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NINE 
 
 DISCOURSES 
 
 ON 
 
 BAP r I S M. 
 
 VIZ. 
 
 Water Baptism, 
 John's Baptism, 
 Christian Baptism, 
 Believer's Baptism, 
 Infant Baptism, 
 Believing Parents 
 
 AND THEIR ChIL- 
 
 DREN IN Covenant 
 WITH God, 
 Being Buried with 
 Christ in Baptism 
 Illustrated. 
 
 TO WHICH IS ANNEXED 
 
 MRS. JACKSON'S CONFESSION. 
 
 I)ci .■\£.\ Ollvjer , eA . 
 
 i ij ' « 'i J' i '«■ 
 
 £03T0N: 
 
 PRINTED BY DAVID CARLISLE, 
 No. 5, Court Street. 
 
 i^mt^^t^t^ttm^im 
 
District of Massachusetts, /o «;// 
 
 B. 
 
 *E it remembered, that on the twenty firft day of June, in the 
 year of our Lord eighteen hundred and fix, in the thirtieth year of the 
 Independence of the United States of America, Daniel Oliver, Clerk, of 
 the faid diftriA, has depofited in this office the title of aboo)c, the right 
 whereof he claims as proprietor in the words following, to wit ; " Nine 
 Difcourfes on Baptifm, viz. Water Baptifm, John's Baptifm, Chriftian 
 Baptifm, Believer's Baptifm, Infant Baptifm, Believing Parents and their 
 Children in Covenant with God, Being Buried with Chrift in Baptifm 
 illuftrated, to which is annexed Mrs. Jackfbn's confeffion"— — Bofton : 
 Printed by David Carliile, No. 5, Court Street, 1806. — In conformity to 
 the Ad; of the Congrefs of the United States, entitled, " An Acfl for the 
 encouragement of learning, by fecuring the copies of Maps, Charts, and 
 Books, to the authors and proprietors of fuch copies, during the times 
 therein mentioned ;'' and alfo to an A(fk, entitled, " An A<Sl fupplemea- 
 tary to an Adl, entitled, An Ad: for the encouragement of learning, by 
 fecuring the copies of Maps, Charts, and Books, to the authors and 
 proprietors of fuch copies, during the times therein mentioned ; and ex- 
 tending the benefits thereof to the arts of defigning, engraving and etch- 
 ing hiftorical, aiid other prints." 
 
 Kathan Goodale, 
 
 I 
 
 Clerk of the Diftri<a 
 of MaffachuTetts. 
 
CONTENTS. 
 
 ONE SERMON 
 
 Page 
 
 On Wafer Baptifjn, Ads, x. 47, - - 3 
 
 TWO SERMONS 
 On John^s Baptifm^ A6ls^ xviii. 25. By 
 John Crane, D. D. of Northbridge, 7 . 
 
 FIVE SERMONS. 
 
 One on Chrijlian Baptifm^ Matthew^ xxvili. 
 19, 20, . ^ ^ 45 
 
 One on the Qualificaiions in Adults^ for Admif 
 fion to Baptifm^ Adsy xviii. 37, - 6Q 
 
 Two on Infant Baptiftn^ Galatians^ iii. 29, 74 
 
 One on Believers and their Offsprings in Cov- 
 enant with Gody Ads, ii. 29. By Rev. 
 Jedidiah Chapman, of Orange-Daley 105 
 
 ONE SERMON 
 
 On being Buried with Chriji in Baptifm^ 
 Colofftans, ii. 12. By Rev. Elijah Par- 
 ish, of Byfieidy - . - - 129 
 
 Mrs. Elizabeth Jackjoris Confeffton^ - 151 
 
i?l 
 
THE 
 
 UNIVERSALITY AND PERPETUITY 
 
 OF THE 
 
 OBLIGATION UPON CHRISTIANS 
 
 OBSERVE THE RITE OF 
 
 BAPTISM WITH WATER; 
 
 OR. 
 
 WATER BAPTISM A STANDING ORDINANCE 
 
 OF THE 
 
 GOSPEL. 
 
S E R M O N. 
 
 ACTS, X. 4' 
 
 Can any man forbid water, that these 
 should not be baptized, who have re- 
 CEIVED THE Holy Ghost as well as we ? 
 
 1 HOUGH the religion of the gofpei 
 is a pure and fpiritual fervice, not incumbered with 
 ceremonies, yet being adapted to rhe nature of 
 man, it does not wholly omit pofitive duties. It 
 enjoins two fimple, eafy, and exprefiive rites, as 
 figns and means of moral goodnefs and vital piety ; 
 viz. baptifm and the Lord's fupper.. Baptifm with^ 
 water has been almost univerfally by chriflians be- 
 lieved to have been appointed by the author of the 
 difpenfation as a standing ordinance. The apos- 
 tles evidently adminiftered it to converts, Jewifh 
 and Gendle, in token of their admifTion into the 
 number of Chrift's followers, and as a public ac- 
 knowledgment of the admitted perfons, that they 
 were his difciples, and owned him for their Lord 
 
and Mafter. Tliere is reafon to fuppofe, that this 
 rite was uniformly obferved by all profefTors of 
 chriflianity, in the age immediately fucceeding the 
 apoflles, and therefore had the fanflion of both 
 apoftolic inflrudions and pradice. It is believed 
 that the early hiftory of the church does not point 
 to a time when it was confidered as a novelty, or 
 when the propriety and neceffity of the ordinance 
 were called in queftion. 
 
 The nature and defign of this fervice have been 
 varioufly explained, and without doubt grofsly mif- 
 taken and perverted in fubfequent periods. In our 
 times, not only the mode and fubjedls, but even the 
 obligation and ufe of the ordinance, have become 
 matters of difpute with fome, who nam« the name 
 of Chrifl, There are thofe who contend againft 
 forms with a precife formality j and there are oth- 
 ers who feem to think pofitive duties of no value, 
 becaufe moral duties are fuperior ; and fome have 
 probably been led to difparage rites altogether, 
 from difguft at the abufes attending them. 
 
 Different fe^ls in modern times have maintained 
 that baptifm with water was not commanded by 
 Chrift ; and that though it was adminiftered by the 
 apoftles and firfl miniflers of the church, yet they 
 did not confider it as a gofpel ordinance, but as a 
 ceremony to be ufed or negl^fted according to 
 their difcretion. Hence they have inferred, that if 
 baptifm be lawful, yet it is not required. One fe6t: 
 profefs to account it a Jewifh carnal ordinance, 
 which is abolifhed. Another talk of there being 
 but one chriilian baptifm, that of the Holy Ghoft 
 and of fire, at the fame time admitting that if any 
 wifh for water. baptifm, either by fprinkling or im- 
 
[ VJ 
 
 merfionj for themfeives or their infants, they nmy 
 be gratified. In the following difcourfe we fhall 
 attempt to fhow that baptijm with water is ajland- 
 trig ordinance of the go/pel All unbaptized perfons 
 ihould be baptized in teilimony of their faith, en- 
 gagements, and privileges as chriftians. The quef- 
 tion of the right of children to this rite, and of the 
 mode of adminiftering it, is not now to be confid- 
 ered. The text has refpect to a fentiment of thofe 
 who decry the rite in qucilion, viz. that baptifin 
 by the /pint is all which is nieant by baptifm in the 
 New Teflament. From this pallage it appears, that 
 though the defcent of the fpirit, or fpiritual bap- 
 tifm had preceded, yet the apoftle Peter alleges 
 this as ' a reafon fcr baptizing v^'ith water after- 
 wards. 
 
 1. The firfl: clafs of argument in fupport of the 
 univerfal and perpetual obligation of this practice 
 is derived from Chrid^s commiiTion to his apofties. 
 " Go ye therefore and teach all nations, baptizing 
 them in the mime of the Father and of the Son 
 and of the. Holy Ghoft, teaching them to obferve 
 all things whatfoever I have commanded you. 
 And lo ! I am with you always even ujito the end 
 of the world." 
 
 Here we fay is the inflitution of v/ater baptifm 
 by Jefus Chrid ; a general account of its meaning 
 and defign ; and a flrong intimation of its perpet- 
 ual obligation. Here our Lord exprefsly appoints 
 that water fhall in a folemn manner be applied to 
 believers. The apoflles are not only to teach or 
 difciple, but to baptize ; and to baptize in the paf- 
 
 » Matthew, xxviii. 19, 20. 
 
 A 2 
 
C 6 ] 
 
 fage under confideration, mud mean to make an 
 application cf v/ater. Though water is not ex- 
 prefsly mentioned in the commiflion, there is not 
 the lead reafon to doubt that it was intended. 
 Words are always to be taken in their literal, prop- 
 er, common, and obvious fignification, unlefs they 
 be otherwife explained, or unlefs fome good reafon 
 appear for underflanding them otherwife. Now 
 it is certain that the literal, proper, common, and 
 obvious fignification of baptifm is a wetting, bath- 
 ing, or afperfing with water. There is no necefli- 
 ty, there is no ground for affixing a different 
 meaning to it in the paflage before us. It v/ould 
 be contrary to all the approved rules of interpreta- 
 tion-r-it would confound the meaning of language, 
 and render it ufelefs to any purpofe of inflruftion. 
 Where baptifm is ufed with relation to the defcent 
 of the Holy Spirit, it is ufed in a figurative fenfe, 
 and the Holy Spirit is exprefsly mentioned. That 
 the apoilles muft. have underflood Chrifl in his 
 commiflion to intend water baptifm, may be infer- 
 red from the received and general fenfe of the 
 word ; and from the circumflance, that during the 
 whole term of his perfonal minifliy, they had prac- 
 tifed baptifm with water.* That they did under- 
 iland him to intend this baptifm is evident from 
 their fubfequent condud ; for in purfuance of his 
 commands, they proceeded to baptize all their con- 
 verts. This commiffion, therefore, contains an in- 
 junftjon of the Author and Finifher of our faith, 
 delivered to his firfl ambaiTadors, to apply water ta 
 the fubje^l in admitting him into the number of 
 chriftians, and implies the obligation of thofe who^ 
 
 • John, iii. 22. iv.*l, 2, 3, 
 
heard the gofpel, not only to believe It, but to tef- 
 tify their belief by fubmitting to this application. 
 What is faid thus far may be allowed, and yet the 
 perpetuity of the rite be denied. To fhow that it 
 was not to be a cuflom peculiar to the apoftolic 
 age, we may draw arguments from the charader 
 of Chrift as a divine teacher of the world, from 
 the nature and ufe of the adl to be done, and from 
 the very language of the cjmmiffion to the apoflles. 
 Is there not ground for the following remarks ? 
 " Jefus Chrift was fent of God to promulgate a di- 
 vine difpenfafion of religion to mankind, to deliver 
 dodrines of univerfal concern, to enjoin laws of 
 univerfal obligation. All his injunctions muft be 
 underftood to be univerfally binding, unlefs he 
 himfelf fee fit in fome way to limit them, or fome- 
 what in the nature of the things or circumftances 
 of the injundion limits them. This general prin- 
 ciple is true, not only of his moraLprecepts, but of 
 other precepts, pecuhar to himfelf and his religion. 
 Thus, for inftance, the directions and promifes, 
 which he delivered concerning offering prayers to 
 God in the name of Chrift, though addreiled di- 
 redly to his immediate followers, without any ex- 
 prefs mention made of his future difciples, yet have 
 been underftood by all chriftians as obligatory on 
 themfelves, and a fufficient foundation for their 
 pradice." Were nothing faid by Chrift, intima- 
 ting that not only his immediate ambaffadors, but 
 all his minifters in all future times fhould adminif- 
 ter baptifm to believers ; and that all believers in 
 fucceeding ages fhould afk and receive it, it would 
 ftill be our duty to inquire whether any thing in 
 the nature or circumftances of the injundion, con- 
 
C 8 ] 
 
 fined it to the perfons, to whom it was firft deliv- 
 ered. Now the reafons on which baptiim is found- 
 ed are common to all ages. 
 
 This ordinance was diredled to be given and re- 
 cieved in or into the name of the Father and of the 
 Son and of the Holy' Ghoft, and in the name of 
 Jefus Chrift ; i. e. in token and acknowledgment 
 of our relation to them, and their relation to us ; 
 and particularly as a fign that we look upon our- 
 felves as the difciples of Jefus Chrift, obliged to 
 hearken to his dodrine, to follow his inftrudions, 
 and to obey his commandments ; and that we de- 
 fire to have an intereft in his mediation. The 
 words of Chrift's commifTion to his apoflles repre- 
 fent baptifm as a folemn initiation into the chrif- 
 tian profeffion ; and all its engagements and privi- 
 leges. Other paifages teach that it typifies in a 
 particular manner the neceility of moral purity and 
 righteoufnefs. * " Chrift gave himfelf for the 
 church, that he might JanBlfy and cleanfe it with the 
 wajhlng of wate?' by the word.^' Thefe are moral 
 ufes of the ceremony not confined to any age of the 
 church. -. As all perfons of all times are interefted 
 to pay due regards to the Father, Son, and Holy 
 Ghofl ; and to exercife the faith, and truft, to 
 make the refolutions and vows that belong to chrif- 
 tians, fo are they alike interefted in a rite which 
 expreffes thefe a6ls and difpofitions. — Hence be- 
 caufe the words of the commifTion do not limit the 
 duration of the obfervance of baptifm ; and there is 
 nothing in its nature, or the circumftances of the 
 times to limit it, we have reafon to think it intend- 
 ed to be perpetual. 
 
 » Rom. vi. 3, 4. 1 Peter, iil 21. Ephef. v. 26. 
 
[ 9 ] • 
 
 On the other hand, the words ftrongly intimate 
 that it fliould be continued. They enjoin upon 
 thofe to whom they are addrefled two a6ls, that of 
 teaching or making difciples, and that of baptizing. 
 They contain an encouragement to thefe fervices, 
 which is the promife of the prefence of the Re- 
 deemer to the end of the world. The duration of 
 the duties is to be fuppofed coeval with the dura- 
 tion of the promife. This conftru<5lion is confirm- 
 ed by the very general terms of the direction in 
 Mark, xvi. 15, 16. 5' And he faid unto them, Go 
 ye into all the world, and preach the gofpel to ev- 
 ery creature. He that believeth and is baptized, 
 fhall be faved ; but he that beheveth not (hall be 
 damned." We cannot think that baptifm would 
 be mentioned in fuch a connexion, as an a6l necef- 
 fary to exprefs and accompany faith, unlefs it were 
 important, and required to be obferved by all be- 
 lievers. 
 
 2. The pradlice of baptifm with water by the 
 apoftles, during the Lord's perfonal miniftry, af- 
 fords arguments in favour of the ordinance in quef- 
 tion, John, iii. 22. After thefe things came Jefus 
 and his difciples into the land of Judea, and there 
 he tarried with them and baptized, iv. 1, 2, 3. 
 When therefore the Lord knew how the Pharifees 
 had heard that Jefus mad^ and baptized more dif- 
 ciples than John ; though Jefus himfelf baptized 
 not, but his difciples, he left Judea and departed 
 again into Galilee. Chrift is faid to do what the 
 apoflles did, becaufe they aded by his diredion. 
 Had our I^ord no defign in this ? It mud proba- 
 bly have been intended to be introductory to ehrif- 
 tian baptifm. 
 
C 10 ] 
 
 3. Another proof is taken from John, iii. 5r 
 compared with verfe 26 of the fame chapter. 
 *' Jefus anfwered, verily, verily, I fay unto thee, ex- 
 cept a man be born of water and of the fpirit, he 
 cannot enter into th^ kingdom of heaven.*' As if 
 he had faid to the Jewifh ruler, " you muft have 
 new principles and a new character, and in token 
 of your converfion be baptized with water, in or- 
 der to become a regular member ofmy kingdom." 
 In the fame chapter, v. 26, it appears that they who 
 received Jefus as the Saviour were baptized. 
 
 4. The dodrine of this difcourfe is confirmed 
 by thofe numerous paflages which direftly or 
 impliedly fpeak of baptifm by water, as a 
 {landing ordinance in the fpiritual religion of 
 Jefus Chrift, according to apoflolic praftice. 
 Rom. vi. 4. We are buried with him by baptifm, 
 Ephe. iv. 5. One baptifm. Col. ii. 12. Buried 
 with him in baptifm, Heb. vi. 2. Doctrine of bap* 
 tifms. 1 Pet. iii. 21. Baptifm doth now fave us, 
 A6fcs, ii. 38. Be baptized every one of you. Every 
 ONE OF YOU. 41ft verfe. They that gladly received 
 his word were baptized, viii. 12. They were bap- 
 iized both men and women. No distinction of 
 SEX AS IN circumcision. \Si\\ y&c^e^ Simon be- 
 lieved a7id was baptized, 1 6th verfe ^ Only they were 
 baptized in the name of Jefus, 38th verfe, Here is 
 water ^ what doth hinder to, be baptized ? 38th verfe. 
 And he baptized him^ ix. 8. Saul receivedfight^ and 
 arofe and was baptized, x. 47. Can any forbid 
 that thefejhould not be baptized? 48th verfe. Feter 
 commanded them to be baptized. Commanded. 
 xvi. 15. Lydia was baptized and her hou/ebsld,- 
 33d verfe. The Jailor was baptized^ he and all his 
 
C H .1 
 
 Jtraightway* xviii. 8. Many of the Corinthians be^ 
 lieved, and were baptized, xix. 5. And when 
 they heard this, they were baptized, xxii. 1 6. Jrije 
 and be baptized, and wajh away thy fins, Rom. vi. 
 8. Were baptized into J efus, iCor. i. 16. Ibap^ 
 tized the houjehold of Stephanus, x. ii. And were 
 all baptized unto Mofes in the cloud, xv. 29. Elfe 
 whatjhall they do, that are baptized for the dead? 
 Gal. iii. 27. As many as have been baptized, Thefe 
 are fome of the principal places in the New-Tef- 
 tament, where baptifm and baptize are ufed : and 
 they all mean the ordinance of water baptifm, 
 or allude to the ufe of it, as a fianding ordinance* 
 Other paffages, which do not affert, plainly allude 
 to water baptifm. Tit. iii. 15. " Not by works 
 of righteoufnefs, which we have done, but accord- 
 ing to his mercy, he faved us by the wafhing (or 
 lover) of regeneration and renewing of the Holy 
 Ghoft." Rom. 6. 4. " We are buried with him 
 by baptifm." The apoftle has this exhortation to 
 chriftians, " Having our hearts fprinkled from an 
 evil confcience, and our bodies wafhed with pure 
 water, let us hold faft the profeffion of our faith 
 without wavering." 
 
 5. The apoftles were unanimous in adminif- 
 tering baptifm as an appointment of their Lord and 
 mafter after he had afcended. They baptized all 
 their converts without one exception,that we can find 
 on facred record. Ads, ii. 38. ii. 1. They positive- 
 ly commanded their converts to receive the ordi- 
 nance. A6bs, X. 48« *' And he commanded them 
 to be baptized in the name of the Lord Jefus." Is 
 it reafonable to fuppofe that all the apostles in all 
 parts of the world, among Jews and Gentiles, in all* 
 
C 12 ] 
 
 the churches which they gathered, would unitedly, 
 without one fcruple or one objedtor or objeiElIon, 
 go into the practice of baptizing with water, if it 
 was not an inftitution of their Lord, defigned to be 
 perpetuated in his gofpel kingdom, to the end of 
 the world. 
 
 The confent of the church from the earliefl pe- 
 riod of chriftianity, through fourteen centuries, in 
 the belief of the right and duty of water baptifi^ is 
 a ftrong proof in its favour. Had it been an inno- 
 vation, we fhould hear of fome obje6:ion to it in 
 the firfl age of chriftianity ; we ihould be able to 
 get fome evidence how and when it was introduced. 
 The following are the words of Juftin Martyr, who 
 lived in the age next after the apoftles. " As 
 many as are perfuaded and believe the things 
 taught and faid by us to be true, and promife to 
 live according to them, are wafhed with water in 
 the name of the Father and Lord of all, and in the 
 name of Jefus Ghrift our Saviour, and in the name 
 of the Holy Spirit.'' 
 
 It may be proper to confider objedions to par- 
 ticular parts, or the general conclufion of the fore- 
 going arguments. 
 
 Some have appeared to think that we have no 
 reafon to conclude that water baptifm is meant, 
 where baptifm is mentioned without an exprefs 
 mention of water. The anfwer is, if we have rea- 
 fon to conclude that any instances alluded to are 
 not the figurative baptifm of the Holy Spirit, we 
 have reafon to conclude that water baptifm is 
 intended. For only thefe two kinds of baptifm 
 are noticed in the New Teftament. But we have 
 no reafon to believe that baptifm with the Holy 
 
C 13 3 
 
 Spirit isjntended, unlefs it be exprefsly fo termed. 
 Chrift, not the apoftles baptized with the Holy 
 Spirit, and being baptized is alfo diftinguifhcd from 
 receiving the Holy Spirit. 
 
 It has been faid that though the apoftles did 
 baptize with water, this was not done in purfuance 
 of Chrift's commiffion. Paul faid that Chrift fent 
 him not to baptize, but to preach the gofpel, and 
 he was thankful that he baptized fo few. John's 
 baptifm, it is pretended, had not ceafed, and when 
 the apoftles adminiftered the rite, they either con- 
 fidered it as John's baptifm, or did it in compliance 
 with the prejudices and wifties of the people, who 
 were attached to fuch an ordinance. To thefe ob- 
 jections it is replied, 
 
 1. It is not corred to fay the apoftles did not 
 profefs in adminiftering this rite, to do it by vir- 
 tue of Chrift's authority. If the contrary does 
 not appear, it is our duty to prefume that they had 
 fuch authority ; but their baptifms were adminiftered 
 in the name of Jefus Chrift. One of the obvious 
 and acknowledged fenfes of the phrafe, ading in 
 the name of Chrift^ is a£l:ing by his direction, as his 
 meflfenger, according to the rules and fpirit of his 
 region. 
 
 • ^KPaul isfpeaking not of his mifllon generally 
 as an apoftle, but of his being fent to Corinth. His 
 faying that this was not to baptize but to preach the 
 gofpel, is not to be taken abfolutely, but compara- 
 tively. Examples of fuch phrafeology in the fcrip- 
 tures are frequent. See Jeremiah, vii. 22. Hofea, 
 vi. 6. Matth. ix. 13. John vi. 27. Preaching was 
 his principal bufmefs, and he rejoiced that he had 
 baptized no more, not becaufe he was not author- 
 B 
 
C 14 ] 
 
 ized, but becaufe in their divided (late, and their 
 wicked and fooliih contefts about different teachers, 
 this people might fay he "baptized in his own 
 name," as the head of a party. 
 
 3. As to John's baptifm, Paul thought that thofe, 
 who had received it, ought yet to be baptized in 
 the name of Chriil. Ads. xlz. The apoflles ad- 
 miriftered no other baptifm than that which Chriil 
 inftituted. 
 
 4. To fuppofe that the apoflles baptized with- 
 out any warrant, in compliance with the prejudices 
 and inclinations of the Jews, is to fuppofe fome- 
 thing againll fcripture and reafon, for it appears 
 continually in this hiflory, that they did baptize in 
 the name of J ejus Chr'ift^ by his authority and war- 
 rant. Moreover, the moil exprefs inftances of 
 water baptifm, mentioned in fcripture, were of 
 Gentiles who had not been accuftomed to the 
 water baptifms pra6:ifed among the Jews, and had 
 no previous biafles or partialities upgn the fubjed. 
 When the Jews were baptized on the day of Pen- 
 tecoH, it was not done in condefcenfion to their 
 delires, but in confequence of the exhortation of 
 Peter. The fame may be obferved of the Gentiles, 
 who were baptized at the houfe of Cornelius. 
 
 Other objedions againft the perpetuity of this 
 rite are taken from our Lord's wafhing the difci- 
 pies' feet and dire<5ting them to do it to each oth^r, 
 from Paul's circumcifmg Timothy, St. James di- 
 reding that the fick be anointed with oil — and the 
 decrees of the nrfh apoilolic council at Jerufalem. 
 
 In refped to the firft circumflance, it was an ex- 
 ample not of a particular aft to be performed, but 
 (>f a fpirit and temper to be exercifed and difplayed 
 
 i 
 
L 1^ J 
 
 by alh Could it be fhowii that waiiu..^ v.... anf* 
 other's feet, of which Chrifi: gave an example and 
 command to his apofiles, wuuid he as ufeful in all 
 ages and places as it was then in Judea, that it was 
 underflood in a ftrift and literal fcafe, and prac- 
 tifed immediately and conflantly by them and their 
 fucceflbrs, and delivered to the church as a com- 
 mand, we might think ourielves obll^Tcd to regard 
 wafhing one another's feet as a iiiaed dary of our 
 religion. 
 
 PauFs circumcifmg Timothy was dicSiated by a 
 reafon peculiar to the times. The ordinance of 
 circumcifion was not then declared to be aboli?hed ^ 
 and Timothy, born of a Jew^ might well fubm.it to 
 the rite, in order to aid his reception with the 
 Jews. The anointing the ftck in the name of thf; 
 Lord was an appointment for their miraculous cure. 
 But the age of miracles has paiTed av/ay. The de- 
 cree of the famous apoflolic council at Jerufaleni 
 was adapted to the cafe and circumftances of the 
 Gentiles at the time, excepting one article of a 
 moral nature. 
 
 Let us make an improTem.ent of the doftrine 
 here mentioned. 
 
 Our firft duty is to dire£l our ferious attention 
 to the defigns and ufes of this ordinance. It has 
 been affirmed to be a vain and unprofitable obferv- 
 ance. Did Jefus Chriil impofe on his church a 
 ufelefs and abfurd rite ? It is inflrudive and bene- 
 ficial, as it teaches us our fmfuinefs, our need of re- 
 newal — as it brings to our view the objed:s of our 
 faith, love, fear, and hope ; and as it impHes our 
 engagements and vows to "live the lives we live in 
 the flefh by the faith of the Son of God." Let us 
 
[ 16 ] 
 
 learn to confider this appointment with refped and 
 gratitude ; for it teaches us by a ftriking fign feme 
 of the mod important dodrines, truths, and duties 
 of our religion. 
 
 2. Who are the proper fubjedts of this baptifm, 
 will be a matter of inquiry in another place. Gen- 
 erally it is to be received by all who confefs that 
 Jefus is the Chrifl ; who avow belief in his reli- 
 gion, and give credible evidence of fmcerity in their 
 profefTion, that they are the real difciples of Chrift. 
 Such perfons may enjoy the rite for themfelves and 
 their infant feed. 
 
 3. With regard to the mode of adminiftering 
 the ordinance of baptifm. It is the application of 
 water in the name of the Father and of the Son 
 and of the Holy Ghoft, or in compliance with the 
 command of Chrifl. This is efiential to chriftian 
 baptifm, v/hich being once performed is not to be 
 repeated to fatisfy the miflaken notions of baptized 
 perfons.* 
 
 * Some perions who Iiave once received baptifm have 
 expreiTed a wiih to receive it again and been urgent in their 
 application. There is nothing in the nature of the ordi- 
 nance or the terms in which it is prefcribed, favourable to 
 the opinion that baptifm is ever to be repeated. It is a 
 form of initiation into Chrift's church, though vicious 
 members are to be cad out of the church, there is no inti- 
 mation given in the fcriptures that when fo admitted they 
 are to be baptized again, 2 Cor. ii. 68. Baptifm is an 
 outward fign of being in covenant with God; a token of 
 obligation on the perfons who have received it to fulfil the 
 conditions of this covenant and to obey the whole law of 
 God, v/hen it is once performed according to the prefcribed 
 rules all its outward effects take place, baptifm is good arid 
 is not to be renewed. 
 
 " One of the ends of baptifm, obferves Dr. Burnet, is 
 that we are all baptised inlc one hody^ %v€ an made msmhen ona 
 
[ n ] 
 
 4. Would we prove ourfelves the true difciples 
 of Chrift, let us feel and teftify an unfhaken at- 
 tachment to all divine inftitutions. We fhould ef- 
 teem them. We fhould love them. We fhould 
 conftantly and diligently attend upon them. Ordi- 
 nances are the helps to falvation, provided by a 
 wife and gracious God. Their appointment dif- 
 plays his love and grace, his goodnefs and patience, 
 his wifdom and condefcenfion. Let our eye be to 
 God, to blefs and fanftify to us all the means of 
 religion, which he has ordained. 
 
 of another, 1 Cor. xii. 13. We are admitted to the fociety 
 of chriftians, and to all the rights and privileges of that 
 body, which is the church. And in order to this, the out- 
 ward adibn of baptifm when regularly gone about is fuf- 
 ficient; afecond end of baptifm is internal and fpiritual, it 
 reprefents regeneration, Tit. iii. 5. our being dead to fin, 
 and buried with Chrift and our being r'ljen and qiikkened 
 with him and made alive to God, Rom. vi. Col. ii. It is a 
 juft and natural diftinftion to fay that the outward eflfe(5ts of 
 baptifm follow it as outwardly performed ; but that the 
 inward effects of it follow upon the inward a£is. This 
 difference is to be obferved between inward afts and out- 
 ward aftions, that when the outward action is rightly per- 
 formed, the baptifm muft be confidered good ; and not to 
 be renewed, but if any one has been wanting in the inward 
 aAs, thofe may and muft be afterwards renewed or exerted 
 and the want made up by repentance and obedience." 
 
 It may be proper to fubjoin the following remarks, ** as 
 to the neeejftty of baptifm, fome feem to have laid too great 
 a ftrefs upon it, as if it were abfolutely necoflary in order to 
 falVation, grounding their argument chiefly on John iii. 5. 
 Mark xvi. 16. Neverthelefs it will be readily allowed that 
 for any to abftain from baptifm, when he knows or has 
 fufficient means to know that it is an inftitution of Chrift, 
 and that it is the will of Chrift that he Ibould fubjeft himfelf 
 to it, in {iich an aft of difobedience to his authority, as is 
 Inconfi (lent with true faith." 
 
 Doddridge Lee, ^age 372, voh 2. 
 
[18 : 
 
 5. it is the duty of all people to be quaimea to 
 enjoy the ordinance of baptifm. All parents fhould 
 fee that they lofe no time, to enjoy it for themfelves, 
 if unbaptized, and for their children. What is re- 
 <juired of you, dear friends, is to feek and know 
 God; to defire, to know,and do your chriflian duty; 
 and to honour your Maker and Redeemer in the ap- 
 pointed ways. Give yourfelves no reft, till you 
 have obtained reafonable evidence that you are 
 meet for gofpel ordinances. It is a mournful 
 thought, that fo many live in the total negled of 
 this edifying and holy facrament of baptifm. Ei- 
 ther they do not feek to know the will of God, or 
 knowing, they difregard it. Unbaptized children ! 
 Unbaptized parents ! Unbaptized youth ! Do not 
 contemn or poftpone a compliance with your chrif- 
 tian obligations. Behold now is the accepted 
 time ; now is the day of falvation. Today if ye 
 will hear his voice ; there may be no morrow for 
 you ; no more time — no more feafons of grace. 
 
 6. From what hath been faid, let all who 
 have enjoyed the ordinance of baptifm, feel the 
 facred bonds thereof, and feek divine grace to 
 enable them to live up to their baptifmal vows. 
 Let parents who have come forward and had 
 baptifm for their Children, and have devoted them, 
 therein, to God, to be his, and for him, bring them 
 up in the ways of Religion — teach them to pray — 
 and pray with, and for them in their houfes : — ^in- 
 stru 61: and govern them for God — fet a pious ex- 
 ample before them — and teach them their baptif- 
 mal dedication — the meaning" and import of it, as 
 above explained, and as a peculiar privilege binding 
 them to be the Lord^s. — And let fuch parents, far- 
 
C 19 ] 
 
 ther examine their own hearts and ways, and fee if 
 they gave up their Children, in the baptifmal dedi- 
 cation, in outward appearance only, or in sincerity 
 and in truth, hoping and trufling in God*s mercy 
 and truth for them. — And let parents who never 
 prepared themselves to bring their Children to God 
 in baptifm, when they look on their dear infant 
 flock, feel a deep fenfe of their fm, in the negle£t 
 of their duty to them : and fo pity^ and fo love 
 them, as to come forward, and give them up to 
 God in baptifm. — and let unbaptized youth realize 
 their duty, and never give themfelves rest, till they 
 have dedicated themselves to God, in his covenant 
 and baptifmal inftitution, to be his in life, his in 
 death, and his for ever. 
 
 AMEN. 
 
 N. B. The foregoing difcourfe is chiefly derived 
 from two Sermons oJF Nathan Perkins^ D* D, eU" 
 titled^ " Baptifm by water not a piece offuperfiition ; 
 but appointed by Jefus Chrifi^^ and a Difcourfe on 
 the Divine Inftitution of Water Baptifm^ by Mos£$-r 
 
 HEMMENlVAYy D. D. 
 
TTHE 
 
 NATURE AND DESIGN 
 
 OF 
 
 JOHN'S BAPTISM, 
 
 ILLUSTRATED 
 
 IN TWO 
 
 SERMONS. 
 
 BY JOHN CRANE, D. D. 
 
 Pastor 9t th« Conoreoational Church in NoRTH»i»a«. 
 
 B 
 
SERMON h 
 
 ACTS, XVIII. 25. 
 
 Knowing only the baptism of John. 
 
 1 HIS was faid of the eloquent ApoU 
 los, who was one of the greatefl teachers in the 
 fchool of John the Baptift. This mode of expref- 
 fion imports his imperfed acquaintance with the 
 dodrines and inflitutions of the gofpel. It places 
 him back, in a time when lefs perfed notions of 
 chriftianity prevailed. He needed more inftruc- 
 tion, in order to be completely furnifhed for preach- 
 ing the gofpel. When, therefore, Aquila'and 
 Prifcilla perceived his ignorance, '' they took him 
 .unto them, and expounded unto him the way of 
 God more perfe6:ly.^' Apollos then knew only 
 the dodrine and baptifm of John. Hence we con- 
 clude, that John's baptifm belonged to a difpenfa- 
 tion lefs perfed than the chriftian difpenfation. 
 
 The principal inquiry is, what was the defign of 
 John's baptifm ? Are we to confider it a chriftian 
 ordinance, or a Jewifh rite ? Shall we place it un- 
 der the gofpel, or the legal difpenfation ? In order 
 to take a proper view of the fubjed, it muft be ob- 
 ferved, that the difciples of Chrift, under his di- 
 
C 8 J 
 
 reflion, admlniflered baptifm. I now propofe to 
 confider John's baptifm, and the baptifm ufed by 
 the difciples of our Lord. 
 
 It will firfl: be made to appear, that John's bap- 
 tifm, and that of the difciples under our Lord's di- 
 rection, were defigned to anfwer the fame purpofe* 
 In doings this, let us pay particular attention to the 
 character and preaching of John, and alfo to the 
 preaching of the difciples, who were fent out to 
 preach during our Lord's miniftry. The charac- 
 ter given of John, in the prophets, is that of a fore- 
 runner of Chrift, It was foretold, that John fhould 
 be fent to prepare the way of Chrill. Ifaiah, xl. 3, 
 " The voice of him that crieth in the wildernefs, 
 prepare ye the way of the Lord, make flraight in 
 the desert a high way for our God." When John 
 came, the firft words which he uttered, were, " Re- 
 pent ye : for the kingdom of Heaven is at hand.'* 
 The principal defign ojp John's preaching was to 
 give notice of the immediate approach of the Mef- 
 fiah ; to inform the Jewifh nation, that Chrift was 
 at hand, and to prepare the people to receive him. 
 Such was the great Redeemer, and fuch was his 
 divine million, that a forerunner was neceffary to 
 proclaim his immediate approach. This informa- 
 tion was fuitable to prepare the people to receive 
 him. Luke, i. 7G, 77, " And thou, child, (John) 
 {halt be called the prophet of the higheft : for thou 
 ihalt go before the face of the Lord to prepare his 
 ways ; to give knowledge of falvation unto his 
 people by the remiffion of their fins." 
 
 John's preathing was chiefly defigned to pre- 
 pare the Jewifh nation for the reception of Chrift. 
 The twelve and the feventy difciples were fent 
 forth upon a fimilar errand. The direOions. 
 
C 9 ] 
 
 which our Lord gave the twelve difciples are found 
 in Matthew, x. 5, 6, 7, " Thefe twelve Jefus fent 
 forth, and commanded them, faying, go not into 
 the way of the Gentiles, and into any city of the 
 Samaritans enter ye not : but go rather to the lofl 
 fheep of the houfe of Ifrael. And as ye go, preach, 
 faying, the kingdom of Heaven is at hand." The 
 commiiTion, which our Lord gave to the feventy 
 difciples is found in Luke, x. 1 — 1 I, " After thefe 
 things the Lord appointed other feventy alfo, and 
 fent them two and two before his face into every 
 city and place whither he himfelf v/ould come." 
 And among -other things, which he gave in charge 
 to them, he direded them tQ fay, " The kingdom 
 of God is come nigh unto you." 
 
 The particular directions which our Lord gave 
 to the feventy difciples clearly difcover the princi- 
 pal defign of their miflion. They were fent, two 
 and two, before the face of Chrift, into every city 
 and place which he intended to vifit. They were 
 required to go before the Saviour, and give notice 
 of his coming, that all the people might be in rea-" 
 dinefs to receive him. This was the object con- 
 templated in John's preaching. The fame may be 
 faid of the preaching of the twelve difciples. Chrifl 
 faid to them, Matthew, x. 23, " But when they 
 perfecute you in this city, flee ye into another 5 for 
 verily I Hiy unto, you, ye fnall not have gone over 
 the cities of Ifrael, .till the Son of man be com^." 
 1-he language of Chrifl to his difciples, on this oc- 
 cafion, was this ; when you preach in one city, 
 and they begin to perfecute you, do not flay to 
 contend with them, but flee to another place ; for 
 'your time is fhort to make me fufficiently -kaown 
 to the cities of Ifrael. . 
 B2 
 
[ 10 ] 
 
 John, and the difciples of our Lord, were employ- 
 ed in giving information to the Jewifh nation, that 
 Chrift was at hand, and would foon ere^t the Gof- 
 pel kingdom. John proclaimed a Mefliah about to 
 come. The difciples of Chrift proclaimed a Mef- 
 fiah already come, who would foon appear among 
 the people. John publiflied hi^ meffage and ceaf- 
 ed. At, or near the clofe of John^s miniftry, the 
 difciples began their miflion. The preaching of 
 John and that of the difciples united in one defign* 
 The conclufion is, that as John and the difciples 
 were fent out for tike purpofes, fo John^s baptifn:i 
 and that of the difciples were ufed lor the fame 
 end. 
 
 Nothing, perhaps, exhibits more fully the im- 
 portant miffion of our Lord than the preparations 
 made for his reception. John was fent to give no- 
 tice of his coming, and introduce him to his pub- 
 lic miniftry. The twelve and the feventy difciples 
 were commiflioned to go forth, two and two, and 
 communicate the interefting tidings, that the Mef- 
 fiah had come, and would foon make his appear- 
 unce, in the cities of Ifrael. 
 
 As, therefore, the preaching of John and that of 
 the difciples united in defign, it is highly probable, 
 that John's baptifm and that which the difciples 
 nfed, in the time of our Lord's miniftry, were de- 
 figned to anfwer the fame purpofe, or rather were 
 the fame kind of baptifm. 
 
 The principal inquiry yet remains 5 is John's 
 baptifm to be placed under the Chriftian, or Jew- 
 ifh difpenfation ? Before I proceed to examine 
 this queftion, let me confider the inftance of John's 
 baptizing Chrift. While John was baptizing the 
 Jews, Jefus can\e to him and prefented hixnfelf iot 
 
C 11 ] 
 
 baptifm. Matthew, iii. 13, 14, 15, " Then cometfi 
 Jefus from Galilee to Jordan unto John, to be 
 baptized of him : but John forbad him, faying, I 
 have need to be baptized of thee, and comell thou 
 to me ? And Jefus anfwering faid unto him, fuffer 
 it to be fo now ; for thus it becometh us to fulfil 
 all righteoufnefs. Then he fuffered him." 
 
 It feems that when Jefus oifered to be baptized 
 by John, John would have modeflly declined that 
 honour, faying unto Jefus, I have need rather to be 
 baptized by you, than you to be baptized by me, 
 that is, in other words, you are by much the greats 
 perfon. I can baptize with water only ; but you 
 fhall baptize your difciples with the Holy Ghoftr 
 I have fms to repent of, and be cleanfed from ; 
 whereas you are entirely without fm, and confe- 
 quently you can have no need of the baptifm of re- 
 pentance for the remiffion of fins. For thefe and 
 the like reafons, the honour feems too high for me. 
 Unto John Jefus replied, " Suffer it to be fo now." 
 I did not come to defire baptifm of you without a 
 divine diredion. I acknowledge what you allege 
 IS, in general, true. I am your fuperior, and am^ 
 without fm ; but it is my Father ''s good pleafure, 
 that as Aaron, the high priefl, was confeerated by 
 the prophet Mofes, fo I ihould, in this manner, and 
 by you, as an extraordinary prophet, be introduced 
 to my miniflry as Mefliah. Whatever I know to 
 be the will of my Father, I am ready to perform ;; 
 and fo ought you to be ready to do alfo. For thus 
 it becometh us to fulfil %11 righteoufnefs ; that is, 
 not to comply with every moral duty only, but 
 every pofitive inffitution alfo, or every appoint- 
 ment of God. Then Johnfubmitted, and confent- 
 . cd to do what Jefus defired of him. 
 
[ 12 ] 
 
 If it fliould be objeded, that the baptifm of John 
 was the baptifna of repentance for the remiflion of 
 fins, and that as Jefus had never committed any 
 fin, he could have no occafion for the baptifm of 
 repentance, nor for the remiflion of fins. Why 
 then did Jefus go and defire the baptifm of John ? 
 or why did he not acquiefce, when John would 
 have decUned baptizing him ? In anfwer to this 
 objedion it might be rephed, that the fame divine 
 inllitution may, to perfons in different circumftan- 
 ces, anfwer different ends and purpofes. Here let 
 it be carefully obferved, 
 
 1. That the baptifm of Chrifl by John was not 
 defigned to manifefl his repentance. When John 
 adminiflered baptifm to the Jews, their baptifm 
 fignified repentance. " I indeed baptize you with 
 water unto repentance." Take away the idea of 
 repentance, and you take away the principal, if not 
 the only defign of Jolm's baptifm, when the Jews 
 were the fubjefts of it. But no repentance was 
 intended to be manifefled in the baptifm of Chrifl 
 by John. For Chrift was not a finner. Hebrews, 
 vii. 26, " Who is holy, harmlefs, undefiled, fepa- 
 rate from finners,'^ — 1 Peter, ii. 22, " Who did 
 no fin, neither was guile found in his mouth." 
 
 When Chrifl offered up his life a facrifice, he 
 was without fin. Hebrews ix. 14, '* Who through 
 the eternal Spirit offered himfelf without fpot to 
 God." Baptifm then was not applied to Chrifl, for 
 the fame purpofe for which it was applied to the 
 people of Ifrael. In them it fignified their repen- 
 tance. In Chrifl it fignified no repentance. 
 
 2. Neither did Chrifl receive baptifm from 
 John, as a token of his being wafhed from fin. 
 Baptifm, under the gofpel difpenfation, is exprcflive 
 
C 13 J 
 
 of a man's being cleanfed from fm. So it is un- 
 derftood in the words of Ananias to Paul, A6ls, xx. 
 16, " Arife and be baptized, and wafh away thy 
 fms." But it is certain, that Chrifl did not receive 
 baptifm for this purpofe. He could not ; for he 
 had no fm to wafh away. He, who was pure, 
 could not be wafhed from fin ; nor was it poffible 
 that he fhould receive a token of being wafhed 
 from fm. The baptifm of Chrifl by John was ufed 
 for a different purpofe, than baptifm was intended 
 to exprefs, when either Jews under the legal, or 
 believers under the gofpel difpenfation were the 
 fubje£ts of it. 
 
 a. Neither did Chrift fubmit to be baptized by 
 John, as an example to the Jewifh nation, or be- 
 lievers among the Gentiles. Chrifl was a great 
 and fliining example to the Jewifh nation, in all his 
 actions which are imitable. He is an example to 
 all believers, in all ages of the world, as far as his 
 pradice was defigned for imitation. But in the in- 
 flance of his fubmitting to be baptized by John, he 
 was not a pattern for the people of Ifrael to follow ; 
 nor is his baptifm by John an example of imitation 
 to believers under the gofpel. Had Chrifl defign- 
 ed that his baptifm by John fliould have been an 
 example of imitation to the Jews, he would prob- 
 ably have fubmitted to it at a much earlier period 
 than he did. John had almofl finifhed his minif- 
 try, when our Lord was baptized. John had bap- 
 tized almofl all the people, who received his bap- 
 tifm at all, before Jefus came to him to be baptized. 
 Jefus was among the lafl, v/ho received baptifm by 
 John. Luke, iii. 21, "Now when all the people 
 were baptized, it came to pafs, that Jefus alfo being 
 baptized, and praying, the heaven was opened*'* 
 
C 1* ] 
 
 Chrift did not defign to lead the Jewifh nation 
 down the banks of Jordan, in imitation of his bap- 
 tifm ; for he came to John too late, to fuppofe that 
 he meant his baptifm as an example to the Jews. 
 The greater part of the people, who fubmitted to 
 John's baptifm, had been baptized before Chrift 
 came to John. 
 
 Neither could Chrift, in his baptifm by John, 
 mean to be followed by believers, in gofpel times. 
 For his baptifm did not import the fame thing, nor 
 was it ufed for the fame purpofe, for which bap- 
 tifm is ufed by chriftians. If the mode of admin- 
 iftration was the fame in John's time, as it was af- 
 terwards, it was defigned for different purpofes in 
 Chrift, from what it was in chriftians ; and there- 
 fore it became virtually another, and a different 
 rite. 
 
 No man can fubmit to chriftian baptifm , in imita- 
 tion of Chrift's baptifm by John, if regard be had to 
 the things fignified by Chrift's baptifm. For no 
 inftance of baptifm among men, can in any cafe 
 mean the fame thing, which Chrift's baptifm 
 meant. There being nothfiig fignified in Chrift's 
 baptifm, which is fignified in chriftian baptifm. 
 Therefore following Chrift, in his baptifm, is totally 
 without foundation. 
 
 4. Chrift's baptifm by John was a conformity 
 to fome law, which had refpeft to that occafion 
 only. When Jefus came to John, he faid to him, 
 Suffer it to be fo now ; for thus it becometh us to 
 fulfil all righteoufnefs. Fulfilling of righteoufnefs 
 muft have refpe6l to fome law already in exiftence. 
 And Chrift, in fubmitting to be baptized by John, 
 fulfilled righteoufnefs, or conformed to fome di- 
 vine rule. But the righteoufnefs, which was per- 
 
[ 15 ] 
 
 formed, in Chrifl's baptifm by John, had refpe^lto 
 what pafled between John and Chrift at that time. 
 It was confined to that occafion. Whether this 
 righteoufnefs is imitable by men will be determin- 
 ed, when it is confidered what divine rule was 
 brought into ufe in the baptifm of Chrift by John. 
 Therefore, 
 
 ,5. Chrift's baptifm by John muft be confidered 
 as his obedience to divine appointment, in refpedt 
 to the inauguration of the priefthood. To obey a 
 pofitive, or inftrumental precept, is fulfilling right- 
 eoufnefs, no lefs than obeying a moral command. 
 It was the fpecial command of God, that Aaron 
 and his fons fhould be confecrated to office, by 
 waihing with water, or baptifm. Exodus, xxix. 4, 
 " And Aaron and his fons thou fhalt bring unto 
 the door of the tabernacle of the congregation, and 
 ihait walh them with water.'' See alfo Exodus, 
 XXX. 18, 19, 20, 21, concerning the mode of wafh* 
 ing. The hands and the feet were to be waihed 
 with water. Mofes, an extraordinary prophet, by 
 God's diredion was defignated to perform the in- 
 augural fervices at Aaron's confecration. John, an 
 extraordinary prophet, was by divine authority de- 
 fignated to introduce Jefus to his miniftry, by bap- 
 tizing him. Jefus had now arrived to that period 
 of life, at which the priefts, under the legal difpen- 
 fation, might be confecrated to the fervice of the 
 fanduary. It was the command of God, that no 
 prieil, under the law, ihould enter on his public 
 mjniftry till he was'thirty years old. Numbers, iv. 
 23, " From thirty years old and upward until fifty 
 years old fhalt thou number them ; ail that enter in 
 to perform the fervice, to do the work in the taber- 
 nacle of the congregation." Jefus was now quali- 
 
: 16 3 
 
 Red for the prlefthood, in refpe£l to his age. Luke, 
 iii, 23, " And Jefus himfelf began to be ?bout thir- 
 ty years of age." This was laid of him, at the 
 time when he received baptifm from John. And 
 here feveral confiderations defer ve attention upon 
 this fubjed:. I fhall mention to you the refemblance 
 between Mofes and John ; the transferring of the 
 priefthood ; the vifible confecration of Chrift, and 
 i:he frequent allufions to the ancient inaugurations 
 of prophets, priefts, and kings. 
 
 1. There is a refemblance between Mofes and 
 John. Mofes and John were both of the fame fam- 
 ily, the tribe of Levi. Mofes, the greatefl prophet 
 that then had ever arifen, introduced Aaron to the 
 priefthood. John, as great as Mofes, introduced 
 Chrift to his public miniftry. 5viofes was not wafh- 
 ed himfelf ; but at the command of God he wafn- 
 ed Aaron. So we have no account, that John was 
 baptized ; but he was fent of God to baptize 
 Chrift. Mofes refigned his office to Jofhua. So 
 John refigned to Chrift. Mofes foon died, after 
 he had given up his office to Jofhua. So John foon 
 died, after he had baptized Chrift, and intin^duced 
 him to his public miniftry. Mofes pointed out 
 Chrift. So did John. Mofes prepared the way 
 for Aaron's introduction to office. So John pre- 
 pared the way of Chrift, and invefted him with his 
 office. Between Mofes and John there is a fimi- 
 larity. Mofes was a fpecial agent appointed of 
 God to bring forward the legal eftablifliment. 
 John was a fpecial agent appointed of God to ad- 
 minifter baptifm to Chrift, at his introdudion to 
 his public miniftry. 
 
 2. The priefthood was regularly transferred 
 from the order of Aaron to Chrift, in his baptifm. 
 
[ n ] 
 
 No man, under the law, might take the office of 
 priell, unlefs he was regularly called of God. And 
 Chrifl did not take this office upon him without 
 the command of God. Hebrews, v. 4, 5, 10, 
 " And no man taketh this honour unto himfelf, 
 but he that is called of God, as was Aaron. So 
 alfo Chrift glorified not himfelf to be made an high 
 priefl y but he that faid unto him, Thou art mv 
 Son, to day have I begotten thee. Called of God 
 an high priefl, after the order of Melchifedec." A 
 modern author has this obfervation upon the fub- 
 jeft, " Chrifl did not ufurp the prieflhood, or take 
 it upon himfelf at random, without rule and or- 
 -der."* 
 
 Chrifl abojifhed in his death, the order of Aaron, 
 and was invefled with the prieflhood of a higher 
 order. Hebrews, vi. 20, " Even Jefus made- an 
 high pried for ever after the order of Melchifedec." 
 It is undeniable, that the prieflhood was changed 
 ( from the order of Aaron to a higher order. He- 
 brews, vii. 12, " For the prieflhood being changed^ 
 This change in the prieflhood was completed at the 
 death of Chrifl. The baptifm of Chrifl by John 
 was the inaugural rite, by which he was regularly 
 [introduced to his prieftly office, or rather publicly 
 and openly declared to be the true Meffiah. 
 
 Though Chrifl received an unchangeable priefl- 
 hood, yet the Levitical prieflhood was not abolifhed, 
 nor was a change made in the law, until the death 
 of Chrifl. The Jewifh ritual remained till Chrifl 
 offered a better facrifice, than could be oflered un- 
 der the legal difpenfation. Hebrews, x. 12, " But 
 this man, after he had offered one facrifice for fms, 
 for ever fat down on the right hand of God." 
 
 * Chaplla, page 97. 
 
 G 
 
[ 18 ] 
 
 3. The baptlfm of Chrifl by John may be con- 
 iidered as neceflary to his vifible confecration to 
 office. Had not Chrifl entered upon his public 
 niiniflry, in fuch a manner, as to fhew that he was 
 the true Meffiah ; had he not been confecrated ac- 
 cording to divine appointment, the Jews would not 
 have been cenfurable in rejecting him. Chriil en- 
 tered upon his public office in a regular manner, 
 and according to divine rule. John was defigna- 
 ted, as the proper officer to adrainiiler baptifm 
 to him, and his baptifm, with its attending circum- 
 ftances, was his vifible confecration to office. Here 
 then you fee the principal defign of Chrift's bap- 
 tifm by John. It v/as the rite, which denoted his 
 confecration to the high office to w'hich he was 
 introduced. Hebrews, vii. 28, " For the law mak- 
 eth men high priefls, which have infirmity ; but 
 the word of the oath, which was fince the law, 
 maketh the Son, who is confecrated for evermore." 
 
 4. The frequent allufions to the ancient inau- 
 gurations of prophets, priefls, and kings, juftify us 
 in confidering the baptifm of Chrifl, as the intro- 
 du£lory ceremony to his office as Meffiah. Allu- 
 fions to ancient ufages and ceremonies are frequent 
 n the New Teflament. 
 
 It cannot be doubted that the number of the 
 apoftles was twelve, in allufion to the number of 
 the twelve tribes of Ifrael. It is probable, that 
 Seventy other difciples were fent out after the apof- 
 tles, in allufion to the number of the Jewifh fanhe- 
 drim. In the epiflle to the Hebrews, Jefus is rep- 
 rofented as the chrifl Ian lawgiver, in allufion to 
 Mofes, and the ^hriflian high prieft, in allufion to 
 Aaron ; and preferred to both of them, being called 
 an high prieft for ever, after the ordei- of Melchif^- 
 
C 19 3 
 
 edec. And elfewhere Jefus is called the great high 
 pried of our profeflion. I fhall here give you my 
 fentiments in the words of a learned writer.* 
 " The two things with which our Lord was baptiz- 
 ed, were water and the holy Spirit. Let it be fur- 
 ther obferved, that the Jewifh high prieft, and the 
 other priefts of that nation, were initiated into their 
 facred office by baptifm, or being wafhed with wa- 
 ter. See Exodus, xxix. 4, Leviticus, viii. 6, 7, 
 and their anointed with oil, which was poured up- 
 on the high priefl's head. Exodus, xxix, 7, Le- 
 viticus, viii. 12, and xvi. 32 ; to which there is a 
 fine allufion, Pfalm, xxxiii. 2. Our Lord, as has 
 been abundantly obferved, is a high priefl of a high- 
 er order than that of the family of Aaron. And 
 aftey he had been baptized, or wafhed with water, 
 he was anointed with the facred undion of the holy 
 Spirit, that oil oi gladnefs above his fellows. For he 
 received the Spirit, in a more honourable manner, 
 and in greater plenty, than any of the prophet s. 
 They had it in a limited degree, but Jefus without 
 meafure. If we conlider him as the great prophet 
 of the church, then w^e may remember, that he was 
 initiated into that high and facred office by baptifm 
 and the holy Spirit.*^ 
 
 At his baptiffii he was endued with the power of 
 working miracles. Thus qualified, he began his 
 miniftry. It had been prophefied of him, many- 
 ages before, Ifaiah, Ixi. 1, 2, where the prophet 
 introduced the Meffiah, as fpeaking and faying con- 
 cerning himfelf, " The Spirit of the Lord God is 
 upon me, becaufe the Lord hath anointed me ta 
 preach good tidings unto the meek.'* This very 
 .paflage our Lord read in the fynagogue at Caper- 
 
 * Dr. Benfon's Life of Chrift. 
 
[ 20 ] 
 
 naum, and declared it to be a prophefy concerning 
 himfelf, which was then adually fulfilled, Luke, iv. 
 16. In allufion to that, he is called, Ads, iv. 27, 
 God's holy Son, or fervant, whom he anointed. 
 The word Meffiah in Hebrew, and Chrift in Greek, 
 lignifies the anointed. And chriftians, who in the 
 apoftolic age had fo generally miraculous gifts of 
 the Spirit, are faid alfo, 2 Corinthians, i. 21, to be 
 anointed of God. And in John, to have had an 
 unftion from the Holy One. 
 
 Kings alfo ufed to be inaugurated, by being an- 
 ointed with oil. Thus God exprefled himfelf con« 
 cerning David, the progenitor of the Mefliah, 
 Pfalm, Ixxxix. 20, " I have found David my fer- 
 vant ; with my holy oil have I anointed him.'* 
 And our blefled Lord, who was fet upon the throne 
 of David, and who was actually king of this fpirit- 
 ual kingdom, was anointed at his baptifm with the 
 holy Spirit, that oil of gladnefs above his fellows* 
 So that, in whichfoever of his offices we view the 
 bleffed Jefus, whether as prophet, prieft, or king, 
 the baptifm with the holy Spirit was highly proper, 
 to initiate him into his high, facred, and diftinguifh- 
 cd miniftry. 
 
 Taking into confideration the numerous allu- 
 fions to the ancient ceremonies, at the inauguration 
 of prophets, priefts, and kings, it is natural to con- 
 clude, that the baptifm of Jefus by John was his 
 regular introdudion to his office, as the Meffiah. 
 It was fulfilling righteoufnefs, in relation to the law^ 
 Tor confecrating men to the prieftly office. It was 
 a practical conformity to divine direftions, for in- 
 troducing men to the priefthood. Chrift was " A 
 minifter of the fanctuary, and of the true taberna- 
 cle, which the Lord pitched, and not man.'* 
 
SERMON IL 
 
 ACTS, XVIII. 25. 
 Knowing only the Baptism of John"* 
 
 1 HE Inquiry, refpecling the baptifm of 
 Chrift by John, being finifhed, it now remains ta 
 confider John's bapdfm, and that ufed by the difci- 
 pies under our Lord's miniflry. And here I fhall 
 be underflood to fpeak of John's baptifm, when ad- 
 miniflered to the Jewifh nation, including the bap- 
 tifm of the difciples under the diredHon of Chrift* 
 " Though Jefus himfelf baptized not," yet his dif- 
 ciples, for a time, did baptize. The main queftion 
 now to be decided, is, whether John's baptifm is to 
 be placed under the chrifLian, or legal difpenfation. 
 In other words,was John's. baptifm chriftian baptifm^ 
 I anfvver, it was not. The following reafons are 
 now offered to prove,, that John's baptifm was noK 
 chriftian baptifm. 
 
 1 . The ends propofed by John^s baptifm were 
 different from thofe of New Teftament baptifm. 
 The principal defign of John's baptifm v/as to mani- 
 feft, or point out Chrift to the Jewiftx ruition.— ; 
 John i. 31. " And I knev/ him not; b\at that he 
 iliould be m^Tde manifeft to Ifrael, therefore am T- 
 come baptizing with water." But New Teftaiutnt 
 C 2 . 
 
C 22 ] 
 
 baptifm IS defigned for other purpofes. Believers, 
 are faid to be baptized into the death of Chrift, 
 Romans, vi. 3 " Know ye not, that fo many of us as 
 were baptized into Jefus Chrift, were baptized into 
 his death ?*' John's baptifm could not be ufed for 
 this purpofe. For Chrift was not crucified. 
 
 2. John's whole miniftry mufl be placed un- 
 der the legal difpenfation. John was a prophet, but 
 he lived and died under the legal difpenfation. — 
 John the Baptifl: was a minifter of the Jewifli, not 
 th^ chriftian church. Luke, vii. 28, " For verily 
 I fay unto you, among thofe that are born of women 
 there is not a greater prophet than John the Bap- 
 tift : but he that is leaft in the kingdom of God is 
 greater than he.'* Thefe words evidently fuppofe 
 that John's miniftry pertained to the legal difpenfa- 
 tion. They make John one of the greateft proph- 
 ets, who had ever appeared under the Mofaic eftab- 
 lifhment ; but they make him inferior to the leaft 
 in the gofpel kingdom. 
 
 As John was the laft prophet under the Jewifh 
 -difpenfation, he lived, as it were, in fight of gofpel 
 times, and therefore was the greateft prophet that 
 had arifen ; but compared with the gofpel ft ate, he 
 Ivas inferior to the leaft in the gofpel kingdom. 
 
 Chrift, therefore, places John's miniftry under 
 the Mofaic economy. John feemed to confider 
 himfelf and his miniftry in this light, when he fpoke 
 of himfelf and of Chrift. John, ii. 30, " He muft 
 increafe,but I mvift decreafe.'* By which he intima- 
 ted, that the difpenfation, under which he minifter- 
 ed, was about to come to an end. The conclufion 
 iSj, that as John is placed back in times anterior to 
 the gofpel day, he did not adminifter ordinances 
 peculiar to the gofpel church. Therefore his bap- 
 tifm was not chriftian baptifm. 
 
[ 23 J 
 
 S. The legal difpenfation adually continued till 
 the crucifixion of Chrift. Much has been faid in 
 favour of giving an earlier date to gofpel times. 
 It is prefumed, however, that no man would plead 
 in fupport of this fcheme, unlefs he were driven to 
 it, in defence of fome peculiar favourite tenets. 
 
 In opposition to the fyftem, which makes the 
 gofpel kingdom commence under the miniflry of 
 John the Baptift, I bring forward the example and 
 dodrine of CJiriil. Chrifl, throughout his whole 
 miniflry, both yielded and taught obedience to the 
 ceremonial part of the Jewifh law. He attended 
 the appointed fealls. He kept the Jewifh pafTover 
 with his difciples, even the very night in which he 
 was betrayed. To the cleanfed leper he faid, Mat- 
 thew, viii. 4, '^ But go thy way, fhew thyfelf to the 
 prieft, and offer the gift, that Mofes commanded^ 
 for a teftimony unto them." Did our Lord teach 
 obedience to rites, which were already abolifhed I 
 If the ceremonial part of the law was abrogated ; 
 if gofpel times had commenced, why did he give an 
 example of obedience to the ceremonial law ? 
 Why did he teach and pradife in conformity to 
 the Jewifh ritual, if it was done away ? The 
 Jewifh rites and ceremonies were in being during 
 the miniflry of Chrifl, or they were not. If they 
 were fet afide, why did Chrifl give them fupport^ 
 by his example and direction ? Without hefitation, 
 it may be declared, that the legal difpenfation, with 
 all the Jewifh ritual, continued through the miniflry 
 of Chrifl, even to his death. It remained in full 
 force until the vail of the temple was rent in twain* 
 This is clearly the do£lrine of the Bible. Hebrews^ 
 ix. 8, " The Holy Ghofl this fignifying, that the 
 way into the holiefl of all was not yet made mani- 
 feft, while as the firft tabernacle was yet Handing. 
 
[ 24 } 
 
 Here It may be obferved, that the firfl tabernacle 
 was (landing till the death of Chrift. Gifts and 
 facrifices might be offered in it, till the death and 
 crucifixion of Chrift. Therefore the gofpel difpen- 
 fation did not commence until Chrift put a\\^y fm 
 by the facrifice of himfelf. This receives confir- 
 *mation from the following words, Hebrews, ix. 16, 
 17, " For where a teftament is, there muft alfo of 
 neceflity be the death of the teftator. For a tefta- 
 ment is of force after men are dead ; otherwife it 
 is of no ftrength at all while the teftator liveth.'* 
 According to thefe words, New Teftament times 
 cannot be dated earlier than the death of Chrift. 
 For a teftament does not begin its operation till the 
 death of the teftator. The death of the teftator is 
 neceftary to give life and exiftence to the teftament. 
 Common fenfe teaches us, that a teftament does 
 not begin to be in force while the teftator liveth. 
 
 In order to explain away the import of this text, 
 it may be faid, as fome have affirmed, " that a tef- 
 tament is made, fignedjfealed, and witnefled, before 
 the teftator dies, and he whofe will is a fovereign 
 law, to govern in all the concerns of his teftament, 
 may, if he pleafe, bring things into that ftate before 
 his death, whkh he intends they fhould be in after- 
 wards.*'* This author afterts that the teftator's 
 will is a fovereign. law. I add, it is while he lives^ 
 His will, and not his teftament is the law, during 
 his life, but this does not prove, that the teftament 
 of the teftator becomes a law during his life. It 
 does not.' Therefor^ according to this writers 
 ftatement, New Teftament times did not begin till 
 the death of Chrift, Confequently John's baptifm 
 belonged to the legal, not the chriftian difpenfation»« 
 
 * Edward Clark, 
 
C 25 ] 
 
 4. The commillions with which the twelve and 
 the feventy difciples were furnilhed during our 
 Lord's miniftry, afford additional evidence, that 
 John's baptifm belonged to the legal difpenfation. 
 The commiiTions which the twelve and the feventy 
 difciples received from Chrift are recorded, Mat- 
 thew, X. 5 — 14, Luke, ix, 1 — 5,Mark,iii. 14, 15, 
 and Luke, X. 1 — 11. Here are all the inftances of 
 Chrifl's fending out his difciples to preach. In 
 their commiffion, we find feveral particular direc- 
 tions given the difciples, for the rule of their con- 
 dud. Their whole duty was pointed out. They 
 were authorized to do all that Chrift wanted them 
 to do. But they were not authorized to baptize. — 
 The adminiftration of baptifm was not included 
 among the articles of their inftrudlion. The omif- 
 fion of baptifm cannot be imputed to forgetfulnefs, 
 but to defign. Had John's baptifm, or the bap- 
 tifm ufed by the difciples under Chrift's direftion, 
 been chriftian baptifm, or had the chriftian difpen- 
 fetion begun its operation, we fhould have found 
 a command for baptizing in the inftrudions given 
 to the twelve and the feventy. For New Tefta- 
 ment baptifm is an ordinance of the gofpel^ and as 
 foon as the New Teftament difpenfation commen- 
 ced, Chrift commanded his difciples to teach and 
 to baptize. * Matthew, xxviii. 19, " Go ye therefore, 
 and teach all nations, baptizing them in the name oi 
 the Father, and of the Son, and of the Holy Ghoft." 
 Whoever will carefully examine the particular di- 
 rections, which our Lord gave to the twelve and 
 the feventy difciples, will find, that he did not de- 
 fign that his difciples, at that time, fhould admin- 
 ifter baptifm. The omiflion of baptifm, in our 
 Lord's inftrudions to his difciples, on this occafion. 
 
t 26 ] 
 
 evidently fupports the conclufion, that Joh;i*s bap- 
 tilin was not chriftian baptifm. Chriflian baptifm 
 could not begin, till there was a command for it* 
 There was no command for it, in the foremention- 
 ed in{lru6tions to the difciples ; confequently neither 
 John's baptifm, nor the l3aptlfm ufed by the difci- 
 ples under our Lord's dirediions, was chriflian bap- 
 tifm. 
 
 S, It is evident, that John's baptifm belonged to 
 the legal difpenfation, becaufe there was no inftance 
 of watej^ baptifm, from about the time of John's im- 
 prifonment to the refurredion of Chrift. From 
 the death of. John, till the refurredion of Chrift, 
 there was an interval, or fpace of confiderable 
 length, in which no mention is made of the prac- 
 tice of an inflance of water baptifm. In this fea- 
 fon, there were doubtlefs proper fubjeds for bap- 
 tifm. The want of inftances of baptifm, it is prob- 
 able, is not to be afcribed to the want of proper 
 fubjeds. 
 
 Neither mud the omifTion of baptifm be Imputed 
 to the negle£t of the difciples. For had it been 
 the fault of the difciples, Chrifl would undoubtedly 
 have reproved them for their negligence. But no 
 reproof of this nature is found in the Evangelifls. 
 When the feventy returned to Chrifl, and gave 
 him fome account of their milTion, our Lord did 
 not fuggefl to them any failure in their duty, or the 
 omiflion of any performance, which pertained to 
 their office. We are therefore juflified, in fuppof- 
 ing, that the difciples did not baptize, in this fpace 
 of time, becaufe Chrifl did not command them to 
 baptize ; fmce therefore we find no inflance of 
 John's baptifm, or that of the difciples, or any other 
 water baptifm, from the death of John to the refur- 
 
t 27 ] 
 
 reftlon of Chrlft, we have fatisfadory evidence, 
 that no water baptifm, before the refurredtion of 
 Chrift, was chriflian baptifm. 
 
 6. John's baptifm was not chriftian baptifm, be- 
 caufe it V7?s not performed in the name of the Ho- 
 ly Trinity, This needs no proof. Chrift was not 
 declared to be the MeiTiah when John began his 
 miniftry. But the fubje£l is placed beyond doubt 
 in the account given us, Afts, xix. 1 — 7, " And 
 Paul finding certain difciples, faid unto them, have 
 ye received the Holy Ghoft, fmce ye believed ? and 
 they faid unto him, we have not fo much as heard 
 Avhether there be any Holy Ghoft. And -be faid 
 unto them, unto what then were ye baptized ? and 
 they faid unto John's baptifm. Then faid Paul, 
 John verily baptized with the baptifm of repen- 
 tance, faying unto the people, that they fliould be- 
 lieve on him which Ihould come after him, that is 
 on Chrift Jefus. When they heard this, they were 
 baptized in the name of the Lord Jefus" It may 
 be obferved, that the twelve difcipiea, mentioned 
 in the words now quoted, appeared to be ignorant 
 of the ufe of the Holy Trinity in baptifm. They 
 faid, we have not fo much as heard whether there 
 be any Holy Ghoft. They had been baptized un- 
 to John's baptifm, but appeared not to have heard 
 the Trinity • named in their baptifm. From this 
 confideration, we may conclude that the Holy 
 Ghoft was not named in John's baptifm. Confe- 
 quently John's baptifm was a different kind of bap- 
 tifm, from New Teftament baptifm. Indeed, the 
 queftion which Paul afked them, fuppofed there 
 were different kinds of baptifm. If not, what pro- 
 priety was there in his queftion ? 
 
L 28 ] 
 
 Moreover, the twelve difciples before mentioned 
 were rebaptized. This is plain. For when Paul 
 had explained to them the nature of John's bap- 
 tifm, and told them, that it was merely preparatory 
 to their receiving Chrift, then they were again 
 baptized by Paul. What further proof is wanting 
 to convince us, that John's baptifm w^as not chrif- 
 tian baptifm. For had it been the fame kind of 
 baptifm, which is ufed under the gofpel difpenfa- 
 tion, it would have been ne^dlefs and unwarrant-. 
 able to repeat it. 
 
 In this place, give me leave to recite to you the 
 words of Dr. Benfon upon the fubje6t. " When 
 Paul had finifhed his journey through the upper 
 part of Afia Minor, he returned to Ephefus^ and 
 there found twelve perfons that were the difciples 
 of John the Baptift. And being willing to impart un- 
 to them fome fpiritual gifts, if they had not received 
 any already, he afked them v/hether they had re- 
 ceived the Holy Ghoft. They replied, that they 
 had not fo much as heard, that the Holy Ghofl had 
 been poured out, or that any perfon had been bap- 
 tized therewith, as John the Baptift had preditled. 
 No, faith the apoftia ; not without wonder and fur- 
 prize ; what not fo much as heard of the effufion 
 of the Holy Ghoft ? Pray, unto what then were ye 
 baptized ? They anfwered, we have been baptized 
 only unto John's baptifm. The apoftle faid, John 
 did indeed prepare the way for the coming of the 
 MefTiah, by baptizing with the baptifm of repen- 
 tance for the remiflion of fms. When they heard 
 this, they were baptized again, and that in the name 
 of the Lord Jefus Chrift." 
 
 A late author, * to evade the force of the argii- 
 
 Dr. Baldwin. 
 
[ 29 ] 
 
 ment drawn from this paflage of fcripture, makes 
 the account given in thefe verfes, Paul's account 
 of John's do6lrine and baptifm. This certainly 
 makes nonfenfe of the account. For it is faying, 
 that thofe on whom Paul laid his hands were the 
 people whom John taught, and that all the men 
 whom John taught were about twelve. 
 
 It is undeniable, that thefe twelve perfons whom 
 Paul found, were baptized again. It is alfo proba- 
 ble, that fome of the three thoufand, who were 
 baptized on the day of pentecoft, had been bap- 
 tized before by John. For they were Jews and 
 Jewifli profelytes, fome of whom had lived in Ju- 
 dea, and had been concerned in the murder of 
 Chrift. As John's baptifm had been adminiftered 
 to the greater part of the Jew^ifh nation, doubtlefs 
 many of thefe converts had received John's bap- 
 tifm. If then it be admitted, that fome, who had 
 been baptized by John, were baptized again after 
 the refurre(5tion of Chrift, it follows, that the apof- 
 ties did not confider John's baptifm to be chriftian 
 baptifm. There is abundant evidence to fupport 
 the belief, that John's baptifm belonged to the Jew- 
 ifli, and not to the chriftian difpenfation. 
 
 1. From what has been faid upon this fubje£t, 
 we learn that neither John's baptizing the Jews, 
 nor his baptizing our Lord, are examples for our 
 imitation. Baptifts are -''ond of taking a Hand near 
 the waters of Enon and Jordan. They fay much 
 about following Chrift down the banks of Jordan* 
 A late author* has traced the origin of the baptifts 
 to Enon and Jordan. This man is uncommonly 
 fanguine in his affertions, and for one who had, 
 according to his own declaration, but juft; emerged 
 
 * Mr. Merrll's Seven Sermons, 
 
 D 
 
i: so ] 
 
 from darknefs, feems by no means to abomid with 
 modefly. In his hiftory of the baptifls, he carries 
 back their origin to John the Baptift. The fame 
 imagination, which could form the image of baptifls 
 atfo early a period, might, if the fame reafon had 
 urged him, drove him back to the antediluvian 
 age, and there found^ the name, or the fubftance 
 of the baptrfl: religion among the people of the old 
 world. He has told us, that great and learned 
 men have been perplexed to find when the bap- 
 tifts firft began. But flrange ! his imagination 
 could furmount all difficulties, and without proof 
 or evidence make the origin of the baptifl religion 
 coeval with John the Baptifl. "What he calls a min- 
 iature hiftory of the baptifts is mf^re conjedure, un- 
 fupported by teftimony. With as much propriety, 
 ^mother man might conjecture, that the name and 
 fubftance of the baptift religion was unknown in 
 the world, till after the twelfth century. But not- 
 •withftanding all that this author has faid to the con- 
 trary, it may be after ted, that no man has author- 
 ity to adminifter chriftian baptifm from any com- 
 mand or example which exifted before the refur- 
 redion of Chrift. The authority for adminifter- 
 ing chriftian baptifm is derived from the commif- 
 fion which our Lord gave to the apoftles, after he 
 arofe from the dead. Matthew, xxviii. 19, *' Go 
 ye, therefore, and teach all ;iations, baptizing them 
 in the name of the Father, and of the Son, and of 
 the Holy Ghoft." John's baptifm belonged to the 
 legal difpenfation. We may not imitate Chrift 
 in his baptifm. For it was not defigned for our 
 imitation. There is as much authority for follow- 
 ing Chrift in his fafting forty days — walking upon 
 . the water — riding into Jerufalem on an afs — work- 
 
C 31 J 
 
 ing miracles— dying between two thieves— or mak- 
 ing his grave with the rich in his death, as in hh 
 baptifm by John. In oppofition to the fentiment 
 now advanced, baptift writers urge, with the ap- 
 pearance of plaufibility, that the gofpel kingdom 
 began its operation with John's minillry. It mud 
 always be evidence that a caufe labours, when it is 
 necelFary to prefs in its fupport, arguments which 
 are falfe, or to deny what is fully revealed in the 
 Holy Scriptures. One author* in the baptift in« 
 tereft, with apparently greater zeal for the defence 
 of his peculiar tenets, than love to the truth, has 
 denied that Chrift was a Jew. This feems to be 
 done to prove that the gofpel began v/ith John's 
 miniflry. After quoting from a late publication 
 thefe words, " Chrift was born a Jewy he lived a, 
 Jew, and died a Jew,^* he then makes the follow- 
 ing aflertion ; " This in a literal fenfe i^s falfe/' — 
 But who, even on the baptift lide of the queftion, 
 will give credit to fuch aifertions ? Jefus faid. Rev- 
 elation, xxii. 16, " I am the root and the olispring 
 of David." The apoftle faid, Hebrews, vii. 14, 
 " For it is evident that our Lord fprang out of Ju- 
 da.** If then David was a Jew, Chrift was a Jevj> 
 If the tribe of Judah were Jews, Chrift was a Jezu. 
 Moreover, Chrift was called a Jew, and taken to be 
 a Jezu, John iv. 9, " How is it that thou being n 
 Jezv, afkeft drink of me, which am a woman of 
 Samaria ?" He was called the king of the Jews! 
 Pray for what purpofe did Matthew and Luke, in 
 their gofpels, trace the genealogy of Chrift ? To 
 prove that he was not the Son of David ? No : but 
 to prove that he was the feed of David according; 
 to promife. 
 
 * Mr. Edward Clark of Medfield. 
 
- C 32 ] 
 
 Another writer,* who pleads llrongly in favour 
 of making the gofpel difpenfation begin with John's 
 miniftry, has fupported his opinion, by an argu- 
 .ment drawn from the four firfl: verfes of the firfl 
 chapter of Mark : a llender argument in fupport 
 of a hypothecs of fuch magnitude. The words in 
 Mark are thefe ; " The beginning of the gofpel 
 of Jefus Chrift, the Son of God ; as it is written in 
 the prophets," &c. But why did not this author 
 carry back the gofpel difpenfation to Abraham's 
 time ? He might have proved with as much force 
 of argument, that the gofpel began in Abraham's 
 day, as he has that it began with John the Baptift. 
 The gofpel was preached to Abraham. He has 
 evidently forced a conflrudion upon the four firfl 
 verfes in Mark, which may feem plaufible, but 
 which will not bear examination. All his argu- 
 ment refls upon the word beginning of the gofpel. 
 Read it as it means, and his argument is lofl. The 
 beginning of the narration of thofe fads which re- 
 fped the miniflry of John and Jefus Chrifl. Be- 
 ginning here refers to the relation of fadls, and 
 not to the time when the gofpel kingdom commen- 
 ced. The kingdom of God v/as not yet come, 
 when John began his miniftry. John himfelf only 
 faid it was at hand. 
 
 The fame writer proves that the gofpel difpenfa- 
 tion began with John's miniflry, becaufe it is faid, 
 Luke. xvi. 16, The law and the prophets were un- 
 til John. 
 
 The meaning of this text is explained by its 
 parallel, Matthew, xi. 13, For all the prophets 
 and the law prophefied until John. That is, the 
 law and the prophets foretold thofe things which 
 
 * Dr. Baldwin. 
 
C 33 ] 
 
 iliould take place in John's time. The law and 
 the prophets pointed out John, and the Meffiah who 
 was to come after him. This by no means proves 
 that the legal difpenfation ceafed upon the ap- 
 proach of John. For the ceremonial law was not 
 taken out of the way till the death of Chrifl. Co- 
 loflians, ii. 14, " And took it out of the way, nail- 
 ing it to the crofs." And the New Teftament 
 could not begin till the death of Chrift, confequent- 
 ly the legal difpenfation continued till the death of 
 Chrift. " For a teftament is of force after men 
 are dead ; otherwife it is of no ftrength at all while 
 the tellator liveth." There is therefore no au- 
 thority for imitating Chrifl in his baptifm by John. 
 
 2. From this difcourfe, it appears that we can- 
 not afcertain the mode of chi/iftian baptifm from the 
 adminillration of John's baptifm; 
 
 I know that writers on the baptifl fide feem to 
 confider it improper to inquire after the mode of 
 baptifm. They fay that baptifm is immerfion. 
 They fay to dip is to baptize, and to baptize is to 
 dip. According to them, if I underftand them, 
 baptifm, in no cafe, can exift unlefs by immerfion. 
 But this is the queflion in difpute. We fay, and 
 we think the fcriptures juflii^ us in faying, that 
 there are divers baptifms. We fay, that immer- 
 fion, affufion, and afperfion, are called baptifm. 
 But be it as they fay, ftill we have no authority tO; 
 plead John's baptifm, in fupport of imnTerfion, under 
 the gofpel. Becaufe John's baptifm belonged to 
 the legal difpenfation.- And further, it is by no 
 means certain, that John's baptifm was performed- 
 by immerfion. If Ch rift's baptifm by John had al-- 
 lufion to the inaugural ceremonies at the introduc- 
 tion-of the high prieft, it is doubtful whether he was-^ 
 D2 
 
C 34 ] 
 
 plunged all over in water. We find that only the 
 hands and the feet of the priefts were walhed with 
 water. John faid to the Jews, Matthew, iii. 11, " I 
 indeed baptize you with water, — but he (hall bap- 
 tize you with the Holy Ghoil and with fire.'* Con- 
 fider a moment, what John faid to the Jewifli na- 
 tion, and keep in mind that the Jews knew perfectly 
 well the manner of John's adminiftering baptifm. 
 Let us then fuppofe, as the baptifls do, that John 
 baptized by plunging, and then read his words, as 
 the baptifts will have us read them. I indeed plunge 
 you all over into water, but Chrift fhall plunge you 
 all over into the Spirit. What abfurdity ! Read 
 them as we fay they mufl be read. I indeed pour 
 water upon you, but Chrifl fhall pour the Spirit up- 
 on you. This reading will be natural and intelli- 
 gible. 
 
 Certainly there is a correfpondence between the 
 ancient cuftom of anointing with oil, and baptifm 
 with the Holy Ghoft. Chriftians are all baptized 
 with the Holy Ghoft. They are all anointed of 
 Qod, But it is difficult to attach the idea of im- 
 merfion to this undion, or baptifm. Nothing can 
 be gathered from John's baptifm, in fupport of bap- 
 tifm by immerfion. 
 
 3. In the light of this fubjed, it appears that 
 baptifm by immerfion only, is nof fufficiently fup- 
 ported by exprefs fcripture declarations. It muft be 
 confidsred, that the queftion is, what does the Bible 
 teach us upon this fubjeft ? If you have recourfe to 
 remote antiquity, teftimony againft teftimony may 
 be produced. Criticifm upon the original words 
 ufed for baptifm, may be employed in fupport of a 
 favourite theory, and a long lift: of names of paedo- 
 baptift authors may be added, to prove that baptifm.- 
 
[ 35 ] 
 
 is immerfion. But a refort to fuch means will nev- 
 er decide the main queftion. Saith a modern au- 
 thor, " But when an article of chriilian doftrine of 
 momentous importance, is either aiTailed or defend- 
 ed by criticifm alone, there is always fomething fuf- 
 picious.'* Much, indeed, has been faid on our 
 fide of the queflion, againft the baptifts, for exclu- 
 ding all chriflians from their communion, who do 
 not unite with them, in believing that chriftian 
 baptifm is immerfion. It is true that ferious and 
 extenfive evils refult from a rigid adherence to this 
 fentiment. Their excluding all psedobaptifts from 
 a vifible (landing in the church of Chrift, creates 
 coldnefs, and excites jealoufies among brethren. 
 In confequence of their rigid adherence to their pe- 
 culiar notions of baptifm, the baptifts and pasdo- 
 baptifls a6l, in many refpeds, in oppofition to one 
 another, and weaken and deflroy one another. 
 They lofe all that energy, which their united influ- 
 ence would give them. But great and ferious as 
 thefe evils are, the baptifls are entirely confident 
 with their own fyftem. If baptifm be immerfion 
 only, then all who are not immerfed are unbapti- 
 zed. Their pradice, in treating paedobaptifts as 
 unbaptized perfons, refults from the belief that noth- 
 ing is baptifm but immerfion* Grant them their 
 creed refpeding this fubjed, and grant them too, 
 that baptifm is a term of chriftian communion, and 
 they are fhielded to the heel. Their errour is, their 
 maintaining that baptifm, in all cafes, is immerfion. 
 This is certainly taking a (land which can never be 
 fupported by exprefs Icripture authority. Where, 
 in all the Bible, is it faid, in fo many words, that 
 baptifm fhall be adminiftered after this or that 
 manner ? When our Lord gave dii:e6ions concera- 
 
r 36 J 
 
 mg prayer, he faid, " After this manner there* | 
 fore pray ye." Had there been the like explicit 
 declarations, in favour of baptifm by immerfion, ^ 
 the caufe would be decided in fupport of the bap- ■ 
 tifls. Bat fmce this pofitive declaration concern- ; 
 ing baptifm by immeriion is wanting ; fmce bap- i 
 tifm does not, in all cafes, mean the total immer- j 
 fion of the thing baptized ; fmce it is certain that, 
 m fome inftances, baptifm means no more than the - 
 application of water, either by afperlion or afFufion, ^ 
 k undoubtedly follows, that the baptifls aflume too i 
 much to themfdves. Accuracy in faith reds upon i 
 the authority on which it is built. If there is pof- \ 
 itive divine declarations, in fupport of our creed, . 
 we are not chargeable with error, in pofitively , 
 maintaining our behef. If a fubjecl be left undeci- '\ 
 ded, as to the manner of performing it, no man may 
 be pofitive, in declaring how it fhall be performed* ^ 
 Had the baptifts embraced immerfion, as in their ' 
 opinion the fcriptural baptifm, and not have pofi- | 
 tively denied that afrufion was fcriptural baptifm, ] 
 they would have exhibited a modefly much more ' 
 becoming chriflians than what now appears in their 1 
 writings. Since the baptifts are not able to bring ] 
 pofitive conclufive proof, that in all cafes baptifm^ i 
 in the New Teftament does mean immerfion only,: j 
 they feem to be tenacious of an article of their faith,. \ 
 not fo much becaufe they have fcriptural reafons 
 for it, as becaufe it is a favourite idea in their 
 fcheme. i 
 
 Take away John's baptifm, as an example, and 
 the confequence is, they muft refort to times fuc- i 
 Geeding the refurredion of Chrift, to determine i 
 whether baptifm is immerfion or not. It has al- 
 ready been obferved, that there is no proof, that , 
 
C 37 ] 
 
 John baptized by immerfion. Confider candidly 
 the inftance of Paul's baptifm, Ads, ix. 9 — 18. 
 Paul appears to have been baptized in the fame 
 place, where he had remained three days. 
 
 The circumllances attending his baptifm, are 
 fuch as naturally lead us to think that he never 
 went out of the houfe to receive baptifm. " And 
 he received fight forthwith, and arofe and was bap- 
 tized. '* No man, in reading the account of Paul's 
 converfion and baptifm, would ever fuppofe that he 
 was plunged all over in water. 
 
 It is highly improbable, that the jailer and his 
 houfe were baptized by immerfion. Paul and Si- 
 las had been confined in the inner prifon. The 
 jailer brought them . out of the inner prifon, and 
 probably placed them in his own apartment. It 
 was a late hour in the night when the jailer was 
 baptized. It is not faid that. they went out of the 
 houfe to a river or to any water. Nothing is Jaid 
 about their return to the houfe again. Nothingts 
 faid about their changing garments on this occa- 
 fion. Nothing is faid, which makes it even prob- 
 able, that their baptifm was performed by immer- 
 fion. Peter's fpeech, at the baptifm of Cornelius 
 and his friends, imports the application of water in 
 a manner different from immerfion. " Can any 
 man forbid water, that thefe fhould not be bapti- 
 zed, which have received the Holy Ghoft as well 
 as me ?" 
 
 This form of fpeech, taken in connexion with 
 their being baptized at the command of Peter, 
 makes it probable that they were baptized in the 
 fame place where they were ; and that water was 
 brought in fome veifel for the purpofe. 
 
C 38 ] 
 
 "Without having recourfe to other instances of 
 fimilar import, it may be obferved, that there is no^ 
 pofitive proof that baptifm, in the apoftolic age,i 
 was in any cafe performed by immerfion. It cer-v 
 tainly cannot be proved that immerfion v^^as invari-^^ 
 ably in ufe, from any circumilances attending thej 
 adminiftration of baptifm. No mention, in a firt-i 
 gle cafe, is made of changing garments on the oc- : 
 cafion ; a circumflance, the omifTion of which it is- 
 difBcuIt to account for, upon the fuppofition that^ 
 baptifm was invariably performed by immerfion. 
 
 Ifanyperfon, after all, fhould believe that the^ 
 apoflles baptized by plunging all over in water, be-j 
 caufe it is faid that they reforted to the water^ when j 
 they baptized ; and at the time of adminiftering- 
 baptifm, they went down into the water, and camei^ 
 up out of the water, let him confult the following i 
 extrad from the Rev. Ebenezer Chaplin's Treatife^ 
 on the Nature and Importance of the Sacraments,' 
 relative to the words in queftion, page 123 — 127. \ 
 .^'Prefuming on the candour, and indulgence of my ^ 
 readers ; I obferve, that the words under confider-l 
 ation, are a part of fpeech called prepofitions. The- 
 Greek word in thofe places tranllated In, is En.l 
 The word exprefling, Jefus went up Out of the wa- i 
 ter, is ylpo. The word exprefling, Philip and thej 
 Eunuch went down Into the water, is Eh. The'< 
 word exprelling they went Out of the water, is, 
 Ek. 
 
 " Now I could eafily have told, that thefe prep-: 
 ofitions, and all others, take various conftruftions^! 
 and different words, in tranfiating from one Ian-: 
 guage to another ; according to the different cir-^ 
 cumftances attending, events related ; and accord-^ 
 ing to the difierent Idioms of languages. Aadl| 
 
C 39 ] 
 
 Bould have given a long catalogue, of thofe various 
 conftruftions, from the Lexicon and Didionaries .; 
 without coding me any labour/ But as thofe con- 
 ftrudions in the Lexicon, are grounded on all the 
 Greek authors extant : and as I from the begin- 
 ning, profelfed to go folely by the Scriptures ; I 
 have given myfelf, the trouble, and labour to ex- 
 amine all thofe four prepofitions, through the 
 books wherein they -^re ufed, relative to baptifm, 
 viz. Mat. Mark, Luke, John, and Ads. I have ex- 
 amined thofe prepofitionSj in all thofe five books, 
 how they are tranilated in every place, where they 
 are ufed.* There are of all that I have examined, 
 2859. En is ufed 1033 times, of which 47, are 
 rendered in adverbs. 25, The fenfe is involved in 
 other words, fo that there is no diftindt: word in 
 Englifh, anfwering to En^ in the Greek. The reft, 
 964, are rendered in Enghfh prepofitions, feven- 
 teea different ways ; viz. in^ by^ with^ among^ with- 
 in^ for ^ under ^ at^ through^ on^ before^ unto, into, of, 
 to, about, over. It is tranilated in, more than all 
 the reft -, but it is rendered at 53 times, by 44, 
 with 42, among 45, on 30. The reft are lefs, as 
 10, 7, &c. 
 
 " I will give the reader examples of thofe I have 
 fpecified. 
 
 Examples of En tranilated. 
 
 " IN — Mark, i. 4. John did baptize En, in the 
 wildernefs. 
 
 * I have aimed, to make the eiaminati'on correcfb ; yet very proba- 
 bk,m fuch a multiplicity of words, there may be fome errours : But it 
 may be relied on, there are none fuch as affedl' the obje<5t in view ; viz- 
 to give the common reader, a general Idea, of the various couftru(5U«o> 
 •f words, in trauHatiag^ from one language to another. 
 
C 40 3 
 
 AT — John, xviii. 39. Ye have a cuftoni, that I 
 jQiould releafe unto you one En^ at the Paflbver. 
 
 « BY— Mat. xii: 27. If I En, by Beelzebub caft 
 -out Devils, E7i^ by whom do your children caft 
 them out. 
 
 « WITH— Ads, ii. 29. His fepulchre, Is En^ 
 with us unto this day. 
 
 « AMONG— Luke, i. 42. Bleffed at thou En, 
 among women. 
 
 " ON — Luke, X. 31. And pafled by En^ on the 
 other fide. 
 
 Apo Examined. 
 
 " Apo^ ia the Greek word, tranflated out of^ in 
 Mat. iii. 16, and Mark, i. 10. Where it fays, Je- 
 fus went up out of the water. This word Apo^ I 
 have found ufed 423 times, in thofe five books I 
 have examined. 6, are rendered adverbs, 1 1 , are 
 involved. The reft 406, are rendered in Englifh 
 prepofitions, thirteen different ways ; viz. From, 
 of, out of for,fince, off, with, at, azvay, by, out, ago, 
 upon. It is tranilated/rc;;/, 235, all the reft 172 ; 
 fo that/r<?;7z is many more than ajl the reft. Of 92, 
 out of ^2, for 1 1 ,fiyice 7. 
 
 Examples of Apo tranflated. 
 
 " FROM^^Luke, xvi. 18. Whofoever mar- 
 rieth her that is put away, Apo, from her huft)and 
 committeth adultery. 
 
 « OF — Mat. vii. 15. Beware Apo, of falfe 
 prophets. 
 
 « OUT OF— Mat. vii. 4. Let me- pull out the 
 mote, Apo, out ^thine eye. 
 
 " FOR — Luke, xix. 3. And he fought to fee Je- 
 fus, who he way, and could not Apo, for the 
 prefs. 
 
[ 41 ] 
 
 "SINCE— Mat. xxiv. 21. Then fliall be great 
 , tribulation, fuch as was not Apo^ Jlnce the begin- 
 ning of the world. 
 
 Eis Examined. 
 
 " Eis^ is the Greek word, tranflated into. Ads, 
 viii. 38, Where it fays, they went down both into 
 the water. 
 
 " This word £/V, I find ufed 955 times, in thofe 
 five firll books of the New Teftament. 17, are 
 rendered adverbs. 36 are involved. The reft 
 902, are rendered in Englilh prepoHtions, feven- 
 teen different ways ; viz. Into, in, unto, to, for, tf, 
 by, among, againji, at, upon, toward, throughout, on, 
 from, concerning, before. It is rendered into 388, 
 to 188, unto 97, in 86, on 45, for 23, at 18, againji 
 IS, the refl are lefs, as 10, 8, &c. 
 
 Examples of Eis tranflated. 
 
 " INTO — John, iii. 24. For John was not yet 
 caft Eis, into prifon. 
 
 " TO — ^John, ii. 2. And both Jefus was called, 
 and his difciples Eis, to the marriage. 
 
 " UNTO — ^John, vii. 8. Go ye up Eis, unto this 
 Feafl. 
 
 " IN — Ads, viii. 23. For I percefve that tho* 
 art Eis, in the gaul of bitternefs. 
 
 '' ON — Mark, xiv. 6, She hath wrought a 
 good work Eis, on me. 
 
 •'FOR — Mat. V. 13. It is thenceforth good 
 Eis, for nothing. 
 
 \ " AT— Luke, iv. 61. But let me firil go, and 
 bid them farewell,- >vhich are Eis, at home. 
 
 " AGAmST— John, xii. 7. Ei^, againjh the 
 day of my burial hath fhe done this. 
 E 
 
C 42 ] 
 
 Ek^ Examined. 
 
 " Ekis the Greek word in A6ls, viii. .39, translat- 
 ed out of. And when they came up Ek^ out of the 
 Water. 
 
 " This is found 446 times, in thofe five firfl: 
 books of the New Te (lament. 4, are rendered ad- 
 verbs, 6, are involved. The remainder 435, are 
 rendered in Englifh prepofitions, thirteen differ- 
 ent ways ; viz. Of out offrom^ among^ hy^for^ on^ 
 away^ iviih^ off^ unto^ ftnce^ at. It is rendered of 
 191, from \0% out of 11^ on SO, ijuitb 17, the reft 
 are lefs, 6, 4, &c. 
 
 Examples of Ek tranflated. 
 
 <c OF — John, i. ] 3. Which were born not Ex* 
 cf blood, nor Ek, of the will of the flefh, nor Ek^ 
 ofxhe will of man : But Ek, of God, 
 
 " FROM— John, vi, 66, Ek, from that time, , 
 many of his difciples went back. 
 
 « OUT OF-— Ads, vii. S. Get thee Ek, out of \ 
 thy country. 
 
 "ON — Acts, ii. 34. The Lord faid unto rny ; 
 Lord, fit thou Ek, on my right hand. - 
 
 " WITH— Ads, viii. 37. If thou believeft Ek, . 
 with all thy heart, thou mayeft/' 
 
 Now unto him who is able to keep us from fall- 
 ing into errours — to God our Saviour be glory in 
 the churches, world without end, 
 
 AMEN. 
 
 I 
 
 * TJiis is Ek before a vowel, £/ before a confoiiant. 
 
FIVE SERMONS . 
 
 ©N 
 
 CHRISTIAN BAPTISM; 
 
 IN WHICH THE 
 
 PRIVILEGE OF BELIEVERS, 
 UNDER THE GOSPEL^ 
 
 RESPECTING THE 
 
 MODE AND SUBJECTS OF BAPTISM, 
 
 IS ESTABLISHED ANt) ILLUSTRATED. 
 
 BY JEDIDIAH CHAPMAN, T. D. M. 
 
 Castor of the Church of Christ at Orangk Dale, 
 
SERMON L 
 
 ON CHRISTIAN BAPTISM. 
 
 MATTHEW, rXVin. 19, 20. 
 
 Go YE, THEREFORE, AND TEACH ALL NATIONS^ 
 BAPTIZING THEM IN THE NAME OF THE FA- 
 THER, AND OF THE Son, AND OF THE HoLY 
 
 Ghost ; — Teaching them to observe all 
 
 THINGS whatsoever I HAVE COMMANDED 
 YOU : AND, LO, I AM WITH YOU ALWAY, EVEN 
 UNTO THE END 0^ THE WORLD. 
 
 My dear friends, and beloved brethren, 
 
 IT is my prefent defign to addrefs you 
 on the ferious and important fubjed of Baptifm. — 
 Treating this point, as God fhall enable me, in a 
 courfe of fermons, I fhall endeavor to handle the 
 fubje£t with great plainnefs and candor, not feek- 
 ing fo much the applaufe of man, or the convic- 
 tion of thofe who differ from us, as the eflablifh- 
 ment of your minds in the truth. The words 
 which I have now read are joyful, folemn words. 
 They were fpoken in a very affeQing iituation—- 
 they are fome of the laft words of 6ur bleffed Lord 
 and Saviour to his dear difciples. In the preced* 
 E2 
 
C 46 ] 
 
 ing chapter, we have an account of his crucifixion, 
 and painful death on the crofs — In this, of his 
 joyful refurreftion and appearance to the apos- 
 tles, whom he informed of his acceptance with 
 God as the Mediator and Saviour, and of his 
 great power in heaven and earth. He gave them 
 the commiilion in our text — " Go ye, therefore,, 
 and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy- 
 Ghofl ; — ^I'eaching them to obferv'e all things what* 
 foever I have commanded you : and, lo, I am with 
 you alway, even unto the end of the world." 
 
 I fhall here mention feveral things of great im^- 
 portance to the fubjecl before us, in which all- 
 parties agree j and beg you will keep them in view 
 through the enfuing diicourfes. 
 
 Ttrji^ Our blefled Saviour's command, in this 
 text, is equally binding on all his miniflers, in all 
 ages of the world — that they are to preach the 
 gofpel to every creature, and to teach all who are 
 capable of initruccion, in all the doc^ines he 
 has revealed in bis word. 
 
 Secondy The miniflers of Chrift are to baptize 
 among the nations, " in the name of the Father, 
 Son, and Holy Ghoft," all thofe, and only thofe,- 
 who, according to his revealed will, are the prop- 
 er fubjects of baptifm. 
 
 Thirds All his miniiLers, by this, are bound to- 
 teach the nations to obferve and obey all things, 
 whatfoever he hath comm-anded ; all the laws, or- 
 dinances, and infrituuicns, v.hich, according to the 
 fcriptures, are in force under the gofpel difpenfa- 
 tibn.. 
 
 Fourth^ Let it be well obferved, that according 
 tSd this promife, Chriil will be<with his miniflers, to 
 
fapport and comfort them — to blefs and fucceed 
 them in the glorious work unto the end of the 
 world. Thefe things being obferved, I fhall proceed 
 to confider our text, with reference only to the fa- 
 crament of baptifm — and fhall endeavor to fliew, 
 
 I. That baptifm with water is an inftitution of 
 Chrift, to be a (landing ordinance in his church to 
 the end of the world. 
 
 II. I fliall fpeak of the mode of baptifm as it re- 
 fpedts the controverfy between us and our brethren 
 called Baptifls. 
 
 I. I am to fpeak of water-baptifm, and fhew that 
 it is an inftitution of Chrift, to be a ftanding ordi- 
 nance in the church to the end of the world. 
 
 There is a baptifm of the Holy Ghoft, and with 
 lire, agreeably to Mark, i. 8. " I, indeed, have bap- 
 tized you with water, but he fhall baptize you with 
 the Holy Ghoft." Luke, iii. 16. " He fhall bap- 
 tize you with the Holy Ghoft, and with fire/* 
 But its adminiftration Chrift has referved to himfelL 
 We no where read of his commanding any to ad- 
 minifter fuoh a baptifm. Some, indeed, fmce the 
 apoftles' day, have undertaken to do it ; but we 
 exped they will ftand reproved in the great day of 
 the Lord. 
 
 That baptifm by water is an inftitution of Chrift, 
 is very evident from our text. '* Go, fays Chrift, 
 teach, or difciple all nations, baptizing them," &c» 
 They are commanded to teach, and they are 
 commanded to baptize. The fame precept is alfo 
 recorded, Mark, xvi. 15, 16. " And he faid unto 
 them. Go ye into all the world, and preach the 
 gofpel unto every creature. He that belijveth^ 
 and is baptized, fhall be faved ; but he that believ- 
 eth- not fhall be damned." — We accordingly find. 
 
C 48 ] 
 
 the apoftles, and primitive minifters of Chrift, bap- 
 tizing all whom they difciplined to him. On the 
 day of Pentecofl, when three thoufand were added 
 to the church in one day, the apoftles called on them 
 to repent, and be baptized. The Quakers, and 
 fome others, deny that baptifm with water is to be 
 continued in the cliurch ; but the contrary feems 
 evident, from the very face of the command. The 
 apoftles, and fucceeding minifters of Chrift, were 
 commanded to teach, to preach the gofpel, and to 
 baptize all nations ; and in faithfully teaching and 
 baptizing, Chrift promifes to be with them to the 
 end of the world. Our bleffed Saviour, likewife, 
 exprefsly enjoins on the apoftles, to teach his difci- 
 ples to obfeiTe all things whatfoever he hath com- 
 manded them ; but baptifm by water was the com- 
 mand which had juft then proceeded from his fa- 
 ered lips. It is manifeft that the primitive church 
 received the practice from the apoftles, and obferved 
 it is a command of Chrift. 
 
 The defign of baptifm as a feal of the covenant, 
 and badge of the Chriftian profeffion — its ufe as an 
 initiating ordinance into the church, and its obvi- 
 ous fignification, all plainly, fhew it to be a ftanding 
 inftitution in the church, and to be adminiftered 
 with water, to all proper fubjeds, *' in the name of 
 the Father, and of the Son, and of the Holy Ghcft,'* 
 by all the fathful minifters of Jefus Chrift. 
 
 II. I am now to fpeak of the mode of baptifm. 
 
 Before I proceed, two remarks are v/orthy of 
 particular notice. 
 
 1. As baptifm is merely a poiitive inftitution of 
 Chrift, nothing, with regard to its mode, fhould be 
 made effential, but what Chrift has exprefsly enjoin- 
 ed. This obfervation muft be too evident to meet 
 
C 49 ] 
 
 With any oppofition* Should any think this or that 
 mode moll decent, convenient, or fignificant, let 
 them anfwer a good confcience, where the fcriptures 
 are filent ; but let them not make it eiTential to 
 baptlfm, unlefs it is exprefsly enjoined by Chrift. 
 
 2. No denomination of Chriflians has a right to 
 fet up one mode of baptifm as effential, and exclude 
 all other modes without exprefs fcripture warrant, 
 or fome pofitive proof, that it is the will of Chrift, 
 the great king and head of the church. The reafon 
 of this is plain. Since it is the prerogative of 
 Chrift to appoint the ordinances of his church,- it 
 muft belong to him alone to determine, what 
 fliould be confidered eflential to them. For any, 
 therefore, to determine the exclufive mode of bap- 
 tifm, or make anv thing effential to it, which 
 Chrift himfelf has riot appointed, is not only very 
 uncharitable to their brethren, but alfo a great pre- 
 fiimption on the prerogative of Chrift. Our breth- 
 ren, theBaptifts, my hearers, hold with us, that 
 baptifm muft be adminiftered, by a regular minify 
 ter of Chrift, with water, in the name of the Father, 
 Son, and Holy Ghoft ; but, they alTert, that it 
 muft be done in the mode of dipping, or plunging 
 the whole body under water, otherwife it would 
 be no chriftian baptifm. Let us now candidly ex- 
 amine this matter. The queftion is not, whether 
 dipping or plunging is baptifm, but whether plung- 
 ing or dipping is the only mode of chriftian bap- 
 tifm. It is not fufficient for them to prove in the 
 cleareft manner, that plunging is a proper mode 
 of baptifm ; but they ought to prove, and muft 
 prove, if they do any thing to the purpofe, that 
 plunging is the only mode of baptifm by water in- 
 ftituted by Chrift. Inattention to this circumftance, 
 
C -50 ] 
 
 I believe, has been the occaiion of much doubt 
 and confufion In the minds of fome, if not the 
 fource of real impofition, in this point, on many 
 chriflians. But, I hope, your minds may be free 
 from all fuch impofitions, and that you may be 
 able, in the truth, to fland fafl in the liberty where- 
 with Chrill has made you free. 
 
 Let us now, keeping tbefe things in view, con- 
 fider the words of the inilitution, as we have them 
 in our text. " Go ye, therefore, and teach all 
 nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghoft, Teaching 
 them to obferve all things whatfoever I have conv 
 manded you : and, lo, I am with you alway, even 
 unto the end of the v/orld." Here we have the 
 plain command to baptize, but not any thing pofi- 
 tive refpedting the mode. Does this prove that 
 plunging is the only fcripture" baptifm ?- — Would 
 not one of the baptifts have exprelTed it differently, 
 i^ he defigned to eitablifh dipping the body under 
 water as the only mode of baptifm? Since the bap- 
 tifts affert, that the true meaning of the word bap- 
 tize. Is to dip or plunge under water, this mufl 
 command fome attention ; but as it will lead us 
 back to the original language in which the gofpel 
 was written, waters too deep for moil of you, my 
 dear hearers, I (hall firfl lead you where you may 
 fee for yourfelves. ^^ 
 
 1 . We alferr, that the word baptize does not 
 now generally fignify to plunge or dip any thing 
 under water ; nor is it any where confined to this 
 fignification alone, but among the baptifts. — They 
 fay, on the contrary, that wc have perverted the 
 word to fupport our own pradice.— We therefore 
 affert. 
 
[ 31 ] 
 
 2. That the word baptize did not, in our Sa- 
 viour's time, always fignify plunging or dipping. 
 Luke, xi. S8, " And, when the Pharifee faw it, he 
 marvelled, that he had not firfl wafhed before din- 
 ner ;" or, as it is in the original, that he was not 
 firfl baptized. We all know that baptizing here 
 does not mean the dipping or plunging of the 
 whole body under water, but only the wafliing of 
 the hands. But is the word baptize here mifap- 
 plied and perverted ? Who has done it ? 
 
 It is alfo certain, that this word is ufed by infpi- 
 ration to fignify di\^ers wafhing without any refer- 
 ence to the mode, Mark, vii. 4, " And from the 
 market, except they bep'cize or wafh, they eat not." 
 The word haptifmoir^^m. this and the eighth verfe, de- 
 ferves particular attention. Being in the plural 
 number, it muft fignify various modes of wafhing, 
 of cups, pots, brazen veffels, and of tables. The 
 word is likewife applied to the many kinds of cere- 
 monial walkings. Heb. ix. 10. *' Only in meats 
 and drinks, and divers baptifms or wafhings." 
 Some of thefe wafhings or cleanfings were per- 
 formed by pouring, others by fprinkling, and fome 
 of them could not be done by dipping or plunging. 
 
 There are many other places in the fcriptures 
 where the word is ufed to fignify any kind of wafli- 
 ing or cleanfmg, even where there is no dipping. 
 Some of ojir brethren, the Baptifls, may, perhaps, 
 ftill infifl, that according to the befl lexicographers 
 and mod approved mafteis of the original lan- 
 guage, this word fignifies dipping or plunging only. 
 
 It may therefore be neceftary for their fakes, to 
 pay fome farther attention^ to this matter ; though 
 if all the Lexicons in the v/orld fliould. confirm 
 their appropriate meaning of the vv^ord, it ought to 
 
r 52 ] 
 
 have no weight with you contrary to the known 
 wfe of it by divine infpiration — However, for your 
 better fatisfadion, I hav^ examined a number of 
 lexicographers, and find, that all of them allow 
 the word baptizo^ to fignify any kind of wafhing, or 
 cleanfmg with water. This matter I believe, will 
 be clear beyond all doubt, to any one who will take 
 the trouble to examine Hefychius, Budeus, ^Scapu- 
 la, Stephanus, and Dr. Leigh's Critica Sacra* 
 They are all acknowledged to be great mafters 
 in the Greek language and they allow the word to 
 fignify wafhing in general. 
 
 In their Lexicons and Commentaries, they fay, 
 bapiizo lavo^ which fignifies, beyond all difpute, 
 wafhing in general — baptifma lavatio^ ablutio, wafh- 
 ing, ablution, which we all know may be done, and 
 is often well done, without plunging the body all 
 under the water. It is of no force to fay, that the 
 word alfo fignifies to wafli by dipping, or plung- 
 ing ; becaufe it then allows of other modes of bap- 
 tizing befides dipping. 
 
 This is granting all we contend for in the text, 
 that our bleffed Saviour did not command and fix 
 any particular mode of wafhing with water in the 
 facred inflitution of baptifm, and that he does not 
 require dipping or plunging, any more than fpi'ijak- 
 ling or pouring, but only baptifm. 
 
 Some fay, that the word baptize is derived from 
 bapto,*" which all allow to fignify dipping or plung- 
 ing only, as the dyers do when they mean to tinge, 
 or form a bright colour; and, therefore, it mufl 
 have been the defign cf our Saviour to fix the 
 mode of baptifm by tliat word. — But this is nothing 
 
 • Even the word l>j/)tf> does not always fignlfy to dip or plunje. Ft 
 U uCed tR Dan. ir. ^, where it iigpaiues to wc* or j^rtiiHiU. 
 
I 53 ] 
 
 to the purpofe. If our Saviour defigned to eflab- 
 lifh the mode by the word, why did he not in the 
 inftitution of baptifm, make ufe of bapto inftead of 
 baptizG^ which would at once have carried the al- 
 lufion more flrongly, and forever fixed the mode 
 of baptifm to plunging only, as the Baptifls would 
 have it ? — It is more than probable that the word 
 haptizo was ufed by our Saviour, and not bapto y 
 becaufe it carried the beautiful allufion of the oth- 
 er, but left his church at liberty to ufe the various 
 modes of adminiflering the holy ordinance accord- 
 ing to the different climes and feafons — according 
 to the different circumflances and neceiTities — and 
 according to the various infirmities of his dear 
 people. 
 
 It was his maxim, " I will have mercy and not 
 facrifice." — But not to weary you with thefe re- 
 marks, we fhall return to the law and teftimony — I 
 imagine you fee that the mode of dipping as the 
 only true baptifm, is not enjoined by our Saviour 
 in the words of the inftitution, where we fliould 
 moft certainly have found it, had it been his de- 
 sign — let us examine fcripture example refpeding 
 the mode of baptifm. There we have a right to 
 exped fonie pofitive proof, that dipping is the only 
 mode, efpecially fmce it is not pofitively and ex* 
 prefsly enjoined in the words of the inflitution. 
 But if all the examples of baptifm we have record* 
 ed, were mofl evidently performed by plunging, it 
 would no more than prove that plunging is one 
 fcriptural mode, or at lea ft it would not alone prove, 
 that it is indifpenfably neceflary to baptifm. I'he 
 baptifm of our blelfed Saviour, by John, in Joidd.i, 
 claims our firft attention. Matt. iii. IG^ '^ Arid je- 
 fus when he was baptized, went flraightway out ot 
 
[ -54 ] 
 
 the water." — This may be true hiflory, though he 
 were not baptized by plunging. His coming up 
 out of the water may have no refped at all to the 
 mode of baptifm ; for it was manifeflly after he 
 was baptized. Here we might mofl furely have 
 €xpe6led it to have been eflabliihed, were any one 
 of the modes of baptizing to be the only true bap- 
 tifm. But we are-ftill left without any thing cer- 
 tain to determine, whether our blelfed Saviour him- 
 felf was baptized by fprinkling, pouring, plunging, 
 or fome other way. — Mark alfo fays, " Jefus was 
 baptized of John, in Jordan ;" but refpe<Sling the 
 mode, he is wholly filent. — He might have been 
 baptized by either mode, efpecially as there was 
 water enough for dipping. — The fa 61 that Jefus 
 came up out of the water after he was baptized, 
 cannot with any certainty prove, that he had been 
 plunged all under the water upon that folemn oc- 
 canon. 
 
 • The next example is John's baptizing at Enon, 
 John, iii. 23, " And John was alfo baptizing in 
 Enon, near to Salem, becaufe there was much wa- 
 ter there ; and they came and were baptized." 
 This does not even prove that, John baptized by 
 plunging, much lefs that dipping is the only mode 
 of baptifm. Where there were fuch multitudes of 
 people as reforted to John, much water mufl have 
 been neceffary for their ufe, had he baptized hj 
 pouring or fprinkling. 
 
 John, notwithilanding all that appears to the 
 contrary from the facred hiflory, might have ufed 
 all the modes on different fubjecls, according to 
 their fex, age, and circumftance. On the day of 
 PenT>^-ofl:, when there were three thoufand added 
 2£> ih:: chui'ch in one dciy, li h not very improbable 
 
C -55 ] 
 
 that any of them, fince it is incredible that all of 
 them, were baptized by plunging ? The baptifm of 
 the Eunuch is another example recorded in fcrip- 
 ture — we have a particular hiflory of this in the 8th 
 chapter of the Ads of the apoflles- — " and they 
 went down both into the water, both Philip and the 
 Eunuch, and he baptized him ; and when they 
 were come up out of the water, the fpirit of the 
 Lord caught away Philip." This is a very particu- 
 lar defcription of the folemn tranfa£iion upon 
 which the Baptifls mufl infift, as a clear and pofi- 
 tive proof, that plunging is the only fcripture bap- 
 tifm. 
 
 But I hope, in a few words to fhew, that this is 
 fo far from proving, that dipping is the only fcrip- 
 ture baptifm, that there is not any certain proof 
 whether the Eunuch himfelf was baptized by 
 plunging, pouring, or fprinkling. Here let it be 
 noticed, that the Greek prepofition eis, does not 
 always fignify, into, as it is here tranflated, but i« 
 often tranilated, tooriintQ — and ^i^ tranilated, out" 
 of, very frequently fignifiesj/rt?;;/ any thing. Agree- 
 able to this, the paflfage may be thus read — " And 
 they went down both to the water, both Philip and 
 the Eunuch, and he baptized him ; and when 
 they were come up from the water," &e,* 
 
 I may now appeal to any impartial mind, that if 
 
 * Some fi'.ppofe that the mode of baptifm is cle.irly afcf rtained, by it? 
 being laid of Chrifl: and others, that at the t'nw^ of their baptifm they 
 went down into the water, and came up out of the v/ater. If fuch will 
 turn to the hiflory of Ifrael's iranflt over Jordan, they will find it re- 
 peatedly afierted that they went down into Jordan, (tJie fame river ia 
 which Chrift was baptized,) and came up out of Jordan, and wet the 
 folesof their feet only. If Ifrael went down into Jordan, and came up 
 out of Jordan, aud were not plunged all over in Jordan, as it is certain 
 they were not, then Chrifl's going into Jordan, and coming up out of 
 Jwdan, furniflies no evidence that he waj. baptized by plunging. 
 
[ 56 ] 
 
 any one fliould read this hiflory, who has heard of 
 baptizing only by pouring water upon the perfon 
 baptized, whether he will not immediately fay the 
 Eunuch was baptized in that way ; and whether 
 he who has never feen the ordinance adminiftered 
 only by fprinkling of clean water, will not as cer- 
 tainly conclude, that Philip baptized him by that 
 mode ? — But could this poflibly be the cafe, if 
 there were in the text any clear and certain proof 
 in favor of plunging ? We will now confider the 
 palfage more critically — " and they went down 
 both into the water, both Philip and the Eunuch.'* 
 The going down into the water could not be the 
 baptifm here recorded ; becaufe Philip mud then 
 alfo have been baptized, fmce they both went down 
 into the water. But the plain fad is, that the going 
 down into the water, is no part of the baptifm here, 
 but a diitirift thing — "^nd he baptized him." 
 This fentence contains the baptifm, and all that is 
 certain about the mode in which it was adminifter- 
 ed. After the Eunuch was baptized, it is faid, 
 " they both capie up out of the water." Does 
 this prove that the Eunuch was plunged ? and why 
 not Philip ? Since he alfo came up out of the water. 
 Should it be granted that the Eunuch was dipped, 
 which is by no means certain, it will not eftablifh 
 dipping as the only fcriptural mode of baptifm. 
 Neither will it prove, that it is elTential to the right 
 adminiftration of the ordinance, efpecially as it is 
 not made neceflary by him, who is the acknowledg- 
 ed author of the facred inftitution. 
 
 Let us now confider thofe particular palTages of 
 facred fcripture, which are brought to prove that 
 plunging is the only true mode of fcripture bap- 
 tifm — The firft I fliall take notice of is inColoffians, 
 
t S7 1 
 
 if. 1 5, and the parallel text in Romans, vl. 4, " Ba-» 
 ried with him in baptifm, wherein ye alfo are rifen 
 with him through the faith of the operation of God, 
 who hath raifed him from the dead. Therefore 
 we are l)uried with him by baptifm into death : 
 that like as Chrift, was raifed up from the dead by 
 the glory of the Father, even fo we alfo fhould 
 walk in newnefs of life." It is very clear that the 
 defign of infpi ration in thefe words, was not to ef- 
 tablilh any particular mode of baptifm. It was to 
 fhew, that all thofe to whom he addrefled himfelf, 
 who were truly baptized into Jefus Chrifl:, had 
 really the internal change fignified by baptifm. 
 They were baptized into his death, as the apoftle 
 expreffes it. They were really dead, and buried 
 with Chriit as to fm, and with him were rifen again; 
 and they alfo were really alive unto God, and 
 could ndt defire to live any longer in fin. 
 
 This is true witTi refpect to all thofe who have 
 this internal fpiritual change, by the wafhing of 
 regeneration, and fprinkiing of the blood of 
 Chrifl fignified by baptifm ; though they were 
 baptized only by fprinkUfig. They are truly and 
 fpiritually baptized into his death — They " are bu- 
 ried with him by their baptifm into death ;** and 
 they alto " are truly rifen with him through the 
 faith of the operation of God, who hath raifed Chrift 
 from the dead." 
 
 Let us not, my hearers, be too flrennous, but 
 candid and generous to our brethren, who feem to 
 be a httle ftraitened on this fubjed. Let us allow, 
 that the apoftle has reference to the external mode 
 of baptifm. It will then prove that plunging is an 
 allowed mode — But grant that it was an approved 
 naode j grant that it was a mode of baptifm prac- 
 F2 
 
[ ^^ 2 
 
 tifed in thofe warmer climes ; and, ftill farther, 
 ^rant that it was the only mode praftifed by the 
 apoftles, even then it will not by any means follow, 
 that plunging is the only chriftian baptifm. It is 
 not cxprefsly commanded, and exclufively enjoined 
 by our Lord and Mailer, in the original inftitution j* 
 neither any where elfe in the facred fcriptures, is it 
 intimated to be his will. 
 
 Some, to prove dipping to be the only baptifm, 
 have made ufe of 1 Cor. x. 2. " And were all 
 baptifed unto Mofes, in the. cloud, and in the fea." 
 But it is probable, that they who imagine it to the 
 purpofe, are dill where our fathers were, under a 
 cloud, and have not yet paiTed through the fea. 
 Should any think it refers to the mode of chriftian 
 baptifm, I fhall only obferve, that the fpray of the 
 waters on the right and left, and the mift of the 
 cloud above, as they pafled through the fea, gently 
 fprinkhng them, do as aptly reprefent, to an im- 
 partial mind, the mode of fprinkling. But the 
 apoftle, Eph. iv. 5, fays, " One Lord, one faith, 
 one baptifm." It is true that we acknowledge 
 but one baptifm by water, even that inftituted by 
 our blefled Lord in our text ; but ftill there may 
 be diiferent ways of applying the water in the facred 
 waihing, fuch as may anfwer a good confcience, and 
 may moif aptly reprefent the manner of his death 
 with Chrift, as to fin, and his rifmg again to fpiritual 
 life. The three modes ufed in the proteftant 
 church, taken together, may moft fitly reprefent 
 the out pouring of that all powerful influence of 
 the Holy Spirit, by which the command comes 
 home to the guilty foul : by which fm revives, and 
 the fmner is overwhelmed in death. They may 
 alfo reprefent that fpiritual wafaing of regeneration 
 
C 59 ] 
 
 and fprinkling of the precious blood of Chrift, by 
 which the foul is cleanfed from fm and guilt, and 
 rifes with Chrift to a new fpiritual life and com- 
 fort, through faith, which is of the operation of 
 God. 
 
 On the whole, it at leaft is evident, that our 
 brethren the Baptifts ought to be a little lefs pof- 
 itive on this fubje6t, and more modeft and char- 
 itable toward thofe who differ from them in that 
 refped. .They hold that without dipping or plung- 
 ing the body all under the water, there is no chrif- 
 tian baptifm ; efteeming themfelves, from this 
 principle, the only chriftian church in the world : 
 they will hold no chriftian communion with any 
 of the proteftant churches. 
 
 The Epifcopal church adminifters baptifm by 
 pouring, and thofe of their communion ufe that 
 mode. We think the mode of fprinkling as fcrip- 
 tural as pouring or plunging ; but yet we can ufe 
 either mode as may beft anfwer a good confcience 
 to him who is baptized. 
 
 The mode of baptizing, by fprinkling clean 
 water, we think was holden forth by the Jewifh 
 types, and clearly foretold of the chriftian church 
 in Ezek. xxxvi. 25, 26, " Then will I fprinkle 
 clean water upon you, and ye Ihall be clean from 
 all your filthinefs, and from all your idols will I 
 cleanfe you — A new heart alfo will I give you, and 
 a new fpirit will I put within you ; and I will take 
 away the ftony heart out of your fiefli, and I wiU 
 give you a heart of fiefti." It is exprefsly promifed 
 to Chrift, in Ifa. Hi. 15, "So fhall he fprinkle 
 many nations ; the kings ftiall ftiut their mouths at 
 him, for that which had not been told them fhall 
 they fee ; and that which they had not heard, fhall 
 
L 60 J 
 
 they confider." This mode of baptifm Is very ex- 
 preffiveofour being wafhed and cleanfed from our 
 fms, filth, and pollution, by the precious blood of 
 Chrifl, which is, therefore, called the blood of 
 fprinkling. Heb. xii. 22 — 24. " But ye are come 
 unto Mount Zion — and to Jefus the Mediator of 
 the New Covenant, and to the blood of fprinkling, 
 that fpeaketh better things than that of Abel." — 
 1 Pet. i. 2. " Eleft according to the fore-knowl- 
 edge of God the Father through fandification of 
 the Spirit unto obedience, and fprinkling of the 
 blood of Jefus Chrift.'' 
 
 Upon the whole, it is clear to me, beyond a 
 doubt, and I ferioully think it will alfo appear to 
 every impartial mind, that it was not the defign 
 of Chrifl to confine his church in the adminiftra- 
 tion of baptifm, to either of the m.odes which have 
 been mentioned. He, , therefore, has given fuf- 
 ficient light in his Vv^ord, to countenance the ufe 
 of either mode, as the circumib.nces and neceflities 
 of his people may require. To afcertain the proper 
 fubjecls of this ordinance, is a matter of much 
 greater importance. I fhail, therefore, proceed 
 upon that fubjecl, after making a few remarks, 
 
 ]. Our brethren are mofl certainly wrong and 
 fchifmatical, in rejecting all other chnftian churche^^ 
 on account of their difference in the mode of ad- 
 miniflering baptifm. They have no fufficient war- 
 rant to make dipping or plunging effential to the 
 very being of baptifm. — We do not doubt that 
 many of them think they are right ; but it is very 
 clear to me, that fuch have never thoroughly and 
 impartially examined the facred fcriptures, or hav^ 
 not yet learned what that meaneth, " I will have 
 mercy and not facrifice." 
 
[ 61 ] 
 
 2. We may, and ought to own thofe miniflers 
 and churches which Chrifl Jefus owns, and blefles 
 with his graces, prefence and influence in the ad- 
 miniflration of his word and ordinances, agreeably 
 to his precious promife in the text. — We believe 
 he thus owns fome of the Baptifl churches and 
 minifters ; and, if we make the comparifon, we 
 truft fome of our miniflers and churches are noth- 
 ing behind them. Should we not then blefs 
 God together, and love one another as brethren ? 
 Who objefts to this ? Let him anfwer it to our 
 Lord and mafter. But rather let him now, in love, 
 receive the light and truth as it is in Jefus — let him 
 learn to be lefs bitter and cenforious — let him be 
 more modeil and charitable towards the church of 
 Chrifl, and let him not make a fchifm where Chrifl 
 makes no difference. 
 
 S. It is of great importance as matters now fland, 
 that we all fhould critically and impartially exam- 
 ine the facred fcriptures on this point. Important 
 for us that we may know and have our minds ef« 
 tablifhed in the truth ; and be able to " ftand 
 fafl in the liberty wherewith Chrifl has made us 
 free." Important for the Baptifls, that they may 
 be lefs zealous in matters non-effential ; but more 
 zealous in the things that make for the peace, and 
 the edifying of the body of Chrifl in love ; lefl 
 fome of them fuffer lofs when they fhall be faved 
 fo as by fire, and others fland reproved in the great 
 day of the Lord. 
 
mi iii iL- iii i i iii n niwi] 
 
 SERMON II. 
 
 THE QUALIFICATIONS IN ADULTS FOR 
 ADMISSION TO BAPTISM. 
 
 ACTS, VIII. 37. 
 
 And Philip said, if thou believest with all 
 thine heart, thou mayest. 
 
 1 HIS was the anfwer given by Philip, 
 an eminent preacher of the gofpel, to the Ethiopian 
 Eunuch's requefl to be baptized. *' See,** faid the 
 Eunuch, " here is water ; what doth hinder me 
 to be baptized ?" Philip replied, *' if thou believefl 
 with all thine heart, thou mayefl." — The Ethiopi- 
 an anfwered, *' i believe that Jefus Chrifl is the 
 Son of God." Upon this profeffion he was bap- 
 tized. 
 
 There are two queflions about the proper fub- 
 jeds of baptifm. One refpedls adult perfons — the 
 other infants. Our text has immediate reference 
 only to the former, and is a proper anfwer to that 
 queftion. 
 
C C3 ] 
 
 We fhall, therefore, now proceed to confider, 
 who, among the adults to whom the gofpel is 
 preached, are to be baptized, or what qualifications 
 in fuch are neceflary to baptifm. Let it here be 
 well remembered, that as the facred fcriptures are 
 the rule, we muft neither increafe, nor diminifh 
 the qualifications therein prefcribed. — I (liall, there- 
 fore, call your attention, 
 
 I. To the facred fcriptures on this fubjedl. — 
 And then proceed, 
 
 II. To prove the neceflary qualiiications for 
 adult baptifm, from the nature, ufe, and defign of 
 the facred inflitution. 
 
 The enquiry now before us is, who among the 
 adults, that live under the light of the gofpel, and 
 are capable of hearing and underflanding its folemn 
 and intereiting report, are to be baptized ? — The 
 obfervations which (liall be made in this difcourfe, 
 are to be underftood with reference only to thefe. 
 The other queflion, refpe6ting infants, muft be dif- 
 tindly confidered in another place. 
 
 On this fubjed, my brethren, we have the Bible 
 open before us ; but the text claims our firft at- 
 tention, becaufe of its place at the head of this dif- 
 courfe ; " If thou beheveft with all thine heart, 
 thou mayeft" be baptized. This text muft be al- 
 lowed to import, that if thou doft not believe with 
 all thy heart, thou muft not be baptized — I may 
 not baptize thee. It is evident that Philip here in- 
 tended two things by his anfwer. 1. To refer the 
 Eunuch to his own confcience before God. 2. To 
 obtain fome credible evidence of the true ftate of 
 his mind. The firft being clear, the Eunuch read- 
 ily and folemnly anfwers the fecond in the follow- 
 ing emphatical words — / believe that Jefm Chriji is 
 
C 64 ] 
 
 the Sofi of God. What kind of faith is here requir- 
 ed by the Evangeliil, is the only queftion that re- 
 mains to determine the fenk of the text; for it mufl 
 be fuppofedjthat the Eunuch profeffed the fame faith 
 which PhiHp required* Some imagine it to be on- 
 ly what is called an hiflorical faith — a common 
 bare alTent of the underflanding to the hiftory of 
 the gofpel — fuch as thofe commonly have who are 
 educated under its light. But how this can be 
 called believing with all the heart, can hardly be 
 conceived, fmce the very definition wholly excludes 
 the heart. 
 
 Others fuppofe it is the faith that, in feme meaf- 
 ure realizes to the mind the folemnity and impor- 
 tance of the fad:s holden up to view in the gofpel, 
 which mud greatly affedl the foul, and make the 
 fmner tremble ; but does not imply any change of 
 heart, or real conformity of it to the things believ- 
 ed. — But how can this be a believing wir.h all the 
 heart, which is, according to the fuppolition, a be- 
 lieving againft the heart ! — Thus the apoftle fays, 
 '' The devils believe and tremble." But let the 
 fcripture explain itfelf, and we (hall not here be at 
 a lofs. Rom. x. 9, 10. '^ That if you fhalt con- 
 fefs with thy mouth the Lord Jefus, and fhalt be- 
 lieve in thine heart that God hath raifed him from 
 the dead, thou fhalt be faved. For with the heart 
 man believeth unto righteoufnefs, and with the 
 mouth confeffion is made unto falvation." To be- 
 lieve in the heart, and with the heart, is a faving 
 faith in fcripture-language ; " For with the heart 
 man believeth unto righteoufnefs." It is alfo ob- ; 
 fervable, that the true confeffion with the mouth I 
 flows from a believing heart ^ for thus confeffion 
 is made unto falvation. 
 
[ 65 ] 
 
 It is evident, that in order to baptifm, the Evan- 
 gelid required faving faith in Chrifl, and that of 
 pne alfo who was not a heathen. It feems, hence, 
 clearly to follow, that of thofe to whom the gofpel 
 is preached, no one is to be baptized but the believ- 
 er, and he only upon giving credible evidence of 
 his faving faith in Chrill Jefus. This agrees with 
 the mofl obvious fenfe of the commiffion, Matth. 
 xxviii. 19. Mark, xvi. 15, 16. " Go ye, there- 
 fore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the 
 Holy Ghoft. And he faid unto them, Go ye in- 
 to all the world, and preach the gofpel unto every 
 creature. He that believeth and is baptized ihall 
 be faved j but he that believeth not fliall be dam- 
 ned." 
 
 It accords with the do£trine Chrifl taught long 
 before, fee John, iii. 5. " Jefus anfwered and faid 
 unto him. Verily, verily, I fay unto thee, except a 
 man be born again he cannot fee the kingdom of 
 God. Jefus anfwered, Verily, verily, I fay unto 
 thee, except a man be born of water, and of the 
 fpirit, he cannot enter into the kingdom of God." 
 
 It alfo feems to have been the uniform pradice 
 of all the apoflles, according to the infpired records 
 of their condudt, A€ts, ii. 38 — 41. " Then Peter 
 faid unto them, repent and be baptized, every one 
 of you in the name of Jefus Chrifl, for the remif- 
 fion of fins, and ye fhall receive the gift of the 
 Holy Ghofl. Then they that gladly received his 
 word were baptized ; and the fame day there were 
 added unto them about three thoufand fouls." 
 
 True repentance neceflarily implies a change of 
 heart ; therefore to give up ourfelves to be bap- 
 tized in the name of Jefus Chrifl, as caUed up^)* 
 G 
 
[ 66 ] 
 
 in the text, pre-fuppofes a faving faith. — ^It pre- 
 fuppofes that faith, which is connefted with the 
 forgivenefs of fms. But to clearly determine the 
 matter, it is added in the 4lfl verfe, " then they 
 that gladly received the word," which is the fame 
 as believing with all the heart, " were baptized." 
 Hereit is manifefl that the apoftles baptized none 
 of the many thoufands, who heard them preach on 
 that folemn occalion, but thofe who appeared cor- 
 dially to embrace the gofpel, Acls, viii. 12, 13. 
 " But when they believed Philip preaching the 
 things concerning the kingdom of God, aifd the 
 name of Jefus Chrifl, they were bapTi^ed, both 
 men and women. Then Simon himfelf believed 
 alfo," &c. Simon was baptized only on the fuppo- 
 ■fition of faving faith, and was rejeded immediately 
 when it appeared, that he was in the gall of jpitter- 
 nefs, and bonds of iniquity. I find no exaii^le in 
 this facred hiftory, of adult perfons, who were 
 baptized, but what confirms the fame thing.* 
 
 Upon the whole, it is very evident, that though 
 the apoftles preached the gofpel to every creature, 
 to Jews and Gentiles, yet they baptized no adult 
 pierfons, unlefs they made a profellion of real re- 
 ligion, and gave credible evidence" of faving faith 
 in the Lord Jefus Chrift. Thus it appears from 
 fcripture, that nothing fhort of true and faving 
 faith renders an adult perfon a proper fubjed of 
 chriftian baptifm. — I fhall now proceed, 
 
 II. To argue the neceifary qualifications for 
 adult baptifm, from the nature, ufe, and defign of 
 the facred inftitution. 
 -Under this head I fhall endeavor to fhew, from 
 
 * See the Inflance of L/dia aad the Jailer — Acb, irl. 15 — 34. 
 
- [ e^ ] 
 
 t \Larietj of confiderations, that faith in Chrift:, 
 and nothing fhort of it, qualifies an adult perfon 
 for baptifm. 
 
 This will appear, /r/?, from the ufe of baptifm 
 as an initiating ordinance into the church. Our 
 bleffed Saviour, fpeaking of adult perfons, fays, 
 John, iii. 3. " Except a man be born again he can- 
 not fee the kingdom of God." In the 5th verfe — 
 *' Except a man be born of water, and of the Spirit, 
 he cannot enter into the kingdom of God. And 
 in John, xviii. 36. " Jefus anfwered, my kingdom 
 is not of this world. If my kingdom were of this 
 world, then would my fervants fight, that I fhould 
 not be delivered to the Jews ; but now is my king- 
 dom not from hence. '^ The apoflle alfo aiTerts, 
 Titus, ii. 14, '• That Chrift gave himfelf to redeem 
 us from all Iniquity, and to purify unto himfelf a 
 peculiar people, zealous of good works." 
 ,, If the church of Chrift is to confift of a peculiar 
 jpeople, feparated from the world — if a man 
 mufi: be born of the Spirit to enter into this king- 
 dom, it mufl follow that baptifm, which introduces 
 an adult perfon into the vifible church, as a quali- 
 fied member, ought not to be adminiftered to any 
 of thefe but upon credible evidence, that they are 
 thas qualified. This is exactly agreeable to the 
 anfwer of our queflion, in the Shorter Catechifm, 
 which fays, " That baptifm is not to be adminifler- 
 ed to any who are out of the vifible church, until 
 they profefs their faith in Chrifl, and obedience to 
 him." 
 
 2. From the defign of baptifm, as a feal of the 
 covenant of promife, both on God's, and on our 
 part. In this covenant are promifes to the church 
 in general, and to the believer in particular, for 
 
C 68 ] 
 
 himfelf and his children, as I fhall fhew on another 
 occafion. But nothing fhort of faith in Chrift 
 brings an adult perfon into this covenant, and en- 
 titles him to the promifes. The promifes are yea 
 and amen, only in Chrift Jefus, agreeably to 2 
 Cor. i. 20. Since it is by faith only that a perfon, 
 who a6ls for himfelf, or who, according to the 
 gracious conftitution, ads for others, agrees to the 
 covenant, or takes hold of the promife, it is a great 
 abfurdity to adminifter baptifm, which is a feal of 
 the covenant to any adult unbeliever. Faith, there- 
 fore, in Chrift, or an hearty agreement to the cove- 
 nant on our part is abfolutely neceifary to baptifm^ 
 3. Adult baptifm is a public folemn profeflion, 
 that we do forfake our fms, that we renounce our 
 idols, and give ourfelves and ours to God through 
 Jefus Chrift. But no perfon actually does this ex- 
 cept he has faith in Jefus Chrift. Philip, therefore, 
 faid, " If thou believeft with all thine heart thou 
 mayeft" be baptized. Confequently true faith is 
 a neceifary qualification in adult baptifm. But to 
 fum up the whole, and bring it before you in one 
 view — If adult baptifm fignifies any thing fpiritual 
 on the part of the baptized, if it feals to him any 
 promife for himfelf, or for his children, it muft 
 fuppofe real faith. For example : the waftiing 
 away of our fms by the blood of Chrift muft cer- 
 tainly fuppofe faith in Chrift, or elfe it fignifies that 
 which is not true. If it feals to adults the prom- 
 ifed bleflings ofthenew covenant for themfelves, 
 or for their children, it is only through Chrift, and 
 necelfarily fuppofes faith. In whatever fight we 
 C^nfider the fubjed, faving faith appears to be a 
 quafification elfentially neceifary for adult baptifm. 
 Ail the inftances of adult baptif9i5 we have record- 
 
\ 
 
 C 69 ] 
 
 ed m the facred fcriptures, are full on this point. 
 They clearly fhew, that the apoftles, and primitive 
 dilciples of Chrift did not baptize any to whom 
 they preached the gofpel, on the fuppofition of a 
 mere hiftorical faith, or becaufe they were only 
 feriouliy affei^ed. Felix trembled, but was not 
 baptized. And, no doubt, many others trembled 
 under the powerful preaching of the apoftles on 
 the day of Pentecoft ; but we do not read that any 
 of them were baptized, except thofe who gladly 
 received the word. When the apoftles went out 
 to the Gentiles, they preached the gofpel to vaft 
 multitudes :, but we do not find that they baptized 
 any adults, either men or women, except thofe 
 who made a credible profefFion of their faith in 
 Chrift. 
 
 We have fufficient light, therefore, whether we 
 look diredly to the fcriptures, or reafon on the 
 nature, ufe, and defign of this inftitution, to ftiew 
 us that faith is an elfential pre-requifite to adult 
 baptifm ; or that this ordinance muft not be ad- 
 miaiftered to any but through the qualifying influ- 
 ence of this grace. The reafon is obvious. All 
 the promifed bleflings of the covenant of grace are 
 treafured in Chrift for his^ church and people, and 
 flow out to them only througli faith. This alone 
 unites us to him, and gives us a gracious title to- 
 the privileges and bleftmgs granted to believers, 
 either for themfelves or their children. The apof- 
 tie addrelfed the multitude on the day of Pentecoft,, 
 exadly in this connexion. 
 
 PrefTiiig on them the call to repentance, faith, 
 and baptifm, by this very argument, he faid, ^* Re- 
 pent and be baptized every one of you in the 
 name of Jefus Chrift, for the remiiTion of jiins— , 
 G 2 
 
C 70 ] 
 
 For the promife Is to you, and to your children." 
 It is plain, that there is neither force nor propriety 
 in this, unlefs repentance and faith were neceflary 
 to baptifm, and to the enjoyment of the bleflings 
 and privileges of the gafpel church. 
 
 That which qualifies an adult perfon for baptifm, 
 gives him, through this ordinance, an equal right 
 to enjoy all the privileges and blefTmgs of the free 
 citizens of Zion. But nothing fhort of faith in 
 Chrift can give an adult perfon, before God, and 
 nothing fhort of a credible profefTion of it can, in 
 the view of the church, giveliim a right to the en- 
 joyment of all thefe blefTmgs and privileges. Faith 
 in Chrifl:, therefore, mufl be confidered as an ef- 
 fential qualification for adult baptifm — And, upon 
 the ftrldefl examination, this will be found to be 
 agreeable to the pradice of the church in purefl 
 times. It alfo has been the fentiment and pradice 
 of the mofl pious and fuccefsful miniflers of Chrifl 
 in every age of the church—- and it agrees with the 
 confefTion of the faith of our church, and I believe 
 of all the befl reformed churches in the worlds 
 This difcourfe fhali now be clofed with a few re- 
 marks. 
 
 1. Baptifm is a folemn inftitution. It is un- 
 doubtedly of equal authority and folemnity with 
 the holy ordinance, the Lord's fupper. Some 
 feem to have loofe ideas of baptilm, and of the 
 qualifications neceffary for its proper fubjefe, who, 
 at the fame time, are very fuperflltious refpeding 
 the holy fupper. But, according to fcripture, they 
 are both on the fame foundation — both equally 
 folemn and facred. They have one author. They 
 are feals of the fame covenant ; and they are both 
 fecraments of the new teflament, and require the 
 
C 71 ] 
 
 fame qualifications in adult perfons — ^in both we 
 have to deal with a heart-fearching God ; and we 
 are to give up ourfelves in covenant to him, through 
 Jefus Chrift, to be his for ever. — The fin of com- 
 ing unqualified to both, is equally heinous — the 
 profanation of either is equally dangerous. — He 
 who comes properly qualified to baptifm, ought 
 to blefs God, and come cheerfully to the Lord's 
 fupper. 
 
 2, The true church is founded on the rock 
 Chrift Jefus. Since baptifm is the initiating ordi- 
 nance into the church, faith in Chrift is neceflary 
 to baptifm in adult perfons. A credible profeflion 
 of this faith is the ground upon which baptifm is to 
 be adminiftered to any adult perfon. According- 
 ly we find that when Peter profeifed his faith in 
 Chrift, our bleffed Saviour anfwered, (Matt. xvi. 
 1 8.) " And I fay alfo unto thee that thou art Pe- 
 ter, and upon this rock I will build my church ; 
 and the gates of hell ftiall not prevail againft it." 
 There may be other churches, and indeed thofe 
 muft be other churches, who are not built on this 
 foundation, and make not any, or a different profef- 
 fion. — They may be numerous and flouriftiing ; 
 but they certainly will be entirely confumed when 
 every man's work ftiall be tried by fire. 
 
 3. The church of Chrift ought to hold the or- 
 dinance of baptifm, very dear and facred. This 
 not only fignifies and feals to believers the ineftima- 
 ble blefiings and privileges of the new covenant, 
 but is the ordinance of admiftion into the church^ 
 Oh ! how careful ftiould the minifters and church- 
 es of Chrift be in their condudt, left this facred or- 
 dinance be profaned ! They fliould always be vigi- 
 lant, left any Ihould proftitute it to purpofes for- 
 
C- 72 ] 
 
 eign to the facrcd defign of its inflltution. The 
 world fliould know that miniflers have no right, 
 but from Chrifl, to adminiller baptifm to any. 
 Every one ought to know, that it is not a matt^.r 
 of favor with them, which they may bellow at pleaf- 
 ure, but at their peril. The word of God is their 
 rule : and we all know, or ought to know, that 
 when this facred inftitution is mifapplied and 
 abufed, it is always attended with fome of the 
 worll confequences,,both to the church and to the 
 fouls of men. 
 
 4. They who defpife and wdlfully neglect this 
 ordinance, cannot be chriftians. Though we do 
 not hold that baptifm is abfolutely necefiary to fal- 
 vation ; yet fnice it is a pofitive inllitution of Chrifi:, 
 and enjoined on his church as a Handing ordi- 
 nance, they who wilfully negleQ: it, they who de- 
 fpife it, are certainly chargeable with continued 
 difobedience to him, and rauft be confidered as 
 deftitute of the diflingui filing qualifications of 
 chriftians. 
 
 5. All thofe who are baptized are under moll 
 folemn obligations to live holy lives — they are giv- 
 en up to God — they are fet apart for him — they 
 ought to give up themfelves wholly to God and 
 his fervice, and to live foberly, righteoufly and 
 godly in all manner of converfation. For them 
 now to live in fm, and to purfue the ways of the 
 wicked, is to deny their baptifm ; is to difown the 
 God of their fathers, and to load their fouls with 
 aggravated guilt. Be perfuadcd then, all' you of 
 this character, to renounce your tranfgreflions, 
 fpare your own fouls, and give glory to God through 
 Jefus Chrift. Some of you have folemnly ac- 
 knowledged thefe obligations before God and his. 
 
[75] 
 
 people ; and hare fealed the covenant at the Lord's 
 table : you ought, therefore, to love and ferve him, 
 whom you have thus acknowledged to be your 
 God and Saviour. Confider, oh ! confider how 
 aggravated your fins mufl be againft fuch folemn 
 ties ! Can you think any obligations fo facred, fo 
 folemn, fo often confirmed, as thofe which you are 
 under, to forfake all the ways of fin, to live to God, 
 and to ferve him with your whole foul ? 
 
SERMON IIL 
 
 INFANT BAPTISM. 
 
 GAL. IIL 29. 
 
 And if ye be Christ's, then are ye Abra- 
 ham's SEED, AND HEIRS ACCORDING TO THJt 
 PROMISE. 
 
 Respecting the eternal council of 
 God the Father, and the defign of his grace to- 
 wards our lofl world, we are informed, John, iii. 
 16^ That " God fo loved the world that he gave 
 his only begotten Son, that whofoever believeth 
 in him fhould not periih, but have everlafting life." 
 To complete this glorious work of falvation ; to 
 redeem us from ail iniquity, and purify unto him- 
 felf a peculiar people ; to deftroy Satan's kingdom, 
 and to bring glory to God in the falvation of fm- 
 ners — Jefus Chrift v/as appointed Mediator of the 
 New-Covenant. It pleafed God, foon after the 
 fall of man, to reveal this gracious defign, and fet 
 up his church and kingdom on earth, which he has 
 fupported in every age 'of the world. To the 
 members of this kingdom, God has, at different 
 times, promifed certain bleffings, and granted cer- 
 
[ 75 ] 
 
 tain privileges gradually difplaying the riches of 
 his grace and goodnefs. In a variety of fucceffive 
 difpenfations. The firfl gracious intimation is re- 
 corded, Gen. iii. 15, where it is promifed, that 
 " The feed of the woman fhall bruife the ferpent's 
 head/' It pleafed God more fully to reveal this 
 glorious defign to Abraham. With him he ef- 
 tablifhed a gracious covenant ; a covenant which 
 contained certain promifes. To him he alfo grant- 
 ed certain bleflings and privileges, both for his nat-" 
 ural and fpiritual feed, (Gen. xvii. 7.) Upon this 
 I fhall hereafter have occafion to fpeak more fully. 
 — God thus conflituted him the Father of the 
 Faithful. He thus eftablifhed his covenant, that 
 they fhould not only pattern his faith, but that all 
 his fpiritual feed or children fhould alfo inherit 
 the fpiritual bleflings and privileges of the cove- 
 nant of promife. This the apoflle, more than 
 once or twice, exprefsly afferts in our context. 
 " Know ye, therefore, that they which are of faith, 
 the fame are the children of Abraham. And the 
 fcripture forefeeing that God would juflify the hea- 
 then through faith, preached before the gofpel un- 
 to Abraham, faying, In thee fhall all nations be 
 bleffed. So then they which be of faith are bleffed 
 with faithful Abraham. That the blefling of A- 
 braharn might come on the Gentiles through Jefus 
 Chrifl ; that we might receive the promife of the 
 Spirft through faith. For ye are all the children 
 of God by Faith in Chrift Jefus."* Then he fums 
 up the whole in our text. " If ye be Chrifl's, then 
 are ye Abraham's feed, and heirs according to the 
 promife." That the promife here mentioned, con- 
 tained fpiritual bleflings and privileges ; that God 
 
 • Verfe*, 7,8,9. 14, «€. 
 
I 76 ] 
 
 granted thefe to Abraham as the Father of the 
 Faithful ; that it was one of thofe blelTings con- 
 tained in this covenant of promife, that infants 
 were to be received with their parents into the 
 church, and have the feal of the righteoufnefs of 
 faith adminiftered to them — that this blefling, or 
 privilege of Abraham, is now come upon the Gen- 
 tiles, through faith in Ch rift, as is aiferted in the 
 14th verfe — and that all who are Chrift's, are A- 
 braham's feed and heirs according to the promife 
 as exprefled in our text, feem to be inconteftible 
 truths. The dodrine inferred from the words of 
 our text, in this connexion, as the fubjecl of the 
 enfuing difcourfe, is. 
 
 That believers under the gofpel difpenfation 
 have a right to baptifm for their infant children, 
 or that the infants of fuch are to be baptized. 
 
 To illuftrate and eftablifh this dodrine, it is pro- 
 pofed by divine afliftance to fhew, 
 
 I. That God did gracioufly grant unto Abra- 
 ham, as the father of believers, that infants fhould 
 be received into the vifible church with their pa- 
 rents. 
 
 II. That God commanded, that the feal of the 
 righteoufnefs of faith fhould be adminiftered unto 
 them. 
 
 III. That this great privilege is, under the gof- 
 pel, confirmed and continued to believers. Or 
 that the infant children of beHevers are to be bap- 
 tized. 
 
 I, I am to fhow. That God did gracioufly grant 
 unto Abraham, as the father of believers, that in- 
 fants fhould be received into the vifible church with 
 their parents. 
 
C 77 ] 
 
 That the truth of this may clearly appear, fever- 
 al things command particular attention. 
 
 1 . At a time when religion was very low in the 
 world, and when the vifible church was almofl ex- 
 tin(^, God called Abraham out from the wicked 
 world, in order to fet up his church and kingdom 
 in his family.* 
 
 2. When God had tried and proved Abraham's 
 faith and obedience,! he eilablifhed his covenant 
 with him as an everlafting covenant, and fet up his 
 church in Abraham's houfe.| Here we fee certain 
 commands enjoined on Abraham ; certain inflitu- 
 tions for him to obferve, and certain bleffings and 
 privileges granted to him for himfelf, and for his 
 feed. Thefe bleffings were to continue in the 
 church, and to defcend to his children through fuc- 
 ceeding ages. This was an everlafting covenant. 
 " I will bd a God to thee, and to thy feed after 
 thee." 
 
 3. Let it be ftri^lly obferved, that the fpiritual 
 bleffings contained in this ^ovenant, were granted 
 to Abraham as a father to me faithful. They are 
 fummed up in thefe emphatical words ; " I will be 
 a God to thee, and to thy feed after thee." The 
 Jews themfe^lves underftood it in this view, but con- 
 fined the bleffings, both fpiritual and temporal, to 
 Abraham's natural feed through the law. This 
 grofs miftake the apoftle corrects; in the chapter 
 containing our text, by clearly (hewing, that they 
 were defigned for his fpiritual feed alfo, through 
 the gofpel, whether Jews or Gentiles. The true 
 ftate of the matter was this — The vifible church at 
 that time was almoft fwallowed up in a deluge of 
 
 ♦ Geu. Chap. 12. f Chap. 15, 16. ^ Chap. 17. 
 
 H 
 
C V8 ] 
 
 idolatry, and wickednefs — but God was pleafed to 
 call forth Abraham, and begin a new diipenfation 
 of grace to his church. To difplay more fully his 
 glorious defign, he gave richer promifes, and grant- 
 ed more ample privileges. 
 
 This was to be an everlafting covenant. Gen. 
 xvii. 7. " And 1 will eflabhfh my covenant be- 
 tv^een me and thee, and thy feed after thee, in 
 their generations, for an everlafting covenant, to be 
 a God unto thee and thy feed after thee." 
 
 4. In this difpenfation of his grace to his church, 
 he exprefsly granted unto Abraham this great priv- 
 ilege, that infants fhould be received into the vifi- 
 ble church with their parents ; and he ordered 
 that the fign of the covenant fhould be adminifler- 
 ed to every male child at eight days old. The 
 fame day, in obedience to the divine command, was 
 Abraham circumcifed, and his fon Ifhmael.* 
 
 Here, my brethren, was fomething new and glo- . 
 rious — Abraham, through this covenant, no doubt, 
 faw Chrift, the glorit^us head of all his fpiritual 
 feed, and was glad, as our bleffed Saviour obferves.f 
 
 Under this difpenfation you fee that God ap- 
 pointed and commanded, that infants fhould be re- 
 ceived into the church with their parents. Infants, 
 by circumcifion as an initiating ordinance, were ad- 
 mitted into the church. Thus the apoflle fays. 
 Ads, vii. 8, " And he gave him the covenant of 
 circumcifion. And fo Abraham begat Ifaac, and 
 circumcifed him the eighth day," &c. 
 
 It is very evident that the church once poffeffed 
 this ineflimable privilege of giving up their chil- 
 dren to God in the covenant of promife ; and it is 
 
 ♦ QaaeCiSy XTii. f John, viii. S6. 
 
* 
 
 [ 79 3 
 
 as evident that by the fpecial command of God, the 
 faithful, in the only true church, enjoyed the fame 
 through fucceeding ages. They alio had many 
 precious promifes for their children recorded in 
 the facred oracles, all which are yea and amen in 
 Chrifl Jefus to believers. — Of this I lliall have oc- 
 cafion to fpeak more freely in another place. 
 
 II. I propofe to (hew '.at God did command, 
 that the feal of the righteoulhefs of faith ihould be 
 adminiftered to infants. To prevent a difficulty 
 from arifmg in your minds, I would here obferve, 
 that no fign nor feal, which is wholly legal, and re- 
 fpectsonly temporal bleffings, can, with any pro- 
 priety, be called a feal of the righteoufnefs of faith. 
 Thofe who believe the facred fcripturcs, cannot 
 doubt, that God commanded circumcifion to be ad- 
 miniftered to infants of eight days old.* 
 
 It is commanded, that not only Abrajiam mull: 
 circumcife his own children, but it is exprefsly 
 commanded, that his feed after him muft be cir- 
 cumcifed in their generations. So ftridl was the 
 command, that every uncif cumcifed male child was 
 ordered to be cut off from God's people, becaufe 
 he had broken the covenant. Some, perhaps, may 
 fay, that this is nothing to the purpofe, for circum- 
 cifion was a carnal, legal, bloody ordinance. They 
 may fay, that it was a covenant of v/orks, and could 
 have no refped: to Chriftian baptifm. As for fuch, 
 let them take heed left they be found to oppofe the 
 apoftle, and contradi£l th- fpirit of inlpiration. 
 But, my hearers, let your minds be calm and at- 
 tentive. Circumcifion was a feal of the righteouf- 
 nefs of faith. The very fame circumcifion which 
 
 * Genefis.vii. 10— 12— 14. 
 
[ 80 ] 
 
 God appointed, and commanded to be adminifler- 
 ed to infants, who were, by it, admitted into the 
 covenant of promife with their parents, was a feal 
 of the rlghteoufnefs of faith. — Faith is not of works, 
 but of grace. 
 
 Whatever ends circumcifion might be fuppofed 
 to anfwer in this, or the fucceeding difpenfation, 
 yet it was here a feal of the righteoufnefs of that 
 faith, by which a behever is juftified and faved. 
 The apoflle Paul referring exprefsly to this com- 
 mand of circumcifion, and fpeaking of the bleifed- 
 nefs of thofe whofe fms are forgiven, fays, Romans, 
 iv. 9. 10, 11, 12. " Cometh this bleffednefs then 
 upon the circumcifion only, or upon the uncircum- 
 cifion alfo ? for we fay that faith was reckoned to 
 Abraham for righteoufnefs. — How was it then reck- 
 oned ? when he was in circumcifion, or in uncir* 
 cumcifion ? Not in circumtifion, but in uncircum* 
 cifion. — And he received the fign of circumcifion, 
 a feal of the righteoufnefs of the faith which he had, 
 yet being uncircumcifed : that he might be the fa- 
 ther of all them that believe, though they be not 
 circumcifed, that righteoufnefs might be imputed 
 unto them alfo : — -and the father of circumcifion 
 to them who are not of the circumcifion only, but 
 who alfo walk in the fleps of that faith ©f our fa- 
 ther Abraham, which he had, being yet uncir- 
 cumcifed." 
 
 Having proved to you that circumcifion was a 
 feal of the righteoufnefs of faith, and having proved, 
 that God himfelf commanded it to be adminiflered 
 to infants as a flanding ordinance in his church, 
 under the Abrahamic and Mofaic difpenfations of 
 the covenant of promife, it, therefore, muft be ev- 
 ident to every impartial mind^ that the true church 
 
C 81 J 
 
 once had this grant from heaven, and that the mem- 
 bers of the vifible church did once, and for a long 
 time enjoy this great, this interefting privilege. 
 They did give up their infant offspring to God, 
 and in token of this the feal of the righteoufnefs of 
 faith was adminiflered to them. 
 
 Thefe are the points which were to be eftablifh- 
 ed under the firfl and fecond heads of this dif- 
 courfe. But before I proceed to the next head, it 
 may be neceifary to anfwer fome objedlions, which 
 have been thrown in the way of the truth, and 
 which may ilill be lurking in fome of your minds. 
 
 It has been faid, that the law given at Sinai dif- 
 annulled this covenant with Abraham ; that the 
 law was four hundred and thirty years after this j 
 and that, fince it was an entire new difpen- 
 fation, attended with many new ceremonies, 
 it mufl have rendered the Abrahamic difpenfation 
 ufelefs. In confequence of this remark, fome have 
 faid, that all arguments drawn thence are of no 
 weight, and tend only to confufe and deceive weak 
 minds. All this is very plaufible, indeed, and may 
 have greac weight with fome ; but it is eafy to ihew 
 every candid mind that the allertion is falfe, and 
 that the objection has no force. 
 
 1 . Though it Ihould be granted that the Abra- 
 hamic difpenfation ceafed, when fucceeded by 
 the Mofaic economy ; yet it will by no means 
 follow, that the covenant of promife was made 
 void. Neither will it follow, thajt any of the blef- 
 fmgs and privileges once granted to believers, were 
 taken away. . Thefe may fl-and good, and promifed 
 blellingsbe more clearly holden up to view, and 
 more liberally beftowed on the church, in a new 
 way, by the fucceeding difpenfation, agreeably to 
 H 2 
 
C 82 ] 
 
 the gracious defign of God, more fully to difplay 
 his mercy. • 
 
 2. It is certain, that circumcifion, as a fign of 
 the Abrahamic covenant, and as a feal of the 
 righteoufnefs of faith, was continued under the 
 Jewifh difpenfation ; that the privileges granted tt> 
 the church were continued — that many of the 
 bleffings promifed to Abraham, as the father of 
 believers, were enjoyed by the Jewifh church, and 
 that God beflowed thefe bleffings on that people, 
 as the God of Abraham, the God of Ifaac, and 
 the God of Jacob. It, therefore, mud follow, that 
 the Abrahamic covenant was not made void by 
 the Jewifh difpenfation. 
 
 3. But v^hat is more than all, we have the apof- 
 tle's exprefs declaration en this head — a declara- 
 tion, which, when properly confidered, mufl for 
 ever filence all fuch objectors. Gal. iii. 17. 
 " And this I fay, that the covenant that was con- 
 firmed before of God in Chrifl, the law which 
 was four hundred and thirty years after cannot 
 difannul, that it fliould make the promife of none 
 efFe6l." If the law, or Jewifh difpenfation,, had 
 made void this great promife, or privilege, it would 
 now have been of none effe6l. — The blefTmgs could 
 not have come upon us Gentiles. 
 
 III. It is here propofed to fhew, that the priv- 
 ilege once granted to Abraham, as the father of 
 believers, that infants fhould be received into the 
 vifible church, with their parents, is confirmed un- 
 der the gofpel, and is continued to believers. 
 Here it would be eafy to fhew, that all the prom- 
 ifes, bleffings and privileges of the church, con- 
 tained in every difpenfation, in all their true fpirit- 
 tiai meaning, are^ under the gofpel, confirmed and 
 
[ 8.3 ] 
 
 continued to believers ; but we are confined, by 
 the narrow limits of our difcourfe, to only one 
 privilege. But let it be our prefent comfort, that 
 this is not fmall. 
 
 1. Every fpiritual privilege once granted to the 
 church by its great King and Head, remains in 
 full force until repealed. This may be thus illuf- 
 trated — God once granted unto Abraham, as a 
 father in the church, the privilege of giving up 
 himfelf in covenant. This remained in force 
 under the Jewifh difpenfation to all his feed, and 
 as it is not yet repealed, remains ftill in force to 
 all his fpiritual children. This, I believe, will 
 hold good with refped to all the Iphitual bleffings 
 and privileges Gt>d has granted to his church in 
 every age. Modes and fhadows may be changed, 
 but the fubftance dill remains. It has been proved, 
 that God did grant and confirm unto his church 
 the privilege that infants fhould be received into 
 the vifible church with their parents, and that the 
 feal of the righteoufnefs of faith fhould be given 
 unto them. This, unlefs it has been repealed, 
 mod certainly remains as an inheritance for be- 
 lievers, which they may enjoy as members of the 
 vifible church, and true children of Abraham. 
 For to ufe the apoflle's argument, believers are 
 all one in Chrift Jefus, and if ye be Chrift's, then 
 are ye Abraham's feed, and heirs according to the 
 promife. 
 
 If believers have now an undoubted right, by 
 heirfhip, to all the privileges of the covenant of 
 promife granted to Abraham, which are not re- 
 pealed under the gofpel, we may boldly affert, 
 that if this privilege is not now repealed, the com- 
 mand of God is now on all true believers to give 
 
[ 84 ] 
 
 up their infants to hiin in covenant ; and, as a 
 token to this, ought to have adminiilc-red to them 
 tha: which is now the fign of the covenant, and 
 feal of the righteoufnefs of faith. 
 
 But we beHeve, and confidently affirm, that all 
 the fpiritual blcilings and privileges formerly 
 granted to the church are now in full force. 
 
 We have particularly proved, that this privi- 
 lege alfo was once granted, it, therefore^ remains 
 conhrmed under the gofpel, and continued to be- 
 lievers. Thofe who undertake to releafe chriflians 
 from this command of God, and deny believers 
 the ineilimable pleafure of giving up their dear in- 
 fant offspring to God in covenant through Jefus 
 Chrift, ought now folemnly to prove, that this 
 privilege is made void by the gofpel. The burden 
 of proof now lits upon our brethren, the Baptifls. 
 Here we ought alway to put the laboring oar into 
 their hands, 'and then let them labor fmce they 
 will undertake it. But, alas ! their tafk here is as 
 difficult as it is unthankful. — Our bleiied Saviour 
 charges us not to think thai he came to " deflroy 
 the law and the prophets." (Matth. v. 17.) The 
 apoflle alfo aiTiires us, that all the promifes are yea 
 and amen in Chrift Jefus, (2 Cor. i. 20.) Agree- 
 ably to this we may be affured that Chriit came to 
 be unto his dear people all that the law typified of 
 him — to fulfil all that the prophets foretold of 
 him, and to beflow all the fpiritual bleffings prom- 
 ifed in his word. 
 
 But let us calmly hear, and let us without prej- 
 udice examine what our brethren the Baptifls fay 
 to prove that this privilege is repealed by the gofpel. 
 1. It is faid that this covenant belonged to the 
 Jewifh difpenfation, which was wholly done away 
 
[ 85 ] 
 
 by Chrift, and that confequently it is now of no 
 force. 
 
 Anf. 1 . But though we allow that the Tewifli 
 difpenfation is now wholly done away — though 
 we alfo grant that this privilege belonged to it, 
 yet it will not follow that this, or, indeed, any of 
 the fpiritual bleflings and privileges are now re- 
 pealed. We mufh here diltinguifh between a dif- 
 penfation, and the bleflings difpenfed. The for- 
 mer is the way in which the latter are difplayed 
 and communicated. The Jewilli difpenfation was 
 only the manner which God chofe, by various 
 laws, types and ^fhadows to difplay and communi- 
 cate the bleflings of his covenant to the Jewiih* 
 Church. It is eafy to fee, that one difpenfation 
 may entirely ceafe and give place to another, and 
 yet all the covenant bleflings and privileges of the 
 former may be continued, and, indeed, many 
 more added and enjoyed under the latter. This, 
 in faft, has been the cafe in the church through 
 various fucceflive difpenfations, as might very eafily 
 be fliewn, were it neceflary. 
 
 2. Bat we utterly deny that the covenant of 
 promife containing the privilege for which we con- 
 tend, ever belonged to the Jewifli difpenfation. We 
 aflert the reverfe, that the Mofaic difpenfation be- 
 longed wholly to this, and was added four hundred 
 and thirty years after, for fpecial reafons as the 
 apoflile fays.* Since, therefore, the giving of the 
 law did notdifannul the covenant 'of promife, the 
 taking of it away, certainly could not defliroy the 
 privilege for which we contend. Neither could it 
 make void the folemn command by which it was 
 enjoined, nor hinder the blefllng of Abraham, in 
 this refped, from coming on the Gentiles. This is 
 
 * Gal.iii. 17, 18, 
 
[ 86 ] 
 
 moft evidently the true flate of the matter. When 
 the Jewilli difpenfation was taken away, the cove- 
 nant command and promife, with all the fpiritual 
 privileges and bleilings, came under the gofpel 
 difpenfation confirmed to true believers, the fpirit- 
 ual feed of Abraham, the true heirs according to 
 the promife. Thus it is eafy to fee, how the blef- 
 ling of Abraham is now come on us Gentiles. 
 
 To this it is objeded that the promife of the 
 land of Canaan is done away. Though this objec- 
 tion is not fo very evident in every refped ; yet 
 grant it, and then the heavenly Canaan remains to 
 the church, which was the fpiritual meaning of the 
 original promife. That circumcifion is abolifhed 
 by the gofpel, is another objeQion. But notwith- 
 ftanding this, the fpiritual bleflings fignified by cir- 
 cumcifion, remain under the gofpel ; and Jefus 
 Chrift fulfils it to his people by circumcifmg their 
 hearts. Chrift, under the gofpel difpenfation, has 
 alfo inftituted baptifm, to be the fign of the cove- 
 nant, and the feal of the righteoufnefs of faith. 
 This, therefore, is called by the apoftle the circum- 
 cifion of Chrift. Col. ii, 11, 12. "In whom alfo 
 ye are circumcifed with the circumcifion made with- 
 out hands, in putting oiF the body of the fins of the 
 flelh, by the circumcifion of Chrift, buried with 
 him in baptifm," &c. 
 
 Baptifm now remains under the gofpel an ini- 
 tiating ordinance into the church. It is 'now the 
 fign of the covenant of promife, and the true feal 
 of the righteoufnefs of faith. From this there is 
 not the leaft evidence that the command is repeal- 
 ed, and the granted privilege taken away j but, 
 on the contrary, it clearly fh^ws, that they are in 
 full force on believers under the gofpel. 
 
w — wuiwiui-i i mn.uw ii ufMn - 
 
 SERMON IV. 
 
 INFANT BAPTISM. 
 GAL. III. 29. 
 
 And if ye be Christ^s, then are ye Abra- 
 ham's SEED, AND HEIRS ACCORDING TO TH£ 
 PROMISE. 
 
 In the preceding difcovrrfe, this dodrinc 
 was inferred from the words of our text, viz. 
 
 That believers under the gofpel difpenfatioa have 
 a right to baptifm for their infant offspring, or that 
 the infants of fuch are to be baptized. 
 
 In illuflrating and eftablifhing this doftrine, we 
 have fhown, 
 
 That God did gracioully grant unto Abraham, 
 as the father of believers, that infants fhould be re- 
 ceived into the vifible church with their parents : 
 
 That God commanded, that the feal of the 
 righteoufnefs of faith fhould be adminiflered to 
 them : — And, 
 
 That this great privilege is confirmed and con- 
 tinued to believers under the gofpel ; or that the 
 infant children of believers are to be baptized. 
 
C 88 ] 
 
 On this laft propofition we remarked, that every 
 fplritual privilege once granted to the church by- 
 its great King and Head, remains in full force until 
 repealed. That this privilege is not repealed, and 
 that the command of God is new on all true believ- 
 ers to give up their infant offspring to him in cov- 
 enant, to receive the fign of the covenant, and feal 
 of the righteoufnefs of faith. 
 
 We examined what the Baptifls fay, to prove 
 that this privilege is repealed, by the gofpel, viz. 
 that this covenant belonged to the Jewifh difpenfa- 
 tiqn which is done away by Chrift. — This reafon- 
 ing we found to be inconclufive- — we called you to 
 diftinguilh between a difpenfation and the blefTmgs 
 difpenfed — and ihowed that the covenant of prom- 
 ife, containing the privilege for which we contend, 
 never did belong to the Jewifh difpenfation, but 
 that the latter was added four hundred and thirty 
 years after, and whe i it was taken away, the cov- 
 enant, command, and promife, with all their fpirit- 
 ual privileges and bleflings, came under the gofpel 
 confirmed to true believers. Thus the bleifing of 
 Abraham is now come on the Gentiles. 
 
 We proceed to remark, that though the Jewifh 
 difpenfation be abolifhed — though circumcifion be 
 done away, yet the grant is*not repealed — the priv- 
 ilege remains to believers — -the command is in full 
 force, and fince baptifm is the circumcifion of 
 Chrift, and a feal of the righteoufnefs of faith, 
 through the adminiflration of this, the bleffing of 
 Abraham may now come upon the Gentiles. Some, 
 to prove that this privilege is now repealed, and 
 that infants are cut off from the church by the 
 gofpel, bring Matth. iii. S, 9. " Bring forth, 
 therefore, fruits meet for repentance : And think 
 
[ 89 ] 
 
 not to fay within yourfelves, Vve have Abraham to 
 our father : for I fay unto you, that God is able of 
 thefe ftones to raife up children unto Abraham." 
 Upon this I would make the following obferva- 
 tions. 
 
 ^ 1 . The infants of believeris are here either in- 
 tended, or not intended. If infants are not fpoken 
 of in this place, it is nothing to the purpofe, for 
 which it is cited. But fhould any fay, that the in- 
 fants of believers are here intended, and are by this 
 cut off from the -church as well as others, it will al- 
 fo as certaiivly follow, , according to verfes 10—^12. 
 *.'That finco tliey cannot bring forth fruit, they 
 will alfo be hewn down, and caft into unquencha* 
 blefire.^ 
 
 2. The truth is this, adult perfons only are in- 
 tended by John in this addrefs. They are trees 
 full grown, which mufl bring forth good fruit, or 
 be excluded the church by the golpel, and be hewn 
 down, and call into uiiquenchable fire.— The Phar- 
 ifees and Saddutees prefumedthat they had a good 
 right to baptifm, merely becaufe they were the 
 natural feed of Abraham. But John fhewed them, 
 that under the gofpel this would be of no avail to 
 any adults, who do not bring forth good fruit. 
 This implies what we contend for,* that all who 
 bring forth fruit meet for repentance, (llould, un- 
 der the gofpel, inherit the covenant.fcleffing of Fa- 
 ther Abraham. 
 
 ^ Others think that, what the apoftle fays, iii his 
 epiftle to the Hebrews,* refped:ing God's making 
 a new covenant and deflroying the ,old, fully re- 
 peals the grant, command and prornife for vvhick 
 
 Hebrewi, vlii. 7, 8, 9, " 
 
 I 
 
L ^0 3 
 
 we contend. But it will be evident to any one, at 
 ieafl to every impartial mind, who attentively reads 
 this and the following chapter, that the apoflle 
 here refers only to the law given at Sinai, or the 
 Jewifh difpenfation. This, we have proved, may 
 be aboliflied, and the privileges which God had' be- 
 fore granted his church, with .the command by 
 which they were enforced, remain unaffected. 
 Whatever, in the Jewifh difpenfation, was defigned 
 by the old covenant, which was taken away, it 
 could not difannul the covenant which, was before 
 confirmed in Chrifl, it could notfo .<i-ifannul it,'as 
 to make void any of the fpirituai privileges and 
 blefTmgs. For thefe w^ere before confirmed in 
 Chrifl to behevers.— (Gal. iii. a 7.) 
 
 It alfo appears from this whole epiille, that the 
 apoflle was laboring to convince the Jews, that 
 God*s defign in the abolition of the Sinaic .econo- 
 my, containing many coftly, carnal, ^pd bloody or- 
 dinances, and a worldly fanduary,^ was to make 
 way for the gofpel difpenfation, 'a. difpenfation 
 which, inflead of contrafting the bleffings and priv- 
 ileges of his dear people, fhould eflabliih them on i 
 a better foundation, with great additions, and fliould | 
 increafe their fpiritual blefTmgs in heavenly places « 
 in Chrifl Jefus, Here certainly can be nothing i 
 like a repeal of the grant made to Abraham. ^ It is ^ 
 worthy of particular notice, that in giving a view of j 
 the new covenant, the apoflle makes ufe of thefaine \ 
 exprefBon which God ufed with Abraham. By 
 this he doubtlefs intended to fhew, that the privi- , 
 leges granted to Abraham are confirmed and con- i 
 tinned to believers under the gofpeh 
 
 But if the Abrahamic bleffmg refpeding infants 
 is confirmed and continued to believers under the 
 
C 91 ] 
 
 gofpel, it is mod certain that the command alfo 
 comes clothed with all the weight of the vaftly fu- 
 porior lig'ht and grace which dillinguifli the gofpel 
 difpenfation. We may, with much greater propri- 
 ety, iafift, that the Baptifls fhoulct point out a re- 
 ipeal of this command — ^that they fliould point out 
 an expreis prohibition of infant-bap tifm in the New 
 Toftameat, with much greater propriety, I fay, 
 than they can demand of us a new command for a 
 privilege once granted to the church, a privilege 
 always enjoyed before, and a privilege fo clearly 
 eftablifned and continued to believers under the 
 gofpel. We cannot, we dare not give up this priv- 
 ilege of believers without fome exprefs warrant 
 from God. An exprefs command itoiix aim is as 
 neceflary to nullify, as to elLabliih a pofitive inili- 
 tution, to^ revoke as to grant a privilege to the 
 church. — The Chriftian church thus underllood 
 it, and both circumcifion and baptifm were at firft 
 adminiftered together even to the Gentiles, till cir- 
 cumcifion was exprefsly prohibited by infpiration, 
 and baptifm alone ellablini^?d in the church, as the 
 fign of the covenant, and feal of the righteoufnefs 
 of faith. But there is no prohibition of the privi- 
 lege granted to the church, refpecling their infant 
 feed ; it, therefore, remains to believers under the 
 fandlion of the divine command, and is fealed to 
 them for their children in the ordinance of baptifm. 
 We have no necelTity of a new command, fmce 
 baptifm is now the feal of the righteoufnefs of that 
 faith by which we become the feed of Abraham, 
 and heirs according to the promife. We might, 
 with the greateft propriety, reft the controverfy 
 here, for the Baptifts cannot iliew any prohibition 
 of tnis^privilege in the facred fcriptures — believe 
 
C 92 ] 
 
 and be baptized refpefts adult perfons in the firft 
 inftance, and their offspring through them, as is 
 proved. If the grant is no where repealed, it is 
 inofi: certainly continued to believers under the gof- 
 pel difpenfation. But in addition to this, we think 
 it is eafy to fliew, that this privilege is confirmed 
 to believers in many places in the New Teflament. 
 "We have fhewn from fcripture, that God did grant 
 this privilege unto Abraham as the father of be- 
 lievers, and that he did command that infants 
 Ihould be received into the vifible church with their 
 parents, and enjoined, that the feal of the righteo-uf- 
 nefs of faith be adminiflered to them. When, 
 therefore, v^,e find the apoflle declaring, that they 
 who are of the faith are the children of Abraham,* 
 that they are bleffed with faithful Abraham,! that 
 the blefSng of Abraham is come on the Gentiles 
 through Jefus Chi iff, (Gal. iii. 14.) and then de- 
 daring, in our text, that if ye be Chriil's then are ye 
 •Abraham's feed, and heirs according to the prom- 
 li^e ; v/e mud firmly believe that this Abrahamic 
 privilege or blelling, as well as others, is confirmed 
 to believers under the gofpel difpenfation. 
 
 The apollle, in his epiftle to the Romans, af. 
 firms very clearly, by a ftriking fimilitude, that the 
 Gentile believers were to enjoy, at lead, the fpirit- 
 ual privileges and bleilings granted to the Jewifh 
 church, Romans, xi. 16, 17. " For if. the firfl fruit 
 be holy, the lump is alfo holy : and if the root be 
 holy, fo are the branches. — And if fome of the 
 branches be broken off, and thou, being a wild 
 olive tree, wert graffed in among them, and with 
 them partakeft of the root and fatnefs of the olive 
 
 * Gal, Iii. 7. | Verfe 9. 
 
tree." For whether by the root is meant^ Jefus 
 Chriil, or Abraham, and by the olive tree is uu- 
 derilood the church, or the covenant, yet being 
 grafted in by faith they partook of the root and 
 fatnefs of the olive tree. — This cannot be under- 
 ftood of the enjoyment of any thing fhort of the 
 fame fpiritual privileges and bleffings, of which the 
 Jews were deprived. But the 7ews once enjoyed 
 this Abrahamic privilege refpecting infants, and 
 are now^ deprived of it by their unbelief. If Gen- 
 tile believers, under the gofpel, are cut off from 
 the privilege of having their infant offspring admit- 
 ted with them into the vifible church by baptifm, 
 thzn though they partake of the root, yet are they 
 It off from the fa tnefs of the olive tree — a con- 
 lequence Vv'hichis both unnatural and abfurd. It 
 is evidently contrary to the apoille's defign ; and 
 it greatly weakens, if not wholly deffroys the force 
 of his reafoning in this place. Ourbleffed Saviour 
 very fevereiy reproved thofe difciples who forbad 
 that little children fliould be brought to him, that 
 they might receive his bleffmg. On that occafion, 
 he gave them a command, which msy be con- 
 fidered as binding upon all his difciples. He re- 
 plied, " fuffer littie children to come unto me, and 
 forbid them not ; for, faid he, of fuch is the king- 
 dom of God :" Or, in other words, fuch as are 
 brought to me by faith for my 'bleffmg, belong to 
 my church, or kingdom on earth. The order 
 which immediately follows refpecling the admiffion 
 of ad alt members into this kingdom, feems to fa- 
 vor this fenfe of the words,. (Mark, x. 14, 15.) 
 This command alfo feems to be a plain confirma- 
 tion of the former privilege granted to his people,. 
 Thus the apoftle learned of Chrift, and taught the. 
 I 2 
 
C 94 J ■ 
 
 Corinthians, (1 Cor. vii. 14. and onward) that if 
 cither parent was a believer, the children were, by- 
 God's appointment, fet apart for him, or confe- 
 crated, as the word, tranflated holy, often fignifies 
 in the facred oracles, p 
 
 To bring the matter to a point — That the in- 
 fant children of believers are to be baptized, is a 
 nectlTary confequence of the proportions which 
 have been already elfablifhed. In whatever light 
 we take them, either together or feparately, it will 
 clearly follow, that the infant children of believ- 
 ers are to be baptized. God granted unto Abra- 
 ham, as the father of believers, that infants fliould 
 be received into the vifible church v;ith their pa- 
 rents \ and he alfo commanded that the feal of the 
 righteoufnefs of faith fhould be adminiflered unto 
 them. But we have proved that this great priv- 
 ilege is, under the gofpel, confirmed and con- 
 tinued to believers, confequently the infants of 
 believers, under the gofpel, are to be received into 
 the vifible church with their parents, and, by the 
 command of God, muft have the feal of the 
 righteoufnefs of faith given to them, which is the 
 ^hrillian circumcifion or baptifm. 
 
 1. God did grant unto Abraham, as the father 
 'A believers, that infants fhould be received into the- 
 vifible church with their parents. All true be- 
 lievers, under the gofpel, are Abraham's feed, and 
 as his children they are the true heirs, in Chrift, 
 of this privilege, therefore, by the divine appoint- 
 ment, their infant children mufl be received into 
 ih .^ vifible church with them, and are to be cir- 
 camcifedwith the circumcifion of Chrifl ; or, ia 
 other words, they mufh be baptized. 
 
L 95 ] 
 
 " 2. God commanded that the feal of the rlgh- 
 teoufaefs of faith (hould be adminiftered to infants, 
 who are received into the church with their pa- 
 rents. Circumcifion was once this feal in the 
 church, but, under the gofpel, baptifm is the feal 
 of the riglTteoufnefs of faith ; therefore, by divine 
 appointment, baptifm mud be adminiftered to thofe 
 infants, who are admitted into the church with 
 their parents under the gofpel difpenfation. 
 
 3. The great privilege, that infant children 
 Ihould be received into the church with their pa- 
 rents, and have the fign of the covenant, the feal 
 of the righteoufnefs of faith, adminiftered to them, 
 fs, under the gofpel, confirmed and continued to 
 believers. Hence it clearly follows, fince baptifm 
 is the feal of the righteoufnefs of faith, that when 
 adult perfons, upon their repentance and faith, 
 are admitted into the gofpel church, their infant 
 children are to be received with them^ and to be 
 baptized. Thus the apoftle Peter, on the day of 
 Pentecoft, in the application of that moft fuccefsful 
 fermon, applies the promife exadly to this purpofe. 
 He enforces on his afFedted audience the gofpel 
 call to repentance, faith and chriftian baptifm, by 
 this ineftimable privilege. Ads, ii. 38, 39. " Then 
 Peter faid unto them. Repent and be baptized 
 every one of you in the name of Jefus Chrift for 
 the remiflion of fins, and ye (hall receive the gift 
 of the Holy Ghoft. For the promife is unto you> 
 and to your children, and to all that are afar off, 
 even as many as the Lord our God ifhall call." It 
 may not be improper here to take notice of fome 
 other palfages of the facred fcriptures, which may 
 be confidered as direct proofs of infant baptifm. 
 The coramiiTion of our blelfed Saviour on this. 
 
[ 96 ] 
 
 point, claims our firft attention. Matt, xxviii. 19. 
 Though it is brought by the Baptifts as an objec- 
 tion ; yet, properly confidered, I think it is fo far 
 from* being in their favor, that it will afford a 
 convincing proof of our dodrine to any perfon 
 free from prepoiTeffions. 
 
 1 . The apoftles were commanded to go out into 
 all the world. Till then they had been confined 
 to the Jews, and both circumcifion and baptifm 
 were adminiflered to thofe who embraced the gof- 
 pel, and to their infants. There was not the leaf! 
 hint antecedent to this, that infants were to be ex- 
 cluded, but much to the contrary, as has been 
 fhewn. The apoftles themfelves did not know that 
 it would be lawful for them to go out to the Gen- 
 tiles ; much lefs that infants, as the Baptifts aflert, 
 were to be cut off from this privilege in the gof- 
 pel church. They were here commanded to teach 
 all nations, and preach the gofpel to every crea- 
 ture. It is probable that even the Baptifts do not 
 imagine, that this immediately refpeds infants, as 
 to the external teaching and preaching of the word, 
 they being wholly incapable of this. But it certain- 
 ly does fome way refpeft them. The words are 
 plain — The command is exprefs- — Go teach all 
 nations — Go preach the gofpel to every creature. 
 Surely our Saviour, who fo tenderly took the dear 
 little ones into his gracious arms, who fo aife£lion- 
 ately bleffedthem, I fay furely he did not forget 
 them on this moft interefting occafion — Surely he 
 was not ignorant of the tender feelings — Surely he 
 was not a ftranger to the pious breathings of the pa- 
 rental heart of his dear people in ages past. On 
 this occafion, when the life of a thoufand poor lih- 
 maelites was at ftake, he had not forgotten the 
 
C 97 ] . 
 
 burfl of Abraham's fatherly heart, " Oh, that 
 Ifhmael might live before thee !" Gen. xvii. 18. 
 Nor was the compaiTionate Saviour infenfible to 
 thofe pious parental defires of true believers to- 
 vi^ards their infant offspring through all future ages, 
 much lefs can any fuppofe, that he excludes them 
 from the race of intelligent creatures, to whom 
 the apoftles were to preach the gofpel. We muft 
 either deny that they are part of all nations — we 
 mufl: alfo either deny that they are rational crea- 
 tures, or we mufl fuppofe that they are fome how 
 included in the apoftle*s miiTion. 
 
 2. The apoftles are hereby commanded, to teach 
 ( mathefeufate ) to difciple all nations, and preach 
 the gofpel to every creature. Since then it is cer- 
 tain, that the teaching and preaching of the gofpel 
 does fome way refpe<5t infants, I confefs, upon the 
 Baptift's plan, I am utterly at a lofs how to un- 
 derftand it, unlefs it be wholly to exclude them 
 from chriftian baptifm, from the church, and from 
 heaven ; and either to flrike them out of exiflence 
 all together, or to plunge them headlong into eter- 
 nal damnation. But if we underftand the com- 
 mifTion in the plain and natural fenfe, according to 
 the circumltances in which it was fpoken, as an 
 honeft, pious Jew would take it, and as it is clear 
 the apoftles underftood it, the whole matter is plain. 
 The teaching and preaching of the gofpel, v/ere to 
 difciple infants by baptifin with their believing 
 parents, as had been a common known ciiftom 
 among the Jews, when they profelyted a heathen to 
 the true religion. 
 
 The commillion was exprefs — It was very eafy 
 to be underftood by thofe to v/hom it was given—- 
 fmce they were well acquainted with the command 
 
C 98 J 
 
 by which infants Wr2re to be received into the church 
 with their parents — fmce they knew this had al- 
 ways been the pradice — and fince they had never 
 heard any thing to the contrary drop from the blef- 
 fed lips of their divine mafler, but much in favor of 
 fuch httle ones, was it poffible for them to under- 
 ftand it in fuch a manner, as to exclude the infants 
 of believers from the church and from baptifm ? 
 
 Upon the v/hole, it is with me beyond ail doubt 
 that the apoflles fo underftood their blefled mafter, 
 as fully to warrant and oblige them to receive in- 
 fants into the vifible church with their believing pa- 
 rents, and baptize them. Agreeably to this they 
 pratiifed, when it ii>-faid that Lydia and her houf- 
 hold were baptized^ — when the jailer and all his 
 were baptized, and when Paul baptized the houfe 
 of Stephanus, &c. It thus continued, no doubt, 
 through the apoftolic age ; and from the bell ac- 
 count we have in hiftory, infant baptifm was gene- 
 rally, if not univerfally, pradifed in the church 
 more than twelve hundred years, though much 
 corrupted. Notwithilanding fome have fince call- 
 ed it in queflion, yet, through all this long fpace 
 of time, there was no church or fociety of chriftians 
 which denied infant baptifm, except thofe who de- 
 nied, all baptifm with water. We have a particu- 
 lar authentic hiftory, both of the iirft rife and prog- 
 refs of thii; i'eci that denied infant baptifm. It firft 
 appeared in Germany at the place called Munfter, 
 foon after the reformation fi'om Popery. 
 
 If we grant, as the Baptifts affert, that infant- 
 baptifm was neither allowed nor praftifed by the 
 church in the apoftolic age, it is utterly impoifible 
 that it iliould have been introduced in any fubfe- 
 quent period of the church. They, therefore. 
 
C 5^> ] 
 
 might as well alTert that it never has been pra6lifed. 
 Let us now candidly examine this matter. — Some 
 confidently affirm, that this praclice was firfl: intro- 
 duced into the church in the dark days of Popery. 
 This cannot poffibly be time. It is eafy to fhew 
 from the mofl: authentic writers in thofe times, that 
 it was pra6liled in the church long before ; and, if 
 I miftake not, fome of the Baptiil writers them- 
 felves allow that it was pradtifed in the African 
 church before the dark period of Popery, But be 
 this as it may, it was not then firll introduced into 
 the church. If it was not the pradke in the apof- 
 tles' day, it muft have begun in forne of the fuc- 
 ceeding ages before Popery. — It is generally allow- 
 ed that it commonly prevailed through all the 
 churches after the fourth century. Mr. Tombs, 
 on the part of the Baptiflis,* exprefsly fayfi, that St. 
 Auftin's authority carried it in the following age« 
 almoft without control ; but St. Auftin mofl fol- 
 emnly profeiTes, that he never heard of any in his 
 time that oppofed infant-baptifm. We have only 
 the four firft centuries to examine. We are cer- 
 tain that the practice was firft begun in one of them. 
 Let us, therefore, go back and fee if we can polli- 
 bly find when it was firft introduced into the 
 church. — Our brethren, the Baptifts, are, with us, 
 equally interefted in this inquiry. St. Auftin, who 
 lived in the fourth century, fpeaks of it as prevail- 
 ing in his day ; and that it was not decreed by any 
 council, but had been ever in ufe. The fame au- 
 thor, in his difpute with the Pelagians about orig- 
 inal fin, brings infant-baptifm as an unanfwerable 
 proof of original corruption. This was about 
 
 • Part I, Scdliott «, 
 
C 100 ] 
 
 A. D. S90. We alfo have a number of writers 
 through the whole of this century, who fpeak of 
 infant-baptifm, biit fay nothing of its introduction* 
 As Siricius, A. D. 334, St. Ambrofe 374, Greg. 
 Nazianzen 360, Optatus 300, the Council of Eli- 
 berius 305, and many others, mention infant-bap- 
 tifm as a thing in common ufe in the church. Thus, 
 we fee, it was not firfl: introduced in the fourth 
 century.* 
 
 In the third century, there are feveral remark- 
 able teftimonies concerning infant baptifm, which 
 make it very evident that it was not firil intro- 
 duced in that day. About the middle of this cen- 
 tury Cyprian called a council of fixty fix minifters 
 or bifhops on this queftion, " Whether infants 
 might be baptized before they were eight days 
 old ?'* This council unanimoully agreed, there 
 was no neceility for fuch a delay. In confequence 
 of this, a letter, which was figned by Cyprian, 
 was written to the churches, to notify to them the 
 xefult of their deliberation. 
 
 Origen, who was born lefs than an hundred 
 years after the apoflles, and fiourifhed .in the be- 
 ginning of this century, fpeaks often of infant bap- 
 tifm in his homilies on Original Sin, as an eflab- 
 liflied practice in the church. In one place he ex- 
 prefsly fays, that the church had a traditional order 
 from the apoflles to give baptifm to infants. This 
 clearly fiiews, that infant baptifm was then an ufage 
 in the church. Tertullian alfo, who lived about 
 the fame time, mentions infant baptifm as no nov- 
 elty in his day. He pleads for the delaying of the 
 baptifm of infants on account only of the danger 
 
 * Hlftory of Infant Baptifm, part 1, chap. 7, 8, to the 23d. Dr. Foe- 
 bafius Hift. Theology. 
 
■ [ 101 ] 
 
 which might attend the introdudion of fponfors. 
 This can properly apply only in thofe cafes, where 
 parents were unbelievers, or were fick. Jacob 
 Pamelius obferves, in his Annotations on this 
 place, that Tertullian had reference to fuch.* 
 
 From thefe obfervations, it is clear that infant 
 baptifm was not hrft introduced either in the third 
 or fourth century. It certainly was not introduced 
 in the fourth, becaufe we find it in the third — nei- 
 ther in the third, becaufe it is there fpoken of as 
 a common undifputed practice. Our inquiry is 
 now reduced to the limits only of two centuries, 
 and it is clear to me, that infant baptifm muft have 
 been introduced into the chriftian church in one or 
 the other. Let us now carefully examine the mat- 
 ter with refpeft to the fecond century, the age 
 that immediately followed the apollies and firfl 
 minifters of Jefus Chrift. 
 
 All the immediate fucceffors of the apoflles 
 mult perfonally know, what was the pradice of 
 the apoftles themfelves. The churches alfo muft: 
 know whether their infants were baptized or not. 
 If the minifters and churches ku ^w that infant 
 -baptifm had never been praftized by the apoftles, 
 it is utterly impoftible that it ftiould then have 
 been introduced into the church without making 
 great difturbance. It muft have met with the 
 greateft oppofition, both from the minifters and 
 churches, of primitive zeal and purity. Were that 
 fad, is it credible that we fhould not have heard 
 fomething of it, when fome of the writings of thofe 
 Fathers have come down to us ? — Two of them 
 are frequently mentioned on this fubjeO:, but not 
 a word that there was any controverfy in the 
 
 * Dr. Forbefius' Hift. Theology. 
 
 K 
 
[ 102 ] 
 
 church refpecling' infant baptifm. Ireneus, who 
 flourifhed about the middle of this century, was 
 acquainted with Polycarp, St. John's difciple, and 
 alfo faw and converfed with thofe who had feen 
 Jefus Chrift. He mentioned infant baptifm as no 
 matter of difpute. Reckoning up feveral forts of ^i 
 p^rfons who were born again unto God, he ex- 
 prefsly mentioned infants among them. It is natu- 
 rally fuppofed that he there muil mean their being 
 born of the water, or baptized, as many of the 
 Fathers ufed the word in this fenfe, as infanfs 
 could give evidence of no other regeneration. 
 
 Juftin Martyr, who is fuppofed to have beea 
 bom about thirty years after the death of our 
 blefled Saviour, in his Apology, written in the 
 year 140, mentions perfons who were difcipled 
 to Chrift in infancy. He alfo fpeaks of baptifm s 
 being to us inftead of circumcifion. Ignatius 
 lived in the end of the firft century. He converfed 
 with the apoftles, and fuffered martyrdom under 
 Trajan, A. D. 107.* But from none of thefe 
 have we a word refpe£ting the firft rife of infant 
 baptifm in their day. Since we have now purfued 
 cur inquiry back to the firft century without fuc* 
 cefs, I would juft make one remark here on the 
 whole. If infant baptifm is fuch a grofs error and 
 corruption — if its introduction deftroys the very 
 being of the church, it is utterly incredible, if not 
 impofiible, that the pradice of it could have ob 
 tained, either in the fecond, third, or fourth cen 
 turies, without its rife and progrefs being mention 
 ed, or even that there were ever fuch heretics ii 
 the world* This remark obtains great weight 
 when we confider that St. Auftin, in the clofe of 
 
 * Dr, Fwrliotau** Hift. Tlieology. 
 
C los ] 
 
 the fourth century, wrote a book, giving a partic- 
 ular account of all feds that were, or ever had 
 been in the church — (he enumerates eighty-eight 
 ^ith their feveral tenets.)— And when we £nd, in 
 the writings of the Fathers, an accorunt of all the 
 particular errors, and fmalleft departures from thit 
 faith and pradice once edablifhed in the chureh, 
 we are reduced to this dilemjna, either that infant 
 baptifm was introduced into the church in the 
 iirft century by the apoflles themfelves, or that 
 it nev^r has been pra£lifed in any age of the world. 
 — The latter is contrary to known fadl. The 
 former is the truth, and it is the very doftrin« 
 propofed to be illuftrated and eftablifhed by this 
 difcourfe. I fhallnow conclude with a few re- 
 marks. 
 
 1. We have both fcripture command and ex- 
 ample, for receiving infants of believers into tht 
 vifible church with their parents, and for adminif- 
 teringtothem thefealof the righteoufnefs of faith. 
 This command and this example from Abraham 
 the father of the faithful, evidently run through 
 the whole of the Old and New Teflaments. When 
 Chrifl came and fulfilled the law and the prophets, 
 he confirmed the covenant of promife, he enlarged 
 it with greater privileges, and he continued it to 
 believers under the glorious g@fpel, as examples of 
 infant baptifm. We alfo have the evident pradice 
 of all the churches of Chriil in ages of the greateft 
 zeal and purity. Thofe who deny that there is 
 either command or example for this pradicCjOUght 
 firft to point out from authentic hiflory, a church 
 or fociety of chriftians, within twelve hundred 
 years of the apoflles, who did not praftife infattfc 
 baptifm. 
 
[ 104 ] 
 
 2. Thofe who deny infant baptifm have no juft 
 ground for breaking off from all the churches of 
 Chrift on this account ; and much lefs for efteem- 
 ing themfelves the only true church in the world. 
 For though they hold this to be an error, yet it is 
 not fuch as to fubvert the foundation, nor indeed 
 has it always been their fentiments, as appears by a 
 confelTion of the faith of a hundred churches of 
 their communion.* Awful have been the confe- 
 quences of this feparation, and, perhaps, nothing 
 tarnifhed the glory of the reformation from Pope- 
 ry more than the conduct of its firft founders. 
 Thofe, therefore, who, in the prefent day would 
 break off from other churches of Chrlll and join 
 this feparate communion, ought firft well to con- 
 fider the nature of the aftion, left they be involved 
 in the awful guilt of many generations. On the 
 whole, it is high time that all party zeal was ban- 
 ifhed from the church of Chrift, and that all de- 
 nominations were united in the common caufe. 
 The day of the Lord is at hand. In the m.ean 
 time, let us give up onrfelves and all ours to God 
 and to his difpofal — let us take hold of the cove- 
 nant through Jefus Chrift, and thankfully enjoy 
 the privileges — let us plead the promifes for our- 
 felves and our children — and finally, let us wait pa- 
 tiently for his coming and kingdom, who will then 
 reveal his righteous judgment, and reward every 
 man according to his works. 
 
 • Printed in London, 1699. 
 
!H t WJff ' 'i*" A l "!g! 
 
 S £ R M O N V. 
 
 BELIEVERS AND THEIR OFFSPRING IN 
 COVENANT WITH GOD. 
 
 ACTS, II. 39. 
 
 For. the promise is unto you, and to you^ 
 children, and to all that are i afar 
 
 OFF, EV£N AS MANY AS T?IE LoRD OUR Goi> 
 SHALL CALL. 
 
 IN the former psrt of this chapter, we 
 have an account of that wonderful out-pouring of 
 the Holy Ghoil upon the apoilles on the day of 
 Pcntecoil. In the context we have Peter's folemn 
 addrefs to the mixed multitude, collected together 
 on that occafion, in which the apoflle proves to 
 them that Jefus Chrift, whom they had taken, and 
 by wicked hands crucifiod and fiain, was the 
 Son of God, the true Meffiah and Saviour of the 
 world. And he folemnly tefliiies that God had 
 raifed him from the dead, and had exalted /jim at 
 his right hand, whofe blood they had impiouily 
 imprecated on themfelves, and on their children. 
 Under a fenfe of this %uili they were pricked to 
 K2 
 
[ 106 ] 
 
 the heart, and, under awful apprehenfions of the 
 divine wrath, in agonies of diflrefs they cried out, 
 men, brethren, what Jhall we do ? The apoftle 
 then called them to repent of their fms — to em- 
 brace the gofpel, and to be baptized in the name 
 of Jefus Chriit, as the only way to efcape the di- 
 vine wrath, which was coming on that wicked gen-* 
 eration, and as the only way to enjoy the bleiTmgs 
 and privileges of the gofpel dlfpenfation. This call 
 they enforced by the w^eighty argument in our 
 text. " For the promife is unto you, and to your 
 children, and to all that are afar off, even as many 
 as the Lord oin* God fhall call/' 
 
 It is generally fuppofed that this declaration re- 
 f|3eds both Jews and Gentiles. The promife is to 
 ^ou, and to your children. This refpeds thofe 
 who were of the Jev/ifh religion. The promife is 
 to them who are afar off, when God fhall call them, 
 and to their children. This is fuppofed to have 
 reference to the Gentiles, who ihould alfo be gath- 
 ered into the church by the gofpeL and fhould then 
 enjoy the bleilings and privileges of the covenant 
 of promife with God's people. 
 
 We have feen in the preceding difcourfe, that all 
 who beheve are Abraham's i^^(S^ and heirs accord- 
 ing to th^ promife ; and that, by divine appoint- 
 ment, the infant children of fuch are to be received 
 with their parents, and to be baptized. But it has 
 been a&ed, what advantage is this to parents, or to 
 their children ? To give an anfwer to this quef- 
 t )n fliall be the fubj 61 of m,y pref:nt difcourfe. 
 ,i fiialj, therefore, now endeavor, by divine aflift- 
 ance, to fhew, ' 
 
 I. What the covenant of promife contains for 
 beiievirg parents with refpcQ to theiuXelves. 
 
[ 107 ] 
 
 IL What it contains for them with refped to 
 their children. 
 
 III. Shew how parents may have an intereft in 
 this covenant, and enjoy its peculiar bleflings and 
 privileges for themfelves, and for their children. 
 
 1. Under this head I do not propofe to fpeak of 
 thofe blefTmgs which are common to believers in 
 general, but only of thofe which are peculiar to 
 them as parents. It is highly reafonable to fuppofe, 
 that as they have a peculiar trufl and charge, they 
 alfo fhould have fpecial affi fiance, and particular 
 blellings and privileges. The apoflle fays, they are 
 bleifed with faithful Abraham. Believing parents 
 being heirs of God and joint-heirs with Jefus Chrift, 
 have not only their fins forgiven ; they have not 
 only God for their God, for their father and por- 
 tion — they have not only Jefus Chrift for their Sav- 
 iour, the Holy Spirit for their Sandlifier ; but, in 
 the firfl place, they alfo have the great privilege, 
 that their infant children fhould be confidered as 
 in covenant with them. That this is a great privi- 
 lege, every parental feeling is ready to acknov/ledge. 
 It w^as before proved and illuftrated, that under ev- 
 ery difpenfation of the covenant, this has been 
 granted to believing parents, as God faid to Abra- 
 ham, the father of believers, " I will be a God to 
 thee and to thy feed after thee." 
 
 It mufl certainly be confidered as a great favor 
 to the parent, that the great and good God fhould 
 thus gracioufly mention their infant offspring in the 
 covenant with them. By this he doubtlefs intend- 
 ed to fhew his condefcending grace and mercy to 
 his people, that they might be encouraged in the 
 faith furdifcharge of their important trufl. 
 
[ 108 ] 
 
 2. The covenant of promife, as has been prov- 
 ed in the former difcourfe, contains, for believing 
 parents, the privilege of giving up their children to 
 God in baptifm, through Jefus Chrift. — This is a 
 great favor in every refpecl, but efpecially, that 
 by faith believers may thus bring their infants to 
 the compaflionate Saviour for his bleffing — the Sa- 
 viour who is ever prefent in his ordinances. When 
 thus given to him, they may always with freedom, 
 in their prayers, bring them to the throne of free 
 covenant-grace and mercy ; they may, with hope, 
 commit them to God's fatherly care ; and they 
 may, by faith, take hold of the covenant of his own 
 appointment, and plead its blefiings for them, as for 
 their own fouls, 
 
 S. Another privilege this promife contains for 
 parents is, that their children, in their infant and 
 mod helplels ilate, maybe, with them, members of 
 the church. They may here confider them, in a 
 peculiar fcnfe, not their own, but the children of 
 the houfehold of faith. They may confider them 
 the Lord's property, and that they are to be 
 brought up for him. Thefe reflections will not 
 only ftrengthen ail their oblip;ations, but alfo great- 
 ly fweeten all their care and labor. They afford, 
 to believing parents, a fuvereign balm for all their 
 wounds, and a fweet cordial for all their fears re- 
 fpccling their dear inumt-children. How wonder- 
 ful are the condefcending grace and goodnefs of 
 God to his dear people ! But how vile the ingrati- 
 tude and unbelief of the human heart ! 
 
 4. This promife contains, for believing par- 
 ents, all needed wifdom and grace to bring their 
 offspring up for God, while he continues them un- 
 der their care. How often do parents find their 
 
C 109 3 
 
 ftrength fail in trying circumftances refpedling them 
 even in their infant-ilate ? But what a blelling have 
 they in the (;ovenant ! Here is ftrength and aflif- 
 tance ; and, indeed, they never fail of obtaining a 
 recruit when they come here by faith. In the ri- 
 per years of their children how often do they find 
 that they lack both wifdom and grace to give them 
 inftru(5lion, to reftrain them from evil practices, and 
 to bring them up for God ? But here is both grace 
 and wifdom in ftore. Here they may come freely 
 by faith, and obtain mercy, wifdom and grace to 
 help in every time of need. God fays, in the cov- 
 enant of promife, I will be a God to thee, O be- 
 lieving parent ! The promife is to thee in the char- 
 acter of a parent, and contains every blefling and 
 grace neceiTary for the education of your children, 
 who are devoted to his fervice. Thefe bleffings 
 are treafured up in Chrift to be communicated to 
 all thofe parents vvho come to God for them by 
 faith — by that faith which takes hold of the cove* 
 nunt — whicji works by love, and is productive of 
 new obedience. Ignorant and unbelieving parents 
 may think lightly of all thefe bleffings, but they 
 muft certainly be exceeding precious to him who 
 has been made fenfible what it is to be without God 
 in the world — to him who is fenfible what it is to 
 have a covenant-God and father through Jefus 
 Chrift, and to him who knows what it is by faith to 
 plead the precious promifes for his own foul. — How 
 Supporting to the tender, faithful, parental heart, 
 when ready to fink under a view of the many evils 
 which are thickly fcattered in the vale of tears, 
 through which their dear child muft pafs ! How 
 fupporting, I fay, are thefe covenant-blellings, ef- 
 peqially when parents can take hold of the cove^ 
 
[ 110 ] 
 
 iiant, and^ by faith, obtain grace to infi:ru6l, wnrn^ 
 and guard their children, and thus cheerfully com- 
 mit them to the holy keeping and difpofal of a 
 heavenly father. 
 
 5. In this promife there is abundant mercy to 
 make their prayers, inflniclions and corrections ef- 
 fe^lual. Here is not only grace to make them 
 faithful, but mercy to render them fuccefsful. — 
 Pious parents, when they confider the total deprav- 
 ity of the human heart—when they fee that the im- 
 agination of the thoughts of the heart is evil, and 
 only evil continually, and when, upon a fmall tri- 
 al, they perceive the obftinacy of their children, 
 then they are exceedingly apt to be difcour- 
 aged. But the promife contains grace fovereign 
 and powerful enough to fubdue the moft ftubborn 
 will, and to break the hardeft heart. — ^Here is mer- 
 cy fufficient to make the v/eak, but faithful and per- 
 fevering endeavors of pious parents fuccefsful, on 
 the moil finifhed piece of human corruption. — God 
 fays, " I know Abraham, that he will^ command 
 his children, and his household after him, and they 
 ^/hali keep the way of the Lord — Gen. xviii. 1 9. 
 Train up a child in the way he (hould go, and when 
 he is old he will not depart from it"-— Pro v. xxii. 
 .6. The Lord himfelf anfwers for the event. To 
 this fource fainting behevers ought always to look. 
 Faithful Parents, who have given their children to 
 God in covenant, may undoubtedly depend on the 
 all-fufEcient mercy of a covenant4s:eeping God. Is 
 this no advantage to parents ? Is there no peculiar 
 bleifrng for them who have given up themfelves 
 and their children to God in covenant ? Is there 
 no fuitable ^ encouragement — ^no particular aflif- 
 tance for them in this covenant, which is Tq well 
 
I ni ] 
 
 ©rdered in all things and fure ? — But here let m^ 
 obferve, that as thefe covenant-bleffings are fpiritu- 
 al — the fpirltual perfon only can enjoy them. They 
 are fo little attended to, and underllood, and fo lit- 
 tle believed even by pious people in the prefent day,^ 
 that we need not wonder they h?-ve fo little appar- 
 ent effeft ; and efpecially when fo few paients take 
 hold of the povenant truly by faith, and are active 
 and diligent in the ufe of all thofe means by which 
 God communicates the covenanted-bleflings to his 
 people. 
 
 Sixthly^ mid lajlhj — Should it pleafe God to take 
 away the infants of believers by death, the promife 
 gives them full liberty, by faith, to commit, through 
 Jefus Chriil, their infonts, as their ov/n fouls, into 
 their heavenly Father's hands. — To this great priv- 
 ilege they are undoubted heirs, as children of Abra- 
 ham. No favor, perhaps, could be more grateful 
 to the feelings, no bleffing more fuitable to the de- 
 fires, and no privilege could more exactly corref- 
 pond, than this, with the wifhes of a pious parent, 
 in fuch ail affeding fituation. O parent ! behold 
 the grace and condefcending goodnefs of a cove- 
 nant-God and Father. 
 
 II. I am to Ihew, what are the promifes and 
 bleflings contained in this covenant, for believing 
 parents, refpefting their children- 
 
 Firjl — In their infant and mod helplefs ftate, 
 they are admitted into Chrift's family on earth — 
 This is no fmall privilege. How great would you 
 think the favor to your children, to be taken into 
 the family of an earthly king ? But the church is 
 the houfhold of faith, the famJly of the king of 
 kings. Here are the richeft promifes, and greateft 
 bleflings, and here is a foundation for the moft 
 
[ 112 ] 
 
 fanguine expectations. In this fituation they are 
 intereited in all the public prayers for the welfare 
 of the church, and they ought to be always re- 
 membered in the private and fecret petitions of all 
 God's people. 
 
 Secondly — The God of Abraham is their God — 
 The projmife is to believing parents, and to their 
 children. " I will be a God to thee and to thy 
 feed." This is certainly an ineftimable blefling 
 of the covenant, which believers have for their in- 
 fants. God, therefore, will preferve them through 
 the dangers of their infant (late, or will take them 
 to himfelf. All this is doubtlefs implied in his 
 being their God. For if believers are, by the di- 
 vine command, to give their infants to God, and 
 they in obedience, do give them up to him as he 
 hath appointed, will be not accept them ? He 
 certainly will, and through Jefus Chrift, he doubt- 
 lefs becomes their God in life, agreeably to the 
 tenor of the gracious covenant. But to fuch as die 
 in an infant ftate, he is forever a God and portion. 
 Thus only can this be an everlafling covenant re- 
 fpeding fuch, and in this view alone his mercy to 
 them endureth forever. Thofe, therefore, who 
 believe that the promife contains any thing refpe<5l- 
 ing the infants of believers, who die in their infant 
 flate, can hardly doubt of its fecuring to them the 
 faving bleffings of the covenant in the eternal 
 world. What bleffrngs are here for the dying in- 
 fants of believers ? bleflings infinitely rich — infi- 
 nitely free ! — This is not a new fentiment — It was 
 holden, and firmly believed by the mod zealous 
 and pious ancient fathers in the church. 
 
 Should thefe infants, on the contrary, live and 
 Ji<ivance to the Prate of childhood, there are flill 
 
[ 113 ] 
 
 great bleffings for them in this gracious covenant* 
 flrjl — That grace, promifed to believing parents 
 to make them faithful, has fome fpecial reference 
 to children in this Itate. If believing parents have 
 grace to be faithful, this is a great bleffing, not to 
 parents only, but alio in a very fpecial manner to 
 their children : It gives them the advantage of 
 their faithful pious inftrudion. 
 
 Secondly — Believing parents, refpe^ting their 
 children in this (late, have the promife of the blef- 
 fing to attend faithful inflrudion and difcipline. 
 Prov. xxii. 6 — xxiii. 13, 14 — xx. 7. " Train up 
 a child in the way he fhould go, and when he is 
 old he will not depart from it — Withhold not cor- 
 reftion from the child ; for if thou beatefl him 
 with a rod, hejhallnot die — ^Thou fhalt beat him 
 with the rod, and Jhall deliver his foul from helh 
 The jufl man walketh in his integrity ; J: is chiU 
 dren are blejfed after him." What precious prom» 
 ifes ! What unfpeakable blelTmgs for their chil- 
 dren! If God gracioufly grants his bleffing to at- 
 tend the faithful care of pious parents, this will 
 certainly make it eiFed;ual, and lay a glorious 
 foundation for their children's ufefulnefs here, and 
 for their eternal felicity in the world to come. 
 This has often been the cafe, and it is more than 
 probable always will be the cafe, where parents 
 take hold of the covenant, and are perfeveringly 
 faithful in their infl:ruQ:ion and difcipline towards 
 their children, agreeably to the following paflages 
 of facred fcripture. — " And I will eftablifli my 
 covenant between me and thee, and thy feed after 
 thee, in their generations for an everlafling cove- 
 nant, to be a God unto thee, and to thy feed after 
 thee. For I know him, that he will command his 
 L 
 
C 114 ] 
 
 children, and his houftiold after him, and they 
 Jhall keep the way of the Lord, to do juftice and 
 judgment, thai the Lord may bring upon Abraham 
 that which he hath fpoken of him" — Gen. xvii. 
 *7. andxviii. 19. " So then they which be of faith 
 are blefled with faithful Abraham. That; the blef- 
 fing of Abraham might come on the Gentiles 
 through Jefus Chrifl, that we might receive the 
 promife of the fpirit through faith" — Gal. iii. 9 — 
 14. " For I the Lord love judgment, I hate rob- 
 bery for burnt offering ; and / will dired their 
 work in truth, and /'it;/// make an everlafting cove- 
 nant with them ; and their fe^d JJjall be known 
 among the Gentiles, and their offspring among the 
 people : all that fee them Jhall acknowledge them^ 
 that they are ihe/eed which the Lord hath blejfed. 
 They Jhall not lobor in vain^ nor bring forth for 
 trouble : for they are the feed of the blefled of the 
 Lord, and their ffspring with ihem,'^ Ifaiah Ixi. 8, 
 9. and Ixv. 23. 
 
 Thirdly — In this ftate the children of believers, 
 in covenant, are alfo under the care, watch, and 
 difcipline of the church. This alfo is no fmall 
 privilege. And where the church is faithful, it 
 mofl certainly is a very great blefling ; not only 
 as a powerful incitement to faithfulnefs in parents,^ 
 but alfo as it adds great weight to their parental 
 inftrudion and difcipline. 
 
 In this age, human nature is capable of the m oft 
 deep and lafting imprelTions. The foundation of 
 a future life of virtue or vice, and confequently of 
 happinefs or mifery, is much oftener laid in child- 
 hood than is generally imagined. — In this age, 
 therefore, to have our children under the care, 
 watch, and difcipline of the church-— under the 
 
i: 115 ] 
 
 faithful inflrudlon of pious parents, attended with 
 divine afli fiance and blelling, muft be confidered, 
 by every ferious and enlightened mind, as advan- 
 tages unfpeakably great — as privileges mod im- 
 portant and precious. 
 
 Fourthly — In childhood alfo they have a fpeoial 
 intereilin the prayers of the church and people of 
 God. As members with their parents, they are 
 included in all the prayers which are made for the 
 church throughout the whole world. How grieat 
 an advantage this may be none can tell. "When 
 we coilfider, that God is pleafed to beflow the 
 greatefl blelTmgs in anfwer to the prayers of his 
 dear people ; and when we confider, that the ef- 
 fectual fervent prayer of the righteous availeth 
 much, James, V. 16. we mud confider this is nt> 
 fmall privilege. 
 
 In adult age there are flill peculiar privileges 
 and blellings for the children of believers, unlefs 
 they have cut themfelves off by their wickednefs, 
 .or have been excluded by the difcipline of the 
 church. 
 
 Though the ax is now laid at the root of the 
 tree, and every tree that bringeth not forth good 
 fruit muft finally be hewn down ; and though 
 f^^mething more is required of them, as adults, 
 that they may enjoy all the privileges of the church, 
 yet they are ftill under the care and difcipline of 
 the church. This is undoubtedly a great privilege, 
 and if properly and faithfully exercifed over fuch 
 by the church, may adtually be to them, under di- 
 vme influence, one of the greateft blefTmgs. They 
 are under the bonds of the covenant — the facred 
 ties are ftill upon them to be the Lord's — the way 
 of fm is more hedged up from fuch, and the way 
 
t 116 2 
 
 to final dcftru^lion more barred. Thefe are n® 
 fmall advantages. — Such fllll have a fpecial intereft 
 in the prayers of the church and people of God, 
 which may, and will prevail, unlefs obftinately re- 
 jected and defpifed. They muft be under great 
 advantages for eternal life. Thus lifted up to heav- 
 en, in point of privilege, if they perifh, they 
 muft dilfolve every facred tie — ^break through every 
 barrier ; they nmft burft afunder every band, and 
 obftinately plunge themfelves headlong into remed- 
 ilefs deftru6lion. Thefe, my brethren, are fome 
 cf the ineftirnable bleflings and privileges of the 
 covenant of promife, in which believing parents, 
 for themfelves, and for their childi-en, are intereft- 
 ed. Surely they cannot be confidered either few, 
 or fmall, by any ferious mind ; on the contrary, I 
 am perfuaded that, what advantage is the covenant 
 of promife ? and what profit is their in baptifm ? 
 would never have been queftions had minifters al- 
 ways been faithful in difpenfing the privilege, and 
 had parents and churches difcharged their refpec- 
 live obligations. 
 
 It is, indeed, a melancholy truth, that in the pref- 
 ent day, the vifibility of , the pecuHar bleflings of 
 the covenant of promife have almoft difappeared. 
 To this, perhaps, more than to any thing elfe, it 
 may be attributed, that fo many parents, who hold 
 to the covenant, are fo eafy in the negleft of bap- 
 tifm for their children ; and alfo, that fo many 
 wholly deny infant baptifm. Had the adminiftra- 
 tion of infant baptifm never been corrupted — had 
 the church kept yp the primitive difcipline over 
 both parents and children j and efpecially, had 
 parents always been faithful to their children, ac- 
 cording to the covenant, we have the greateft alTur- 
 
[ in ] 
 
 ance, that all the peculiar covenant bleffings would 
 have been enjoyed by believers and their children. 
 The v/orld would then have known that thefe are 
 the feed of the bleffed of the Lord, and their off- 
 spring with them. 
 
 III. I am now to Ihew how parents may be in- 
 terefted in the covenant of promlfe, and enjoy the 
 peculiar bleflings and privileges of it, for them- 
 felves,. and their children. 
 
 Two things here are the fubjed of inquiry— 
 
 1. How parents may be interefted in the covenant 
 of promife. 2. How they may enjoy the peculiar 
 bleflings and privileges of the covenant refpeding 
 themfelves and their children, under the gofpel 
 difpenfation. 
 
 With refpecl to the firfl, it is clear from what 
 has been faid, that parents mull be true believers 
 in order to be interefted in the covenant ; or in. 
 fcripture language, they muft be Chrift's, and 
 Gonfequently Abraham's feed, to be heirs accord- 
 ing to the promife. The' apoftle fays exprefsly, 
 '' if any man have not the fpirit of Chrift he is none 
 of his." Romans, viii. 9. — Therefore he is not 
 interefted in the covenant of promife, and can have 
 ,-no right to its privileges. 
 
 But how parents, under the gofpel, may enjoy 
 all the peculiar bleflings and privileges of fuch, 
 for themfelves, and for their children, muft now 
 have a more particular dil'cuflion. 
 
 Some, through ignorance and unbelief, rejeft 
 and defpife them. Many acknowledge the cove- 
 jiant, and have their children baptized, and yet do 
 not appear to enjoy any of its fpiritual bleflings : 
 and fome, who are interefted in the covenant, and 
 appear really to give up their children to God in 
 L 2 
 
C 118 ] 
 
 baptifm, yet feem to lofe the parental bleffing. Pa- 
 rents need all thefe promifes and bleilings — they 
 are treafured up in Chrift for them — they are clear- 
 ly propofed, and freely offered to them, in the cov- 
 enant of promife. But O how affeding ! how dif- 
 treiTmg muft it be to mifs of them, whatever may 
 be the caufe ! 
 
 To illuftrate this matter, I would fuggefl a few 
 things. — Parents, I befeeeh you, give your moft 
 ferious attention — look to God for his bleffmg, and 
 may the Father of light give you underflanding. 
 To give yourfeives and your children to God, and 
 to his church, in covenant, through Jefus Chrift, is 
 neceifarv, in order to have an intereft in the cove- 
 nant. — tovenant bleffings are given in a covenant 
 way. 
 
 Firjl — To infure the enjoyment of thefe blelT- 
 mgs, parents muft beUeve, and take hold of the 
 covenant. Not to believe is, perhaps, in God's 
 view, to rejed the covenant — not to take hold of 
 rt, and depend upon it, is probably to flight the 
 covenant with all its blefTmgs. This, perhaps, may 
 be the very reafon, why fo few parents enjoy thefe 
 peculiar parental blclTmgs. It is highly reafonable, 
 and it is agreeable to the analogy of faith, to fup- 
 pofe, that when God makes gracious propofals to 
 parents, and they believe them, take hold and de- 
 pend upon them, as prcpofed, that the blelTmgs are 
 fure, and the enjoyment certain. 
 
 Secondly — Let parents go to God as to a father, 
 through Chrift, and afk thefe covenant blefTmgs — 
 let this be a continual fervent prayer* It is reafon-' 
 able, and, in fome refpedls, it feems neceffary to the 
 very enjoyment of them, that parents fhould alk 
 thefe bleffings of their heavenly Father. " Afk;,'* 
 
C 119 ] 
 
 fays the bleffed Saviour, " and ye fhall receive.** 
 The apoille James fays, " If any of you lack wif- 
 dom, let him aik of God, that giveth to all men 
 liberally, and upbraideth not, ^nd it Ihall be given 
 him. But let him afk in faith, nothing wavering.'* 
 — If parents, therefore, are fo ignorant of the cov- 
 enant, and fo faidilefs refpefting its bleilings, that 
 they do not aik for them, it is no wonder that they 
 fail of their enjoyment. 
 
 Thirdly — Let parents be faithful to the covenant 
 refpeding their children, in training them up in 
 the way they fhould go, and in bringing them up 
 for God, agreeably to his will. This is of the Ian: 
 importance, and feems to be a condition of the en- 
 joyment of covenant bleilings refpe6ting their chil- 
 dren. Parents, who are not faithful in this, do 
 break the covenant. They make light of the prom- 
 ife, and thus lofe the blelfrng. But, on the other 
 hand, thofe parents, who are faithful, and bring up . 
 their children for God, agreeably to the tenor of 
 the covenant, may depend on the enjoyment of the 
 bleilings in their fulieft extent, with regard both 
 to themfelves and their children, and with re- 
 gard to time and eternity. Should any fay, that 
 this is carrying the matter too far, and that, by 
 proving too much, w^ overfet the whole, and prove 
 nothing. Should any fay, that the faithfulnefs nec- 
 eifary to obtain this, is wholly unattainable in this 
 imperfect (late. I anfwer, that the objedion is ve- 
 ry plaufible, and probably, with feme, has more 
 weight than merit. But let us try its weight in a 
 fmiiiar cafe. According to fcripture the Chriilian 
 muil be faithful in order to enjoy the covenant 
 bieiTing for his own foul. For the unfaithful will 
 doubtlefs be ihut out. — But how is this ? Can a be- 
 
liever in this imperffcCL ilate be io faithful with re- 
 fpe6t to the N:ovcnant, as to enfure for himfelf the 
 promifed bleffings for time and eternity ? And why 
 not in the cafe before us ? efpecially as we have no 
 reafon to fuppofe, that hore a greater perfedion of 
 faithfulnefs is required. 
 
 Improvement. — 1. We learn the duty of pa- 
 rents, under the gofpel, refpeding their children. 
 This is, in general, to fecure the covenant bleffings 
 for them, by giving them to God in baptifm, and 
 bringing them up for him in the gofpel way. To 
 this, parents, the goipel invites you in our text : 
 " For the promife is unto you and to your children, 
 and to all that are afar off, even as many as the 
 Lord our God fhall call." The church fays come 
 — minifters call upon you to become heirs accord- 
 ing to the covenant of promife — to be faithful, and 
 infure the peculiar, parental bleffings for yourfelves 
 and for your dear offspring. But to be more par- 
 ticular — it is your duty, when your children are 
 thus given up to God, to confider them his, and to 
 take the moft tender care of them for him in their 
 infant flate. You ought to pray for them, and 
 particularly by faith to take hold of the covenant, 
 and,affi for them, and ,for yourfelves, the peculiar 
 parental bleffings. When they are capable of in- 
 flrudion, you are bound, by the moil folemn ties, 
 carefully and perfeveringly to teach them the will 
 of God, their heavenly Father. You are to contin- 
 ue in prayer both with, and for them. — It is your 
 duty constantly to fet before them good examples 
 in all godlinefs and holinefs. It is your duty, as 
 parents, to reflrain them from wicked ways — from 
 wicked company, and from all dangerous and cor- 
 rupting pra£lices, however fafhionable. — Whea 
 
C 121 ] 
 
 neceifary, you ought to ufe the rod of paternal cor- 
 redion, always remembering that there is in it a 
 promifed bleffing. It is alfo your duty to call, if 
 neceiTary, upon the church for afliflance to reftrain 
 and govern your children according to the fcrip- 
 tures. In all things you muft look to God for his 
 bleffing. 
 
 2. The duty of children, efpecially of thofe who 
 are given up to God — It is their duty to be the 
 Lord's. But to be more particular — It is your du- 
 ty, O ye little ones ! the dear lambs of the flock- 
 it is your duty to obey your parents in the Lord. 
 God has put you under their care, and given them 
 authority over you. You are bound to receive their 
 inflrudion — to hearken to their counfel — to yield 
 to their reflraints, and obey their commands 
 agreeably to his will. You are to be obedient to 
 the calls and ini1:ru£lions of your minifler^ — of your 
 Chriflian friends, and of the church, always re- 
 membering your foiemn obligations. It is your 
 duty to renounce all the finful pleafures and vani- 
 ties of this world — the luft of the flefh, and the^ 
 caufe of the devil. You are under the mod facred 
 obligations to give up yourfelves to God, through 
 Jefus Chrifl, to join the caufe and people of God, 
 and to devote yourfelves to his intereft and fervice 
 for ever and ever. 
 
 I fhall nov/ conclude v/ith a fhort addrefs to par- 
 ents and to children. 
 
 Firji — Let me fpeak a few words to thofe pro- 
 feffing parents, who deny the covenant, and infant 
 baptifm. — Let me, my brethren, mofl folemnly be- 
 feech you impartially and candidly to examine the 
 facred fcriptures on this fubjed. — With all meek- 
 uefs let me entreat you to attend, without prejudice, 
 
C 122 ] 
 
 to what has been now offered to your confidera- 
 tion. You may be afiured it comes from a friend- 
 ly heart — a heart that ardently wifhes well to you> 
 and to your dear children, that you may have a 
 large fhare in the peculiar parental bleflings of the 
 covenant of promife. Confider, if you err in this 
 matter, what an affecting lofs you mud fuftain, 
 both as to yourfelves and your dear offspring. 
 Confider what encouragem.ent,- affiftance and com- 
 fort you are deprived of as parents — what cove- 
 nant-privileges and yeiTmgs for your dear little ones 
 are lofl for ever ! — Thefe you, as parents, ought to 
 have received by faith, according to the covenant of 
 promife, and fecured to them for time and eternity. 
 Be cordially willing to receive the truth, and may 
 the Lord give you underitanding, and to his name 
 be all the glory. 
 
 Secondly — ^Let me addrefs thofe who have given 
 up themfelves and their children to God in cove- 
 nant. You, my dear brethren, are interefted in 
 this gracious covenant — here are treafures of good 
 things — here are precious promifes for you, and 
 for your children. But can you be fatisfied with 
 the bare right without the enjoyment of the blef- 
 fmgs? If you can, you are doubtlefs of thofe who 
 have a name to live but are dead. — Ye drowfy par- 
 ents, let me befeech you to awake ! Confider what 
 a price is put into your hands, and confider how 
 much depends on your faithfulnefs ! Do your dear 
 little ones look to you for temporal bleflings under 
 God ? Does your daily labor fuppiy their wants ? — 
 In the covenant or promife God has made more 
 ample provifion for their precious fouls. He has 
 given you much greater encouragement to. labor, 
 that you may obtain for them the meat which en- 
 
C 123 ] 
 
 dureth to eternal life. The unfaithful parent is, in 
 this refpedt, cruel like the oilrich. — But I would 
 hope better things of you : Be faithful to tfee fouls 
 of your dear children, that you and they may en- 
 joy the peculiar bleflings of the covenant of prom- 
 ife, and be truly the feed of the blelfed of the Lord. 
 
 Thirdly — To parents who have not given up 
 themfelves to God, nor their children in baptifm. — 
 You have heard of the covenant of proniife, pro- 
 pofed to you freely, through Jefus Chrift, with all 
 its blefTmgs ; yet, alas ! you neglect to comply. 
 Can you be eafy in this fituation ? Here are paren- 
 tal bleflings — -but where are your parental feelings? 
 Tremble left your children perifh with you. It is 
 true, they are not beyond the reach of uncovenant- 
 ed mercy. But what will become of you, a faith- 
 lefs parent ? — Never, never be eafy in this awful 
 fituation — *^ Repent and believe on the Lord Jefus 
 Chrift ; for the promife is unto you, and to your 
 children, and to all that are afar off, even as many 
 as the Lord our God fhall call." 
 
 Fourthly — To thofe children who have, from 
 their infancy, been given up to God in baptifm. — 
 You, my dear children, have been fet apart, in a 
 peculiar manner, for God, who has been pleafed 
 to diftinguifh you from others in the covenant of 
 promife. He has put you under great advantages 
 to know, to love, to ferve him, and to be happy 
 for ever : He has gracioully hedged up from you 
 the path of vice, and barred the broad way to de- 
 flruclion — and he has opened before you the path 
 of virtue, and fmoothed for you the narrow way 
 of life and eternal happinefs. My dear children, 
 I now befeech you, know the God of your fathers : 
 He is the beft of beings — He is a good God — his 
 
[ 124 ] 
 
 favor IS life, and bleffed are they whom he blef- 
 feth : Let it be your firfl thing to feek the Lord — 
 You have the greateft encouragement. If you 
 feek him early, yqu fhall find him. Remember 
 you are under the ftrongefl obhgations to be his. 
 Receive, I befeech you, the inflrudions and ad- 
 monitions of thofe who are over you in the Lord 
 —of thofe who earneftly pray for, and fteadily feek 
 your everlafling welfare : — Cheerfully obey your 
 parents in the Lord ; — you know not how often 
 they bend their knees at the throne of grace, in 
 agonies of prayer, for you. Remember — oh i do 
 remember, as you grow up, that the ax is laid at 
 the root of the tree. If, therefore, you do not 
 bring forth good fruit you muft certainly be cut 
 down, and caft into everlafling fire. But if, after 
 all, you grow up in wickednefs, how great muft 
 be your guilt, and how aggravated all your fins ? 
 — Should any of you thus go on in fm ^ith the 
 wicked, and finally perifh, certainly, in the day of 
 judgment, it will be more tolerable for the chil- 
 dren of Sodom and Gomorrah than for you. 
 
 LaJUy — One word to thofe children who are not 
 given up to God in covenant by baptifm. — Though 
 your parents have not given up themfelves, nor 
 you, to God in covenant, and though you have no 
 ipecial intereft in covenant bleffings and privileges, 
 yet you are in a gofpel land, and have many ad- 
 vantages for eternal life. You have the calls— 
 the offers and invitation of the gofpel. You are 
 called to give up yourfelvesto God through Jefus 
 Chrift. There is provifion enough in the uncove- 
 nanted mercy of God. The door of mercy is open. 
 If you repent and come to Chrift he will receive 
 you, while he rejeds thofe wicked children who. 
 
[ 125 ] 
 
 though they are baptized, yet ftill go on In fm, 
 and defpne the God of their fathers. Be perfuad- 
 ed to feek the Lord — be not difcouraged, for 
 though you are now afar off, you may yet be 
 brought nigh by the blood of Chrilt. The gofpel 
 is come to you. Now is the accepted time — now 
 is the day of falvation. The time is Ihort — The 
 day of grace may be foon over, and the day of 
 wrath may quickly be at hand. Awake — fly from 
 the wrath to come. — ^Lay hold on the bielfed hope 
 now fet before you. Youth is a good time — It 
 often is the only time, and it always is the befl 
 time to make your peace with God through Jefus 
 Chrifl. — Come then — O now come ! for all things 
 are ready. The Spirit and the Bride fay come : 
 Let him that heareth fay come — and whofoever 
 will, let him take of the v/ater of life freely- — May 
 the God of mercy blefs his own word, and to his 
 name be all the gl^y for ever and ever — 
 
 AMEN, 
 
 M 
 
THE 
 
 SUBJECT 
 
 OF BEING 
 
 BURIED WITH CHRIST IN BAPTISM, 
 ILLUSTRATED 
 
 IN A 
 
 S E R M O N, 
 
 DELIVERED AT BYFIELD, MAY 18, 180e. 
 BY REV. ELIJAH PARISH, 
 
 Pastor of the Church of Cerist in that place^ 
 
S JE R M O N. 
 
 COLOSSI ANS, II. 12. 
 
 Buried with him in Baptism. 
 
 Religion is the beft inheritance of 
 man. It fills the heart with peace, and hope, and 
 joy. Religion ailifts man to direct his own pow- 
 efs, and to govern his own pafiions ; to fee God in 
 all events, to acquiefce in fevered trials ; to endure 
 forrovvs, and enjoy profperity. The fhafts of mife- 
 ry are broken ; their poifon reaches not the heart, 
 warmed with chriflian love. The gathering clouds 
 of anxiety, which obilrud every profped of de- 
 light^ arefcattered by tHe rays, beaming from the 
 fun of righteoufnefs. The breafl throbbing with 
 guilt and remorfe is foothed and cheered by a view 
 of Calvary, and the Saviour bleeding on the crofs. 
 The pr=jfent world aifumes a new complexion, and 
 futurity opens with undefcribable fplendor. The 
 gofpel appears excellent ; its dodrines reafonable^ 
 and confiilent ; its duties practicable, and pleafant -y 
 its promifes, fatisfying and glorious.. 
 M 2 
 
[ 130 ] 
 
 The adamantine heart is diflblved by the perva- 
 ding influence of the gofpel ; lions and Iambs are 
 united ; and hoflile fpirits become friends and 
 brothers. They are alhed to angels ; they are in 
 union with God. They are one with Chrift, as he 
 is one with the father. They are the fons of God, 
 are entitled to thrones of glory, and enjoy heaven, 
 while on earth. Gofpel truth is the fountain of 
 this felicity. But errors dangerous, often mingle 
 with truth ; the effeds are deplorable ; the prof- 
 pe6l is melancholy. 
 
 Many errors incorporated with the chriflian fyf- 
 tern, many abfurdities, which bewilder the minds 
 of men, have their origin in figurative expreffions^ 
 Giving thefe a literal interpretafion, or fuppofmg 
 them to mean more than the author defigned, 
 equally diverts the reader from truth and fafety^ 
 A mifapplication of fcripture figures has, frequent- 
 ly, been the occafion of opinions, abfurd ; of rites, 
 fuperftitious and injurious ; of dodrines, wicked 
 and impious. The mod irrational parts of the pa- 
 pal religion, the mofl ridiculous rites, adopted by 
 fanatics, hfive been the offspring of figures, mifun- 
 tlerftood. 
 
 In the text and context is a fuccefiion of figures, 
 defigned in different ways, to illuilrate and enforce 
 the fame fa6t. Verfe 11. " In whom alfo ye are 
 circumcifed with the circumcifion, 7nade without 
 hands^ in putting off the body of the fins of the 
 fl'^ih by the circumcifion of Chrift." That is, in 
 p;jrtiag off the old man, you are circumcifed with- 
 out hands ; the work is effeded by the Holy Spir- 
 it. — You are born again, which is fpiritual circum- 
 cifion. '^ Circumcifion is that of the heari,'^ This 
 renewing of the Holy Spirit confifis in putting off 
 
C 131 ] 
 
 the body of fin, in renouncing fin, and reforming 
 the life. Or, we are " buried with him in bap- 
 tifm.'-' As the burial of Jefus Chrift gave evidence, 
 that he had really died, the jufl for the unjuft y 
 that he had yielded himfelf a facrifice for fm ; fo 
 we in our fpiritual circumcifion or baptifm, the fig- 
 ure now ufed, fhow ourfelves to be really dead to 
 fin, crucified in the lulls of our minds. As Chrift, 
 when buried, was dead and feparated from the 
 world ; fo in regeneration we become feparate from 
 fin. We are new creatures, having put off the old 
 man. We are buried from the wicked indulgen- 
 ces and purfuits of the world. 
 
 The death, burial, and refurredion of Chrift, 
 are, not only caufes, but types and fymbols to rep- 
 refent the. death of our fins, our putting off the old 
 man, and becoming new creatures.* 
 
 No reference is made in the text to the water of 
 baptifm, any more than to the knife of circumci- 
 fion in the preceding verfe. The Writer is fpeak- 
 ing of that baptifm, and of that alone, in which we 
 " are rifen with Chrift, through the faith, which is 
 the operation of God." This certainly can be 
 nothing lefs thdiXi fpiritual baptifm, or regeneration; 
 for the moft violent advocate for dipping, or plung- 
 ing, or burying, will not pretend, that this, necef- 
 farily, is conne6i:ed with " faith ;*' he will allow it 
 may be pofftble for a man to be plunged and buried 
 in water ^ and yet not have " the faith, which is the 
 operation of God." If he allow this, and allow 
 this he muft and will, then our text is no fupport 
 of his caufe. It cannot be water baptifm, which is 
 mentioned. 
 
 • See Poors Synopfis on the text, Henry, Edwards, Cleaveliind, 
 Guif^, Watts, &c 
 
C 132 ] 
 
 Were not this the fa6l, nothing could be inferred 
 refpeding the rnode of baptifm. It would then 
 only fignify that, as Chrifl was buried and feparated 
 from the world ; fo we in baptifm are buried and 
 fcparated from a world of fin. The zeal for the 
 literal conflrudionofthis figure may, perhaps, be 
 extinguifhed by indulging it in other inftances. St, 
 Paul fays, " I am crucified with Chrift." Would 
 any perfon fuppofe from this, that he had been led 
 to Calvary, nailed to the crofs, and pierced by the 
 foldier's fpear ? Chriflians are faid to be " circum- 
 cifed in Chrift." Does any one infer from this that 
 all chriflians experience the bloody rite of tne 
 Jews ? Or, becaufe chriflians " are partakers of 
 "Chrifl's fufFerings," are all chriflians, therefore, 
 betrayed by Judas, fpit upon, buffeted, and crown- 
 ed with thorns ? Or, becaufe St. Paul fays the Phil- 
 lippians were his " crown^^ were they, therefore, 
 formed into a crown of honor, and worn as a 
 badge of future glory ? Or, becaufe the facrament 
 reprefents the fufterings and death of Chrifl, are 
 all worthy communicants crucified ? Were our 
 Baptifl brethren confiflent with themfelves, fuch 
 v/ould be their explanation of thefe paffages of 
 fcripture. 
 
 It immediately follows our text ; " wherein al- 
 fo you were rifcn with him ' through the faith of 
 the operation of God, who hath raifed him from 
 the dead." Wherein, or in which baptifm "we 
 are rifen," adually " rifen with Chrifl by the faith*^' 
 which God gives to the new creature. You, who 
 have this fpiritual baptifm, rife like Chrifl above 
 the felfifh motives, and fenfual purfuits of a fallen 
 world. You feek the kingdom of God j you af- 
 pire after divine good. 
 
[ 153 ] 
 
 Perfons, bom again, like Jefuls Cbrift, feparatc 
 their hearts from the world, and rife to a divine life. 
 That this is the only true conflrudion of the text, 
 may be inferred from a correfponding paflage. 
 Rom vi. 4. " Therefore we are buried with him 
 by baptifm into d^ath, that like as Chrifl was 
 raifed from the dead by the glory of the father, 
 even fo we alfo fhould walk in newnefs of life/* 
 By fpiritual baptifm we partake the privileges of 
 Chrift's death. By dying to fm ourfelves, as we 
 do in the new birth, we refemble Jefus Chrift in 
 his death, who died " to make an end of fin.'* 
 As Chrift was raifed from the grave ; fo we, not 
 in water baptifm, but in regeneration or fpiritual 
 baptifm, are " raifed*' to walk in newnefs of life. 
 Old things are done away ; all things are become 
 new. If we have experienced this fpiritual bap- 
 tifm, we fhall have the fpirit of Chrift. We fhall 
 be feparate from the world of fm, as Chrift was in 
 the grave, and we ftiall like him rife to a holy, a 
 new life. We obey a new mafter, feek a pew 
 way of falvation, a6t from new motives, to accom- 
 plifti new defigns ; we~ choofe new companions, 
 experience new forrows, and new joys. As if bu- 
 ried, we are feparate from our former lives. 
 
 Dodrine, In regeneration we are new creatures. 
 In attending to this, we fhall fhow in a few partic- 
 ulars that chriftians are new creatures, and then 
 the reafonablenefsof this change. 
 
 1. Chriftians are new creatures. 
 
 Thofe, who experience the change, mentioned 
 in the text, have a new temper of heart. 
 
 Before regeneration, they fought worldly pleaf- 
 ure ; they are now mortified to the world \ they 
 were before, lovers of the world, they are now 
 
[ 134 ] 
 
 crucified to the world ; they before lived only for 
 the world y they are now dead to the world ; they 
 are " buried" from the world. 
 
 Once, they idolized the diftin£tions of life ; 'now 
 they rife above thofe diftin£tions ; they are inde- 
 pendent of thofe diftindlions. They do not lean 
 on them for their richeft felicities. Though they 
 do not hate the world, nor defpife it, nor value 
 it below its worth ; though with fubmiffion, they 
 ftill defire its advantages, as far as they conceive, 
 their comfort or ufefulnefs may be promoted ; yet 
 they are patient, they are happy without them. 
 Once, they made hafte to be rich j they envied j 
 they coveted the fplendid dwellings, the fpacious 
 polfeflions, the rich treafures of their opulent 
 neighbors. Now they rejoice in the riches of 
 others ; the happinefs of others makes them happy. 
 
 Once, they were not contented with a good 
 name, which is better than precious ointment ; they 
 fought the friendfhip, the praife, the applaufe, the 
 admiration of the world. Now they ftand in 
 their lot ; they defpife not thofe below, nor envy 
 thofe who climb. 
 
 Once, they were haters of God ; their hearts 
 were enmity againft God ; they faid in their hearts, 
 " No God," or they wifhed no God exifted. They 
 were alive, all life without a knowledge of the di- 
 vine law ; but the commandment has come with 
 power, flain their corrupt paflions ; they are dead 
 to fm. Now the love of God is fhed abroad in 
 their hearts ; they love him with their warmefl 
 aifedions. The almighty power of God is their 
 ftrong tower of defence. The Lord reigneth } 
 they are fafe and happy, he will do all his pleafure, 
 make the wrath of man to praife him, and care* 
 
[ 135 ] 
 
 fully reflrain the remainder of wrath. This fills 
 them with hope and faith. 
 
 The omnifcience of God is the comfort and joy 
 of good men. All their diflrefles and dangers are 
 known to him ; the fofteft whifper, the mofl fecret 
 wifh, mufl inftantly reach his throne. This en- 
 courages them, not only to play the man for their 
 God, knowing that his eye is conllantly upon them ; 
 but to open their hearts before him in all their 
 wants. The mercy, the grace, and forbearance 
 of God, opprefs pious hearts with a fenfe of obliga- 
 tion. Often with flrong cries, having no adequate 
 words, they make known their fenfe of divine 
 goodnefs, of fparing mercy. The mercy of God, 
 as exprefTed in the gofpel, fills their hearts with 
 fentiments too tender and fublime for utterance. 
 In filent wonder and gladnefs they contenjplate 
 the merits of that blood, which cleanfeth from all 
 fin ; they love God ; they delight in God with 
 all their hearts. 
 
 Inflead of rolling fin as a fweet morfel under 
 their tongues ; inflead of faying to others, " fland 
 by, I am holier than thou ;'' inflead of thanking 
 God, that they are not as other men, they loathe 
 and abhor themfelves ; they feel themfelves, the 
 chief of fiiiners ; they judge arid condemn them- 
 felves ; they repent in dull and afhes. Oh wretch- 
 ed men that we are, they cry, " who fhall deliver 
 us from the body of this death ? When we would 
 do good, evil is prefent with us. We are more 
 brutifh than any men ; we have not the under- 
 flanding of men. We will accept the punifhment 
 of our fins ; we will bear the indignation of the 
 Lord. Wherefore fhould living men complain for 
 the punifhment of their fms.'* 
 
[ 136 ] 
 
 Thofe, born again, inftead of defiring Jefus 
 Chrifl to depart out of their coaft, view him as al- 
 together lovely, choofe him as their city of refuge, 
 their ark of fafety, their hiding place from the ftorm. 
 To them Jefus Chrift is precious. They give up 
 all other hopes ; they facrifice all other dependen- 
 ces. Jefus Chrift is the Lord, their righteoufnefs. 
 Their expreflive language is, " Lord we believe^ 
 help thou our unbelief." 
 
 Their motives are changed. Before they had 
 put off the old man, they were themf elves the obje6t 
 of all their defires, their love, their purfuits. They 
 had no aifedtion, more generous ; no defign, more 
 elevated; no wilh, more noble, than to pfmnote 
 their own intereft. Natural men love their own- 
 felves ; they look every one on his own things. 
 But men renewed by the Holy Ghoft have the 
 charity, which feeketh not her own. When the 
 honor of God feemeth expofed, like the captain 
 of Ifrael, they folicitouily enquire of God, " What 
 wilt thou do unto thy great name ?'' "I am con- 
 cerned for the honor of thy name ; wilt thou not 
 protect thine own glory ?" On the trembling 
 mount of Sinai their lawgiver had exprefled the 
 fame dignified fentiments. When God was threat- 
 ening to " confume" his people, Mofes enquires, 
 " Wherefore fhould the Egyptians fpeak and fay, 
 for 7nifchief didi he bring them out to flay them in 
 the mountains, and to confume them from the face 
 of the earth ?*' " Why fhould the ruin of Ifrael 
 caufe thy redlitude to be decried and reproached 
 among the heathen ?" 
 
 Men, born again,, buried with Chrift, have alfo a 
 concern for the good of others, for the happinefs 
 and falvation of their enemies. The importunate. 
 
C 137 ] 
 
 impaflioned interceffions of Abf am in behalf of Sod- 
 om, exprefs the fympathetic, benevolent folicitude 
 of pious fouls. He prays, that the people may be 
 fpared, that they may be fpared for the fake of fif- 
 ty righteous ; he then prays they may be fpared 
 for the fake of forty and five ; that they may be 
 fpared for the fake of forty, for the fake of thirty, 
 for twenty, for ten. Abram was fafe himfelf, his 
 dwellings, his flocks and herds, were fecure from 
 danger ; yet was he concerned, and afflicted, and 
 diftreffed for his neighbors, expofed to the anger of 
 God. Such is the fpirit of renewed men. They 
 have the fpirit of Chrifl. He loved us and died for 
 us, while we were enemies ; fo do his people love 
 their enemies, blefs thofe, who curfe them, and do 
 good to them, who defpitefully ufe them, and perfe- 
 cute them. They pity their wicked enemies; they are 
 concerned for their welfare; they are alarmed at 
 their dangers. Often when they fee their enemies 
 indulging refentment, or other malignant paflions, 
 they long to cry out, like Paul to the jailor, " Do 
 thyfelf no harm." Such are the feelings of pious 
 parents, neighbors, and miniders ; with bleeding 
 hearts are they often ready to exclaim to thofe, 
 who unreafonably oppofe themfelves, " Do thyfelf 
 no harm ;" " do not deftroy thy precious foul." 
 
 The great objedl of thofe, born again, is to an- 
 fwer the purpofes of their exiftence. They defire 
 to honor God, to build up his caufe, to promote 
 his religion, to extend the triumphs of his gofpel, 
 to comfort and eftablifh his people, to convince and 
 perfuade his enemies, to fandify and fave their own 
 fouls. United to God, and the caufe of God, they 
 are one ^vith Chrifl ; they are one themfelves ; they 
 have one motive, one fpirit, one faith, one character* 
 
 N 
 
C 1-s ] 
 
 2. The condiid of thofe, buried with Chriil:, or 
 born again, is changed. 
 
 Such are new creatures. Their internal baptifm, 
 wrought " by the operation of God/' produces a 
 vifible reformation. 
 
 How different is the vifible appearance of St. 
 Paul, a meffenger of the gofpel, from Saul the 
 Pharifee. Then was he furioufly haling men and 
 women to prifon ; then could he aiTifl in the exe- 
 cution, and exult in the dying agonies of a holy 
 martyr. Now is he ready to fpend and be fpent in 
 the caufe of Jefus ; now all things are lofs and 
 xlrofs, compared with the knowledge of Jefus 
 Chrift ; now he could wilh himfelf accufed, that 
 his brethren might receive this divine redeemer. 
 
 See Zacheus, while a colledor of the revenue, 
 abufmg, and defrauding, and falfely accufmg his 
 fellow citizens. See this fame Zacheus, exercifmg 
 the faith of the gofpel, fitting at the feet of Jefus, 
 making ample reftitution for all his frauds, and 
 doing to othei'S, as he would wifh others to do to 
 him. 
 
 See the Jailor, while a man of the world, " thruft- 
 ing the difciples into the inner prifon, making their 
 feet doubly faft in the flocks," exercifmg the utmoft 
 rigor of the law. See the fame Jailor, experiencing 
 the change mentioned in the text, he w^aflies the 
 ftripes of the difciples ; like the good Samaritan, 
 he pours in wine and oil, to heal their wounds ; like 
 his divine Lord he binds up the broken hearted, 
 he opens the prifon to them that were bound ; he 
 gives liberty to his captives. He fpreads his table ; 
 he fets meat before them. He does them good, be- 
 caufe they are the difciples of Jefus. 
 
[ 139 ] 
 
 Nor does he confult " with fleih and blood ;" 
 he waits not to confuit his neareft friends ; he waits 
 not to go abroad to Enon or Jordan ; but the fame 
 hour of the nighty before he fpreads his generous 
 table, he and his family are baptized. 
 
 Thofe, who are buried and rifen with Chrifl:, 
 are prepared to worihip God in the beauty of hoH- 
 nefs, to do good to all hk^Uj efpecially to the houf- 
 hold of firiith. 
 
 Obferve the man of prayer. Alone he con- 
 verfes with his heavenly father ; in pubhc he in- 
 creafes the folemnity of the congregation. At one 
 time he whifpers a feeble wifh at the throne of 
 mercy. At another time his defires kindle, hjs 
 religious afFedions glow ; his prayer is ardent, 
 importunate, impaffioned, and refifllefs ; he ciies., 
 " I will not let thee go, unlefs thou blefs me/* 
 Such are the fait of the earth ; the light of the 
 world. 
 
 We are fecondly to (how the reafonableaefs of 
 this chara6ler, or of this change. 
 
 1. This change of character is -reafonable, be- 
 caufe God requires it. 
 
 He is a God of wifdom,,and by him adlions are 
 weighed. In wifdom hath he made and directed 
 all thiings, and in his wifdom, he hath required 
 this change. He commands men to make them 
 new hearts, to repent, and believe in Jefus Chrifl, 
 He hath commanded men to tui^n their feet into 
 the paths of his teriimonies, to love the Lord God 
 with all their hearts, to be crucified to the world, 
 and dead to fm. He hath commanded all men to 
 be holy in all manner of converfation, to be per- 
 fe6l as he is perfecb. Here is fufHcient evidence 
 that the change of our hearts is a, reafonable duty. 
 
[ 140 ] 
 
 2. The change we have confidered mufl be rea- 
 fonable, becaufe it tends to the general good. 
 
 True religion breathes glory to God, peace on 
 earth, and good will to men. True religion is 
 in union with ail the attributes and vv^orks of God. 
 She cordially approves the plan, formed in eternity ; 
 (he labors to carry it into execution. All things 
 were created by God and for him, to promote the 
 honor of his majefty. Religion approves, admires, 
 and adores the wifdom of God, and her devout 
 prayer is, " glorify thyfelf, roll on thine unchange- 
 able purpofes, and do all thy pleafure." She joins 
 in the fongs of angels -, fhe unites in the labors 
 of God. 
 
 This change of heart is a reafonable duty, be- 
 caufe it faves the foul from ruin ; it gives peace 
 and falvation. The wicked and all, who forget 
 God; (hall be turned into hell, The impenitent 
 and unbelieving muft have their portion in the 
 lake, which burneth with fire and brimftone. In the 
 day of judgment they mufl: depart accurfed into 
 everlafting Mre, .prepared for the devil and his 
 angels. Faith, which is the operation of God, de- 
 livers the foul from this deftrudion, the thought of 
 which is fo diflrefTing and overwhelming. This 
 faith works by l®ve, and purifies the heart ; it is 
 conneded with the wifdom, which cometh down 
 from above. The ways of wifdom .are pleafant. 
 The godly have great peace of mind. The forrow 
 of the world worketh death, but bleffed are they 
 who mourn with pious forrow. BlelTed are the 
 pure in heart ; they fliall fee God. He that be- 
 lie veth fhall be faved. 
 
 4. The change of heart, contemplated, is rea- 
 fonable, becaufe God has furniihed us wfth all the 
 natural powers, needful for fuch a change. 
 
[ 141 1 
 
 God has given us a mind to know, a confcience 
 to feel what is right and wrong, a judgment to 
 weigh confequences, a heart to will according to 
 our pieafure. We have all the powers and facul- 
 ties, necellary to produce this new character and 
 life. God gives us a power of choofing and refu- 
 fing. He commands us ta make us a new heart. 
 We may choofe the good and refufe the evil. It is, 
 therefore, reafonable in God to fay, " choofe ye 
 this day whom ye will ferve ; if the Lord be God, 
 follow him." It is reafonable for him to com- 
 mand all men every where to repent. 
 
 REFLECTIONS. 
 
 1 . We fee how great a bleiling is a new" hearti^ 
 A new heart, or that internal baptifm, which is the 
 operation of God, " is more precious than rubies." 
 Such favored perfans, like Chrift, have been cruci- 
 fied ; they are dead and '' buried" to fm. They 
 are rifen with Chrifl to a nev/ life. They are chil- 
 dren of God, and heirs of his promiies ; they are 
 joint heirs with Jefus Chrifl. Their names are iii 
 the book of life. They are called, jullified, fanc- 
 tlfied, and will be faved. They pollefs that pearl, 
 which is of great price ; they have chofen the good / 
 part, which fhall never be taken from them. 
 
 Had they been admitted to fail on the tide of 
 pieafure, that tide would have fallen, or they would 
 have been wrecked on fome frightful coafl, tor- 
 tured with the pangs of felf reproach, remorfe, and 
 defpair. 
 
 Had they rioted in wealth, this might have taken 
 wing in a moment, or their hearts might have fick- 
 ened at their own luxuries, and their fplendors^ 
 N2 
 
ceafed to charm. Had reputation and honor been 
 their portion, this, Hke^^a cloud of the morning, 
 might have fuddenly vanifhed from fight ; but a 
 new heart is an inheritance more permanent than 
 the everlafting hills, a portion, more fatisfying, 
 than all the kingdoms of this world. 
 
 2. We may fee the importance of literature to 
 found theology. 
 
 Not to mention more important reafons, the 
 figurative expreffions of fcripture render philolog- 
 ical ftudles necefl'ary to every divine. Authors of 
 all countries and ages ufe figures, but none are 
 more bold than thofe of the facred fcriptures. The ■ 
 writers of thcfe holy pages difplay a boldnefs of 
 conception, a lofdnefs of fancy, unrivalled by the 
 bards and orators of other countries. Homer, a 
 fun among earthly luminaries, " his eye with the 
 fine phrenzy rolling,'' fuppofes the vengeance of 
 Jupiter will make a mountain tremble ; but in the 
 cool, difpailionate narratives of the prophets, " by 
 the prefence of the Lord,'* or by the diflant 
 ** voice of the Lord," " the everlafting mountains 
 are fcattered, the perpetual hills bow." " Lebanon 
 and Sirion ficip like unicorns." " The iflands and 
 mountains are not found." 
 
 Illiterate men are peculiarly liable to make ab- 
 furd explanations of figures ; the more frequent 
 and th^ more bold the figures, the more danger 
 from illiterate teachers. 
 
 Figurative expreffions often agree with the ob- 
 je^l to be illuftrated only in one point. Chrlfl is 
 re^:refented as a '^ lion," as coming like a " thief."* 
 Is ho, therefore, cruel, or does he take what is not 
 his own ? Such bold figures may be perverted in 
 a (hocking and impious manner. It is, therefor e» 
 
[ 1^3 ] 
 
 of infinite importance to the Church of Chrift, to 
 the chriftian reb'gion, to the caufe of God, to the 
 fouls of men, that thofe, who publicly explain 
 fcripture, (hould be men of literature, men ac- 
 quainted with language and the principles of good 
 writing. It is hazardous ; it is prefumptuous for 
 the man, imperfectly acquainted with his mother 
 tongue, to explain volumes, written in other lan- 
 guages, in other countries, in other ages, and in a 
 different itate of fociety, often referring to cuf- 
 toms and manners, unknown to thofe illiterate 
 teachers. Thofe circumftances, unavoidably, give 
 a pecuHar complexion to thefe writings, and call 
 for correfponding information in thofe, who ex- 
 plain them. ^ What then are the profpeds of that 
 denomination whofe religious teachers, with few 
 exceptions, are illiterate men, unacquainted with 
 the flructure of languages, and the rules of good 
 writing.* 
 
 * Not the leaft poffible unkindnefs is entertained againft our worthy 
 Baptid: brethren. Whea they preach evangelical truth we are pleafed : 
 but when they criticife languages; Vvhen they torture fcripUire figures ; 
 when they violently extort meanings, unknown to the ancient church, 
 the truth muft be told. 
 
 If any are jealous our reprefentatloa is not jufl:, we refer them to 
 Moflhiem, vol. 4. He fays " The anabaptifts, however divided on oth- 
 er fubjects, were agreed in their notions of Jearniug and philofophy, 
 which in former tixnos they unaninioully conlidered, as the pefts of the 
 chriftian church, and as highly detrimental to the pr'ogrel's of true relig- 
 ion and virtue." In another place he fays, " The general Baptifts, or as 
 they are called by fome, tl:e antiprEdobaptifts, are for the moftpait per- 
 fons of mean conditions, and almoft totally defdtute of learning and 
 knowledge They profefs a contempt for erudition and fcience.' We 
 are happy In fuppofiug the people here defcribeti are confiderably im- 
 proved, that their prejudices agaiaft a learaed miniltry are giving way 
 to jufter views. Die gradu?.- improvement of our countr^', tke eftab- 
 lifliment of a cc^liege under their diredlion, the laudable emulation of 
 fome of their minlfters to acquire ufeful fcience, we hope are harbingers 
 of a brlgJiter Jay, when the walls, which feparate chriftian breihren, will 
 be broken down. Probably the denomination have received fome ad- 
 Tant^ige m the courfe of a ceatury or two froja a few foiitary coagrega- 
 
[ 144 } 
 
 Would a prudent man lo far trifle with his life 
 as to entrufl it with phyficiaus of fuch charader I 
 Will he be more indifferent refpeding his fpiritual 
 health, and apply to fuch teachers to explain to him 
 the word of eternal life ? 
 
 In the fourth century Audeus taught, that God 
 had the fhape of a man» His proof was, '' Let us 
 make man in our image." St, John fays, " He 
 [Chrift] (hall baptize you with the Holy Ghoft and 
 withyfr<?." The Selucians and Hennians under- 
 flood this literally, and maintained that material 
 fire was necelTary in the adminiflration of baptifm. 
 Valentinus, like our Baptifls, rebaptiz. d thofe, who 
 had received baptifm out of his fc}6l, and drew tbe?n 
 through the Jive. Heraclian, cited by Clemens AI- 
 exandrinus, fays that fome applied a red hot iron ta 
 the ears of the baptized. St. Paul fays we are bu- 
 ried with Chrift in baptifm. This alfo has been 
 underftood literally ; but fuch perfons forget that 
 to be confiftent, on their plan, they fhould contin- 
 ue " buried" three days and three nights, the time 
 Chrift lay in the earth. Should any obje6l that this 
 would drown them, the baptift, in his way of treat- 
 ing figures, would have an eafy anfwer, and readi- 
 ly prove that drowning was the very defign of bap- 
 tifm. Rom. vi. 4, " We are buried with him by bap- 
 tifm into his death." We are not merely buri- 
 ed, for this is onlv a part, any more than fprinkling, 
 but w-e are buried to death, " buried into his 
 death." Thus he has fcripture for drowning all 
 
 tional preachers joining them, who bad received diplomas from fome col- 
 lege. This mufl, however, be one of their minor advantages, for when was 
 it known that the diftiugiiifhed members of a party deferted ? Alen con- 
 fcious of inferiority to their brethren, in literature and talents, have a 
 powerful temptation to apoftatize, aod joia a party, where their relative 
 greatnefs will be ad^'^anceU. 
 
[ 145 ] 
 
 whom he baptizes, and precifely as much fcripture 
 for drowning, as for burying. The very fame paf- 
 fage, might he fay, which commands burying, com- 
 mands drowning, commands " death." 
 
 In the prefent mode of plunging, the refemblance 
 is almoU entirely loft. What is the refemblance 
 between laying a dead body in a rock, covering it 
 with a great (tone, fealing it in a folemn manner ; 
 ail things continuing in this ftate, three days and 
 three nights ; what is the refemblance between this, 
 and fuddenly plunging a living body into water, and 
 inftantly lifting it out of the water. What poffible 
 likenefs is there between a living perfon in the water^ 
 and a dead body in a rock. The fimilitude is little 
 better than that of the blind man, who fuppofed 
 the light of the fun was like the noife of a cannon. 
 We have accordingly endeavored to fhow in the in- 
 trodudion, that the elegant fcholar, the chriftian 
 orator of Tarfus; had no thought of any fuch re- 
 femblance ; his object was to fhow that in regener- 
 ation or fpiritual baptifm, which is followed " with 
 newnefs of life" or a new life, *' through faith 
 which is the operation of God," we are dead and 
 buried to fni, and raifed or made alive to God, as 
 Chrift was. The evident AQ^ign of the text is to 
 illuftrate the preceding verfe, which fpeaks of fpir- 
 itual circumcifion made without hands. This bap^ 
 tifm is that by. which we are raifed with Chriji ; 
 but in wat^r baptifm we are not always raifed with 
 Chrift. If men are plunged they may generally be 
 raifed from the water ; but this has no neceftary 
 connexion with "• rifmg with Chrift.'* This bap- 
 tifm is alfo effeded " through f^u^^ which is the op- 
 eration of God ;" but a man ma^ oe raifed out of 
 aa ocean of water, every day of his life, and re- 
 
[ 146 ] 
 
 main deftitute of faith ; therefore, the text has no 
 reference to water baptifmt. In tliefe remarks may- 
 be feen the importance of literature to found divinity. 
 Ignorance is the parent of error. 
 
 S. The excellence of the chriilian character 
 fhows the divine original of the chriftian fyftem. 
 
 The gofpel when it has due influence on the 
 mind produces a new life, a new creatuite. His 
 heart breathes a new temper, and his life is adorn- 
 ed v/ith new adions. Can any fiction of men pro- 
 duce fi4ch an effed ? Has any fyflem of human 
 philofophy or religion been found adequate to fuch 
 a purpofe ? Will the facrifices of Pagans, will the 
 fplendid fancies of Mahometans produce fuch a 
 glorious change in the human mind ? Let all the 
 fyllems of human philofophy and religion combine 
 and exert their united energy on one man, they 
 never can efie6l fuch a change of charader ; they 
 never can form a humble difcipie of Jefus Chrift. 
 They may prefent us a Tully, a Socrates, or a 
 Cato ; but they never can form a Nathaniel with- 
 out guile, a Jofeph without refentment, nor a Dan- 
 iel without ambition. All the fires of philofophy 
 and falfe religion do not furnifli a fpark of that 
 inextinguiihabie zeal, which inceffantly glowed in 
 the bofom of St. Paul. 
 
 4. Do not the excellent effetls of internal bap- 
 tifm, and that " faith which is the operation of 
 God," reprove many chriftian profeiTors ? 
 
 Ye are, my friends, crucified, and dead, and 
 buried with Chrift. Like him fhould you be fepa- 
 rate from fin, holy, harmlefs, and undefiled. Like 
 him fhould you walk with God. Yet how often do 
 rrLTriypollutetheir hearts with worldlyaffedions,their 
 lips with worldly converfation, and their hands with 
 
C 147 ] 
 
 worldly condu6l. How often do they defcend from 
 the elevated dignity of the chriflian charader to be 
 weak in virtue as other men. Inftead of being 
 crucified with Chriil, they feem like Judas to be 
 alive to worldly gain. Tnflead of being dead to 
 the world, they feem al moll ready to barter fu- 
 ture glory for human applaufe. Defcending from 
 their high communion with God, they feek fehcity 
 in the beggarly elements of this world. By fuch 
 profelTorsCh rill is wounded in the houfe of his 
 friends. He knocks, he cries for entrance at the 
 door of their hearts, his head wet with the dew, 
 and his locks with the drops of the night. Such 
 profeiTors not only forfake their firft love, wound 
 their ow^n peace, diftrefs their own confciences, 
 and cloud their own hopes of eternal life ; but by 
 their backfliding, the gofpel is reproached, fmners 
 are prejudiced and hardened in their fms, the peo- 
 ple of God are aiili6:ed and difcouraged, and the 
 holy fpirit is grieved from our churches. 
 
 5. From the charader of God's people we fee 
 how natural it is for them to commune together. 
 
 Charadbers, tvho are alike, always harmonize. 
 Perfons united in Jefus Chrift, as neceffarily have^ 
 fellowfhip, as fimilar founds are always in unifon. 
 It is'the comfort and joy of chriflians to commune 
 in the truths of God's word, in the duties of life, 
 and in the inftitutions of religion. 
 
 It is, therefore, an objed of defire, and a pur- 
 fuit of life with the people of God, actually to hold 
 communion in devout converfation, in religious 
 fi^rvices, and in all the things of God. This is one 
 reafon why they are glad to hear their friends 
 fay, " let us go up to the houfe of the Lord, and 
 enquire in his holy temple." 
 
C 148 ] 
 
 God alfo commands his people to commune to- 
 gether, efpecially in the ordinance of '^ the fup- 
 per." " This do in remembrance of me." Of 
 what unhallowed violence then ar^ thofe guilty, 
 who feparate the children of God, who fay to one 
 part of their chriftian brethren, " Hand by, while 
 we fit down at our father's table. This is our fa- 
 ther's table, and we charitably believe you to be 
 the children of our father ; yet we difcard you 
 from our communion, from our fociety, not for 
 want of evidence, that you are real faints ; but be- 
 caufe more water was applied to us in baptifm 
 than to you." 
 
 So do men make themfelves believe, that a ba- 
 fon, a ciilern. or a river, are eflential circumftances 
 in the chrifdau character, eifential to chriftian 
 privileges. May not the Roman Catholic with as 
 much reafon make the fign of the crofs, neceflary 
 to church communion ? So often has it been proved 
 and proved, that " baptize," that " many waters," 
 " that going to the water," " that coming from 
 the water" do not neceilarily prove plunging, that 
 a mind mud be, peculiarly, organized to fuppofe, 
 more proof is needed. To infill, therefore, on 
 this 7node of baptifm, as necelTary to chriftian com- 
 munion, is to fnow a temper, which cannot be 
 miftaken, yet need not be named. 
 
 That a mode, a ceremony, a certain quantity of 
 water, or a certain extent of water on the body, 
 fhould be confidered eifential to chriftian commun- 
 ion in the glimmering light of the fixteenth centu- 
 ry, is not very ftrange ; but that fuch ideas ftiould 
 continue to the prefent time, is a melancholy phe- 
 nomenon in the religious world. 
 
[ 149 ] . 
 
 To feparate thofe children from the table of their 
 heavenly father, who are, confefledly, animated 
 with the fame faith, comforted with the fame hope, 
 and adorned with the fame holy character, may 
 feem more like the aufterity of a mercilefs eye fer- 
 vant, than the brotherly kindnefs of a faithful ftew- 
 ard. 
 
 The companionate Redeemer teaches, that his 
 children are branches of the fame vine ; is it not 
 unmerciful to tear off a part of the branches, leav- 
 ing the vine, to be buffeted by the florms, and 
 the branches to wither, and languifh, and die ? 
 The compaffionate Redeemer teaches, that his 
 children are the members of his body ; is it not 
 cruelty and murder by " clofe communion" to 
 tear off the limbs from the body I Is it not rend- 
 ing Jefus Chrift himfelf limb from limb ? Will 
 not the bleeding, mangled, dying members of 
 Chrift, be fwift witneffes againft fuch treatment ? 
 Is it not a violent " offence" to the " little ones" 
 of Chrift ; is it not diftrefs and death to that facred 
 union, which exifts among the members of Chrift's 
 body ? 
 
 May we all, my brethren, ftudy the things, which 
 make for peace j may the watchmen of Zion lift 
 up their voice in unifon, and fee eye to eye ; may 
 He, who walks in the midft of the golden candle- 
 fticks, bid the wildernefs and folitary place be glad, 
 the defert rejoice and bloffom as the rofe, the wolf 
 dwell with the lamb, and the leopard with the kid^ 
 and the whole earth be full of the knowledge of 
 the Lord, as the waters cover the fea. Amen. 
 
THE HONOURABLE AND PIOUS 
 
 CONFESSION, 
 
 Of a true Penitent ; exemplified in the 
 CASE OF Mrs. Elizabeth Jackson. Be- 
 fore THE Congregational Church, in 
 Williamstown, Vermont ; and the Bap- 
 tist Church, in ^aid town — June 3, 1805. 
 
 STATEMENT, 
 FROM REV. MR, THOMFSOK 
 
 jjY requeft of ibaic of my pious friends, 
 who are cordially engaged for the promotion of 
 religious truth, I ftate the following fatls refped- 
 ing Mrs. Jackson ; and atteft the truth of her 
 I^etter, including her confefiion, which ihe fent to 
 the Elder and Baptift Church, where flie received' 
 her baptifm by immerfion. 
 
 Mrs. Jackson, with her hulband, are perfons 
 of decent abilities, and approved piety ; they were 
 both received into the Congregational Church, in 
 1-^eterfham, in MaflPachufetts ; they, a fev/ years 
 ago, removed to Williamftown, in the ftate of 
 Vermont, where they have fmce lived ; and have 
 fupported a good and regular chriftian character. 
 They have conftantly attended divine worfhip, with 
 their congregational brethren, when favoured with 
 preaching ; but at other times, efpecially upon 
 week days, have attended the miniftration of the 
 
[ 152 ] 
 
 Baptifts.—^n the latter part of the paft winter, and 
 in the ipring following, the people's attention was 
 much excited in rcligicms concerns, and preaching 
 and conferences, were frequent — efpecially among 
 the baptifts. Mrs. Jackson's mind became un- 
 cfually afFefted and folemn. At their meeting for 
 examinations and for baptifms, fhe gave evidence 
 of great anxiety of mind, by fighs and tears. Upon 
 being afked the caufe of her great diftrefs, fhe re- 
 plied, ^^ I am troubled about baptifm." — It is to 
 be noted, that fhe had been, more than a year be- 
 fore this, by the converfation of a baptift, much 
 confufcd in her mind, and almoft perfuaded to give 
 up her infant baptifm. The queflion was then put 
 unto her, whether fhe did not feel it her privilege 
 to go into the water, and be baptized ? Her reply 
 was, that flie did not, then. But by the expref- 
 fions of zeal and aifediion, or through the multi- 
 plicity of words, with which fhe was furrounded, 
 Hie not only confented to the ordinance, but re- 
 ceived it then, and was received in fellowfhip with 
 ^he baptifl brethren. 
 
 After being fenfible flie had taken a wrong 
 flep, fhe requefted a conference with them ; that 
 the path of her^ duty might be made clear, and 
 fearing left flie fhouM make bad worfe, and there- 
 by increafe the injury fhe had done the caufe of 
 Chrift. But, in converfation with them, fhe be- 
 came more eftabliflied, that duty called her to ap- 
 pear in the congregation of God's people, and ex- 
 hibit her feelings and views of the nature of her 
 paft condud. She freely prefented to me the con- 
 lefTion, and defired me to read it in public ; which 
 'was done upon the firft fabbath of Xune, 1805- 
 
[ 153 ] 
 
 If I can judge, in fach cafes, fhe gave good ev- 
 idence of godly fincerity and brokennefs of heart, 
 whenever I had opportunity of converfation with 
 her upon the fubjedl. She is a perfon of an ami- 
 able mind, as to her natural temper ; and has a 
 good underflanding in the great truths of the gof- 
 pel ; and is far from any enthufiafm or conftitu- 
 tional unlleadinefs of mind — but appears, in gene- 
 ral, to deliberate well on whatever fhe does. 
 
 LATHROP THOMPSON- 
 
 Willianiftowtiy June 3, 1 805* 
 REVEREND AND BELOVED, 
 
 I, ELIZABETH J /ICKSON, take this 
 early opportunity to let you, my brethren and lif- 
 ters of the bap till denomination, ufually meeting on 
 the Eaft hill, (fo called) know what I have done, 
 and my reafons for thus doing. 
 
 After I had received baptifm, in your way^ and 
 on feeing my infant child, and calling to mind my 
 covenant vows, in giving up myfelf to God, and to 
 his Congregational Church in Peter fham, and in 
 giving up my children in baptifm ; by each and ev- 
 ery of thefe tranfadtions, I put my own hand (in 
 faith, I trufl) to the holy feal of Baptifm, which my 
 parents firft put upon me, in my infancy ; and 
 made that baptifm my own, by the ad: of faith 
 which I hope, God, by his gracious Spirit, gave me, 
 a poor, undone fmner, before I vifibly covenanted 
 with my God, and his holy people. 
 
 I SAY, refleding upon what I had done when 
 among you, my dear chriflian friends, I had no rcfl 
 
[ 154 2 
 
 nor comfort, night nor day 'till I was brought to 
 confels my fmful folly ; and Ipathe myfelf for my 
 fhameful departure from my God, and for the vio- 
 lation of his holy covenant, which I had trifled 
 with and trampled upon. 
 
 When I had forrowed and v/ept, with broken- 
 nefs of heart, in fecret ; and had confefled my 
 wicked departure from my God, by breaking his 
 holy covenant before his people, among whom I 
 love to worihip, I found a fweet peace return to my 
 foul, which had been a llranger to my breaft, for 
 weeks. 
 
 The Confefnon I made public yefterday, I will 
 now tranfcribe to you ; and wifh it may be read 
 publicly among you. I afk your forgivenefs. Oh 1 
 beloved, pray for me ! who am lefs than the lead 
 of all God's mercies. 
 
 My Confeillon now follows : — 
 
 *' In my infancy I was dedicated to God, in 
 baptifm, by my parents : and when I had arrived 
 to adult years, (as I humbly hope) I was brought 
 to embrace that rlghteoufnefs of faith in Chrifl Jefus„ 
 of which water baptifm is an outward feal ; and 
 profefling, publicly, this my faith, and entering in- 
 to covenant with God's people, I think I under- 
 ftandingly took my infant baptifm, and made itmy 
 own ad: ; and thus acknowledged the fame faith 
 which my parents did, and of which the baptifm I 
 had already received, and in my perfonal dedication 
 renewed, was an outward feal. 
 
 " But, afterwards, having feme fuggeftions of- 
 fered, as though what my parents had done could 
 not anfwcr my duty for myfelf ; I was,, for a time, 
 confiderably tried upon the fubjeft. 
 
C 155 ] 
 
 *' But, without due confideratlon in examining 
 for the light of the fcriptures upon this importanjE 
 point ; in a hafty and inconfiderate manner, I con- 
 feixted to receive that ordinance again, by immer- 
 fion : in the doing of which, I humbly conceive, I 
 have not only renounced all that my parents had 
 done for me, in baptifm ; and what I had done, by 
 receiving it as my baptifm ; and what I had done 
 for my children : But, alfo, I have trifled with this 
 divine inflitution, and have broken covenant with 
 God, and have juftly offended the great Head of 
 the church. For which, I defire to take fhame to 
 myfelf ; and to humble myfelf before God and 
 men ; and alk pardon and forgivenefs. 
 
 " To God, I earneftly pray, that he would gra- 
 cioufly pardon this my grievous offence againft 
 him, and his lioly inflitutions ; and again lift on 
 me, a vile finner, the light of his countenance. I 
 afk the forgivenefs of all my chriftian friends, whom 
 I have offended by this my hafly, wicked, and un- 
 juftifiable condud. 
 
 " By the grace of God allifting me, I engage, 
 
 for the future, to be more confiderate and circmn" 
 
 fpe6i in my walk ; and to honour my holy pro- 
 
 feffion, by a humble walk with God, and fteadfaft- 
 
 nefs in the faith and order of the gofpel. 
 
 " I fmcerely alk the prayers of all God's people, 
 that I may be preferved from all errours, in fu- 
 ture 'y and carefully adorn the doctrines and infli- 
 tutions of God our Saviour, in all things ; and, . 
 at laft, be found to divine acceptance. Amen." 
 
 My chriftian brethren and fillers : I have no 
 fault to charge upon you ; — to myfelf be all the 
 folly, fhame, and guilt. I have done what I could, 
 in public retradion, from a fincere defire that the 
 
I 156 2 
 
 injury I have given Chrift, in the world, may, in 
 fome meafure, be wiped away ^ and you and all 
 other churches and chriftians, be built up an holy 
 people, in the Lord ; and Satan rage in vain, and 
 vent his malice to no purpofe, except his confufion 
 and utter deft rudion. ^^ 
 
 I WISH for the honour to fubfcribe myfelf,^ your 
 fifter, (though moft unworthy) in the Tt^mimon 
 faith of Jefus Chrift, our bleeding Saviour. 
 
 ELIZABETH JACKSON, 
 
 F/AY.S. 
 
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