecls, is coiii- mrtu y 'en.loic t to»Jip ;^ yef, norwi'hU.tndhirr, it c>nnot b*t^kii(i f^- }'.tj;ue (ii»n,or psittini* under wjtcr who'ly, a» in the fjltiwiajr irtU^nces ; An! the pricl^ (lull dip 1hn the horns of the altar ; tni^i >u! dipt the end of the rod in the hfuicy comb ; artd fMid'Laatru!* thit he may diptiw tip of hi» ftnger in w«fc»v, aod ctv- I my tongue, for I anri tormented in thU flivv*. lu all thefc, anr a partial wetiing or walhing. — rSee the A^>p€iKij^ ) 60 that nether the verb baptiz >, uor ^25 V b^ptn, can fir^p/^rt the mode of liijt*rm hv inimfrQnn, or bcin!< vholiy unt'crvatfr. I'ur ^5 h pto is revcr uffcJ by ii!ij)ir(l n-cn v ht*n Wiitinp uy■^:t^ lr,»pt;5tn, th.crttore c^nm;t sfl-cl tl.e Ciife in ciWj utc, wriy farther than fi/iv.c ihif asct'ppolcd t«» fpiirklug, mak« ulc of k in fjvour (.'f iniiaerliou, which it caijn t Juppoit : for ih' u^h it did leftt tc» ilat orc'ir. ycr (iippii g (U)th iHit a!v\a)s, i«r:d but ftldom, fipj!iify iiUH'f. jiofi, ^(5 h:H}i ban ^!rc<«(jy Oiewn. Our pfCit-nt liJii cfn is witit the verb bp.ptt), >*hith is ;»twiiys uitd ly the vtiieiso.} the itr^ptmcs, ar d is rrDrctctl to biip'iic il»lo irAiJlitcd into lijetk, f^hen in wirh b.>pt-zo, (iKc v^. hen icn'.trtd to dip, but evca then itcar n<'t l>c lliid (haf the pc ion w»s put vsrhoJiy under Nt i>tcr ; and when it i- icn !c»fd Uitfii^ng^ it doth n'.t refer it) the w^fhiiig the w lio'c body, but tl c h^nds are inrcn ctb i\iu1 ;!S f.)r iltC ether pl-ates wicrc it occurs in lie T>cw 1 ifUJn'.nt, a'jd is »iwi>ys traril ted t ) ba| tire, we cjnn- t iitu r Jiom ihcfe pUtei that the inrdc 'd ;.u!!nipiiU,iii'g tfke otciinancc oj b.>piifi/)» wa» by iairiiei (i n. but hy vc^^ftdrig or ipriiikling. And the Gtf:ck noi.'B b.«piilni< s, Vkhi*, and divcri' biplifirjois. w*ihin^s, Inthtft! two places, baptriVrtO* is ffjidrrtd w^iddrg *>r \f>.:j,ihti'^< oi divets thij'gs : luch as the v,iih!f>g ol fupb, p< th, brazen xcilcK^, arnd tables^ and rcteri^ t« the *'i vers ua&ir.gs among the ]cw% And the fprecited text him the HebrcvAs the Creek is di.vtis w ifhitgs or baptilii.s, tiut ti'C walkings »nd nu (ic 'ii. s referred to, as the wafhing of pots, cups, brazen vcdcis, and tables, cannot be underliood that in wafhing the whole of thcfe mentioned, that they were all of them put wholly under water. 1 leave the reader to make his own obfervations, and to fee if he can bring himfelf to think fo, Or that tlicy muft have been wafticd fome other way, than being put wholly undet water, or by wetting or fprinkling. The latter appears to be the more natural inference, and ot courfe baptifm by fprinkling, is true baptifm. Thus I have endeavoured fo far, to afcertaln the trud meaning of the verb Baptizo, to baptiie ; that in a ge- neral way it is rendered, to baptife, and in a few in- flances for wafhing, and that only a part cf the body, particularly the hand$. That Ba,>tifmos, baptifm, i& aifo taken for wafhing or fprinkling, fo that we juftiy fo tar conclude, that wafhing a part of the body, or iprinkUng, is true baptifm. Secondly, I fhall farther enquire into the fcnfc and meaning of the verb Baptizo, by it? connection with other Greek words, which may be thought to give it a fenfe different from that which I have sfllgned it, as for infiancc, Matth. 3. 16. And Jcfui when Baptillheis, was baptifed, went up fnaight out cf the water. Ihcy who arc oppofcd to fprinkling, as the mode in baptifm, and who favour immerfion, think this text makes much for them, and gives another fenfe to the verb Baptizo thae 1 have affigued it-^that if he came out of the wa« »37 ter lie nriuft certainly have been in It. But every pcrfori who knows any thing of the Greek language, krows that the Greek prcpofition here rendered, out of, is Apo» and it occurs in the New TtiUment about 585 timef» (kc the Appendix on the prepofition Apo) and 357 times it is rendered from, and only 39 times cut of throughout the whole of the New Teihinent, fo that there are 317 of a majority; therefore, with great pro- priety, and agreeably to the Greek language, may Chrift have been flud, inflead of coming ow/ o/" the water, to have come frofti the water, and of this the reader will be convinced by carefully looking over the Appendix upoa the Greek prepofition Apo, to which 1 refer him. Then the Greek verb cannot be faid to immerfe or dip, as Chrift with great reafon, jufticc and propriety, may be faid to come from the water, and not out of it. Of courfe immerfion in baptifm cannot pcfitively be found- ed on this text, which thofe that are oppofed to fprink- ling, put great ftrcfs upon, and think that it puts im- merfion, as the mode in baptifm, beyond a doubt- that as he came out of the water, he mud certainly have been in it. But allowing our Lord had been in the water, which the text for certain will not lead us to un- derftand, yet he might have been in the water, and not wholly under water, which he muft have been, had he been immerfed in baptifm. He might have been to the ancles in water, to the knees, and even to the loins, and not wholly under water, allowing that out of the water was the real, the true, and only tranflation, and not another, which certainly is not the cafe, but quite otherwife, as Apo is much oftener rendered from, than out of, as hath been (hewn. Therefore we are ftill left in the pofieffion of the fenfe given to the verb Baptizo, which was to wafli, or fprinkle. Thirdly — I fhall farther enquire into the meaning of this verb, conneded with other Greek words, which may feem to change or alter the fenfe I have given, and J3§ flroDfriy to favour ixrn-'oiion, and is Acls 8. 2,^. And he conri mantled the chariot to ffar^d {lill, and ihcy went down into the vvater, both Philip and the eunuch, ard ebaptizen, baptifcd him. Wlrat they put the ftrcfs upon here, who fjvour iinn^e rlion, and what they thij.k gives fufilcient ground for in.irierfion in haptidn, IS. that they wert down into the water. It is well known that the Grerk v^-crd here rendered into, is Eis, which occurs in t!:C New Tefiamcnt abcut fifteen hun- dred and c'chr tinges, and about five hundred and cich- ty tinges it is rendered into. But in oppofition to this rumber it is rendered unto, about one hundred and feventy tin;es ; to, about. two hundred and torty fevcn t'inies ; tov.'ajds, twenry-four times, which arc of the like fignifiCation, motion towards a plrvcc, and amount to about four hundred and forTy-(.ne times, to which if we add the number of times the word is rendered at. it will raife the number ftill higher, fo that it will deeply aff:ct the nrat.ter in difpute : for if Eis is fo of len rendered unto, to, towards, and at, tl.en it may be faid with great propriety, that they went down from thecliarioc to the river, and he baptifed him at the river, indead of going into the river. 'Ihis is no ft rained fen fe, as live word is fo c:tien rendered unto, to, towarcis, and at. (See the Appendix) Therefore, we fafely ftand to the fenfe given to the verb Bapti/o, which is to wr.(ii or fprinkle, as the different tranllations of the prepofition Kis will fupoort. But lliculd ihofe that favour immeriion lliil adhere to the prcfent trar.liation, into, inftead of the other tranllations made of it by the fame perfons, fuch as unto, to, towards, and at, then it would lead them into 1 what tliey do not admit ncr pradice, to wit, that the baptifev, as well as the pcribn to be baptifed, is put un- der Vi'atcr : for there is no difference between them in the tra.iflstion : it is cxprcfsly fud', and they went down , both into tlie water ; both Piiilip and the eunuch, and he biptifed him ; fo th^tifthe tunuch was immcifed, fo was Philip : for there is no difference fpccified : and ^39 tins IsaJs mt tvO conclude that the proper tranfiation of Eis in this place is, unto, to, or towards the water, which is certainly tru-oF th'^.ai b'^ith, but in the other is not, nor will thoiein favour of immerfion admit of it, neither doth their practice fiV that they do. Bat if they will fdll hold to the prcfrnt tranflation. wliich they cannot do coniliienr with thcmfe'vci, then [ w >uld add, as ia the former pirticular, th:^t they raighr go into the water to the ancles, to the knees, or even up to the loins, and not be wholly unJcr water, and with great propriety be faid to he in the water j nor will the place where th:; canuch was bapiifcd admit of irn- mcriion, but tais will more naturally fail in when I come to conlid'sr the peaces where the ordinance of bap- tilm was adnhnilicrcd. Fourthly— I (hail confider ftiil farther the meaning of Baptizo along with other Greek words connected with it, and have a tendency to aii^ct its fenfe : in /^cis 8. 39. And whj^n they were come up out of the water. They that favour iunnerlion, a^i the mo.le in b-ipsifin, think that this text makes for them equuDy widi the forrner. They that know any thing of the Greek language, know that the prepohtion here rendered ou:of, is Ek, which occurs in the New Teriament about 810 tlines, and is rendered out of. about 164 times, and trom, 174 or 175 times, (fee the Appendix upon the prepofiiion Ek) We may therefore obfervc here* that this word is oftener rendered from, than out of, as well as the word Apo, which hath been confidered already, and m-ikes n-'e think that the tranllation here, and in that place t«oo, ihould be from, and not out of, that is, they came from the vvacer. But if the other is con- tended for, th-n it will lead, as was formerly obfcrved, into this, that the baptlfer was under the water, as well as the peribn tobe baptifed, wliich thofe that are oppofed to fprinkling will not grant. In the fifth place it is fiid, that they were all baptifed by Jijhn in Jordan. Mark i. 5. Here we aie told that they were bnptlfed of John, in the river Jordin. Theprepofition in this place is En, which is often ren- dered in, but is alfo tranflated at, about feventy tunes in the four Gofpelsj AcVs of the Apoftles, and Epiftle to the Romans, for I did not profecute it farther. (See the Appendix upon the prcpofition En.) And though it be rendered in, much ofcener by far than it is ren- dered at, yet its being fo often as feventy times in thefe iix Books, it is no fmall matter, and may lead us to conclude that they were baptlfed at, and not in, the river Jordan, and of courfc not immerfed. And Hiould they have been baptifed in the river, it doth not follow of courfe, that they were put wholly under wa- ter in being baptifcdi as they might be baptifed other wife. In the hxth place — It is faid that Jefus was baptifed in Jordan, Mark i. 9. And it came to pafs, in thofe days, that Jefus came from Nazareth, of Galilee, and was baptifed of John, in Jordan. The prcpofition here Tendered in, is Ei?, which hath been already confider. ed ; but there is this to be attended to, that though ic is often rendered in, yet it is rendered at alfo, about fevcnteen or eighteen times in the New Teflament, which gives forae ground to think that he was baptifed at, and not in, the river. See the Appendix on the word Eis. Thus I have confidered the Greek verb Bap- tizo, and the feveral prepofitions connected with it, and with the fubjecl or ordinance of baptifm, and in fum- ming up the whole, and agreeable to the original Greek, the true tranllation will run thus : the perfons to be baptifed came to, unto, or towards the water or river, were baptifed at ; and when baptifed came from the water or river ; and this is no forced nor ftrained tr inflation, as appears from the numerous tranflations which we have been confidering, and are laid before you at great length in the Appendix : for Eis is ren- dered to, towards, and unto, which arc all of the fame import, motion towards a place, about foyr hundred and forty ti^iie^, befide^ the number of times it might 141 be rendered linto, when it is tranflited into. The pre- pofition Eis is alio rendered at, about fcvcntecn or eigh« teen time?, and the prepofition En is rendered at, about Ceventy times, and the prepofition Ek is rendered from, about one hundred and fevcnty-four or one hun- dred and Tcventy.fivc times, and thj prepofition Apo is rendered from, three hur.dred and Sfty-feven times ; of courfc it is no forced tranflaiion : therefore there is ground to think that Baptizo meaLS w..fhing, or fprink- ling, rather than inimerfion, 1 fhAll in the next place examjr* the places where the ordinance of baptifm was adminiilcreJ. We fia i John baptifing at Jordan, but that h.ith been confidcred aU ready, and I fliall not rcfume the fa'^jcct. 2. He it faid to baptifc in Enon, and the reafon is added ; bccaufc there was much water there. J.'hn 3. 23. And they came and were biptlfed. IJerc it may be faid that there was not need for nrich water for baptifing perfons, if immerfion w^s not the moda of adminiftration. Was fprinklirg the manner of doing it, a fmal! quantity would do the bufi .^{s. In anfw;r to this every perfon that knows any thitxTr ui the Greek language, knows that in the oiigini! it is, u U- 1 yolU^ many waters. Now it is carefully to be obferved, that in common there are not; many places of water conri. guous to one another of any confiderable di-pih, or that would be fit for iaimerfrng a perfon. There were m?My iprings and rivulets of water there, as iraveiiers have related : for they have told us that there arc only fprings and rivulets to be found in that pLiCe. A id as multitudes reforted to John, a place that was well wa- tered, or had fprings and rivulets as Enon fs^ n^ to have had, would be mofl convenicat for rcfrcfli'n^ tha people with drink, as well as for bapnifin^^ of fach as defircd it ; and this might have been one chief reafo-.i why John baptifedin Enon, though it doth not appear that there was fuch a depth of waer in thcfe (^3ri,ig5 ^nd rivulets as would admit of imaiwifin^ a psriju i 142 ror doth it appear, neither is there any certainty, that any of the people were immcrfc-l in th^-ir being baputcd Btthis place. 3. ]ohn is faicl to baptife at Bethahira, John r. 28. Thefe things were done in B^thabara, beyond Jordan; where John was b.iptirin[:j. Chap [o. 40. And went away beyonc! Jordan, unto the place where John a*; firft baptifed, which appears to have been Bcthabara. Here John baptilbd, but tlicre is T) little faid of the place in the fcriptureti, tiiat we cannot ("ay whether it favoured iiT>mer(ion or vva.5a where people ufed to crofs or go over the river Jordan. But it appears that it wis fome diilance from the river where the people croflfed ; and (hould he have baptifed here on account of the river being nigh, which is doubtful, yetflillit doth not fupport imsuer- fion J for as, hath been obfcrved already, he might have baptifed at, and not in, the river ; and he might have baptifed in the river, and not haveput thepcrfon to be baptifed wholly uraler svater ; and if it was any confi- derable diftance from the river, it it is not likely that he would come to the river to bapiife fuch multitudes as tarr.e to him. 4. John is alfo faid to baptlfe In the wlldernefs, Mark I. 4. John did baptife in the wlldernefs, and preached the baptifm of repentance for the remidion of fins. This of bipdiing in the wlldernefs or defart, w,i5 nowife fa- vourable for immerfion, as it is not a piare well fupplied with water. It is true the Hebrews called it a wildernefs, when cities and town? were more remote or diilant from one another, as well as where there were no towns at all. In either cafe according totheideawe have of a wil- dernefs, it is feldoni well watered, and of courfe feldom fav.jurable to immerlion, if favourable to it ac all, eipecially where multitudes were to be baptifed. And fhould it be faid that this defart was in the neigh- bourhood ot Jordan, and' therefore he might baptile them M3 in the river — iliat he baDtifcd in the river Is granted, af)d hnth been already confidcrcd. But it would appear that ]r.hv. baptifed in this cclart or wildcrDefs^ agreeable lo tlic tvangeiift, and leids us to htave no favourable idea of the place, as being convenient for inimerfion io baplifrn 5. Philip baptifcd the eunuch at certain waters, Acls 8. 36-39. And as they wc»t on their vray, they canis urito a certain witer : ind the eunuch faid here is vsdi" ter, what h.indcrs me to be baptiied ? And i;e anfvvcred and fiid, if thou believed with all thine heart thoa n^ayft ; and hcanfvvere.i and faid, I believe that Jefus is the Son cf God. And he commanded the chariot to fland ftill, and they went down both into the water, both Phih'p and the eunuch, and he baptiied him at thift certain water. Here it is tern;ed a certain water, vvit bout farther fpccifying it, without teiiing us whe- ther it was a l^.ke, pond, river, brook or fpring. The Viior^ in the original is Ti, a diminutive cxpreilion, fo that w^ are i;ot to look for a large rivsr here fuch as Jor- dan ; ior ti udor wiil not lead us to expect it : and if Jerome and Sandys, and other travel'crs aie to be de- pended upon, they fpeak of it as a certain fpring or fountain, v/hich rifes at the foot of a fiiour;tain in the Tribe <,'f Ju"^.dj or Berjaniine, whof^i vsracers were luck- ed in by tie (arae grt uad that produced ihem, and report that thit> was the place where Philip baptifed the eunuch. And if their tclMincny is to be believed, and %vs believe thcoi to be hcncO, undcSff* Irifr >mcn, then the eu^uch could not he imn^.eried or put under water when hapnfed, becaufe accordirg to their telliiP.ony the water did not adodt of it. And this account of theirs cor?cfponds with the original, ti udor, a certain wa- ter ; therefore we may conclude that the eunuch vviis nor put under water in baptilm, but naid have been Lapnfed fome other way; and that there can be no ground for inionerfion in baptiici, from the baptifm of the eunuch. 144 6. A!l tlie Houfe of Cornelius, Acls ic. 3 1. ,to tlic end * — Can any one forbid water that tliele fliould not be bap- tifed, who have received the Holy Ghoft as well as we? iind he commAnded them to be baptiftjd in the name of the Lord, Here thofethat were along with Cornelius, gathered t'^gether in his houfe, appear to have been bap- tifed in his houfe alfo. Aflembled there they certainly were, and we do not read of their leaving the houfe to go to any place eKe v. here they ni'ght be baptifcd by im- mcrfiun. Ihe queftion put by Peter when he fay.«. What hinders water that thefe may not be baptifed ? would lead us to infer rather that water was brought for the purpofe, thaa that they fliould have gone from the houfe of Corneiius to fome other place to have the ordinance admir.ittered to them ; therefore we have juft rcafon to infer that immerlion was not the mode in which they were baptifed. The levcnih place — Where the jsilor was baptifed. Afls »-6. 33. And he tack them the fame hour of the night and waChed their ftripes, and was baptifed, he and all his ftraightway. At fome hour in the night the j.tilur and his whole family were immediately baptifed. Where the jailor then was it is moft rcafonable tofup- pofe that it was fome apartment in the prifon afligncd him for his place of refidence with his family ; that he might be at hand to perform the duties of his office. If this is the cafe, as it is moft probable to be fo, then there was not time fufficient for Paul and Silas, toge- ther with the jailor and his houlhold, to have gone any diftance to adminiftcr this ordinance, or to have it adminiftered to them ; for he and his family were bap- tifed immediately. Nor can it be fuppofcd that it would have been fafe for the jailor to have left his charge at that hour of the night, when the prifon was in the fituation it was then in, by rcafon of the late earthquake. Nor is it probable that ic would have been fafe for Paul and Silas, \n their mangled condition, be- ing fcverely fcourged the day before, to have gone us any diAance to any place of water fo deep as the mode pr immerfion would require, and t!ut at midnight, to have bapt'ifed the jailor and his family, nor is it to be fuppofed that there was any place at iiand fit for baptif- i'iig them by immerfion: all thefe taken together give us good reafon to conclude, that the jailor and his fa- mily were not baptifed by immerfion. In the eighth place— Paul was baptifed. A6ts 9. i3. /,rd immediately th'^re fell from his eyes as it had been fcales ; and he received fight forthwith, and arofe and was baptifed. 1 he place where Saul was then was in the houfe of one Judas, in one of the (Ireets of Damafcua called Straight. With refpect to the baptifm of Saul ot Tarfus, it appears to have been in the houfe of Judas a- forefaid, where he had been for a few days : for wc have not the leaft hint of his leaving; the houfe to sfo fomcwhere elfe to be baptifed ; and it w-ould alfo appear that he was baptifed llanding : for he was ordered to rife and be baptifed, and he arofe accordingly and was baptifed. Ihen we have reafon to conclude that there is no appearance of his leaving the room to go any diftance to be baptifed ; and as it would appear that he was baptifed flanding, therefore we have no ground to believe that it was done by immerfion. 9. It appears there were numbers of men and wo- men baptifed, but the place where is not particularly fpccified ; only that it was in the city of Simaria. But as we cannot learn any thing of the mode of baptifm, either for or againft immerfion, I fhaii not further infift. 10. There were great numbers upon the day of Pcntecod. A (51$ 2. 41. Then rbey that gladly received his word were baptifed : and the fame day there were added unto them about three thoufand fouls. It is not particularly fpecified where they were baptifed, but from tijc account of other matters here recorder; by the facred i ii^orlan, we are led to conclude that it was in Jerufaiem T 140 where vafi numbers were affemblei-1 at the feaft of Pentc- cod, which was one of the three annual ffafis upon which all the njales were obliged to appear at JcruCalem. tx. 23. 17. /,t Jerufalcm, upon this fbieinn feaft da>y, was the down- pouring of the H(3ly Ghofl, both in a miraculous and faving manner, fothat no lefs than three thcufdnd fouls bel'evcd and were baptifcd. It is not (aid that they left the city to go and to be baptifcd, and there- fore unlikely ihcy were baptifed by immerfion. It is true they n.ight have been baptifcd by irrmcrfionin the city, picviding tlie ftream of Gihon, which Hczekiah brought into the city, flill continues to run through the city, might render it convenient for them all to be bap- tifed by immerfion ; but other confiderations make it improbable, efpecialiy when we confidcr the vaft num- bers to be baptifed, and tl>e few that were authorifed to adminifter the ordinance to them. Tl?ofe that were appointed by Chrifl: to adminil^er this ordinance were the eleven Apoftles, as appe:irs from the words of infti- tution, or to whom our Lord addrelTcs himfelf on that occafion. Matth. 28. 16. 1 hen the Eleven went away into Galilee, unto a mountain where Jefus had appointed them ; and when they faw him (hey woi dripped : but fomed(5ubted. And Jcfus came and fpake unto the:!?, faying, all power and authority is given me in Heave 11 and carih ; go therefore, and teach all nations, bap. tiling them in the name of the Father, the Son, and Holy Ghoft. Here the eleven difcipics were commifTi- oned or authorifed to adminifter the ordinance of bap- tifm ; but as to the feventy difcipics they are not men- tioned in the ccmroiflion ; nor is there the Icaft mention made of them on this memorable day of Pentccoft, or on this folemn occafion j nor in any pare of the New Tcftainent, but in the two following places. Luke 10. I. And after thofc things the Lord appointed other feventy alfo, and fent out two and two before his face into every city and place, where he himfelf would come, V. 17. And the feventy returned with joy. Lord, M7 even the devils are fubje^: unto us through thy name. The fcventy were commiflioned to preach the gofpcl, to he j1 the iick, and to caft out devil?, as appears and runs parallel with the comrriiflion which our Lord gave the twelve apoitles, wiiich we find Mirth. 10.7.8. And theie twelve Jffus fent forth, and commanded them, fciying, Go not into the way of the Geiitiles, and into any city of the Samaritans enter ye not : but rather go ye to the loft (hecp of the houfe of Ifrael ; and as ye go preach, faying, The kingdom of Heaven is at hand. Heal the fick, cleavifc the lepers, raifsi the dead, cad out devils : freely yc have received, freely give. The com- miffion of Lhe tv/elvc ap')ftlcs, and that of the feventy difciplcs, are much alike ; but the commlffiin of the apoftles was grearly enlarged by our Lord after his re- furrection, which that of the fcventy difcipb^s was not, as far as I know. The apoftles, in their full: commiiTion, ware forbid to go into the way of the Gen files, and from entering into any ciry of SimAria, but to confine their miniftry to the loft flieep of the houfe of UVaei ; but afterwards our Lord enlarged their commiffion, ex- tending it to all nations. Gentile as well as Jews, to make difciplcs of all nations, baptifing theni in the name of the Father, Son, and lioly Ghoft. But this enlarge- ment of commiifion did not extend to the feventy dif- ciplcs : for they do not appear to have been prefent ; and if they were, they are not mentioned, as the eleven were, nor authorifed to baptife as they were j nor have we any account of their aliilling the eleven or twelve apoftles in their baptifing the three thoufand. There is not the leaft hint of it in the feeond chapter of Acls of the Apoftles, where we have the whole matter related. We have an account of the tvv'^elve being employed upon this occaiion. Acls 2. 14. But Peter flood up v/ith the eleven, lift up his voice, and faid unto them, Ye men of Judea, and ail y« that dwell at Jcrufalem, be this known unto you, and hearken to my words. Afterwards he delivered a difcourfs concerning the 14^ ixiiracics, dfatli ^nd refurreclion of Jcfus Chrifl, which wasgreatiy bielTed ro thoufands of his hearers, fo that they believed and were baptifed ; and as the apoftlcs had been authorifed a few days before to adoiiaiiler this ordinar.ce, it is not to be doubted but that they obeyed his ofder and foilowed his direction— then adminiHer- ing the facra;nent ot baptifjn to three thoufand in one d-iy, and afier a great part of the day had been fpent about other matters, luch as Peter*s fernnon, and likely the other apoftles pi cached alfo ; and we arc told that Peter counielled, teilified and exhor ted them with many words ; and .ificr tiiis the apolilcs had to receive a con- fefiion of iaith fiom each of ihem diilincliy, and then to bap'ifc them ieverally, which, though done in the quickefi manner it could be adminiftered, even by fprinkiing, would require the rcnnainder of the day j wherciS in the flower way of baptifing, by immerfion, wecannoL conceive how it could be done without a miracle, ej..ecially when they v/erc n }t afiiQed by the feventy, which they appear not to have been, and they appear lo have been baptifed that day all of them. i^CiS 2. 41. Then they that gladly received his word were baptifed ; and the fame day there v.'ere added un- to them about three thoufand fouls. Thus I have examined the feveral places where the ordinance of baptifm w?s adminiftered to people and individuals, and cannot hnd fullicient rcafon 10 believe, that John the Baptift, or the Apoilles of our Lord, bap- tiled by immcifion. Khali now examine the circumftances attending thefe baptifms, adminiftered by John the Baptift, and the a- poftles of our Lord, and fee if they will fupport the mode of baptifm by immcrfion. And 1. With refpccl to thofc John baptifed. They came to him in great multitudes, and were baptifed. It cannot be rcafonably fuppofed that Jo!m could ftand the fatigue of baptifing fuch multitudes as refortcd to him in the way ut immerfion 5 nor* can we- think that it would 149 have been fafe for him to have Hood To long in water, and in fucha depth of water, until he had baptifcd fo ir.any as were bxptifed by him. Moreover, as fome, if not many, had come fome confiderablc diilanec, and podibly without any dciign of being baptifed when they left hoir.c, and that without any change of raiment ; therefore couid not conveniently be immcrfcd with their clothes upon them, and far Icfs convenient to have been immcrfed naked* efpecially before fo many as would Le prefent there. Whether women came to be baptifed of John or not, I cannot affirm j but we are in- formed by the facred hiilorian, Ads 8, 13, that thofs who Delieved Philip preaching the things concerning the kingdom of God, and the name of Jefus Chrift, they were baptifed, both men and women. And v/hatcvcr hath been (aid in vindication of bemg baptifed naked, even women, yet doubtiefs it is indecent ; nor do I think that Chriil, by any inilitution of his, puts us to that neceffity. Thcfe circumftances confidered, give na ground to think that immerfion was the mode of ad- miniftering the ordinance of baptifm, cither by John, the Baptift, nor Phihp, neither by any of the Apoftles. The generality, if not the whole, of thefe baptifed up- on the day of Pentecoft, came there without any pre- vious deiign of being baptifed, of courfe cannot be fup- pofed to have been provided with change of raiment for the purpofe, and it would have been very inconveni- ent for them to be immerfed in their clothes ; and fome of them at confiderable diftance from home, and highly indecent to have been immerfed naked, in fuch a popu- lous place as the city of Jerufalem ; and where and .when we may fuppofe many to have been prefent ; for the city at that time feems to have been in a great ftirj and no doubt but what had happened on that folemn day would bring many together, befides them that were to be baptifed. There is another circumftance attend- ing the baptifms mentioned : of thofe who were to be baptifed, wc never read that any went from the phce where they were, when they refolv^d upon be- ing baptifed, or propofed it, to any river or itreiin to be biiptlibd in or at it, but dll who were baptifed in any flream or river were by it when they firft ofljred them- felves to be baptifsd. Saul, cf Tarfus, was baptifed in the houfe wherein he had been for a few diys, and ap- pears not to have moved from the fpot where he was when propofcd to him. The ja'dor and his fainity ap* pear to hiivc been baptifed at his houfe — 'o wei^e Cor- nehus and his company baptifed at his houfe. Ii: appears they were baptifed where they were when propofed, which circumllance doth not favour immeriion ; and from the circumftanc^s mcnii{)ned> which 1 have plainly laid before you, we have no gronnd to infer that im- merfion was the mode of adrntntftcring baptifm. Putting all together, the general and p^rricular fig- nilication of the verb Baptizo, and the divers prcp.'li- tions connefted with it, upon the fubjscl of baptifm, as Ei<, Kk, Apo, and En ; the places where the ordi- nance of biptilm were adminiftered, and other circum- iunces, mnke it very improbable that John, the B.iptift, or the apottks of our Lord, baptifed by immerfion, !mt fome orher wav, and the moil probable way was by pouring water upon the perfon, or rather fprinkiing fome part of the body moil convenient for tliat pur- pofe, according to that v.'ell known prophcfy If.i. 52 12. S J fill 11 he fpi inkle many nations. And though the prepofitions Eis, and Ek, (liould always mean into, and out of, which they certainly do not, ycL this will not prove that fuch perfons as were baptifed were immerfed, either n-ikcd, or in their clothes, but, according to cuf- tom, going into the water up to the ancles, or mid-leg, the bapcifer fprinkiing water upon them. I would firthcr add in fupport of Iprinkling in baptifm, that fprinkiing more fitly reprefents the thing fignifi?d in baptifm than dipping. Baptifm is tlie outward fign and token of the application of the benefits of redempcion to believers in tlieir juftiiication and fanclification. Chrifl waQies us J5» fioin CUV fiis In his own blood. And how then is the! applicai;i( n reprelented ? By the blood of fpiir.kiing, r.ot by dipping : hkb. 1 2. 24. We are come to the b'ocd of (pi inkling, which fpeaketh better tilings than that of Abel. 1. Per. 1. 2. And fprinkling of the blood of Jefus Chrifl. Moreover, with refpccl to our {dr.cViCiCdzU n, it is alfo reprcfented by fpvinkling, nor by dipping: flcb. 10. 22. Having our hearts fpriiiklcd from an evil conicience ; and our bodies waflied with pure water. Eztk. 36. 2<. Then will I fprinkle clean water upon you, aijd ye fhaii be clean from all your iilihinefs ; and from all yiiur idols vvill I clcanfe you. In thcfe texts both our juftification and ianaitication arc reprcfented or held iorth by fpriiikling, snd not by dip- pirg, which fo far lead us to conclude that fprinkling, and not immcrdon, is the mode in the aominiib .ition of baptifm ; and what further leads us to the fame concluficn is the baptifm of the Ifraelites in the c'.ud, and in the (ca. 1. Corinth. 10. 2. Moreover, brethren, 1 would not thar ye iliould be ignorant, how that :di our fathers palled under the cloud, and aiipxiled through the Tea, and were ail bapiifed unto Mofes, in the cloud and in the iC'A, But how were they bapriicd ? Certainly not by imrncifion, or being dipped : for they went on dry ground throagh the fea, which flood as a wall on each hand. It was the Egyptians that were inirncrfed, agreeably to the account which Mofes gives us of the matter. The liraeiites could none otherwife be bnptiied in the cloud, and in the fca, than bting fprinkicd with rain from the one, and fpray from the other, as they paffed along. This is a natural, and plain .cniy account vi the matter, and a juft one, and from whence we may infer that fprinkling is ihe mode in baptifm, and not immerfion. Moreover, with rcfj^cct to pr-uiing or fprinkling to be the mode in baptifra, I v;ould oblcrve from the Reverend Peter Edwards, upon baptiiiu, that according to the communicating the gr;ice of the Holy Spirit unto the foul, and that of applying J52 the baptifmal water to the body, are viewed as cnr- refponding with each other. TI;c considerations which lead to this are (uch as follow : r. They agree in name. The influences of the Holy Spirit upon the foul are called Baptilm, and (o like wife is the extcr* nal application of water. The term Baotilm, when ufed to exprefs the influences of the Holy Spit it, takes in both his extraordinary and faving influences. Acts i. 5. For John truly baptilcd with water, but ye fhail be bap« tifcd with the Holy Gholl, not many days hence, ilt Corinth, n. 13. For by one Spirit are we all baptifed into one body, wliethcr we be Jews or Gentiles, whether we be bonder free. And as tliefc have taken phce in the fame perfons, the term Baptife has been ufed to ex- prefs both. Acts lo. 44-47. While Peter yet fpakc thefe words, the Holy Ghoft fell on all thefe which heard the word, and they of the circumcifion which had believed, were aftoniihed, as many as came with Peter, becaufe that on the Gentiles alfo was poured out the gift of the Holy Ghoft : for they heard them fpeak with tongues and magnify God. Acts 11. i6. Then, remembered I the v/ord of the Lord ; how that he faid John indeed baptifed with water, but ye fiall bebaptifed with the Holy Ghoft. a. Moreover they arc aflbciated in fcripture. We commonly read fuch words as thefe : I indeed baptife you with water ; but he ftiall baptife you with the Holy Ghoft. 3. Still farther : their mode of communication is cxpreffed in the fame man- ner : I baptife you with water, but he fliall baptife you with the Holy Ghoft. 4. Baptifni v.'ith water is an emblem of the bapiifm with the Holy GJioft. Now if thefe two pafs under the fame name ; if both are fre- quently united in Icripture ; if the one be an emblem of the other; and if the mode of communication in each baptifm be expr'fTed in the (wme way : then the way to come at a clear view of the mode of outward baptifm is to obfervc in what mjinner the baptifm of the Holy Ghoft is defcribed. Ihis will lead us to underftandthe m mode of outward baptlfm, or w.iter baptlfm. The rrtatt^ ner the baptifm of the Holy Glioft is exprelTcd in fcrip- ture, is — by coming upon — Ads 1.8: But ye (IiaII receive power after that the Holy Gholt is come upon you. To fhed forth, Ad$ 2. 33. Therefore bein;^ by the right hand of God exalted, and h;ivio2j received of the Fa- ther the promife of the Holy Ghoit, he hath (hed forth thefe which ye now fee and hear. To po'.'.r our. Acls 2, 17. ArA it fliall come to pafs in the Uft d?.yR (faith. God) I will pour out my Spirit upon ail fiefli : and your fans and your daughters (Iiall prophefy, and your young men fliail fee vifions, and your old men fhall dream dreams ; and upon my fervant!?, and on my hand-maidens will pour out in thofc days of mj Sp'rii. And they fliall prophefy. Acis 10 45. And they of the circumcidoa were aftonifhed, as many as came with Peter, becaufe that on the Gentiles alU) was poured cut the gift of the Holy Ghofl. Ad< 11. 15. And as he began to fpeak, the Holy Ghoft fell upon them as upoa us at the beginning. Then the manner, by which tUe Holy Ghoft comes upon perfons, is expieiTed by coming upon ; filling upon ; fheddirg forth ; and pouring ouc. This is the manner in which baptifing with the Holy- Ghoft is exprefled in fcripture. Therefore, as baptif n v;ith water is fimilar thereto, then wc may infer the mode in which outward baptifni, or b.'.ptifm with warer, is to be adminiftered : of courfe not by inimerii )n 5 not by dipping ; n'^t applying the fubj^cV to the \vater — » but the water co the fabjecl ; not by dipping the per- fon in the water, but pouring water upnn him. Theft We have witnefs on the fide of pourin:jj, and fprinkiing in water baptifm ; and this pr^nrii^g or fprinkiing in^ baptlfm, is to be with water, and water only: nothing eUe is to be ad-ied thereto, as nothing clfe was ailded by John the BapriO., nor by the apoftles of our Lord : bv»th baptifed with water, without the addition of oil, fj^ittle, or greaic, and v;Ithau- croiUng or cxorcifms, as V Dt ufed by fome. There is ro acccunt of any other thirg than water made ufe cf in nil the inftanccs of baptifm adnniiiOerc.-i by them, which pcrple may fatisfy them- felvcs in bj lo()kirg over thefe iniVances of baptifms left upon record, where they will f^nd that John the Eaptifl, ror tbe apoftles of our Lord, ufed any other thing in br.ptifm but.v.ater only. And we find them in common baptifirg in public, un!efs when circumitancfs rrqiiircd ot]>erwifc. Paul fcems to liave been privately baplifed, or baptifed in the houfe, ifnot in the room, where he had i}aid for a few clays : and the family of the jailor could r( t be faid to be arsy otljer ihan private baptifm. But the many others were baptifed in the mcft public marme.r, leading us to undeifland that the ordinance of bnptifm {liould be adniinlf.ered publicly, ui leis that circum.darces require it to be olherwife ; and when circumflances require it, it fliould be con plied with, a? God prefers mer{o repcnunce : but he that cometh after me is^ inightiiT than I, vvjiofe ihoes I am not worthy to bear ; hv' ih.d! b^piilc; you with the Hoiy Ghoft and with fire. l^A-Aik I. 8. I liuked have baptn'ed you with water ; but. he fhail baprife ytu with the Holy Ghofl. Luke 3. i6», J.^hf! ardV. eifd, ikying unto them all, I indeed bapdfe y;.u withwatc; but one mightier than I cometh, the liichet of whv'lc ihues I am not worthy to unloofe ; he Ihdl baptife you with the Holy Ghoft ana with fire. Acts I. 5. For John truly bapiifed with water ; but yc Oiail oe biipri ied with the Holy Ghoft not many days hence. Acts 11. 16. Then lernembcred I the word of the Lord, how that he fald John did indeed baptile with water '• but ye fhall be baptifed with the Holy Ghoft. Acts 8. 56. And the eunuch faid, here is water, what doth hinder me to be baptifed ? V. 36. And they went down Into the water, both Philip and »57 the eunuch, and he baptifed him. A&s lo. 47. Can any forbid v/ater that thefe fhould not be baptifed, which, have received the Holy Gholl as we ? And he com- manded them to be baptifed in the name of the Lord, In thefe texts we find that water is the clement made ufe of by John the Baptift, and the Apollles of our Lord in adminiftering the ordinance of baptifm, and water on- ly ; and this conliJeration feems to correct two errors refpecljng this ordinance : the fir ft, by thofe who deny water baptifm, and only admit tihebaptifm of the Holy Ghoft ; for water baprifm is (Irongly held forth in thefe texts> and efpcciully in the text laft quoted, wherein wc find it adniiniftered to thofe who had already received the Holy Ghoft ; therefore the texts mentioned clearly lay before us water baptifm, and prove thofe to be in error who deny it ; and as they withhold what is due, fo there arc others again wh > add thereto what was neither required nor practifed by John the Baptift, nor the Apofties of our Lord, as oil, fpittlc, greafe, crofling, and exorcifms. So baptifm by water only corrects thefe two errors, to wit, that in thofe who reject water bap- tifm altogether, as it is fo clearly held forth in the texts mentioned : and that in thofe who add the things men- tioned to water baptifm, which were not added by John the Baptift, neither by the Apofties of our Lord, nor required. Then water, and water only is the element made ufe of in adminiftering the ordinance of baptifm. 2. The next thing to be confidered, what the water in baptifm reprefents, fignifies or fuppofes ; and as wa-^ ter is of a purifying, cleanfing nature ^ fo in the firft in^ ftance it reprefents the blood of Chrift, which cleanfetli from all fin : i. John, i. 7. And the blood of Jefus Chrift, his Son, cleanfeth us from all fin. Rev. i. 5, Unto him who loved us> and wafiied us from our fin, in his own blood. In thefe two texts we underftand the guilt of fin being waflied away by the blood of Chrift, juft as the filth of the body is taken away by the waih. ing with water j and what the Apoftlc faith in A^s C2, \6. And now why tarried thnu ; arifc and be baptifed. and waQi away thy fins, calling upon the name of the Lord. So that the water in baptifin will denote, or hold forth unto us, the blood of Chrift cleanfing us from the guik of Cm ; fo alfo a cleanfmg us from the pollution and defiicment of fin, as will appear from the following texts of fcripture : Heb. 9. 13. 14. For if the bbod ot bulls, and of goats, and the a flies . of an heifer, fprinkling the unclean, f;nclifying to the purifying of the fleih, how much more fliUl the blood of Chrilt, who, through the Eternal Spirit, offered himfelf, without fpot, to God, purge your confciencc from dead works, to fcrve the living God? i. Pet. 1. 18. 19. Forafmuch as ye know that ye were not redeemed with corruptible things, as filver and gold, from your vain converfation received by tradi- tion from your fithcrs, but by the precious blood of Chrift, as a Umb, without blemifh, and without fpot. Iii thefe two texts the blood of Chriii is held forth as wafhing and cleanHng us from the pollution of fm, cleanfing us from all fikhinefs, both of the fiefa and fpirit, perfecting holinefs, in the fear of God. Then the water in baptifm reprefents the blood of Chrift, which cleanieth from all lin, both from the guilt and' pollution of fin. Tiiough the wine in the Lord's Sup- per mo'"c ftrongly reprefents the blood of Chrift than the water in bapnfm, yet as water is of a cleanfing, pu- rifying nature, it fitly reprefents the blood of Chrift, which cleanfcih from all fin. But, in the fecond place, the water in bio'ifm more Darticul.irlv- reprefents the renewing and fanclifying influences of the Hoiy Spiric, renewing and fduclifying our corrupt and defiled na- tures. Titus 3. 5. Not by works of righteoufnels, which we have done, but according to his mercy, he lav '3 us i)y the wafhing of regeneration, and renewing of the Holy Ghoft, which lie flicd on u% abun- dantly, through Jems Chrift, our SAviour. The re. n<:wing and fanctifying influences of ihe fpirit of all '59 grace, renewing and fanc^ifying cur defiled natures. Thefe two things in a particular inanner are re|.refented and held forth by water in baptiim, elpecially f lie^ancli- fying iiifiuences of God's fpirii, and ot ccurfe will imply that \vc are both guilty and polluted crcalurc^rn otherwife we would not have ftood in need of the means of cleanf- ing in ihefe refpecls, as we certainly have., had we not been guilty before God, and unclean in his fight : for God does nothing in vain ; and it is farther to be ob- ferved how much we mankind, finrcrs, are indebted to God for providing a remedy, for removing two fo great evils as the guilt and pollution of hn, which would have ruined us for ever and ever, had he not opened up this fountain or fountains for waflvng away fm and ULcleannefs, and that out of his tvWn tree goooncfs, love, mercy and grace, and therefore weoughr fiiicerely and learcily to thaik and piailc h.mlor li.gre.it mer- cies. VII. The next thing propofed in the method, was to fncw whether baptifm is effenlial'v neceffary to falvation, and m.ay not a perfi;n be faved vvith^.^ut it ? Whi^t the allembly at Weflm.lnder fay upon the fuljecl, Ihat though it be a great fm to cnnien n or to neglecfl this ordinance'; yet grace and falvation arc not fo infepara- bly annexed unto h, as that no pcrfc^n can be regenerat- ed or faved without it ; or that all who are baptifed, are undoubtedly faved : for it is not the want of bap- tifm, but the want of faifh, thatexpofes to damnation. Mark 16. 16. ^nd he faid unto them, Go ye into all the world, and preach the gofpel to every creature : he that believeth, and is baptifed,{ha]l be faved ; but he that believeth not, fb all be dam.ned. J<'hn 3. 18. He that believeth on him is not conoemned : but he that believeth not, is condemned already, becaufe he hath not believed in the name of the onlv-begfnton Son of God. V. -^6. Uc. that believeth on the Son, hath ever- huung life ; and he that believeth rot the Son, (hall not fee lile. hu^ the wrath of God abideth on him. So from i6o thefe texts wc learn, that it is the want of faith, not the want of baptifm, that cxpofcs to damnation. Nei- ther does the receiving of baptifm fecurc our falvation, but our believing on Cluift in a fiviits^ manner. Acts, 8. 13. Then Simon himfelf believed alfo, and when he was baptifed he continued with Philip, and wondered, beholdino: the miracles and l);^ns which were done. V. 23. F^r I perceive that thou art in the gall of bit- ternefs, and in the b:nd of iniquity. Simon was bap- tifed it is true, and had baptifm fiscured to him, re- generation or falvdion, he bail been both regenerate and faved, neither of which ht was, for he was then in the gall ot bitterr.efs, and in the bund (jf iniquity ; and grew worfe and wcrfe, as appears by his after hfe and conveifation : For it appears afterwards he did what he could to oppofc thegofpel and the preach jr^ of ir ; aban- doned himfelf to the vilcft wh(.redoms,and is faid to have founded the feci of the Gnollics, who believed that men wouldbcfaved by their know)edge,be their lives as vicious as ihey W(»uld ; and held a vail number of inferior gods. It it alfo faid that he gave himf^f out ior a divine- per- fon, and the Meffiah, fent to the Samaritans, as Jcfus, of Nazareth, was to the Jews, and that Helena, his whore, was the Holy Gholl ; and yet this man was baptifcd, and yet in the gall of bitternels, and in the bond cf iniquity, as his after life flicwed and confirmed ; and we fee many, who have been baptiled in their infan- cy, vicious in their lives, and whofe conveifation is not becoming thegofpel of Chrift, and whcic piaclice wit- neflcs againft them, or is rather an evidencethat they arc in the gall oi bitternefs and in the bond of iniquity, and this is not only the cafe* with many of tho'e baptifed in their infancy, but alfo the cafe with itine others, who have been baptifcd after they have grown up, and have been baprifed at tlieir (Avn defii e. It is a melanchi'ly truth, which we know by our attending to their life and converfation, whiclj is the befl: proof; io that charity itlelf will not lupport us to think that they arc born agiiin, or actually among the faved of the Lorcl '5 and had they been regenerate by being baptifed, and aclually faved by having the ordinance adminiftered unto them, they would not have turned out fo in their afi«r- Hfe and convcrfation, or had it fccured their Cilvation ; and as they are not all faved that are baptifed, neither do they all perifh who are without it. Wc are not to fiippofe that God is an hard Man, reaping where he hath not fown, and gathering where he hath now ftrewed, or requiring brick where he gives not draw ; or requiring what they can have no opportunity to perform, or to be perfA)rnicd for them, as, for inftance : many chihlren die in the womb, and never fee tlie light ; and others again foon after they are born, when there cannot be an opportunity of having the ordinance regularly, or ac- cording to divine iappointment, adminiftered unto them, and fo may be the cafe with grown up perfons, that af- ter they have delire to be baptifed, may not find a pro- per or fit opportunity of being baptifed ; fuch cafes may and do occur. Then we are not to think all thefe are utterly loft who die without baptifm, or without what they could not obtain, nor be obtained for them. We have no rcafon to think that God willfo punifh his creatures, fo circumftanced. And we are told that he, who believeth and is baptifed, fhali be faved ; but he that believeth not, fliaU be damned» Here they are faid to be damned for not believins:, but not for Want of baptifm ; and were they to be damned for want of it, it is reafcmably t ) be fuppofed that we would have been told of it in this place as foon as in any other, when our Lord is telling us who fhall be faved, and who iliall be damned ; and it is carefully to beobferved that lie leaves ou' 'tie word baptifm, when he informs us who {h\\\ be damned, which leads us to underftand, at if a perG-)n believes lie may be fived, th(>ugh he ..r.ty n>>t bt' baptifed. It is faid, he that believeth not iti'^li be damne.i, but it is not faid that he who is not W 1 02 bapilfed, ihall be damned : of ccurfe we infer, that if a man believes l^e fhall be faved, even Ihould he not be baptifcd. 1 herefore, grace and falvation are not fo clofely conneaed with baptifm as that a perfon may not be regenerated and fav-ed without it. And if we could not be laved without, our l^ilvation would be upon a very precarious footing, becaufe often it can- not properly be had ; and it would be putting our falvation into the hands of church rulers, who are to adminiiler this ordinance, and may deny it to pcrfons upon very frivolous pretences, as hath fometimes been the cafe. However, we are not to infer from what hath been faid, that all are not faved, who are bap- tifcd ; neither are all damned that die without, that baptifm is nowife effential or neceifary : for there is no divine ordinance, tut is highly proper and neceflary. Neither are we to neglect nor defpile it ; which leads me to the next thing propofed. VIII. The ni xr thing prcpofrd in the method, was to fhew the fin and danger of ne^Iedlng and dcfpifing this ordinance of baptilm, wlitnit can conveniently be had, and regulaily adminiilered : for though grace and fal- vation be nr^t fo inieparabi) connected with baptifm as that no per{bn can he regenerated or faved without it, or that all who are baptife i are undoubtedly faved, yet there is great fin in neglecting and defpifing It, as will appear : We are to confider ihat baptifm is an ordi- nance of Chrift Jefus, the Grcit King and Head of his Church, whofe right it is to appoint her ordinances and laws, and which he hath done ; and appointed her fuch as are juft and good ; and hath ftrictly enjoined the confcientious obfervance of them in this very infti- tution of baptifm ; and we know how feverely he hath puniftied thofe that neglected doing their duty, and thofe who tranfgrefs his commandments, and ftill more at the great and folemn day, when he will feverely punifh every perfon who negleds the doing his duty, as appears from that awful fentence which i63 he will pronoance upnn all who do not their duty, faying : depart ye curfei into everlailing fire, pre- pared for the devil and hi:^ ancrels : for I was hungry, and ye gave me no meat ; thirfty, and ye give me no drink ; naked, and ye clv'thcd me not ; fick and in prifon, and ye vifited me not. And If he fo fevcrely puniih thefc for neglecl of fuch things as rhefe, much more for the neglect of having this ordinanvt' adm'nif- tered unto thcmj when they conveniently can, and in a regular manner. We may reft affured that Chritt will not futfer pcrfons , to negictl or defpif:; his ordinances with impunity, that we may be fully con- vinced of, but will in due time punifli them fcverely. Wc fee God was fo much difpleafcd with Mofes for not hav- ing his fon circumcifed, that he fought to kill him. Ex. 4. 23-47. And it came to pafs by the way in the inn, that the Lord met him, and fought to kill him. Then Zipporah took a (harp ftons, and cut off the fore- fkin of her fon, and caft it at his feet, and faid : a bloody hufband art thou to mc : fo he let him go. Then (he faid : a bloody hulbmd thou art, becaufe of the circumcKion. So that wc learn from this text how much the Lord was offended with Mofes for neglecting to circumcife his child, or fon ; that he threatened to kill him, though he had chofc him to be the deliverer of his people. So that he will not fuffer fia in thofe who are otherwife dear to him* We alfo fee how our Lord appears to have been offended with the Pharifc:es and Lawyers, who rejected the counfcl of God againft themfelves, in not being baptifed of John. Luke 7. 30. But the Pharifees and Lawyers rejected the counfel of God againfl themfelves. being not baptifed of Jjhn. liy their refuling and defpifing John's doctrine and baptifm, they turned that difpenfation of God's wifdom and grace toward them, into an aggravation of their own gulk and condemnation, and for which they would meet with condign punifhment ; fo that neglecting this ordinance, or defpifing it, is a great fin, and expofos 1^4 the ri'/^cdioYo (>f It to the greateft danger, incurrlnc; the^ difpU'.ifure of the Great King and Head of his Chuixh, wi.i.V. jightit is to appoint ordinances and laws for her, agreeable to his pleaiure and wifdom ; and wc may reft fatibfied that he will feverely punilh all who defpife his ordinance?, and who neglect to oblerve them, and this ordiuance of baptifiD in a fpecial manner, ss being a- niong the Ldl things he did beiore his arcen(i(;n to his God, ar)d our God ; to his Father, and our Father ^ and as it was among the laft things be did while he was bodily prelent in this world, it is to be fuppofed that he would have it carefully obferved. There are fomc in- ft-^nces wherein the fourth generation running, or one generation following one after another to fourth gene* ration, have not been baptifed, though they pro- feis the Chridian religion, and alfo believe baptifni to be a divine ordinance. Hov/ they can judify their conduct, in their negkcling their duty, 1 know not ; but furely God will not wink at it, or overlook the matter, but will certainly puuifli fuch negleclors, or rather defpifers rf his ordinances, in due time> without timely repentance and reformation. Others again negi Itcl this ordinance, being unwilling to comply with the rules of the church in admitfing perfons to fealing or- dmanc'v^.3. Bat they ought to conlider that herein they are doubly guilty : firtt, when they render themft^lves obnoxi< us to church cenfure, and will not be fubject to the laws of the church in fuch cafes ; and fecondiy, in neglccHng iheir duty in having their children bap- tifed : the one a confequence of the other. Now it is a fin to omit what thrift enjoins, and to live in the negltift of doing what he commands, expofes to the iitmoft danger ; and it is what he will feverely punifli in his own time, and efpecially at that awful day when he comes to judge the vi^orld in righteoufnefs, and to render to every one according to his works, when he comes in flaming fire to take vengeance on them that know not God, and wh6 obey not the gofpel of his Son. 1(35 It is then that he will punifli the neglcctors and de- fpifers of their duty. IX. The next thing propofed in the method was to fliesv the advantages arifing from this ordinance, or attending thereupon, if rightly improved, and Firft, we may obferve of thofe who ferioufly and confcientloufly do their duty, that the Lord will re-- ward them, though of grace, and not of debt. TKis he hath promifed to do, as in the following things : Matth. 6. 4. That thine alms may bs in fecret ; and thy Father who feeth in fecret, will reward thee openly. V, 6. And tliou, when thou prayeft, enter into thy clo. fet ; and vi'hen thou halt (hue the door, pray to thy Fa-i ther who feeth in fecret ; and thy Father, who feeth ifl fecret, fhall reward thee openly. V. 18. That thou^ appear not to men to faft, but unto thy Father, which is in fecret ; and thy Father, which feeth in fecret, fliall reward thee openly. In thefe places he promifes to re- compenfe fuch as do their duty in a proper manner, whether in falling, prayer, or alms-giving ; and as he promifes to reward fuch as do their duty in thefe ref- pects, fo will he alfo thofe that do it in other refpecls 5 for none ihall feek his face in vain ; nor ferve him in vain, or for nothing. But with refpecl to the advan- tages which may arife in a particular manner from this ordinance rightly performed and rightly improved, and are fuch as are promifed, connected with the ordi- nance, fignified and fettled thereby : and i. — The par- don of fin.— Acts %, 38. Then he faid unto the;n, re- pent and bebaptifed, every one of you, in the name of JefusChriO:, for the remiflion of fins, and ye fhall re- ceive the gift of the Holy Ghoft. Chap. 22. 16. And now, why tarrieft thou, arife and be baptifed, and wafli away thy fins, calling upon the name of the Lord. This ordinance is called baptifm for forgivenefs and wafhing away of fin, as it folemnly reprefents and fcals the remiflion of all their fins to fuch as receive it in faith ; and there is not the leaft doubt but this fhall be i66 the cafe with all who improve their baptiihi aright, as the blood of Chrift, which cleanfech from all {in, is Teprcfented by the water in baptifm, fo that by the ap- plication of the water to the p^rfon, {o the thing fig- nified thereby fhall alfo be applied to the foul : for tak- ing away the guilt of fin, or for granting pardon and forgivenefs to the perfon, therefore we may cxped this fingular blefiing to attend this ordinance to the perfon V7ho makes the proper improve nent of his or her bap- tifm, 2. — It is faid to be the waOiing of regeneration — Tit. 3. 5. Not by works of righteoufnefs, which we have done, but according to his nsercy, he favcd us by the walhin^ of regeneration, and pouring out or re- newing of the Holy Ghoft. As the fymbol of water re- prcOjnts the renewing and finctifying influences of the Holy Ghoilj therefore what is figaified by theoutward fign, ttAilliii due time be bedovTed upon all who make aproper life of their baptifm; and this, another very great advantage arifing from our baplifrn, rightly improved. 3. — Baptifm is alfo faid to favc us — i. Pet. 3. 21, The like figure whereunto even b^^ptifm doth nowfave us, Cnot the put- ting away the filth of the flefh, but the anfwer of a good confcience towards God) by the refarrcclion of Jefus Chrill from the dead. That is, it is a mean of falvati- on, when it is confcientioully received and improved, to lead men to apply the blood and refurrection of Jefus Chrift ; fo that we have ddlverance from fin and wrath by the means of the gofpel ordinance of baptifm, through faith in the refurreclion of Jefus Chrift, as he was delivered for our offences, and raifed again for our judification, which is a very great bleding, or advan- tage. Moreover, it is a lip;n and foil of our adoption into the number of his children, fons and daughters^ Gal. 3. 26. 27. For ye are all the children of God, by faith in Chrift Jefus. For as many of you as have been baptifed into Chrill, have put on Chrifl. Hereby are we admitted into the number of God's children, and of courfe dealt with as fuch, having the privileges of hi« i6j. children beftowed upon us, x^'hlch are lingular bleffingS* Still farther, < ur beirg ingrafted into Chritl, or made one with liim, as in the tejsr forecitcd — ^ for as many o£ you as have bctn bsptJled into Chrift, have put on Chrill. 80 alfo dcies this oroinance iignity and feal our being ingrafted inro Chril^ as was faid ; fo alio our refurrccli- on into etejnal hie — Roni. 6. 5. For if we have been phmted together in the likencf* of his death ; wc fliall be alio in the likeneli? of his rcfurreaion. So that we have our leiuncction into eternal life, fig- nified and ilaled to us in this ordinaire in due time, which is alfo a lingular blefiing. Ihefe are the blcfiings that are repreicited and ieaied to pcrfons in this ordinance in due tiii-e : tor the clhcacy ci baptifm, though not tied to that moment of time, viheiein it is adminiikred, )ct notwitltilandiag, by the light ufe and iniprovement of the ordinance, the grace 'and bifilings promifed are net only offered, bur really exhibited and conferred by the Holy Ghofi: to fuch (whtther of age or infants) as thele prcmlfed blcllings behng to, accord* iag to thecounlel 01 God's own will^ in his appointed time. i\nd we may reft afiured, that whatever blef- fmgs the author of the ordinance defigned to convey to perfons thrcugh the channel of this ordinance, fliall be made go<'d iii tlieir feafon : for he hath not en- joined us the obfervance of one ordinance, nor the per- formance of one duty, but what is for cur intereft ro oblerve and do ; and when rightly performed through divine gr.ice, fhall be abundantly rewarded, though of gi^ace and m:' ci debt : for be hath ciofely ccnnecfed our du y p.nd i ;reil together, and when we do ouc duty v-e are lu of the promifed rewavd ; and what- ever b!(f[i. »s are a^jncxed to this facrament upon our right obierving it, v/e fhall certainly have them in due fealon, v/hi-n is a ftrong iiicuccment for perfons care- fully and onlcientiouiiy to obferve it. X. I he next thing propofed in the method, was to fliew the duty of the baptifed j or how they ought t® i68 Improve their baptirtn. And in fhort, tbeir duty is kid before them in few words in the infticution , and as the teaching them to obfervewhaifovever Chrift hath com- n^anded, then a fincere and univerfil obedience to the rrdinances and laws of Chrid J^^fus is the duty of the baptifcd, agreeable to the words of inPitution ; a flric> attendance upon the public ordinances, fuch as the preaching of the word, and the partaking in the facra- jTient of the Lord's Supper, Vvhen opportunity offers, and health permits ; and to be punctual in the duty of fecret prayer, to enter their clofet, and to fliut the door, and t(^ pray to their Father, who is in fecret, and their Father, who feeth in fecret, fliall reward (hem openly. Not only to be careful in the obfervance of fecret prayer, but alfo to fading, when circiimftances require it, and to abound in alms deeds, iccdin^j: the hungry, clothing the naked, giving driiik to the thirfty, vifiting the fick. and thofc in prifon, fympathifmg with them in their afilicl- Sng circumftances, and to relieve their wants, and alle- viating their diftrefiing circumftance« as much as in them lie; doing good to all men, but efpccially to thofe of the houftiold of faith ; and to do juitly and love mercy, and to walk humbly with their God ; to be careful both tables of the law be confcientioufly obfervcd, tlie duty they owe to God, and the duty they owe to thei^ fellow men, in which ftation they ftand, to be IVictly attended to and carefully obferved, and to be caretul to commit no known fm, nor to omit no known duty. Yea, in fliort, the wliole ordinances and laws of Chrift Jefus are to be carefully obferved by baptifed perfons, as they have vowed and promifed, and undertaken to t\o. or has been undertaken for them. Thefc things are biiefly their duty, which they have undcrr^jken and promife to do, and lie under the ftrot.geft obligation to perform in the ftrength of God. Ihfy arc to confi-ler that now they have taken upon them a public profellion of religion, and have opei ed their mouth to the Lord, %o ferve and obey him,' fo that they cannot go back, i5g' nor depart from wliat they have vowed and ftvorn to the Moft High. Briefly, this is their duty, whether they have been baptif'ed when grown up, or when in- fants : for thofe that have been baptiled when infants, when come to che years of difcrerion are under the fame obligations to k^id holy lives, as thoft wlio have been, baprifed at their own delire ; and the way they are' rightly to improve their baptifVn, both of them are to confidcr fenoufly to walk worthy of that vocation wherevs/ith' they arc called, or that their baptifnial en- gagement binds them to lead holy lives, and therefore ihcy ought to make their baptifm an argument to dif- pofe them thensto, to prevent them from doing wliaC God forbids, and readily to do what he enjoins. When tempted to fin, as they doubticfs will, ^hey ought to remember that they were devoied to God in baptifm, and therefore cannot yicid nor content thereto. We therefore rightly insprovc our baptifm, when it prevents us from lin when tempted tht:ret(j ; or when a mean of difpofing and inrlinmg u.? tO the ready and chcartul difcharge of our duty, or the ftiict ohfervanre of ChrilFs ordinances, and obedience to his laws. i. Pet. 3. 21. The like fig-ure ^'hereunto even baptifm doth now fave us, Tnot tlse puttini^ the filth of the flefh away, biit the anfwer of a good confcicnce to\\ards God) by the refurreclion of jcfus Chrill from rhe dead. Coi. 2. 1 1 In whotii alio ye are circumcifed with tlie cir- cumc'Tinn made without hsinds, in putting off the fins of the fiefh, by the circumcUion of Chrilh V. 12, Buried with him in baptifm, wherein alfo you are rik-n %vuh him, thmugh the faith of the operation of God, who raifcd him from the dead. Rnm. 6. 4. Tberef<^ire we are buried with him by b-iptifm into deith, that like as Chrii^ was raifed up from the dead, by the glory of ; the Father, even we a'f^) fliould walk in newnefs of life. V. 6« Knowing this, that oxir old man is crucified willi liim, that tlic body of {v* might be deflrovcd, tiiac X 170 lienceforth we dnuld not ferve iln. Therefore baptif^ci perfoiis are not only to improve their baptifm, 2s 2 pre- ventive againft liii when icmptcd thereto, as they nre fi^lemnly c evotcd to God in that ordinance ; but alfo to makf an argument of it to difpofe them to newne fs oi lile and holincfs c f convcj fation* as ihis is one great defign of the ordii);<:ice, to promote the finclification and purity of the bapTifcd pcrk>ns, and therefore thty ought to ufe ?nd in prove it for this important purpofe, and drive to be holy in heart and in all manner of converfation ; and not only To, but to ilrive alfo to improve in holi- refs. as the m.orijlng light vliich Ihineth more and more unto the perfect day, that ihey may maniteft that thsy have not only tlic fign, but alio the thing fignified, that they are born again, mside ncvi^ creatures, wiih uhom old things are done away and things become new. Still tariher, they ought to improve their baptifm in a way of gratitude and thankfulncfs to God and Chrifl, for fo great a blefiing as the ordinance of baptifm, and the Mtliings connedfed with it, and are made good in thetr proper feafon ; that God fliould have opened up a t untain fur w^ filing away fin and uncleanncfs, for tak- ing away the gnilt of fin, and removing the pollution rf our natuvca, two great and infeparabic bleflings, and for which we caiinot be fufficvently thankful , and when we think upon our baptifm, we are ulfo to confidcr the blrflings ronnci5led with it, and be thankful to God and Chriit on that account. Moreover, we are to improve our bapufm, in order to m;ike us humble, when we confider what we veie, that we were guilty, pollut- ed creature!:, and that fin remains with ui lull, in ibme. if not in a great mcafure, both in guilt and pollution. Moreover, our baptifm may tend to hum- ble us, when we confider how far fhort we come in our bapt.ifiT.al engagements, or in what we promifed, or was promifed for us. Wlien wc think on rhefe thing* we fhould humble ourfelves before God, in coming fo far fiion in our duty in thefe) and in other things, which. 171 might be mcntioneJ, we are to improve our bap- tifm • XL The next thing propofed in the method, was to remove I'ome millakes concerning the ordinance, and Anfwer fome objeclions made to it. And 1. There is no virtue in this ordinance, purely in it- felf confidered, fo as to make It faving, and thofe who think it is faving, labour under a miflakc ; for had there been virtue in it to produce this ptTict, then bi- mon Magus would have certainly been faved ; for doubtlcfs, he was baptifed, and not he only, but many others who have been baptifed, and have ct^nrmued in the gall of bltternef's, and in the bond of iniquity, as well as he did, w mid alfo be faved. It is indted f^idl that baptifm favcs as ; i. Pet. 3 21. The like figu«e whcreuntocven bapvifm doth alfo now lave us. That is, it is a mean of our falvation, when it is confcicnti- ouily received and improved, but no virtue in the or- dinance itfelf purely confidered, as to make it faving to all who have it adminidered unto them ; it in^plants no principle of grace effeclually in the heart : for the heart of Simon Magus continued as bad as ever, in che gall of bicternefs, and in the bcmd of iniquity^ void of evcjy principle of faving i^race : from whence wc may infer that it doth not operate lavingiy upon the hearts of all who arc baprifed. 2. Neither is there any virtue to be derived from the piety and intenti(m of the perfons by whom it is admi- niftered, foas to make the ordinance effjcluil to falva- tion. Had this been the cafe, then we need not doubt bur it would have had that good effccl upon the mind of Simon Magus, baptifed by Philip, a man of piety and good intention, there is no room to doubt ; yet Simon derived no faving benefit from his being baptifed by this good man and good intention ; and wc find the apoftle Paul difciaiming any virtue in himfeif, or in his fellow labourers, in giving virtue and eflicacy to the or- dinances adminiflertd by them, ift Coanth, 3. 6-yf 172 I have planfed and ApoUos watered ; bu?: God gave the incrcafe. So, then, r.either is he that pl.inteth any thing, nor he that watereth : but God nho giveth the incredfe. So that it is not the i)icty of the adminiftra- lors, nor their good intentions in dlfpeniiiig this ordi- nance, which make it an cff dual mean of falvation ; otherwifc inch ordinances as wcte adminiftered by thefc good and pious men, efpecially the ordinance of bap- tifm, would have proved an elfcclu.d niean of falvation of itfelf. hue the apoftlc af^iiibes nothing to the ad- niiniflrators j but afcribes all to the blefling of God. Therefore thofe that think there is virtue and elllcacy derived from the piety and intention of the adminiftra- tnr of this ordinance, fo as to have a faving effect upon the perfon baptiied, feem to labour under a miilakc. 3. Neither is grace or falvation fo infcparably annexed to the ordinance of baptifm, fo as thai no perfon can be regenerated or faved without it : f(jr it is not the want of b^ptifui, but the want of faith which expofes to damnatk^n. Mark 16. 16. He that belicveth, and is b.iptifcd, Ihjl! be faved ; but he who belicveth not, fiiall be damned. So that biptifm is here omitted, and unbelief jiientioned, as expofing to damnation. Rom. 4. 9~Z2 Cometh tliis bldiedncfc then, upon the cir- cumciiion orily, or upon the uncircumciln.'H aifj ? For we uy that faith was reckoned to Abraham for righteoufneis. H-^w was it then reckoned ? When he was in circumciiion.or uncircumcilion f Not in circum- cifion, but it: uncircuiDcihon ; and he received the Cgn of circuniciiiovj, a icai of the righleoufncfs of faith which he had, being \tt uncircumcifed. that he might be the father of all thcin that behcvc, though they be not cir- cumcifcd ; that righie^>ufncri might be imputed to them alfo. It is here to be oblervcd, that Abraham was blefied, pardoned, and accepted of God, a confiderable time betore he was circumcifed, at Icaft fourteen years ; and therefore the favour bellowed upon him, was not ar4nexed to ciixai^aciCion } fo that he was in a jullified 17 / J ftate without it. So alfo in the text before quoted, wherein biptilin is emitted, while unbelief is men- tioned, as cxpofing perfons to damnation ; fo that grace and falvatiou are not ib cU)fcly cnnnecled with b.ipTifiii, as that a perfon cannot be faved without ic. But it may be objected to wh or the adminilhator tiie inftrument of conveying the bleiliag, Gjd refer ves tiie making the ordinance the mean of faiva;ion> or the adminiiirator the inftrumentj at the fame time that he will have the ordinance confcicntic^ufly obferve-j, and the adminiftrator to be pious, and hif intenti^'n in dif- penfmg the ordinance well dc(igncd ; yet Ifdl the blef- fing is his : for neither is he that planteth any thing, por he that watereth, but God that giveth the mcreafe. Therefore, we are by all means to obfcrve this ordi- nance, and that in a confcientiv)us manner, and to have ic adminiftcred by pious good men, who will have right ends in view in difpendng it, yet ftill we are to look up to God for the blefiing : for without his blefling it will be of no fervicc to us, nor can we think to reap any benefit from ic ; and we are to endeavour to have right views of the ordinance. 1 now come to anfwer fomc objeclions made to this ordinance, cfpecially made to infant baptifm, and to fprinkling. And : 1. Thoic that are oppofed to infant baptifm objed «74 and fay that the fcriptures require fairh and repentance ill order to baptifm ; but infants can neither repent nor believe, therefore are not proper fubjecls of baptifm, or are not to be b^iptifed. I granr t'lat fiith and repent- ance are required in order to b.ipu^n, as in the two fol- lowing tests of fcripture> the one requiring faith— and the other repentance. The one leq-jiring faith, Acts 8 37. And the eunuch fiid, here is water, what cioth hinder nie to be baptifcd ? And Philip faid, if thou believed with all thine heart, thou mayll. And he fiid, I believe that Jefus is the Chrift, the Son of God. And he commanded the chariot to ftand 11:111; and they went both down into the water, both Piiilip and tlie eunuch, and he baptifcd him. This is the only place I know of where faith is required in order to baptifm. Bat of whom k it required ? It is not of children, but of a grown up perfon. It halh not the nioft remote reference to childreu, and I readi y grant that faith is necclfary to baptif.n in pcrfous grown up. The text requiring repentance we find, Acls 2 38. Then Peier faid to them repent and be b^plifed, every one of you, in the name of Jefus Chrid, ftir the rcmiilion of fins, and ye lliall receive the Holy Ghoft : for the pro- mife is to you, and to your children, and to all that are afar off, even as many as the Lord, our God, ftiill c^lU This is the only place I kn ;w of in all the New Tefta- inent which require h repentance in order to baptihn. And of whom is it lequired ? Of infants ? Surely not, but of grown up p^rfons — that large AiTembly to which Peter had been addreiiing himfcit, and thole who had been exceedingly ift^dcd with his d'fcourfe. There- fore, it is of SI iult pcribns — not of infi.its, that repent- ance is required in order to baptifm, and that rapcntanca is indifpenfibly necelTary with reJ'pecl to grown upperfons, in order to baptifm, I readily grant, fo that 1 have no dif- putcwith thofe that are oppofed t-) infant baptifm on this head, but am perfectly, agreed with thcni : but I ap- prelwnd that they haveilated their objedion againii in- ^1S f.mt baptirm unfairly — contrary to fcripture and fi)und realnriing. 'i heir argument or objechon ;iq;ainft infaiit b.iptifm runs thus : the fcriptures require faith and re- pentarce in order tobsptlfm ; but infants have neither faith nor repentance, therefore they a? c nut to be biip- tilld. This argument, as they have ftated it, is unfair with refpect to irf,3nts» in kccpirg c ut of f'g''t the per- fons of whom faith and repentance are required, in order to baptiiai : f()r, as hath been already fhe'.vn, the fcriptures do not require faith and repentance of infar.tfc but of growp up pcrfons. Had the fcriptui cs required thefe of infants, tlien it would have been fair in fsying that they ought not to be baptiied, becaufc that which was wanting in them, was necrlTary to their being baptifed. 'iherelrTe tiicir argument is contrary to fcripture. requiring of infants v^'liat tUe word iif God doth not rccjaixe. 1 heir reafoning is unfair, as veil as antifcripturai, for this rcafon, titar t^iey have put in- to the ccnclufion what is lu.t in the prenufcs. ibcy have brought children into the conclufion who are not in the pred the argument, in fo framing it, that they did not attentive- ly confidcr where it would lead them : for inftead of fupporting it hurts their caufc, and would lead a per- fon to conclude that they were hard put to to maintain it, when they lay hold on a fophilm or falfe realbning to fupport it, and fhould teach all who frame an argument in fupport of their caufe, to lay its foundarion in truth and found rcafoning : for however wife we may be in our own eyes, our neighbour comes and finds us out, and inftead of bettering: our caufc we hurr it, as in the prcfent cafe : for it is not framed according to fcripturc nor found reifoning, nor doth it in the leaft overturn the practice of infant baptiim, nor in the leaft weaken it : for faith or repentance is not required of infants, neither arc they at all concerned in the argument. But to conclude, that fuch grown up perlons as have not faith and repentance are not to be baptifed, to which I rear'ily agree, but flill infift that infants are to be bap- tilcd J and the argument of thufc oppofed to infant 177 b^ptifm proves noth'n^^ to the contrary, fjr it Is a fo- philm. 2. Another obie^^ion which they make that are op- pofed to infant baptifm, that there is neither prCvCpt nr alnu ft fifteen hundred year?, be- fore any p'etciiders tv the Chriftian name oppoled, as far as I ktjow, and thcfe few that did, by ail accounts, were ro ornsmcnt to rhridiaisity. I would fu) ti.er ?.ik (uch perfons as are for parti- cular precept, exprcisly enjoining a thing, or giving a right to any prfitive inflitution, whether there is any cxprcfs command crjoining women to partake of the Lord's Supper, or which gives them a right to iit down at the Lore's Table ? Wc read, let a man examine himfclf, and let him ear of that bread, and drink (if that cup, bur no uord of the woman : f!ie is omitted : and ac- cording to tl'.e requifirion and prccifion cf the objectors, the injuncli(m of the apoftle fhould have been ; let every man and woman examine him and herfelf, and then let them eat of th^t bread, and drink of that cup, before file could have a right to this pofitive infiitution. But this is not faid, only, let a man examine himklf, and id let him eat of that bread, and rSrink of that cup, fo that there is no cxprefs precept enjoining or commanding a woman to partake of the Lord's Supper, or that gives her a right to that ordinance. As the objecfors to infant baptifm are for cxprcfs •precepts and precedents, I would afk them, how many exprefs inftances or exunples of nia!c circumcilion, or the circumcilion of male infants on the eighth day, they can produce in the Old Tcftament. J his wds a rite which continued in the church of God for near two thoufand years, at Icail about nineteen hundred and thirty years, andfure, according to the law ot circum- cilion, many inftances during that time of m.alc infants ^79 being drcunicifcd on the eighth day miift have taken place, (ceing the l:iw was ib cxprcfs, thati'uch as negled- cd it were to be cut off. I (hall lay the inftitution, ordinance or command, for circunicifion before you as g?veri to A.br2ha.n, Gen, 17. 9-15. And God laid unto Abraham, thf>u fhalc keep aiy covenant therefore^ thou, an i thy feed after thee, in their generations. This is my covenant which thou {hv many inftances or examples of the rircumcihon of male infants on the eighth day they can produce in the Old t'cliament. The' e is only n. I know nut, bui karce v.'ould with rcg.ird to intanr h.ipnlm. Bat as there is but one example on rrv:o d nf in.dc circufj^cifion nn the eighth day in the O i IVOmieiit, duririg a |..Ciiod of nraHy two thoufand years and yer it ma) juitly be fuppofed to have hap- pened tvety ddy. then how much more miy it happen, in If) fh )rt i hi ( >' y oi the Chri'.lian church as wc have ^ivcn u>^ in the /^c)-sof the Apotlles, that there is i'n lu le f id of infant bipnim, which was only a period of about thirty yc^ars. /^s there is but one example of mile circumcih'n on the eighth day, during fo long a peiioij of I eir two thoufand years, and yet mofi; likely h-ippenir g every day, and polTu'ly many on one day, it 15 tuu at ai! lo be wondered at that ihce is fo little faid a- bouf the baptilm of infants, in fuch alliort period as that < f thirty years, or tl'ereabout, and yet many examples to have taken pi ice I would further aik thofc that are for prete lents, how many examples they can produce of female b»p!iln>, and femaie communion. With refpe<5t •to f-male baptilm, we have the b.iptifm of l.ydia upon rec.ird ; anti at another time, Acls 8. 12. They were bapiiel botii men and women. Thefe are the only pi lift) where the baptifm of women arefpoken of, and it i.> n t to be d< milled, bat that during the fpace of thirty yjMrs many infunces happened, th^ ugh not recorded. But with reipect to female communion, there is not any example in all the Ttftauient, of a woman partaking in the Lord's Supper, and yet it is not to be doubted but thty were admitted to the Lord's Table during the period of thirty years of the Act;> of the Apollles> as V'ell as afterwards, though not left upon record ; and though there be no example upon record of female com- nuinion, yet thofe who are oppofed to infant baptifm admit them to the Lord's Table, but inconfiftcnt with themfclves, becaufc fo tenacious of pieccdeuts, aud as i8i far as I know there is not an in fiance or example of fe- male communion upon record in all the New Tcftament. They acl inconfiRently with thrnilelves in admitting wo- men to the Lord's Table, as there is no example of it in the Acts of tiie Apoftles ; a!fo inconiillently with them- felves in keeping the firft day of the week for the Sab* bath, infl^ead of the fevcnth, as there is no exprcfs com- mand for it. And, by their ftridly adhering to pre- cepts or particular <:ommands, and exprcfs examples, they reject and fet afiic ail proof by juft and natural confequence, ani hereby they bring all thofc into "^an er- ror who kc^'p the iii ft day of the tvcek for the Sabbath, inftead oi the feventh, and who admit women to the Lord's Table and alfo themrives along with them, and all with a view to get rid of infant baptifm, which ap- pears to be off^niive unto them, and when they have done all they can, infant baptifm cannot be faid to be without precept or precedent altogether. Not altoge her without a prec^^pt : for the words of in- fliiution are fo far an ii junction to bap'ife infants, as they are a part of all nations : as alf) the text : Arifc and be baptifed eveiy one of you, for the promife is ta you and to your children. The promife is "connected with baptifm and rcfpecled both parents and children, and the command or injunction is of courfe to both, as if the apoUle had faid, Arife and be baptifed you and your children, for the promife is to both. And this is no forced fenfc at all *• and this text continues the right of children to the privileges of the church in or under the Chriftian difpenfation, as it was under the Jewilh, though in a different manner. Then we cannot pofuively fay that infant baptifin is without a precept enjoining it ; neither can it be faid to be altogether without a precedent, as there were divers whole fa- milies baptifed, as the family of Lydia» the jiilor and his family, the houfehold of Stephanas , and it is not to he fuppofed chat thefc three families were wholly with- out children, or that they were all i&t to bs? fpoufurs^ l82 for thenifelves. This cannot well be flippofed, as in common you cannot find one family among thirty, yea, among forty, wherein they arc all fit to be (])onfor$ for themfelvcs ; therefore we may fafely conclude, that infant biptifm is not without a precedent or example, nor alt'.-gethcr without a precept enjoining it, though rot fo clearly fp^cificd as fome other doctrines in the word of God. 3. I'hofe oppofel to infant baptifm objccT: to infants "being hiprifed^ alle a[)tifm according to Chrift's appointmeat, and layirg afire cinumcifion. So tliat we are certain that early did theChiiftian Church difcontinue the rice of ciicumcifiun, and practice bapiifm, sls the initiating or- i84 dinance into the church ; which leads us to conclude, that thry unricrftord the one to come in the roc m of the otlici\ and if not, there is none other come in its place ; ft^r, certainly, the rite of circumcifit)n is laid afide with all profcflirg Chriflianity, as far as I know ; and thkt in the eariiett period of the church, and that as eailyas it could well be done, confident with pru- dence, and the then exiOing circuniHances. So that their obje<5tion is of no weight, nor the inference they wi'uld draw from it, of any force, as baptifm is now the ini- tialing rite into the Chriflian Church, and circumcifion laid afide by thofc proiefli ig ChriiVianity. Uheieforc we conclude, that the one is come in the place (f the other ; and that the children of believing ( hriftian pa- rents have the fame right to baptifm that the male in- fants of the Jews had to circumc:rion. 6. Another objection our opponents make to bap- tifm of infants, that the anfwer of a good confciencc towards God is required m baptifm, in orc'er to its be- ing of any faving advantage, therefore children are r.ot fit fuhjecls of baptiim. I'his objection is fimilar to one made before, that faith and repentance are necef- iary to baptifm — fo is a good confcience—^But of wh<.m are thefe required ? Not of infants, but of grown up perfons : for it is adults the apoftle is addreiling himfelf to in tharpUcc, an 1 of courfe it can make nothing a* giir ft infant baptifm. I readily grant that thofe bap* tifed in their infancy, are bound to the anfvcr of a good confcience uhen come to the years of dilcretion, or when come to diilinguifh between good and evil ; but that the text up >n which the objection is founded liath any rcfpect to children, is denied : for, as was faid, the apoftfe is addiefling himfelf to people grown up, and it i^ of them a good confciencc is required ; fo that the obj> rcli«m is of no weight. 7. It is farther objticlcd by thofc oppofcd to infant baptifm. that if children arc to be baptifed, they ought to be admitted to the Lorci'i> Table »lfo j and were 185 tliofe whrt favour infant baptifm confident wifli tl^em- feives, they would either dlGlIow infant baptirm, or admit theili to the L(n-d*s Supper. That children b.»ve an external right to all the ordinances of the vifible church, as far and as foon as they are capable, and it is mc«c for tiicm, is granted. That the children of be- lieviiig parents h.we a right to b^ptifni, hath been ai- readv prt»vcd and that they have a right to the Lord's Supj^T, and that they ought toobferve it, wlien they are capihle of examining themfelves to dlfcern the L«nd's Body, and not lili then ; and we think that wc act conhilendy when we hold to infant baptifm, and deny them the l^ord's Supper till they are capahic of «\ un'niiig Thcrnfc^lves, and difcerning the Lord's Body, and th,it tor the follo^-lng re..f ^ns ; i. Hecaufe we are fupporteJ by fcripru'c in baptifing them ; and alfv up- 1-Cid by the fune authority in denying them the Lo»a*s Supper until they a e cipib'e of receiving it ; and it is p) lin that they may be fit f >r having one ordinance ad- ininiltcrcd to them and not be meet to have another dilpent'ed unto them : therefore we conclu.ie, that tiiereisno weight in the n*j action ma 1e agiinil infant baptifm, as they are ai^ capable of baptif-n now as rhcy were of ciicumciliou under the Old Teftament DifpeU'. fation. 8. In proof of infant baptifm. it was faid that %hoIe houfholds were bapiifed, as the houihold of 6tephatias. ift Corinth, i. i6 rhchoufhold of Lydia. Acts i6« 15. As alfo the jdlor and his houfhold. But they that are oppoCcd to infant baptifm objecf and fay. That with rdpec^ to the jailor's fasnily ♦"hac he rtjoiced, be- 1 eviijg with all his h<,ufe, that his whole family bcliev- s , td as well as hin»f If, and of couric had a right to bap- ^ tiihj : to which I anlw^r with Dr Guifc, in a no e ^ . upt.n tlic place. That it ib evicles t that the words l^gaU liakopepePeuxos (he having bcleved rijoiced) expref- ico iii& uwa uidy, aud Rot his family's iaitii and joy, Z i86 Aud according to Mr. Henry's obfervatlon that it may be read, He believed in God, rrjoiced all the houfc ever. (Pifioiki;. He went to every apartment, exprefiing his joy. The original will bear fuch a fenfe ; ai;d the more fo when wc conlidcr that there ave few families without children in them, or fuch as are nt.t fix to be fponfors for themiclvc.s ; and it is moll likely that the iaith and joy here mentioned rclptcls his oi^n only, and not his family's faith and joy ; and yet we are told in the preceding verfe, that he and his whole famJTy were bsptifcd ; and this was done not on account of their own faith, but according to the tenor of God's covenant with Abraham and his feed ; in token where- of, both Abraham hi mfelf and ail the males, whether older or younger, in his hcufe were circumcifed : fo in like manner, the jailor having believed, he him.felf and whole family were baptifed, whether older or younger. It is further urged by thofe oppofed to infant baptifm, that Paul and Siias fpake the word of the Lord to the jailor's houfiiold as well as himfelf. This is granted ; but ftill it doth not prove that there were no children in the family, as we wcM know that a famiily for common is made up of older and younger, and while fome may be children, others of them may be grown up perfons, fit to be fpoke to ; and for the fake of the jailor himfelf, snd \hofc of his family capable of undenlanding, might make it nccefTary topi eaclr Jefus Chrift, and falvation through him ; but, ilill, it doth not hold good that the whole family believed and were baptifed upon their own faith. That the whole family was baptifed, is evident, but to fuppofe that there were no children in the houf- hoid of Stephanas, norin the houfliold of Lydia, '. nor in the jailor's houfiiold, they take it for granted, which it is now in)pofliblc to prove, and the greater probability is there were children in thofe families, than that ihere were none ; thirty, yea, forty to one that tha'e were children in thefe families, than that there were none. This we !niay Icnov.^ from the ftate cf fa- \2y milles with which vvc ourfclves are acquainted j and it ii to be fuppofcd ihaC the ftate of families then wat» limilar to whit they are now, as tu children being ia them. And Ihould there be families in particular with- out children, or that could be all fponfors for thitm- fcilvcs, which is very rirc, yet it is fomething ftran^^e that all thefe houfiiold baptifms fhould happen wher^ there were no cliildren, but that all in them could un- dertake for themfelves ; and it is certain that the term Houfhold generally includes the children of the family. And with refpcd to Lydia*s family, the Syrlac verlion has it the children of her houfe were baptifed. And there is no circumftancc attending the baptifm of the jailor's family which ncjakes it evident or probable ilmt there were no children in it ; and that his believing and rejoicing v/as peculiar to himfelf and not to his family, according to the opinion of thofe I have mentioned, and the original v/ill bear the fenfc given. Thuh I have confidered a few objections made to infant baptifm with as much attention, impartiality and meek- nefg, as I poUibly could, and have treated them with as much fairnefs and candor as it was in my power to do, and I hope the reader will fee it to be fo ; and will fee that there Is no weight in the objeclions made againft infant baptifm when duly confidered. And, if infant baptifm be no baptifm, then the greater part by far of thofe that bear the Chriftian name have no bap- tifm : and I may farther add, that fincc ever Chrif- tianity commenced, the greater part of thofe that called themfelves Chriilians, have been without bap- tiihi, as thegreater part was baptifed in their infancy, as they do in the prefent day. There were many grown up perfons baptifed at the commencement of Chrlfli- anity, and fome time afterwards, but ftill they bear no proportion to thofe baptifed ia their Infancy ; and this v;ill appear from what follows : that for the firft four hundred years of the Chriftian church there was only but one man, to v,'it, Tertullian, who advifed the delay of in 'ant bnpt'fm In fd^p cafes ; and Only one Gi^gory, that, perhaps, pracliled fuch dcldy in cafe di his chil- dren ; but m)fi)ciety of m.'n fo thinking or fo pracli- fi< g, nv>r no man fiyinj^ th;it it was unlawful to baptifc inlints. So in the nest lievcn hundred years, there js not (o much as one man to be found who ip<.)ke of, or prar^ifcd, fuch delay, but all of them to the contrary. And when ahcmt i}:e year 1130, one feet among the \V,ild<^nfes dedircd againft the baptilm ()f infants, as being inc;ipable of falvation, the main body of that people rejected their op'nion, and they that held it dwindled away and difapj cared, there being do more heard of holding that opinion until the riling of the i\r*ipoe 'obaptitb, in the year of our Lord 1532, and they are but a fmall proportion of ihofe that bear the n.riftian name ; fo that the greater part by far of ChrUUans have had none otlicr than infant baptifm j and the greiter numfjcrs of Chriftians now living have had nothing more than infant baptifm ; and if ir is not biprifm, they arc witht-ut baptifm, and the whole of the Church without it, for hundreds of years : for they praclifed nothing eife, and thofe oppofed to infant bapnfjn will fet aiide the whole of thofe profcili'^g Chriftianity from having any baptifm but themfelves. Moreover, if infant baptifm is not admitted as an ini- tiating rite, then children arc entirely excluded from the privileges of the church, and their privileges greatly abridged tr Mm what they were under the Jewilh diipenfa- tion, as there is none other ordinance come in the room of circumciiion, which was the initiating rite fur chil- dren under that difpenfation, but baptifm ; and we may add, that children of Jewilh parents enjoyed great- er privileges under the law than the children of Chrifti- an parents under the gofpel, which it it not reafona- ble to fuppofe, but would really be the cafe ivas bap- tifm denied to infants. 1 fhall now endeavoi^r to remove an objc(5lion Anti- poedobaptifts make to fprinkling in baptifm, and what 189 they tliliik b in favour of imincrilon as the mndc. The text upon wliich they found their, opinion is, Rom. 6. 4. Therefore we are buried wiih him by baptifm into death ; like as Chrilt was raifci frotii the dead, by the glory of the Father, fo wc alio Ih )uM walk in newnefs of lite. They that favour immer{i.)n as the mode in bAptifin, thiiik that this portion of fcriptuie mightily lupports thcai in this tiicTC opinion^ that the Apoftle alludes 10 the bur)'ing the fubjecl under warer in bap- tifm. To come to the true meaning or fenfc of an au- thor, wc mutt in the fiifl inftance fee to find outhisfcope and delign^ or what he means to prove, a. To confidcr attentively rhc argument or arguments he makes ufe of in order to prove tns point ; and if he reifons fair, they will prove what he hid in view. 3. That wc are to tike then) in clofe connection, and not detached from one aiK.ther. or to wrcft them from the ftnfe, thefenfe defigtcd by the writer, t > iupport ou^* opinions, or to anfwer our purpo fc. Thefc things are to be attended to in our coming at the true fenfc of an author or writer, whether facred or profane. Then, upon this portion of icripture, which the Antipocdobapiills bring forward in fupport of immeriion^ there is, in the iirft infl-ancc, the Apoilic's fcope or de(ign, and for this we mull look back to the beginning of this 6th chapter, and there we will find what he intend^. He had before that been edabUiliing the fuRdamental principles of the goipcl, to wit, the juifification of a fiiiner in the fight ot God, by free and fovereign grace, through faith in Jefus Chriit ; but as fome might be apt to think that this doclrine tended to liccntioufnefs, he then proceeds to fliew the contrary, and his fcope now is to vindicate the doctrine he had been eftabliftiing — to ftiew the ne- cefiity of Believers dying unto fin, and living unto God. This I take to be his intention and deugn, and not the mode of baptifm, and therefore this cannot leid to the conclufion which they draw from it, that bury- ing with Chi ill by baptifm, alludes to immerfmg tne 1^9 whole body underwater. 2. We are to take tlie argu- ments in con ncclion which he takes or makes ufe of to prove his point, and they in connection with— being buried v;ith him in b3ptifm,arc as follow : Know yc not, that fo many of us as were baptifcd into Jefua Chrift, were baptlfed into his death ? Therefore we are buried with him by baptifm into death j that hke as Chrift was raifed up from th; dead by the glory of the Father, even fo we alfo lliould walk in ncwncfs of Wfc ■> fur if wc be planted together in the likencfs of his death, \vc Ihull be alfo in ihc likcnefs of his rcfurrcdion. Here we have baptifm conncv^cd with thefc three things, a being baptifcd into Cbriil Jefus j fccondly — into his death j thirdly — into his buriaU As the Reverend Peter Ed- wards, in his Trcatifc on Baptifm, and on this place, gives my fentiment?> I (hall give thcmaifo in his words. I obferve, that theic v/orda, fays he, to wit, therefore we arc buried with him in baptifm, that thefe words are an inference from the third verfe, in which the Apallle faith. Know yc not, that fo many of us as were baptifcd into Jefus Chrift, were baptiicd into his death ? Therefore we are buried with him by baptifm. We have here three things : i. A baptifmg into Jefus Chrift. a. Into his death 3. Into his burial. : and the laft is made the confequence of the firft ; therefore we are buried with him, becaufe we were baptifcd into him. To form the antithelis we mud dillinguilh between the life and death of Chrift, and then it will be, we are baptifed in- to the life of Chrift, then into the dcathof Chrift, and laft: of all into his burial. By baptifm we are brought into his life, into his death, and into his burial. Novy, if baptifm brings us into each of tliefe, and one of them, as the Baptifts fay, is an allufion to ihe mode of baptiiing, then, for the fame rcafon, fo muft the other two: that is, his life mull allude to the mode, and fo muft his death, and fo muft his burial j and the reafoa is, becaufe baptifm unites us to him in each of thefe ; and if all thcf^ are to allude to the mode, I Hiould be 191 p-lad to know what kind of a mode it muft at h(i be, which is to bear a refemblance to every one. The lite of Chrift was aclion, his death was crucifixion, his bu- rial was the enclofmg of his body in the cavity of the rock. The mcde, therefore, muft be threefold; it muft reprefent action, crucifixion, and enclofing in a rock, becaufe, to purfue the notion of the Baptiils, his life, death, and burial, muft -.11 have an alluiion to the mode of baptifm. Thus far Mr. Edward'j. So that if the apoftle alludes to the mode of baptifm when he fays we are buried with him in baptifm, then he muft aifo allude to the other two particulars mentioned, and then we fbould have a variety of modes, as would ap- pear from the connexion and depcndance the words of the text have to and with one another, and would lead the apoftle from his fcope and dcfign, which I have already mentioned, to wit, to fhew the nccefTity of be- lievers dying unto fin 2v\d living unto God, or unto ho- linefs, and what he here delivers, in order to m.aintaia his point, is to his purpofe : for it is not the fign, but the thing fignificd, which is here undcrllood ; for it iignifies our being dead to, or cut off from, a life of fin, that we may rife again to a new life of faith and holi- nefs. In rcfemblance to Chrift, fliould walk in the whole tenor of our converfation, with freedom, con- ftancy, and progreffivencfs> in all holy obedience, with new principles, motives and ends, and by a new rule, to thepraife and glory of God, as thofc that are made alive to him by his Almighty power and grace. This the thing fignified ; bit no mode of baptifm can be fignified in either of thefe. But the things fignified thereby, arc our dying to fin and living unto righteouf- nefs* And thefe are agreeable to the apoflle's fcope and defign, which was to vindicate the doclrines of grace from being prejudicial to holinefs. And he purfues his defign through the whole of the fixth chapter to the Romans in a manner. But no mode of baptifm feems to be intended by him, and we arc not to wreil hi* v*ords in order to fupport our opinion, or to lurn them from his intended purpofc, in order to favour ourdc- ligns, but to do the uimoft juftice to the word of God ; for neither our purpofei, nor our prepoflVfllons, nor prejudices, nill alter or turn the word of God frf>m its real meanii g. '1 hen our being buried uith Chriil in baptifm, has no allufion to tl e mode of baptifm ; fo that there is hereby '^ fdundatioii hid for imnioiion : for if there is, then the allufion mul^ be threef )!d : it muft rrprefent aclif n, ciucifixit n, atirf ct tlofirg in a rock ; bccaufe that, '\i our being buricrl with htm in baptilm, have an allufion to the n oi'e < f bapnlm. fo n/uii the other two, and then there will be ihiee nio-tcs, which would lead us to aduiiniile? the ordiname ciiffer- crt wa>s» which cannot be the cafe. 1 ht ret.»e we conclude, that the apolilc hath no ahufion to the mode of baptifnj in thcfc words. I have now ciu-ieavourcd to remove fome c>bj'"clions made t<^ infant briprilm, and to fprinklino; ; and alfo have « ffered a variety of arguments and confideration* in fupport of infant baptifm, and the mode of admini* flratit n by fprirkling. i (hail, in condudirg this part of the fubjecl : 1. Britfl) fet before you the objeclions which our op- ponents make to infant baptifm, ar.d to fprinkhng, znd what they ( flfer in fupport of immerfjon. 2. I (hall briefly lay before you the arguments in fup- pori of infant baptifm and fprinkling. 3. Compare thcfe two tf gether, fo that we may fee upon wh.ch tide the truth hcs. Ihis is as fair a way a» 1 know t'f in Cf mii g at the truth. Then I fliall biiefly recapitulate in laying the objefti- on> of th( feoppoied to infant baptifm, and to fprink- ling. and what rhty offer in fupport of imn.erfion, be- fore you. And I. That faith and repentance are uecefTary to bap- tifm ; but infanrs have 1 either faith nor repentance, •• theiciorc cannot he baplifed. «93 C2.. That tliere is neither precept nor example for, or of, infant baptifm, in the word of God ; moreover, ihac a pcrfon having a ri^ht to a pofitive inftitution> muil be exprcfsly mentioned as having that right. 3. That being infants they can receive no benefit from having the ordinance adminifterfd to them. '4. That Chrid hinifelf was not bAptifed uniil nf age, 5. That baptifm has not come in the room of cir- cumcifion, as it was inilituted before clrcumcifion was aboliOied. 6. That the asfwer of a good confcience is required in baptifm, in order to receive any benefit thereby, there- fore infants are not the lubjccls of baptifm. 7. That if children arc to be baptifed, they ought alfo to be admitted to the Lord's Supper. 8. In order to evade the force of houlhold baptifm, they alledge that the jailor's houfliold believed as well as himfelf. Thus far with regard to fhe objections wh'ch they make to infant baptifm. Though thefc are not the whole they make thereto, yet the chief of tliem- I (hall next, in the fame brief manner, lay before you what they offer in fupport of immerfion 5 and, firft : They ground immerfion on this text of fcrip'ure, Matth. 3. 16. And Jefus when he was baptifcd, went up (Iraightway out of the water. 2. Acts 8. 38. 39. And they went down both into the water, both Philip and the eunuch ; and he bapti- fcd him. And when they were come up out of the water, the Spirit of God caught Philip, that the eunuch iaw him no more. 3. Jf)hn 3 23. And John was alfo baptifing in Enon, becaufc there was much water there. 4. Mitth. 3. 6 And they were baptifed of him ift Jfirdan, confeffing their fins." 5. Rom. 6. 4 Therefore we are buried with him by bapti(m unto dc:ath j that like as Chiift was raifed from Aa 194 the dead by tlie glory of the Father, even fb wc alfo fliould walk in newnefs of life. 6. That the verb Baptizo, rendered, to baptife, and always ufed in writing upon the ordinance, llgnifie* immerrion, and immerlion only. Thcfeare the texts of i'ciipture which they think fulHcientJy fupport them iu the pr2<5liceof imrrerfion in baptifm. Secondly — I fliall, in like manner, lay before you the arguments in fupport of infant baptifm and fprink- ling ; and 1. From the words of inftifution — the baptifing all rations i of v.diith chiidien arc a part : tor though it may refer to adult pc^rfons in the firft inftance, yet chil- dren of courfc are included with the p^^icnts, agreeable to a long received practice in the Church, in taking in children w:th the parents. 2. That children aie comprehended in the covenant along with their parents, iri thr;ir lucccflive generations, and the outward fign.or token of an intereft in the co- venant v/as to be applied to infants : this is manifeli in the covenant which Cod ina3e with Abiabam. 3. 1 hat which Feter urged upon the Day of Pcntc- ccif, Rife and be baptiibd every (-nc of you for the re- mifiion of Tin, and yc flia'.l receive thegiit of the Holy GhoPc ; for the promife is to you and to your children, to all that are afar off, even as many as the Lord our Cod fliall call. 4. That the ordinance of baptifm is come in the room of circumcifion ; and of courfe the children of believ- ing Chrillian parents, -have as much right to baptifm, as the male children had to ciicumcifion. 5. The great regard, which the Lord Jefus Chriu paid to children, efpecially to thofe that were brought to him in Older to blefs them, and, though this confideratiou may not directly refer to the baptifm of infants, yet it is in favour of it. 6. That children are^ holy, ift Corinth. 7. 14. For the unbelieving hufband is fanclificd by the wife ; and ^95 i'nc unbelieving wife Is finctified by the hufband, clfe were your children clearly but now they are \u,\y. 7. The baptifm of whole families or houfbolds. 8. The praclice of the church, from the earhefl ages of Chrlftianity, to the prefent day. With refpccl to fprinkling, as the mode of adminiftra- tion in baptifm* the greater probability, and more na- tural, and jaft inference or confequcr.ee lies upon the fideof wiihirig, or fprinhling rather, than immeiiion, as appears from the following confideratioas, which have been more at large laid before you in the foregoing part of this Treatlfe, which I IhJd but briefly recapitu- late. And 1. The original language, in which matters are writ- ten concerning baptifm, lead us to conclude, that fprink- Hng rather than dipping, was the mode of adtniniP.er- ing the ordinance of baptifm by John the Baptiil and the Apollles of our Lord. 2. The places whcve baptifm was adminiftcrcd by them, make it more probable, that fprinkling was the mode than dipping. 3. The circumilances attending the adminiflration of baptifm, make it more probable that fpriukling was the manner of baptifm, rather than immerfion. Thirdly, 1 now come to compare what eacli party have to fay in their own behalf ; or, what is faid agalnft infant baptifm and fprikling ; and thofe on the other fide of the quellion have to lay in vindication and fupport of the practice of infant baptifm and fprinkling, as the mode of adminiiiration. And I. As hath been mentioned, that faith and repentance are ncceflary to baptifm : but infants have neither faith nor repentance, therefore cannot be baptifed. Anfwcr. That this objection is contrary to fcripture and found reafoning. i. Contrary to fcripture, btcaufe the word of God doth not require faith nor repentance of chil- dren ; and that grown up perfons are alluded to, of whom fuch things arc required, a. Becaufe it is con- 19^ trary to found reafcn'npj in putting more in the con- c'uli'jn than in the preniifcs. But the framers of this objecli'm have put children into the conclufion which arc not in the prcixiifes, therefore it is falfe reafonlng, and proves nothing. I'hen this ol jv-Clion is fdirijr re- moved out of the way. 2. That any pprfun having a right to a pofitivc in- fiiiution, muft be fpccia ly mentioned as hav!ng tnat ri<;ht ; and that there is neither precept nor example in the woid ot Gcd for infant baptifm. Anfwcr. 'Ihit adhering to exprtfs and pofitive proof, and re j^:cling juft and natural confcqucnce, then women mufi be de- n ed the Lord's Supper •, and wc muft not keep tlie lirlt day of the week inftead of the feventh for the Sab- bath diy, at> neither of theie are exprel^ly commanded, yet botii are done. Women are even admitted to the Lord's .Supper, and by the very perfons who m^ke the oljeclion ; and, aUo, the rirO: day of the week is cbfcrv- ed bv the greater number, by far, of the very fame per- f ns who rtquire cxpreis and pofitivc proof, and, of courfe, thev themfelves put no great ftrefs upon the objedion they make, as they make it void by rheir own conduct, which certainly is the cafe, and hereby ad inconfiltent with themfelves. And thrugh ihey m.ike it, they do it to ferve a turn, and put no real confidence in it, nor believe it to be of any weight, and it u'- not to be wondered at, for it is fiilfe : for as far a* I am acquairted witii the word of Cod, the admifli- on of a perion to any pofuive inlliiutinn is not entirely reftr dcd to bei^^g fpecifiedas having that right, other- wfe women are not to be admitted to the Lord's Sup- per, as they are not particularly fpccificd as having that right. Neither can we obfervc the firfl day of the week for the Sabbath day, as wc are not particularly commanded to do it. And with refpecl to no exprefs pre- cept for infant baptifm wc have what amounts toit, in thefe words of the ipoftic : Then Peter faidunto them, recent and be baptifed every one of you, in the name of 197 Jefus Chjiftjfor the remiHion of fiiif?, and ye fhill receive the gift of the Ho!y Ghotl : for the promife is to you, and to your childJen, and to all that are afar off, even as many ab the Lord our God (liiil call. This we think an exprcfs command to baptife children as well as grov/n up perfons : for the promife is to the childrcji with the parents, and of courfe if the parents are hereby com- manded to be baptifed, which they certainly are, fo cer- tainly alfo aic their children : therefore we have an ex- prefs precept for baptifing infants of believing parents ; and we have alfo examples of infant baptifm, at l^alt a great probibility that there were infants in thefc different families who were baptifed, and if our oppo- nents deny it, it is what they cannot prove ; and if the whole rei s up >n a probability, the greater probability by far is on the fi ie of infant baptifm, yea thirty, if not forty, to one. Then I hope that this objection is fairly removed out of the way alfo : for, as it may rell on a probability on both li Ics, yet the greater probability by tar is on the fi Ie of infant baptifm. 3. That being infants they can receive no benefit from the ordinance of baptifm being adminiftercd unto them. Anfwer, as much as the male children of the Jews would have, bcuig clrcumcifed the eighth day. 80 this objedion is of no weight, and would have a tendency to bring a reproach upon God, tor in- flituting an ordinance which could be of no fcrvice to perfons for whom it was intended. 4. That Chrill was of full age before he was baptifed. Anfwer, he was circumcifcd the eighth day, when cir- cumcifion was the iniii^tlng rit« into the church ; and as foon as it was expedient, after baptifm became the rite of introduction into the church, he was baptifed. This ordinance of bapi;ifm does not feem to have been jnftitutcd before Chriit had arrived at manhood, therefore he Could not have it adminiftercd to him prior to its be- ing appointed ; of courfe this objection is removed. 5. That bapcifoi is not come in the room of circuni- cUion, bec.iufeit was Inftituted befor.'^ circumdfion was aboliih^d. Anfwer, that for prudential reafons, there might be fome inrtances of circumcifion after the ordi- nance of baptifm was app'iinced ; but in a fey was peculiar tohimfe{f, and did not extend to the fcvcial branches of his fan^iily. S. That if children are admitted to baptif.Ti, they ought to be admitted to the Lord's Table alfo. That they have a right to baptifm has in a great meafure l>een proved already ; and are, notwithftanding, to be kept from the Lord's Table till they arc capable of ex- amining themfelvcs, and be able to difcern the Lord's Body : fo that this objection hath not the lead weight with it. 9. That infant baptifm is an error that crept into th.- church in the four firft centuries. Anfwer, It was the pracliccof the chuixh in the apoflles' days, and ever iifjce, as hath been ihewn at large from the Fathers of the Church ; therefore, there is not the leart weight in this ot>jcclion) and it is removed out of the way. The obieclions they have to fprinkling, and in fup- porc of immcriion, as the mode in baptifm. And I. Jcfus, when he was baptifed, went up ftraight way out of the water. Anfwer, The word here rendered 199 Out of, is Apo, Nvliich Is rendered From, t,;'/ tlines, and Cue of, only 39 or 40 times in the New Teflament ; ii) that there is 3«7 of a nr}ajority. Ihen it is move likely Chrifl c^n.c from the v^atcr, than out of it ; but, allowing the prcfert ti«r.llauon to {land, yet he might h^ve been in the water, and not wholly under it- 2. '1 1'f.y went down into the water both Philip and the Enruch, and he baptiicd Isim j ind vi hen they were coniC up out f)t' the water, the Spirit of God caught Pulip, that the Eiiruch faw him no more. Anfwer, The word in the origin?! hierc rranlLUtd Into, is Ei-^-, and is iiMnf- bie'j uncc, 17c tiaie.";, to, abcu! 247 times, and towards, all which lignify mot'oki towards a place, and amount to ab(;ul 441 ; bcfides many plactts vheie the word, with greater propriety, might brj rendered Unto, and not Iico. Thereiure it maybcfrijd, witli great propriety, that they wer.t unto, to, ov to.vards tlie water ; and he baptifed him : for, though this woui be oftner rendered Into th?.n Unto, yet ii is probable that Unto is the more pioper tranfl.i;ii,n, lor thefc two reafons. i. That if it is Into, and according to the fenfe they that are in fivour of irnmcrlion put upon it, the bnpiifer, or Philip, WIS put under water, as well as the Euruch, there is no diffeicnce, the one was as far into the water as the other. 2. That, allowing Into was the only tranflati- on, and not another, yet, Itill, they might go into the water unto the ancles, unto the knees, or loins ; and not under the water : therefore there can be no juft ground for immerfion from this text. 3. They can-e out of .,the w^ater. This exactly cor- refponds, wiili their going into the water ; but, as was faid upon the hi\ particular, they might go into the v'wtcr to the ancles, knees, and even unto the loins, and accordingly to come out of the water, as really as if they had been under the water ; and according ta the meaning v.-hich they, who are oppofed to fprinkling, and in favour of immerfion, put upon it — that the Eunuch muil have been dipt. So then 1 fay was Philip, for there is no diiference between their going into, or coming out of. the water ; befidcs, the word in tlie original rendered Out of, isEk, which is rendered From about 1 74 or 175 timcs> while it is rendered Out of, 164 times ; fo that, taking all thefe together, leaves no ground for immcrlion in baptifm. for the reafons afiigncd. A. That they were all baptifcd of John in Jf)idan. Anfwcr, That the prepohtion in this place is En, which is often rendered In, and much ofrncr than it is ren- dered any thing clfe ; but ftill it is rendered At, about 70 times in the four Gofpels, Acis of the Apofiles, and Epilile to the Romans, for I did not profecute it any farther ; and it being fo often rendered At, gives feme ground to conclude, that thty were baptifcd at, inftead of in the river ; and fhould it have been in the river, yet dill ihey might not be immerfed in their being bap- tifed, but fprinkled ftill. 5. Jcfus came from Nazareth of Galilee, and was bap. tifed of John in Jordan. The word here rendered In is Eis, and though it may be often tranllated In, yet is rendered At, about 17 or 18 times in the New Tefta- ment, which gives ground to think that he was baptifed at, and not in the river ; and fhould it have been in the river, that does not abfolutely lead us to conclude that he was put wholly under water. 6. He was baptifing in Enon, becaufe there was much water there. Anfwer, The words in the original, render- ed much water, are udata polla, many waters. It is to be obferved here, that for common, there are not many places of water contiguous to one another, of any con(i- derablc depth, which would be fit for immerfing people in baptifm, and it is probable that he baptifed here for other reafons, than that there might be water fufiicient or fit for immerfion, to wit, for refrefliing the many that attended his miniftry ; and travellers inform us that there arc fprings and rivulets in this place, which give not fufiicient ground for the conclufion which thofe draw, who are in favour of immerfion. 203 12. 1 how come to cffer feme arguittents Cr con fiderations to difpofe and induce perfons to ccmply with their duty, either to have the ordinance adminiftered unto them, or, when adminiftered, to improve it in a proper manner, or to walk worthy of that vocation wherewith they are called. And In the firft place, with refped to perfons grown up or come to the years of tinderftanding, and are not bapti- fed, and of this defcription there are numbers in the Province, young men and young women, and msrried perfons with their children, and even fome aged even to grey hairs. Then I would alii fuch as have ccme to the years of difcretion, whether they are confidering the matter or laying it to heart ? or whether they are in- quiring into upon what ground they ftand while they remain unbaptifed. My friends where is your ilanding place within or without the pale of the vifible Church ? iurely without the pale of the vifible Church as long as ye remain unbaptifed : for baptifra is the initiating or intro- ductory rite into the Church of Chrift, as circumciiion was into the Church of God under the old Teftament, or the door by \^hich we muft enter, fo that perfons cannot be looked upon within the pale of the Church while un- baptifed. Then ye are not within but on the outflde of the Church of God or Chrift. Then yotir {landing is very dangerous and difagreeable : for the Church of God is hkea ftrong walled and fortified city which God hath promifed to defend and protect. For he prb- xnifes, Zachariah 2, 5, That he will be as a wall of fire round about her, and the glory in the midft of her : and he that toucheth her toucheth the apple of his eye. Moreover, that no weapon formed againft her fliall profper. That he is in the midft of her and will prove an helper, and that right early. But to this fafety, proteftion and defence, ye can have no claim : for ye are on the cutfide of this facred inclofure, and therefore can reap no benefit by it ; ye no doubt have been invited to come in and to take the benefit it aifords:, Bb 202 but have hitherto flighted the cfier and ftard in an open court or fencelefs void place, affording no (heher, but expofed to the darts and arrows, or all the threat- rings and denunciations, and down pouring cf God'g wrath, ftiry and vengeance, while thofewho have taken flielter within this facred inclofure pre exceedingly (afe, ye have no right fo nr.uch as to external privileges of the Church while ye remain unbabtifed : nor have ye a right to the Name of Chrifiians while without the pale of the Church of Chrifl. nor do ye fcem to defirc it, and I aJn at a Icfs what Name to give, you : for in {\r\& fpeaking, or with propriety, I cannot call you Chiiflian, and therefore leave you Namelefs. But 1 am Aire God God will find you one and punifh you accordingly 5 punifh ycu as negleders, and defpifers of his ordinan*- ces, and difobedient to his commands, all thefe ye are chargeable with '. for it is certain ye are not baptifed. Therefore negleders of the ordinance of baptifm : and it is alfo certain that negleclers are defpifers alfo in a certain degree, and it is alfo true that ye are difobe- dient, as Chrifl inftitutedthis ordinance and defired that all nations Ihould obferve it, which amounts to a com- mand. Then ye are guilty of difobedience to a com- n^and of the Great King, and he.id of his Church, an ordi- nance which he iilftituted a little before his afcenfion to his God and our God, to his Father and our Father, and among the laft public things he did, in perfon while in this world, and therefore we may infer that he is very defirous it fliould be carefully obferved : and alfo that he will feverely punifh the non-obfervance of it. Then I would have you to confider your character that ye are difobedient to the divine command, are flighters and defpifers of a di;'ine ordinance, and without the Name of Chriftian, and alfo on the outfideof the Church of Chrill ; Moreover, may be faid to be wearers out of the ordinance of baptifm, out of the country, as fo many omit and negled it, and that from generation to gener- ation 1 have myfelf kno^u an inftance of the third or fiOJ I fourth generation unbaptlfed, and yet to allow of bap- tifin. This may be faid to be a wearing out of the ordinance out of the country and out of the Church, and the neglcd feems to increafc, arifing from care lefs- neG. From carelessnefs in the firft inftance : for thofa that are unbaptifed appear to be carelefs and unconcern- ed as well-^as the neglecting the ordinance ; and I makcf no doubt but that is in a great meafure the caufe of the omiilion. Moreover, owing to pride, becaufe they have been guilty of fome public offence to the Church which requires public rebuke, which their pride will not fuffer them to give, fo that they rather remain unbapti- fed themfelves, if not baptifed before this happened, and alfo their children rather than liibmit, and pride lies ac the bottom of this rcfufal, and is making bad worfe, adding one fin unto another and rendering God more difpteafed. I wifh perfons would lay thefe things ferioully to heart, and that they will not avail them any thing at the tribunal of Chrift where carelefsnefs in ma tters of religion, and omiffion of duty, will be tried and condemned as well as the commiffion of fm. How do ye think to meet the great King and head of his Church when he comes with flaming iire to take vengeance on them that know not God and who obey not the Gofpel of his Son j Do ye think to meet him with confidence, comfort and joy ? By no means but the contrary. Ye will be fo much confounded and difmayed as to call upon the rocks and mountains to fall upon you, and to hide you from the face cf him that fits upon the Throne, and from the wrath of the Lamb : for the great day of his wrath is come and who ftiall be able to (land ? Then will your carelefsnefs and indifference forfake, and your fool hardinefs defert you ; and the utmoft anxiety, care and concern, take place though too late to be of any fervice to you then. Then ye thoughtlefs and unconcerned ; ye neglecc- ers and dcfpifers of the ordinances of Chrift JeiuS : ye dilobedient to the divine command, and who cannot bs called Chnftbns with any degree of prcpiiety,. ye who are without God*s Sacred Inclofure, the Churchy which he piomifes to protect and defend againft ail her Enemies *- while ye are expofed to all the arrows and darts of the Almighty ; to all the threatenings and dc- Dunciations of the moll High j to the wrath, fury and vengeance, of God. Be rcufed up and convinced of the dangerous {late in which ye are, and make hafte and flee from the wrath to come, l>y actually believing in the Lord Jefus Chvift, and then come and be baptifed. Come v.?ithin God's Sacred Inclofure, the Church, and ye liiall have the benefit of protection along vyith her other Members ; and other Bleffings in common with them; ye may be endeavouring to excufe or to juftify your* felves in your continuing unbaptifed, and in a fpecial manner that ye judge yourfelves unfit, which may no doubt be true. But any fericus concern about the matter, or a, ccnfcious concern of unworthinefs, is the cafe but v/lth the feweft part of you I am afraid, and rather as. hath becn.faid carelefsnefs and pride. But if it is a Cenfe of unworthinefs which keeps you back, this rather ought to bring you for\vard, as a fenfe of un- v.orjhii:icfs is a proper difpofition for receiving the ordinance of baptifm, and adminiftrators of baptifm wilt be ready to admit you. May God difpofe and enable you to do your duty. To perfons baptifed in their infancy and now grown up to man and womanhood, of thefe are many in this Province. The quefsion is, whether they have rightly improved their baptirm, or walked worthy of that vocation where- with they are called ? In their baptifm they were early devoted to God, through Chrifl, to walk in newnefs of life vvjien capable of it. In baptifm they renounced the devil, the world, and the flefh, thefe things their pa- rents or fponfors undertook for them. And as a perfon is to be but once baptifed, or but once to have the ordi- nance adnnnifiered v^nto hinij therefore what his pi- 205 i'ents or fponfors became bound for him, fuch when come to the years of underftanding is he bound to ob- ferve, or the vows devolve upon him. Then if this is the cafe, let us enquire, whether thefe baptifed in their infancy, when grown up to the years of difcretion are careful to walk agreeable to thefe engagements. Their life and converfation is the beft proof. By thefe fruits ye {hall know them. Then do ths generality of young men and young women, or fuch as have come to the years of difcretion, and that have been baptifed in their infancy, walk agreeable to thefe^ engagements, or rather in general, acl the dxrcdc contrary ? A perfon who would carefully obferve their conduct and behaviour would be led to conclude that inftead of being baptifed in the Name of the Father, Son, and Holy Ghoft, or in- to the Name of the Sacred Three, devoted to God, to ferve him in newnefs of life, and to obferve all that Chrift commanded, that they had rather been devoted to the fervice of the oppofite Three, the Devil, the World, and the Flelh. For their conduct, correfpond^ more thereto, or is agreeable therewith. For they are led captive by Satan at his will, are conformed to the world, and follow their pleafures, their youthful luflis, that war againft the foul. Bent upon gratifying their fenfual ap- petites and paflionsj, or following their pleafures both of bodyand mind, and I may farther add with refpedl to not a fev/ of them, that they are like the unjuft Judge, neither fear God nor regard man, nor have any fenfe of honour, or goodnefs ; proud, conceited, felf willed, without na- tural afFeflion, difobedient to parentsj obftinate and per- verfe, light and vain, deftitute of any thing truly ferious, fome of therp belong to no religious fociety, put them- felves under the care of no minifterof the gofpel to take careof chemand to break the bread of Hfe unto them; neither in the leaft do they endeavour to fupport the ordinances of religion, and feldom attend public worfhip, rather purfue their worldly bufinefs or their fir^ful pleafures on the Lord's Day, and in fluttering 206 about from place to place. Thefe things may be faid to bear hard upon them, and may be faid to be carrying matters high, which I grant: but it is not beyond the bounds of truth, and they ftiould be careful not to put it in my power to (ay hard, things of them ; for it is not agreeable to my nature to (ay hard things cf anyj and I would much rather commend thoufands than have occafion to reprove one. And I have not been hunting for hard things ; their conduct is too manifeft to be concealed ; evident to theflighteft obfcrver. Their own behaviour publiflies them to the world more than lean do ; and fhews \yhat kind of per- fons they arc. And minifters of the Gotpel are to be faithful to the fouls of men, to cry aloud and not fpare ; to lift up their voice like a trumpet to fhew his people their fins, and to make them know their abominations : and not to fuffer their blood to be found in the fkirt of their garrrents; Then if this is the cafe, which it truly i.S what a great perverfion or mifimprpvement of the ordnance of baiptiim >e have made ! and what reproach ^e. !ring upon it and upon ynurfelves by your unworthy tonctuti- -Hereby give y(Ujfelves the name of baptifed Infidels. That you were baptifed is granted ; and that ye h-ixc walked contrary to your baptismal engagements y . ur ou; ward conduct witnelles agamft you, and your be- jtuvi< ur evi eis into a pit ; verfe 20, eis into victory / verfe 29, enter eis into aftrong man's Houfe ; verfe 41, eis at the preach- ing of Jonas ; verfe 44, eis into mine Houfe. Chapter 13, 2, f/J into afhlp; verfe 22, eis among thorns ; verfe 36, eis in bundles to burn them / eis into my barn; verfe 33, eis in three meafures of meal ; verfe 36, went (is into the Houfe ; verfe 42, eis into a fur- nace of fire ; verfe 47, that was call eis into the Sea ; ■ Verse 48, eis into Veffels ; verfe 50, eis into a furnace cf fire ; verfe 52, infiruded eis into the Kingdom of Heaven ; verfe 54. ^/-f into his own Country. Chapter 14, 13, «'/ in a defert place; verfe 15, eis ijito the Vil- lages ; verfe 19, look up eis to Heaven ; verfe 22, to get eis into a fhip ; eis into the other fide ; verfe 23, eis into a mountain apart ; verfe 32, eis into the fliip, the wind ceafed / verfe 35, lent out eis into all that country. Chapter 15, 1 1, goeth eis into the mouth, defileth the man; veiife 14, fall eis into the ditch; ▼erfe 17, eis in at the mouth ; els into the belly ; eis into the draught ; veife 21, eis into the coafts of Tyre and Sidon ; verfe 29, eis into a mountain, and fat down there ; verfe 39, went^/i into a fhip ; came eh into the coaft of Magdala. Chapter i6» 5, eis to the other fide / verfe 15, came eis intocoafts of Ccefarea ; verfe 21, up eis to Jerufalem. Chapter 17, i, eis into an high moun- tain apart. Chapter 17, 15, eis into the fire ; oft «f into the water ; verfe 22, eis into the hands of finncrs ; verfe 24, eis to Capernaum ; verfe 27, eis to the Sea^ Chapter 18,3, f/j into the Kingdom of Heaven; verfe 6, believe eis in me ; verfe 8, eis into life ; eis into eveilaftltig fire ; verfe 9, eis into life ; eis into Hell fire ; verfe 14, that one eis of thefe little ones fhould not perifli ; verfe 15, Trefpafs eis againft thee ; verfe 20, eis in my name j verfe 21, fin eij againft me 5 verfe 29, fall down eis at his feet ; verfe 30, caft him eis into prifon. Chapter 19, I, eis into the coafls of Judea ^f verfe 17, ^// into life; verfe 23, ^zV into the Kingdom of Heaven j verfe 24, eis into the Kingdom of Heaven. Chapter 20, I, m into his vineyard; verfe 2f eis into his vineyard ; verfe 4, go alfo eis into the vineyard » verfe i7> going up eis to Jerufalem. Chapter 21,1, eis unto Jerufalem ; ei^ to Bethphage ; verfe lo, eis into Jerufalem ; verfe I2, eis into the temple of God ; verfe 17, eis into Bethany j verfe i8, eis into the city 5 verfe 19, eis for ever ; verfe 21 eis, into the fea 5 verfe 23, eis into the temple j verfe 31, eis into the Kingdom o£ God. Chapter 22, 4, come eis into the marriage % verfe 5, one eis to his farm ; another f/V to his merchan- dize i verfe 9, eis to the marriage j verfe 10, eis into the high ways ; verfe 13, caft them eis into utter dark, nefs ; verfe 16, eis to the perfons of men. Chapter 24, 9, eis to afilifiion ; verfe 13. eis to the end » verfe 14, eis for a witnefs unto ail nations j verfe 38, eis into the aik. Chapter 25, i,«J to meet the bridegroom j verfe % (is to meet him fverfe 10, went eis into the marri- age J verfe 23, eis into the joy of the Lord ; verfc 3^ fii into utter darknefs ; vcp^c 41, ds into cverlafting jBre i verfe 46, eis into everlaftirg punlfhment i ejs into life eternal. Chapter 26, a, Wj la be crucified ; verfe 3, eis into the palace of the High Prieft > verfe 8, eis tc» what purpofe is this wafte ? verfe 10, iii upon im- ; Terfc 13, etj for a memorial of her ; verfe i3, eis kno the city j verfe 28, eis for the remiflionof fin ; veifc* 3q, m into the mount of Olives i verfe 32, «J into Galli- Ice ; verfe 36, eis into a place called Gethfamane j verfe 41, eis into temptation -, verfe 45, eis into the hands of iinners ; verfe 52, m into its place; verfe 6"/, fpit eis in liisjface j verfe 71, f/'-^ into the porch. Chapter 27, 6, eis into the treafury ; verfe i o, m for the potter*s field 5 yerfe 27, m into the common hall ; verfe 3©, fpit eis upon him ; verfe 31, eis to be crucified ; verfe 33, eis into a place called Golgotha ; verfe 51, eis in twain; verfe 53, eh into the holy city. Chapter 28, i, eis towards the firft day of the week j verfe 10^ eis into Ga- lilee; verfe 11, eis into the city; yerfe 16, eis into Galilee; eis into a mountain ; verfe 19, baptifing them eis in the Name of the Father, Son, and Holy Ghoft. Thus I have endeavored to fhew how often the Greek prepofition «s is mentioned in the Gofpel ac- cording to Matthew, and the divers tranflations, by iR^hich ir is rendered. And we find the exprcfiion to occur in this Gofpel about two hundred times, as appear by the mentioned quotations. And is rendered — into, to, unto, in, for, againft, by, at, on, and towards ; as may alfo be feen by looking over the Texts aforegoing. It is rendered— into, about one hundred and thirty- five tinies — to, twenty-fix — unto, eight — in, fix — for, four times, and £0 of the reft. I will not affirm that thefe numbers are pertedlly exa<5t, but will be found to be nearly fo. Gofpel according to Mark. Mark 1,4, m for the remiflion of fins i verfe 9, eis in Jordan ; verfe 12, eis into the wi Id erneCs ; verfe 14, eis into Galilee ; verfe 21, cis into Capernaum j verfc 285 eis throughout all the -region round about ; verfe 29, and be entered eis into the houfe of Simon ; verfe 35, f/'j into a deferc place ; verfe 38, ^ij into the next Towns ; verf^. 39, eis throughout all Galilee ; verfe 44, ii* for a tefti* mony towards them ; verfe 45, eis into the city. Chap- ter 2, i, eis in the houfe ; verfe 1 1, eiz into thine houfe ^ verfe 17, eis to repentance ; verfe 32, eis into old bottles ; «5 into new bottles ; verfe 26, eis into the houfe of God„ Chapter 3, 1, ^^j into the Synagogue 5 verfe 3, eis in the inidfV ; verfe 13, eif into a liioijntain ; verfe 1^, eif into the houfe i verfe 57, aj into the houfs ; verfe 29, eis againfl the Holy Ghofl. Chapter 4, i, eis }nto ^ £hip ; verfe 7, eis among thorns 5 verfe 8, eij on goo^ ground ; verfe 18, eis among thorns i verfe 35, <«'untc» the other fide ; verfe 37, eis ^nto the Chip. Chapter 5, j,«/ unto the other fide; eis into the countt'y of ths Gadarenes ; verfe 12, eis into the Swine ;«i into them 5 verfe 13^, eif into the Swine ; eis into the Sc5 ; verfe 14, r/; in the city ', and W/in the country ; verfe 18, eis into the Chip ; veik 19, eis into thine houfe ; verfe si, into the other fide ; verfe 34, eis in peace ; verfe 38, (is into the houfe. Chapter 6, i, eis in^ohii oiyD country j v^rfe 8, ^/r for their journey ; vpfe lo, eis into an houfe ; verfe 11, cis for a tefiimony againfl them; verfe 31, eis into a defert place ; verfe 36, eis into a de- fcrt place ; verfe 36, eis into the country round about / verfe 4 1 , m to Heaven ; verfe 45, eis into a fhip j £// into the other fide ; verfe 51, eis into a fhip ; verfe 56, eis into the Villages. Chapter 7, 15, */; into him ; verfe 17, w into the houfe; verfe 18, eis into his man ; verfe 19, eis into his heart; hut eis into the belly ; eis into the draught ; verfe 24, eis into the coafls of Tyre ; eis into an hotffe ; verfe 30, eis into the houfe; verse 34, eis to Heaven. Chapter 8, 3, eis in. to their own houfes ; verfe 10, eis into a fhip ; eis inta the parts of Dalmanutha ; verfe 13, eis into a fhip ; eis to the other fide ; verfe 19* eis asiong five thoufand > t Verie 20) els amorgfour thouranci ; vcrfe 22, eis to, Beth* faida j vcrfe 23, eis on his eyes ; verfe 26, eis into his .houfe ; eis into the town ; verfe 27, ^rj into the • towns of Ccefarea Phillppi. Chapter 9, 2, eis into an exceedirg high mountain ; verfe 22j eis into the fire and oft ; eis into the water j verfe 25* eis into him ; verfe 28, eis into the houfe ; verfe 31, eis into the hands of man; verfe ^^^ m into Capernaum; verfe 42, win me ; eis Into thefea ; verfe 43. eis into life ; eis into hell ^eis into ths fire that fhali never be quench- ed ; verfe 45, eis into hfe halt ; eis into hell i eis into the fire that fhali never be quenched ; verfe 47, eis into t|ic kingdom of God ; eis into h^sll fire. Chapter 10, i, eif into the cd^lIs of Jadea ; verfe 1 5, eis therein; verfe 17, eis into the way; verfe 23, eis into the Kipgdcmof God ; verfe 25^ eis into the Kingdom of God ; verfe 32, eis to Jerufalem ; verfe 46, ^// to Je- rico. Chapter 1 1, T, eis to the burying ; verfe 9, eis through- out the whole world ; eis for a memorial of her ; verfe 12,^ f'S into the city . verfe 16, eis into the city j vcrfe 2 0, (is in the difh ; verfe 26, eis into the- mount of Olive^i ; verfe 28, eis into Galilee j verfe 32, eis into a place called Gethfemane ; verfe 38, r/V into temptation j verfe 41, eis into the hands of finncrs ; vcrfe 54, eis into the palace of the High Pricfl > verie 60,^/5 in the midil of thctii i verfe 68, eis into the porch. Chapter 15, 58, eis in two; vexfe 41, eis^ unto Jeruraleroi. Chapter 16, 5, «■/ into the Sepulchre ; verfe 7, eis into Galilee ; verfe 12, m into the country; verfe 15, eis into all the world / verfe 19, eis into Heaven. Thus I have collected the divers Texts wherein the Greek prepofition eis is to be found in the Gofpel accor- ding to thfEvangelifl Mai k, which is to be found about one hundred and forty-four times, ninety times it is rendered into— feventcen times rendered in*— fifteen times to- — fix times unto — five times throughoui-^four times rendered for — it is alfo rendered— on, upon, againft, and therein. Luke I, g,eis into the Temple of the Lord ; verfe 20, eis in their feafon ; verfe 23, eis into his own hcufe ; verfe 26, eis unto a city of Galilee named Na- zareth ; verfe 33, eis for ever ; verfe 39, eis into the hill country / eis into a city of Judah j verse 40, eis into the houle of Zacharias ; verfe 44, eis in my ears ; verfe 55, eis for ever y verfe ^6, eis to her own houfe j verfe 79, eis into the way of peace. Chapter 2, 3, eis into his own city ; verfe 4, eis into Judea ; eis into the city of David; verfe 15, eis into Heaven; verfe 22, ^/j to Jerufalem ; verfe 27, eis into the Temple ; verfe 28, eis in his arms j verfe ^2^ eis to enlighten the Gen- tiles ; verfe 34, eis for the fall and raifing again of many ; eis for a fign that fkall be fpcken againft ; verfe 39, eis into Galilee ; ei' into their own city ; verfe 42, eis to Jerufalem ; verfe 45, eis to Jerufalem, Verfe 51, eis into Nazareth. Chapter 3, 3, eis into all the country about Jordan ; eis for the forgivenefs of fins; verfe 9, «V into the fire; verfe 17, ets into the garner. Chapter 4, i, eis into wildernefs ; vcife 5, tis into an high mountain ; verfe 9, eis to Jerufalem ; verfe 14, eis io Galilee; verfe 16, eis to Nazareth ; tftf into the Synagogue ; verfe 26, eis unto Sarepta ; verfe 31* eis to Capernaum ; verfe ^s, eis in the midft } E e to 'vcrfe 37, eis into every place j verfe 38, cis into Simon% Koufe ; verfe 42, eis into a defcrt place ; verfe 43, eis for that I am fent. Chapter 5, 3, eis into one of the Clips i verfe 4, f/j into the deep ;* eis for a draught ; verfe 14, eis for a. teftimony unto them; veife 17, eis to heal tbem ; verfe 24, eis into thine houfe. Chap- ter 5, 25, eis into his houfe; verfe 32, ^« to repen- tance; verfe 37, eis into old" bottles; verfe 38, eis into new bottle?* C^upter 6, 4, eis into the houfe of God ; verfe 6, eis into the Syragogue ; vcife 8, eis in the midft ; verle 12, Wj into the mountain to pray ; verfe 20, eis on his Difciples ; verfe 38, eis into your bofom ; verfe 39^ cis into the ditch. Chapter 7, i, et's in the audience of the people ; eis into Capernaum ; verfe 10, eis to the houfe ; verfe 1 1, eis into the city ; vcrfQ 14., eh into the wiidemefs; verfe 30, ^/j agarft thcmfelves ; verfe 36, eis into the Pharifees' houfe ; vcTie 44, eis into thine hcufe j Chapter 8, 14. eis among thorns ; verfe 17, eis into light ; verfe 22, eis into a fhip ; iis unto the other fide of the lake ; v&de 23, eis upon the lake ; verfe 26, «J at the country of the Gadarenes j verfe £9, eis into the wildernefs i verfe 3c, eis into bim ; verfe 31, ^/j into the deep; verfe 32, eis into them i verfe 33, ^/i^ into the fwine > f/j into the lake ; verfe 34, eis in the city j eis in the country ;- verfe 37, eis into the fliip ; verfe 39, eis into thine hoUfe ; verfe 41, eis into the houle; yeife 48, go eis in peace; veife 51, eis into the houfe. Chapter 9, 3, eis for your journey ; verfe 4, ye enter eis into there abide ; verfe 10, eis into a defart place ;'Verfe 12, eis into the towns j verfe 13, eis ior all this people ; verfe 18, eis to hea- ven ; verfe 28, e/^ into a mountiiin to pray j verfe 34, eis into the cloud j verfe 4 s ^^s into your ears ; eis into your ears ; eis into the hands of men ; verfe 51, eis to jerufalem i verfe 52* eis into a village of the Samaritans ; verfe 53,^/^ to Jerufalem ; verle ^6, eis to another village j verie 61, eis at n.y hcu(e ; verfe 62 tis for the Kingdom of Gocl. Chapter 10, i, W^ into every city ; verfc 2, ets into his harvefl j verfc ^ 5, f/s inta, vhatfoever houfeye enter ; verfe 7, not from houfe ei* to houfe ; vcrfe 8, e^s into whatfoever city ye entei ; eis into the ftrects ; verfe 30, ex's to Jericho ; verfe 34, ets into an inn ; verfe 36, «s among thorns; verfe 38, eis into a certain vilhge / Chapter 1 1, 4> eis into tempta- tion ; verfe 7, wJ in bed ; verfe 24, f/j into my hoyfe / verfe 32, m at the preaching of Jonas j verfe 33, eis in a fecret place ; verfe 491 eis to them. Chapter 1 2, 5, eis into hell ; verie 10, magainft the Son of ruin i eis againft the Holy Ghoft ; verfe 19, eis for many y^ars ', verfe 21, eis toivards God ; verfe 28, eis into the oven ; vcrfe 49. eis on earth ; verfe 58, ^/V into prifon. Chapter 13, 9. tfs in future ; verfe i^.eis into his garden ; eis into a great tree ; verfe 21, eis in three mealures of meal; verfe 22, eis towards Jerufalem. Chapter 14, i, eis into the houfe ; verfe 5, eis into a pit •, verfe 8, eis to a wedding ; eis in the loweft room ; verfe 21, eis .into the ftreetsj verfe 23, f /J into the high, ways i verfe 3.1, eis to war with another King j verfe 7^y eis for the land / eis for the dung hill. Chapter 15, 6, eis into his houfe J verfe 13, eis intq a far country j verfe 15, eis into his fields to feed fwine j verfe 17, eis to himfelf j verfe 18, eis againft Heaven and before thee jveife 22, eis on his hand and fhoes ; eis on his feet. Chapter 16, 4, eis into their houfes ; verfe 8, eis in their genera- tion jverfs 16, eis into it; verfe 22, eis into Abra- ham*s bofom ; verfe 27, eis to my Father's houfe / verfe 28, «'J into this pla<:e of torments. Chapter 17, 2, eis into thefea; verfe 3, ^'/'j againft thee; verfe 4, e/J againft thee feven times in a day; verfe 11, eis to Jerufalem j verfe 12, m into a certain village ; verfe 14, eis into the other part of Heaven ; verfe 27, eis into the ark. Chapter 18, 5, eis in the end fhe weary me ; verfe 10, eis into the temple to pray ; vcrfe 13, eis to Heaven ; verfe 14, eis into his houfe ; verfe iy,eis mio it j verfe 24, eis into the Kingdom of God ; verfe 25, eis into the King- 1> ido'm of God ; verfe 31, eis to Jerufaltfm ; verfe 35, f/j unto Jericho, Chapter 19, 12, eis into a far c(untry; verfe 28, eis to Jerufalem s verfe 29, eis to Bethphagc ; verfe ;^o, eis into the village ; verfe 45, eis into the temple. Chapter 20, 17, aj into the head of the corner. Chapter 21, 1, eis into the Treafury ; verfe 4, f/J into the cfFerings of God; verfe 12, eis to the Synagrgues ; verfe 131 ets for a teftiniony ; verfe 14, eis in ycur hearts j verfe 21, eis into the moun- tains ; eis into it ; verfe 24, eis into all nations ; Verfe ^^y^ eis in the mount. Chapter 22, eis into Ju- das ; verfe 10, eis into the city ; eis into the hciufe ; verfe 19, eis in remembrance of me j verfe 33, eis into priliin i eis into death j verfe 39, eis to the mount of Olives ; verfe 4q, eis into temptation ; verfe 46, eis into temptation ; verfe 54, eis into the houfe ; verfe 65, fit ag?iiiift him; verfe 66, eis into their council. Chapter 23. 19. eis into prifon ; verfe 25, f/j into prifon ; verfe- 46, ets into thine hands I commend my fpirit. Chap- ter 24 5. eis to the earth yveife 7, eis into the hands of fi'iful men 3 verfe 13, eis to a village called Emmaus / verfe 30, eis to be condemned j verfe 26, eis into his Glory ; vtrfe 28, eis unto a village ; verfe 33, eis to Jerufalem ; vei fc 47, eis among all nations ; verfe 50, eis to Bethany ; verfe 51, eis into Heaven ; verfe 52, «, to Jerufalem with great Joy. Thus I have collcded the many Texts where we meet with the Greek Prepofition eis in the Gofpel ac- cording to Luke, with its various Tranflations, In this Gt'fpel it occurs about two hundred and nine limes, and is rendered — into, one hundred and fifteen times — to, thirty lis — in, nineteen — for, fourteen — unto, five— on, four — againfl, five — ramong, fix — at, four times— upon, once — towards twice. This nearly, I will not iay perfectly, exacV. John I, 7, tf/i for a witnefs /verfe 9, eis in^o the world i verle 12, eis on his name j verfe 18, eis in the bofom of the Father i verfe 44, eis into Gaiilee. Chap. ^3 tfr 2, 2, fh to the manage; verf.- ii, eti rr h'm verfe 12, eis to Capernaum •, verfe 13. eis fo Jerufa- lem ; verfe 2^> eis in his nan-.e. Chapter 3, 4. fis into his Mother's Worrb ; vcrfe 5, ^/j into the K rgdt ni o God ; verfe 13, eis into Heaven ; verfe 15, e^s in him f verfe 17, m into the world ; veife 18, eis on him ; veife ig^as into the wcild ; verfe 22, cis iito the land of Jud^a / verfe 24, leis into pr'fon ; vcrfe 36, ^-Z^ on the Son hath everlailing life. Chi^pter 4, 5, eis to a city of Samaria ; verfe 8, eis into the city; verfe 14, eis into life eternal ; verfe 28, ffjf into the city j verfe 7^6^ eis into life eternal ; veife 38, eis into their labtmrs ; verfe 39 eis rn hirn ; verfe 43, eis \n*o Galilee / vcrfe 45, ^\f into Galilee; verfe 47, eij into Galilee; verfe 54, eis into Galilee. Chapter 5, i. eis to Jeru- falem j verfe y, eis into the p<)( 1 ; verfe 24,. eis into jui^gment ; munrolife; verfe 29 eis unto the Refur- recliun of life ; f/'j unto the Refurrt prrong fo many / verfe 14 ^'/^ into the vi'orld ; verfe 15, ^/i into a mountain alone; verie 17, tf/j into a fh'p ; eis into Capernaum ; ver^e 21^ eis iutothefh'p ; verfe 22, eis into the boat ; verfe 24, eis into a fliip ; eis to Ca- pernaum ; vari'e 27, eis into everladirg liic ; verfe 29, eis on him whom he hath fent ; verfe 2,5- ^^^ on me ; Verfe 40, eis on him; verfe 47, eis en n.e ; verfe 51, Wi for ever ; verfe 58, eis for ever. Chapter 7, 3. ^/V into Judea ; verfe 5, m in him ; verfe 8, eis unto this feafl: • eis unto this feaft ; verfe 10, eif unto this feaft. Chapter 7, 14, eis into the Temple; verfe 31, eis on him ; verfe 35, eis into the difpcr fed among the Gentiles ; verfe 38, eis on him ; verfe 39, eis on him; verfe 48, eis on him ; veife 53, eis into his own houfe. Chapter 8, i, eis unto the mountain o£ Olives ; verfe 2, eis irito the Temple ; verfe 6, eis on the ground j verfe 26, eis to the world j verfe 30, «is Ff 14 on Mm ; verfc 35, ^/V for ever ;m for erer. Chap* tcr 9, 7, eis in the pool of Siloam ; verle it, eis to the pool (fSrloam i verfe 25*^" ^" him; verfe 39, fis for judgment i am I come eis into this world. Chap- ter 10, I, eis into the (heep fold ; verfe 36, «j into the world / verfe 40, eis into the phce where John at firft baptifed ; verfe 42, ei* on him there. Chapter 11, 7, eis into Jadea again j verfe 25, a/ in me ; verfe 26, tf/J in me / eis for ever ; verfe 27, ^/f into the world j verfe 30, eis inro the town ; verfe 31, eis to the grave ; vcrfc 32, eis at his feet / verfe 38, eis to the grave i Veife 45, tf// on him ; verfe 52, «i into one the Chil- dren I t Qud ; veri-e 54, eis into the country ; eis into a city called Ephraim ; verfe ^^^ eis to Jerufalem ; vc^c 56, eis to the teaft. Chapter 12, 1, eis into Bethauy / verfe 7, eis againft the day of my burying ; Vfrfe 1 1, eis on Jefus ; verfe 12, eis to the feaft ; eis to Jerufalem ;verfe 24, «jinto the ground ; verfe 25 eis Unto eternal life / verfc 27, eis into this hour ; verfe 34, eis fur ever ; verfc 36, eis in the light ; verfe ^y, eis on him ; vcrfc 42, eis on him ; verfe 44, eis on me ; eis on him that fent me } verfe 46, eif into the world ; eis on me. Chapter 13, i, eis to the end ; verfe 2, eis into the lieart of Judas ; verfe 3, eis into his hands j verfe 5, eis into a bafon ; verfe 22, eis on one another ; verfe 27^ fis into him ; verfe 29, ets againft the feaft. Cliap- tpr 14, i^gis in God / eis in me ; verfe 1 2, f*// on me ; veife 1 6. tf/J f or ever. Chapter 15, 6, eis into the fire. Chapter 161 9. w on me / ver(e 13, eis into all truth ; veilc 2Q, tfij into joy; verfe 21, m into the world; verfc 28, eis intotke world ; verfe 32, eis to his own ; Chapter 17* 1, eis to Heaven and faid ; verfe iS, eis into the world leis int^ the world ; verfe 20, eiS on me ; verle 23, eis in one. Chapter 18, 1, eis into the which he enteied • verfe 1 1, eis into the {heath ; verfe 15, eis into the paLce of the High Prieft *, verfe 2^. eis into the hall at Judgmemt j c^i i|[KQ the Judgment ; verfe 37, eis to this end was I born ; ei-^ for this caul'e came I eis into »5 the wr>rld. Chapter 4g, g, eh Into the Judgment hall-; verfc 13, m in a phcc called the pavement ; ver(e 1 7> eis into a pi ice called the place of a fcull ; verfe 517, eis unto his owa home ; verfe 37, eis on him whom they have pierce J. Chapter 20, 1, eii unto the SepuU chrc ; verfe 3, came to the Sepulchre ; verfc 4, eis to the Sepulchre j verfe 6» eis into the Sepulchre ; verfe 7, eis in a place bj' itfelf ; verfe 8, eis to the Sepulchre ; verfe II, eis into the Sepulchre $ verfe 191 eis in the midfl ; verfe 25, eis into the print of the nails ; eis into his fide ; verfe 26, eis in the midft ; verfe 27, eis into my fide. Chapter 21, 3, eis on the fhore / verfe 6, eis on the right fide ; verfe 7, eis into the fea ; yerfe 9, «jf to land i verfe 23, eis among the B re hren. Thus I have coHeded the m jft of the places wherein the Greek Prepofition eis occurs in the Gjfp^I accor- ding to John, with its divers Tranflitions, and we meet with it in this Evangelill ab )ut one hundred aai feventy times, and is rendered— into, fw*v«nty-three times — < q, thirty-four-r»to> twenty — in, feventeen-— unto, fifteen times — ten times for. It is alfo rendered — among, againft, and ?t a- few times. Acts I, 10, eis towards Heaven / verfe 11, eis into Heaven ; eis into Heaven ; eis into Heaven ; verfe 1 2, eis into Jerufalem ; verfe 13, eis into an upper room ; verfe 26, eis into his own place. Chapter 2, 6, e^s in his own language ; verfe 20, eis into darknefs ; eis into blood j verfe 22, eis among you ; verfe 25, eis concerning him ; verfe 27, eis in heil ; verfe 31, eis in hell ; verfe 34, ^/j into Heaven ; verfe 38, eis for the rc- mifii.^n of fins. Chapter 3,1, f/s into the Temple / verfe 2, eis into the Temple ; verfe 3, eis into the Temple ; verfe 4, eis on him ; eis on us ; veife 8, eis into the Tempie. Chapter 4, 3, eis \n hold ; eis unto the next rfay ; verfe 5, eis at J-rufileii) ; verfe 1 1, eis for a head of the corner ; verfe 17, eis among the people ; verfc 30, «x to heal. Chapter 5, 16, ^ri unto Jerufalem ; yerfe 2 it eis into the Temple j tf'j iiUo the prifon tQ 16 liavc them brnught ; Terfc 36, m to nought. Chap. tcr 6, I L, eis againfl Moles and againft God ; verfe 12, eis into the council i verfe 15 eis on hinfi. Chapter 7, 3, tf/V into the lard that I fhall give thee ; verle 4, eis into this land ; veife 5, 4is for a p( (Teflion ; verfe g, ei^ into Fgypt ; verfe 16, ets into Scchem ; ve'Jc 17, f/j into Egypt; verfe 21, f/j for her Son; verfe 34, eis irto Eg) pt ; vnfe 39, f/V into Egypt; Veife S3->^^^ ^Y ^^^ dilpofiiion of Angels ; verfe 55, e'S to Heaven. Chapter 8- 3. (is iiito prifon ; verfe 5, f/'j into the city rf Samaria ; ve/fe 16. m in the narrie of Jefus ; ve)fe 25 it's to J^:rt-fakm ; veife 26, ther place ; Verfe 19, eis to Cefarea. Chapter 13, 2, eis for the work ^R'hereunto I have called them ; verfe 4, eis unto Selu- cia J eis to Cyprus; verfe 9, eis upon him ; verfe 13, eis to Perga ; etj to Jerufalem ; verfe 14, eij to Antioch ; eis into the Synagogue ; verfe 22, ei^ to be their King ; verfe 29. eis in a Sepulchre ; verfe 31, eis to Jerufa- lem ; verfe 46, eij to the Gentiles ; verfe 47, eis cA the Geniilcs ; eis for Salvation to the ends of the earth i verfe 48, eis to eternal life bclisved. Chapter 14, i> J7 iis Into the S'ynagogve ; verfe 6. eis unto Lyfira ; verfc "14, f^'j in amiVng the people ; \'eric so, m into the city ; eis ro Derbe ; verfe 21, (?/■? o Lyftra ; verfe 22. w into the Kincrdom of God ; verle 23, eis on whom they had believed; verfe 24, eis into Pamphilea;' verfe 25, f /J into Atralia /verfe 26, ff.' into Antioch ; is for the work which they had fulfilled. Chapter 15, 2, WJ to Jcrufalfin ; verfe 4, as to Jcrulalem; vcife 22, €}^ to Antioch ; verfe 30, eh to Antioch j verfe 38, ti^ to the work ;, verfe 39. eis unto Cyprus. Chapter 16, I, eis into Derbe » vcrf^e Z, eis to Troas. ; vcrfc 9, eis \tAo Macedonia ; verfe 10, eis into Maced(*nia ; verfe 11, eis to Samothrifia j ver,(e i2> eis to Phil- lippc ; verfe 1$ eif into my houfe ; verfe 16, m to prayer ; verfe 19, eis into the marketplace ; verfe 23, eis into the prifon ; verfe 24, eis in the flocks j eir into the inner prilon ; verfe 34, eis into his houfe ; verfe 37, eU into prifon ; verfe 40, eis into the houfe of Lydia. Chapter 17, i, ^/j to Ihcffalonica ; verfe 5^ eis to thepeojjie J verfe xo^eis into Berfea ; ^/j into the iSynagogue ; veife 21, eis into nothing elfc. Chapter i3, I, eis into Corinth; verfe 6, fij unto tic Gen- tiles; verfe "j. eis \v\KOs 2. certain houfe; yzrio 18, eis into Syria j verfe 19, eis to Fphefus ; verfe 21, eis in Jc- rufaiem ; verfe 22, eis at Cefiria ; elf to Antioch ^ verfe 24, m to Ephefus ; verfe 27, eis into Achaia» Chapter 19, i, f/s to Ephefus ; verfe 3, ^?J into what ucrc ye baptifed ; eis into John's baptifm ; verfe 4, eis on him who fliouid come after him ; eis on Jefus Chrift^ Chapter 19, 5, ei% in the name of the Lord jefus % vevfe 8, eis into the Synagogue; verfe 21, ^-^'J folr Jerufalem ; verfe 22. «^ into Macedonia; its in Afia ^ verfe 27, eis to be fet at nought ; verfe 29. eis into the Theatre ; verfe 30, m unto the people ; veife 31, ds into the theatre ; Clmpter 20, i, eis into Macedonia; verfe 2, eis into Greece ; verfe 3, eis into Syria ; verfe ^^f/5toTroa3 ; verfe 13- eis unto Aflos ; yerfc 14, eis I8 at Aflos ; iis to Mitylene ; verfe 15, eU at Samos ; its to Milerus j verfe 16, tis at Jerulalcm ; verfc 17, (if to Ephefus ; verfe 18, ei^ into Afia ; verfe 21, eis towards God ; eis towards our Lord Jelui Chrift ; verfc a2, */i unto Jerufalem ; verfe 29, eis among you ; verfe 38, f/V into the fhip. Chapter 21, 1, ^/; unto Coos ; munto Rhodes ; eis unto Fatara ; verie 2, eis untoPhenicia ; verle 3, eis into Syria ; eis at Tyre; verfe 4, eis to Jerufalem ; verfe 6, eis into the (hip ; verfe 7, eis to Ptolemais j W/ unto Cefarea ; eis into the houlc J verfe 11, ^;J into the hands of the Gentiles j verfe 12, eis to Jerufalem j verfc 13, eis at Jerufalem ; verfe 15. eis to JtMufalem ; verfe 17, eis to Jerufalem j verfe 26, m into the Temple; verfc 28, eis into the Temple ; verfe 29, eis into the Temple ; verfe 37, eis into the Temple or Caftle i verfe 38, eis into the wil- dcrnefs. Chapter 22, 4, eis into prifon j verfe 5, eis to Damafcus ; eis unto Jerufalem ; verfe 7, eis'iuio the ground ; verfe le, eis into Damafcus; verie 13, eis upon him ; verfe 17, mto Jerufalem > verfe 21, m unto the Gentiles, verfe 23, eis into the air i verii 24, eh into the Caftle ; verfc 30, eis before them. Chapter 23, 10, eis into the Caftle ; veife 11, eis in Jerufalem ; eis at Rome ; verfe 16, eis into the Caftle i verfe 20, eis into the Council ; verfe 28, eis into their Council ; verfe 31, eis to Antipatris / verfe 32, eis to the Caftle; verfe 33, m to Cefarea. Chapter 24, 15, eis towards God / verfe 17, eis to my nation j \er(e 24, eis io Chrift. Chapter 25, I, f/J to Jerufalem; verfe 31 eis to Jerufalem ; vcrte 6, eis unto Cetarca ; verfe 8, eis againft the IdW ; eis againft the Temple ; eis againft: Cscfar } verle 9. t:S to Jfiulaicm ; verle 13. eiS to Ce- farea ; verfc 15, eit at Jeiulalem ; verfc 16, eis to die ; verfc 20, eis to JcrulHiem j verle 21, eis unto the heaimg of Aguftus j verfe 22, eis into the place of hear- ing. Chapter 26, 7, eis unto which promifs ; verfc II, r/J unto tlrange Cities ; verfe i2i-mto Damafcus; vrrfc 14, eis to the earth ; verfe 17, eis unto whom now »9 I fend you; verfc i8, els to light ;m in me ,' verfet 20, m through every coaft. Chapter 27, i, eis intci Italy i verfe 3, eis at Sidon ; veric 5* gis to Myra ; verfe 6, eis into Italy ; eis therein ; verfe 8, eis into a place called the fair Haven ; verfe 12, m to Phe- nice ; verfc 17, eis into the quicklands ; veifc sg, eis upon a rock ; verfe 30, eii into the fea ; verfe 3S. ei^ into the lea ; verfe 39, ^w into which ; verfe 40. eis in- to the fea j ^/.s towards the fliore ; verfc 41, eis into a place where two feas m«t. Chapter 28, 5, eif ii^to the fire / verfe 12, eis at Syracufe ; vcrie 13, eis to R!ie* gium ; eis to Puteoli ; verfe 14, eis towards Rome; verfe 16, ets to Rome; verfe 17. eis into the hands of the Romans ; verfe 23, eis into his lodgings. Thus I have collecled the different Texts wherein we meet with the Greek Prepoiition eis in the A6ls of the Apoftles, with iis various Trinflaiions, and w« find it to occur about two hundred and feventy-two times — feventy-fight times it is rendered into — -to, fixty fcven —unto, thirty — in, eleven — towards, fix — on, fix— againft, five — at, eleven times — for> feven times — a- mong, twice— therein, once — upon, once — concern- ing, once — by, once — from, once — of> once — before. Once — and througbotit, once. — Thefe, nearly the number of tinjcs, with its divers Tranflitions, Romans i, i, eis to the Gofpel of God; verfe 5> «V for obedience ; verfe 11. eis to the end ; verfe {S, eir unto S.ilvation ; verfe ly^eis to faith i verfe 24 eis to difhonour ; verfe 25, eis for ever ;ver/e 26 its unto vile affedions ; verfe 27, eis towards another ; verfe 28, eis to a reprobate mind. Chapter 2. 4 eis to repentance ; verse 26, #/.r for circumcifi )n. Chapter 3 7, eis unto his glory ; verfe 22, eis unto all ; verfe 25 eis for the rc'iiuflion of fins. Chapter 4, 3, eis for righteoufnefs ; verlej,^// for righteoufnefs ; verfe9,«V for rig'iteoufnefs ; verfc 22, eis for righteoufnefs. Chapter 5, 2, eis into this grace ; verfe 12, eis into the world ; ets upon all men ; verfc i5,#/i unto many i verfe 16, eis to condcm- &0 nation ; vcrfe 18, eh' upon all men ; elf upon all men ; ^/j unto juftification ; veife 21, eis unto eternal lifi?. Chapter 6, 3, m into Jefus Chri'il ; eis into his death ; verfe 4, eis into death ; verfb 16, eis into death ; eis unto righteoufncfs ; verfc 17, m unto you; verfe 19, f/i unto iniquity i W.^ unto holinefs. Chapter 7, 10 eis to life ; #/j unto death. Chapter 3, 7, eis againft God ; vcrfe 15, eis to fear ; verfe 18, eis in us ; verfe 21, eis into the glorious liberty ©f the children of God ; verfe 28, Wi for good. Chapter 9, 8, m for the feed ; verfe 37, f/5 for this fame purpufe ; verfe 21, eis unto ho- nour ; eis unto difhonour ; verfe ai^eis lo deftruclion ; vcrfe 2^, eis to glory ; vcrfe 31, eis to the law. Chap^ ter 10. 4, eis for righteoufneis ; verfe 7,^/5 into the depth J verfe 6. eis into Heaven ; vcrfe 1*0, eis unto rightcouftncls ; eis unto falvation ; verfe 12, tf/j unto all ; verfe i4,f/jin whom ; verfe 18, eis into all the earth ; eis unto the end of the world / verfe 24, eis into a good (eisto the Gentiles; \crk 24, eis into SpaiB ; vcrfe 25, eis unto Jerufalem / verfe 26, eis for the poor faints ; verfe 28, eis into Spain ; vcrfe 31, m for Jerulalem. Chapter 16, eis URto Chrifl ; verfe 6, eis on us; vcrfe 19, eis unto all men ; eis unto that which is good ; eis concerning that which is evil. Thus I have collected the different Texts wherein we meet with the Greek Prcpcfition eis in the Epilllc to the Romans, and there we find it about feventy-five times, with its divers Tranflations, and it is rendered, twenty- two times unto — twelve, to — into, about twelve times— for, fifteen timcs-^— towards, twice — uponj thrice.-;— Be- sides fome others, this, nearly the number. ifi Corinthians, i^g.eis unto the fcllowmip of his Son ; verfe 13, eis in the nsme of Paul » verfe 15, eis ia. myc^iTn r.ame. Chapter '2, 7, «V to cur glory. Chapter 1 4, 6, tis to myfelf. Chapter 5, 5, m for the defi:ru(?lion of the flefli. Chapter 6, 18, eis againft his own foul or body- Chapter 8, 6, eis in him ; verfe 10, eis to idols ; verfe 12, f/i againft the Brethren; eis againft Chr'ft. Chapter 10, 2, eis unto Mofes ; verfe 3 1, eis to the Glo- ry of God, Chapter 1 1, 17, eis for the belter ; eis for the worle; verfe 2^, eis of me ; verfe 34 eh to con- dennnarion. Chapter 12, 13, w into one body ; «j in- to one fpirir. Chapter 14,8, eis to the battle ; verfe 9, eis into the air ; verfe 22, eis for a fign ; verfe 36, eis unto you only. Chapter 15, 10, eis upon me ; verfe 54, ^/j in vidlory. Chapter 16, 1, eis for the Saints; verfe 3, eis unto Jerufalem. Thus I have collecled the divers Texts, wherein we meet with the Greek Prepofition eis in the firft Epiftle to the Corinthians, and there we find it about twenty feven times with its various tranflations : and is rendered unto, four times ; to, fix ; into, three ; for, four 5 and in» about five times, &c. 2d Corinthians, i, 5, eis in us ; verfe 10, eis in whom ; verfe 11, eis upon ; verfe 16, eis into Macedonia ; eis to- wards Judea ; verfe 21, ets in Chrift ; verfe 23, eis unto Corinth. Chapter 2, 4, eis unto you ; verfe 8, eis towards him ; verfe 9, eis to this end ; eis in all things j verfe 1 2, eis to Troas ; verfe 13, eis into Macedonia ; verfe 16, eis unto death ; eis unto life. Chapter 3, 13, eis to the end ; eis to glory. Chapter 4, 11, «j un- to death ; verfe 15, ei^ to the glory of God. Chapter 5, 5, eis for the felf fame thing. Chapter 6, i, eis m vain. Chapter 7, 5, eis into Macedonia; verfe 9^ eis to repentance ; verfe i o, eis to falvation ; verfe 1 5, eis to- wards you. Chapter 8, 2, eis unto the riches of their liberality ; verfe 4, eis to the faints ; eis in you ; verfe 14, eis for your want ; verfe 22, eis in you ; verfe 23, eis concerning you. Chapter 9, 1, eis to the faints j verfe ^i eis unto you ; verfe 8, eis toward you ; eis to every good work ^ Terfe 10, eis to the fower; verfe 9, eis for» H h "?2 ever; vcrfeii, m to all bountifulnefs ; verfe 13, eis uuto the Gofpel of Chrift ; eis unro them ; eis unto all. Chapter 10, i, eis towards you ; verfe 5, eis to the obedi- eace of Chrift » v^i^rie 8, eis for edification ; eis for def- trudlion i verfe 13, eis withcw/ our meafure ; verfe 14, eis unto you ; verfe 15, eis without cut meafure. Chapter II, 3» m in Chrift ; verfe 6, eis among you ; ver(Q 13, (is into the Apoftles ; verfe i4r (is into an Angel of Light ; verfe 31, eis for evermore. Chapter 12,1, eis to vifions ; verse 4, eis into Paradife / verfe 6, eis of me. Chapter 13, 3, eis toward you j veife 10, eis to edification ; eis to deiiruclion. I have now collecl:ed the divers Texts wherein the Greek Prepofition els occurs in the Second Epiftle t© the Corinthians, and find it to occur about fifty-fix times, with its various tranflations, and is rendered : — to, four- teen times j unto, eleven; for, feven ; towards, fix ; into, fix ; in, ten ; upon, twice ; and with, twice. Galatians, i, 5, eis forever ; verfe 6^ eis unto another Gofpel ; verfe 17, eis uato Arabia j efs unto Damafcus ; mto Jerufalem ; verfe i8,f/-r to Jerufalem ; verfe at ^ eis into the regions of Syria j Chapter 2, 1, eis to Jerufalem ; verfe 2, eis in vain j verfe 8, eis to the Apoftlefhip ; eis to- wards the Gentiles ; verfe 9, eif unto the heathen » eis unto the circumcifion ; verfe 1 i, eii to Anrioch ; verfe 16^ eis in Chrift. Chapter 3, 14, eis on the Gentiles j verfe 17^ eis in Chrift ; verfe 24, eis to Chrift ; verfe ly^eis into Chrift. Chapter 4, 6, eis unto your hearts ; verfe 1 I, eis upon you in vain ; verfe 24, eis to bondage. Chap- ter 5, 10, eis in you ; verfe 13, n's for an occafion to the flefh. Chaptel" 6, 4, eis in himfelf ; eis in another ; verfe 8, eis to the flefh ; eis to the flefh ; eis to the fpirit. 'Ihus I have collcdfcd the feveral Texts wheiein the Greek Prepofi^on eis occurs in the fCpiflle to the Galati- ans, and we find it about twenty-feven times, and ren- dered : — to, ten times ; in, fix; into, three ; unto, three ; for, twice j towards, oijce ; on, once ; aud, upon, once. Ephefians, Chapter 1, 5,^/i unto the adoption of chili drcn ; eis to liimfelf ; vcrfe 6, els to the praife ; verfe 8, cis towards us ; verfe i i,eis indifpenfation ot the fulnefs of time ; verfe 12, e:S to the praife of i verfe 14, eb until the redemption of the purchufed poffefiion ; eis to the praife of his glory ; verfe 15, eis to all the faints; verfe 19, eis toward us. Chapter 2, 21, eis unto an holy temple ; verfe 22, eis for sn habitation of God. Chapter 3, 2, eis toward you ; verfe 16, eis in the inner man ; verfe 19, eis towards us ; f/i with all the fulnefs of God ; vcrfe 21, m throughout all generations. Chapter 4, 8, eis on high j verfe 9, eis into the lower parts of the earth ; verfe 12, ^i^for the work of the miniftry ; eis for the edi- fying of the body of Chrift j verfe 13. eis in unity of the faith ; «Junto a perfect man j eis unto the meafure 5 verfe 15, eis unto him j verfe 16, eis unto the edifying of itfelf J verfe 19, eis unto lafcivioufnefs j verfe 30, eis unto the day of redemption. Chapter 5, 2, eis for a fvveet Imelling favour ; verfe 32, eis concerning Chrift or Church. Chapter 6, 18, tf/ J thereunto with all per- feverance ; verfe 22, eis for the fame purpofe. Thus I have coUecled the divers Texts wherein we find the Greek Prepofition eis in the Epiftle to the Ephefians, and its divers tranflati )ns,and occurs about twenty feven times in this Epiftle, and is rendered : — unto, feven times; to, four J towar verfe 9, eis unto the day of Judgment ; verfe 17, eis for ever; verfe 22, eis to her wallowing in the mire. Chapter 3, 7, eis againft the day of Judg- ment ; verfe 9, eis toward us ; eis to repentance ; verfe 1 8, eis for ever. Thus I have collected the divers Texts wherein the Greek Prepofition els occurs in the two Epiftles of Peter, with its various tranllations, and we meet wich it in them about thirty-five times, and is rendered ;— unto, thir- teen times ; for, feven j in, five ; to, four ; into, three ; towards, twice ; againili once ', and among once. ift John, 2, ly^eis forever. Chapter 3, 8> eis for this purpofe : verfe 14, eis unt© life. Chapter 4, i, eis into the world ; verfe 9, eis into the world. Chapter 5, 11, eis on the Son ; verfe 13, eis on the name of the Son of God. 2d John, verfe 2, eis forever ; verfe 7, eis into the world / verfe 1 o, eis into your houfe. 3d John, verfe 5, eis to the brethren ; eis to Grangers, Jude> verfe 4, eis to this condemnation ; eis into lafcivi- oufnefs ; verfc 6, eis unto the judgment of the great day ; verfe 13, eis forever ; verfe 21, eis unto eternal life ; verfc 25, eis forever. Revelations, i, 6, eis forever » verfe 1 1, eis in a book ; eis unto Ephefus j eis unto Smyrna ; et's unto Pergamos ; eis unto Thiatyra j eis unto Sardis ; eis unto Philadel- phia J eis unto Laodicea ; verfc 18, eis forever. Chapter tf 10, eis into piifon 3 verfe 22, eis into a bed i eis into great tribulation. Chapter 4, 9, eU forever. Chapter 5, 6 eis into all the world or earth ; verfe 13, eis forever j verfe \ 4, «j for ever. Chapter 6, 1 3, «V unto the earth » vrrfe 15, #/j in dens ; eis in the rocks of the mountains. Chapter 7, 1 2, verfe 15, eis for an hour. Chapter 10, 5, tf/V toHeavcn \ verfe 6, m for ever. Chapter 11,6, eis to blood ; verfe 9, tis in graves ; verfe 12, eis to Heavert j verfe i^, eis for ever. Chapter 12, 9, «V into the earth ; verfe 13, eis into the earth ; verfe 14, eis into the wildcrnels ; eis into her place. Chapter 13. ^,eis to death ; verfe 6j eis in blafphemy ; verfe 10, eis into captivity ; verfe 13, eis on the earth. Chapter 14, ii^eis forever; verfe 19, *« into the earth ; eis into the great wiHe-prefs, Chapter 15, 7, f/V for ever ; verfe 8, ^// into the temple. Chapter i5, 1, eis upon the earth ; verfe 2, eis upon the men - verfe 3, ^w upon the fea ; verfe 4, eis upon the rivers ; eis upon the fountains ; verfe 14, eis to the battle of that great day ; verfe 16, eis into a place ; verfe 17, eis into the air ; verfe 19, eis into three parts. Chapter 17, 3, *« into the wildernefs ; verfe 8, eis into perdition , verfe II, m into perdition J verfe 17, m into their hearts. Chapter 18, 21, m into the fea. Chapter .9, 3, m for ever / verfe 19, eis unto the marriage fupper ; verfe 1 7, eis into the fupper of the Great God j verfe 20, eis into the lake of fire. Chapter 20, 3, eis into the bottomlcfs pit ; Ycrfc 8, eis to battle ; verfe 10, eis into the lake of fire / eis for ever ; verfe 14, iis into the lake of fire ; verfe 15, eis into the lake of fire. Chapter 21, 24, eis into it ; verfe 6, eis into it j verfe 27, ^ii into it. Chapter 22, 2, eis for the healing of the nations j verfe 5, eis for ever j verfe 14, eis into the city. Thus I have colle<51ed the feveral Texts wherein we find the Greek Prepofition m in the Book of Revela- tion, with its divers tranflations ; and is to be met with 29 in that Book about fevcnty-fix times, and ts Tcri'^cic* : into, about thirty four times; for, fourteen ; unto, thir- teen ; to, feven ; upon, feven ; jn, five times. I have now collected niearly the number of times wliere we meet with the Greek Prcpofition eis in the New Teihmcnt, a6 alio the divers trarflations by which it i? rendered, without deviating in the leaft de- fignedly to favour either fide j There may be miftakes both as to the exaft number of limes it occurs, or in the tranilatiohs, but neither was intended. In the fecond place I {lull fairly fet before ydu the Greek Prepofition 6",^ or (?x, the places where it occurs, and its divers Tranilations, fo that people may judge for themfelves, Matthew, t, 20, f^ of the Holy Ghofl. Chapter 2, 15, f)^ out of Egypt have I called mv fon. Chapter 1, 16, e',r of whom Jefus was born. Chapters, 6^ ek out of thee fhall come a Governor. Chapter 5, 37, ek of evil. Chapter 6, 27, ex of you. Chapter 7, 5, ek out of thine own eye ; ek out thy brother's eye ; verfe 9, ex of you. Chapter lo, 29, f?? of them. Chapter 12, 11, ^at among you ; verfe 33, ek by his fruits ; verfe 34, ek out of the abundance j verfe 35, ek out of the good treafure ; ek out of the evil rreafure ; verfe 27* ^k by thy words thou fliall be juftified ; ek by thy words thofe fliall be condemned ; verfe 42, ek from the uttermoft parts of the earth. Chapter 13,41, ek out of his Kingdom; verfe 52, ek of his treafure ;• verfe 49, ek from among thejuft. Chapter 15,5, f.v by me ; verfe 19, ek out of the heart. Chapter 16, i, ek from Heaven. Chap- ter 17, 4, ^)t out of the cloud; verfe 9, ek from the dead* Chapter 18, 12, one ex of them. Chapter 19, ic, e;C' from their Mother's womb ; verfe 20, ek from my youth. Chapter 20, 2, ek for a penny a day verfe 2!,f/ton thy right hand /^xon thy left; verfe 23, ek on my right hand ; ex on my left. Chapter 21, 16, ek out of the moiith of Babes : verfe 19, ek on thee ; verfe K k 30 a^,ix from Heaven ;or ex of men ; ex from Heaven ; verfe 26, ex of men / verfe 3 «, fi^ cf ihe twain. Chap- ter 22, 35, onef;f of them ; verfe 44, ek (>n my right hand. Chapter 23, 25, f-.v of extortion ; verfe 34, fome ^x" of them. Chapter izA, 17, f/& out of his houfe ; Chap- ter 25, 2, five ^a; of them , vcrfo 8, ek of your oil ; verfe 33,^^ on his right hand ; ex on the left ; verfe 34, «?^ on his right ; veriic 41, ^a- on the left hand. Chap- ter 25, 21, one ex of you ; verfe 27, (k of this fruit of the wine > verfe 64, ck on the right hand of power ; verfe 73, art ex of them. Chapter 27, ex with them the potters field j verfe 29, a crown ex of thorns ; verfe 38, ek on the right hand ; ex on the left ; verfe 48, one ex of them ran; verfe ^;^, come out ck ot their graves. Chapter 28, 2, ex from Heaven, Thus I have collected the different Texts wherein wc meet with the Greek Prepofuion ek or ex in the Gofpel according Matihew, with its divers Tranflatiops ; in that Gofpcl we meet with it about fixty five times, it is rendered : of, twenty.two times ; out of, four- teen j from, 10; on, thirteen ; by, three times; among, once ; for, once , and without, once, Mark, i, 7, ek from Heaven ; verfe 25, ex of him ; verfe 29, ek of the Synagogue. Chapter 5, 2, ek of the ihip ; verfe 30, fx out of him. Chapter 6, 14, ^A- from the dead J verle 16, ek from the dead j verfe 54, ek out of the fhip. Chapter 7, 1 1, ^a- by me ; verfe ai, fi^ due of the heart ; verfe 26, ek out of his daughter j verfe 29, ek out of thy daughter ; verfe 3 « , ek from the coails of Tyre. Chapter 9, 7, ek out ot the clould ; verfe 9, ik from the dead j verfe 10, ek from the dead ; verfe 1 7, ek of the multitude ; verfe 25, ex out of him. Chapter JO, 20, f-l from my youth J verfe ^y, ek on the right hand i ex on the left hand ; verfe 40, ek on my right hand ; ^;f on my left. Chapter 11, 14, f-^ of thee here- after ; verfe 20, ek from the roots ; verfe 3c, ek from lieaveii j e» of men > \V^rfe 3 i , ^a- from Heaven ; verfe 32, ^.Y of men. Chapter 12, 25, ck from the dead i 3"^ vcrfe 30, ^^ with all thy heart; ex with all thy foul j €K with all thy mind ; ex with all thy (Irength » vcrfe 33, ex with all the heart ; ex with all the underftandin;^ i ex with all the foul ; ex with all the ftrength ; verfe 36, ex on my right hand ; verfe 44, ek of their abundance ; ek of her want. Chapter 13, i, ek out of the temple ; verfe i5,f^out of the houfe ; verfe 27, ek from the four winds. Chapter 14, 18, ex of you (hall betray me j verfe 20, ek of the twelve s verfe 23, ex of it ; verfe 25, ek of the viae ; vcrfe 62, ek on the right hand of pow- er ; verfe 70, ex of them. Chapter 15, 27, ek on the right hand j ex on the left / verfe 46, ek out of the rock. Chapter 16, ^,ek from the door of the Sepul- chre i verfe 12, ex of them ; verfe 19, ek on the right hand of God. Thus I have collecled the divers Texts wherein we meet with Greek Prepofition ek or ex in the Evangelift Mark.with its feveral traniiations, and we find them in this Gofpel about fifty-fix times, and is rendered ;-— of, about twelve times ; out of, fixteenj from, twelve j on, nine ; with, nine times. Luke I, ^,ex of the courfe of Abia ; ek of the daugh- ters of Aaron ; verfe 1 1, tf/& on the right fide of the altar j verfe 15, ek from his mother's womb ; verfe 27, e,v of the houfe of David ; verfe 71, ex from the hands o£ our enemies ; ^j^ from the hands of all that ha»:e us; vcrfe 74, ek out of the hands of our enemies ; verfe 78, ex from on high. Chapter 2, 4, ek out of the city ; verfe 4, ex of the houfe and lineage of David ; verfe ^^^ ek of many hearts may be revealed ; verse 36, ek of the tribe of Afher, Chapter ^, S, ek of thefe ilones ; verfe 22, ^^ from Heaven. Chapter 4, 22, ek out of his mouth ; verfe 35, ex out of him; verfe 38, ek out of the Synagogue. Chapter 5, 3,^^ out of the (hip; verfe 1 7, ^/^ out of every town. Chapter 6, 42, ^^ out of thine own eye ; verfe 44, ek by his own fruit ; ex of thorns jfi; of a bramble bufli ; verfe 45, ek out of the good treafure of his heart j ci' out of the evil trea- fureofhis heart. Chapter 8,27, ek out of the ck/. Chapter 9, 9, f/w from the dead; verfe 25^^^ out of the cloud. Chapter 10, 7, ex from haufe to houfe ; verfe u, f^ of your city i verfe 18, e^ from Hea- ven j verfe 27, f^ with all thy heart J ex with all thy foulj^.Y with all thy {^rength ; and ex with all thy mind. Chapter 11,5, ex oi you fhall have a friend; verfe 6, cx'm hisjcurney ; verfe 13, ex of Heaven ; verfe 1 5, ex of them j verfe 1 6, ex from Heaven ; verfe 27, ek of the company ; verfe 31, ek from the uiter. moft parts cf the earth ; verfe 49, ex of them they fhall flay. . Chapter 12, 6, one ex of them ; veife 15, ek of the things which he pofTefieth i verfe 25, which r* of you by taking thought; verfe 36, ek from the Wedding., Chapter 14, 28, which ex of you ; verfe 33, of you which forfalseth not all. Chapter 15, 4, ex of you having an hundred fheep ; one ek of them. Chapter ^7» 7> which ex of you having a fervant ; ek from the field J verfe 15, one ex of them j verfe 24^' ek out of one part of Heaven. Chapter 20, 4, ex from Heaven ; or c-srofmen; verfe 5, ^A' from Heaven; verfe 6, ex of mep ;, verfe 2S^ ^^ from the dead ; verfe 42, ek on my right hand. Chapter 21, 4, fhe ek of her penury / ek of their abundance ; verfe i6,{omeex of you ; verfe 78, one hair ek of your head. Chapter 22, 3, being ek of the number ; verfe 1 6, not eat ex of it ; verfe 23, which ex of them ; verfe 50, one ex of them ; verfe 58, alfo ex of them ; verfe 69, ek on the right hand of power. Chapter 23, 7, ek of Herod's jurisdiction ; verfe 8, ex of along feafon ; verfe 33, ek on the right hand ; ex on the left ; verfe 55, ek from Galilee. Ckap. ter 24, 13, two ex of them; verfe 22, certain women f.Y of our company ; verfe 46, f/^from the dead i verfe /^0» ^-Y from on high. Thus i have collected the divers Texts wherein we meet with the Greek Prepoficion ek or ex in the Gofpel according to Luke, and find,to occur about feventy-cighc times, and is rendered — of, thirty-fcven times j out of, 33 fifteen ; from, fifteen j on, five ; with, four ; by, once ; and, in, once, John, I, 1 6, f^ of his fulnefs ; ex from Jerufalem ; verfe 24, ek of the Fharifees ; verfe 32, c^ from Heaven j Terfe 35, two ek of his difciples ; veife 40, ek of the two. Chapter 2, 15, ek of fir.all cords ; ek out of the temple ; verfe 22, ek from the dead. Chapter 3, i, a man ek oi the Pharifees ; verfe 5, ex of water ; verse 6, ek of the flefli ; f^ of the fpiric j ver/e S, ek of the fpirit; verfe 13, tk from Heaven ; verle 25, fome ek of John's Difci- ples ; verfe 27, ek from Heaven ; verfe 31, ek of the earth ; ^^ of the earth; ck from Heaven. Chapter 4, 6, ek with Ills journey ; verk 7» ^>^ of Samaria j verfe 1 2, ex of the Jews ; ek from the dead^ verfe 17, ek out of his grave ; ck from the dead ; yzxit 27, ^-/^ from this hour ; verie 28, fy^ from Heaven ; verfe 32, ek from the earth ; verfe 34, ck out of the law ; verfe 42, ex among the chief rulers j ex of myfdf. Chaprer 13, i, ek out of this world; verfe 4, ek from fupper verie 21, one ex of you. Chapter 15, 19, exoi the world ; ex out of the world. Chapter 16, 4, ^x at the beginning; verfe 5, T\oi\Q.ex ofyoui verfe 14, ex of mine j verfe 15, ek of iViine ; verfe 1 7, fome ek of !iis difciples. Chapter i 7, 6, ^i^ out of the world ; verfe 12, none ex of them j verfvi J 4, f/^ of the world ; ek of tlie W(^rid ; verfe 15, ek out of the world ; ek from the evil j verfe 16, ek of the world ; not tf^ of the world. Chapter 18, 3, ek from the chief priefts ; verfe 9, c^ of thein thou hafl ^ivc^. me ; verfe 17, ek q{ this, mau's difcipies ;'verle 2S-, ck of I his man's difciples; verfe 26, one ek of the fer- vants i verfe 36, f/^ of this world; verle 37, ek of the truth, Chapter 19, 2, crov/n ex of thorns j verfe 12, :k trom that time ; verfe 23,f,v from the top. Chapter 20, i,tf^from the fepulciire ; verfe 2, ek oUt of the Se- pulchre; verfe 9, ek from the' dead ; verfe 24, one tk of them. Chapter c, 2, and there we find It about one hun- dred and forty five times ; and is rendered : — of> about eighty times ; from, thirty-eight i out of, twenty times j and fome times with, among, and at. Acts, 1, 18,^/: of mighty j verfc 24* ex of thefe ; verfe 25, ex by tranfgrefUon fell. Chapter 2, 2. ek from Heaven j verfe 25, ex on my right hand. Chapter 3. 2, ek from his mother's womb; verfe 15,^^ from the dead i verfe 22, ex of your brethren ; verfe 23, ek from among the people. Chapter 4, 2, ek from the dead ; verfe 6, ek of the kindred ; verfe 10, ex from the dead. Chapter 5, 38, ek of men. Chapter 6, 3, ff/f among you j verfe g^ek of the Libertines. Chapter 7, 3, tfjf out of thy country ; ex from thy kindred , verfe 4, ek out of thy land ; verfe 10, ^X-out of his affe(^ion ; verfe37, they ^a? of the circumcifion / verfe 20, fome ex of them i verfe 28, one ^x of them. Chapter 12,7, ^a? from his hands; verfe J I, ^^ out of the hands of Herod ; verfe 17, e^ out cr£ prifon ; verfe 25, ^a? from Jerufalem. Chapter 13, 17, ex out of it ; verfe 30, ex from the dead ; verfe 34, ex from tlie dead ; verfe 42, ek out of the Synagogue. Chapter 15, 2, ex of them ; verfe 14, ex of them a pco- pJe ; verfe 21, Mofes ex of old j verfe 22, ex of their own company ; verfc 23, ex of the Gentiles ; verfe 24, ex out from us verfe 29, ex from which if ye keep your* Idves. Chapter 16,40, ex out of prifon. Chapter 17, 3, ek from the dead ; verfe 4, fome ex of them ; verfe 1 2, ex of them ; verfe 3 1, ^r^ from the dead. Chapter 18, 1 , ex from Athens ; verfe 2, cx from Rome. Chapter 19, 25, (f^by this craft we have our wealth ; verfe 33, f^ out of the multitude. Chapter 23. 3, '^.v of your own felves. Chapter 22, 18, f;v out of .Jerufalem 3« Chapter 23, 21, ex of them ; verfe 34, #* of what Province. Chapter 24, 7> tf/^ out of our hands ; verfe 10, ^x of many years. Chapter 26, 17, f;p from the people J verfe 23, ex from the dead ; verfe 27, 22, ex a- mong you ; verfe 2f, ek out of the Itern ; verfe 30, ex out of the fhip ; ek out or the fore fhip. Chapter 27, 34, ex from the head of any of you. Chapter 28, 3, ek out of the the heat ; verfe 4, ek from the fea j verfe 17, tfAf from Jerufalem. I have colleded the feveral Texts wherein we find the Greek Prepofition ek or ex with its divers tranfla- tions in the Ads, and find it about feventy-two times, and is rendered: — from, twenty-five times; of, twen- ty : out of, eighteen j onj four times, alfo among, twice ; by, once, &c. Romans, i. 3, fX:of the feed of David; verfe 4, ex by the refurreclion from the dead ; verfe 17, ex from faith to faith J ex by faith. Chapter 2, 8, ex of contention ; verfe i^^ck out of the law j verfe 27, ek by nature ; verfe 29, not ex of men ; ex of God. Chapter 3, 20, ex by the deeds of the law ; verfe 26, ek in Jefus j verfe 30, ek by faith. Chapter 4, 2, ex by works j verfe 1 2, ex of the circumcifion ; verfe 1 3, ek of the law be heir ; verfe 1 6, ex of the law ; ek of the faith of Abraham ; verse 24, £■ A: from the cloud. Chapter 5, 16, * from the dead ; verfe 9, f A* from the dead; verfe ly^ex by hearing.^ Chapter 11, i, of the feed of Abraham 1 verfe 6, fxof works i ^^ of works J verfe 14, fomc of them; verf^ 37 15' ^'^^'■om the dead ; vcrfc 24, ek out of the Olive Tree ; verle 26, ek out of Zion the deliverer ; verfe 36, f;rofhim. Chapter 12, 18, tf;c of you. Chapter 13, 3. tfxofrhe fame ; verfe 11, ^jsrbutof fleep. Chapter 14, 23 ek of faith 5 ek of faith. Chapter 15, 16, ek by the Holy Ghoft. Chapter 16, 11, houfc ek of Narciflfus, Thus I have coUeiled the fevcral Texts wherein wc imeet with the Greek Prepolition ek or ev and its divers Trai flations, and we find it about fifty -three times ; and is rendered from, teh times ; of, twenty-eight ; by, ten ; out of five time!? ; in, once ; to, once ; thefe nearly. if^. Corinthians, i, 3, tfji: of hin:i. Chapter 2, 12, is f;^ of God Chapter 5, 2, ek from among you; vrrfe 13, ex from among you i ek out of this world. Chap- ter 7, 5, ek with ccnfent ; verfe 7, ek of God. Chapter 8. 6, ?x of whom arc all things. Chapter 9, 7, ek of the fiuit thereof ; ek of the flock. Chapter 9, 13, ek (»f the temple; verle 19, #/(• from all men. Chapter i®, ly, ek of that one bread. Chapter n, 8, f/^ of the woman ; ek of the nian ; verfe 12, ek of the man i ek of God / verfe 28, ek of that bread ; ek of that cup- Chapter 12, 15, sk of the body ; ek of the body ; verfe i5, ek of rhe body i ek of the body. Chapter 15, 6, ex of whom the greater part remain; verfe 12, ek from the dead; verfe 47, ek of the earth ; en from Heaven. Thus I have colleded the divers Texts where we meet with the Greek Prepofition ek cr ex in the firft £piftle to the Corinthians, and we find it about twenty- eight times, and is rendered, of, twenty times 5 from, fix times j with, once ; out of, once. 2d. Corinthians, Chapter i, 10, tf;& from fo great a death ; verfe 1 1, ^i^ by means of many. Chapter 2, 2, ex by me ; verfe 17, of fincerity. Chapter 3, 1, ex from you ; verfe 5, ej: of ourfelvcs ; ek of God.- Chapter 4, 6, ek out of darknefs/ verfe 7, ex of us. Chapter 5, i, ek of God ; verfe 2, ex from Heaven ; verfe 8. ek from the body ; verfe 1 8, tk of God ; ek from among. xM m 38 Chapter 6, 17. Chapter 7, 9, ex by us in nothing. Chapter 8, 7, ^a; to us ; verfe 1 1, ^/^ out of that which ye have. Chapter 9, 7, ex of nccefHty. Chapter 11, 26, ek by mine owji countrymen \ ex by the heathen. Chapter 12, 6, ^j: of me. Here I have collecled the fevcral places where we meet with ek or c^ the Greek Prepofition, in the fecond Epiftletothe Corinthians, with its divers Tranflations , and find it about twenty times in the Epiftle ; and is ren- dered of, eight times i from, five J by, five times 5 out of, twice ; to, once. Galations, 1, i, ekixova the dead ; verfe 4, ek froii^ this prefent world ; verfe 8, ek from Heaven ; verfe 15, f^ from my mother's womb. Chapter 2, 12, ^^of the circumcifion ; verfe 15, ex of the Gentiles ; verfe 16, §K by the works of the law ; veife 16, ex by the faith of Chrift ; ex by the works of the law ; ex by the works of the law ; ix by the works of the law. Chapter 3, 2, ex by the works of the law ; f^rby the hearing of faith ; verfe 5, ex by the works of the law : ex by the hearing of faith ; verfe 7, ek of faith ; verfe 8, ek through faith ; verfe 9, ek of faith j verfe 10, ek of the works of the law; verfe 11, ^^ by faith; verfe 12, ^k of faith ; verfe 13, ek ixi>m the courfe of the law ; verfe i8,tf^ of the law; ex of promife ; verfe i\ ex by the law ; verse 24, tk by faith. Chapter 5, 4, ek of a wo- man ; verfe 22, ek by a bond-maid; ek by a free wo- man ; verfe 23, ^/^ of the bond-woman ; e^ of the free woman ; verle 23", ek cf the bond- woman ; ek of the free woman. Chapter 5, t^^ek by faith ; verfe 8, ck of of him that calleth. Chapter 6, 8, ek of the fle(h ; ek qf the fpirit, I'hus I have colleclcd the feveral Texts where we find the Greek Prepolition r/- or ex in the Kpiftle to the Galations, with its divers Tratifiaiions, and fmd it in this EpilUe about thirty-fix times ; and is rendered of, about fifteen times \ by, twelve ; and, from, five times 5 through, once. 39 Ephcfians, i, 20, ek from the dead. Chapter 2, 8, tf^ of yourfelves ; verfc 9, ex of works. Chapter 3, 15, ex of whom- Chapter 4, 16, ex from whom ; verfc 29, ek but of your mouth. Chapter 5, 14, ek from the dead ; verfe 30, ek of his flefh ; ek of his bones. Chapter 6, 6, ek from the heart. In this Epiftle it occurs about ten times, and is render- ed of five times > from, four times > out of, once« Philippians, I, 16, ex of contention ; verfe 17, ex of love ; verfe 23, ex betwixt two. Chapter 3, 5, ck of the flock ; ex of Hebrews ; verfe g,ek of the law ; verfc 20, ex from whence* Chapter 4, 22, ek of Csefar's houfehold. — eight times. Colbffians, 1, iB, ek from the dead. Chapter 2, 12, £'^from the dead ; verfe 14, f'^ out of the way ; verfe 19, ex from which all the body. Chapter 3, 8, ek out of your mouth ; verfe 23. ek from the heart. Chapter 4, 9, one ex of you ; verfe 1 1, ^i| of the circumcilion ; verfe 12, one *^ of you.— ^nine times. 111. Thcffalonians. 1,10, ek from Heaven ; ek from the dead. Chapter 2, 3, not ek of deceit ; not ex of un-. cleannefs ; verfe 6, ex of men fought we glory. 2d. ThefTalonians, 2, 7, ek out of the way. ift. Timothy, i, 5, ^^^out of a pjire heart. Chapter 6, 4> ex of which comclh envy, 2d. Timothy, 2, 8, e^ from the dead ; ek of the feed of David ; verfe 22, ek out of a pure heart ; verfe 26, ^^out of the fnare of the DcviL Chapter 3, 6, ek of this fort i verfe i i^ek out of them all j verfc 17, ek out of the mouth of the lion. Titus, I. lo^ekof the circumciiion ; one ^^ of them- felvcs. Chapter 2, 8, ^i: of the contrary party. Chap, ^^r 3, 5, not of works, Hebrews, ij 3, f;^ on my right hand. Chapter 2, 11;' all^A- of one. Chapter 3, 13, any ex of you ; verfe 16, f.v out of Egypt by Mofes. Chapter 4, 1, one ex of you. Chapter 5, i^ ex from among men ; verfe y^ek from death. Chapter 7, 4, ek of the fpoil ; verfe s> ^k 40 of the Sons of Levi , rx out of the Sons of Abr aham / vcrfe 6,tfA:from them ; verfc 12, rorof ncceillty ; verfe J 4,^^ out of Judah. Chapter S, 9, ek out of the land of Egypt, Chapter io»38,tf^ by faith. Chapter 11, 19, tf^ from the dead. Chapter 13. a o, ^^ from the dead. I have collcdtcd the feveral Texts wherfc we meet with the Greiek Prepofiiion ek or e^t in theEpiftle to the Hebrews, with its divers Tranflations, and we find it to occur about fixteen times ; and is rendered from, five time* 5 of, five limes i out of, four times j on, once i by once* Jamc5. 3, 1 6, one iit of you ; Verfe 1 8, ek without thy wtrks \€k by iny works ; verfe 21, ex by works/ verfe 22, ek by works was faith made perfe(fl j verfe 24, tx by works ; ek by faitb ; verfe 45, ex by works* Chapter 3, 10, en out of the fatne ; verfe 11, ek tlX. the fame place ; verfc 1 3, ek out of good converfation. Chapter 4, t, ek oiyoMt lufts. Chapter 51 20, ek from the error of his ways j ek from death. — Here it occurs about thirteen times. ift. Peter, 1, 3,^* ffomthe dead; verfc 18, ek from your vain converfation : verfe 21, ek from the dead; verfe 22, ek with a pure heart ; verfe 23, f^of corrupta- ble ieed. Chapter s, ili ek by your good works. Chapter 4, 11, ekoi the ability- 2d. Peter, i, 18, ex from Heaven. Chapter 2, 8, ex today I verfe 9, ek out of temptation ; Chapter 2, 21, ek from the holy Commandment. Chapter 3, 5, ex out of the water, ifl John, 2, 16, ek of the Father ; ek of the world ; verfe 19, ex from you ; tx of you ; ex of us ; not ek of us; verfe 29, fjtof him. Chapter 3, 8,^^ of the devil ; vcrfe 9, ek of God ; ek of God; verCe 10, not ex of God ; verfe 12, of that wicked one ; vcrfe 14, ek from death ; verfc 19, ^^ of the truth; verfe, 24> ek by the fpirit. Chapter 4, itek of God ; verfe iy\s ek of God ; verfe 3, not ek of God ; verfc 4, ek of God j verfe 5, $k of the Avorld ; ek of the world ^ verfe 6, ek of God, j • 4^ pot of God ; tfyl: hereby > vcrf? 7, ek of Go J; verfl' 13, (fit «f his fpirit. Chapter 5, i^ f^ nf God ; ^-yt ')f \\\m ; verie 4, ek of God ;"ve;fe x'^^ek of God ; ek of Got ; verfe 19, verfe 10, ekiiovn Heaven, verfe 11, f^ of the waters; verfe 13, ek by reafon of the other voices. Chapter 9, 2 ek out of the pit / ek by reafon of the fmoke ; verfe i, ek from Heaven j verfe 3, ek out of the fmoke j verfe 13, ek from Nn 4* the four horns of the altar; verCe \y^ ek out of their mouths ; verfe 1 8, ek by the fire ; ek by the fmoke , ek out of their mouths / verfe 20 ek oH the works ot their hands ; verfe 21. ek of their murHers ; ek ot their forcc- ries ; ek of their ft rnications i (k of their thefts. Chap- ter 10, I, ^y^ from Heaven; verfe 4. ^^ from Heaven ; verf>; 8, ek from Heaven ; verfe lo, ek out of the AngePs hand. Chapter 1 1, 5. ek out of their m^.uth ; ver e 7, rk out of the bottomlefs pit ; verfe 9. tk of the pti pie ; verfe ii,^/(-from God ; verfe 12, ek from Heaven j verfe 15. ek out of his mouth wvcv ; verfe 16, ek out of his mouth. Chapter 13, i, f^ out of the fea ; verfe Hi ek out of ^ the earth ; verfe 13, ek from HeaveOi Chapter 14, 2, f^ from Heaven ; ek with their harps; verle 8, ek of the wine ; verfe 10, ek of the wine ; verfe 13, ek from Heaven ; e^ from their labours ; verfe 15, ek cut of the teniple ; verfe 17, ek f ut of the temple j verlc 18, ek fiom the altar ; verfe 20, ek out of the wine p-efs. Chapter 1 c, 2 ek over the beall ; ek over his image ; ek over his mark ; ek over the number of his name ; verfe 6, ek out of the temple ; verle 7, one ek of the tour bealJs ; verfe 8, ek from the glory of God j ek from his power. Chapter 16, I, ^;t out of the temple J verle 7, ek out of the altar ; verfe 10, ek for pain ; verfe 11, ek becauieot their pains ; ek of their fores ; verfe 13, ek out of the mouth of the dragon ; ek out of the mouth of the falfe prophet ; ek out of the mouth of the beaft / ek out of Heaven ; ek becaufe of the plague. Chapter 17, ex of the Seven Angel? ; verfe 2, ex with the wine of her for- nication ; verfe 6, ek with the blood of the faints ; ek with the blocd of the martyrs ; verfe 8, ^^ out of the boitomlefs pit ; verfe 1 1, f/k of the feven. Chapter 18, i, ek iiovn Heaven ; ek wifh his glory j verfe 3, ek of the wine ; ek through the abundance of her delicacies , verfe 4.. ek r. urn Heaven; ck from out of her ; ek of her plagues ; verfe \q,ek by reafon of her coftlinefs ; verse 20, (fAfon her. (h^ipter 19, 2, ek at her hand ; verfe 5, ek out of the throne , verfe 15, ek out of his mouth ; verle 21,^^ out of his mouth ; ek with their fleffi. Chapter 20, i,*,. from Heaven ; veife 7, ek out of his prifon ; verfe 9, ek out of Heaven ; verfe 1 2, ek out of thofe things. Chapter %i^ek out of Heaven ; verfe 3, ek out of Heaven ; verfe 6; 6k of the fountain ; verfe 10, ek out of Heaven ; verfe 21, ex of one pearl. Chapter 22, ex out of the throne of God ; verfe 19, ek out of the holy city. Ihus I have colledted the divers Texts wherein we meet with the Greek Prepofition £4: in the Bock of Re- velations ; and we find it about one hundred and twenty- eight times, and is rendered out of about forty five times ; of, forty one ; from, twenty ; with, fevcn ; by, five j over, four times ; for, once ; at, once i through, once ; on, once ; becaufe, twice. I fliail, in the third place, carefully fet before you the Greek Prepofition j^po, with its divers tranflations : Matthew, i, 17, apo from David ; verfe 11, apo from hi? fleep. Chapter 2, 1, ^^4? from the eaft. Chapter 3, 7, ap9 from the wrath to come / verfe 1 3, apo from Ga- lilee / verfe 1 6, and Jefus, when he was baptifed, went up itraightway out of the water. Chapter 4, 17, apa from that time. Chapter 5, 29, apo from thee ; verfe 42, apo from him. Chapter 7, 15, o/iofrom them ; verfe i6> apo by their fruits ; apo of thorns i apo of thiflles ; verfe 20, by their fruits. Chapter 8, 1, apo from the mountain; verfe 11, apo horn the eaft ; verfe 34, apo out of their coafls. Chapter 9, i6,apo from the gar- ment; verfe 22, ^2/»o from ^hat hour. Chapter 10,17, 0/0 from them ; verfe 28, apo of them. Chapter 1 1, apo from the days of John / verfe 19, apo of her children ; verfe 15, apo from the wife. Chapter 12, 38, apo from thee / verfe 43, apo out of a man. Chapter 13, i, fipo out of the houfe ; verfe 44, apo for joy. Chaptci 14, 2, apo from the dead j verfe 26, apo for fear ; verfJ . 29, apo from the Iheep. Chapter 15, i, apo of Jerafalem verfe ii^apo out of ths fame coafls ; verfe 27, apo of th crumbs ; verfe 29, apo from that very hour. Chaptf J 6, 6, apo of the leaven of the Pharifees ; verfe iif apo i 44 the leaven of the Pharifees ; verfe 1 2, apo of the leaven of bread ; verfe ii^apo from that time ; ap9 of the ciders. Chapter 17, 9, apo from the mountain ; verfe 18, ap9 out of him i apo from that hour i verfe 25, apo of whom ; apo of their own children j apo of ftrangers ; verfe 26s apooi ftrangers Chapter 18, 7, apo of offences ; verfe 8, ap9 from thee ; verfe 35, ^^^ from your hearts. Chapter 19, I, apo from Galilee ; verfe 4, apo at the beginning ; verfe 8, apo from the beginning. Chapter 20, 8, apo from the laft unto the firft j verfe 23, apo of my father; verfe 27, apo from Jericho. Chapter 21, 8, apo from the trees. Chapter 22, 46, apo from that day. Chapter 23. 34, apo from city to city ; verfe 35, apo from the blood of righteous Abel. Chapter 24, i, apohom the temple ; verfe 21, apo from the beginning of the world j verfe 27, apo out of the eaft ; verfe 29, apo from Heaven ; verfe 32 » ap9 of the fig tree. Chapter 25, 28, apo from him the talent; verfe 29, ^/^ from him ; vere 32, apo from one another ; apo from the goats ; verfe 34, apo from the fornication of the world j verfe 4.1, apo from me. Chap- ter 26, 16, apo from that time ; verfe 29, apo from hence- forth ; verfe 39, apo from me ; verfe 42^ apo from me / verfe 47, 5/>o from the chief priefts ; verfe 58, ap§ zt a diftance. Chapter 27,9, j^o of the children of Ifrael ; verfe 21, of the twain ; verfe 24, apo of the blood of this jurt perfon j verfe 42, apo from the crofs ; verfe 51, apo from the top to the bottom ; verfe ^^t apo at a diftance ; verfe 57, apo of Arimathea ; apo from the dead. Chap- ter 28, 2, apo from the door ; verfe 7, apo from the dead ; verfe 8, apo from the fepulchre. Thus I have coUecled the divers places where we meet with the Greek Prepolition apo in the Gofpel ac- cording to Matthew : and find it .ibout ninety times— and it is rendered from> about fifty-five times; of, twenty- one ; out of, fevcn j at, three times j by, twice j and for, twice. Mark, i, 9, apo from 'Nazareth ; verfe 10, and ftraight way Cuming out of the water j verfe 42, apo from him ^ 45 verfe 20, apo from them. Chapter 3. 7, j^o from Gali- lee J apo from Judea ; veri^ % apo from Jerufalem ; apo from Idumea ; verfe 22, apo from Jerufalem. Chapter 4, 25, tf/)o from him. Chapter 5, 6, tf;5o afar off; verfe 17, fi'^o out of their coafts j verfe 29, apo of that plague ; verfe 34, tf/o of that plague ; verfe 35, apo from the ruler of the fynagogue. Chapter 6, 33, apo from all cities ; verfe 43, apo of the fiflies. Chap- ter 7, I, apo from Jerufalem ; verfe 4, apo from the market ; verfe 15, apo out of him ; verfe 17, apo from the people j verfe 28, apo of the children's bread / verfe 33, flfofrom the multitude. Chapters, i\, apo horn Hea\ren ; verfe 15, apo of the leaven of the Pharifees ; verfe 3.1, apooiiht elders. Chapter 9, 9, apo from the mountain. Chapter lo, 6, apo from the beginning ; verfe 46, ^/^o out of Jericho. Chapter if, n, apoivoxxi Bethany. Chapter 12, 2, out of their hearts; verfe 18, apo from him i verfe 29. apo out of the man ; apo of the devil into the wildernerfs j verfe 33, apo out of the man ; verfe ;^yy apo from them > verfe 46, apo out of me. Chapterg, 5, apo out of that city ; verfe 22, apo of the elders; verfe 33, apo from him ; verfe 37, apo from the hill ; verfe 38, ^po of the company cried out ; verfe 39, apo from him > verfe 35, apo from them; verfe 54, apo from Heaven* Chapter 10, 2 1 , afo from the wife and prudent ; verfe 30, apo from Jerufalem ; verfe 42, apo from her. Chap- ter II, 4, apo from evil ; verfe 24, apo out of the man; verfe 50, apo from the foundation of the world ; apooi this generation ; verfe 51, apo from the blood of x\bel ; ^po of ihis generation. Chapter 12, i, apo of the leaven i^f the Pharifees ; verfe 4, apo of them j verfe 15, apo of coveteoufnets ; verfe 20^ ^po of thee ; verfe 52, (Jpo from henceforth ; verfe ^4.9 apo out of the weft ; verfe 53, frpo from him. Chapter 13, 15, apo from the ftall ; Mtxfe 16, apo from this bond ; verfe 27, apo from me ; verfe 29, ^po from the eaft ; apo from the north. Chapter 14, 18, ^?/?<7with one confent. Chapter 15, 16, apo with the hulks. Chapter 16, 3, apo from me ; verfe 16. ^ipo from that tiu'e ; verfe 18, <'-po from her 47 Imffeand ; verfc 2 1 , fl/o with the crumbs ; apo from the rich man*s table j verfe 23, apo at a diftancc, or afar off; verfe3o, apo from the dead. Chapter 17, 25, fl/>« of this generation ; verfe 2g,apo out of Sodom ; apo from Heaven. Chapter 18, 3, ^/J^of mine adverfary. Chap- ter J 9, 3,5/>(? for the prefsi verfe 24, tf/>ofrom him the pound ; verfe 26, «/>(? from him that hath not ; ap9 from him i verfe 39, apo from among the multitude ; verfe 42, apo from thine eyes. Chapter 20, 10, apo of the fruit of his vineyard; verfe 46, apo of the Scribes. Chapter 21, n, apo from Heaven ; verfe 26, apo for fear. Chapter 22, 18, apo of the fruit of the vine ; verfe 41, apohova them ; verie 42> apo from me ; verfe 43, apo from Heaven ; verfe 45, apo from prayer ; apo for forrow ; verfe 69, apo after this ; verfe 71, apo of his own mouth. Chapter 23, 5, apo from Galilee ; verfe 26, apo out of the country ; verfe 49, tf/>o from Ga. like ; verfe 51, apo of Arimathea. Chapter 24, 2, apQ from the fepalchrc j verfe 9, apo horn the fepulchre . verfe 13? apo from Jerufalem ; verfe 27:, apo at Mofes • apo at all the Prophets ; verfe 31, apo out of their fight j verfe 42, apo of an honey comb ; verfe 41, apo for joy ; verfe 47, apo at Jerufalem ; verfe 51, apo from them* Thus I have coUeiled the divers text;s where we meet with the Gree]£ Prepofition apo^ with JS» feveral tranfla- tions, in the Gofpel according to Luke, and find it to occur about one hundred and twenty-three times — and is rendered from, fixty-two times ; of, 25 ; out of, fourteen j with, four j for, four ; and at, three times ; after, once. John I, 4Sj apo of Bethfaida j verfe 46, apo of Na« 2;areth ; verfe 49, apo under the fig tree ; verfe 52 ap$ after this. Chapter 3, 2, apoirom God. Chapter 7, 17, apo of myf«lf J verfe 28, apo of myfelfj verfe 42, apo out of the town. Chapter 8, 9, apo at the eldeft ; v'crfe 28, apo of myfelfj verfe 42, apo of oiyfelf. Chap- ter 10, 5, apo from him j verfe i8> apo from me j ap9 ofniyfelf. Chapter 11, i, apo of Bethany j apo from 4« Jerufalem ; vcrfe ^^^apofrom that day forth. Chapter 12, 36, tf^ofrom them. Chapter 13, 3,^/1(3 from God. Chapter 14, 7, opo from henceforth ; verfe 10, apo of myfelf. Chapter i^, 27, apo from the beginning. Chapter 16, 30, c/^ from God. Chapter 18, 25, apo from Caiphas. Chapter 19, 27, apo from that tin.e ; verfe 38, ^7^£? of Arimathea. Chapter 2 i, 2, ^/»c of Cana of Galilee i verfe 8, apo from land; verfe 10, r^po of the fifh. Thus I have collected the divers tests where we find IJbe Greek Prepofition apo in the Gofpel according to John, with its feveral tranflations, and find it about twenty-eight times, and is rendered — from, twelve s of twelve times ; is alfo rendered out of, at, and after. Acts of the Apoftles, i, 4, apo from Jerufalem j ver^e ^, aft out of their fight ; verfe 12, apo from the Mount ; verfe 22, apo from the baptifm of John. Chapter 2, 5, opo out of every nation ; verfe 1 7, apo of my fpirit upon all flefh ; verfe 18, apo of my fpirit ; verfe 22, apo of God ; verfe 40, apo from this untoward generation^ Chapter 3,19, apo from the prefence of the Lord j verfe 21, apohomthe beginning; verfe 26, apo from your micnitifiS. Chapter 5> 2yapo of the price j verfe 3, apo ct the price of the land ; vcrfe 38, di^ofrom thefe men ; verfe 41, apo from the prefence of the Council. Chap- ter 7, 45, apo from the face of our fathers. Chapter 8, 22, apo of this thy wickedncfs ; verfe 33, apOt from the earth ; verfe 35, apo at the fame fcripture. Chapter 9* 3, apo from Heaven ; verfe 8, apo from the earth 5 verfe 13, apo by this man ; verfe 18, apo from his eyes. Chap- ter 10, 17, apo from Cornelius ; verfe 21, apo from Cornelius ; verfe 2'^yapo from Joppa ; verfe 37, apoivQin Galilee J verfe 23, «;?o of Nazareth. Chapter 1 1, 27, apo from Jerufalem. Chapter 12, i, apo of the Churdi ; ycr\Q 10, apo from him ; verfe 14, apo for gladnefs ; ver.'e 19, epo from Judea ; verfe 20, apo by the King's country. Chapter 13, ^/o from Paphos ; verfe 14^ iipo from Ferga 5 verfe 2 ;^\ apo cfih'u man's feed j verfe 49 2^5 apo from the tree ; verfe 31, apo from Galilee ; verfe 50, ^/x? out of their coafts. Chapter 14, 19, afo from Ancioch. Chapter 15, i, /?^o from Jude.i > veric 5, apo of the Pharifees , verfe 18, ^/>o from the beginning ; Irerfc 19, apo from among the Gentiles ; verfe 20, apo from pollution of idols j verfe 38, apo from then* ; ^Z)-? froai Parnphilea ; verfe 39, apo from the other. Chapt ^ r 16, II, apo from Troas ; verfe 18, apo out of her. Chap- ter 17,2, apo otit of the fcriptures ; vt^rfe 1 3, apo of Thff- falonica ; verfe 27, cpo from every one ot you. Chap- ter i8> 6, opo from henceforth ; verfe 16, apo from the judgment feat ; verfe 2 1 , <7/?o from Ephefus. Chapter 19, 9,^/^0 frcm them ; verfe 12^ op© from his body ; apo from them; verfe 13, apo of the vagabond Jews. Chapter 20, 6, t/i^o from Philippi ; verfe 9, avo from the third loft; verfe xy, apo horn Miletus; -^tv^t 18^ apo from the firft day ; verfe 26, once i by, once. Romans, 1, 7, ape from God our Father ; verfe 18, ^po from Heaven ; verfe 20, apo from the creation of the 50 world. Chapter 5, 9, tf/)o from wrath throuf^h him j verfe 14, apo from Adam to Mofes. Chapter 6. 7, apa fr'jm iin ; verJe 17, o^^o from fin j veife 22, tf^Co from lin. Chapter 7, 3, <2;'out twenty times in this Kpiftie, and is rcndere.'— from. niiitUen times ; and of, ooce. L Co.inthianSv i, 3 ^^5 from God. Chapter 4. 5, apo of God. Ch-jpter 6, 19,^^"^ of God. Chapter 7, \o, apo from her hufband ; verfe 27, apo from a wifs. Chapter 10, 14, five times ; and ofs three times. II. Corinthians, 2, 2, api> from God the Father ; verfe 26, apo out of Macedonia. Chapter 3, 17, apo from glory to glory ; apo by the fpirit of the Lord. Chap- ter 5, 6, apo from the Lord ; verfe 16, apo from hence- forth. Chapter 7> i, apoiroin ail filthinefs ; verfe »3, ^P^ of them that are without. Chapter 6,. 5, apo from which withdraw thyfelf ; apo from Laodocea. Four |;ime5 ; and rendered from, three times ; and of, once, IL Timothy, i, 2, apo from God the Father ; verfe 3, ap.o from my forefathers ; verfe 19, apQ frommiquity ; verfe 21, apo from thefe. Chapter 3, 5, apo from a child. Chapter 4, 4, apo from the truth ; verfe 18, apo from every evil work ; apo from Rome. Eight times : and always rendered from. Titus I, 4, apo from God, Chapter 2, 14, ^^jfroni all iniquity. Twice •• and rendered from. Hebrews, 3, 12, ^/Jt? from the living God. Chapter 4, 3, apo from the foundation of the world ; verfe 4 ap'o^ JFrom all his works ; verfe \o,afo from his own works ; afo from his. Chapter 5, 7, apo in that he feared. Chapter 6, i, apo from dead works j verfe 7, apo from God. Chapter 7, i, apo from the fiauirhter ; vt\(t 2, fl;?o of all ; verfe 26, ^;3 from Cnners. Chapter 8, 1 1, ^/lo from the lead to the greateft. Chapter 9, 14. apo ^rcm dead works ; verfe 26, apo fince the foundation of the world. Chapter 10^, 2iy apo hovxi -in evil con- fcience. Chapter 11, 34, apo out' of we-knefs were made ftrong. Chapter 12, 5. apo of the grace of God ; verfe 25^ apo from Heaven. Chapter 13, 24, apo oi Iraly ; apo fiom Italy. In th's Fpiftle the Greek Pre- pofition <2/'6' occurs tvienty times : and is rendered from about fourteen times / of, twice ; iince, once j in, once. Jiime?, 1, 13, apo of God ; verfe 17, apo from the fa'hc* ; verfe 27, afo froin the world. Chapter 5> 19, cp'y fiom die trtith. Fjur times — and is rendered from, thrice ; and, of, once. lit Peter, I, 13, I, opo from the beginning i verfe 5, apo of him j verfe 7, apo from all fm j verfe 9, apo from all unrighteoufnefs. Chapter 2, 7, apo from the be- ginning ; opo from the beginning ; verfe 13, apo from the beginning ; verfe 14, apo from the beginning ; veifc 20, apo from the holy one ; verfe 24, apo from the beginning j apo from the beginning ; verfe 27, apo of him ; verie 28, apo before him. Chapter 3, 8, apo from the beginning ; verfe 1 1, apo from the beginning ; verfe 17, apo from him. Chapter 4, 21, cfio frpm him. Chapter 5, 21, d'/>o from iduls, — Kighteen tinnes in this Fpiftle — and is. rendered S3 fiom about fifteen times ; of, twice ; and before, once. ad John, verfe 5, apo from the beginning ; verfe 6, apo from the beginning. 3d John, verfe 7, apo of the Gentiles. JuHe, verfe 14, ^/>o from Adam ; verfe 23, apo by the flefli. — five times ; and is rendered from, three times ; of, on<:e ; and by, once. Revelations, i, 4, apo from him / apo from the fsven Spirits / verfe 5, apofcom C!irill J' as ; a:>3 from ur fins.^ Chapter 2, 17, apo of the hidden manna. Chapter 3, 12, ap^ from God, Chapter 6 4. apa f r m the earth ; verfe 10, apo on thofe / verfe \6 apo froin the face of him ; apo irom the wraih of the Iamb, Chapter 7, 2, apo irom the eaft. Chapter pt 6^ apo horn them. Chapter i2j 6, ^/t? from the face of theferpent. Chapter 13, 8, apo from the foundation of the world. Chapter 14, 3, apo from the earth ; verfe 4, apg from among men; verfe 20, apo by the fpace of a thoufand and fix hundred furlongs. Chapter 16, 12, apo of the eaft ; verfe 17, apo out of the temple / apo from the throne. Chapter 18, 14, apo from thee j apo from thee; verfe 15, apo by thee. Chapter 20, 9. fl^o from God ; apo from whofe face the earth fled. Chapter 21, 2, coming down from God ; verfe 4, opo from their eyes; verfe 10, apo from God ; verfe 13. apo on the eaft ; ap9 on the north ; apo on the fourh ; apo on the weft three gates. Chapter 22, ig,a-o (rom the words of this book ; apo out of the book of Hfc. Thus 1 have collected the divers texts where wefi -.l the Greek Prepofition apo in the Book of Revelation, and meet with it about thirty-four times .* and is ren- dered — from, twenty-three times ; of ihci^ tiines ; on, il^vc times ; out of, twice ; by, once. In the f )urth place fhill fet before you the div?rs texts where we meet with thi Greek P«;pjlKiori E4 with its divers tranflations : Matthew, i, 18. en with child ; verfs 20, twin her is of 54 the Holy Ghcft ; rerfe 23, tf« withchllc'. Chapters, J, en in the days cf Herod ; verfc 5, en in Bethlehem ; yerfc a, en in the caft ; verfe 6, en in the land of ju- f^ah ; verfe 9, en in the eaft ; verfe 16, en in Bethlehem ; en in all the c calls ; verk 18, en in Rama. Chapter 3, I5 e» in thofe days j verfc 3. in the wildernefs ; verfc 6, #» in Jnrdan ; verfe p, rn within yourfelves ; verfe 11, #•? with water; ^n with the Holy Ghoft; verfe 12, en in his hand. Chapter 4, 13, ^« in the borders of Ze- bjlon ; verfe 16, rnin daikncfs ; en in the region and fhddrw of death ; verfe 21, en in a £hip with Zchcdee ; verfc 25, en in their fyriagogues; ^« among the pewple. Chapter 5 12, ^» in Heaven j verle i^^ en wherewith ihill it be failed ; verfe 15, en in the houfe; verfe 16, en in Heaven ; verfe 19, ^«in the kingdom of Heaven ; en in the kirgdom of Heaven ; verfe 25, en in the wiy with him ; verfe 28, en in his heart ; verfe 34, en by Heaven ; veife ^St ^" t>y the earth ; verfe 36, en by tjiy head ; verfe 45. en in Heaven i verfe 48, en in Heaven. Chapter 6 i, en in Heaven ; verfe 2, en in the fynagoguc ; en in the ftreets ; verfe 4^ en in fecret ; en in fecret ; verfe ^, en in the fynagogues ; en in the cor- ner o^ the ftreets ; vcrfe 6, en in fecret ; verfe 7, en for their much fpeakirg j \>er(c 10, £» in Hezven ; verfe i8, r« in fecret ; en in fccret ; verfe 20, #« in Heaven ; verfe 93,tf«inthee bediiknefs ; verfe 29, en in all his glory. phapter 7, «, f/i with what judgment yejucJge; en in what meafure you me^e / verfe 3, en in thy bro* ther's eye ; eu in thine own eye i verfe 4. enin thine own eye ; verfe 6, en under their feet ; vcrfe ii,^n in Hea- \f.n ; veifc 21 9 en inHeaven ; vtrfe22, en in that day. i h.^pter 8, 6, en at home ; verfe lo, en in Ifrael ; verfe ir. en u* the kirgdom of Heaven ; vcrfe 13 en in the felf fame hour ; verie 24,tf« in the fea i verle 32, en in the vatcrs. Chapter 9, 3, en within themfelves ; verfe 10, en in the houfe ; verfc 3 1, in all that country -, verfe 33, eh in Ifrae! ; verfe 34, en through the prince of the devils ; ycrfe 35..' u in their fynag- gues ; ^w among the people. Chapter lo, tr, en in it is worthy; verfe 15, en in th® day of judgment i verfe 16, en in the midft of woWes j verfe ijiCn in their fynagogues ; verfe 19, en in that fame hour .* verfe 23, en in this citv J verfe 27, en in the light J en in the dark ; verfe 32, w in Heaven ; verfe 33, en in Heaven. Chapter 11, i, en in their cities s verfe 1, r/i in prifon ; verfe 6, tf« in me ; verfe 8, en in fo*t raiment} en in King's houfes / verfe 11, win the kingdom of Heaven. Chapter 1 1, 1 6, (« in the market ; verfe 20, en wherein moft pf his mighty works were done ; yer/e 21, en in you ; en in Tyre and Sidon ; verfe 22, en at the day ofjudgment ; verfe 23,^0 is thee J en in Sodom ; verfe 24, en in the day of judg. tnent. Chapter 12, 1, f»at th^t time » ^n upon the Sabbath; veife 5, en in the law ; ^^^ in the temple; vei ie 1 9, en in the ftreets ; verfe 2 1 , r» in his name ; verfe 14, en by Belzebub ; en by whom ; verfe 28, en by ihc fpirit of God ; verfe 32, enin this world ; en in the world to come; ycrk 36, en in the day ofjudgment s verfe 40. em in the whale*s belly ; en in the heart of the fjrth; verfe 4 1, r» in judgment; verfe 42, ^n in judg- ii.ert ; verle 50, en in Heaven. Chapter 13, 3, en in |>4rabies; verfe 10, en in parables ; verfe 13, en in para- bks i verfe 19, en in the heart; verfe 21, en in himfelf ; yeiic 24 en in hi s field ; verfe 27, en in thy field ; verfe 30 en ii» the time of harvefl ; verfe 31, en in his field ; verfe 32. en in the branches of it ; verfe 34, en in para- bles ; verfe 35 en in parables ; verfe 40, en in the end of tiie world j vei fe 43, en in the kingdom of their Father ; verfe 44, en in a field ; verie 49, en at the end of the world j verfe 54, en in their fynagogues ; verfe ^y^ en \n him ; en in his own country ; en in his own houfe. Chapter i4) i» enzx. that time; verfe 2, en in him ; verfe 6> en before them ; verfe 10, en in prifon ; verfe 13, en by fhip into a defart place ; verfe 33, en in the fhip. Chapter 15, 32, en in the way ; verle 33, #K in the wildernefs. Chapter 16,7, #w among them- felves ; verfe 17, en in Heaven ; verfe 19, f/i in Heaven ; yerfe 27, en in the glory of his Father ; verfc 28, enlfi his Kingiom. Chapter 17, 5, en'in whom ; verfc i2f enunto h'm ; verfe 21, tf« by prayer; verfe 22, ^« in Galilee.^ Chapter 18, i, ^wat the fime time; ^« in the kingdom of Heaven ; verfc 2^ en \n the mirlfl: of them j verle 4. en in the kingdom of Hea,ven ; verfe 6, en in the c'cpth of the fea ; verfe Jo. en in Heaven ; en in Heaven ; "v^rfc 14, en Ml Heaven ; verfe iB^en in Heaven ; verfc 19, en in Heaven ; verfe 20, en in the midft of them. Chapter 19, 21, en in Heaven ; verfe 28, en in the rcr generation. Chapter 20, 3 en in the market place ; verfe 17, en'in the way ; verfe 21, <« in thy King^om ; verfe 26, ^n among you ; en among you ; verfe 27. en am^ng yoii. Chapter 21, 8, /« in the way ; ^« in the way J verfe 9. en in the higheft ; verf^ J2,*« in the temple ; verfe 14^ en in the temple ; verfe 15, en in the tfrmple ; veife 19, en thereon ; verfe 22, ^;2 in prayer ; verfe 24, f« by what authority ;, verfe 27, ^» by what authority ; verfe 28, en in his talk ; verfe 16, e^i'ni truth / verfe 30. en in the refurreclion ; en in Heaven ; verfe 36, en in the law ; verfe 37, en with all the heart ; en with all the foul ; en with all i in a day ; en in an hour. Chapter 25, 4, en in their ve;?- iels ; verfe 13, f» wherein the fon of man cometh ; verf^ 1.5, en to every man according to his ability ; verfe 16, in with the fime; verfe i8,^»in the earth ; verie 25, en in the earth ; verfe 3!, ^» in his glory ; verfe 36, en in prifon ; verfe 39, en in prifon 5 verfe 43, en in prifi)n. Chapter 26, 5^ en on the feaft day ; verfe 6, en in Bethany ; en in the houfe of Simon ; verfe 1 "i^y '€n in the vvhole world ; verle 23, en in the difh ; verfe 27, en in my Father's Kingdom ; verfe 3^, en becaufa of mc ; verfe 33, en becauf:j of thee ; verfe 52, en with the fword ; verfe ^^, en in that fame hour ; en in the temple ; verfe 69, e^j in the palace. Chap- ter 27, 5. en in the temple ; verfe 40, en m three days ; verfe 56, en among which was Mary Magdalen ; verfe 60, en in his own new tomb ; en in the rock. Chap- ter 28, iS,en in Heaven ; and upon Earth. Thusl have colleded the feveral te^^ts where we - meet with the Greek Prepofition en with its divers tranflj-tions, and find it to occur in this Gofpel ac- cording to Matthew, about two- hundred and fixty- three, or two-hundred and fixty-four times : and is rendered — in, about two hundred and fcjur times ; at, about eight times j twenty-one by ; twelve, with ; eight, among ; twice, becaufe ; on, once ; unto once ; within, once ; thefe numbers nearly, I will not fay exactly though fo intended. Mark, 1,2, en in the prophets ; verfe 3, en in the wildernefs ; verfe 4, en in the vKildernefs ; vc^ie 5, en in the river Jordan ; verfe 8, en with water ; verfe 9, cn in thofe days ; verfe 11, en in whom 1 am well R r pleafed ; verfe T3,i in the ear ; verfe 33, e^ vith what com- paiifon ; verfo 36, er/in the (hip. Chapter 5, 2, c» vita aj uncle.":: Iplrit ; verfe 3, £^« amorg the tombs ; yerie 5, en in the mountains ; en in the tomris ; verfe 13, t» in the fea ;. verfe 20, en in Decapolis ; ve^fe 2 !, fi'^by {hip ; verfe 27, en in the prefs behind him ; verfe 30, efi in the prefs. Chapter 6, 2, f« in their fyna- gogues ; verfe 3, en at him ; verfe 4, en in his own country ; en among his own kindred ; en in his own houfe ; verfe 11, e:2 in t.'je day of Judgment ; verft 14, en m him; verfe 17, en in prifon ; v.^jfe 2S, en in a charger ; verfe 29, en in a tomb ; verf'? 47, en in the ni'cKl (f the fea; verfe 48, ^;7 in rowhig ; vcife 51, en in themfelycs ; verfe ^6, en in the flreets. Chap- ter 8, 1, en in thofe days j verfe 3, en by the way ; verfe 14, en \i\ the fliipj verfe? 26, en in the town ; v<:rfe 27, e>i by the way ; verfe 38, en in this finful generation ; en in the glory of his fa(her. Chapter 9, 33, en in the hou(e ; en by the way ; verfe 34, en by the way ; verfe 36, en in the midft of them ; verfe 38, en in thy nime ; verfe 41, en in my name ; verfe 50, en in ytyurfelves ; Chapter 10, lo, en in the houfe; verfe 21, r;f in Heaven ; verfe 30, en in this life ; en in the world to come j ^^cde 32, f» in the way j verfe' 59 .37» fft in thy glory ; verfe 43, tf« among you ; en a- mong you ; verfe 52, ^n in the way. Cha.pter 11,9, tn'in the name of the Lord x verfe lo, en in the liime of the Lord ; en in the higheft ; verfe 15, ^« into the temple ; en in the temple ; verfe 23, en in his heart ; verfe 25, en in heaven ; verfe 26, en in Heaven; verk 27, <7J in the temple; verfe 28 » enhy what authority ; verfe 29, f» by what authority j verfe 33,tf«by what authority. Chapter la, i^enin para- bles; verfe 23, ^n in the refurre^ en in a fepuichre. Chapter 24, 4, en in fhining garments ; verfe 6, en in Galilee ; verfe 18, en in Jerufalem ; V» in thofe days ; verfe 19, ^« indeed ; verfe 32, en within us ; en by the way j verfe 'y^$, en in the way ; verfe 36, en in the mtdft of them ; verfe 38, en in the world ; #« among us 5 verfc 23, en in the wildernefs ; verfc 26, en with water ; verfe 28, f« in Bathabara ; verfe 3!, ^'^ into his hand. Chapter 4, 14, en in him a well of water j verfe 20, en in this mountain ; en in Jerufalem ; verfe 21, en in this mountain ; en at Je- rufalem ; verfe 23, en in fpirit and in truth ; verfe 24, en in fpirit ; verfe 45, en at Jerufalem ; ^nat the feaft ; verfe 46, f« at Capernaum $ verfe 53, en at the fame hour ; en in which Jefus faid unto h-m. Chapter 5, 2, en at Jerufafem i verfe 3, en in thefc lay a number of impotent folk ; verfe 4, en into the pool ; verf? 9, en on the fame day was the Sabbath ; verfe 13, en in that place ; verfe 16, en on the Sabbath ; verfe 26, en in himfelf ; en in himfelf ; 'verfe 28, en in the 'which ; en in their graves flialJ hear his voice J •verfe 35, en in his light ; verfe 38, en in you ; 'Verio 39, en in them j verfe 42, en in you ; verfe '43, en in my Father's name ; en in his own name. Chapter 6, 10, en in the place; verfe y, e n\i\ the deferc>'Verfe 39, en at the laft day ; verfe 45, ^n in the prophets ; verfe 49, en in the wildernefs ; verfe ^G^ en \n me ; and I i^ in hloi j verfe 59, en in the fynagogue ; 6s en in Capernaum ; verf« 61, en In himfelf. Chapter 7, I, en in Galilee ; en in Jewry i verfe 4, en in fecrer ; verfe 9> en in Galilee ; verfe 10, en in fecet ; verfe 1 1, eriix. the fcaft ; verfe 12, en among the people ; verfc 18. d"7 in him ; verfe 23, en on the Sabbath receive Circumcifion ; en on the Sabbath ; verfe 28, en in the tem- ple ; verfe 43, en among the people. Chapter 8, 3, en in adultery ; en in the midft ; verfe 5, en in the law ; verfe' 9, en in the midft ; verfe 1 2, en in dai knefs ; verfe 17, en in your law ; verfe 20, ^^ in the trea- fury J ^« in the temple; verfe 2r, en in your (ids; verfe 24, en in your fins; verfe ^i, en in my word ; Verfe ^^, en in the houfe ; verfe 44, en in the truth ; verfe 37, en in you. Chapter 9, 3, en in him ; verfe 5, ^» in the world* ; verfs 16, en among them ; verfe 34, ^k in fins. Chapter 10, 19, en among the Jews; verfe 22, ^« at Jerufalenij verfe 23. 6$ gftm a vlfion ; verfe ii, en in the houfe of Ju(!as ; vcrfe 12, ^« in a vifion ; verfe 13, en at Jerulalem ; verfe 17, en in the way ; verfe 19, en at Damafcus ; verfe 20, f» in the fynagogues; verfe ai, ^«in Jerufa- lem. Chapter 9, 22, en at Damafcus ; verfe 25, en in a bafket j verfe 27, en in the way ; en at Damafcus ; verle 28, en at Jerufalem ; verfe 29, en in the name of Jefus ; verfe 7,"/, en in thofe days ; e» in an upper room ; verfe 43 » en In J'^ppi. Chapter 10, r, in Ce- farea ; verfe 3, tf« in a vfiion j verfe 7, tf« in himfelf;. verfe 30, en in my houfe ; verfe ;^2,en in the houfe ; en by the fea fide ; verfe 35, en in every nation j verfe 39, en in the land of the Jews ; en in Jerufa- cm ; verfe 48, en in the name of the Lord Jefus. Chapter 11, c, f» in the city ; ^« in a trance; verfe 13, f« in his houfe/ verfe 15, en zt the beginning ; Verfe :6, en with the Holy Ghoft ; verfe 22, en in JerufaJem ; verfe 26, en in Antioch ; x^erfe 27, en in thofe days ; verfe 29, en in Judea. Chapter 12, 5, en in prifon ; verfe 7, f« in prifon ; verfe lu en to himfelf ; verfe 18, en among the foldiers. Chapter 13, i,en at Antioch j verfe 5, en at Salames ; tf» in the fynagogue of the Jews ; verfe 17, en in the land of Egypt ; verfe 19, en in the land of Canaan ; verle 26, en among you feareth God ; verfe 27, en at Jeru- falem J verfe 33, en in the fecond Pfalm ; verfe 35, en in another Pfalm ; verfe 39, en by the law of Mofes ; en by him; verfe 40, en in the prophets; verfe 41, en in your days. Chapter 14, i, tf« in Iconium ; verfe 8, tfw at Lyftra ; verfe 16, en in times paft ; verfe 25, en in Perga. Chapter 1 5, 7, en among us ; verfe 1 2, en among the Gentiles ; verfe 21, being read ; en in their fynagogues; verfe 22, tf« among the brethren; verfe 35, ^« at Lyftra ; verfe 3, e?i in thofe quarters ; verfe 4, en at Jerufalem ; verfe 6, en in Afia ; veife 13, ^n in that city / verfe 18, en in the name o^ Jefus Chrift ; verfe 32, en in his houfe; verfe 36, fn in peac. Chapter 17, 11 ? en In Theffalonica ; verCc 13, en at Berea ; verfe i6, eri at Athens ; en in hiin / verfc 17, en in the fynago7,aes ; tn in the marker ; verfe 22, £n in the midll ot iMi 's bill ; en in temples ; verfe 28. en in him vre liv- ; verfe 31, en in which he will judge the world ; en by that man ; verfe 34, en among the which. C'lap- ter 18, 4, en in the iynagogue ; verf;: 9, en in the night; verfe 10, en in this city ; verfe n,en mon^ them ; verfe 18, ^« in Cenchrea / ve'-fe 24, t -2 in the fciiptures; verfe 26, en in the fyri'^jogue* Chiprer 19. 1, en at Corinth ; verfe 9, en in the fcho I oF Tyraa- nus ; veife 16, en in v/ho n ; verfe 31 s?* in fpi- rit ; verfe 39, en in a Uwfa' aiTi a'>iy. Chapter 20, 5, en at Tro-i? ; vejfe 7, ^ upin the firft day of the week ; verf; 8. en in the tapper chamber l verfe 10, fh in him ; vrrfe 15, * ; e*J in a trarce. Chapter 23, en in the council j verfe 9, en in this man J verfe 35. f» in Herod's ju-Jgmcut h:.l!. Chapter 24, 11, f« to Jsrufalem for to wjn'hip ; verfe t2, en in the temple ; eA in the fynagogiie j verfe 18, tn in the temple ; verfe 20, en in me ; verfe ai, tf« a- mong therti. Chapter 25, 4, en at Cicfarea ; verfe 5, en in him ; verfe 6, en among them ; Verfe 24» en at Jerufalem. Chapter 26, 4. en among them , en at jcrufa- 1cm i verfe 18, en among them ,- verfe 21, en in the tCDple ; verfe 26, en in a corner. Chapter 27, 2i,f«in the midft ct them ; verfe 27, en in Adria ; verfe 37, en in the (hip. Chapter 28, 9, f« in the ifland ; verfe 1 1, ^ in a (hip of Alexandria ; en in the ifle ; verfe 18, en in me j verfe sf, f» among themfelves. V v M;. 7® Thus I have collecled the feveral texts wherein we meet with the Greek Prepofition f» in the Ads of tho Apoflles, with its divers tranflations : and find it to cccur about two hundred and twenty times, and is ren- dered — in, about one hundred and forty-nine times ;■ at, about twenty-eight times i among, tv/enty / by, le- ven tinQes. It is alfo rendered with, to, over and upon. Romans, i, 2, en in the HoJy Scripture ; verfe 4, en with power ; verfe 7, en in Rome ; verfe 8, en through- out the whole world ; verfe 9, f« with my fpirit ; en in the G ofpei ; verfe io> enhy the will of God ; verit 12, en with you; verfe 13, en among you ; en among other Gentiles; verfe 15, ^;i at Rome ; verfe 18, en in unrighteousnefs J verfe 19, en in tl.em ; vcr'esi, en in their im;jginations ; verfe 23, ^« into an image ; verfe 24, ^« urfto uncleannefs ; e7i between them(elves ; veife 25, en into a lie ; verfe 27, en in their lulls ; en with n.en ; en in themfclves. Chapter 2, 5, en againft: the day of wrath ; verfe 12. en in the law ; verfe 15, f« in their hearts; verfe 16, f« in the day ; verfe 17, en of God ; verfe 19, en in darknefs ; verfe 20, en in the law ; veife 23, en of the law ; verfe 24, en among the Gentiles ; verfe 28, e^ in the fiefli ; verfe 29, en in the fpiric. Chapter 3, 4, en in thy fayings j verle 7, in through my lie j verfe 16, en in their ways j verle 24, en in Chriit Jefus ; verfe 25, en in his blood j verfe 26, e"^ at this time. Chapter 4, lo, en in circumcifion ; en in uncircumcifion. Chapter 5, 3, en in tribulations ; vei fe 5, en in your hearts ; verfe 9) en by his blood ; verfe 10. en by his life ; verfe 11, en'in God ; verfe 13, en in the world > verfe 15, en by grace ; verfe 17, t/t in life ; verfa 2 i, ^« unto death. Chaptei 6,4, en in rewnefs of life ; verfe 11, en throughout Chrift Jefus ; verfe 12, en in your mortal body ; verfe 23, en through our Lord Jefus Chiift. Chapter 7, 5, en in the flcfh ; en in you« members ; verfe 6, en in new- nefs of the fpint ; verfe 8, in the Lord^ xcfff 16, r»with an holy kifs ; verfe 22, «» in the 1 ord ; en at Cenchrea. '! hus I have ct)llc(fttd the feveral Tekts where the Trfck Prepofitinn ^w is to be met with the E^idle to t' e RoR^ns, Witli its divers tranflainns, and v^e find it ah« ui one-hunilredand fifty -eight times i and ts ^en'^cecl —in ab' ut nirety-tuur times ; amoi.g, ^ight time?. ; by, Ic ven nme:> ; with leven vimes ; throughour, five times 5 jt, ilx nmes ; iin*o, twice ; into, rwicc ; through, three times ; on, three times ; cf, twice ; as alfo it is lendercd — againft. between, and towards ; the(e as nearly at. I cculd, I do not Ciy that they are perfectly tzit>, bur they will be tc und nearly (o. The civeis texts where we meet the noun Baptismd In the ISlew Teftament : Matthew. 3,7, many of the Pharifees and Saddiiceet feome ^tf/>//jma to his baptifrii. Chapter 20, 22, are fe able to dnnkof the cup that I drink of, and be baptiled with the baptiitna baptifm that I am baptifed with. Chapter «o, 23, be t>aptifed baptifma with the baptifm vvliich lam bjptifed with. Chapter 2i> 2 $tbaptisma the b?ptdm of John, whence Was it. Mark, 1, 4, and preach baptifma the baptifm of re- pentance for the remiffion of fins. Chapter 10, 38, and be.baptifed with baptiitna the baptifm I am baptifed with. Chapter 11, 30 > bapiisma the baptifm of John was it from Heaven or of men. Luke, 3. 3, preaching bapti ma the bapt'^fm of repen- tance. Ciiapter 7, 29, being baptifed haplisma with the b?.pi'fm of John. Chapter 12, 50, I have baptisma a bi;ptifm to be bapsi^d with. Chapter 20. 4, baptijma the baptifm cf J' hn, wne^ce^was 't. Acts, I, 2, beginning from baptismatos the baptifm of J.'hn. thaprer lo, 37, after taptisma the baptifm which 73 John preached, Ch:\pter 13, 24, hapthma the baptifiii of repentance to all the people of Ifrael. Chapter 18, 25, knowing only the b^ptisma baptifn) of John. Chap- ter yg 3, unto John's btipiisma baptil.ii i verl'c' 4, John bap' ifed ^t7/i//5?Ma with the baptifm ot repentance, Ronrians, 6, 4, buried with him bapthm^toi by bap- tifm unto death. E helians, 4, 5, one Lord, one Faith* haplima one baptifm. Co^oflians, 2, i2> buried with him baptismati in baptifm. ift. Peter, 3, 21, even baptisma baptifm doth now fave us. The divers places where the Greek verb baptiso oc- curs in the New Teftament. Matthew, 3, n, I indeed baptiso baptifc you with water: ^.//>/ij^/ftia!! baptife you with the Holy Ghoft ; verfe 13, to John baptiuhenia to be baptifed of him ; verfc 1 4, I have need baptisthenia to be baptifed of thee ; Yerfe 16, when ^^^//J/'.vi5 he was baptifed. Mark, 1, 4, John baptizon was baptiiing in the wil- dernefs ; verfe 8, I indeed ebaptisa baptife you with water ; but he bapttseis fhall baptife with the Holy Ghoft ; verfe 9, and ebaptisihe was baptifed of John in Jordan ; verfe ^t smd baptizonie were baptifed of him in the river Jordan. Luke, 3, 1 6, 1 indeed baptis9 baptife you with wa- ter ; he bapiisthei fliall baptife you with the Holy Ghofti John, I, 26, baptiss I baptifc with water ; verfe 33, but he that fent me bapuxein to baptife with water j who baptizon baptifcth with the Holy Ghoft. ift Corinthians, i, 17, fent me not baptizein to bap- tife but to preach the Gofpel. Mathew, 3, 6, ebaptcnto were baptifed of him in Jor- don confeffing their fins j verfe 13, to John baptist he- nai to be baptifed of him; verfe 14, b^pihihin^i to be W w 74 bsptifeJ cf thee ; verfe 16, and Jefus when Bapththeii bi'i'tifed went ftra'ght way out of the water. Mark, i. 5, eb.'ptironto were all baptiled of him in Jrrdan. cciiittfljrg their lins j verfe 9, ?LT\d ebaptUthe was b pttfed of John in Jordan. Chapter 10, ^g, baptisthe* nt>i be bnptiled with the baptifm ^apiizoi»ail am bap- tifed with J baptizoinai I am b:^ptifed ; baptisesihe (hall )e he baptifed. Chapter 16, 16^ smd bapl is tbei^ is bap- tiied (hall be faved. Lijke 3. 7, that came to him baptisihenai to be bap- tifeo ; veife i2, then came the Publicans baptisthenai ; vtjfe 21, when the peoip\c baptistbefJai were baptifed j J fi!s alio baptisihentos beii)g baptifed. Chapter 7, 29, 2,0 b-p-i^'hf^tts being baptifed with John's baptifm ; In t b^iptisthtnies being baptifed of him. John, 3, 2 2» 23, and ebapt'non baptifed ; John was hiPtison b»prifiiig in Enon ; and ebaptnonto were bap- tiied C hapter 4, 1,2, and haptiiei baptifed ; though J:lus li'mfcif ibpptisein baptifed not but his difciples. Chaprer lo, 4c, John at firft Baptiion baptifed. r^clt1, I, 5. J 'hn ehaptisen baptifed with water; but ye (li.Ul be haptisesthe baptifed with the Holy Ghoft, Chapter 2, 38, and.be haptiubeto baptifed every one of you; veric 41, ehaptisthesan were baptifed j Chapter 8, 3 2, ih.:ptiionto were baptifed ; verfe 13. and when ebjpfi.ibciihe Wis baptifed ; verfe 16, only be Baptis^ me^.ct were btislhe men were baphfed info Jef'us Chrift \ehapii5the men were haptifed into his death. ift. Corinthians, 1, 13, haftiiihe were ye baptifed in the name of Paul ; verfe 14, thaptisa 1 baptifed nore ot you but Crispus and Garus ; verfe 15, thaptisa I had baptifed in my own name ; verfa 16, ebapia I baptifed the houfehold of Stephanas ; whether ehaptisal baptifed any other ; verfe 17, not iapiiiein to baptife but to preach the Gofpel. Cliapter 10, 2, eBcpsanfo were. bap. tiled unto Mofes in the cloud and in the fea. Chapter 12. 13, we hsptisthe men are baptifed into one body. Chapter 15, 29, baptizonenoi are baptifed for the dead ; baptisoniai are they baptifed for the dead. Gallatians, 3, 27, as ebapthihete have been baptifed into Chrift. John, I, 25, why baptizeh baptifefl thou then ; verfe 33, baptisein to baptife with water ; bapiison baptifeth with the Holy Ghoft Chapter 3, 26, ebaptisei bapiifeth and all men come to him. Matthew, 28, 19, h^ptisantos baptifing them. John, 1, 28, haptizon baptifing ; verfe 3 1 , ^j;7//s<7» baptising with water. Chapter 3, 23, haptizon baptiting in Eiion, near Salem. Thefe a'-e the divers places wherein the infpired writers mention baptifm ; and it is to be obferved that they make ufe of the verb hapiizo on fuch cccafions, and not the verb hapto which is rendered dipping. However as it is brought into the difpute concerning baptifm, in orc'er to fatisfy people 1 fhall mention the places where it is to be met with in the Septuagent, and in the Ncw-Teftament ; and, »ifl. From the Septuagent or Greek Tranflation of the Bible : Exodus 12, 22, and hapsantes d'^p it in the blood that is in the bafon. Leviticus, 4, 6, and the Prieft Bapsei dip his finger is 76 the blood and fprinkle the blood feven times before the Lord ; verfe 17, and the prieft hapsei (hall dip his fin- ger in fome of the blood. Chapter 14, 16, and the Prieft hapsei fhall dip his right finger in the oil that is in his hand ; verfe 6, as for the living bird he fhall take it and the cedar wood and hyfop, and hafsei fliall dip them and the living bird in the blcodof the bird that v/as killed over the running water ; verfe 51, and he lliail take the cedcr wood, and the hyfop, and the fcarlet, and the living bird, and hapsei dip them in the blood of the llain bird, and in the living water, and fprinkle the houfe feven -times,' Numbers, i, 19, 10, a clean perfon Oiall take hy- sop and hapsei dip ^t in the^ water and fprinkle it upon the tent. Deutronomy, ^tj^ 24, Mofes faid let Aflier dip his foot in oil, Ruth, 2, 14, Bapfei dip thy morfel in the vinegar. Leviticus, 9, 9, ehapse he dipt his finger in the blood and put it upon the horns of the alrar. ifi. Siuiiuel [4, ly^ehapscn he dipt the end of the rod in the honey comb. 2d. Kings, 8, 15, Hazael took a cloth and ehapson dipt 't in water and fpread it on his face, fo that he died. Thus far with regard to the feventy. Now with re- fpecl to the New Teftatnent with which we are particu- larly concerned at prefent. Luke, 16. 24, and fend Lazarus that he xmy hapst dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. Matthew, 26, 23, he tliat c?nhapsas dippeth his hand with me in the diih, the fame (hail betray me. Mark, 14, 20, who emhapiominos dippeth with me in thedifh. John, 13, 26, to whom I Ihall give a fop when hnp/aB I have dipt it ; and when £tub.:psas he dipt it he gave it to Judas. » 77 ■Revelations, 19, 13, and he was clothed with a ?cs^ lure hehamenon dipt in blood. Jofhua, 3, 15, and when they that bore the ark were come unto Jordan, and the feet of the pricfts that bore the ark chapbesanwzvt dipped in the brim of the water, that the waters which came down from above {lood, and rofe up an heap, Thefe are the moft of the places, as far as I know, where the verb hapto occurs, both in the Septuagen* and New Teftament : and is rendered dip, dippeth, and dipt ; an,u^ j.a.ia w, what, Price OS. 6d. o PREFACE. TO THE SAINTS AND FAITHFUL in CHRIST JESUS, who worship God in the Spirit^ rejoice in Christ Jesus the Lord, and have no confidence in the flesh, especially/ those of you, over whom God in his providence, has been graciously pleased to place me an overseer. Grace he unto you, and peace from God the Father, and from the Lord Jesus Christ, ivho gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father, to whom be glory for ever and ever. Amen, Beloved in the Lord, -nLs it has long been the expressed wish of several of you, that 1 would give you my free thoughts from the pulpit, on the subject of baptism, and especially the BAPTISM of the Spirit, as it stands opposed to that of the flesh, the latter of which being so stoutly contend- ed for, and so firmly clung to by many professors in the present awful day, of almost universal darkness, superstition, delusion and folly, I have at length (though by no means reluctantly J complied with IV. your request, at the same time being well convinced, that such a compliance would subject me to much censure, and unfeeling reproach from those, who are enemies to the naked truth, and so it has turned out, for the children of the bond woman have already made no small stir about it, and have raised no little uproar and outcry amongst themselves, both against me, and the subject-matter of what 1 have preached and written in the following pages ; which certainly is no more than 1 might expect from that quarter. (See Gal. iv. 29—31.) And were it not for ''The powers that be," I know not what would be the con- sequence. — Some of them have gone so far as to say, that 1 ought not to have meddled with the subject of baptism at all, and that I could have no business whatever with it, or even so much as to notice the text in question! As if forsooth, (pope-like) the word of God exclusively belonged to them ! ! (i. e. the baptists.) But I ask, in the name of toleration, have 1 not as great a right to give my opinion on the sacred page, as the sage and wise baptists? What! is the word and will of God under the control and at the disposal of the baptists? are the consciences of individuals to be chained to the legal post of bdptismal infallibility, and the person, who dares to be sufficiently honest so as to attempt their liberation, to be considered and looked upon for so doing, as a mere monster in human shape! and there- fore ought to be shunned as a person would shun the plague? Thank God for & free countri/, so far as it relates to a liberty of conscience. The doctrine of watpv-bapiism has been for ages back a subject of much unpleasant contention, re- ligious bickering, and disagreeable strife in the church of God, hence some have contended for in- fant sprinkling, while others with equal warmth, have laboured to vindicate adult baptism by immer- sion. Both sides have ajipeared resolute and deter- minate : each have manilested fervent ^eal, daunlLess V. courage and equal streng^th on the stage of polemical contest, and men of erudition, talent, and grace have displayed an uncommon share of ingenuity m defend- ing the point at issue; yea volumes have been writ- ten, on each side of the subject, when each combatant has satisfied himself, that he has gained his point and taken the laurel from the field, while at the same time the scale yet hangs upon its pivot, uncertain on whose side it will at length preponderate. The great Dr. Wall informs us, that from the year 400 to the year 1150, infant baptism was not in all that period so much as once called into question, while on the other hand, the baptists contend that the scriptures in connexion with the conduct of the apostles, have never failed to sanction adult baptism by immersion. Jf however the Doctor be correct, and our modern baptists be right in their mode and practice of tumbling the subject backwards into material water, and that none but adults are fit and proper subjects for that ordinance, then must the christian world have been peopled for a space of 750 years with mere fools and idiots, when com- pared with the wisdom of our modern advocates for the well, — Besides, if plunging be the only scriptural mode to be attended to, in the performance in ques- tion, why not let the subject be naked like the pas- sions, m order to prevent the garments from being baptized or washed instead of the body, as the clothes can have no business whatever in that hojy and con- secrated element. — However, as in every age there have been, and still are a diversity of opinions on matters of religious form, why may not 1 with the rest, who stand up for a right of conscience, openly declare my sentiments without being subjected to ill- natured censure and cruel invective? What ! is wis- dom to die with the baptists ? is it treason to dilier from them on points that are (even acknowledged by themselves to be) non-essential ? is it to be termed slighting the ordinances of God's house, to direct a VI. poor sensible broken-hearted sinner to Christ alone, for all he needs to make him acceptable to God, and meet for heaven ? was the thief on the cross mad for asking for heaven, without consideration of being first baptized in material water ? and is the Redee- mer to be charged with folly for taking him to glory, without first sending him down to be baptized, or plunged in corporeal water ? thank God that neither our salvation, justijication, sanctijication, accep- tance with God, or glorification, depends on such a weak and legal ceremony. It is my mercy to know, that with respect to the persecuting language, so il- liberally uttered by the inflamed tongue of irritated baptists, that such blessed portions of divine truth remain on sacred record, as Isaiah Iv. 8, 9. Jer. i. 19. Isaiah liv. 17. Ezek. ii. 6, Nor have 1 less cause to be thankful for the visible blessing, that has so conspicuously attended my frail efforts, even in the delivery of the sermons contained in the follow- ing pages : several persons have openly confessed, that their minds have thereby been blessedly set at liberty from the fleshly ties of water -baptism, which had (previous thereto) so entangled and perplexed them. Yet the baptists seem mightily displeased, because I dared to preach sermons so inimical to their views and wishes, angrily declaring, " He ought not to have said any thing about baptism, especially at this time." And yet reader, these sound men in the faith, profess themselves to be calvinists, or persons who believe in the doctrine of divine predestination ! Could the baptists vainly suppose, that I should solicit leave of them, before I made the attempt? Thank the Lord, I am hitherto free from all such carnal dictation, and fear of man; from the galling trammels of lordly deacons, and" the hectoring bluster of a few discon- tented, unsteady, restless committee-men, who are never easy but when they can plant snares for the feet of the innocent, ami lay hold of some little clew Vll. to draw their already fettered minister more closely under the thumb -screw, and if he dares to complain of cruelty, out must be the word, or they will soon grind his reputation if not his bones to powder, and then feast their revengeful appetites with the man's imperfections and downfall, and siieerin^ly cry " So would we have it " But to return, the baptists say, I ought to have delivered my lectures (on the subject in question, if delivered at all) on Wednesday evenings, in order that their minister might have had an opportunity to have heard them. Still, reader, these great 7nen of sound faith, &c. are predestinarians! though if I mistake not, they would much rather be otherwise employed than be obliged to hear the truth from my lips. Besides what obligation could I be under to the baptists, just to preach at certain times or seasons, merely to suit their caprice and cavilling convenience; one slave to a party at a time is quite enougli, in a free country. But mark, reader, the wisdom necessary to conceal their craft was evidently wanting, for the plain and undisguised fact was this, they were sorrj/, they were grieved, and pricked to the heart, (nor could the poor things conceal their trouble from observa- tion) to think that I should make choice of sunday evenings, when perhaps, ten times the number of persons would be present, to hear and judge for themselves, of the truth or falsehood of the subject at issue. It was this that unhinged them, and led them to cry out more vehemently against me, than per- haps, they would otherwise have done. If however, Wednesday evenings were the best time for me to deliver my thoughts on the baptism of the Spirit; how came Mr. T n to make choice of sunday evenings to deliver his thoughts on the baptism of the flesh? and to display his shining talents in his pretended reply to my remarks on the former ? why not choose thursday evenings for that purpose, in order to give those, who stood opposed to his views VIll. of the subject, an opportunity of hearing and judg- ing' for themselves. The next thing so zealously harped upon by those pious advocates for the waters of strife, is what they term '^ church order," this is another idol in their disordered temple, which they are continually crying up, and religiously bowing down unto; but \f confu- sion, discord, animosity, bitterness, back-biting, en- vy, whispering, religious gossiping, and devouring each other be church order, then indeed it must be acknowledged, that some of the sticklers for water- baptism do most conspicuously take the lead in the professing world ! As however there is no rule without an exception, 1 am happy to say, there are many baptists, who scorn and detest such little mindedness, several of whom I highly esteem, believing such to be men of grace and experience in the better things, yea things that accompany salvation, which I hope ever to love in the Lord, for the Lord's sake; for although 1 may widely differ from them on some particulars, I never- llieless have the satisfaction to agree with them in the main point, (viz ) salvation by Christ alone, still neither my agreement with them, nor esteem for them will in the least affect my decided views on the subject either of water-baptism, or the baptism of the Holy Ghost, and my only end and aim in delivering the following lectures, (so far as I know my own heart,) has been simply to direct the convicted sin- sick soul to Jesus alone for help and ease, and not to send him to John in the wilderness, for consolation, or direct him to the servant when the Master is close at hand, ready to receive him, and kindly invites liim. (Matt. xi. ^28.) This would indeed be direct- ing the soul FROM Christ instead of to Christ; 1 am, however, thoroughly convinced, that for a person to be stripped of every thing but Christ to make him meet and fit for heaven, will cause no small kicking and struggling in the creature, in order to keep pos- IX. session of some remnant or thread belonging to the old rags of popish ceremonies and carnal ordinances. For the legal heart to part with all at once, is too much for proud nature to bear with any degree of patience; to make Christ all and every thing to the soul must be very mortifying indeed to the flesh, this would certainly be " Making too much of Christ," as hinted at by a pretended preacher of the gospel a few days ago!* Yea, a preacher he may be; a man of grace he cannot be, as no gracious man could either think, hint, or assert so horrid an opinion respecting the blessed God Jesus ! As we arc, however, com- manded to pray for our enemies, I sincerely pray that the Lord may convince him of his error, and that he may be enabled by divine grace to repent of this his wickedness, if perhaps, the thoughts of his heart may be forgiven him, for it is evident that such a man's heart is not right in the sight of God. See Acts viii. 21, 22. It can hardly be imagined what a commotion and agitation, the following sermons have occasioned in the loatery clement ! 1 had scarce finished one lec- ture on the subject, ere a manager of the water- works announced to his followers his speedy inten- tion to raise the war-hoop and commence an hostile movement both against me and the truths I was about to deliver! Hearing of so great a person, de- termining to become my antagonist, I must have been more than mortal not to have felt some little emotion at the report thereof; as it certainly re- quired somewhat more than the ordinary strength of human nerve to bear up under so weighty and pon- derous a threat! however recovering myself a little, and recollecting that truth was on my side, and that TRUTH alone was my only end and aim, I determined at all events, to make a stand in defence thereof, and leave the issue with that God, whose I am, and whom I serve in the spirit of faithfulness and power. * See note at the bottom of page 113. b X. No sooner was the declaration of war announced, than one of this gentleman's aide-de-camps was des- patched with eager haste and strict orders from the commander-in-chief, to collect or muster together all the force he could meet with, who might feel inclined to enlist into his service! nor did he tail of obtruding; himself into every company wherever he could gain admittance; begging, beseeching, and even praying, that all who were weak enough to listen to his en- treaties, would go with him and hear the man of won- ders! observing at the same time, "^ Our minister is going to overturn all the arguments that Mr. Lane intends to bring forward, in support of his cause against icater-baptism !" This (it must be granted) was a bold assertion, at the same time, nothing could be more weak, ignorant, childish, silly, ludicrous or laughable ! ! for how, in the name of common sense and sound reason, was tliis great man from the north to know (without either the power of witchcraft or spirit of divination J the nature and substance of the arguments at that lime in embryo? one would almost think it i!r.pos;->ible, that any rational being could have so foolishly cosniiitled himself, in so ridiculously expressing himself, but many men many minds, yet one would think it to be (juite time enough to talk of overthrowing arguments, when the said arguments intended to be overthrown become actually in ex- istence. (See Prov. xviii. \3 ) Nor would any man in the exercise of common sense, either think or speak otherwise, iiowever, such futile anticipations shew what a very small toy, or worthless rattle will please a child; or how a man of straw w\\\ divert and amuse a person fit only for an asylum for lunatics. Well reader, the time is fixed for action; the standard hoisted; the gauntlet thrown; the sword draivn ; and the champion ol' the liquid tomb ?najes- tically ste{)s forward in hostile attitude, and takes for his standing, Isaiah Iv. 4. " Behold 1 have given him for a witness to tlie people, a leader and a com- XI. i, mander to the people." But whetlier he or Christ was the leader and coiumander in question, has been a matter of some httle dispute anior;i^ those who heard him. Some say Mr. T n took the lead, and some say Christ had the honour to go first. Nevertheless, it is pretty evident the priest was the principle commander in the present enj^ag'ement, though I am credibly informed, that not much blood was spilt on the occasion, as the very appearance of blood is too alarnnng and terrific for those, whose business is to stab in the dark, and fight as much at a distance as possible^ for fear of detection and ex- posure. However, like Gideon's disbanded army (who bowed the knee to the water ; their thirst being so very great for the legal stream) they were deter- mined if possible, to squeeze water from the very po.9Z at which they had made their stand! But the scriptures testify and clearly shew, '^That there are some, who being- unlearned (i. e. untaught by the Spirit) do wrest the scriptures merely to serve them- selves, in matters that please the flesh. — Yea, and many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. But leaving all dabbling' in material water out of the question, might not the above passage of sacred truth have afforded this hero for the well an oppor- tunity of showing to his followers his credentials for the work of the ministry.^ which is what every man professing to be a gospel minister ou-j,ht to do, before any church of God is, or can be authorized to bid him God speed. — Let him then tell us from whom, and from •whence he came? before he assumes the character (and commences in tlie exercise) of a reli- gious agonistes, in the city of God, where, if I mis- take not, he is yet a stranger (at least) to the habits, manners, customs, experience, gifts and graces of some of its principal inhabitants. — Let it be asked, and seriously asked too, what it is that this polemical preacher really knows of God for himself.^ and what xu. are the evidences that he is himself truly taugkt of the Lord? — And then, from what war-office did he receive his commission to enter the field of action ? and what are the standing evidences of his call being of God^ to be a preacher of righteousness? — Where, 1 ask, are the seals to his ministry? and what are the main proofs that the Holy Ghost has made him a mouth for God? These I conceive to be a few ne- cessary points to be known, and without a satisfac- tory answer to such queries, we are authorized to say he has laid hold of the ark without any grant from God. For my part I hesitate not to say, that wherever 1 have been called in providence to preach Christ and him crucified (not loater -baptism, for Jesus Christ sent 7ne not to baptize but to preach the gospel) the Lord has abundantly owned and blessed my feeble efforts, to the conviction and conversion of many precious souls to the knowledge of the truth as it is in Jesus, yea even at Hull, not a few, to the no small mortification of my adversaries, whose spleen has been, and is so decidedly and glaringly manifested against me, (coupled with uneasy jealousy, and pointed envy at my evident prosperity) that it has wantonly urged them on to speak evil ot me without a cause, (at least any just cause known by them) yet their malig- nity and hostile treatment of me has neither added to their honour, nor lessened in any shape the given abi- lity, which God has been pleased most graciously to bestow upon me; but as Jehovah hath said, "Ven- geance is mine and I will repay," I cannot do better than leave them in his hands, who is too wise to err, and too good to be unkind. Having finished my lectures on the Spirit's bap- tism, and having also announced my intention of publishing them, JMr. T n again sallies forth at the head of his own troop, and with redoubled fury again rushes forx-vard, bidding defiance to the armies of the living God, and insinuating and saying at the Xlll. same time to his elated followers, (i. e. if I am correct- ly informed) that " Mr. Lane dare not print what he has preached!" and therefore he should again throw down all that I had advanced in defence of Fire or Spirit baptism ! though by the bye, 1 have strong rea- son to believe that he himself never heard so much as a single sentence of all that I did say on the subject!! consequently he at best was but combating his own shadow ! and beating the air to amuse his admirers! what a great mind this dabbling little man must have I ! ! There is an old adage which says, *' Most people say as they could wish things to be," and this doulDtless has been the case with Mr. T n and his aflVighted advocates of the Marah waters. — But why so precipitate Mr. T n? why in such heed- less haste? Festinatio tarda est. Let me therefore entreat you, sir, to be cool and calm, take your time, sir, and do not hurry yourself, you will be less liable to confuse yourself, and of course you will have a better opportunity of being more collected in future. It ill becomes a man of your superior talent, bril- liant acquirements, and nervous reasoning to be so visibly put out of the way by a person of my humble station and feebleness of judgment in the deep things of God ! Though it is nevertheless my mercy to know that the Lord despises not the day of small things. But may I presume to ask, sir, why you imagined or concluded that I should not, or dare not print what I had preached? what in the name of all that is honest had I, or have I to fear? what is there so tremendously formidable before me ? I grant that were I seriously to listen to the intimidating descrip- tion given (by the sapient admirers) of your gigan- tic prowess in religious controversy, I could do no less than to somewhat hesitate; but as I consider the whole of their wordy statement thereof, to be but mere froth, I of course perceive no lion in the way, and for you, sir, to presume or insinuate that I would not, or dare not publish from the press what XIV. 1 had delivered from the pulpit, was like shoutino- before you were out of the wood! How true it is, that " Error in doctrine never fails to lead its blind votaries to error in practice," and hence I conclude that where men have only water to guide them, it is not to be wondered if they should deliberately tell untruths to serve a turn. But your conduct, sir, in this respect, reminds me of a little dog' (the great Mr. Toplady somewhere speaks of) upon seein"^ a gentleman's carriage coming- rapidly along, placed itself in a defensive attitude, and perceiving the car- riage draw towards him, the enraged animal rushed furiously forward to meet it, and then ran harking after the wheels of the vehicle, vainlj/ supposing they were alarmed at its noise, and consequently hasted vvith eager precipitation from his formidable appearance; whereas the wheels of the said carriage continued at just the same rapid speed after the dog had done barking, as it had done before it caught the pool' little creature's eye. But as touching again my supposed fear of printing what 1 had preached, I wish you, sir, (and others who are deceived witli you) to know that the blessed God has long since put me in possession of three particular characteristics, for which, I hope, I am thankful, (viz.) 1. The SpiRrr's baptism itpon and in my soul has made me free fiom the fear of man, so that in point of defending the truth, I no more regard the face of a man, than 1 do the face of a dog, and espe- cially those beings 1 have reason to believe know nothing of God for themselves. See 2 Cor. iii. 17. Acts XX. 24. 2. By the same power I am made to love and so much regard the church of the living God, that I dare not sell any part of it for the sake of filthy lucre, nor leave the poor of the flock of slaughter to starve in the wilderness, for the sake of a golden bribe, though it were held out for my acceptance by a professor of godliness, said to be worth " Five XV. THOUSAND POUNDS a year !" as a bribe from such a quarter would at once convince me, that the person so otfering it was destitute of the life of God in his soul. See 1 Tim. iii. 3, 8. Titus i. 7. 1 Peter v. 2. 3. By the same Spirit I am possessed (thank God) of a grateful disposition for kindness shown, let it come from what quarter it may, and I also hope my friend Mr. T — n may never be destitute of those gifts, as they may render him a good citizen, and a worthy member of civil society; and if you, sir, are really and truly sent of God, to preach the everlasting- gos- pel, and thereby feed the Lord's little ones at Hull, I am sure your mission will sooner or later be made manifest, when my prayer for you shall ever be, that God may abundantly prosper you, and bless you both in soul and body, nor will any one more cheerfully assist you in the cause of God and truth than myself, that is, should you need it of me. 1 hope, ere long^, the blessed God himself will de- cide all differences that have crept into his family, that the peace of the whole household may be finally and for ever established, that the whole glory thereof may redound to himself, and that the reader of the following pages may be divested of all prejudice, weigh the matter well in the balance of the sanctuary, read the whole dispassionately, carefully, and can- didly. And may God the Holy Ghost render the fol- lowing pages useful, profitable, edifying, encouraging ai.d establishing in the weighty matters of salvation and everlasting peace. Reader, (if thou art truly born again of God) may grace, grace, grace, be with thy spirit. So prays a willing servant of the Lord Jesus Christ, S. LANE. Hull, June 2b, 1823. SERMON I. Matthew xi. 11. Verily I say unto you, among them that are horn of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. X HE first verse of this chapter informs us of our dear Lord having finished his instructions, which he had so affectionately and pathetically given to his beloved disciples in the preceding- chapter, relative to their going forth to preach the everlasting gospel. Having told them where they were to go; what they were to say; how they were to behave; and what they f «s servants of his) were to expect, both from secret and open enemies to the truths, they were bound to deliver: he assured them that he himself would go with them, constantly stand by them, graciously support them, and powerfully enable them cheerfully to perform their arduous, important, yet pleasing and delightful employment. — After he had thus instructed and encouraged them, we are then informed, that he departed thence to teach and to preach in their cities, that is, either the cities of the Jews, or the cities out of which his disciples came, and unto which they might probably belong'. The second verse gives us an account of John's imprisonment for his faithful dealing and upright conduct towards Herod that mountain of pride ! B who had so wantonly and wickedly taken his brother Philip's wife to his own bed ! and for which, holy Johnfaithfulli/ reproved him, sharply rebuked him, and publicly exposed his vile and licentious con- duct, which faithfulness in John so enraged the be- sotted libertine, that he sent and had him beheaded in prison.* However, thouj^h John lost his literal head, he lost not his heavenly Head, nor could he possibly lose his life in Christ. f — Therefore, we are taught to fear not them, which kill the body only, but are not able to kill the soul.j — But to fear him who hath power to destroy (or cast) both soul and body into hell, I say unto you, saith the Lord, fear him. We are next informed of John's anxiety to gra- tify and satisfy his followers, respecting the Lord Christ, and to give them an opportunity of seeing and hearing for themselves, that Jesus was the true Messiah, and for this end he sent two of his dis- ciples to make inquiry of the Lord himself concern- ing his person and 7?iission ? and our dear Lord as graciously condescended to satisfy both him and them, (viz.) that he himself was the real Messiah so much looked for, and of whic'.i the holy prophets so bles- sedly predicted, and so pointedly spoke :§ therefore, saith he, " Go and shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them — and bles- sed is he, whosoever shall not be offended in me." And they havmg seen and heard this from the per- son and lips of the Son of God himself, they de- parted fully satisfied in their mind that he was the true Messiah, and when they had left him, he began to address himself to the multitude, that surrounded him, concerning John, saying, what went ye out for to see, a reed shaken with the wind? as much as if * Matt. xiv. 10. + Col. iii. 3. J: Matt. x. 28. Luke xii. 4. § Isaiah XXXV. 5, 6. xlii. 7. Dan, ix. 24, 26. Zecli. ix. 9, 10. Mai. iv. 2, 3. he had said, though John, in and of himself, is but a bruised, shaking, feeble reed, he is nevertheless, a prophet of considerable magnitude and eminence in the sacred list, yea far greater than all who were be- fore him. — The harbinger of Christ ; the forerunner of the Messiah; the messenger of Jesus; and the preparer of the way of the Lord.* — And one who faithfully and fearlessly preached Christ, and him crucified.f This leads us to the words of our text, viz. Vei'ili/ I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. In further discoursing on these words, I shall consider, I. The person spoken of, and II. What is said of him. I. The person spoken of, (viz.) John the Baptist, a person highly favoured of God, whose name signi- fies " God's grace," " gift/' " gentle, or agreeable." John was a gracious man, or a partaker of that grace, which enabled him to be a faithful preacher of righ- teousness, gentle in his manners, mild in his deport- ment, and however rough and coarse in his voice, he was nevertheless, pleasant and agreeable in his delivery of truth, the application of which, by the power of the Spirit, rendered his message a blessing to all, who feelingly understood the report thereof. Yea, John was a true, ijtiportant and blessed icit- ness of that salvation, that was about to break forthj; as a burning lamp. — " There was a man sent from God, whose name was John, the same came for a witness, to bear witness of the Light, that all men through him might believe. — He was wo^ that Light; but was sent to bear witness of that Light.§" And as a faithful witness of the Light in question, he failed * Isaiah xl. 2—5. Mai. iv. 5, 6, Matt. xi. 10. + John i. 29. X Isaiah Ix. 1. S John i, 6 — 8. 4 not to direct the attention of his auditory unto it as the sure road to endless happiness : pointing with his finger, and loudly proclaiming with his lips, " Be- hold the Lamb of God, which taketh away the sin of the world," adding thereunto " This is he, of whom I said, after me cometh a man which is preferred be- fore me, for he was before me.*" — " The same is he, which baptizeth with the Holy Ghost." — But this truth (even then) could not be received without the Spirit's application. For a man can receive nothing of himself except it be given him from heaven. f — " Except (says Christ) a man be born of icater and the Spirit, he cannot see (or enter) into the kingdom of God.j; — Thus did Jesus himself, bear evident testi- mony to this great witness of the power of God, in the constitution of vital godliness in the soul of all those, who through the Spirit's influence (in his baptizing operation) are thereby made savingly ac- quainted with the great Head of the Church. — Now if we turn our mind to the prophetic account we have of this person under consideration, we shall find him spoken of in the sacred page. First, As a child of prayer, this appears evident from the salutation of the angel to Zacharias, " Fear not Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear a son, and thou shalt call his name John ; and thou shalt have joy and gladness, and many shall rejoice at his birth, for he shall be great in the sight of the Lord — and he shall be filled with the Holy Ghost, even from his mother's womb; 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 make ready a people prepared for the Lord.§" In all of which was that scripture fulfilled, (viz.) ''The voice of one crying in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God."f * John i. 30, 33. + John iii. 27. 1 Cor, ii. 14. X John iii. 3, 5. ^ Luke i. 13— IT. H Isaiah xl 3. Second, John was a child of promise, as appears evident from the above passage, and also from the account stated in the prophecy of Malachi, " Beh old I send my messeng-er, and he shall prepare the way before me/'* which evidently proves that John was divinely appointed, sovereignly ordained, or prede- terminated to prepare the way of the Lord, and not (as erroneously stated by the Baptists, of the present day) the Lord to prepare the way of John, this would indeed be making Christ the servant, and John the master, or Christ the preparer for the flesh, and John the finisher of the Spirit's work ! which corruption is too gross an absurdity to be received by any person, who is truly taught of God, and made sensibly acquainted with the Spirit's baptism in his own soul, enabling him to give Christ the whole glory from first to last. Again, Third, John was to come in the spirit and power of Elias, and both in measure resembled each other, and it may be truly said, that the zeal of each out- stretched their knowledge, for both called for fire from heaven to destroy their adversaries,f and both met with a sharp rebuke from their Master for so doing, " Ye know not (said he) what manner of spirit ye are of — the Son of Man came not to destroy men's lives, but to save them. — Both had their ap- pointment in the wilderness, for a season, and both resembled each other in their appearance and dress, both eat wilderness food, (which food, was doubtless, typical of better things) and both pointed to one glo- rious object of faith. — Elijah was a prophet of the Lord, and so was John, yea, saith the Redeemer, " I say unto you and more than a prophet." John was greater than the greatest of the prophets, and yet less than the least in the kingdom of heaven, " He that is least in the kingdom of heaven is greater than he." This brings me, ♦ Mai. iii. 3. +2 Kings i. 10—12. Luke ix. 54, 55. 11. To notice what is said of him, under which consideration two things present themselves, (viz.) 1. Notice what may be understood by the king- dom here spoken of, and 2. Notice the comparison made, " He that is least in the kingdom of heaven is greater than he." ]. Then I am to shew what may be understood by the kingdom of heaven here spoken of, by which 1 understand First, The Gospel itself to be intended into which no man can savinglj/ enter, or spiritually understand its blcfised, glorious and important mysteries; but by and through the Spirit's teaching, or Spirit's baptism of the soul, for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither ca?i he know them, because they are spiritually discerned.* Nor is this kingdom meat and drink, or water baptism; but righteousness and peace, and joy in the Holy Ghost,f As such, flesh and blood can never enter into it; therefore, saith our Lord, except a man be born of water and of the Spirit, he cannot see the kingdom of God, that is, he cannot see any beauty in it, dis- cover any right or title to the blessings connected with it; nor feel even the least desire of union and communion with the members of it. Nevertheless, this kingdom is to be preached in all the world for a witness unto all nations, and our Lord himself preached it at all places whithersoever he went, as it is written, " He went forth preaching the kingdom of God;'"! and when he had preached in one city he openly declared that an injunction was laid upon him to preach the same in all other cities, whereunto divine wisdom had appointed him to go, therefore, saith he, " 1 must preach the kingdom of God to other cities also."§ And again, " The Spirit of the * 1 Cor, ii. 14. + Rom. xiv. 17. 1 Cor, xv. 50. + Mark i. 14. ^ Luke iv. 43. Lord God is upon me; because he hath anointed me to preach ^ood tidings to the meek/'* or, as in Luke, " He hath anointed me to preach the j^ospel to the poor, he hath sent me to heal the broken-hearted, to preach dehverance to the captives, to set at liberty them that are bruised; to preach the acceptable year of the Lord, &c." Thus was the gospel in its power and purity preached by Christ himself, and by hijn described the kingdom of God, and the kingdom of heaven, who faithfully declared when he thus preach- ed, " not every one that saith unto me. Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven. "f And here I would ask, did any, doth any, or can any person do the will of the Father out of Christ? If true believers be complete in Christ,;]; accepted in the beloved, made meet bj/ the Father, in the person of his Son, to be partakers of the inheri- tance of the saints in light, without aiiy foreseen good in them, or any creature-holiness to be per- formed hi/ them, i. e. independent of the holiness they have in Christ, and performed by Christ for them, as without Christ they can do nothing accept- able in the Father's sight. — Then must the will of the Father be done by the Church in Christ, and not by herself out of Christ, who himself hath said, "without me ye can do nothing." — Again, the Lord Jesus, on the behalf of his church, cheerfully volun- teered his services, in counsel and covenant, that in the said services, the church itself, which is his body, might be acceptable without fault before God, saying, *' Lo, 1 come to do thy will, O God." — By the which will we are sanctified through the offering of the body of Christ once for all. And as it was the will of the Father that Christ should fullil all righte- ousness for his people, he became the end of the law both CEREMONIAL and moral, for the express * Isaiah Ixi. 1—3. Luke iv. 18, 19. + Matt. vii. 21. Col. ii. 10. Eph. i, 6. Col. i. 12. 8 purpose ; therefore, saith St. Paul, " Christ is the end of the law for righteousness to every one that believeth."* Here then I would observe, that if cir- cumcision was a precept of the ceremonial law, and if to be circumcised according to the law in question, was to do the will of the Father under the said law of ceremonies, then has the elect of God done the Father's will in Christ, their Head and representa- tive, by their submission to, and performance there- of in him, as saith the apostle, in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh 6y the circumcision of Christ. f — In consideration of which, he further adds, ''we are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." So with respect to baptism, if to be baptized with the baptism of John was thereby doing the Father's will under the middle dispensation between the law and the gospel, and Jesus Christ submitted to that ordi- nance, in order to fulfil all righteousness for his peo- ple; then has the elect of God done the will of the Father in Christ, in the ordinance of baptism, for Jesus Christ, independent of his church, needed neither circumcision nor baptism, as neither the one nor the other, could be for himself; but for all the elect in him, for whom he stood as the Head and re- presentative : therefore, saith the same apostle, speak- ing of the same persons, interested in the same person and work, " 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,"]; and when addressing the church at Rome he uses the following nervous and emphatical way of reasoning on the subject of union between Christ and his church, thereby proving the essential interest every elect vessel of mercy has in the person and * Rom. X. 4. f Col. ii. 11. PliU. iii. 3. % Col. ii. 12. . 9 work of the Redeemer, *' know ye not (saith he) that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him 6y baptistn into death: that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in new- ness of life. — For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."* And when writing to the church at Galatia, he uses the same argument as a further proof of the believer's union to and oneness with Christ, and consequently interested in the per- formance of baptism by Christ, by which baptism the believer is said to put on Christ, *'^for as many of you as have been baptized into Christ have put on Christ,"f not by tumbling the subject backwards into a cistern, pond, or tub of material water, for to call this putting on Christ, is little short (if any thing) of asserting the most profound and consummate blas- phemy, and is an open denial of the final perseve- rance of the saints; because Chnsi put 07i in this way, may just as easily be put off again, as must have been the case with Simon Magus, to say nothing of the thousands of apostates, who have by water bap- tism, jiimsily and ceremoniously put on Christ since his day. — But be it remembered, that the gospel kingdom can never be spiritually entered into by the water-gate of baptism, or baptism by water, unless it can be proved, that all who are baptized into ma- terial water, are truly born again of God, a thing which even I should fondly hope, our modern putters on of Christ by that legal ceremony, will not have the hardihood or impiety to assert. " For except a man be born again he cannot enter into the kingdom of God." But sometimes by the kingdom of heaven may be understood, 2. The kingdom of divine grace as appears in Matthew iv. 10 — 33. The mysteries of which can * Rfim. vi. 5-4. T Oal. iii. 27. C 10 only be known hy and through the Spirit's opera- tion in and on the soul : therefore said our Lord unto his disciples, " it is given unto you to know the mys- teries of the kingdom; but unto them (i. e.) the non- elect) it is not given : that seeing they might not see, and hearing they might not understand ; for unto them that are without (i. e. without the pale of election) all these things are done in parables/'* so that the sovereignty of God gloriously displays itself, even in the enemies' rejection of the truth, as it is written, " the wicked shall do wickedly and none of the wicked shall understand, "f therefore (saith Da- vid) " let their eyes be darkened that they may not see." And saith the Lord, by the prophet Esaias, '' make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed." — "And (saith the prophet) they have not known nor understood; for he hath shut their eyes, that they cannot see; and their hearts that they cannot under- stand." — " Accordingly (St. Paul saith) God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day." — No wonder then that the letter- learned infidel should call the doctrines of grace and the mysteries of the kingdom, enthusiasm, licentious- ness, and antinomianism, charge the Redeemer with devilism^ for preaching them, the Holy Ghost, with folly for revealing them, and the believer with mad- ness and delusion for receiving them. — But even here the sovereignty of Jehovah shines forth bles- sedly, as it is written, " the Lord hath chosen the foolish things of the world, to confound the wise in their own conceit, i. e. such as have been ' trained (by man) to thought and inquiry,' and God hath ♦ Matt, xiii, 11. Mark iv. 11. Luke viii. 10. + Dan. xii. 10 — P.-alm Ixix. a:}. Isaiali vi. 10. xiiv. 18. Rom. xi 8— 10. Deut. xxix. 4.— Itaiah xxix. 10. J John x. -20 viii. 48, 32. 11 chosen the weak things of the world, to confound the things that are mighty, and the base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought the things that are: that no flesh should glory in his presence."* Therefore let our wise men after the flesh know, that this wisdom is not attained by a diligent attention to scholastic " training to thought and inquiry," which at best can only be human wisdom, with which the head may be stuffed, while the heart remains untouched, and when put in the place of the Spirit's teaching, is in reality, " earthli/, sensual, and devilish." But furthermore, God hath made foolish the wis- dom of this world, that the world by wisdom may know not God, that by the foolishness of preaching, salvation may etfectually reach the heirs of promise, so that whenever the blessed God calls, fits, and qua- lifies men for the ministry of the word, he sends them not to college to learn to spout, or to a religious factory to be polished off, or " trained up to thought and inquire/," without such training or human aid, it has been more than insinuated by an advocate for college divinity, that God himself is not sufficient of himself to qualify a man for the ministry, or that he has not wisdom and power sufficient to make a man wise unto salvation, and invest him with suffi- cient knowledge so as to make him an able minister of the new testament, not of the letter, but of the Spirit, for unless a man be regularly " Trained to " thought and inquiry, he must be contented with ig- " norance, become the dupe of vain superstitions, the "prey of palpable errors, enthusiastic emotions, fan- " cied revelations and dreams, antinomian notions of " divine favouritism, supposed deeds of goodness, or a '' certain temporary and intermitting passionateness, " which they are tempted to substitute for faith, duty, * 1 Cor. i. 27—29. 13 " and devotion ."* All this is very pretty and pleasing for school-boys ; but such weak and flimsy trash can never edify men of grace. We read of some in Peter's days, who spake great swelling words of va- nity, and who allured through the lusts of the flesh, — those that were clean and had escaped from them, who lived in error, St. Jude tells us, such 'Svalk after their own lusts ; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage." But what has all this vaunting and swaggering about " human training " to thought and inquiry," or college polishing, to do with the teachings of the divine Spirit ? The great apostle of the Gentiles, whose extensive knowledge, refined attainments, and profound literature, which none, I presume, (who profess to believe the state- ment given of him in the word) would attempt to call into question, accounted all his human acquirements and erudition (in comparison to the knoioledge of Christ and him crucified,) but loss, and dross and dog's-meat. — Besides the Lord himself declares that all his children shall be taught of him. " All (saith he) shall know me from the least of them unto the greatest. "f St. Paul studied not the enticing words of man's loisdom, but spoke the plain homely truth in demon- stration of the Spirit and of power, that the faith of those unto whom he preached, might not stand in the wisdom of man but in the power of God, and the blessed God has never failed to set his broad seal to the ministration of his sacred yet despised truth, though it be spoke or preached, by a poor mechanic, an illiterate fisherman, an uncultivated herdsman, or the still more rustic and uncouthed labourer. — For the Lord himself hath declared his word shall not return unto him void, and the word of God as- * Sec a Sermon written on the occasion of the death of the Rev. Joh« Hawksley, bj the Rev. Joseph (iilbert, page 8. + Isaiah liv. 13. John vi. 45. Heb. viii. II. 13 sures us, tliat those members of the body which we think to be less honourable, even the uncomeli/ parts thereof, God himself hath bestowed thereon more abundant honour! therefore, let no man despise what God has honoured; and let not the worldling pride himself in his own greatness, and look with sneering contempt on the humble followers of Jesus, for he may rest assured that the college training-gate is not the entrance into God's kingdom, (see Matt. xix. 24.) that entrance being sovereignly hid from the wise and prudent of this world, but graciously revealed unto babes. But, 3. By the kingdom in my text, doubtless is to be understood, the true church of God, as it is described by that name in many parts of the sacred page, one or two passages may be sufficient to prove the truth of this statement.* In this nation or kingdom Christ himself is King, he reigns by divine grace in it, he rules and governs over it, his word is the laws there- of: his covenant promises and blessings, are the in- habitants' inheritance everlastingly secured /or them, and ultimately given to them, and that by sovereign and divine appointment, which kingdom he has founded upon a rock. — The attributes and perfec- tions of God are its mighty bulwarks, " the Lord himself will be a wall of fire round about it and the glory in the midst of it;"f hence it is written, sal- vation is of the Lord, and salvation will God appoint for walls and for bulwarks, Christ himself is the sure entrance into it, " I am the door, (saith he) by me if any man enter in, he shall go in and out and find pasture.";}; The high and unalterable decrees of God are the towers thereof; the doctrines of the gospel are the palaces, and the promises and bles- sings of divine grace treasured up in Christ, are the food on which the inhabitants live. — It is in this kingdom where the divine laws are instituted, * Matt, xiii, 38. Mark iv. 26. ix. 47. Col. i. 13. Luke ix, 62. f Zech. ii. 5. Isaiah xlv. 17. xxvi. I. J John x. 9, 14 precepts enforced and obeyed, the Head, Surety, Daysman, and Fuljiller of all laws, precepts, and institutions clearly pointed out; the j^ospel in its purity faithfully preached up, and the believer's freedom thereby fully described and established. But even the least in this kingdom (according- to my text) is greater than John the Baptist, which brings me to consider. Secondly, The comparison, as it fell from the lips of the great Head of the church, and as it now stands on divine record, and here I must beg leave to notice an existing semblance that cannot fail to strike the christian mind between Moses and John. — We read that the law and the prophets were until John, so that according to the scripture account given us of him, his (John's) ministration was itself the very end of the prophetic and ceremonial dispensation, and the middle wall of partition between the law of works and the covenant of grace, or between cere- monial bondage and gospel liberty; but as touching the simile in question, I observe, when Moses was commanded to go up to Mount Nebo, before his death, standing upon the very pinnacle of Pisgah's lofty top, he viewed the promised land at a distance, but never went there; so John the Baptist marched with a steady step to the end of the prophetic, and ceremonial path, but never entered into the king- dom spoken of in my text, i. e. he never entered into the full enjoyment of the privileges and benefits of the visible gospel church, styled by our Lord, " the kingdom of heaven," the least of whom, in the said kingdom was (in this respect) greater than John. Again, Moses was ordained to appoint cities of re- fuge, and to direct the Israelites to them for protec- tion and safety ; John was appointed to go before the face of Jesus, and direct sinners to him as the antitype of those cities. — Moses was buried by the Lord himself, in order to prevent the children of Israel bowing to his shrine, or worshipping his 15 dead body; John was figured forth by the star of Bethlehem, which vanished or disappeared the mo- ment it led the wise men to Christ, nor was it ever intended or appointed that he should ever be fol- lowed by successors, " 1 must (says John) decrease." — And I cannot help thinking, but that all, who are faithfully led to Christ the Sun of righteousness, (in the present day) can very well dispense with John's star-light divinity and legal ceremonies of baptizing, sprinkling, plunging, dipping and dab- bling performances, in what is called, " the liquid tomb," so eagerly embraced by the vehement ad- vocates for the well ; fully believing, and sensible/ feeling that as John was the end of the ceremonial dispensation, so Christ is the end of John's minis- tration, " he must (says John) increase, but 1 must decrease." But it may be asked, what are we to understand by John the Baptist being the least in the kingdom of heaven, and at the same time greater than the greatest under the law? I answer, by the least in the kingdom of heaven, may be understood, a young- convert or babe in grace. 1 Pet. ii. 3. But then be it remembered, brethren, that John the Baptist, though less than the least in the kingdom here spo- ken of, he was not less beloved of God, than the greatest among the inhabitants thereof; nor was he less interested in the divine favour of Him, who hath blessed the whole election of grace alike with all spiritual blessings in Christ Jesus. — Nor was John less safe in the protection of God, in the family of heaven; in the hand of the Father; in union with Christ, and in heirship with the whole household of faith ; nor was he less elected, adopted, justified, sanctified, preserved, blessed, called, and in the end glorified, than any of the rest of the family, and yet, saith the Lord, " notwithstanding he that is least in the kingdom of heaven is great- er than he. This to the natural mind icill and 16 must appear a flat and palpable contradiction, or a mere paradox wrapped up in perplexity, obscu- rity, and trackless maze;* nevertheless the thing is true, as will appear obvious from the following considerations. 1. John was under the law of ceremonies, or legal covenant, as such he was less privileged than those, who enjoyed the liberty of the gospel, and who had greater opportunities of conversing and holding per- sonal communion with Christ himself, such heard what John heard not, and saw what John saw not, in the person and work of Jesus, ergo the least among them, or in this visible kingdom, were greater than John, i. e. higher honoured, and greater privi- leged than he. 2. The inhabitants of the kingdom in question, had the power of working miracles, which John had not, and they had a greater and clearer insight into the mysteries of godliness or gospel truths than John could possibly have at the time our Lord thus spoke, as appears from verse the fifth, so that even in this respect, the least among the disciples of Jesus, was greater than John. * A female hearer, of a very restless and captious disposition, took occasion to remark upon this part of the sermon, that she considered it little else than a mere mass of contradiction, (or words to the same meaning) when a person unto whom she more immediately addressed herself, returned for answer, " as for my part, I cannot see even the least appearance of contradiction in the ob- servations unto which you allude." This reply so enraged and roused the lady's natural temper, irritated the pride of her carnal heart, and so powerfully worked upon the pious principle of her self-sulficient judgment, that with an instant air of visible enmity to the truth of God, she proudly and lordly, (with seeming triumph tauntingly exclaimed, " much good may do you with it." Query, Would not the same lady have ireateil the great apostle of the Gentiles with just as much religious feeling and candour, had he lived in the present day of glorious light ? especially had he committed himself before so wise a woman ! in language like the following, (viz ) '* y/s deceivers, and yet true; as unknown, and yet well known ; as dying, and behold we live ; as sorrowful, yet always rejoicing ; as poor, yet inuking many rich ; as having nothing, and yet possessing all things, 6;c." AVhat a mass of contradiction is here ! ! ! Does not Christ appear as nothing, and St. Paul a madman, when their wisdom is put in competition with the defp and profound sapience of this female oiacle? I would venture however, for once, to give this sagacious christian, the same ad- vice she is so constantly giving to others, who may be less wise and less holy than herself, (viz.) let her read her bible more and quarrel with God less, as it may terminate, perhaps, in the end more to her peace and comfort. 17 3. Their preaching was more successful, and their usefulness more visible than John's ever was ; hence they (the disciples) could speak experimentally of the death of Christ, his resurrection, atonement bi/ blood, redemption, righteousness imputed, justifi- cation and eternal life, secured and established for them, by him for ever. — The whole being connected with every circumstance of new-covenant engage- ments confirmed and fulfilled in and bi/ Jesus Christ,* unto the whole of which they were eye and ear witnesses; which was impossible for John to be so favoured, he having died before the death of Christ, and consequently without visibly seeing and personally witnessing the death, resurrection, and ascension of him, whose way he came to pre- pare : therefore with regard to these favours, the very least in the kingdom of heaven was greater than he. — In fact, John's baptism was of much less consequence than the baptism performed in Christ's kingdom, nor does the baptism of John appear at all to belong to it, or to be any part of it, seeing Christ's kingdom is not of the letter but of the Spirit; not of shadows, but of substance ; John's bounds and baptism reached unto Christ's kingdom; but no further, it reached unto it, but entered not into it, therefore it had no part nor place in it. — And as an old wise divine justly remarks, '*^ to bring signs and ceremonies into the kingdom of truth, is (rightli/ understood) to act in direct opposition to Christ glorified " 4. John was but a voice, as he himself acknow- ledges, and the scriptures declare the same of him. " The voice of one crying in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God."f It was this voice that proclaimed the kingdom of heaven to be at hand, • Rom. iv. 25. v. 8—11. 1 John i. 7. John i. 29. Gal, iii. 13, Rom. iij. 21—24. Matt, iii. 13. Rom. iv, 6— 8. x. 4. Jer. xxiii. 6. 1 Cor. i. 30.-- John xvii. 4. xix. 30. t l*-aiah x\. 3, 4. John i. 33. D 18 in which kingdom the least inhabitant thereof was greater than John, and who were described in the word to be of themselves, through grace, "both kings and priests unto God."* 5. John was but a reed at best, and that but a shaking one, as in verse seventh ; but they of the kingdom are described as pillars in God's temple that are to go no more out.f Now, if by the temple, and kingdom of heaven, we are to understand the church of God under the gospel dispensation, then John the Baptist only shone upon this kingdom as the morning star before sun-rise, who dwindled or vanished away at the sun's approach. — " I must decrease (says he) but he must increase. 6. John pointed to Christ with his finger, at a dis- tance; they of the kingdom embraced him with open arms, held personal communion with him, received daily instruction from him, were personally encou- raged by him, and had ivithout obstruction, free access unto him. 7. John after all he said about Christ; after all he did as the forerunner of Christ; and after all the preparations made by him, in order to pave the waj/ to Christ; yet he himself remained in bondage in the wilderness, where all the followers of John are to this day, talk what they may about liberty, they have John's girdle about them, and John's dispensa- tion to entangle and perplex them; but they of the kingdom enjoy the liberty of the children of God; " For if the Son make them free, they shall be free indeed."J From the whole then we may learn the truth and justness of our Lord's remark, (viz.) " He that is least in the kingdom of heaven is greater than he," That is to say, he or they had greater privileges, greater indulgences, greater views of the doctrines » Peter ii, 9. Rev. v. 10 + Rev. iii. 12. X John viii. 36 Gal, vi. 1. 19 of the gospel, greater power and ability to proclaim them and set them forth, and greater usefulness and blessedness attended their labours to the ^lory of God, and the benefit of the church. As such, we will conclude with the words of my text, (viz.) " Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist : notwithstanding he that is least in the kingdom of heaven is greater than he." SERMON II. Matthew xxviii. 19. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. X HIS chapter gives us an account of the resurrec- tion of the Son of God, the circumstances attending' it; the anxiety manifested in the parties interested in it; the fears with which the enemies thereto were struck at the circumstance of it; the messengers (or angels) dispatched from heaven to confirm and establish it; the conduct of the disciples upon hearing and knowing it; the proclamation concerning it; together with the appearance of Christ himself, as the subject of it, which at once did away with all doubts and disputations respecting it. It also informs us of the deep laid schemes, and hellish stratagems practised by the eldeis and rulers of the Jews, in order if pos- sible, to prevent it, and of the final overthrow of all inventions and oppositions to it. — The seal broken ; — the stone rolled away from the door of the sepul- chre; — the guards levelled to the ground and become as dead men, while Jesus the royal conqueror of death, hell, and the grave, rises, ascends, inter- cedes and reigns for ever in glory in the presence of his Father, on behalf of all the chosen seed. '' Hav- ing spoiled principalities and powers he made a shew 2J of them, openly triumphing over them in it."* And again, " Having ascended up on high^ he led captivity captive, received gifts for men ; yea for the rebellious also, that the Lord God might dwell among them." — For Christ hath not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. The sixteenth and seventeenth verses of this chap- ter informs us of the eleven disciples going to Gali- lee in obedience to the command of their Royal Master, in order to witness a further proof of the reality of his resurrection from the dead, and to re- ceive the necessary prerequisites from him to enable them to preach the gospel scripturally, faithfulb/, and experimentalli/, which he also freely and affec- tionately bestowed upon them; having come lo Ga- lilee they ascended the mountain where Jesus had appointed them to worship him. (Ergo there were no Avians nor Socinians among them.) And while some doubted (viz.) of the reality of the circumstance before them, though they were both ear and ei/e witnesses thereto, or as St. Luke expresses it in chapter xxiv. 4L "While they yet believed wo^ for joy," thinking or supposing they must have seen a spirit ! Jesus himself drew near unto them, and spake saying, " All power is given unto me in heaven and in earth," and then affectionately addressed them in the words of my text, saying. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. — In discoursing on which words, 1 shall I. Notice the characters addressed, (viz.) the dis- ciples of our Lord, &c. IL The commission given them, "Go ye forth, &c." in. The nature of their employment, (viz.) teach- ing, baptizing, &c. * Col. ii. 15. Psalm Ixviii. 18. Eph, iv. S. Heb. ix. 12, 24. 23 IV. I shall endeavour to answer a few objections arising in the mind of those, who through the influ- ence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine under con- sideration. — And V. Endeavour to point out, detect, and expose some of the most palpable and prominent errors, so glaring/,!/ attached unto, and openly manifest in the modern system of water-baptism. I. Then I am to notice the characters addressed (viz.) the disciples of our Lord Jesus Christ, who were at the time he thus addressed them, standing by him in order to receive from him their last instruc- tions relative to preaching the everlasting gospel, and that after his departure from them ; which im- portant instructions connected with the most forcible injunction, are couched in the words of my text, (viz.) " Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Before however, I enter imme- diately upon the subject, 1 will endeavour 1. To direct your attention to the path in which I mean to tread or travel. Jer. vi. 16. 2. I will endeavour to lead you thereon till we arrive at the well's mouth. Isaiah xii. 3. 3. Having brought you to it I will endeavour to plunge (ov baptize) you in thereat. Ezek. xlvii. 1 — 5. And then 4. I will endeavour to lead you so far out thereof, that you may thereby know the safety of your upper- standing in the completeness of the Son of God, as existing from everlasting past, and remaining im- movable to everlasting future, in which state of perfection, the whole election of grace must ever be considered, i. e. over and above their fall in Adam- nature, as also over, above, and without any con- sideration of the Spirit's work on or in the soul, as being the cause of their existence in that perfection 23 of nature, or spotless innocence derived from their exalted union to, and oneness with the person of Jesus for be it remembered, brethren, that the Spirit's operation on the soul, gives not existence to the soul's completeness in the pure-creature-ship of Christ, but merely reveals and applies the said com- pleteness to the soul, in order that the subjects of such application may rejoice alone in him, and through the Spirit's teaching be brought off from all confidence in the flesh.* — But to the point in hand. Now the first of these sub-propositions will be unfolded in the description given of the two first leading or general heads of the subject, (viz.) The characters addressed, and The commission given them, &c. First, Then I am to notice the characters addres- sed, by whom we are not to understand merely the disciples of our Lord exclusively considered; but the ministers of the gospel in general, that were to suc- ceed them, and continue in regular succession until the end of time ; who are described in the word of God under various titles and offices, as 1st. Ambassadors of peace, as saith the apostle, '^'all things are of God, who hath reconciled us unto him- self by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ re- conciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are am- bassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye recon- ciled to God: for he hath made him to be sin for us who knew no sin, that we might be made the righte- ousness of God in him,"f — Thus as faithful ambas- sadors of Zion's King, they will fail not to manifest singleness of heart, earnestness of thought, and rea- diness of mind, in order to execute with becoming faithfulness, the commission given ; at the same time • Col. ii. 10. Phil. iii. 3. +2 Cor, v. 18—21. they will be regardless of all censure or injury to their character, occasioned by wicked and designing men, who are ever seeking, both by secret and open means, to distress, harass, reproach, wound, and if possible, ruin every sent servant of God, who may unfortunately be destined to come within their un- godly grasp — But the scriptures positively declare that '"ail who will live godly in Christ Jesus shall suf- fer persecution."* — Therefore, saith the Lord, ''^Go your ways, behold I send you forth as lambs among wolves." — " Be ye therefore wise as serpents and harmless as doves "f — Nevertheless he graciously adds, " Be not afraid of them, neither be afraid of their words — nor dismayed at their looks though they be a rebellious people.";}; And for their further en- couragement. He (in the last verse of this chapter, out of which my text is taken) saith, '^ Lo, 1 am with you alway, even unto the end of the world. — But the ministers of the gospel are moreover de- scribed in the word of God, as ^d. Witnesses, therefore saith the apostle, when vindicatirg the eternal power and Godhead of our adorable Jehovah Jesus, and charging the murder of his humanity home upon the very persons by whom it was perpetrated, ''ye denied (saith he) the Holy One and the just, and desired a murderer to be granted unto you, and killed the Prince of life, whom God hath raised from the dead, whereof we are wit- nessts,"§ And when St. Paul was going to Damas- cus to persecute the saints of the Most High God, the Lord Christ met him on his way, and thus ad- dressed him, " Saul, Saul, why persecutest thou me? — And I said, who art thou. Lord? — And he said unto me, I am Jesus whom thou persecutest; but rise, and stand upon thy feet : for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and * 2 Tim. iii. 12. t Matt. x. 16. Luke x. 3. J Ezek. ii. 6. ^ Acts iii. 14, 15, §5 of those things in which I will appear unto thee."* — Thus was Paul an open and faithful witness for God, and thus are all the real ministers of the g-ospel, witnesses /or and o/the reality of the truths of God, as they are also to the knowledge of those truths for themselves, for they being made acquainted with them, having- felt the power of them, they can do no less than bear a faithful witness to their blessed and saving effects, as felt, known and enjoyed in their own souls. — Again, such also are witnesses of the power of God the Spirit, in the word, upon the souls of others, through their instrumentality; therefore saith the apostle, " Our gospel came not unto you in word only; but also in power, and in the Holy Ghost."f And when the same apostle preached the word of life to Lydia, the life of the word laid hold of her heart, threw open the doors of her understand- ing and she also became a witness of the power of divine grace in her own soul, as it is written, " Whose heart the Lord opened, and she attended to the things which were spoken of Paul."| Thus the apostle witnessed the power of God mightily attending his labours in the heavenly vineyard, which blessed tes- timony of his usefulness, was the joy and rejoicing of his heart. Again, those whom God sends out to preach the gospel, are also witnesses of the real plague of their own hearts, the weakness of human nature, and the prevailing power of temptation, of which they pain- fully feel themselves the subjects, and with which they are daily harassed and troubled, this makes them groan and cry mightily to God for deliverance, such and only such are capable of feeling for others under similar circumstances, thereby knowing how to have compassion on the ignorant, and on them that are out of the way; themselves also being encompassed with infirmities: such can sensibly and feelingly adopt the language of the apostle, where he saith, "I know » Acts xvi. 14—16. + 1 Tbe?. i. 3. % Acls xvi. 14. E ^6 that in me, that is in my flesh dwelleth no good thing."* And again " For we that are in this taber- nacle do groan, being burdened." And again, " O wretched man that I am! who shall deliver me from the body of this death?" — Thus was this man of God (as are all others called and sent forth to preach Christ, and him crucified) made acquainted with the deceit- fulness of sin, the plague of the heart, the powerful working of inbred corruption, and the perpetual warfare continually carried on in the soul of every child of God, who is born again of the Spirit. — But the ministers of the gospel are described and called in the word of God, 3d. Servants, all of whom through grace are made loilling servants of the Lord, and not less willing servants of the church (but not drudges to the church) therefore saith the apostle, " We preach not ourselves but Christ Jesus the Lord ; and ourselves your ser- vants for Jesus' sake."f And all such, both labour and suffer reproach, and this they do for the church's welfare, and the honour of that God, who commis- sions them to go forth, at the same time looking to him for direction, and leaning on him for support, therefore, saith David, ''As the eyes of servants look unto the hand of their masters — so our eyes wait upon thee, O Lord our God,";}; and the promise of God to all such (after they have done their work be- low) is, that they shall enjoy his presence in glory for ever without interruption, as it is written, " His servants shall serve him and they shall see his face."§ Again, such are by divine grace both made and called 4th. Stewards of the manifold grace of God, that they may be instrumental of loading the family of Jehovah's household with divine favours and benefits, themselves being householders, they bring forth out of their treasure things new and old, and keep no- * Rom. vii. 18. 2}. 2 Cor. v. 4. +2 Cor. iv. 5. t Pjalm cxxiii. 2. 1 Tim. iv. JO, § Rev. jfxii. 3, 4. 27 thing back that is profitable to the heirs of promise,* but boldly declare unto them, all the counsel of God, as far as that counsel is delivered unto them. — God's truths are as a sharp two-edged sword, if they once enter the heart they are sure to make their way through the lips, therefore saith David, *' My soul shall be satisfied with marrow and fatness, and my mouth shall praise thee with joyful lips/'f Our Lord himself declares, that " Out of the abundance of the heart the mouth speaketh," and "A good man out of the good treasure of his heart bringeth forth good things." — Again, "The priest's lips shall keep know- ledge, and they shall seek the law at his mouth : for he is the messenger of the Lord of Hosts. "t Thus as faithful stewards of the mysteries of the kingdom they bring forward in a preached gospel, every truth revealed to them by the Spirit of God, that they themselves may both feed and be fed with the same spiritual food, that God may be glorified, and the body (the church) edified and established on the glorious doctrines of the cross of Christ. — But the ministers of the gospel are called in the word of truth, 5th. Angels§. — First, To denote their wisdom in divine things, " Howbeit (saith the apostle) we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." Secondly, To denote their swiftness in carrying forth the message of divine grace unto all those unto whom they were commissioned, i. e. to every one ordained, predestinated, or appointed to salvation, for not a hoof of them shall be left to perish; as such the word of life must either be sent to them, or they brought to it, in order that all such may believe the divine report and be saved, as it is written, '' He that beheveth shall be saved ;"[| and as many as are ordained to eternal life shall believe: Jehovah, in mercy having formed them for himself, » Acts XX. 20. + Psalm Ixiii. 5. Matt. xii. 31,35. t Mai. ii. 7. ^ Rev. ii. 1. ICor. ii. T. || Jo''" ii'- 15, Iff. Acts xiii. 4S. 28 to shew forth his praise, he gave them to Christ in covenant to redeem and bring to g:lory, and they must be given to him in clfectual calhng, that in every sense of the word, the pleasure of the Lord may prosper in his hands. Thirdly, To denote the pleasure they have in unfolding the mysteries of the cross to others, cheerfully hazarding their lives in the defence thereof, as saith the apostle, " Neither count I my life dear unto myself, so that 1 might finish my course with joy, and the ministry which I have re- ceived of the Lord Jesus, to testify the gospel of the grace of God."* Fourthly, To denote their anxiety to be useful and beneficial to the church at large, and their readiness therein to do the will of God. — But the ministers of the gospel are moreover called, 6th. Stars,f being created and appointed to guide poor sinners to the city, or refuge, i. e. to direct them in the right way, to the right object, and to the right end, emblematically set forth by the Star J in the east, that directed the wise men to Christ, where every wise man must go for salvation, for righteousness, sanctijication, everlasting ineetness, ceremonial Jitness and Jinal completeness, nor will any man in the exercise of that wisdom which is from above, feel even the least inclination or desire after coming to Christ (for all things needful both for time and eternity) to turn his back upon the Master and go to the servant for example or pre- cept to satisfy his conscience, or feed his pride, well knowing that hlood and not material tvater must justify the one, and effectually slay the other — This leads me IL To notice the commission given them, viz. Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. + Acts XX. 24. + Dan. xik. 3. Rev, ii, 1. X Matt. ii. 2, 9, 10. 29 Now, by the term all nations, we are not to sup- pose every individual to be intended thereby, as such a thought must be considered extravagant, absurd^ and inconsistent to common sense: therefore by the phrase all nations, some of all nations (at most) can only be intended, or some of all tongues and people, and nations, as in Rev. v. 9. — In the gospel by St. Mark, we find the same persons commissioned to go into all the world and preach the gospel unto every creature; but this phrase must also be taken in its limited acceptation, as by the term, all the world and every creature, 8^c. every individual under heaven cannot possibly be intended thereby, without supposing the bible to contradict itself; and as the term all the world, the whole world, every creature, ^c, has in many parts of the sacred page, a limited acceptation, we shall briefly consider the scriptural account of the term, which will also serve to throw a light upon the extent ot their commission, 1 , Then by the term world, may be understood the literal inhabitants thereof in general, as in Ro- mans v. 12, " Wherefore, as by one man sin entered into the icorld, and death by sin ; and so death hath passed upon all men, for that all have sinned." — Hence the commission was for them to go forth among the fallen sons of Adam, and loudly proclaim the truths of the everlasting gospel to all and every of them, who might come under the sound of their voice, at the same time studiously keeping nothing back that might be profitable unto the election of grace.* — But 2. By the term world, may be understood the unconverted part of mankind, to be intended, as de- scribed by the great Head of the church, when gra- ciously conversing with some of its members, telling them not to marvel, if the world should hate them ; for (saith he) " It hated me before it hated you, if ye were of the world, the world would love its own ; * Acts XX, 20. but because ye are not of the world, but I have cho- sen you out of the world, therefore the world hateth you."* — Thus hath the term world, in the word of God, a limited acceptation, if it be right to credit the statement given of it by Christ himself. — Again, 3. By the term world, God's elect is sometimes to be understood thereby, as in John iii. 16. " God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." — And again, John, speak- ing of the extent of the Redeemer's death, thus re- marks, " He is the propitiation for our sins, and not for our's only ; but for the sins of the whole world,"-\ by which assertion only a large number at most can (in strict harmony with the rest of the sacred page) be intended, as in Matthew xx. 28, for if Christ by his sufferings and death, became the propitiation for the sins of the whole world without restriction or limitation, then must the whole of Adam's posterity be saved, or God himself must be unjust! for upon the supposition of Jesus Christ dying and atoning for all the sins of all men in the world, not an in- dividual of all the human race can possibly be lost, or even charged with any thing in the least amounting to a crime in the sight of God, for to charge them with sin, when Christ (for them) was charged with it, and by his death atoned divine justice for it, would be unreasonable, unscriptural, unjust and cruel. But God the Father laid all the sins of the whole (elect) world upon him; the law laid the charge thereof ww^o him; justice exacted satisfaction for sin, of him ; and Jesus himself paid the whole demand when he suffered on the cross, proclaiming at the same time, with a loud voice that shook nature to its centre, and rent the veil of the temple from the top to the bottom, " It is finished." Admit this to be strictly true, it will then appear impossible for the blessed God (consistent with his justice) to charge * John XV. 18, 19. + 1 John ii. 2. 31 the sinner with what Christ has removed by his death, and as the Surety for and on the behalf of the sin- ner, has made more than ample satisfaction. " Payment he cannot twice demand, *• First at my bleeding Surety's hand, " And then again at mine." ^ Therefore, if by the term world, or whole world in the above passage, be really meant every individual in the world, then as before hinted, Christ, by his death has atoned for all the sins of all men in the world, and if he has atoned for all the sins of all men, then must he have made satisfaction to the law and justice of God, for all the sins of all men, and if he hath fulfilled the law and satisfied divine justice on the behalf of all men, or every man in the world ; then no one can possibly be damned, according to the strict justice and the unerring law of God, as all such can have no sin to answer for, there being none charged unto them, consequently there can be no punishment inflicted where no crime or sin is imputed ! But Christ hath atoned for all the sins of all the elect, as such, nothing can be laid to their char^^e. For *' who (saith the apostle) shall lay any thing to the charge of God's elect?"* Who indeed? If Christ stood charged with their sins, it was in order to pre- vent the said sins being charged upon them, so in like manner, if the sins of the whole world were charged upon Christ, not an individual in the world can be condemned for sin, " who is he that shall condemn? it is God that justifieth, it is Christ that hath died." For what, then I ask, do any go to hell? It cannot be for sin, because as the scriptures de- clare, he (Christ) died to make an atonement (or satisfaction) to the law and justice of God, for sin, and if for one sin, for all sins, or for no sin at all; * Rom. viii. 33. Isaiah liii. 5, 6. 1 Peter i. 7. 1 John i. 7. Heb. ix. 26. 2 Cor. vi. 19—21. S2 because one sin unatoned for, or unforgiven would damn the whole world, (even of believers) conse- quently he could not die for all the sins of all men, unless he died and shed his precious blood in vain for some, a thought too absurd and horrid to be re- ceived by any man possessing- a grain of divine grace in his soul; and yet he died for all the sins of some men, as it is written, " Even so then at this present time also, there is a remnant according to the elec- tion of grace,"* and it is their sins, and their's alone, which " he hath put away by the sacrifice of him- self/'f Therefore, saith John, " Behold the Lamb of God, which taketh away the sin of the world." — Yet we nevertheless, read " That broad is the road that leadeth to destruction, and many there are that go in thereat,"! and for to assert that Christ died for the sins of those, who go to hell, is at once to give the lie to the sacred page, (see the following wit- nesses for the truth of God, Prov. xvi. 4. Isaiah vi. 10. xxvii. 11. Dan. xii. 10. Mai. i. 1 — 3. Acts iv. 27, 28. Rom. ix. 11. xi. 5—8. 1 Pet. ii. 8. 2 Pet. ii. 12, 14, &c.) these with numberless other passages of sacred truth, evidently prove that Jesus died not for every individual of mankind; but only for his sheep, as he elsewhere himself declares, " 1 give (saith he) my life for my sheep. "§ He also told the Jews, who were not interested in his death, that they were not of his sheep, and therefore they could not believe in him : — "■ Ye believe not because ye are not of my sheep." || Besides if Christ had died for all the sins of all men, and all men are not saved, how could it be said with any degree of propriety, that he should see of the travail of his soul and be satisfied? Could Christ be satisfied with seeing a part of the purchase of his blood sink into perdition, or drop into hell? The thought is both too preposterous, horrid and blas- » Rom. xi. 5. + Heb. ix. 26. % Matt vii. !3, S John X. 15. II John x. 26— 2S. 33 phemous to have any residence in the word of God, or any abiding- in the heart of souls that are born again of the Spirit. — Therefore, the commission in question, extends to all divinely appointed, fore- ordained, predestinated, or chosen of God, to hear the voice of divine truth, attended with a living power to the heart, as it is written, '' In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness."* — Our Lord himself also, when speak- ing of the effects of divine truth upon and in the hearts of his redeemed ones, observes as follows, " Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God : and they that hear shall live." I therefore conclude the present discourse with the language of the psalmist, viz. '" Blessed is the peo- ple that know the joyful sound, they shall walk, O Lord, in the light of thy countenance. In thy name .shall they rejoice all the day: and in thy righteous^ ncss shall they be exalted." * Isaiah xix. IS. Matt. xi. 5. John v. 25. SERMON III. Matthew xxviii. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. AviNG ill a former discourse called your attention to four particulars, which may be denominated sub- propositions, or auxiliary ideas, which I have deemed necessary to be introduced, in order, instrumentally to keep our minds steady and close to the point at issue, (viz.) 1. To direct your attention to the path in which I mean to travel, &c. — 2. To conduct you safe to the well's mouth — 3. Endeavour to pluni^e (or baptize) you in thereat. — And 4. To lead you so far out thereof, that you may be enabled rightly to comprehend your immoveable standing in spotless union to Christ, the Head of all grace and glory to his church, from which the election of grace never could fall, notwithstanding their union to Adam their fallen head. — And as you cannot be ignorant of what is strictly implied in the first of these particulars, considering what has already been advanced on the two first main points, or leading propositions of my subject : 1 shall therefore, now call your attention to some further observations thereon, and as 1 profess not to be floating down the favourite and much ad- mired stream of baptist popularity, I trust you, who are on the opposite side to that on which I profess te S5 make my stand, will be enabled to exercise a becom- ing- patience and christian forbearance towards me, while I conscientiously differ with you on the subject now in hand. — Having divided my text at the first outset into Jive leading or general particulars,, in order thereby to convey my meaning in as clear and as explicit a manner, as my feeble abilities will ad- mit, (viz.) I. The characters addressed. II. The commission given them. III. Point out the nature of their employment. IV. Attempt to answer some objections that may arise in the mind of those, who through the influence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine now under conside- ration. And V. Endeavour to point out, detect, and expose some of the most palpable and prominent errors, so glaringhj attached unto, and openly manifest in the modern system of water -baptism. Having dwelt sufficiently on the two first of these particulars, I come now, III. To point out the nature of their employment, under which head two things present themselves, viz. 1. Teaching. 2. Baptizing. 1. Teaching. And I consider this part of my text, as essential to be attended to, as a leading step to the latter part thereof, as any other point involved in the subject. — The scriptures unequivocally assert that all the Lord's people shall be taught of him,* and this more or less by and through the ministry of the word, which is said to come with power to all those, who are made savingly acquainted therewith, for all such are, shall, and must be taught of the Lord. * Isaiah liv. 13. John vi. 45, 1 Thes, i. 5. 36 1st. To know themselves to be sinners of the deepest die.* David felt the arrows of conviction sink deep into his soul, which made him openly con- fess to God, that his sins were more in number than the hairs of his head.f — The publican through grace made sensible of his own wickedness, acknowledges his transgression with bitterness of soul ; but found no mercy from a broken law, nor no cure from Moses for a broken heart.J — The prodigal, when by grace made sensible of his own misery and want, acknowledged his poverty, and earnestly sought a place, even that of a menial in his father's house. § — The jailer through the power of conviction in his soul, was shook to the very centre of his earthly ex- istence, had all his fleshly confidence thrown down and made to cry out lustily to God for a sense of pardon, or forgiveness of his mighty sins. |j When sovereign grace laid hold of Mary Magdalene's heart, the weight of her sins pressed her down at the Re- deemer's feet, nor did she cease weeping on account thereof, until the Lord Christ openly forgave her, nor did he despise or reject her, because, forsooth, she had not been baptized in material water, nor do 1 recollect of reading that she was ever afterwards baptized in water, yet it must be acknowledged, that she was spiritually baptized with the Holy Ghost, and with Jire. But Christ receiveth sinners at his feet, and at his TABLE too, (see Luke xv. 2.) though the more holy and pious baptists reject and forbid them theirs, unless they submit to their mode or form of outward wash- ing, &c, — The apostle Paul, when brought to a sense of his state by nature and practice, openly confessed that no good thing was to be found in his flesh, or carnal part, and earnestly groaned to be delivered from it, considering it, and calling it a body of sin and death. 1[ — Again, all such shall be taught * Isaiah i. 18, 19. + Ptalm xv.xviii. 1—4, xl. 12. t Luke xviii. 13. ^ Luke XV, l». II Acts Avi. 30. I Rom. vii. 18, 24. 37 2d. To know the plague of their own heart, ex- perimentally feel and openly acknowledge it to be c?ecei(/M/ above all things, and desperateli/ w'lckedl* the true portrait of which is accurately drawn by our Lord himself, in the following lines, out of the heart proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, fool- ishness,, all these things come from icithin, and de- file the man.j- — And when once these evils are brought home with power to the conscience, it is sure to make the poor sinner groan heavily, and cry mightily to be delivered therefrom.;}; — Such will sen- sibly feel their heart to be the hold of every foul spirit, a cage of unclean birds, and the very seat of the beast. Here it is that an elect sinner is brought to know and sensibly to feel the spirituality of God's righteous law, in its cutting, convincing, and killing power upon his conscience. Here the filthy secrets and hidden evils of the heart are fully and power- fully laid open, and the poor trembling sinner finds by painful experience, that the sword of divine jus- tice is not only levelled at a few outward misdemea- nours ; but that it strikes with irresistible vengeance at the thoughts of foolishness. It is here where he finds his fiesh-props consumed ; his boasting ex- cluded ; his mouth stopped ; condemnation passed upon him ; the sentence of death felt within him ; and all hopes of salvation, justification, pardon, peace, and acceptance with God, upon the footing of creature-obedience to the law of works finally and for ever forsake him. This leads him feelingly to exclaim, " I have seen an end of all perfection : "but thy law is exceeding broad." (See Prov. xxiv. 9. Phil. iii. 3. Rom. iii. 19. 20. 37.) Here all such are taught. » 1 Kings viii. 38. Jer. xvii. 9. Gen. vi. 5. + Mark vii. 21—23. t 2 Cor. V. 1. Rom. vii. 18, 24. 38 3d. To know their own feebleness, impotency or qjerfect helplessness, so far as it relates to their per- forming- any thing- in and of themselves, so as to render their persons or services (even in the least) acceptable to God_, or in any respect worthy his notice; and such are made feelingly to cry to God for help, as did Peter, when the winds and the waves overpowered him, saying " Lord, save me," or "^'Save, Lord, or 1 perish," so the church of God, under a sense of oppressive guilt, cried unto God, saying *' O Lord, 1 am oppressed, undertake for me," so David, under similar distress of soul, " 1 sink (saith he) in deep mire, where there is no standing; I am come into deep waters where the floods overflow me." Which open confession evidently proves the entire helplessness of the creature, as well as informs us from whence our help must come, and every child of God will be made to know sooner or later, that without Christ he can do nothing; this the psalmi'^it well knew, as appears from his own words, (viz.) " When my heart is overwhelmed, lead me to the rock that is higher than I."* Again, all such shall be taught 4th, To know their own ignorance, and openly confess themselves to be fools, with respect to their knowledge by nature of any thing that is savingly good, well knowing that to be made wise unto salva- tion, they must be better taught than nature can possibly inform them, or that man can eft'ectually teach them, whether he be pope, bishop, or doctor in divinity, as neither mitres, titles, education or honours can ever give the persons possessing them a saving knowledge of Christ for themselves, nor render them, even in the least capable of teach- ing others the way of eternal life by and through Christ alone, as all teaching of this sort must come from a higher source, f in comparison of which, all * Matt. xiv. 30. Isaiah xxxviii. 14. P, X Rom. vii. 15, to the end of the chapter. 40 at one and the same time, darkness and light ; flesh and spirit ; nature and grace; carnality and spiri- tuality ; law and gospel; Adam and Christ; God and the devil, all up in arms together in his own soul : when he will also feel legal strivings against the word of God, and tlie work of God ; despair and hope; faith and unbelief, powerfully contending against each other; he will also find and feel, in a lively exercise within, in-bred corruptions, distres- sing thoughts, perplexing fears, cruel forebodings, powerful temptations, miserable conjectures, awful conclusions, a bewildered mind, a confused judgment, inward leanness, spiritual sloth, backwardness to pray, barrenness of soul, no relish for the word, and at the same time wanting to eat, and yet having no appetite! scarce any desire to attend the word preached, and when under it wearied with hearing it, unhappy when not at the house of God, and misera- ble when there, and frequently concluding that they have neither part nor lot in the matter. — What a mercy for such poor tempted, tried, weather-beaten wearied followers of the lowly Lamb of God, that such portions of truth is left upon record, as the following! (see Deut. xxxiii. 25. Psalm ix. 9. — Isaiah xli, 10. xliii. 2. liv. 17. lix. 19. Rom. xvi. 20. 2 Cor. xii. 9.) Again, all the Lord's people shall be taught 6th. To know God for themselves, as it is written, " My people (saith the Lord) shall know my name. They shall all know me, from the least of them, unto the greatest of them."* That is to say, such shall know their interest in his everlasting love, as the Father of mercies; in his faithfulness as a friend of sinners in time of need; in his goodness and mer- cy towards them as they journey below, and as the source of all their happiness in the upper and better world, when time with them is no more. Such shall also be taught • Isaiab lii. 6. Jer. xxxi. 34. Ilosea ii 20 Hpb. viii. II, 41 7th. To know Christ as the only way and hope of everlasthig life_, they shall know him to be the only Saviour of lost sinners, for there is no other name given under heaven whereby we can be saved, but the name of Jesus, who himself saves From the ^uilt of sin, Rom. vi. 2, 6, 1 John i. 7. From the charge of sin, Rom. viii. 1, SS. Isa. liii. 6. Prom the curse of the law. Gal. iii. 13. Zech. xiii. 7. From the snares and troubles of the world, John [xvi. S3. Ps. xci. 3. From Satan's power, . . . Luke xi. 22. Isa. xlix. 24. From the love of sin in the heart, Rom. vi. 18. vii. [13—15. From the dominion of sin in the life and conversation, iRom. vi. 14. Col. i. 13. From the accusations of Satan, Zech. iii. 1, 2. Rev. [xii. 10. From the fear of death, Heh. ii. 14. Hosea xiii. 14. And from eternal damnation, Rom. vi. 23. I Thes. i.lO. Thus shall all the elect of God, be experimentally taught more or less, to know the above blessed and most important truths, and shall furthermore be taught savingly to understand the glorious doctrines of the gospel in their fulness and freeness, as they stand recorded in the word of God, and as they are also revealed and applied to the heart, by the Lord the Spirit, through the preaching of the cross of Christ, 1. They shall be made to know something savingly of the blessed God as he exists in his Trinity of Per- sons, as it is written, " There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One. 1 John v. 7. 2. They shall know that this glorious Jehovah in his Trinity of Persons was manifest in the flesh, and that in Christ Jesus the fulness of the Godhead dwelt bodily, which rendered the Redeemer what the scrip- tures fully declare him to be, (viz.) The Alpha and Omega, — the Mighty God, the Everlasting Father. G 4@ God over all blessed for evermore. — The blessed and only Potentate, the King of kings, and Lord of lords. — Jehovah-Jireh,* i. e. The Lord will see, or be seen; or the Lord will provide. And thus is Jehovah Jesus seen in the gospel, as the provider and fulness of all the rich provision and blessedness, with which the truths thereof are so replete, such as redemption, salvation, life, light, liberty, pardon, justification, peace, comfort, eternal life, &c. Yea the Lord Christ is his church's Jehovah-Nissi, i. e. The Lord my banner. — Exodus xvii. 15. Jehovah-Shalom, i. e. The Lord send peace. — Judges vi. 24. Jehovah -TziDRENu, i. e. The Lord our righte- ousness. — Jeremiah xxiii. 6. Thus do we fight under his banner, we have peace through his blood, and in the Lord have we righte- ousness and strength. f 2. They shall know Jehovah in covenant, i. e. The Father as the Creditor; the Son as the Surety ; and, the Holy Ghost as witness of the agreement made, and the sealer of all the heirs of eternal redemption. J 3. They sliall know the sweetness, fulness, and preciousness of all the rich promises of God, called by Peter, " Exceeding great and precious." And St. Paul tells us, that tliey are " All yea, and in Christ, Amen, to the glory of God the Father." — Having thus far advanced on the path unto which 1 first directed your attention, I shall now consider the point at issue (viz ) to shew what is implied in baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, and if it be admit- ted, that the ministers of the gospel are capable of teaching and insti^ucting their hearers in the above (ruths, in demonstration of the Spirit and of power, whereby they are made wise unto salvation, then there * Gen. xxii. 14. + 1 Cor. i. 30. Isaiah xlv. 24. t Psalm Ixxxix. 3, 34. Isaiah xlii. 6, 7. Heb. vii. 22. Eph. iv. 30. 43 can be but little, or no difficulty in understanding how and by what way they are able to baptize the said persons with the Spirit and Fire-Baptism. Here, perhaps, a carnal objection may be raised, (viz.) that as ministers are but men and consequently but instruments in the Lord's hands, of quickening enlightening", comforting, edifying and establishing God's people in the truth, how then can it with pro- priety be said, that they can baptize with the Holy Ghost, or Spirit- Baptism? Answer. They have just as much power to baptize with the Spirit, as they have to preach the gospel with the Spirit, and with power, i. e. in order to answer the above end, hence the gospel faithfully preached by the apostles was said to be attended with divine power unto those, who had ears to hear: as it is written, " Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance."* — Again, ministers are called in the word of God, sa- viours, (see Neh. ix. 27. Obad. 21.) yet it must be acknowledged, that no man can save his brother, or give to God a ransom, nevertheless they are instru- ments in God's hand of revealing to the heart and understanding that salvation which is by Christ alone, and their labours are thereby owned and blessed to conviction, conversion, and final salvation of pre- cious and elect souls, therefore, saith St. Paul, '"^ It pleased God through the foolishness of preaching to save them that believe, "f and when writing to Timothy, tells him to " Take heed to himself, and unto the doctrines of the gospel, and continue in them, for in so doing (saith he) thou shalt both save thyself and them tiiat hear thee."]; Now if God's ministers are instruments in his hand to quick- en, enlighten, strengthen, comfort, edify, and establish the church of God with, and in the blessed truths of the everlasting gospel, (as in Eph. iv. 11 — l."^.) I ask what more is wanting in them, to enable them * 1 Thes. i. 5. +1 Cor. i. 21. :|: 1 Tim. iv, 16. 4fic to baptize the said persons into the name of the Father^ Son, and Holy Ghost. Before however I come direct to the subject matter of baptizing, as I consider and believe it to be im- plied in my text, it may not be amiss to shew what I understand is implied, or may be understood, by the scriptural name of Father, Son, and Holy Ghost, and as I in this particular (as also in some other things connected with the subject in hand) profess to differ both scripturallj/ and experimentally/ from the anabaptists or baptists in general, it will con- sequently be necessary to pave my way to the open difference in question, in as plain and un- equivocal a manner as possible, regardless of offence when truth is my end and aim ; in doing which I shall direct your attention to tiiat existing difference so conspicuous in the word, between John's baptism, and the baptism of Christ.* We read in the word of divers baptisms or washings, see Heb. ix. 10. — Here the baptisms spoken of are called carnal ordi- nances, nor is John's baptism (so much idolized in the present day, by the advocates for the ceremony in question) a wit more spiritual, therefore, saith the apostle, " If ye be dead with Christ from the rudi- ments of the world, why as though living in the world are ye subject to ordinances, (touch not, taste not, handle not, which all are to perish in the using;) after the commandments and doctrines oi men? which things have indeed a shew of wisdom in will-worship, and humility, and neglecting of the body ; not in any honour to the satisfying of tlie tlesh."f ''■ Therefore (saith the same apostle) leaving the principles of the * It has been remarked by some of the baptists, who tremble for their totter- ing cause, that I ought most assuredly to have let them alone, to which I repl^, my business is not with them; it principally lies between God, his word, the church, and my own conscience. Yet I might retort and say, why do not the baptists let us alone ? for say what they may about the water, no one that 1 know of, who is enabled to see through the thinness of that performance, ever troubles ihem with popishly telling them they ought to let the subject alone, as I well know they will stick clo^e too, and pressingly hug their delusion until the blek>ed tjod sovcreignlv deliver^ them by his Spirit therefrom, t Col. ii. 'JO— '^j. 45 doctrine of Christ, let us go on to perfection, not laying aj^ain the foundation of repentance from dead works, (query was not John's baptism called the baptism of repentance ?) and of faith towards God, of the doctrine of baptisms and the laying on of hands," &c. (see Heb. vi. 1 — 3.) Hence we read of three distinct baptisms in the new testament. First, The sufferings of Christ are called baptism, " I have (saith the Redeemer) a baptism to be bap- tized with, and how am I straitened till it be accom- plished!" (see Luke xii. 50.) and with this baptism was his disciples baptized, as are also all the elect of God, as considered in union to and oneness with him, unless the doctrine of eternal union to Christ be given up and openly denied, which is evidently the case according to the modern system of water baptism, (but see Matt. xx. 23. compare with Col. ii. 10 — 12.) Secondly, John's baptism was with (or inj water *' 1 indeed baptize you in water unto repentance." — "And John also was baptizing in iEnon near Salim, because there was much water there." (See Matt, iii. 11. John iii. 23.) Thirdly, The baptism of the Holy Ghost is also re- vealed in the sacred page, " For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (See Acts i. 5. xi. 15, 16. Matt. iii. 11. Mark i. 8. Luke iii. 16. John i. 33.) Thus far we are led to see, that the scriptures hold forth more baptisms than one, as such it will not be very difficult to prove that the baptism of John, and that of Christ, are two separate and distinct opera- tions, or separate ordinances, the subject matter of which however I shall not enter upon at this time, but shall defer it until next Lord's day in the even- ing, when (if spared) I will endeavour scripturally and experimentally to explain. Till then may the Lord bless you, and give you an understanding in things spiritual, for Jesus' sake. Amen. SERMON IV. Matthew xxviii. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. JH-AviNG previously divided my subject into five leading particulars, (viz.) I. The characters addressed. II. The commission given them. III. The nature of their employment, &c. IV. Endeavour to answer a few objections arising in the mind of those, who through the influence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine now under conside- ration. And V. Endeavour to point out, detect, and expose some of the most palpable and prominent errors, so glaringly attached unto, and openly manifest in the modern system of water-baptism. Having already in two former discourses dwelt principally on the two first of these propositions, (viz.) The characters addressed, and The commission given them : by which also, I have been enabled to lead you direct into the way wherein I am now tra- velling; it is my intention this evening, to bring you (if possible) close to the well's mouth. — Before however, we presume to tread direct upon the edge 47 thereof, it may not be amiss to make a few more ob- servations on the existing difference between John's baptism, and Christ's; and as I have already proved them to be distinct and separate from each other, I shall now endeavour to shew wherein that distinction and separation lies : and 1. John's baptism principally consisted in either sprinkling the subject with, or plunging the person into material water; Mark i. 5 — 8. (but whether sprinkling or immersion, was the original or primi- tive mode of baptizing with water, lies not with me at this time to dispute about, seeing many learned and iviser heads than mine have been perplexed and puzzled to decide the point, and it yet remains a bone of contention with those religionists, who ap- pear to have nothing better, or little else to contend about, and after all Adhuc sub judice lis est.) But Christ's baptism consists in sprinkling the subject with clean (or spiritual) water, pouring out of the Spirit of God upon him, a letting fall of divine fire in the soul, and a shedding abroad of the love of God in the heart, which baptism makes the subject thereof effectually wise unto salvation. (See Ezek. xxxvi. 25. Isaiah xiiv. 3. Acts ii. 3, 4. x. 44, 45, Matt. xi. 15, 16. Rom. v. 5. 2. John's baptism retained its name even after Christ's was introduced, nor was it ever called any thing else, or by any other name than '' John's bap- tism," (see Acts xix. 3.) Christ's baptism is called "The baptism of the Spirit; The baptism of the Holy Ghost; and Fire-Baptism." (See Matt. iii. 11, Mark i. 8. 1 Cor. xii. 13.) 3. John's baptism was an ordinance attended too, and observed without the pale of the church; and was never designed or intended to be kept up as a standing ordinance in the church. It was adminis- tered to the subject by him, (John) upon a bare con- fession of faith in the person of Christ, i. e. a bare or open confession or acknowledgment, that Jesus 48 Christ was literally and actually come in the flesli, nor was that faith which is of God's operation^ which purifies the heart and works, by love required by John, as a necessary prerequisite to water-baptism. — Therefore, the baptists in the present day, who so vehemently contend for this faith as essentially ne- cessary prior to the administration of water-baptism, evidently step (in their flaming zeal and heedless hurry) considerably beyond the bounds even of John himself, who is esteemed by them, as their great leader, and teacher of the system in question, and by so doing-, they loudly and proudly proclaim them- selves to be the finishers of the work of God ! for whatever work the blessed God may graciously per- form in and on the soul, the said work remains in an unfinished state, and the said soul consequently con- tinues an unfit subject for church-communion, and the Lord's table, until the pious advocate for the well has put the finishing stroke thereto, by tumbling the subject backwards over head and ears into a tub of 'material water, when he is then (and not till then) considered a subject worthy to partake of the privi- leges of the baptist church. Thus do they, both by word and action, endeavour to prove that water- baptism is the door into the church of God, and when they have artfully reasoned a person into the belief of it, and once brought him to consent unto it; then into the water they dip him, and the right hand of fellowship they give hitn, an honourable member they make him; and a living stone in the temple of God, they finally consider him. — But what does all this pomp, form, ceremony and religious vamping imply? but that they are exclusively more holy and more ac- ceptable to God than their neighbours, (see Isaiah Ixv. 5.) crying out "' The temple of the Lord, the temple of the Lord are we," at the same time mak- ing Christ and the Holy Ghost subservient to the creature, or as before hinted, making Christ the pre- parer of the way of John. Furthermore, 49 4. John's baptism was begun and carried on in the wilderness, as it is written, " John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins,"* And even our modern baptists will allow that water-baptism is not a church ordinance, seeing the subject thereof must necessarily go through the ceremony before he can be admitted as a member of their church. — But Christ baptized (and still doth baptize) in the true church, which church he emphatically calls " The kingdom of heaven," or gospel kingdom, the very least inhabi- tant thereof is greater than John the Baptist. (See Matt. xi. 11.) 5. John's baptism was a natural act performed upon the natural (or literal) body, (see Matt. iii. 5, 6.) Christ's baptism is of a spiritual nature, and consequently a spiritual act performed upon and in the soul of every one, who is born again of the Spirit. (See John iii. 5.) 6. John's baptism was calculated to wash the body from the filth of the fiesh, (I Pet. iii, 21.) Christ's baptism washes the soul from the filth of sin, and inbred corruption, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." — " I will sprin- kle clean water upon you, and ye shall be clean from all your filth in ess, and from all your idols will I cleanse you." — St. Paul describing some of the most filthy of beings among the human race, adds, " And such were some of you; but ye are washed; but ye are sanctified; but ye are justified in the name of the Lord Jesus, and by the Spirit (not material wa- ter) of our God." — Again, the same apostle tells us, that "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water, by the word." — "Then (saith the Lord) washed I thee with water ; yea, 1 thoroughly washed away thy blood from thee and I anointed * Mark i. 4. H 50 thee with oil/' — "Not (saith the apostle) by works of rig^hteousness which toe have done; but according' to his own mercy he hath saved us, by the washing of regeneration, and the renewing of the Holy Ghost." Therefore, saith the Redeemer, " He that is washed needeth not, save to wash his feet, but is clean every wit." — '' Now ye are clean through the word that I have spoken unto you." (See Isaiah i. 18. Ezekiel xvi. 9. xxxvi. 25. Eph. v. 26. Titus iii. 5. 1 Cor. vi. 11. John xiii. 10. xv. 3.) 7. John's baptism was to precede (or go before) Christ's, and not to be united with it, or to be con- sidered as at all to accompany it. (Isa. xl. 3. Matt, iii. 3. Mark i. 3. Luke iii. 4 John i. 23.) Christ's baptism was to succeed John's", and also to supersede it, "\ must (says John) decrease; but he must in- crease, (John iii. 30.) an evident proof this of John's system of water-baptism being ended or made null, by and through the coming of Christ, and introduc- tion of tire-baptism, or the baptism of the Holy Spirit. A Mr. W. Jones, who wrote the Biblical Cyclo- PiEDiA, and who is himself, a strenuous advocate for water-baptism, appears (unwittingly) to have given the very cause lie advocates, a severe stab, by observ- ing as follows, (speaking of John the Baptist) '' He *' had no wish to retain his authority, or to be fol- " lowed hy the people any longer, since the fulhiier " of all righteousness was now entered upon his great "^ office. The light of the world being now risen, " the day-star wliich proclaimed his approach, must " decrease and set beneath his superior splendour." Dr. Gill, in his body of divinity asserts, that " John's ministry only reached unto the Jews, among whom he came preaching,"* and if so, why do the Gentiles make such a mighty stir about following that system, which evidently ended in and loith John immediately after Christ himself had submitted to itf * 4to. volume, page 355. 51 as did also circumcision in the same sense, and in the same way. (See Col. ii. 11, 12. Rom. x. 4. Matt, iii. 15.) Good Dr. Hawker, in his valuable work, called " The poor man's concordance/' speaking of John the Baptist, remarks as follows, " I am (says John) the voice of one crying in the wilderness, &c." " What is a voice ? merely a sound, and no more. " It is not so much as a person; but only ministers '" to a certain purpose, for which it is designed, and " then dies away in the air and is heard no more. '' Such in comparison to the Lord Jesus Christ was *' the greatest of all prophets, born among women." Thus it appears both from scripture and human testimony, that John's baptism was but as the morn- ing star before the rising of the sun, (or as the ceremonies of Moses, i. e. of short duration) and although it is allowed, that the morning star shines brighter than the rest of those heavenly lights, it is nevertheless true, that its time of shining is also of shorter duration than the rest, on account of the hasty approach of the sun, whose superior brightness quickly swallows up all other lights of a diminutive and inferior lustre, that have brilliantly shone before. So when the brightness of Christ's fire-baptism ap- peared, John's dim ceremony instantly disappeared, or when the substance of Christ's baptism commenced, the shadow of John's baptism at once vanished away, and scripturaliy shrunk into non-existence, ^'hus did Christ's Jire-haptism supersede John's loater bap- tism, and the glory of John became totally eclipsed by the glory of Christ, and the spiritual fire licked up John's material water, which is sure to be ex- perienced more or less (sooner or later) in the mind of every one truly taught of God, — Besides this bap- tism, (viz.) Christ's is of a durable nature and will last unto the end of time, '^lle must increase," which is a heavenly truth and a blessed consideration, as also a divine support to the believing soul throughout the whole of his wearisome journey below in this black and uneven world, this is the word of truth, that is in itself incorruptible and that liveth and abideth for ever. (See 1 Pet. i. 23.) 7. John's baptism belonged to a legal covenant, as appears from the account given in Matt. xi. 11. com- pare Col. ii. 14, 21, 22. Therefore, as above stated, it was but at best a shadow of good things to come, (Col. ii. 17.) of which Christ's baptism is the sub- stance, appointed and instituted to drive away the shadow, being of a divine nature and heavenly du- ration, " Therefore (saith St. Paul) if ye be dead with Christ from the rudiments of the world, why as though living are ye subject to ordinances?" (See Col. ii. 20. Heb. vi. I, 2. Luke iii. 16. John vii. 38, 39. iv. 14.) 8. John's baptism was that of repentance, sorrow, labour, and ceremonial bondage; Christ's baptism consists of joy, gladness, and spiritual liberty. — Hence we are exhorted by the word of truth to *' Stand fast in the liberty wherewith Christ has made us free, and not to be entangled again in the yoke of bondage." And whenever the Spirit takes full pos- session of the soul, it is sure to let that soul know its freedom in the Son of God, " For if the Son make them free, they shall be free indeed." — "' For where the Spirit of the Lord is, there is liberty. (See Matt, iii. 8. Luke iii. 3, 8. Acts xiii. 24. xix. 4. Gal. v. 1. John viii. 32—36. 2 Cor. iii. 17.) Thus far have I shewn how John's baptism and Christ's differed, both in their nature, ministration and effects. 1 now hazard a few more particulars respecting John's per- son and character. And First, John was to prepare the way to Christ,* (as * As some of my readers may be rather ticklish in tlieir temper, and not less captious in their disposition, it may not be amiss for me to correct a slight error that may be found in sermon 1 p.ige 5, of this work ; describing of John the Baptist, as coming in the spirit, temper, and power of Elias, 1 have, it appears, there expressly confounded him with John the Evangelist, and have represented him as imitating his predecessor in calling for fire from heaven to destroy their adversaries ; but this imti'-e and correction, I tnist, will be a suf- ficient apology to evciy impartial mind, especially as it is uo material error, 63 stated in sermon I. page 5, of this work) for to hold it as an essential point in theology for Christ to pre- pare the way for John, (as it is indirectly contended for by our modern baptists) is in reality making the Lord the servant, and John the master, and a holding up of the creature, as the superior of the Creator ! which is nothing short of espousing and contending for the arminian heresy, a doctrine I am fully satis- fied, every living baptist must conscientiously detest and abhor, in as much as it stands opposed, and openly hostile to the sovereignty of the blessed God, so clearly manifest in his free, unmerited and discrimi- nating grace, towards elect sinners, in the person of Christ, and consequently not less hostile to the ever blessed and glorious doctrine of atonement, thereby invalidating the precious blood of Christ, and making it appear (to the unenlightened) an useless and an unholy thing ! " Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his."* Secondly, John's name signifying " God's grace," " gift," &c. may be figurative of the gifts and graces of the Spirit, which alone through the operation of the said blessed and adorable agent, prepares the heart of elect sinners, for the reception and abidance of Christ therein, as saith the apostle '^'^ Hereby we know that he abideth in us, by the Spirit wiiich he hath given us."f — And the Lord Christ is described by the apostle, as dwelling in his people's heart by being at most but a trifling slip, that cannot even in the least affect the argu- ment in question. — Indeed, if John was really made of the same materials as were Elias, and the disciples of the Lord, if it also be admitted, that the sin of one member is the sin of the whole body, and if John the Baptist was really a member of the said body, then was he equally guilty with the rest in their un- lawful request, though he may not be expressly mentioned in the passage cited (in sermon I.) as being openly and personally a partaker of the said crime. Besides, if John actually came in the spirit, temper, and pawer of Elias, then must he possess the same spirit, temper, and dispoaition of Elias, and if so, there can be no error in charging him with the same things of which Elias him- self was the subject of. But John came in the spirit, temper, and power of Elias, Ergo, John was equally guilty of the charge in question with Elia:'. See Luke i. 17. xi. 54 — 56. compare with 2 Kings i. 10 — 12. * 2 Tim. ii. 19. f I John iii. 24. 54 faith, and also as being formed in the heart, as the hope of glory, &c * Ag^ain, Thirdly, As John pointed and directed those, who came under the sound of his voice to Christ, for all things needful, to make them everlastingly happy ; so the free grace of God directs poor broken hearted sinners (whom it makes wise unto salvation) to Christ alone, for all they need both for time and eternity, from whose fulness it is they receive all that a blessed God can bestow, as it is written, " My God shall supply all your need according to the riches in glory by Christ Jesus," from whose fulness we all receive grace, for (or upon) grace. + — Again, Fourthly, John had a singular dress or habit, called a '^raiment of camel's hair," which dress or raiment, may with propriety be said to represent the roughness of all natural minds, and coarseness of all uncultivated manners, of such as are untaught of God, as it might also the roughness of John's dispensation, nor was his dress inapplicable, or an unfit representation of the roughness and coarseness of all natural religion, out- side holiness, or nominal profession, where an inside possession, or work of God, is evidently wanting. — Again, it might figure forth the roughness of John's doctrine, or the doctrine of repentance preached by John, which was not, nor is not in this our day, a very smooth doctrine to those, who have sensibly felt its powerful operation upon the heart, and who have been thereby made to cry out with the publican, '* God be merciful to me a sinner." Secondly, his leathern girdle, might be said to typify or represent the law of works, with which (and unto which) he was bound, and unto which, all his admirers and follow- ers are bound to this day, and are clinging thereto with legal hope and pharisaical zeal, vainly puffed up and openly condemning all, who bow not with them to their liquid idol, tacitly (in action) pro- claiming to all, who may conscientiously ditfer from • Eph. iii. 17. Col. i. 27. + Phil. iv. 19. John i. 16, 55 them and refuse to submit to their legal or fleshly performance, " Stand by thyself, come not near me; for I am holier than thou." Thirdly, his food was locusts and wild honey, which was figurative of a poor sinner under the law, vainly endeavouring to satisfy his soul with a do and live system, substituting- the same for gospel truths, while at the same time, no satisfaction for the soul can ever be obtained short of Christ and him crucified, and this truth every child of God will sooner or later be brought sweetly and experimentally to know for himself, see Heb. viii. 11. Fifthly, John's system and dispensation was the last of all the legal performances, before the breaking forth or open blaze of the everlasting gospel, and may with propriety be denominated the middle dispensa- tion between the law and the gospel, as it is written, " For all the prophets and the lavk^ prophesied until John. And if ye will receive it, this is Elias, which was to come. He that hath ears to hear, let him hear."* That Jehovah sent and commissioned John to baptize with water, as the forerunner of (and con- sequently previous to) the Lord Christ entering upon his public ministry, I readily acknowledge; but that Jesus Christ ever sent any of his disciples to baptize with material water, (especially after his resurrection from the dead.) I (with the late Mr. Bradford) flatly and openly deny, and this is at once coming to the point at issue; if it can be proved to the contrary (from scripture testimony ) let it be proved ; but to substitute a parcel of nonentities, such as " I sup- pose so," " it might be so," or " doubtless it was so," for sound argument and scripture proof, is worse than childish play, and argues the extreme weakness both of the cause, and of the persons who vainly at- tempt to support it. To bring forward a futile host of ifs, ands, buts, and may-bes, and placing them in the front of the battle is an act of itself so very * Matt. xi. 13—15. 56 little, mean, and low, that it scarcely deserves any serious notice; surely the cause must be lame indeed, that requires so contemptible a crutch to preserve it from falling to the ground, and for persons to at- tempt to set up or support an object of worship, when the scriptures fail to afford them materials, is like commanding dagon to stand without legs, or endeavouring to prop up a massy edifice with a few straws when the foundation thereof is rotten, and the superstructure crazy, such childish combatants will always prove to be too weak in the loins to stand the fatigues of the field, and will consequently be forced to retire with creeping meanness to the de- grading shade of convicted insufficiency, while Mag- na est Veritas et praivalebit. But if afterall it can- not be proved from the word of God, may I not ask, by what authority any person in this day of boasted light and spiritual understanding practises it ? pre- sumes to preach it ? or even attempts to defend it ? John neither left nor appointed any successor to it, and he, who vauntingly assumes to propagate and defend it, is little if any thing better than the pope, who presumptuously affects to be the successor to Peter. The baptists ground their arguments, and take for their stand, the language of my text, as if it was be- yond all controversy, to be understood of baptism by immersion into material water, but how is it that water is not mentioned, to say that water is implied, or doubtless intended, will never prove the thing to be in existence. For I in return boldly assert, that as water is not mentioned, neither is water meant; water is not intended ; nor is water implied. If on the other hand it can be proved, that water is meant, implied, or intended, then must I consequently bow with submission, to the argument brought against me. But the question still at issue is, is water intended? it either is, or is not, if it is I give up the point; if not^ I stand my ground, who then is to decide the 57 point? To the law and to the testimony let us go, and let us first look at the passage itself as it stands free of all shackles and legal conditions, and if we consider it in its unequivocal meaning and impar- tially view it in its native dress, we shall find it to read thus. Go ye therefore, and teach all nations, baptizing them in (or into) the name of the Father, and of the Son, and of the Holy Ghost. Now that man must be uncommon eagle-eyed, and watery- headed too, to see water expressed in this text, or to prove it to be implied in the words thereof. But I shall reserve all further remarks on the present sub- ject, until next Lord's day in the evening, when I shall then (if spared) endeavour scripturally and experimentally, to further unfold the mystery and plainly and frankly state the whole of my mind on the subject, till then, may the Lord own and bless what has been already advanced for his name and mercy's sake. Amen. SERMON V. Matthew xxviii. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 1. AM, this evening, to continue my observations on the nature of those services, which are enjoined upon ever}^ sent servant of God, to proclaim the unsearch- able riches of Christ, in doing which, I shall confine myself principally to what is contained in my third leading proposition, viz. 111. To point out the nature of their employment, &c. Which proposition I have considered as hold- ing out TWO ideas that are necessary to be kept in view, and strictly to be attended to, namely, 1. Teaching. 2. Baptizing, &c. Having already noticed what I conceive to be im- plied in the first of these, (viz. Teaching) I shall this evening, prosecute my design by diligently de- scribing or shewing what I understand to be strictly contained in the latter, (viz.) Baptizing in the name of the Father, and of the Son, and of the Holy Ghost. — In my last discourse I failed not to point out the difference (scripturally existing) between John's baptism, and the baptism of the Spirit, (or Christ's baptism) and having carefully and conscien- tiously marched on the path of divine truth, unto 59 which 'I at my first onset endeavoured to direct your attention; and havin^r conducted you close to the mouth of the well, I shall beg; leave to en^a^j-e your attention for a few minutes, while I attempt to give some description of the well itself, before we ven- ture to step in thereat, lest by beinj^ too hasty we make a wrong use thereof, and leave our enemies (who are ever ready and ever eager to find fault) room for triumph. — Now there are three distinct and important wells spoken of in the word of God, that are essential to be used in the performance of the baptism I am about to describe, which wells contain in them both spiritual and living water, eventually giving life to all who are baptized therein, and which also bear a blessed and essential record of each other. (See Isaiah xii. 3. compare with 1 John v. 7.) And here I contend, that the essential name of Jehovah can never be construed into material water without doing unpardonable violence to common sense, and crushing to atoms every principle of sound reason. — On the other hand, there can be little or no difficulty in understanding the name of the blessed God (that is in a scriptural and spiritual point of view) in that light INTO which sinners mai/ and must be baptized ere they can ever get to glory. — Hence we read of persons Running into the name of the Lord, Prov. xviii. 18. Meeting in the name of the Lord,. . *Matt. xviii. 20. Walking in the name of the Lord, Micah iv. 5. Col, [ii. 6. Trusting in the name of the Lord, Zeph. iii. 12. Isa. and of the same persons being [1. 10. Washed in the name of the Lord, ^ Sanctified in the name of the Lord,> 1 Cor. vi. 11. Justified IN the name of the Lord, 3 Saved in the name of the Lord, Acts iv. 12. And in my text Baptized in (or into) the name of the Lord, see also. Acts xix. 5. 60 As we are now upon the very edge of the well, in question, it will be necessary before we step in thereat, scripturally to notice the names of Jehovah in his Trinity of Persons, as they stand distinct from each other in the sacred page, and yet are in and of them- selves, sweetly, mysticalh/, and incomprehensibli/ united in the one self-existent and undivided essence of incommunicable Deity, being the very substance and subject-matter of what now lies before us. In- deed the name of Jehovah, Father, Son, and Spmrr is the very ground, foundation, and essence of all I have yet to speak of. — And as every minister of the gospel is commanded (and be it remembered that where the voice of a King is, there is power) to baptize sinners into the name of the Lord, I shall consequently endeavour furthermore, to prove from the unerring testimony of divine revelation, that this not only 7^03/ be, but must be; and is actually performed lohenever and wherever the gospel is faithfully and unequivocally preached. (See Isaiah Iv. 11.) In order however, to make this part of my subject as plain or as explicit as possible, so that the impartial and unprejudiced reader may not stum- ble and fall short of the thing intended, I shall again call your attention to a few further observations on the name of the Lord, which blessed name is described in the sacred page, under the metaphor of water ; so that the Three Divine Persons, in the undivided and ever adorable Godhead, are each and every of them alike revealed and made known to us under the same metaphor, or figure of speech. 1. God the Father's name is compared to and called water, or in other words, " Broad rivers and streams." (See Isaiah xxxiii. 21.) And in Jeremiah's prophecy, the Lord, calls himself the fountain of living waters, saying " My people have committed two evils ; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." (Sec Jer. ii. \3.) 61 Now nothing can be more applicable or appropriate to the conduct of our modern baptists, than the above portion of divine truth, seeing how in their great zeal and attachment to material water, (or water-baptismj they ceremonially forsake the water of life, and pharisaically worship the waters of strife. — They go from the Master to the servant, from the well-spring of life, to a broken cistern of a perishable element; from the fountain of living water, to dabble or wash in a corruptible stream ; and thus they are in reality justly chargeable with slighting the ordinance of baptism itself, as performed by the great Head of the Church, as if forsooth, he had not done it sufficiently effectual without the addition of their act to make it finally complete, which to me appears to be little short of reaching out the hand of presumption, to prevent the ark from shaking. That is a great word in Col. ii. 10. Eph, i. 6. I can hardly think that an advocate for water-baptism can spiritually under- stand their essential meaning: " O for a strong and lasting faith, " To credit what the Almighty saith." 2. Christ himself is compared to and called water, *' A man shall be as an hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land."* — In his baptizing operations on elect souls, he is represented as coming down upon them like rain upon the mown grass; and as showers that water the earth. f — Again, the Lord Christ is compared to " A fountain of gardens, a well of liv- ing waters, and streams from Lebanon. "J — There- fore saith he, " If any man thirst let him come to me and drink. "§ 3. The Holy Ghost is called and compared to water, " Except a man be born of water, and (or * Isaiah xxxii. 2. + Psalm Ixxii. 6. X Cant. iv. 15. S Johu vii. 38. even) of the Spirit, he cannot enter into the kingdom of God."* And in the gospel by St. John, Jesus Christ describes the Holy Spirit under the figure, or metaphor of flowing rivers, saying, " He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. — But this spake he of the Spirit, which they that believe on him should re- ceive." Thus we see, that the three divine Persons, in the undivided Godhead, are compared to, and called water. Now we may furthermore remark, that these three WELLS are all denominated by, and folded up in the term or phrase love, ''God (saith John) is love:" and as love is of God, and God is love, Jehovah in the everlasting essence of his love, is compared to, and called a river, the streams whereof maketh glad the heavenly city, or church of the living God. — In Ezekiel's prophecy, we read of waters issuing from under the threshold of the house, (or church of God) and that from under the right side of the house, at the south side of the altar, (mark, not from the north side, or from the law of Moses, but from that side from whence issued forth life and immortality) these waters the prophet Ezekiel tells us, were first up to his ancles, then up to his knees, then to his loins, and afterwards a river to swiin in, that could not be passed over.f Thus doth the blessed God pour out from the fulness of his divine love, into the hearts of his people, (in measure agreeable to his ancient purpose, and predeterminate mind and will) all that can make them wise unto salvation, and happy even beyond the grave ; thereby communicating that spiritual and divine wisdom, that is essential to and for the building up, and establishing of the true church of God, as it is written he g'ave some, apos- tles ; and some, prophets ; some, evangelists ; and some, pastors and teachers ; for the perfecting of the • John iii. 5. vi. 38, 39. Isaiah xliv. 4. Zech. xiv. 8. Joel iii. 18.— Rev. xxii. 17. + Ezek. xlvii. 1 — 5. 63 saints, for the work of the ministry, for the edifying of the body of Christ. — Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."* Now all these spiritual communications originate iUt and spring ultimately from the waters above mentioned, and the faithful description given of them, by the prophet, such as of the breadth and depth thereof, &c. may represent the different stages of the believer's experience, in divine things ; that is to say, his being up to the ancles, may be figurative or descriptive of his juvenile, or infant days, of spiritual knowledge in divine things, being possessed of but very shallow views of the mysteries of god- liness, as was the case with the apostle Paul, which he himself acknowledges, saying, " When I was a child, I spake as a child, I understood as a child, I thought as a child, &c." — His being up to his knees, may figure forth his advancement in spiritual wis- dom, and divine knowledge in the mysteries that are folded up in the gospel plan of salvation. — And his being up to his loins, may represent his manhood in the truths of the cross, his strength of faith and firm- ness of judgment in the despised, yet nevertheless, glorious and blessed doctrines of the everlasting gos- pel. — Again, his going first up to his ancles, may moreover represent a child of God in his first step- ping experimentally/ out of his legal or fleshly lead- ing strings of do and live performances, into the visible ocean of divine life, light, love and liberty; the streams of which produce eternal happiness to all who bathe therein, and drink thereof; (see Psalm xxxvi. 8. xlvi. 4.) — His going up to his knees, may figure forth the increasing comfort and consolation, as well as increasing strength and encouragement, which the love of God affords to all those, who are enabled to see, feel, and believe their interest there- Eph. IT. 11—13. 64 in : it is this alone that streng'thens the weak hands, and confirms the feeble knees. — His goin^ up to the loins, figure forth the man of God, who by and through grace, advancing further, and further, in the truths of the gospel, increases in wisdom, in knowledge, in faith, in hope, in love, humility, and every grace, grasping as he goes forward the pre- cious truths, and heavenly promises, as they stand recorded in the word of God, and by the Spirit are revealed to his mind. Thus he discovers and admires the truth of elect- ing love; imputed righteousness; atonement by blood ; and the final perseverance of the saints. — The doctrines of the gospel are sweet to his taste ; the promises of God are exceeding great and pre- cious, soul-reviving, God-honouring, devil-mortifying, and in Christ, they are all yea and in him Amen, to the glory of God the Father. — The precepts of the gospel are blessed and delightful; the means of grace are comforting, reviving, pleasant, and profitable; the people of God are his companions, and the church of God is his home, and thus he feelingly ex- presses himself with anxious desire and holy longing, saying " One thing liave I desired of the Lord, that will I seek after; that I may live in the house of the Lord, all the days of my life, to behold the beauty of the Lord and inquire in his temple."* St. John the divine, gives us a very beautiful description of the everlasting love of Jehovah in his Trinity of Per- son s, and very blessedly informs us how this love was revealed to him, (viz.) under the figure or metaphor of a pure river of water of life, clear as crystal, pro- ceeding out of the throne of God and of the Lamb.f It is in this river that all the Lord's dear people are icashed from their original and actual filthiness ; as plants in the garden of God, they are watered with the streams thereof, and all such must be hap- tized therein ere they can ever reach heaven, or be * Psalm xxvii. 4. f Rev. xxii. 1. 65 everlastingly happy, and the Lord Christ himself must be the performer of this work, which he most blessedly carries on in the soul throug-h the preach- ing of the word of life, powerfully applied to the heart by the Lord the Spirit, agreeable to his own promise to all his sent servants, whom he fits and qualifies for the work of the ministry: saying, " Lo, I am with you alway, even unto the end of the world," (viz.) to make my word effectual to the con- viction, conversion, and lasting comfort of the whole election of grace ; which glorious promise and every blessing connected therewith, springs entirely from the love of Christ, which he everlastingly bore in his heart towards (or for) his church, as it is written, " Christ also loved his church, and gave himself for it, that he might sanctify and cleanse it with the leashing of water by the word."* — Again, " If I mash thee not, saith the Redeemer, thou hast no part with me."f Again 4. The word of God is compared to and called water, and it is by the word that believers are cleans- ed, washed, and purified. " Now (saith Christ) ye are clean through the icord that I have spoken to you,";}; and in the above cited passage, we read of sanctifying and cleansing with the washing of water by the word, and the doctrines of the gospel, and the promises of God may be compared unto living streams, which in themselves are reviving, refresh- ing, strengthening and comforting to all, who are enabled experimentally to understand the meaning thereof, and see their interest therein. Having now arrived at the very spot unto which I at first directed your attention, and all things being now ready, see here is water, what doth hinder.? or who can forbid water that ye should not be baptized.? God the Father will not, because he hath appointed, ordained and established it; God the Son cannot, because he hath commissioned his * Eph. V. 26. + John xiii 8. t John xv. 3. K m disciples to make use of it, and promised his pre- sence and success to attend it; God the Holy Ghost cannot, because he himself is the principal agent in it ; the subject-matter of it, and therefore makes the performance thereof effectual to the salvation of all who are baptized in it_, as it is written, " He that believeth and is baptized shall be saved;" Satan can- not, because he has no power over it, either to pre- vent or hinder it; the world cannot, because it know- eth it not, and is itself overcome by Him, who first introduced it, commissioned his servants to use it, and hath thereby finally instituted it; the flesh can- not, because it is of a spiritual nature, and consc" quently beyond its reach; conscience cannot, because it can have no rest or ease without it, and conse- quently no comfort, but by an experimental acquain- tance with the operation of it, being plunged in it, cleansed by it, and justified through it. I will, therefore, without further delay, proceed to notice the performance itself, and thereby shew what is strictly implied in baptizing in the name of the Father, and of the Son, and of the Holy Ghost, which I shall attend unto, and will attempt to do by the (admired) mode of plunging, dipping, or iin- mersion, the whole of which is effectualli/ and bles- sedly performed whenever and wherever the gospel \sjaitlijully,jeeli.ngli/, and experimentalli/ preached. Hence the promise of God is connected with it, that the power of God shall ultimately attend it, and that all those, who are appointed to salvation shall most assuredly be baptized in the blessed truths thereof; " My word (saith Jehovah) shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it."* Thus is every sent minister of God, an instrument in the hand of his Royal Master, to spiritually baptize all (hose unto whom they are sent, and in strict at- tention to the command given, they spiritually, af- * Isaiah Iv. 11. 67 fcciionalely, and faithfuUij perform the said office : that is to say, 1. They ministerially dip, plunge or immerse the enlii^hlened mind of the believer deep into the name of Jehovah^ as the essence of all divine holiness, and as that holiness stands so terribly revealed in his rij^hteous \?iW, until every legal hope is consumed, every fleshly refuge fails, every prospect of salvation is blocked up, and the soul left vt^ithout a plea at the bar of God, viewing at the same time the per- fection of God's righteous law, and tremblingly ex- pressing himself thus '' The law is holy, and the commandment holi/, and just and good." — " But I am carnal, sold under sin." — Thus the sensible sin- ner sees and feels his own righteousness to be nothing but uncleanness and filthy rags. Psalm cxiii. 4. Rom. vii. 9 — 14. iii. 19. vii. 18. Isaiah Ixiv. 6. Zech. iii. 3. Job xlii. 5, 6. Psalm cxix. 96. 2. Such dip, plunge or immerse the mind deep into the name of the Father, as a place of broad rivers and streams, i, e. of love, mercy, goodness, truth, justice, holiness, and every perfection of his na- ture, as it may be revealed to the understanding of those sent to proclaim the glory of it to others, that through the power of grace promised by the God of all grace, the child of God may know experimentally what Job expressed, and what David confessed. Job xlii. 1, 2, 5, 6. Psalm xxxi. 19, xlviii. 1. Ixxxv. 10. Ixxxvi. 10. xxiii. 6. 3. All such spiritually plunge, immerse or baptise the subject into the name of Jesus Christ, as the only Saviour of sinners, that such may know and rightly understand the efficacy of his blood; the value of his righteousness; the sweetness of his pro- mises; the suitableness of his sacrifice; the fulness of grace in him, and the power of his love; in the freeness of access to the Father through him. Acts iv. 12. 1 Tim. i. 15. 1 John i. 7. Eph. i. 7. Rom. y. 11. Jer. xxiii. 6. Rom. iv. 6. 1 Cor. i. IM), 2 Pet. i. 4. 2 Cor. i. 20. v. 14. Isaiah i. 18. Zech. xiii. 1. Heb. ix. 26. John i. 16. Phil. iv. 19. Rom. V. 1, 2. Eph. ii. 18. iii. 12. Such are sure 4. To baptize the subject deep into the na7ne of the Holy Spirit, as the living rivers, and living WELLS as described by our Lord himself, in John iv. 14. vii. 38. And scripturally 2ind experimentalb/ shew, how the Spirit is powerfully poured out upon the church of God; blessedly sprinkled upon the soul; abundantly shed abroad in the heart; glori- ously let fall ; and savingly enjoyed by all, who are the happy objects of Jehovah's love, and the blessed subjects of redemption and grace. Isaiah xliv. 3. Ezek. xxxvi. 25. Rom. v. 5. Actsii.2 — 4. xi. 15, 16. But the commission implies, that all such are 5. To baptize them deep into the truths of the everlasting gospel, or doctrines of the cross, so that their minds become clothed with them, their souls benefited by them, whereby they may thereby not be ashamed of them, but boldly and faithfully stand up for them, in the very face and teeth of the enemies of them. Rom. viii. 1, 33, 38, 39. Eph. i. 1—7, 11, 12, &c. Rom. ix. 11, 15—23. xi. 5—7. iv. 6, 8. Isaiah liii. 5, 6, Psalm xxxii. 1, 2. Rom. v. 11. John X. 28. Psalm Ixxxiv. 11. Rom. viii. 29, .*:iO. John xvii. 6, 21. 6. Plunge the mind deep into the sea of God's everlasting love, that the subject thereof may feel- ingly know, that God's love changeth not, but like himself, is the same yesterday, to-day, and for ever. Psalm xlvi. 4. Jer. xxxi. 3. Zeph. iii. 17. John iii. 16. xiii. 1. xvii. 1, 24. 1 John iii. 16. iv. 8, 10, 19,21. 7. Dip or immerse the mind deep into the word of God, for this also is one of the names of Jehovah Jesus, as it is written, " In the beginning was the word, and the word was with God, and the word was God, and God was the word." — Go ye therefore, sind unfold, allege, or lay open the word of truth as 69 it is unfolded to your own mind, having received your commission and grant from the Lord, in order that those, who hear you may understand your mean- ing, and the truth thereof may sink deep into their judgment, that they may experimentally be blessed with the sound thereof. John i. 1,2. Luke xxiv. 32, 45. Acts viii. 35. xvi. 14. xvii. 2, 3. 8. Immerse or baptize them deep into the pro- mises of God, that are all yea, and in Christ Amen, to the glory of God the Father. — Point them to them, cleai'lj/ describe them, faithfully preach them, shew with whom they were made, for whom they were made; speak of the nature of them, the pro- perties of them, the durability of them, and the sweet fruits, and blessed effects of them. 2 Cor. i. 20. Gen. XV. 1. Psalm Ixxxix. 3. Isa. xli. 10. xlii. 16. xliii. 2—6. liv. 17. lix. 19. 1. Cor. x. 13. 2. Cor. xii. 9. 2 Pet. i. 4. All this I conceive to be couched in the meaning of the phrase baptizing INTO the name (and not into material water) of the Father, and of the Son, and of the Holy Ghost. Furthermore, this is called in the word of truth. Baptizing into the name of Jesus, Acts xix. 5. Baptizing into Christ, Gal. iii. 27. Rom. vi. 3. A putting on of Christ, Gal. iii. 27. Rom. xiii. 14. A being buried vfrrn Christ, Rom. vi. 4, 5, Col. ii. 12. Again, it is described. As being washed, sanctified, and justified in Christ, 1 Cor. vi. 11. John xiii. 8. Heb. x. 22. Rev. i. 5. vii. 14. And when the apostle further describes the baptism of the Spirit, he expressly calls it being baptized into one body, *' For by one Spirit (saith he) we are all baptized into one body." 1. Cor. xii. 13. Thus is this baptism clearly revealed in the sacred page, as producing the most blessed, and happy effects, (which water-baptism never could) on the minds of all, who are the happy subjects thereof. Furthermore, the baptism of the Spirit is descri- bed, as a blessed out-pouring of its rich and heavenly 70 streams, upon the elect of God, in Christ Jesus, which delightful out-pouring of his sacred influence, enables the subject thereof, to believe in the Lord Jesus Christ, and is what constitutes him, or them believers in the Son of God, all of whom are styled by the Father the seed or offsprings of Immanuel, saying, " I will pour my Spirit upon thy seed, and my blessing upon thine offspring."* And again, ''1 will pour out my Spirit unto you, I will make known my words unto you."f It is by the Spirit's baptism, that a person is enabled to walk in the statutes of the Lord, keep his judgments and do them : " A new heart will I also give you, and a new spirit will I put within you, and I will cause you to walk in my statutes, and ye shall keep my judgments and do them. "J — Again, it is by the baptism of the Spirit that men are enabled to pray to God aright, with genuine repentance connected therewith, as it is written, " I will pour upon the house of David, and upon the inhabitants of Jeru- salem, the spirit of grace and of supplications ; and they shall look upon me whom they have pierced and shall mourn. "§ — Again, saith the Redeemer, " He that believeth on me, as the scriptures hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that be- lieve on him should receive." || — After our Lord rose from the dead, he said unto his disciples, " John truly baptized icith water ; but ye shall be baptized with the Holy Ghost not many days hence," and this gracious promise was very soon made good. " Tliere appeared unto them cloven tongues as of fire, and it sat on each of them, and they were filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. "H And here I ask, and seriously ask those, who deny the Spirit's baptism, (in the present day of darkness, delusion, * Isaiah xliv. 3. + Prov. i. 23. ^ Ezek. xxxvi. 26, 27. ^ Zech. xii. 10. || John vii. 38, 39. S Acts ii. 4. 71 superstition and folly, who at the same time profess to believe in the Spirit's work on the soul;) if any man can speak the language of Canaan, without spiritually being taught of God ? And if no man can speak the language of Canaan or pronounce the spiritual Shibboleth, but by the Spirit's operation on and in his soul, and if the gift of tongues was confined to the baptism of the Spirit, then must the baptism of the Spirit be performed before any man can experimentally tongue or express the christian language. Who, then I ask, can without blushing look the word of God in the face, and profess to be- lieve and reverence its sacred import, and wickedly (for the sake of preserving his pharisaical rags from being exposed) tell us that the gift of tongues have ceased since the days of the apostles? Hear the word of the Lord, reader, and may the God of the word enable you to judge righteous judgment, "Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as an hart, and the tongue of the dumb shall sing ; for in the wilderness shall waters break out (not water -baptism, though John did baptize in the wilderness, where all the Johnites are to this day) and streams in the desert."* — Again. " For then vvill I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent." — Again, *' All thy people shall be taught of the Lord, and great shall be the peace of thy people." Does not (1 ask the enlightened reader) every man, who preaches the pure gospel, speak in another tongue to what he did before he was called by divine grace ? (see Acts xix. d.) Does not every man (and woman too) speak with another tongue, and in another language, after they are brought sav- ingly to know the Lord for themselves? and if the gift of tongues be confined to the baptism of the * Isaiah xxxv. 3, 6, liv. 13. Zeph. iii. ». n Spirit, then must all, who speak the pure language above noticed, be baptized with the Spirit. — Besides I would ask. What is the baptism of the Spirit? is it not an infusion of life, light, love, peace, under- standing and spiritual liberty felt and enjoyed in the soul? Deny this truth, the baptists sinfully may; prove it an untruth they never can. — Nor can any thing short of the baptism of the Holy Ghost, make a man either a preacher of righteousness, or an experimental follower of the Lord the Lamb. — Again, the apostle confirms the truth of this state- ment, as made known to him by open vision, while preaching the truth of God, at Cesarea, " And as I began to speak, the Holy Ghost fell on all of them, as at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water unto repentance; but ye shall be baptized with the Holy Ghost."* Furthermore, the Spirit's baptism is compared to Jire, and may therefore be denominated fire-baptism, hence we may remark, that it is the property of fire to illuminate other objects, so the Spirit in his baptismal operation, illuminates the mind, informs the judgment, throws open the doors of the under- standing, and gives the soul a clear view of himself as a sinner, and then directs him to the only source of endless happiness pointed out in the gospel, (viz.) to Christ Jesus, who came into the world to save sinners. Eph. i. 18. 1 Tim. i. 15. 2. It is the property oi fire to warm the subject, who may reap the benefit thereof; and the Spirit's baptism loarms the heart, inflames the mind, burns up every leg'al dependance in the soul, which the child of God, under its first awakening is so prone to lean to for support, yea it powerfully consumes the stubble of unbelief, and causes faith and love sweetly to break out into a holy flame, in the very heart of • Acts xi. 151 6. 73 the followers of Jesus. " Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scripture."* 3. It is the property o^ fire to purify the subject ; and it is the Spirit's baptism that purifies the heart ; and by its burning operation in the soul, it both burns and consumes all fleshly confidence, purifies the soul from all ceremonial dependance, carnal boasting, dry morality, or what may be termed outside-holi- ness, creature-piety, will-worship, and feigned hu- mility : all of which must perish in the using-. — [t is this baptism that (as before noticed) produces a 7iew heart, and puts in a child of God a new spirit, cre- ates in him new desires, reveals to him a blessed Christ, in all his beauties, offices, characters, and relations, and sweetly draws his affections up to God; it is this baptism that burns up the rotten bed of carnal ease, and effectually consumes the fleshly supporters or legal props of do, and live to ashes. Hence it is called the spirit of burning, which every child of God will be made feelingly to acknowledge, as it is written, " When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning." And when a subject of divine grace is thus purified, made white, and tried, he is then said to possess a clean heart, and right spirit. See Isaiah iv. 4. Daniel xii. 10. Psalm li. 10. 4. It is the property of fire to war, and contend with opposite elements, so the Spirit's baptism car- ries on a furious burning, bloody contest in the soul of every one born of God. " Every battle of the warrior is with confused noise and garments rol- led in blood; but this shall be with burning and with fuel of fire." Isaiah ix. 5. And this warfare is both hotly and eagerly carried on in the experience of all the Lord's household, " The flesh lusteth against the * Luke XX iv. 32. 74 Spirit and the Spirit af^inst the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would," &c. Gal. v. 17. Rom, vii. 14, 15, 19, 20, 23, 24. 2 Cor. x. 4. 1 Tim. vi. 12. Eph. vi. 12—17. 1 Pet. v. 8, 9. 5. It is the property of fire to conform every thing that it lays hold of into its own nature. — Hap- py is he, who experimentally feels the fire-baptism in its saving operation on his own soul. It is by this blessed essential work or performance, that he is made a manifest partaker of the divine nature. — Hell-fire may punish him, but not purify him; it may torment him, but not comfort him; the former conforms the subject into the image of God, the lat- ter imprints on him the very image of Satan. It is the fire-baptis7n that prepares the heart, gives the tongue its answer, and makes the subject of grace manifcstlt/ meet for heaven. See 2 Pet. i. 4. Prov. xvi. 1. Col. i. 12. 6. It is the property of fire to ascend upwards, so the soul baptized hy fire feels his affections, desires, longings, breathing, &c. constantly ascending up- wards to God; that which comes from God arises to God, ''All my springs (says David) are in thee," and the apostle says " If ye be risen with Christ, set your affections on things above," i. e. above the earthly trifles of time and sense, consequently above the trifling element of material water, or water-baptism, which in reality is, in the present day, little else than the Marah waters of revenge, strife, and disgrace- ful contention, biting and devouring each other, and without mercy or remorse, reproaching and vilifying others, who may conscientiously differ from them in their form or mode of worship. Query, Is this the religion of Jesus? But 7. It is the property o^ fire to refresh and com- fort those, who are cold and weary ; thus the bap- tism of the Spirit infuses into the soul (as before hinted) life, light, love, joy, peace, comfort, consola- 7b lion and a heavenly disposition. And this is the bap- tism that Peter both wished and earnestly prayed for, when he cried out " Not my feet only, but also my hands and my head." — How vain then and trifling must all that furious zeal and religious rancour be, that is so lavishly used in order to maintain and esta- blish a mere outward form o^ baptism by water — St. Paul could thank God, that he was not sent by Christ to use such outward washing, and when speaking of the ordinance of circumcision, he thus observes, " Neither is that circumcision which is outward in the flesh." — And I also observe, neither is that baptism that is outward by water, but as saith the apostle, *' Circumcision is that of the heart," so (saith the scriptures) baptism is that of the Spirit, therefore every one that is circumcised with the cir- cumcision made with hands is a debtor to the whole law; Christ is become of no effect unto such, and whosoever is baptized in water in the present day, asserts by the said act the coming of Christ to be of no effect unto them, therefore saith the apostle, who- soever of you, who are justified by the law, ye are fallen from grace. See John xiii. 14, 15. 1 Cor. i. 17. Rom. ii. 28, 29. Gal. v. 1—6. Now what difference I ask, is there between those, who were circumcised under the law, merely to sa- tisfy or justify the conscience of the party, and those, who in the present day are baptized in material water to satisfy and justify the conscience? I know of nothing scripturally, that can satisfy or justify my conscience, but the blood of Christ, nor do I want material water to make that blood effectual, I there- fore conclude, that all those, who practise water- baptism for the sake of conscience, are as those, who used circumcision for the same purpose, and the apostle declared, that such were fallen from grace, (i. e. from the doctrines of grace.) Now the bap- tism for which I am contending, is in itself the sub- ject-matter of the new birth, " That which is born 76 of the Spirit is spirit," but water-baptism never can effect this — It is also, the true entrance into the kingdom of God, " Except a man be born of -water and of the Spirit he cannot enter into the kingdom of God," but water-baptism can give no entrance into this kingdom, " The least in the kingdom of heaven is greater than John. — This baptism slays or crucifies us to the world, and reveals our union to Christ; water- baptism binds us to a fleshly performance, and keeps our union to Christ out of sight. — But saith St. Paul, " Know ye not that so many of us as were baptized INTO Jesus Christ were baptized into his death? — Therefore we are buried with him by baptism (yea and IN him too, when he was baptized by John, in Jordan, as much as we were in him, when he was circumcised under the law, see Col. ii. 11, 12. unless the union between Christ and the church were dis- solved at the time) into death. — For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection, knowing this that our old man is crucified with him, that the body of sin might be destroyed," therefore, saith the same apostle, " As many of us as have been baptized into Christ, have put on Christ." Rom. vi. 3 — 7. Gal. iii. 27. Again, this baptism unites believers together in the bond of peace; but water-baptism stirs up strife, sows discord among brethren, divides churches, and puts a stumbling-block in the weak brother's way, therefore, saith the apostle, " By one Spirit we are all baptized into one body ; and have been all made to drink into one Spirit, 1 Cor. xii. 13. — Again, this baptism isasavingoidinance, "The like figure where- unto baptism doth now save us (not the putting away the filth of the flesh (by dabbling in corporeal water) but the answer of a good conscience towards God) by the rchurrection of Jesus Christ from the dead." — "Not by works of righteousness which we have done, (mark that) but according to his mercy he hath saved 77 VIS, by the washincj of regeneration, and the renewing of the Holy Ghost." 1 Peter iii. 21. Titus iii. 5. Now every man, (be who he may) who professes to be a behever in Jesus, and at the same time denies the above statement of the Spirit's baptism, or truths stated in the defence thereof, he is a manifest slighter of God's ordinance, and a forsaker of Christ, the great salvation spoken of in Heb. ii. 3. Where then is their place of retreat.? or how are such to escape? Christ alone is the hiding place from the wind, and a covert from the tempest, '' How then shall we escape, if we neglect so great salvation?" But what are the true signs of a minister's commission thus to baptize, and also of a believer's interest in the baptism al- ready described ? Answer, " God the Spirit bear- eth them witness, both with signs and vi^onders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." — " And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with tongues; they shall take up serpents; and if they drink any deadly thing it sliall not hurt them ; they shall lay hands on the sick and they shall recover." — They shall forget the things that are behind (John's baptism with the rest) and shall reach forth unto the things which are be- fore, and press towards the mark, for the prize of the high calling of God in Christ Jesus. See Heb. ii. 4. Markxvi. 17. Gal. v. 1. Phil. iii. 13, U. 1 Tim. v. 10. John xiii. 14. Phil. iii. 9. Titus iii. 5. Col, i. 22. Gal. vi. 12—14. Acts xxii. 16. This will lead me to my Fourth particular or sub-proposition, (viz.) To bring you so far out of the well, that you may see your pure and i)mnovable standing, in the person of the Redeemer, as existing over and above the Spi- rit's work upon the soul. But more of this, should we live until another Sunday evening, when I will endeavour again to renew my subject, till then may the Lord own and bless what has already been ad- vanced, for his glory and your comfort. Anien. HYMN. L. M. J d^O preach the gospel and baptize^. ..Mait. xxviii. 19, Xjf In life^ in light, in /ooe, and grace. Col. iii. 3, 4. Nor hide this truth from sinners' eyes,.. Acts xx. 20. That I've a chosen special race. ...... £pA. i. 4. 2 Go teach all nations this great truth,,.,. Matt, xxviii. 20. The Son of God from heav'n came, ... Luke xix. 10. To save the aged and the youth,. .,,.. .JoAn iii. 16. Who are baptized in my name Rom. vi. 3. 3 Go plunge them deep in life divine, ....John xiv. 6. Go dip, immerse them deep in love ;. .Psalm xlvi. 4. And let my light within you shine, Matt. v. 16. Your works be seen this truth to prove. 1 Thes. v. 21. 4 Go plunge them deep in righteousness,.. Jer. xxvi. 6. Tho' advocates for water blame, 1 Cor. vi. 11. For surely it can be no less, ..., 1 Cor. i. 30. To be baptized in my name Isaiah xxxiii. 21. 5 Go plunge them deep into the flood,,,,. EseAr. xlvii. 1 — 6. Immerse their minds in truth divine;. .JoA» viii. 32. And shew to be baptized in blood, Heb. ix. 14. Will make the church in glory shine. . ileu. vii. 14. 6 Go plunge them in my name as love,...\ John iv. 8. In my deep sufferings, baptize; Mark x. 39. My chosen few, whom I approve, John xvii. 6. For such I never can despise John vi. 37. 7 Go and baptize them in the name, ) at t* Of Father, Son, and Holy Ghost ;. ^ ^^'°^^' ^''^'"' ^^' Tho' Ishmael's sons your conduct blame, Gal. iv. 29. You're sanction'd by the Lord of Hosts. Matt, xxviii. 20. SERMON VI. Matthew xxviii. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. JL AM credibly informed, that some of the Johnites are very angry with me, because forsooth, I am de- termined to preach Jesus Christ, and him crucified, and nothing else as the only hope and refuge for poor broken-hearted sinners ! But if they with fixed resolve, determine to preach up the servant, why be offended with me for being determined to preach up the Master? — If they love dabbling in cold water, and that in cold weather ; why vexed at me, for wishing to sit comfortable by the fire-side? If they are hurried on by j)harisaical pride to advo- cate the flesh ; let them not persecute me for advo- cating the Spirit? I know it is said in Galations iv. 29, 30. " He that was born after the fesh persecuted him that was born after the Spirit, even so it is now. Nevertheless the son of the bond-woman shall not be heir with the son of the free-woman." And I am bold to assert, that there is not a baptist under heaven, but what is in bondage to the law of works even to the present day, nor is it likely that such will ever be open to conviction, until sovereignly liberated therefrom bv the Spirit of God: and their harsh 80 conjectures, hitter reflections and reproachful epi- thets, so lavishly and profusely heaped upon the head of those, who differ from them, (yea simply differing on the subject in question, which they themselves will also allow is not essential to salvation) puts me in mind of that portion of divine truth re- corded in Revelations xii. 15, 16. *' And the serpent cast out of his mouth water as a flood after the wo- man, that he might cause her to be carried away with the flood, &c." What a mercy for us poor in- dependents, that the act of toleration is still in exist- ence! or we should be less liable to prosecution by speaking- slightly or lightly of blood than of water, for 1 have known some, who have not scrupled to forsake the former, for the enjoyment of the latter! But to the point in hand. Having already in five former discourses, closely attended to the three first leading particulars of my subject, I shall this evening beg your attention, while I endeavour as faithfully to unfold what 1 consider to be contained in the two following heads of my discourse, viz. IV. Endeavour to answer some objections that may arise in the mind of those, who through the in- fluence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine now under consideration. And V. Endeavour to point out, detect, and expose some of the most palpable and prominent errors, so glaringly and openly manifest in the modern system of water-baptism. Before however, I enter direct upon the particu- lars that are contained in the fourth head of my sub- ject, 1 will endeavour to make a few further remarks upon the fourth auxiliary idea introduced at my first onset. — And having brought you safe into the path on which I at first proposed to travel; having led you to the mouth of the well; and having also spiritually baptized, or plunged you into it, 1 will 81 now attempt at a further explanation of what is to be understood by bringing", or leading you out thereof, (viz.) in order that you may more fully comprehend your spotless and immovable standing (or union) to Him, who is Zion's glorious and exalted Head, What 1 mean by this is to shew to the unprejudiced mind, from scripture evidence, that the baptism, of the Spirit is not the cause, but the effects of God's everlasting love to the elect soul. And 1. It is not the baptism of the Spirit that saves a sinner from what the scriptures style the second death, and yet no sinner can be saved without it. (See John iii. 3, 5, 7.) Indeed eternal salvation is an existing grace towards the subjects thereof in Christ Jesus, before any transgression was ever committed by them, even in our Adam-nature, (see 2 Tim. i. 9.) and yet there can be no impropriety in terming it an essential and savins^ ordinance. — Now let it be remembered, that it is by the baptism of the Spirit, that every believer in Jesus is brought experimen- tally to know, that salvation is of the Lord. There- fore saith Job, " 1 know that my Redeemer liveth.'* And saith the apostle, " I know in whom I have be- lieved, &c." — It is by the Spirit's baptism that I am made savingly to know how and by whom I am com- pletely saved from the charge of sin, from the guilt, and punishment due to sin ; from the love, power, and reigning dominion thereof, in heart, lip, life, and conversation ; from the curse of a broken law, and from eternal death. — It is this baptism that puts me experimentally in possession of the knowledge of these soul supporting truths, whereby I feelingly know who I am saved bij, and what I am saved y'rom. 2 Tim. i. 9. I Tim. i.'l5. Again, 2. It is not the baptism of the Spirit, that consti- tutes the righteousness of ihe saints; but it is by the Spirit's baptism that the righteousness of God is revealed, " For therein is the righteousness of God revealed, from faith to faith: as it is written, the just M 82 shall live by faith."* — And thus shall every essential truth be made known and revealed unto the subject thereof, so as by fire, (see 1 Cor. iii. i3.) " Knovv^ ye not (saith the apostle) that ye are the temple of God, and that the Spirit of God dwelleth in you/'f Again, S. It is not the Spirit's baptism, that constitutes a believer's title to glory ; but the baptism of the Spirit reveals it unto us, enables us to see it, to lay hold of it, to claim it as our right, and finally to re- joice in it for ever. Gal. iv. 6. Rom. viii. 16, 17. 4. It is not the Person and work of Christ reveal- ed to the soul by or through the baptism of the Spirit, that either constitutes or forms any part of the believer's title to glory. — It is not even a re- velation of the blessed Jesus in his complex Person as God-Man, that can give existence to the founda- tion of the child of God's claim to eternal happiness. Nor are the engagements of Christ in council and covenant, on the behalf of his people; as they stand connected with his incarnation ; his life ; his death ; his atonement to divine justice; his resurrection; his ascension; his intercession ; and kingly reign, that can ever give the believer his title to his eter- nal inheritance. — It is not even the work of Christ done for us; nor his own icork of grace ivithin us; nor liis righteousness imputed unto us ; nor the doctrines of the gospel believed and received by us; nor are ail the graces of the Spirit, however lively in act and exercise they may be within us, the substance of that which constitutes our title to heaven and endless happiness; yea, not all those blessed things, or truths put together, can ever give existence to, or 7nake up the ground or foun- dation of a believer's title to heaven, or constitute his right of possession thereof. — Nor are those hea- venly gifts and graces, that so richly flow into the soul through the baptism of the Spirit, such as life, * Roin. i. 17. + 1 Cor. iii. 16. 83 light, faith, love, hope, joi/, peace, spiritual wisdom, divine understanding, meekness, gentleness, tempe- rance, humiliti/,fear, repentance, contrition, prayer, patience, resignation, heavenly -mindedness, brother- ly kindness and charity, all of which are truly in and o/' themselves excellent and blessed, nevertheless, the whole of them put together and embraced by the subjects thereof, will never entitle their possessor to ultimate glory. — True it is, that all the above glorious and important essentials, blessed doctrines^ and soul- supporting realities proceed yVom and arise out o/the existing title of the children of God, which blessed TITLE took its origin from the heavenly and unspeak- able source of Jehovah's eternal and unchangeable love in Christ Jesus, in whom all the above blessings and graces were everlastingly secured and treasured up, in order to be bestowed upon them (the elect of God) or given to them in the essential performance of the Spirit's baptism, by and through which it is they may be truly said to be savingly made partakers of the Holy Ghost, through whose blessed influence they cheerfully give God the glory, and renounce all confidence in the flesh. Now that which constitutes (and establishes) the believer's real or true title to his heavenly inheri- tance is neither ?nore nor less than his spiritual Son- ship, which also includes his oneness with and union to the spotless purity of Christ's incorruptible hu- manity, as it is written, " Because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying, Abba Father." — "And if children then heirs, heirs of God, and joint-heirs with Jesus Christ. (See Gal. iv. 6. Rom. viii. 17. Eph. i. 5. also Isaiah xliii. 6. John xi. b'i.) Hence it may properly be said, that the believer's title to heaven consists in his ever- lasting union to that nature that never did, nor never could sin, in which perfection of unsullied nature he always was and ever will be complete. (Col. ii. 10. Eph. i. 6.) Consequently the operation of the 84 Spirit in the soul gives not existence to a believer's TITLE to glory ; but only reveals and makes it known to the heart of all and every of the Lord's called ones, as such the Spirit's work on and in the soul is but the effects and not the cause of the thing in ques- tion, therefore, I consider my spiritual son-ship, hea- venly heir-ship, union to Jesus, and title to glory everlasting, existed over and above all what the blessed Spirit does in me, for me, or reveals imto me, save the very title itself so clearly manifest in the blessed revelation made; I consider therefore, that it is not the revelation of the thing in question, that gives existence to the said thing revealed, or that gives existence to my interest therein; but it is the Spirit revealing the said blessing or blessings to me, that enables me experimentally to claim them, and lay hold of them as my own existing right. (See Eph. i. 1 — 6. ii. 10. iii. 15. John xv. I — 5. xvii. 21, 24. xiv. 16, 17, 26. xv. 26, 27. xvi. 13. Rom. viii. 15—17. 1 Cor. ii. 10, 12, 13.) This brings me to my next leading or general ])roposition, (viz.) IV. To answer some objections that may arise in the minds of those, who through the influence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine now under consideration. Objection 1. The baptists unequivocally and roundly assert that " The baptism of the Holy Ghost has ceased since the days of the apostles," consequently the baptism of the Holy Ghost, in the present day must be objected to. Answer. This is saying a great deal, and I am vastly mistaken if it be not saying more than can be proved from the scriptures of truth: to say as little therefore, as we can of such an assertion, it is at any rate an indirect denial of the Spirit's work, and but little short (if any thing) of telling a religious lie, yet many of the baptists in the present day, boldly and im{)U{!ently deny the baptism of the Spii'it, aye! and with just as much enmity against it, and ignorance 85 ©f it^ as were attached unto the Sadducees, who deni- ed the resurrection of the body, or as was manifested by Ilymeneus and Philetus, who withstood the truth of God in Paul's day. (Matt. xxii. 29. 1 Tim. ii. 19.) Now for any person to assert, that the baptism of the Spirit is past already, is in fact to insult Jehovah and give God himself the lie to his face, thereby also openly denying the truth of divine revelation. (See Isaiah xliii. 2, 3. Ezek. xvi. 9. xxxvi. 25. Zech. xii. 10. Titus iii. 5.) But may not the cloven tongues mentioned in Acts ii. 3 serve to shew, that it is by the baptism of the Spirit we are enabled experimentally to declare how effectually the law is fulfilled by Christ, and life and immortality brought to light by the gospel; yet water-baptism can never do this, nor can it ever bring about so glorious and blessed an end. Yea, it is the baptism of the Spirit, that begets in regeneration ; quickens in the womb of divine grace; brings forth in the new-birth; and gives light and liberty to the new-born heir of promise. (James i. 18. Eph. ii. 1,5. Rom. viii. 11. John vi. 63. Col. ii. 13. John i. 13. iii. 3, 5, 7, 8. 2 Col. iii. 17.) And here I must observe, that whatever the disciples of our dear Lord might know of God for themselves, by the Spirit's teaching, they never knew the full liberty of the Spirit of God until the day of Pente^ cost, and every man and woman must know some- thing spiritually of this Pentecost before they can possibly know the real liberty of the people of God. Hence the Spirit's baptism is compared To wi7id, Acts ii. 2. John iii. 8. To a sudden motion. Acts ii. 2. 2 Eph. ii. 1. Heb. [iv. 12. Bev. ii. 5. To a sound, Acts ii. 2. Joh7i iii. 8. To Jire, Acts ii. 2. Matt. iii. 11. see Psalm xxxix. [3. Isaiah iv. 4. To water, Isaiah xMv. 3. John iv. 11. vii. 38, and To cloven tongues. Acts ii. 2, 3. Zeph. iii. 9. All of which the believer is made experimentally to 86 know more or less, through the ministry of the word, and the power that attends the word preached, " Who maketh his angels spirits, and his ministers a flame of fire," therefore saith St. Paul, "^Our gospel came not to you in word only, but in power, and in the Holy Ghost." — Which word is also said to be " Quick and powerful, and sharper than a two-edged sword, pierc- ing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." (See Heb. i. 7 1 Thes. i. 5. Heb. iv. 12. But if the baptism of the Spirit has ceased, what am I to understand by such passages as the follow- ing? viz. Isaiah xliv. 3. Ezekiel xvi. 9. xxxvi. 25. xlvii. 1—6. Joel ii. 28—30. Zech. xii. 10. xiv. 8. Mark xvi. 16. John xiv. 16, 17, 26. xv. 26. xvi. 13. Luke xxiv. 49. Acts. xi. 5. 17. viii. 12. x. 45. xi. 16. xix. 5. 1. Cor. vi. 11. Tit. iii. 5. Now if the bap- tism of the Holy Ghost has ceased, the above portions of divine truth have also ceased to be of any more use to the church of God ; but the baptism of the Holy Ghost is still in existence and powerfully felt, and blessedly experienced by every person, who in- ternally loves the truth, and is through grace a steady, humble follower of the Lord the Lamb, ergo the above blessed portions of sacred truth are still savingly useful, and essentially beneficial to the church of God. Ohj. 2. " But the baptism of the Spirit was con- fined to the gifts of tongues, and the working of miracles, and as those have ceased, the baptism in question must have ceased also," Ans. That miracles were wrought in the apostles' days, and such as are not now performed by the sent servants of God, is readily admitted ; but that miracles have totally, and finally ceased, is a false, and unfair conclusion, for every saved soul is a 7niracle of grace to this day, and every gospel sermon preached, or read, that is attended with 87 divine power, carries a miracle with it, and performs a miracle in and on the soul of all, who hear and/ee/ the force and effect of it. — And as for the miracle of tongues ceasing since the days of the apostles, none but a natural tongue, in the mouth of a natural man, put in motion by a carnal heart, that is enmity zYse//" against the truth of God, could, or would assert such a barefaced burlesque upon the Spirit's influ- ence on the soul ! for no one can speak the language of Canaan, or call Christ Lord, but by the Spirit of God, and this I think amounts to speaking with ano- ther tongue, at least I for one, know it by blessed experience, which nothing short of the Spirit's baptism can put the believer in possession thereof, or enable him experimentally to speak it. Indeed the experience of God's dear family is a language, that can never be spoke by any but themselves, for it is an entire new language, and requires anew tongue, in order to articulate it with any degree of correct- ness, so that the people of God, when born again of the Spirit, can all of them speak with tongues, as the said Spirit gives them utterance, and such as no hypocrite or false prophet, or even those, who deny the Spirit's baptism, can possibly understand. — Hence it is a language of genuine repentance ; of brokenness of heart; of true faith in Christ; of real humility ; of soul travail; of what God has done /or them in council and covenant; of what he does in them by the power of divine grace, and of what they experimentally know of him for them- selves. — Furthermore, it is a language that speaks out the truths of the gospel, the doctrines of the cross, the promises of God, and the evidences of them as savingly felt in the soul. — Again, it is a lan- guage that detects error ; lays open the sinner ; ex- poses hypocrisy; and shews clearly the emptiness and fallacy of leaning to a legal covenant, either for acceptance with God, or ease of conscience; yea all such speak tho mystical language of a spiritual 8S warfare, soul-conflict, and soul-trial, inward dark- ness, spiritual leanness, carnal reasonings, internal murmurings, heart overwhelmings, miserable fore- bodings, and secret rebellions aj^inst God, with a thousand other languages and tongues, that none but the experienced child of God, (or those who have been baptized with the Holy Ghost) can either know, or speak, which when once known, the person possessing the true knowledge thereof, will find suf- ficient employment for his tongue, without either talking about water-baptism, or vilifying and re- proaching his neighbour, for conscientiously differing from him, in a non-essential performance, and not suffering himself to be tumbled backwards into that soul-starving and legal ceremony, (See Isa. xix. 18. XXXV. 6. liv. 13 — 15. Zep. iii. 9. Zee. viii. 13. Rev. xiv. 4. also. Psalm Ixvi. 16. Isaiah xxvi. 12. John vi. 28. Phil. ii. 23.) Obj. 3. " To be baptized in icater, is scripturally taking Christ for an example, and following him wheresoever he goeth, therefore to neglect it is to slight the ordinance of the gospel, and pour con- tempt upon tiie example set us by Christ himself." Ans. This objection smells so strong of the arian, socinian, and unitarian heresy, that it scarcely deserves a reply, and one would hardly think, that a living man, who professes to believe in the doctrines of the gospel, would or could advance a system so nearly allied to the above threefold corruption ! — At any rate the objection is too weak in the loins to stand a moment by itself, in the face of sound divinity, much less to go alone or appear in the field of action and stand in front of the battle, in a menacing attitude! — 1 would venture however, for once, to ask those pious sticklers for example, why the Lord Christ is to be taken in that sense by piece-meal, i. e. in the ordinance of water-baptism exclusively from every other performance in his life ©f probation in the wilderness? 89 1st. Christ was circumcised. Luke ii. 21. Is it therefore an example for us to follow him in that ceremony? And if in baptism, why not in cir- cumcision? See Col. ii. 11, 12. 2d. Christ walked on the sea of Tiberias. John vi. 19. Are we also to walk upon the sea, in order to follow the example we have in him in that act? What a pity that some of our modern baptists have not as much of this example to perform as even Peter had himself. See Matt. xiv. 28—30. 3d. Christ washed his disciples' feet, and earnestly recommended others to do the same. John xiii, 5 — 12. Here we have both example, precept, and positive command, in verse 14. How is it tliat oar relig-ious g-nat-strainers, example-overseers, and vehement sticklers for material water, neglect this positive ordinance? I am afraid, that in their heedless hurry, and fleshly anxiety to maintain their system of pious and personal holiness of (what they call) submitting to the commands of Jesus, they have been paying to the shrine of the well, " Mint, and anise, and cum- min, and have omitted the weightier matters of the ]aw, judgment, merci/, £Lud faith." But Christ says, he will have mercy and not sacrifice. — Again, 4th, Christ ivent to the end of the law both moral and ceremonial. Isaiah xlii. 21. Rom. x. 4. Gal. iv. 4. Eph. ii. 14, 15. Col. ii. 14. see also Matt, iii. 15. Is this also an example that we should fol- low his steps? 5th. Christ agonized in the garden, and sweat as it were great drops of blood. Luke xxii. 44. Is Christ an example here also? 6th. Christ was scourged, buffeted, and crowned with thorns, are we also to experience the same treatment, in order to follow him in the example thereof ? 7th. Christ carried his oivn cross and was cruci- Jied on it. John xix. 17, 18. Is this also an exam- ple? or are we only to go a few paces after him, just IS 90 to please the fancy, gratify the flesh, feed our pride, and serve a turn ? O! imitatores! servum pecus ! Obj. 4. " Water-baptism is a part of the gospel, and therefore those, who deny it as being an existing (or standing) ordinance in the church, and teach others so to do, are themselves not only disobedient to the command, but (as preachers) they only preach a part or one half of the gospel." jMarvellous reasoning ! Ans. But \i water-baptism be a part of the gospel, then it must be a part of that, which the angels pro- claimed to the eastern shepherds, who were watching their flocks by night, (viz.) "Good news, glad tidings, peace on earth and good- will towards men." (Luke ii. 10 — 14.) Indeed if it be a. part of the gospel, it is an essential part of my salvation, justification, adoption and acceptance with God, and yet the bap- tists say " it is not a saving ordinance!!" Now I ask, what is all this but saying that "part of the gos- pel is neither essential nor saving." Thus we see to what ridiculous folly and miserable shifts some men are driven to, in order to maintain a system that is nourishing to jjride, and pleasing to the flesh, but so long as something is to be seen and done, the legalist will never quit Ills hold thereof, until sovereign and irresistible grace Anally breaks his grasp, seeing it is what all natural religion is founded on, and what all formal professors delight in. But saith Paul to* Timothy, " The time will come when they will not endure sound doctrine. But watch thou in all things, endure aftiictions, do the work of an evan- gelist, make full proof of thy ministry." See 2 Tim. lii. 3—5. Obj. 5. " Did not the apostles practise water- baptism by immersion even after our Lord rose from the dead? and if so, ought we not to follow their example? that system therefore, that denies this must be firmly objected to, &c." A71S. As Vdi as tliey followed Christ by immediate- 91 direction from Christ, but no farther. (See 1 Cor. xi. 1. Phil. iii. 12—17) That the disciples did actually baptize with loater, I no more deny or dispute than the baptists them- selves, indeed I make no doubt at all about it, nor did I ever attempt to dispute the fact, the question with me is, did they do ri^ht in so doing? or did they not do that, which they had no right or grant fro^n God to do, (viz ) in preaching up and practising loater- baplism, this then is the point at issue, this assertion I am well auare, (as it tends to strip the baptists of their legal robes,) will be deemed by them an awful statement, and merit from them the epithet of rank infidelity, and they will lustily and exultingly cry out " Away with such a notion ! is not all scripture given by inspiration of God, therefore, to say the apostles may err, is at once to overthrow the au- thenticity of the bible, and propagate the most profound blasphemy against the sacred page! &c.'* By such an alarming outcry as this, they endeavour to frighten infants in divine knowledge almost to death, and as much as possible to prevent them searching for themselves, lest the power of truth should convert them to its standard. But leaving such wild advocates for shadows instead of substance, (i. e. so far as it relates to forms and ceremonies) to please themselves, and divert children in leading- strings, we will try the merits of the case from the word itself. And first I ask, is all (what is term- ed) scripture (by our opponents) absolutely given by inspiration of God, without a limited acceptation to the word «//? if so, then St. Paul himself wrote a lie. *' 1 speak (saith he) by permission and not by commandment." — Again, "But to the rest speak I not the Lord." — Again, " That which I speak, 1 speak it not after the Lord, &c." Query, Was not St. Paul guilty of blasphemy ? Let any one who con- tends for every sentence wrote and spoke by the ser- vants of the Lord, as stated in the sacred page, consult 9^ 1 Cor. vii. throughout, also 2Cor. xi. 17, &c. and then say, if all that is written and spoken in the sacred volume was by the inspiration of God ? And yet I nevertheless contend vv^ith (not against) even my opponents, that all scripture was really and truly given by inspiration of God, and is profitable for doctrine, for correction and reproof, and that holy men of old wrote and spoke as they were moved by the Holy Ghost so to do. This to the dim-sighted will appear a contradiction, but truth will never suf- fer much by mere appearance. Again, I ask, are there no instances mentioned in the scriptures of the Lord's people doing wrong? yea, even after called by divine grace ? Let us search the word for ourselves, and take nothing upon trust, that concerns the glory of God, and the truth of re- ligion. Moses smote the rock in anger, (in the wil- derness of Zin, i. e. sharp, thorny, cold weapons, &c.) and the blessed God rebuked him sharply for it. See Num. xx. 10. Deut. xxxii. 50, 51. — Abra- ham twice dissembled concerning Sarah his wife, (viz.) once before Pharaoh, and again before Abime- lech; but he escaped not without reproof. See Gen. xii. 19. XX. 9, 10. — David the man after God's own heart, numbered the people, (and also did many other things unbecoming the christian character) for which his heart severely smote him. See 2 Sam. xviii. 1. xxiv. 10. — St. Paul shaved his head, made a vow, circumcised Timothy for fear of the Jews, and baptized with water icilhout any grant from God, for all of which he was made to smart in his conscience, and openly to confess his error, especially in the last of these acts performed by him. See Acts xvi.3. xxi.24— 26. ICor. i. 14—17. Query, Did the apostle do right in all this? save the confession of his error. — Peter dissembled, and Paul withstood him to his face. See Gal. ii. 11, 12. — Was Peter right in so doing? — The disciples cast lots (not to say gambled) for Matthias, and made choice of him in the place of m Judas, who consequently became numbered with the apostles, when at the same time God had determined Paul to be the man. Acts xiii. 2. Rom. i. 1. Did they do right in casting lots, and choosing a person of whom we hear but little or nothing more about? True, they asked the Lord's advice first, and thert took their own afterwards ! Now, if the apostles and the disciples of our Lord were capable of erring and absolutely did err as above stated, why so dreadfully alarmed at the assertion, (viz.) " The apostles might do and did many things wrong!" Are we then to follow them through all their steps whether right or wrong, and then cry out against and brand the persons with the name of in- fidel, who do not adhere to and espouse our mode of proceeding and worship ? Is this Christianity ? Obj. 6. " To neglect water-baptism, is to neglect both a dut^, and a positive command, as such, every proceeding that tends to slight the ordinance in question, we are bound by the laws of conscience to object, and ultimately to reject, as unsound, and un- scriptural," &c. Ans. If water-baptism be a duti/, then St. Paul must have been egregiously wrong, and vastly beside the path of obedience, in not continuing in the exercise thereof! add to this, he must have been miserably, or awfully influenced by a base, erro- neous, or " antixomian" spirit, when he boldly thanked the Lord, that he had done so little of it, and openly confessed both his error and sorrow, for doing so much as he had done! He posi- tively tells us in so many words, that ''Jesus Christ sent me not to baptize (with water) but to preach the gospel," and if Christ did not send Paul to baptize (with water) who is styled the chiefest of the apostles; may I not ask, who it is that sends, or commissions those in the present day to bap- tize in or with water? such are sent by God, or they presumptuously take upon themselves the said 04 office, and consequently perform the ceremony in question, with no other authority than that which orig-inates in their own heads, for which, sooner or later they will be made to feel the force of these words, viz. " who hath required this at your hands ?" Whatever quibbling, screwing, twisting, winding, artijice, subterfuge, craft, or cunning may be re- sorted to, in order to keep the water ceremony firm on its legs, and make the apostle speak what he never intended, it is impossible for them to wriggle out of existence the plain, simple meaning of the words, '*^ Christ sent me not to baptize." 1 Cor. i. J 7. Obj. 7. " Did not the apostle Paul baptize others, after he had so thanked God, that he had baptized so few ? And if so, ought we not to follow his ex- ample therein ?" Acts xix. 5. Alls. Yes, verily ; but then I ask with what did Paul baptize the persons in question ? It could not be with material water, unless it be thought right to baptize persons twice over in that element, which none of our modern sticklers for water-baptism, I should think, will even for a moment attempt to contend for : besides they had been baptized with water before, and consequently they had no need of a second dip. See Acts xvi. SS. xix. 3. Obj. 8. " Did not Peter baptize with water, when he said unto those, who attended his ministry, 'Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ?' " Acts x. 47. Ans. Doubtless Peter did so, and as it is added in verse 48, that he commanded them to be (so) bap- tized, &c. But I ask, who commanded Peter to com- mand or give such orders for baptizing them in water? &c. The question is, did Peter do right or wrong in so commanding and ordering? this is the point. — The fact is one did it because another did it, and it requires a powerful arm to strip men all at 95 once of old customs, legal ceremonies, and fleshly prejudices. But if the Lord Christ did not send Paul, it will require more than ordinary skill to prove that he ever sent Peter, or any one else to baptize with water. Much noise and religious froth has issued from the mouths of some, who are much more partial to water than blood, respecting the Eunuch and Philip, mentioned in Acts viii. SQ — 38. — But I defy all the baptists in Christendom to prove from the word of God, that Philip had any command from God to baptize the Eunuch in water, it was a mere act of his own urged by the legality of a newly awakened Eunuch. — It has been asked, " How was the Eu- nuch to know any thing about water-baptism, un- less Philip had previously preached the said baptism unto him?" Answer, It is not for me to say how he knew of it, or by what means he was made ac- quainted with it; it is quite enough for me to know, that Philip had no express commission from the Lord to administer it; and if he had not, he must both introduce it and perform it upon the Eunuch entirely of his own head, as do the baptists in the present day, but if it can be proved, that the Holy Ghost did actually command and otherwise order Philip to baptize the Eunuch in or with water, let it be proved, but to say " No doubt Philip had divine orders to preach baptism unto him, and to baptize him when done," is saying a deal and prov- ing nothing, we are bound to reject every suppo- sition that has not a " Thus saith the Lord," for its foundation. Obj. 9. " Did not our Lord say, ' He that believeth and is baptized shall be saved; but he that believeth not shall be damned.' " Mark xvi. i6. Ans. True, but he says nothing about being bap- tized in material water, and if water be there implied, how came our Lord to leave us m the dark about it? The fact is, the baptism here spoken of is of a say- ing nature, which water-baptism is not, never was, nor never will be. — It is allowed by the baptists themselves, that the faith there spoken of, is that faith which is of God's operation in the soul, as no one can believe aright without it, and as that baptism is connected with that faith, and eternal salvation connected with that baptism, it is an evident proof, that the baptism in question must be essential also, for what living- man in the exercise of his spiritual senses and spiritual discernment of heavenly things, would attempt to squeeze a non-essential between two essentials, and then after linking or coupling them together, insist upon them as being equals in the salvation of the sinner? for at any rate, such a notion of Christ; the sinner, faith, baptisjn and sal- vation implies full as much, and consequently ill be- comes those, who stand up for a free-grace gospel independent of all creature-services. Again, to couple water-baptism with faith and salvation in the text just quoted, is in reality making Christ and the sin- ner, workers with a witness in the business of salva- tion and justification ! but such is the dilemma into which those persons are plunged, who legally aim to pin creature-holiness woven in the loom of do and live to the spotless righteousness of the Son of God. "O my soul come not thou into their secret, unto their assemlDly, mine honour be not thou united, for in their anger they slew a man, in their self-will they digged down a wall." Obj. 10. " Did not our Lord say (when about to be baptized by John) ' Thus it behoveth us to fulfil all righteousness?' and does not the us there imply Christ and his church?" Ans. This would be to make Christ and the creature co-partners in the work of justification, and is little short (if any thing) of downright blasphemy. This brings to my recollection a paragraph recorded in "a Circular Letter, published by the Elders and " Managers of several Baptist Churches, met to- 97 " gether at an association, at Aulcester, in War- " wicRSHiRE, on the 6th and 7th of June, in the year " 1786." They honestly speak out the sentiments of the heart, while others more squeamish and not so open, allow the Lord Christ some little share in the performance of the robe in question, though secretly wishing- to take the whole of the g*lory to themselves. Now, their brethren in the water-system (above noticed) unequivocally remark as follows, " By our '^ own RIGHTEOUSNESS we personally honour our " Maker; we experience the exalted pleasures found " in the practice of personal holiness; we enjoy com- " munion with God; the testimony of a good con- *'^ science; and a delightful sense of the approbation " of Jehovah. — Do we, by the righteousp.ess of " Christ, personally honour God? do we by that righ- " teousness experience the exalted pleasures found in " the practice of holiness? doth the righteousness of "the Redeemer capacitate for communion wilh God? " is it by that we enjoy the testimony of a good con- '^ science and the delightful sense of the approbation *'^ of Jehovah? — Surely not, the righteousness of " Christ not answering these important purposes, " can never supply the place of our own personal *' obedience to the moral law, by which alone, these ** ends can be answered."* What horrid blasphemy ! This is truly speaking out! and at once taking the LAUREL from the sacred brow of our adorable Redeemer! I have, however, only inserted it as a further specimen of the pride and enniily of the hu- man heart (unsubdued by divine grace) against the truth of God, for indeed the paragraph itself is scarce worth the serious notice of a living man ; yet some of the baptists even in this town (though not quite so barefaced as their brethren in Warwickshire) have impiously asserted, that when the blessed Jesus said • See a small pamphlet lately republished, entitled the L\w of Faith, opposed to the Law of Works, in a LMer to a Friend, by (^the late Joliii Bradford, A. B, late of Wadham College, Oxford, page It, where the abr>ve paragraph is maaterli/ handle.!, and abl^ refill' d. O 98 to John, "Thus it behoveth us to fulfil all righteous- ness/' that " He meant by the term us^ himself and the church," — This (if nothing nearer related to the above paragraph) must at least be oivn cousin to it, nevertheless it must be acknowledged, that even an assertion of this sort is allowing the Lord Christ some little claim upon his people to praise, and thank him for the part which he has been graciously pleased to take upon himself, in the execution of the business under consideration. However 1 can only say with respect to both parties in the above concern, what is repeated every Lord's day in the church of England, (viz.) *'From«// blindness of heart; from pride, vain-glory, and hypocrisy ; from envy, hatred, and malice; Good Lord deliver us." But as touching the declaration of our Lord to John as above, let us scripturally examine the term us, and then leave the decision thereof with God and the spiritual mind to make matters straight and even between them. For I no more believe that Christ and John, or Christ and his church, were co-partners in the work of righ- teousness (or justification of the elect of God,) then I believe, I am a co-worker with God at this time in the affairs of heaven above; but the righteousness in question was the joint work of the Three Divine Persons in Jehovah. — Hence we read that at the baptism of the Lord Christ, the Holy Spirit de- scended from heaven like (or in the form of) a dove, and lighted (or rested) upon him. — God the Father looked down from heaven, and spake, saying '' This is my beloved Son in whom I am well pleased," See Matt. iii. 15—17. Mark i. 10. Luke iii. 22. Can we then be at a loss to know who are intended by, or who were included in the term us there spoken of? 1 contend that baptism with icater was the final end of the law of ceremonies, which St. John was divinely appointed to administer to him, who was both the appointed and anointed fulfiller thereof, as also the final end of that legal disponsalion, and the effectual 99 abolisher of all the legal ceremonies connected there- with, and attached thereunto. Col. ii. 14. — Again, the term us mentioned by our Lord at his baptism, refers to the very same us mentioned in Gen. i. 26. " Let us make man in our own image." — And in Gen. iii. 22. " BehoU the man is become as one of us." — Again, in Gen. xi. 7. " Let us go down, and there confound their language. — Also in Isaiah vi. 8. " I heard the voice of the Lord saying, whom shall I send, and who will go for us ? then said I, here am I, send me." And in the text above referred to, the same divine Person who here proffered to come forth on the behalf of the church, imperatively saith to his servant John, suffer it to be so now, for thus it be- hoveth us, i. e. Father, Son, and Holy Ghost, to fulfil all righteousness. Now, if all righteousness was fulfilled by obedi- ence to the law of works, (i. e. the law moral and ceremonial ) and that it required nothing short of the person so fulfilling than his going to the full end thereof, yea 7nagnifi/ing it and making it ho- nourable. (Isaiah xlii. 21.) And if the Redeemer absolutely went in every sense of the word, to the end of the law for righteousness to all believers, as stated by the apostle (Rom. x. 4.) then must the baptism of John be of itself some part of either the law moral, or law ceremonial, or both, if the for- mer be denied, (which I supposed must be the case) then the latter must be received, otherwise the de- claration of Christ, and that of the Holy Ghost by the mouth of St. Paul can have no affinity whatever with each other; indeed they must be completely at variance, unless it be thought consistent that both spoke ambiguously on the subject, and neither of them positively intended or meant what they said, and consequently something was yet necessary to be done to. complete the righteousness of the church, more than merely going to the end of the law for the fulfilment of all righteousness. — But John's baptism 100 belonged to the ceremonial law and was in itself the very end or last of all the ceremonies included there- in, and Christ was the end of John's baptism — Therefore by going to the end of the law, both mo- ral and ceremonial, he thereby wrought out and brought in everlasting righteousness, as the former he magnified and made honourable in his life and death, and the latter he fulfilled and ended in the act of baptism. — Thus God the Son, in human na- ture, went through the ceremonies both of circum- cision and baptism (mark not for himself but for his people in him) God the Father declared him- self well pleased in the work done by him (Christ) for all the elect; God the Holy Ghost, rested upon him to show his delight and satisfaction in the finish- ing stroke given to the righteousness of the saints by Christ himself, while Jesus proclaims (to the gazing and admiring beholders) " Thus it behoveth us to fulfil all righteousness/' Nor was any part thereof left undone to be performed by us, in order to make it complete and acceptable in the sight of God. See Isaiah xlv. 24. Jer. xxiii. 6. Daniel ix. 24. 1 Cor. i. 30. Phil. iii. 9. 2 Pet. i. 1. Titus iii. 5. Col ii. 10—14, 20—23. iii. 1—3. Gal. vi. 13, 14. V. l—x). Phil. iii. 13, 14. Ohj. II. "If Christ was baptized for us, did he not also pray for us? and admit this to be the case, may we not do away with all prayer, preaching, and likewise the ordinance of the Lord's supper?" &c. Ans. This mode of reasoning is false, unfair, and inconclusive, because on the same ground of argu- ment we are obliged to do every thing that he (Christ) did, in order to do what is right, so as to render us acceptable to God: a thing which the baptists them- selves will not be willing should have a place within the pale of their creed. Now that Christ was baptized for his people, is so clear that lie who runs may read, nor will any one, who is not blinded by pride, ignorance, religions JOl prejudice, idolatri/, and vain superstition, even at- tempt to deny or dispute the fact. See Col. ii. 11, 12. Indeed I must contend that he (Christ) has either done all for us, or nothing at all, and then it follows we have all to do, and the fact is we can do nothing at all, see John xv. 5. 2Cor. iii. 5, consequently our salvation, as well as justification with every other concomitant necessary to pave our road to glory must be wanting-, and we must finally fall short of heaven. — But Christ has done all for us, and on the cross declared, it was finished. See John xix. SO. Dan. ix. 24. Heb. ii. 17. Rom. iv. 23. viii. 3. 2 Cor. v. 21. And yet after all (according- to the do and live system) we are to be again baptized in water ! why then are we not to be again circum- cised ? for I no more believe that Christ was baptiz- ed for himself, than I believe he was circumcised for himself, and yet both were submitted to by him, why then observe the one at the exclusion of the other? for if the latter was submitted to by him, for an example to his followers, why not the former? and then how comes it to pass, that those mighty stick- lers for precept and example do not stand up for and attend unto both ordinances? but some persons would shrewdly guess the reason. — Again, that Christ ])rayed for us is a most glorious, blessed and delight- ful truth ! yet not simply as an example for liis peo- ple, but as 2l prevailing influence with the Father on their behalf, nor will any prayers be heard or an- swered by the Father of mercies, that are not expres- sed by the Great Head of the church, for all who are interested in him, see Heb. vii. 25. nevertheless, the spirit of grace and supplication shall be poured upon every believer more or less, to enable him feel- ingly to call upon the name of the Lord, through Jesus Christ, in whose name and person every peti- tion dictated by the Spirit of God, shall most assured- ly sooner (or later) be heard and answered to the pe- titioners' peace and comfort. See Psalm 1. 15. Rom. 102 viii. 26. Jer. xxxiii. 3. But what in the name of all that is sacred, spiritual, and experimental, has water-baptism to do with the spirit of supplication, in and on the soul? why brin^ this forward as a pa- rallel, to prove the necessity of baptism ? what in the name of common sense, has a little cold loater into which the body may be ceremonially plunged (in cold frosfj/ weather) to do with the water of the Spirit of life, constantly running or flowing- into the soul ? to compare the former with the latter is worse than madness; besides to contend, that 2oaiis»i ought as much to be attended to as real or true pray- er, is putting a carnal ordinance upon a level with the Spirit's work on the soul ! which if true, why not be baptized as often as we pray to God, and not to be satisfied with but once dipping the subject over head in the whole course of his life and no more? In fact the argument is hardly worth combating. Again, as it respects the observation with reference to the Lord's supper, I ask, when did our Lord say of baptism, what he said of the supper ? did he tell us to be baptized in remembrance of him ? did he say that by being baptized, or plunged into material wa- ter, (especially in the depth of winter) that we should shew forth his death until he come ? did he say, or at all hint, that the sides of the well (or river) were his body broken for his people? did he call the water wherein the subject is plunged, or dipped, (in the or- dinance of baptism) his blood shed for the remission of sins? did he tell us to eat the former as his bodj/, and drink the latter as his blood, and that as oft as we eat and drink thereof, we do shew forth the Lord's death till he come ? — Yet all this he said of the bread and wine, see Luke xxii. 20. 1. Cor. xi. 23 — 26. How exceeding weak and futile must that argument be, that is driven to such miserable shifts for its support ! Besides, the Lord's supper is lelt by him as a standing ordinance in the church ; but Jo /m's 6«/?^«sm never reached there, see Matt. xi. IL 103 nor will even the Johnites in the present day admit a person to be a member with them, until they have passed through this outer g-ate of icaier-baptistn ; ergo, it can be no church ordinance with them, the baptists themselves being judges. Obj. 12. " Did the disciples understand baptism with water in this way? if not, ought we not to con- sider them as infallible ?" Ans. I have already answered the latter part of this objection (implied in the question stated, see pages 91, 94, 95) against my mode of reasoning and belief, and as for the former 1 observe as follows, perhaps not, but if they did wrong, would it be right in us to follow their example ? or are we for example's sake, to follow them whether right or wrong? 1. Cor. xi. 1. The apostle himself observes, that when he was an infant, in the ways of God, he acted accordingly, saying, "When I was a child, I spake as a child, 1 understood as a child, 1 thought as a child." — '^'Even so when we were children, we were in bondage under the elements of the world." — But saith the apostle, " When I became a man, I put away childish things." — " Forgetting those things which are be- hind, and reaching forth unto those things which are before, I press towards the mark, for the prize of my high calling of God in Christ Jesus." — See 1. Cor. xiii. 11. Gal. iv. S. Phil. iii. 13, 14. Heb. vi. 1. 2. What further remains must be left until next Sunday evening, when (if spared) I will again renew the subject, and endeavour to close my ideas on this important passage, and may the Lord bless what has hitherto been advanced agreeable to his word and consistent with his will, to the edification and comfort of all present, who are truly taught of him, for Jesus' sake. Amen. 104 HYMN. c. M. 1 TT ORD, I am vile, defil'd with sin, JLi This truth I own with shame; Yet trust, thro' grace, that I have been Baptiz'd INTO thy name. 2 No cistern^ tub, no pond nor lake, Can free the soul from blame ; Or zehite or clean the conscience make, But plunging in thy name. 3 While others can themselves amuse, With dabbling in the flood ; The better part, Lord, may I choose, To plunge into thy blood. 4 No outward forms can ease the mind, Or heal the sick or lame; Such trifles we would leave behind, To plunge into thy name. 5 May each (thro' grace) tho' strange it seem, Plunge in the purple flood ; We ueed not wash in Jordan's stream, While there's a stream of blood. SERMON VII. Matthew xxviii. 19. Go ye therefore^ and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. H^AviNG gone through (or unfolded) what I con- ceive to be contained in the first four leading propo- sitions of my subject, (viz.) I. The characters addressed. II. The commission given them. III. The nature of their employment. And IV. Endeavoured to answer a few objections aris- ing in the mind of those, who through the influence of a legal spirit, may be led to oppose the truth of God, as stated in the doctrine now under considera- tion. — 1 shall this evening, V. Endeavour to point out, detect, and expose some of the most palpable and prominent errors so glaringly and openly manifest in the modern system of water-baptism. Without referring to (or repeating) what has al- ready been advanced on the subject at issue, I shall now endeavour to lay open, and expose some of the most glaring errors, that appear so artfully bound up in the syste.m in question: a:id which the p lOG deluded worshippers of the admired idol are so evidently careful to prevent (if possible) being ex- posed to public view, &c. Error 1. Baptism with (or in) water, as espoused and practised by most (if not all) of the baptists of the present day, tends to destroy and supersede the blessed and soul-supporting doctrine of the eternal and indissolvable union between Christ and his church! The scriptures expressly and uniformly declare that Clirist and his people are unitedly one flesh, or that Christ the Head, and the church his body mystically united unto him by the neck of cove- nant love, make between them one glorious object of the Father's unspeakable pleasure and delight. (Psalm xvi .'^, see also, cxxxix. 16.) — St. Paul, when speaking of the doctrine of believers union to Christ, remarks as follows, " For as we have many members in one body, and all the members have not the same office: so we being many, are one body in Christ, and every one members one of another,"* — The same in- spired apostle when addressing the church at Corinth, on the same blessed topic, thus observes, '^ For as the body is one and hath many members, and all the members of that one bodv being many, are one body : so also is Christ." — " And he is the Head of the body, the church : who is the beginning, the first born from the dead: that in all things he might have the pre- eminence." — '' For by one Spirit we are all baptized INTO one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. — For the body is not one member but many ."f Again, the same person speak- ing of Christ and his church beirg one in union of nature, uses the following emphatic language, " For we are members of his body, of his flesh, and of his BONES. This is a great mysteri/; but 1 speak con- cerning Christ and his church. "J — Again, the same apostle calls the church of God, both the bodi/ of » Rom. xii. 4, 5. +1 Cor. 12—14. Col. i. 18, % Epb. v, ?0— *J. 107 Christ, and the fulness of Christ, hence, when he is speaking of him as the Father's ^ift, he remarks as follows, "And ojave him to be Head over all things to the church, which is his body, the fulness of him that filleth all in all "* — The Lord Christ declares himself to be the vine, and his people the branches in him, saying "I am the vine, ye are the branches. "f — And when speaking to his Father on the behalf of those given to him, by the Father; he emphatically ack- nowledges the perfection of union existing between him and them, saying " I in them, and thou in me, that they may be made perfect in one '"I Again, St. Paul in describing the perfection of the true church, as originating in her eternal and exalted uni- on to the ever adorable Jesus, openly and unequivo- cally asserts her ultimate completeness in that blessed relationship, " And ye (saith he) are complete in him." Col. ii. 10. Here then I ask the baptists, up- on what ground is if, they object to believers coming to the Lord's table, i. e. before thei/ are baptized in material water ? Are they complete in Christ be- fore they are so baptized } or does water-baptism constitute the completenej^s spoken of by the apostle? If such are really complete independent of the addi- tion of water-baptism, and are moreover, made by grace, sensible of their completeness in the Son of God, what more I ask, can be reasonably required of them, or what more is absolutely necessary to render them meet or fit subjects for church-communion, and the Lord's table ? — Is it indeed necessary that some- thing should be added to the work of God, in order to make the said work sufficiently effectual, so as to ren- der the persons in question, more worthy partakers of the ordinance of the Lord's supper ? — If God the Father accepts of us in Christ, I then ask, upon what principle do the baptists object to us? they can have no authority from the word of God, and as for fleshly custom, human tradition, and the word of * Eph. i. 22. 23. t John xv. 5. J Juhn xvii. 21. 108 man will altogether weigh but very little in the balan- ces of the true sanctuary. — Again, it may be asked, did Christ object to the thief upon the cross entering into glory because forsooth he had not been baptized in material water? Yet our modern baptists (at least most of them) perhaps more loise, if not more holy than Christ himself, think it highly proper to object to all such, (who have not been previously baptized by them in water,) the privilege of coming to their table ! ! It is however, the believer's mercy that the baptist's table, and the table of the Lord are two distinct things. I would also venture another question on the sub- ject, and again ask, what scriptural authority have they for so doing ? If they can produce one single passage from the sacred page to countenance and establish so cruel a system, viz. of rejecting a poor sensible broken-hearted sinner, (who is at the same time through grace, enabled experimentally to dis- cern the Lord's body) from his right of access to the Lord's table, until he is (or shall be) baptized into material-water, then let them produce it, and the dispute shall rest for ever; but be it remembered, that nothing short of a ''Thus saith the Lord," will be sufficient to decide the point with persons, who are determined to search the word of God for themselves, and take no man's opinion upon trust. But as I am confident they never can produce a ''Thus saith the Lord," for their proceedings, I shall consequently never look for it from them, nor do 1 ever expect from either their tongues, or pens, even the least mercy, to be shewn me. Indeed I neither ask it of them, or wish it from them, notwithstanding some of them may vainly consider themselves the very oracles of wisdom, and (in these parts especiallj/J look upon themselves as the discerning few. From such self- admirers, I expect nothing but burlesque, noise, froth, reproach, and ridicule, for where argument is wanting, these things are sure to be the ready J09 substitutes, especially with those, whose foundation is in the sand; nor must we ever expect the spring to rise higher than its fountain; if dagon be thrown down, da^on's worshippers are sure to vilify and reproach the hand, who levels him (o the ground. Perhaps some of them may say, " You were once in our way of thinking " True, about twenty-eight years ago, I was suffered to drink into the same spirit of delusion with others, and remained in the posses- sion thereof dragging that galling, legal, yet flesh- pleasing yoke for about five years, until the Lord was pleased by degrees graciously to loose me there- from. — But say you, " Did you not after that become an advocate for infant sprinkling?" Answer, Yes verily, and were I now to embrace the system of water-haptism, I should still contend for sprinkling the subject with water, inasmuch as '' Sprinkling with water," is a scriptural phrase. (Rzek. xxxvi. 25.) But tumbling or plunging the subject backwards into water, is not to be found in all the book of God. I therefore esteem it as a mere popish invention, espoused and practised by idolatrous worshippers; not that I have any particular antipathy against the word plunge simply as it stands, and so far as it may be included in the etymology of the Greek word Bapto, or Baptizo, which according to some of the learned, will bear the following interpretation, (viz.) " To wash, to tinge, to die, to stain, or bring into a state of wetness," or thus " To dip, to plunge, or immerse," «&c. I therefore object not so much to the phrase itself, (i. e. plunge or immerse, &c.) as I most decidedly do to the popish use made of it by the baptists of the present day, who so proudly hold at a distance from church-communion all who may conscientiously refuse to submit to their mode of baptism; therefore, were I at this time to practise water-baptism, I most assuredly should use the mode of sprinkling the subject with water, as 1 can- not think, (even admitting the system in question no to be a standing ordinance in the church,) that the quantiti/ oi wa.er can be of any avail whatever, for if so, why do not the baptists at all times use an exact quantity? and not at one time to make use of a river ; at another time a cistern, and at other times a 7nere tub, all this shews that a particular quantity is not the thing contended for, even by the baptists themselves, only they have enough for what they call "Burying the subject therein," that will do. But what a poor, weak, trifling, tottering, flimsi/ foundation has such an argument to stand on ! — Well, I envy them not in their supposed stability and soundness of reasoning, nor dare I with them refuse any person coming to the Lord's table, who can give an experimental account of the work of God upon his or her soul. But say you, '' How is it that you have so considerably swerved in your mind, and so amazingly altered in your views?" Answer, Most children at first are fond of a rattle, and when I was a child, I did as a child, I spake as a child, I thought as a child, I understood as a child; but when I became a man I put away childish things. *' Forgetting the things that are behind (even the doctrine of legal baptism) and reaching forth unto those things that are before, I press toward the mark, even my perfection in Christ Jesus," so that I can experimentally say, "By the grace of God I am what I AM," (not I am what 1 was) nor have I swerved from what I have believed to be the truth as it is in Jesus, touching the baptism both of water, and of the Spirit, for these last thirteen years (at least) for which I praise God. (See 1 Cor. xiii, 11. Phil. iii. 13, 14. Heb. vi. 1, 2. 1 Cor. xv. 10.) Error 2. Water-baptism tends to set aside the finished work of Christ. For if Christ finished cir- cumcision, and made a final end of the whole of the law of works, he must aiso finish baptism, unless it can be proved that baptism is neither a ceremony under the law, nor absolutely a work, (in and of HI itself) to be performed by the creature, this I should think however, that no one in the exercise of common sense, would attempt to do, though some may be ready to think, (and weak enough to imagine) that when the Redeemer said, " 1 have finished the work thou gavest me to do," and on the cross, "It is finish- ed," that only a part thereof was intended thereby, and consequently the rest that remained unfinished, belongs to the creature to make up. But it is my mercy to know, that salvation, justification, sanctifi- cation, meetness fitness, and acceptance with the Father, is all accomplished hy, centres in, and springs from Christ, the adorable Head of all grace and glory to his church, the whole of which the Spirit's baptism blessedly reveals and powerfully applies to the heart of every subject of the said operation, (See John xvii, 4. xix. 30. Isaiah xl. 1. 2. Dan \x. 24. Heb ii. 17. Col. i. 12. Eph. i. 6. John xvi. 13. Error 3 Water-baptism tends to destroi/, or su- persede the imputed righteousness of Christ, for if baptism with (or in) water, be a part of that righte- ousness, Christ himself wrought out to be imputed to the sinner, then must that righteousness be either completed by Christ for us, in his submitting to the ordinance in question under John, or otherwise the whole of the work in the performance thereof must be incomplete, and the scriptural account given of it, must be false, which conclusion may very well do for the working baptists, who love mightily to be doing, i. e. vamping up the " Incomplete" work of the Redeemer: indeed it cannot be complete if any part of creature-service is needful to be added to it, and if not needful, why so much noise, foaming rage, find rancour to maintain a needless system.? " 'Tis dangerous," the baptist cries, " To trust to Christ alone; " ChrisVs righteousness will not suffice, " Except we add our pwn. . 112 " Thus he, that he may something do, " To shun th' impending curse ; " Upon the old will patch the new, " And makes the rent still worse." But as touching" the righteousness of the saints, the Lord Christ himself said to his Father, ''I \m\e finish- ed the work thou gavest me to do " And to John he said, *' Suffer it to be so now, for thus it behoveth us to fulfil all righteousness." Mark, believer, the na- ture of this sentence, " Thus it behoveth us," not John and Christ, for if so, Christ could not do it without John's leave, and John's assistance in the bargain, a thing too absurd to be credited by an en- lightened mind, nor was it Christ and the church, (as erroneously stated by some) but Father, Son, and Holy Ghost, these are the us spoken of in the text, for though the pronoun us, is in the oblique case of we, yet no enlightened mind can object to the state- ment given of the Three Divine Persons being in- cluded in the term itself, unless he wishes to take the crown from the head of Deity, and place it upon his own. — But the fulfilment of all righteousness be- longed exclusively to the Three in God, viz. Fa- ther, Son, and Holy Spikit — I therefore can safely rely on what Christ has done for me, as the more visible performer of the righteousness spoken of, and scruple not to say, that when he was baptized, 1 ivas baptized in and with him, or I was not nor could not be interested in the circvmcision of Christ, so as to be circumcised in and with him. — But St. Paul further speaking of the believer's union to Christ and their interest in what he did, as the Head of the body, for and on behalf of the members, observes as fol- lows, " In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, 6y the circumcision of Christ: Buiied wnu him in baptism, wherein also ye are risen with hi??i, through the faith of the operation of God, who raised him trom the dead.'^ 113 (Col. ii. 11, 12.) Now I well know that it is only by this faith, that any man can receive this truth, and yet it seems as if the text itself could not possibly be misunderstood. However to allow the former, we are bound (to be consistent with the word) to admit the latter, and what God has joined together, let no man put asunder. (See Matt. iii. 15. Dan. ix. 24. 1 Cor. i. 30. Jer. xxiii. 6. Rom. x. 4. Titus iii. 5. Gal. ii. 21. 1 Cor. v. 21. Isa. xlv. 24, 25.) - But then (say you) is not this making too much of Christ?'* Answer, It may be so, in the eyes and heart of a carnal man, or one ignorant of the truth of God for himself;* but not in the estimation of a person truly taught of the Spirit, or born again of God. John xvi. \S. 1 Pet. i. 23. Cant. v. 10, 16, and St. Paul says, ** We are accepted in the beloved." Eph. i. 6. The baptists tauntingly tell us, that " To neglect water -baptism, is to forsake the right way, turn our backs upon God, and slight the ordinances of his house." — Now, for my part I know of no way to God, but by Christ alone. (John xiv. 6.) If then to turn from the law of ceremonies to the fulfiller there- of; i. e. from the law of ceremonial bondage to the gospel of open light and liberty, be a forsaking of the right way and slighting the ordinances of God's house, 1 for one glory in the charge. — If to turn from the servant to the Master, and place my whole dependance upon the latter (Christ) for all I need, to * A person, (the other Hay) who professes himself to be called of God, to preach the gospel, firmly Steeled and soundly riveted to the admired idol, i. e. the vf eli^, gravely asked a friend of mine, if he did not think it possible to make too much of Christ? there's a pretty gentleman for you! a gospel preacher too!!! by the bye, it is an open confession (however undesignedly) that he never received his commission from Christ, and consequently can have no desire to make too much of Christ, and will therefore, as much as lieth in him, endeavour to avoid and steer clear of that evil! The same would-be divine (pardon me, reader, for calling him a divine) when vindicating water-baptism (in his way) asked another of my friends, how he thought we were to escape, if we neglected so great salvation? What wisdom! Is not this making bap- tism in water essential to salvation ? True, he is but a weak man, and they say, children and half-witted people, frequently speak the whole of their minds, so far they are more constitutionally honest than others, who evidently conceal their enmity to the trutii, by craft, cunning, and subtle artifice. Lord, what has siu done ! Q J14 render or make me meet for heaven, then am I verilj guilty. — If to consider myself circumcised in Christ, baptized in Christ, and accepted in Him of the Fa- ther, i. e. in what he has done for me, and what I also have done in Him, — If to depend on Him as my rock, refuge, days-man, surety, portion, and everlasting all, be an evil, then am I the subject thereof. Again, if to depei;d on Christ for ail the Father required, for all that the law demanded, and for all that justice looked for and expected, or to rely on Him as the fuifiller of all precepts (for his church) both moral and ceremonial, yea and gospel too, is to commit the evil in ^^uestion ; then am I one who turns my back on the Lord and hopes to live and die in the exercise of such rebellion, or to con- tinue to my journey's end in the path I now tread, for " After the way which my opponents call heresy, so worsiiip I the G(»d of my fathers." Error 4. Water -baptism tends to set aside the ba; tism of the Spirit, and makes the words of Christ without meaning; but iione but the unbaptized of the Spirit will contend against it, and reproach those, who through the Spirit's teaching labour to maintain and establish it. See Rom. viii. 7. John iv, 10 — 14. xiv. 14, 15, 26. XV. 26. Eph. iv. 5. Error 5. Water -baptism, by immersion or tumb- ling the subject backward therein, is expressly con- trary to the word of God, " Let all things be done decently and in order." (1 Cor. xiv. 40.) But I ask, is it decent to tumble men and women backwards into the same pond, icell, or tub of material water ? Can it be decent to tumble women backwards (some- times in a state of pregnancy) and that in the depth of winter, with their wet clothes sticking close to them and exposing to view and sinful ridicule, what true modesty and decency would otherwise conceal ? thereby rendering themselves a public gazing stock to a gaping, sneering crowd } Such conduct is in- decent, immodest, immoral, shameful and sinful ! 115 whose aj)pearance is more expressive of wantonness than mural holiness, and consequently renders re- ligion the mere laughing- stock and burlesque of the infidel. — Yet these are the men, who la!k of sending missionaries abroad to convert the heathen from rude barbarism ! May the good Lord enable them " First to shew pity at home/' if it be his blessed will so to do. See Rom. ii. 23, 24. Titus ii. 5. Error 6. Water-baptism as practised in the pre- sent day (especially among some of the most strenu- ous for the form) has nothing better than a mere popish foundation to rest upon, or prop it up, as will appear from the following considerations; 1st, The pope admits of none to his table but such as go through the regular ceremonies of the Romish church, by plunging the subject headlong into the gulph of their papistical heresy ; the baptists admit of none to their table, but such as go through the ceremony of water-baptism, by plunging the subject over head and ears into a cistern, tub, well, or pond of material water. 2nd, The pope excludes all who join with, or hold communion with what he calls or denominates heretics; the baptists exclude all, who (if after they have become members with them) dare to sit down or hold church communion with an inde- pendent church, that is, if they act in strict con- formity to their order as a baptist church.* 3rd, * The following letter 1 received (since I began to ])ubli li on the subject of baptism) from a respectable attorney, in (he west of England, the contents of which will serve to shew how exactly the baptist religion (in the present day) corresponds with that popish superstition and papistical tyranny, that has always shone so prominent in the Romish church. •' Dear Sir, " By this time you will think me a negligent correspondent, »»«»»»»*X received your last letter and the favour of your new edition of Hymns, &c * * * * * Your new publication on bap- tism, is not likely to go down among our candid professors of the go^jjel in this town! and you know the general prejudice against disputation-, of non-essen- tials in and amongst the church of God ; but I fear, that many of them having embraced their mater-baptism, stick so close to it tiiat they appear loath to relinquish the system, though at the same time convinced of its absurdity ! — however, I should like to have a few copies, (and will thank you to forward a parcel to the amount of the enclosed, &c. * ♦ • You perhaps have 116 The pope maintains his right and services by the Greek and Latin tongue; the baptists maintain their right and services by the Greek and Latin tongue, (viz.) Baptisma and Baptismus, i. e. washing or purifying ; but the word Bapto or Baptizo have long been the bone of contention among the learned, nor are we yet at a point respecting the precise meaning thereof, unless the Reverend Linguist of Roper's Row, can set the matter finally at rest for us, it is however, enough at present for me to know that the Greek and Latin tongue, lie at the root both of the baptistical and papistical churches. 4th, The pope excommunicates all, who do not bow to his authority, and openly acknowledge his supremacy ; the baptists excommunicate all, who may through grace be brought to see through the emptiness of their system, conscientiously refuse to acknowledge their authority, and openly oppose their pharisaical delusion, &c. Error. 7. To deny the Spirit's baptism, is to allow satan more power, and more honour than God himself, for in Eph. ii. 2. satan is called a spirit, and said to ivork in the children of disobedience, and in 3. Tim. ii. 26. he is described as leading his subjects captive at his will, and as the baptism of the Spirit heard that we have had a Mr. Corbett, a baptist minister, of West Bromwich, in Staffordshire, who administered the ordinance to u»- .' but for doing t!iis, he writes us, that he has set his church on fire, and is about to leave them, (and is now, I hear, at Sherborne ) " (If this is not popish persecution and pharisaical oppression, there can be no meaning in words, nor actions either," what is all this, but saying " Stand by thyself, come not near me, I am holier than thou," or " Lord, we thank thee we are not as others." We continue at Tabernacle, still finding one and another of the Lord's hidden ones dropping in amongst us to be fed, and established in the free grace doctrines of the electing love of God the Father ; of the blood and righteousness of our adorable Redeemer, and absolute necessity of the regenerating grace of God the Holy Spirit! these are all sure and certain, independent of the assist* ance of academical divinity ; legal calls, men's duties, alms-givings, or frames or feelings. " It will give you pleasure, no doubt, to hear that your sermon at the Tabernacle, when last here, was blessed to a Mrs. F ks, she had been for some time under a concern of soul, but then received spiritual deliverance, and has constantly attended with us ever since! The Lord's ways are mysterious but sure **♦**»•« " Yours faithfully, •' V /, Jan. 19, 1823. " S, W s." 117 oonsists, partly in leading and guiding the subject thereof into all truth ; to deny the Spirit's baptism is in fact, to deny the Spirit's work on and in the soul, and to give more honour to the devil, than to God ! &c. Error. 8. " Persons must savingly believe before they can be fit subjects for water -baptism, &c." According to these rules, water-baptism does more for the person than the baptism of the Spirit, at least it makes the Spirit's work appear deficient, and needs a something to be added to it, in order to make it com- plete, while water-baptismhx'm^^ up the rear, and puts the finishing stroke thereto : consequently it becomes the bounden duty of all, who believe to be also bap- tized in water; if this be true, St. Paul was either out of his mind, or under the influence of a sad " Antino- mian" or libertine spirit, when he thanked God that he had done so little of it ! i. e. of his duty, if indeed it were really his duty to attend thereto, or if it be really the duty of all believers to be baptized icitli, or in Tcater, after they have been baptized by the Holy Ghost. But St. Paul tells us, that Christ sent him not to baptize, (i. e. with water) but to preach the gospel ; and saith he, '* 1 was not a whit behind the chiefest apostles."* Ergo, Paul though nothing deficient, or in the least behind the chiefest among the apostles, was less honoured than any of tiiem! and less favoured, than the baptists of the present day ! ! all of whom who profess to be preachers among them, profess also to have their commission and authority, immediately from God himself! Error 9. " But we were led to embrace loater' baptism by the Spirit of God." — Then (to say as little as we can upon the subject of spiritual teaching) the blessed and most Holy Spirit must act very partially in his gracious operations, and heavenly instructions towards the elect of God, especially with the people called baptists ; — but the word of God says, that all * 1 Cor. i. \1. 2 Cor. xii. 11. 118 his people shall be taught of him,* and that when the Spirit of truth is come, he will guide theoi into all truth, so that if baptism in or with water, as practised in the present day, be a truth essential to be known, and the blessed Spirit leads some into a belief thereof, while others are left to perish for the lack of that knowledge, what conclusion I ask, is to be drawn from such a consideration ? but that the Spirit is either negligent in his work, careless of the subject, or partial in his teaching operations; St. Paul laboured more abundantly, than all the rest of the apostles, and " Yet (saith he) not I, but the grace of God in me," still he openly asserts, '' Jesus Christ sent me not to baptize, but to preach the gos- pel." If then Christ did not send Paul to baptize (with water) he must either do it of his own head, or under the direction of some other person equal in authority to Christ himself, for as the apostle might be properly considered the chief among the apostles, we cannot suppose he would take his orders from any person inferior in office to himself: besides he plainly tells us, in his epistle to the church at Galatia, that he neither received his apostleship '' Of men, nor by man; but bi/ Jesus Christ,"f and yet, saith he, " Jesus Christ sent me not to baptize, but to preach the gospel." I ask, are we to believe Paul, or are we to credit the serpentine reasoning of a few pro- fessors, who rather than quit their hold of a legal flesh-pleasing ceremony, will suffer themselves to be dragged through all the ooze and mire into which their own carnal reason is so sure, sooner or later, to plunge its blind advocates and admirers. If Paul was not sent to baptize with water, I ask any minister in the present day, who sent him? I am confident, (from the word of God) that the Lord sent none of them, unless it be in a sovereign way to make manifest, more or less, their folly to every enlightened mind, determined to search the word * Isaiah liv. 13. John vi. 46. t Galatians i. 1. 119 ©f God for themselves. Let any minister produce a *' Tlius saith the Lord for his commission to baptize with water and I have done, nay more, I will in- stantlj/, if spared and permitted of God, commence baptist preacher, as well as gospel minister;* only * The baptists will, perhaps, call this an inconsistent conclusion; but I trust, •ince I have known the Lord for myself, I have ever been, and shall ever re- main subservient to the testimony of God: he is the greatest fool, who is so wise in his own conceit as not to be open to conviction. (See Prov. xxvi. 12. If a man be brought to see his error, it must be acknowledged a greater act of wis- dom to openly confess his fault and turn from it, than to stubbornly abide by it, and hug the delusion whether right or wrong. See James v. 16. Gal. vi. 1. 1 John i. 9. But 1 am told, that some of the baptists call what I have written, *' A mere statement of self contradiction, &c," This is quite as smooth a cen- sure as I could reasonably expect from them, especially when I consider that their idol has been the main object of my remorseless attack ! I much wonder they did not call the whole a system of awful blasphemy ! and set me down also as a vile blasphemer, for writing it ! To call it simply, a " self contra- diction," is very modest indeed of them ! ! though at the same time, the bible itself must be equally (if not more so) contradictory to their present mode of worship; and consequently to them; "A mere statement of self contradiction altogether!" — No doubt but the baptists are pleased enough with what St. Peter exhorts and seemingly recommends in Acts ii. 38, " Repent and be bap- tized every one of you in the name of Jesus Christ, for the remission of your sins," &c undoubtedly water-baptism ca.n do all this! if we have only enough sufficiently to plunge the subject over head and ears therein. But then, alas! that " Antinomian" Paul, has had the assurance to contradict this assertion of Peter's, by saying " Without the shedding of blood there is no remission of sins." Heb ix 2'2 To be sure, there is this excuse on the part of Paul, he had been suffered to backslide and forsake the right path and rebelliously turn his back upon the ordinance of water-baptism. Nay, he even went so far as to thank God, that he had attended so little unto it ! ! I Cor. i. 14 — 17, — But let not the baptists despair or be discouraged at Paul's untoward revolt, our friend Ananias will set the matter straight again, and openly declare bap- tism to be sufficient to wash away the sins of the individual, " Arise, (saith he) and be baplizect, and wash away thy sins calling on the name of the Lord." Acts xxii, 16. Again, St. l*eter speaking on the subject of remission of sins, thus expresses himself, ' Repent and be converted that your sins may be blotted out," &c Actsiii. 19. Here however, is not a word about blood, " No doubt water was intended, seeing he before told us to be baptized for the remission of sins," and yet some how or other he seems to contradict this statement of thinijs, in I Peter i. 18, 19 see also Acts v. 31. xi. 18. Rom. ii. 4 never- the'ess, St. John seems to think as much of the water as even Peter himself, inasmuch as he preached the baptism of repentance, and the remission of sins thereby, Luke iii. 8. — However, after all it must be acknowledged, that re- pentance and remission of sins, as well as every other divine blessing, is entirely from first to la-;t, the work and gift of God, Psalm cxv 1 But I ask, how will our wise men after the flesh, who can discover a contradiction that has no existenc, (save in the captious minds of those, who never attempt to read for profit, but merely to find places to cavil at) and the existing seeming contradic- tion contained in the word. See Acts viii. 22. with Prov. xv. 8. xxviii. 9. Ezek. xviii 31, with Prov. xvi. I Ezek. xxxvi. 26. Isaah i. 16, 17, with Jer. xiii 23 Ezek xviii. 27, with Acts iv- 12. Isaiah xlv. 17. Eph. v. 15, with Jer. x. 23 Rom. xi. 5, with 1 John ii. 2. 1!I0 let them bring the express words, and I bow with humble submission that instant. At the same time, be it known unto you, that while I thus speak, I feel every possible respect and sincere affection due to a christian minister, however I may differ from him on the point at issue; yea, though he may be so riveted to the ordinance in question, that he could even die a martyr in defence thereof, I should still regard him as a man and minister of God, because 1 am far from viewing it, (viz.) water -baptism, as a damning error, or an essential point in divinity, besides we read of an atonement for the sin of ignorance, there- fore, while I combat the sentiment, as a matter not scripturally admissible in the gospel church, or king- dom of heaven. (iMatt. xi. 11.) I nevertheless highly esteem many of its admirers, both ministers and private christians, well knowing the time will soon be, when all these differences will be for ever ended. My principal motive (so far as I know my own heart) in preaching and writing these discourses, has arisen from an anxious desire for the honour of God, and for the peace, comfort, edification, and spiritual li- berty of his church and people, and as several have been blessed, comforted, and liberated in hearing them, my prayer is, that others may be the same like benefited in reading them. Error 10. *^ Water-baptism by immersion repre- sents the sufferings and death of Christ." Then I much wonder our dear Lord did not say the same of it, as he did of the supper, viz. " Do this in remembrance of me." — Besides, why do it but once in a person's life? why not attend unto it as often as they do the ordinance of the Lord's supper? Seeing John iii 16, 17, with Mai. 4. Dan xii. 10. 1 Tim. ii. 4, with Isaiah vi. P. Rom. xi. 8. 1 Pet. ii. 8. Jer. xxxi. 3. Mai. 1, 4. 2 Pet. iii. 9. Prov. xvi 4, Numberless other passages might be quoted, which if 1 had written down with- out referring to chapter and verse, no doubt, I should be considered one of the most incoi;sistent beings and self contradictory mortals that ever breathed. — Well, my prayer for them is — May the Lord forgive them, for they know not what thev do. 131 Christ himself hath declared respecting the latter, that *' As often as ye eat this bread and drink this cup, ye do shew forth the Lord's death till he come." 1 Cor. xi. 26. Error 11. " Water-baptism is the long white robe of our outward garment, and shews us to be the Lord's servants."* Answer, the scriptures speak of no white robe in which believers are to be clothed, but what we read of in Rev. iii. 4. vi. 11. vii. 9. and xix. 8. But those robes are not water -baptism, un- less water-baptism is to be considered the righteous- ness of the saints, which is consistent enough with those, Who openly, wilfulh/, and wickedly deny the imputed righteousness of Christ; but see Rom. iv. 6, 8. 1 Cor. i. 30. 2 Cor. v. 20, 21. Error 12. " Water-baptism is our marriage ring, miiitari/ press-money , our ingrafting into Christ, our budge and cognizance, our ship, our ark, our red sea, our putting on Christ," Sfc.f Not a word of which has any foundation in the book of God; i. e. in the sense in which they are designed in this fulsome paragraph! However, to use the words in a gospel sense, I should consider our wedding ring, to be the everlasting love of God ; our press-money, the earnest of the Spirit ; our badge of honour, our election of God; our ship, Christ, (or the cove- nant of grace ; ) our putting on Christ, our receiv- ing him by faith as our wisdom, righteousness, sanctijication, and redemption. Error 13. " Water-baptism strengthens the hands of the wicked, and holds up the do and live system, as a most wholesome doctrine, making the work of the creature to be pleasing to God, and mixing it with the finished work of Christ, leading its votaries to a confidence and. dependance in the flesh. But see Phil. iii. 3. * See a pamphlet reprinted by John Bailey, baptist minister, Goodman's Fields, London, intitled " Believer's Baptism from Heaven," (first published in the Year 1691, by Hercules Collings ) answered by the Rev. V. M'Culla, p. 15. f Page 24. B 122 Error 14 " Wafer baptism is the door into the church/' this at best is but a relio^ious falsehood, for I read of no lawful entrance into the church or king- dom of heaven, but Christ himself, all therefore, who enter not in by Christ, are thieves and robbers. John X. 1. Some persons would call the baptists by that name, but for my part, I leave them and all others with them, who climb up some other way, or make their way into the church hy or through the door (as they call it) of water-baptism to make the applica- tion. See John x. 1, 8 — 10. Error Id^ *' Water-baptism is a church ordinance, and without it there can be no regular order." I have already proved this proposition false and un- scriptural; for if it be a church ordinance, how is it that none are admitted members of the church pre- vious to their being baptized ? all that is done to them prior to receiving them into the church cannot belong to the church, or be any part of church dis- cipline, ergo, it cannot be a church ordinance, the baptists themselves being judges. — And as for the order so much talked of by the baptists, we need only look within the circle of our own neighbourhood to witness the contrary. — Hence the disorder, the dis- cord, the divisions, distraction, and the destruction of peace among the espousers thereof, within the last three or four years ! what animosity ! what bitter- ness ! what rancour! what confusion! what enmity! what reproach and slander have they manifested even among themselves! one day crying up their minister (under whom they sit) to the very heavens; the next day proclaiming him **^ A mere wolf in sheep's clothing!" one day worshipping in a chapel which they esteem as the very temple of God; the next day denominating the said temple by no smooth- er epithet than that of filthy " Sodom," and flying therefrom, with eager precipitation light softly upon a sacred spot which they name " Little Zoar." Then turning again to the right about, with pale 123 anxiety (like Lot's crooked and ungovernable ribj look and long again to inherit the discarded plains. Finally, they forsake " Little Zoar/'* a*^ain they quarrel among themselves, separate from each other, one repents of his folly and returns from whence he came, another joins an independent church, and for a time quietly submits to be in the ranks, and takes a low seat with the rest of the family, but he being* formerly a sort of non-commissioned officer, he sits uneasy among the privates, and a prospect of being again reinstated, or to become jack-in-office, he throws off his independent coat, and again espouses the well with fresh courage. — Another joins a pro- fessed arminian baptist, for rather than forsake the water, he will tread upon the blood of the everlast- ing covenant, and yet professes to be an advocate for the latter, while he acknowledges the former to be non-essential, but the tongue may speak great swelling words, while the actions of the speaker will proclaim volumes of reality at one view. In this divided state they remain until an oracle from the north arrives, who with the brightness of that polar star invigorates them with fresh courage, when a few of the disconcerted wisdomites again muster, and again move with hostile rage against the very man they once esteemed for wisdom in divine things, as being without a parallel! Church meet- ings are held, quarrelsome debates occupy the time, each one seems eager for the pre-eminence: true godliness (which partly consists in meekness, humi- IH^, self-abasement and esteeming others better than themselves,) must now give way for fleshly contention, inflamed animosity, and party zeal: each party waxes warmer and warmer, and instead of bro- * See a small pamphlet recentiv published by a Mr. S. Barnard, occasioned by himself and a few more leaving Salilioiise Lane Chapel, and taking a school- room in Mvion Street, where each one, v/ho had an itch for spouting, exercised his splendid talen's, in such a moving; manner so as to move away most, if not all of their hearers, which event soon reudered it iiecesary for themselves ta move also. 124 therly love, bitter reflections, and hard names, fire- brands, arrows and death are thrown about in every direction, until the whole becomes one continued scene of disorder and confusion, one is set aside, another is excommunicated, others are displeased with the result and consequently keeps up, or rather nourishes a secret underneath broil until opportunity affords for a fresh eruption ! **From whence (I ask) come wars and fightings among you?" James iv. I. All this, however goes sweetly down among the bap- tists for (what they call) "church order," from all such order, falsely so called, good Lord deliver us. I shall now conclude my observations on the above portion of sacred truth, as I shall also on the erro- neous conduct and opinion of the baptists in general, (and especially those, who have so lately boasted of their superior wisdom and talent to defend the ad- mired scheme in question, viz. water-baptism and church order) by proposing a few queries, which I will entitle MORE WORK for the Rev. Mr. T. (or more pro- perly, perhaps, the Oracle froin the North.) 1. What was the ultimate^of water-baptism? and for what was it at first instituted? Produce chap- ter and verse. 2. In what portion of Holy Writ has the Great Lawgiver of the church, expressly sent forth his disciples to baptize with or in material water? Chapter and verse. 3. Who baptized John the baptist? 4. Who baptized the whole of our Lord's disciples ? and if baptized in water at all, were they so bap- tized before they eat at the table with him? 5. What part of the icord of God expressly prohibits believers, who have never been baptized in mate- ria! water, from the Lord's table? Chapter and verse. 125 6. Why neg-lect to wash one another's /ee/, seeing it is expressly commanded or enjoined on all, who stand up for recorded example in the word of God? See John xiii. 14, 15. 1 Tim. v. 10. Y. Who sent Paul to baptize with water? seeing' he himself declares that Jesus Christ did not send him! See 1 Cor. i. 17. 8. What portion of sacred truth calls water-baptism a door into the church of God? See John x. 1,2,9. Chapter and verse. 9. Is baptism in water, a ceremony performed by and on the Jlesh? and if so, have the baptists any confidence in the performance thereof? if they have not, wherefore do they contend for it as a standing ordinance, when at the same time it is not worth even the least confidence of its observer? and if any confidence at all is placed in the ordi- nance in question, then is not the person placing such confidence in the ceremony, guilty of putting confidence in the flesh, contrary to the conduct of the apostle? See Phil. iii. 3. 10. Does the Spirit of God lead believers into all truth ? and if water-baptism be any part of the said truth, how is it that he leads some into the truth thereof, and leaves others to perish without shewing them the necessity of it, leading them into it, and enabling them cordially to embrace it ? 11. Can it be proved from the word of God, that to baptize the subject in the sense our Lord intended, Mark xvi. 16. is to tumble the said person back- wards into material or corporeal water? Chapter and verse. 12. Where in the word of God does it expressly say, that to be baptized in water, is a putting on of Christ ? or as still more erroneously expressed, (by the knowing ones in this neighbourhood) " Entering into Christ!" Chapter and verse. 18. Who did John baptize after fee baptized the' Lord Christ? Chapter and verse.* If the above queries (in connection with the body of the/ work) 'can be scripturally answered, then I promisii to submit thereto, acknowledge my error, and piiblicly preach (Jpwn what I have all through the piece been endeavouring to preach up, but till that is the case, I must remain in possession of my own arguments, believing them to be founded and grounded on a foundation that can never fail or be shaken. May the eternal God own and bless every truth advanced, and every argument urged in defence of the said truth, for Jesus Christ's sake. Amen And' Amen. r P^%i;*^. >^4