Theological Seminary, PRINCETON, N, J. rnsr BV 811 .S76 SiH'/f Stovel, Charles, 1799-1883 Christian discipleship and Bun/,- baptism CHRISTIAN DISCIPLESHIP. CHRISTIAN DISCIPLESHIP AND BAPTISM: ^igf)t Hectutfs IN REPLY TO THE THEORY ADVANCED BY DR. HALLEY IN THE CONGREGATIONAL LECTURE OF 1843. DELIVERED BY THE REV. CHARLES STOVEL, ' IN THE LIBRARY OF THE BAPTIST MISSION HOUSE, MOORGATE-STREET, LONDON, IN OCTOBER, 1845. LONDON : PUBLISHED BY HOULSTON AND STONEMAN. G5, PATERNOSTER ROW. 1846. LONDON : Printed by John Hasler, Crane-court, rieet-street. ADVERTISEMENT. When the following course of Lectures was projected, the Baptist Library, in Moorgate-street, appeared to offer the most suitable accommodation ; the use of it was, therefore, solicited, and finally obtained ; but, in granting that favour, the committee of the Baptist Missionary Society have only acted as trustees to the premises, and neither that society nor any person whatever, except the author, is answerable for any sentence the work contains. This service of the truth was undertaken from a deep impression of personal duty, and it has been performed, deferring only to the Lord. As the undertaking advanced, it was found that incidental arrangements, necessary to secure the comfort of the audience and the safety of the Mission House and property, would require a constant supervision, and this was confided to the following gentlemen, who kindly consented to act as a Com- mittee for that purpose : — Rev. William H. Black John J. Brown F. A. Cox, D.D., LL.D. Benjamin Davies, Ph-D. James Hoby, D.D. Timothy Moore William Norton Thomas Price, D.D. Joseph Rothery J. Russell (Greenwich) Me. James Whitehorne, Treasurer. Mr. David M'Laren, Secretary. Rev. F. Trestrail Mr. George Bailey William Beddome William Bowser John Danford John M. Hare George Kitson J. Penney Thomas Pewtress VI ADVERTISEMENT. To the kindness and wisdom of these gentlemen the author is greatly indebted. A perfect accommodation was secured for the audience, and a tender regard was paid to his own comfort. These helps were not only gratifying, and, therefore, deserving of thanks ; but became indispen- sable, for without them the labour, added to other engage- ments, and the oppressive feeling of responsibility, could not have been sustained. David M'Laren, Esq., of Highbury Terrace, who acted as secretary to this committee, has, by his punctuality in business arrangements, his wise. Christian, and dignified suggestions, in everything relating to the delivery of these Lectures, laid all parties under peculiar obligation. His service, both to the audience and to the author, was in- valuable. The work was undertaken by the author entirely on his own responsibility, and at his own cost ; and thus the tickets were issued gratuitously ; but the committee and friends, who sympathised in the movement, generously defrayed the whole expense incurred at Moorgate-street, vrith all that attended the previous advertisements. The Eev. Dr. Cox, and the Rev. Dr. Hoby, to whose affection the author has, in former times, been more indebted than can be here expressed, with Dr. Thomas Price, Dr. Davis, J. Whitehorne, Esq., J. Penney, Esq., W. Beddome, Esq., and the Rev. J. Russell, of Greenwich, afforded im- portant assistance in occupying the chair; and, by their judi- cious influence, added to the comfort of each attendance, and the accompanying devotional exercises. To the committee of the Baptist Missionary Society, who granted the use of the room, and to all those parties by whom he was so essentially served while occupying it, the Author hereby presents his sincere thanks, confessing, at the same time, and most devoutly, that words can never ex- press what is due, or what he feels, for acts of love granted. ADVERTISEMENT. Vll as these were, at a time when conscience was imposing a most difficult and responsible task. He only, in whose cause the work was undertaken, can, by placing them to his own ac- count, sufficiently honour such Christian offices. At the unanimous request of the audience, which was full, and whose kind and patient attention could scarcely be greater, with prayer for a Divine blessing on the work, the Lectures are now presented to the public. C. STOVEL. 5, Stebon Terrace, Philpot-street East, London. March 26th, 1846. CONTENTS. Preface PAGE xvii LECTURE I. IKTROEUCTORY. Introduction ...... The Word "Disciple" .... Dr. Halley's Interpretation of the Word Disciple The Influence of Parties .... The Resuscitation of Sacramental Doctrine . Dr. Halley's Authority .... Dr. Halley's Aim and Work The Origin and Position of Modern Baptists Becon's Statement ..... Denne's Statement ..... The Case and Position of Independent Churches The Word Musterion, or Mystery The Personal and Practical Nature of Christian Baptism The Perplexing Question and Solutions Proposed The State of the Argument 1 2 6 7 9 10 11 17 20 23 27 30 35 37 41 CONTENTS. LECTURE II. JEWISH BAPTISM. Introductory Restatement . Dr. Halley's Hypothesis Dr. Halley's Rule of Interpretation Dr. Halley's Argument The Jewish Baptism . The Evidence in Favour of Jewish Baptism The Authorised Expectation of Proselytes The Proof that this Expectation was Just The Summary and Conclusion PAGE 43 44 48 51 59 61 66 82 85 LECTURE III. JOHN S BAPTISM. Recapitulation ........ Dr. Halley's Admissions Relating to John the Immerser Dr. Halley's Assumptions . The Doctrine Affirmed The Declaration of our Lord Intimations Given at John's Birth The Predicted Character of John Prophetical Declarations of his Work The Recorded Character of John The Record of John's Ministry . The Practical Result of John's Ministry The Concurring Action of our Lord 88 91 93 97 98 100 102 104 110 112 120 123 LECTURE IV. THE MINISTRY AND EXAMPLE OF OUR LORD. Introductory Admissions of Dr. Halley The Baptismal Scene .... The Immediate Effect of his Baptism , 128 131 133 CONTENTS. XI The Peculiar Work of the Redeemer . The Annunciation and Birth of our Lord The Ancient Prophecies Apostolical Statements The Personal Ministration of our Lord His Messiahship .... His Rejection of Earthly Influence His Preparatory Object His Treatment of Inquirers His Treatment of Rejected Persons His Treatment of the Openly Profane His Treatment of the Undecided His Treatment of the Baptized Disciples The Instruction of his Disciples . The Expressions of his Peculiar Regard The Example of our Lord Himself PAGE 136 138 141 146 149 150 151 151 152 154 156 156 159 160 161 164 LECTURE V. THE ACTION OF THE FOKTY-SEVEN DAYS. An Introductory Case . . . . . . .168 The Argument Stated 173 The Recognition of his Disciples . . . . .173 The Personal Intercourse of our Lord with his Disciples . 1 75 The Practical Intention of our Lord . . . . .182 The Authoritative Treatment of his Disciples . . .187 The Lord's Commission . . . . . . .190 The Conduct of his Disciples 196 The Pentecost 198 LECTURE VI. THE APOSTOLICAL EXAMPLES. Introductory Recapitulation The Limited Theory of Infant Baptism 206 209 xu CONTENTS. Dr. Halley's Theory without Discriminating Limitation Constructions of the Commission Dr. Halley on the Commission Dr. Halley on the Apostolical Examples The Argument Founded on Epistolary Passages Dr. Halley on the Epistolary Passages Epistolary Affirmations of Baptized Disciples An Illustration .... The Body of Christ, its Nature — what The Incorporation Practical Illustrations The Principle of its Discipline Demonstrative Cases contained in the Epistles Classified Examples contained in the Acts . Case of the Apostle Paul .... PAGE 213 221 234 239 241 250 253 255 259 260 260 273 274 280 289 LECTURE VII. THE EAKLY CHRISTIAN AUTHORS. Introductory Recapitulation The Object of the Present Inquiry The Witness of Enemies The Discipline Relating to Confessors The Ancient Baptismal Controversy The Catechumenical Discipline . The Discipline Relating to Sin after Baptism The Ancient Heresies . The Testimony and Use of Ancient Christian Authors The Testimonies from Rome Evidence from Clement of Rome The Testimonies from Greece The Testimony of Theophylact . The Testimonies from Asia Minor The Testimonies from Syria The Testimonies from Palestine . The Testimony of Justin Martyr 293 295 297 299 300 301 302 303 305 308 317 336 338 345 352 354 359 CONTENTS. Xlll The Testimonies from Africa The Conclusion from the Whole TACfE 364 371 LECTURE VIII. THE GENERAL APOSTASY. The Decisive Declaration ....... 375 Dr. Halley's Transition Age, and the Apostolical Predictions 378 Dr. Halley's Mistakes 380 The Principles Combined in the Apostasy .... 384 The Love of Power ........ 385 The Assumption of Sacramental Efficacy .... 385 The State Alliance 386 The Beginnings of their Action ...... 388 The Principal Cause of the Apostasy ..... 390 The Origin of the Assumption of Sacramental Efficacy . 393 The Antichristian Error 396 The First Impression 398 The Successful Modification ...... 400 The Rise of Infant Baptism ...... 402 The Canons on Baptism ....... 403 The Multiplication of Sacraments ..... 404 The Monopoly of Sacramental Power ..... 406 The Internal Effort to Reform 409 The Protestant Reformation . . . . . .412 The Protestant Dissenters . . . . , . .414 The Last Resource . . . . . . . .416 The Protecting Modifications of Dr. Halley . . .418 An Appeal to Christian Candour . . . . . .421 Practical Inductions . . . . . . , .431 Practical Dangers ........ 433 Nature of Christian Faith ....... 434 Modern Technicalities . . . . . . .437 Individual Churches ........ 442 On the Discipline of Disciples ...... 453 The Christian Enterprise ....... 456 XIV CONTENTS. PAGE The Vicarious Service .... . 460 The Labour and Prospect of Home . 464 The Missionary Field ..... . 468 The Conflict . 471 The Individual Requirement . 473 A Motive to Fidelity . 477 APPENDIX. I. On the Act of Christian Baptism II. English Renderings of " Mvarrjpiov'" III. On the Ellipsis in the Commission 479 507 508 AUTHORS QUOTED IN THIS WORK. Halley, Rev. Dr., Lectures on the Sacraments, vol. i., Edition I. Stovel, Rev. Chas., Woolwich Lectures, Edition II. Hereditary Claims to the Covenant of Grace Considered and Rejected, Edition I. Letter on Baptismal Regeneration, Addressed through Dr. Fletcher to the Independents in 1842, Edition I. On Christian Duties, Edition I. Hints on the Regulation of Christian Churches, Edition I. Lardner's, Dr., Works, vols, x., London, 1829. Becon, Thos., S.T.P., The Catechism, Republished by the Parker Society. Denne, Henry, A Treatise of Baptism, London, 1673, Rev. Chas. Darkin's copy. Cicero, Elzevir Edition, 4 vols, in 2, 4to. Septuagint, Ed. Bos., 4to, 1709. Campbell, Dr., Jethro, Edition I., London. Godwin, Rev. J. H., On Christian Bapti.sm, 12mo, Edition I., London, 1845. Gale, Rev. John, D.D., Reflections on Mr. Wall's History of Infant Baptism, London, 1820. Meuschen (wrongly spelt Moeschin), p. 214, Ed. H. T. F. Braunii, Lipsix, 4to, 1736. Clement of Rome, Ed. Paris, Epistoloe Romanorum Pontificum, &c., 1721. Ignatius, Ed. by Archbishop Usher, Oxford, 1644. Polycarp, Ibid. Justin Martyr, Opera Omnia, folio, Paris, 1686. Tertullian, Opera, folio, Lutetiae, 1634. Moshemii, De Rebus Christianorum Ante Constantinum Magnum Commentarii, 4to, 1753. Hanmer's Chronographie, in Translation of Eusebius, &c., folio, London, 1G19. Theophylact on the Epistles of Paul, folio, London, 1636. Clement of Alexandria, Opera, folio, Paris, 1641. Htig's Introduction, &c., by the Rev. D. G. Wait, LL.D., London, 1827. Eusebius, Ecclesiastical History, by Hanmer, folio, London, 1619. CyjM'iani, Opera, Paris, 1.564. Cramjj's Text-book of Popery. Paul of Venice, His. Coun Trent, folio, London, 1620. The English Hexapla, Bagster, London, 1841. Pindar, Ed. Heyne, 8vo, vol. ii., London, 1821. Demosthenes, In Oratores Attici, Ed. Dove, vol. xvi. PREFACE. Union is strength, and therefore it will be sought by all who are duly sensible of their own weakness. All objects involving practical difficulty requu'e its advan- tage ; and, the more important the object, the more imperative will be the demand. Hence is seen the value of that bond which toucheth, encompasseth, and joineth into one fraternity, the persons who are hoping for salvation in Christ, and to whom are entrusted the means of promoting salvation m others. No object can be more important than that which is committed to their care ; and, in none, can the weakness of human nature be more deeply felt ; and, therefore, to none can the attainment of perfect union be more indispensable, and on none can the obligation of pro- moting it devolve with greater solemnity. The One Spirit by which Christians are led, and the h XVlll PREFACE. one hope of their calling, by which all are sustained and comforted, supply a preparation for that unity which is required. An attraction of moral affinity is thus produced, which naturally awakens the expecta- tion of unity ; for, as like loves like through all cre- ation, it is to be expected in the body of Christ. Had any suspicion rested on the lawfulness of yielding to this tendency, the strong combining influ- ence of Christian principles in mankind would have called for extreme watchfulness and self-denial ; but the Lord has spared his people from any such restraint : he has written his command to love one another with as much clearness as can be given to any form of words whatever. To indulge the love of union is, therefore, in the body of Christ, converted into positive duty. To make this duty the more binding, the Lord, to whom every Christian is indebted for all that he pos- sesses or hopes to possess, has actually combined his own honour with its observance. The wealth, the honour, the learning, the power, and all the things which men are prone to love, seek, and delight in upon earth, are totally disregarded by him ; he pro- nounces his benedictions on the poverty of his people's spirit, and their persecution for righteousness' sake ; and, in these their peculiar disadvantages on earth, he says, " This is my commandment, that ye love one PREFACE. XIX another ; then shall all men know that ye are my disciples, if ye love one another." When the position, duties, and enemies of Chris- tians are properly considered, these facts cease to be surprising. They stand where the things of time take hold upon eternity, for the earthly house of their tabernacle hath its aspect altogether in that direction. Each one knows that it looks out upon the sea, and that, when it falls, it will fall into the ocean. Yet the imcertain moment, during which he stands upon the falHng precipice of time, is occupied, under the eye of the Redeemer himself, in duties which involve the salvation of other souls ; and not one duty can be performed, but in the face of this world's sted- fast opposition, led on by the great deceiver. If other men need watchfulness, these need more ; they require to be all eyes and all attention, that no oppor- tunity be lost, that no energy be wasted, but that all the resources entrusted to them be perfectly used, at the point and moment of action. It is not only requisite that each should be faithful and dihgent, it is necessary that all should be one. Divine aid is covenanted by the Redeemer, who saith, " I am with you always, even to the end of the world ; " yet is that aid so imparted, to each of his ser- vants, that no one is permitted to feel sufficient in XX PREFACE. himself alone. . The Lord deals with his people as with a flock, a family, a body composed of many parts, which cannot be perfect if one be wanting. The meanest is thus essential to the rest ; and he who is most exalted in station and endowment, is as nothing without the brethren he is called to serve. Separated from the body of Christ, a believer is an in- complete and an unmeaning existence, resembling an amputated limb. By a vital union to Christ, and the indwelling of the Sphit, an actual union between all true believers is rendered inevitable ; but this is not all that the commandment and the case require. Men are volun- tary and moral agents after, as well as before, conver- sion to God. In the exercise of all their faculties they are to serve the Lord who redeemed them, and brought them to himself Hence the union of such must be a willing and visible action, recognising the Lord's in- junction, and raising, to highest estimation and honour, that work of grace by which each has been created anew in Christ Jesus. How this union of Christians should be recognised and declared, by each individual, and by the body of Christ, has long been a subject of dispute, even amongst true behevers. This is the more to be regretted, because thereby a broken front has been PREFACE. XXI presented to the adversary, and the external fissures of division have been widened and deepened, until the separating of believers from believers has become as much a matter of course now, as in former times and by the law of Christ, was the separation of behevers from the world. Few have paid much attention to Christian affairs, without perceiving this evil ; and none who love the Saviour can see without deplormg it. Hence the nu- merous expedients proposed for its redress. Time, money, and great good feeling, have been expended profusely, but without effect. The church or body of Christ is still divided, though division is deprecated and deplored. The external appearance and the internal working of Christian fellowship declare with too much distinctness for misapprehension, that hitherto a remedy for this evil has not been prescribed. One cause for this failure may be found in the wrong assumption on which the various expedients have been adopted. It seems to be forgotten that, for such calamities, it is not the province of man to prescribe at all. Human weakness and frailty are congenial with the introduction of moral evils, such as this is, but absolutely fatal to the working out of a cure. Men may divide, but union can only be effected in the Lord. All deliverance from moral calamity XXll PREFACE. and wrong must be obtained, if at all, under his direc- tion, and by his aid. Another cause of failure is to be discovered in the fallacy of the proposed rule of action, by which a greater degree of unity is sought. Charles V. of Ger- many used his utmost power to produce a quiet resignation of points of difference, and subjection to defined principles and doctrines. He is only an example by which the absurdity of this compulsory effort may be elucidated; but the most remarkable fact is, that union should be sought by proposing the voluntary quiescence on such points now, which, when blood had flowed in rivers, could not be im- posed by any power that then or formerly obtained an existence upon earth. It is said, Let the points on which we differ be passed by, and investigation cease ; or, in other words, let us cease to learn, that we may be united. To show the fallacy of such a proposal, it is sufficient to say, that by ceasing to learn, we cease to be disciples, and that the pursuit and diffusion of truth can never be relinquished, except by those who do not love it. A third cause of failure may be seen in the desire to combine incongruous elements. He was a wise Master-builder who said, " What fellowship hath light with darkness ? " The fall of a building and the ruin PREFACE. XXlll that attends it, will justly be imputed to the man who, with fraud or carelessness, builded into its walls and arches, blocks of ice for stone. God has decreed that his people shall be separate from the world, and he has endowed them with principles to which the men of this world are positively and absolutely op- posed. If, by a forced contact, these unfriendly prin- ciples be, for a time, suppressed, the explosion, when it transpires, will be augmented by all the violence that is now employed in restraining them. Nature will, eventually, have her own way. It is a prerogative granted by her Creator. Hence, it would appear, that union between Chris- tians and the men of this world, is not to be sought as if there were no difference between them. On the con- trary. Christians are to come out from among them and be separate. But the union of Christians with each other is to be sought with all perseverance, and since it can only be obtained in Christ, it must be sought by a scrupulous and absolute conformity to his instructions. This must be obtained, not in one particular only, but in all. Moral society, like a vast and complex ma- chinery, is broken and ruined by departing from truth in any one of its centres. When the working is found to be wrong, therefore, he is the kindest and wisest man, who brings the greatest skill, and devotes the most attention, to those parts of the machinery in XXIV PREFACE. which the wrong may be, by possibility, detected'; for, by securing conformity to Divine law, we secure unity, smoothness, and efficiency of action. If the investigation, conducted in this work, has not altogether failed, it will serve to illustrate, at least, that simple and most practicable law by which the Lord provided for the union and holy fellowship of his people. The baptismal rite, requiring a credi- ble declaration of repentance and faith, marked and set apart individual believers for the embraces and fel- lowship of each other. Protected by the discipline which cast out, until subsequent rejDentance was evinced, every offender against the law of Christ, the baptismal profession and recognition defined a sphere within which the Christian disciple is bound to in- dulge the affectionate confidence which his regenera- tion produces, and the cultivation of which his Lord commands. This natural basis and protected sphere for exercising brotherly love and Chi'istian fellowship, is the great desideratum of our time; and nothing can be more pleasing than to observe how directly the efforts to promote Chiistian union are bringing us back to the law of our Lord, and the practice of ancient times. If Christians are to be one, each one ought to have, and must have, some way of determin- ing who the Christians are. He cannot examine every one ; and to give every professor the endearing PREFACE. ■ XXV confidence of Christian love, is to expose with weak- ness the best feelings of his heart to constant viola- tion and abuse. This the Lord hath nowhere com- manded ; and nothing can show its impropriety more than that sentimental feeling which, professing to love all mankind as Christians, reveals a mmd utterly unacquainted with the nature of that holy principle, from which it has purloined the name. He who op- poseth, in nature, the attractions of affinity, as far as in him lies, urgeth a dissolution of all her beautiful organisations, and of all the jewels that enrich her mountains ; and he who burlesques the union of Christians with Christians, and yet pleads for Chris- tian unity, pleads, under that phrase, for a restoration of that moral chaos in which God has ever been dis- honoured, and from which Christians have been re- deemed. The rites and discipline of the Christian church were designed to bring accredited Christians as purely and as closely as possible within the sphere of each other's influence. Thus, like the particles which form a diamond, they are prepared to obey that attraction of moral affinity which produces an aggre- gated union not to be dissolved. Dr. Halley cannot receive too high an encomium for the spirit with which he has entered a perplexing and unpopular discussion with this aim. He has ven- tured in a track not much trodden, and led his in- XXVI PREFACE, quiry to points from which, if all parties are not instructed by their own observations as well as his, it will be their own fault. If he has failed in his main object, this has often occurred to the best of men, even where the purest motives have led to the under- taking ; and should it appear that, in the warmth of his feeling, some departures from cool propriety have occurred, these accidents are too few and insignificant to diminish, in any great degree, the praise which is due to his eminent superiority over writers who have formerly appeared on his side. Observing the work he performed, and the import- ance of the investigation, because of its influence over the health and commmiion of Christian churches, it was felt to be a duty to lay before the brethren of all classes, the thoughts which are contained in the fol- lowing lectures. To give them the most general cha- racter, and facilitate the attendance of all parties, the use of the library was requested and obtained, and admission was granted, by tickets gratuitously dis- tributed, on application. The kindness shown to this individual efi'ort in defence of truth, far exceeds all desert or expectation ; and the result is, by request of those who heard the exercises, herein presented to the reader. If an earnest desire to find, exhibit, and de- fend the truth has led to any undue severity, or the least discourtesy of expression, it is altogether without PREFACE, XXVll design, and will, when discovered, be deeply de- plored. It was felt that Dr. Halley's theory of indis- criminate baptism and discipleship was not sustained by truth and led to pernicious consequences, by filling the church with elements of disunion, defeating the principal aim for which the Lord had appointed it, and, m the highest degree, endangering the whole in- terests of personal religion. Whether these views be well supported, the reader will decide. The work, with all its demerits, is presented to him in the hope that its perusal will be attended with a Divine blessing. LECTURE I. INTRODUCTORY. Whatever Jehovah is pleased, m his providence, to permit, his people must endure, and improve for his glory. To man, his arrangements may, for a time, be obscure; but they possess a consistency with his Divine perfections which, when rightly perceived, will provoke admiration and praise. Perhaps, too, these darker features of his providential system are essential to our perceiving the beauty we now observe in those which yield us the greatest pleasure: we could not know the patience and kindness of God in teaching, unless we knew how slow mankind has been to learn. If this could be borne in mind, it would reheve and enrich the labourl connected with this tedious controversy. To its contmuance in the nineteenth century we could scarcely be reconciled, by any thought, other than, that it is for God, and by his permission ; but if, in conducting it, we may B 2 ON THE WORD '' DISCIPLE." hope to perceive greater endearments in the opera- tions of his love, this will sufficiently reward what- ever trial and exertion it may demand. ON THE WORD " DISCIPLE." The very first thought, then, baptizes our whole subject in that element of divine perfection; for the word " disciple" has been chosen by our Lord, to de- signate those who, under his guidance, were seeking to know the ftilness and beauty of Divine love, as exercised towards men ; and in whom, by his consent, the hope of its blessings was entertained. Round those individuals, and in their treatment, we find, in the gospel histories, a government which combines, both for protection and improvement, exertions of power which produce dread, and operations of love which command admiration. Human society never presented its capabilities of enjoyment and holiness so perfectly as in that community which was formed between Christ and his disciples; no men have ever possessed greater hopes than those which they were invited to cherish; and none were ever called to a more responsible service than that which they per- formed. They were the constituents of the reign or dominion of God, in Christ, upon the earth: from them the Lord, selected the twelve, and the seventy, who formed his special messengers to mankind ; these, collected in assemblies, formed his chui'ches; out of these, and by these, his ministers were chosen : they formed, in fact, a community in themselves, distin- guished from all other men, in that they revered and ON THE WORD " DISCIPLE. 6 obeyed his authority, and enjoyed his favoiu'. A right interpretation and use of this word, therefore, while it is essential to a correct view of practical Christianity, will lead us into the centre of its speak- ing mysteries. The word fjLaOrjTng, used by our Lord and the Evangehsts, in this case, has, for its synonyms, aKpo- arrig, a hearer, 6/ztXrjrrje, a companion, (poirriTrig, an at- tendant, and yvwpifxog, one that has been recog- nised. All these terms have a relation to Bi^acTKoXog, a teacher ; and while each brings into prominence one particular feature in that relationship, its use implies the features brought into prominence by the rest : thus, if the disciple be called oKpoarrjc, a hearer, it is implied that he is also yvajpifiog, a recog- nised hearer ; and fiadr]Tng includes all that the relationship includes. In some instances, the disciples of a school used a peculiar name ; in other, a peculiar dress. In the school of Pythagoras, at Crotona, the recognition of a disciple was called a beginning of a new life ; and his expulsion from the school, for vio- lating its laws, was solemnised as his funeral ; after which he was Avritten dead. Each school might have its own peculiar aim and laws; but, in all, the dis- ciple of any teacher was regarded as one who recog- nised the truth and importance of his doctrine; and who, in order to acquire a proficiency in its know- ledge and use, submitted to his instructions and disci- pline. Most of the ancient schools which attained to re- corded celebrity, rose out of some form, in which the B 2 4 ON THE WORD '''■ DISCIPLE. miseries and criminalities of human society enforced attention and claimed a remedy. The good that was promised in each school, whether Jewish or Gentile, was to be obtamed by a patient adherence to the discipline of its teacher. The relationship was essen- tially personal — the benefit sought was personal, that benefit was sought of a person, the teacher ; and by a person, the disciple : it brought these persons, there- fore, into contact and union for the matter in hand. The forming of such a relationship supposed a confi- dence in the teacher ; and the attainment of its pro- posed advantages involved a constant exercise of that confidence. In the discourses of our Lord we find no new definition of the term. The object of his school was, to teach the way of salvation ; and his discipline was formed to secure, for his disciples, the full and per- sonal enjoyment of its blessings. His great engage- ment is, Believe in me, and you shall be saved, sin and mortality notwithstanding; but the requirement of his school is so enforced, that " if any one love father or mother, brother or sister, wife or child, or even his own life, more than me," his Lord and Teacher, "he cannot be my disciple." By this declaration of the Lord himself, the business and law of his community were defined ; and those who were recognised in their devotion to him under this rule, became, at an early age, designated Christians. The recognition of disciples is, in Scripture, and by all who now adhere to that rite, ascribed to Chris- tian Baptism, which Dr. Halley calls " the badge of ON THE WORD " DISCIPLE. O discipleship.'" On this recognition, its conditions, and its results, the constitution and government of this whole community depends; for the disciples so re- cognised are its members. To them are entrusted its oracles and laws ; and by them, in the bodily ab- sence of their Lord, these oracles are to be inter- preted, and these laws are to be administered. This community, therefore, will be, in effect, what these disciples are : if thei/ be sincere, the community/ will be pure ; if they be superficial and insincere, the re- verse will follow. Hence proceeds the importance of our whole inquiry ; for, the influence of circum- stances, and especially of rehgious disputations, has changed the meaning of the word " disciple ;" and the action induced by tliis change in its import, has changed the character of the Christian community, involved the nature of that community, and the con- stitution of its assembhes or churches, in almost in- finite dispute ; it has changed the whole aspect of the Saviour's kingdom, modified its procedui-e in the work of mercy, betrayed its dearest interests, and dis- honoured its Author in the eyes of all mankind. The forbearance with which the Lord has endured this in- jury exceeds our comprehension : and nothing can be more important than the correction of the evil ; for words exert an influence over thought and feehng; and action, whether right or wrong, is destined to produce its natural results. 6 ON THE WORD " DISCIPLE." DR. halley's interpretation. Those who profess to be disciples of Christ are bound, by that profession, so to observe liis instruc- tions, that the things affirmed, by inspiration, of dis- ciples and churches in the time of our Lord and his apostles, may, in similar cases, be affirmed of disciples and churches now. If they were '^ sons of God hy faith in Christ Jesus" these ought to be ; if the former were encouraged, and even commanded, to cherish a peaceful expectation of blessings which correspond with that high relationship ; the latter, when recog- nised, should be in a condition to do the same : other- wise, the very reading of Scripture becomes delusive. A deep sense of this requirement has led every party in the Christian world to form some theory of dis- cipleship, and its recognition, by which its own prac- tice might seem to be reconciled with Scriptural affirmations. Some have ascribed to the recognising rite, a power of producing, in its recipient, such a change in personal character and moral quahties as would justify their receiving as such, after baptism, the person who Avas not a disciple before. Others have assumed an hereditary claim to discipleship, as though individuals descending from religious parents inherited the quahfication to Christian dis- cipleship by natural birth. Dr. Halley is not satis- fied with either of these theories ; and, therefore, in distinctly repudiating them, he affirms that Christian discipleship required no personal qualification at all ; but that, by the Saviour's own authority, the recog- nising baptism was administered without any dis- INFLUENCE OF PARTIES. 7 crimination whatever. By this means, the modern practice is not reconciled to the ancient and inspired affirmations ; bnt these very inspired affirmations themselves, are, by this attempt, placed in clear and open hostility with the practice of their authors, of the Lord himself, and his last commission ; for the supposition that the recognising baptism was admi- nistered indiscriminately, could never show how every baptized person may be designated " a child of God hy faith in Christ Jesus ;" it would rather show, that the apostle, being indiscreet, had written a sentence which could not, with propriety, be used at all. THE INFLUENCE OF PARTIES. Dr. Halley affirms, that his views on this subject have been long entertained by him. This may be the case ; but they bear a singular relation to the state of parties at the present time. Where none but accre- dited believers are recognised in baptism as disciples of our Lord, no difficulty has yet been found in using, under similar circumstances, the language of the apostles : but modern times have imposed, on Christian teachers, the task of reconciling their conduct to the use of that language, when others than accredited be- lievers have been recognised as disciples : both adults, who have neither professed nor indicated, and in- fants, who are incapable of, repentance and faith. Moreover, this difficulty has been augmented by a diversity of view and profession, in those who advocate the disputed practice. Some profess to do more, and to do it better, than others can dare to promise ; and O INFLUENCE OF PARTIES. the great Protestant principle obliges an appeal to sacred Scripture. Each would preserve the infant baptism which has, since the reign of Popery, been embalmed in the affections of mankind ; but each would give it a different character. One party must have it esteemed the cause of spmtual benefits in the subject: one section claiming to one extent, and another to another, but both pleading for some spirit- ual gift in baptism ; the other party disclaiming the baptismal benefit, but pleading an hereditary condition of disci pleship and right to the covenant of grace. Each, with equal justice, pleads against the other a departure from inspired truth, and an incompatibility, in the theory proposed, with the doctrine of justification by faith. During the last ten years, this conflict, be- tween the Tractmen of Oxford and the Evangelical Paedobaptists, has increased in its extent and acrimo- monious hostility. Nothing could show more perfectly than this „conflict, the immutable perfection of truth ; for, as each has been compelled to search for support in the divine oracles, each has been found to be wrong. The ceremony to be defended has been placed in danger, by the conflict of its own advocates. The Tractmen profess to administer the rite more bene- ficially than the unanointed Evangelicals ; and the Evangelicals have pleaded that they can administer it as well, and more unexceptionably, than their ordained brethren. During the conflict. Baptists, reasoning from their mutual arguments and concessions, have shown that neither party can administer it with scriptural propriety at all. Hence the most urgent requirement THE RESUSCITATION. 9' of these times has been, a defence of infant baptism, which might, at least, seem to accord with our present knowledge of revealed truth : such a production had, indeed, been called for,* and was indispensable ; and Dr. Halley has come forward to meet the demand. THE RESUSCITATION. It is not to be understood that the Oxford Tractmen are originals. This they do not profess. They have only given visibility to the doctrme and laws of the English Hierarchy, which differ, on this point, iii nothing essential from those of the Lutheran Church and that of Rome. Indeed, wherever the spiritual gift in baptism is taught, and its expectation is entertained, without faith in the subject, whatever name the advo- cate bears, and whatever his other peculiarities, he falls, with the Tractmen, into the same class of persons advocating baptismal benefits. This elementary error lay, for ages, almost unobserved, in canons, articles, and old controversial writings; few perceiving its mahgnity, and almost no one dreading its power. When forced upon pubHc attention, by these popular writings, every Dissenter, at least, was ready to smile, and say. The Bible is abroad ; we cannot fear anything of this sort now. But its way was prepared before it, and its victory has been singular. It has actually ap- pealed to Scripture agamst the hereditary scheme ; and it has not appealed in vain. Its advocates have de- manded, in its favour, the high import of Scripture * Stovel's Letter on Baptismal Regeneration, addressed, through Dr. Fletcher, to the Independents, in 1842. 10 DR. halley's authority. language : and they have urged obedience on the prin- ciple of faith only. Angry, as if outraged, the whole body of Evangelical Psedobaptists have protested and declaimed, but failed to meet the just demand of their opponents. Having no canons or councils to confine and regulate them, they have individually quoted Scripture by piecemeal ; and, by the variation of their views and declarations, have almost justified the worst allegations of the Papists. The variations of defence and explanation respecting the rite were so great and so frequent, that a friend could find nothing to stand by, and an objector to the theory had nothing tangible and recognised to refute. The same things were so often affirmed and denied, that no common starting point could be found in the discussion ; and the inquirer found no pathway in the jungle. The Tractmen were condemned, sometimes with incivility ; but the Scriptures were not explained, and their con- sistent apphcation to modern use, in reference to recognised disciples of Jesus, was not shown. These inconsistencies and sometimes improprieties in its advocates, do not prove that infant baptism is invahd ; but they do show, must fully, that its defence and explanation imperatively claimed some such central- ising and vigorous effort as that in which Dr. Halley has served the public. DR. HALLEY's authority. It win scarcely be supposed that Dr. Halley is, in the highest sense, an authoriti/ ; because the brethren on his side professedly defer to none but God : yet his DR. HALLEY's aim. 11 Lectures were delivered under such peculiar auspices, that they cannot be treated as an ordinary production. He was called to that work by the Congregational body. The subject was chosen for him by his breth- ren. The Lectures, prepared with great dehberation, were heard in the denominational house, in Blomfield- street, with great applause, and even cheering. They were revised with great care, published with a com- mendatory advertisement from the body, and reviewed, with almost unquaHfied praise, in the Congregational organs. It is to be hoped, therefore, that he will not be hereafter repudiated by those whom he has come forward to defend: they, at least, will sustain him as far as their consciences will allow : by them surely he will be read with care, and his proposals will be weighed with deep attention : this is due from them : and, after what has transpired, unless his brethren do, openly and avowedly, reject him, we are justified in using these Lectures as an authority from which the general views of Congregational Psedobaptists may be understood; and, for the arguments of which, that body will be answerable. DR. HALLEY's aim. The work, which has been long before the public, is entitled " The Sacraments^'' and in the first two exer- cises much attention is paid to the nature and per- petual obHgation of the two rites so designated in Protestant churches. To a certain extent his reason- ing relates to both Baptism and the Lord's Supper ; but, the latter being reserved, and the nature of the 12 DR. halley's own words. case requiring it, his principal attention is fixed upon the former. The propriety of this is obvious ; for, the whole question of sacramental efficacy, and also of the constitution of Christian churches, is involved here. In w^hatever way we answer the question. What is Christian baptism, and who are to be bap- tized ■? the effect will follow, by inevitable consequence, through all the constitution and operations of the" church of Christ, The interior cannot be arranged until this question of initiation, at its entrance, has been determined, DR, halley's own WORDS. " Whether I have been successful or not in pursuing the inquiry with an impartial and unbiassed mind, I do believe that, if other and abler divines on both sides will divest them- selves of prejudice, they may bring this dispute to a satis- factory determination. Instead of saying, so quietly and comfortably as some good people do. Let us agree to differ ; it would be more in accordance with our respect for the will and authority of Christ, to say. Let us agree to find out the truth, adhering closely to Scripture, seeking all aid in its cor- rect interpretation, assuming nothing without proof, and care- fully endeavouring to detect the cause of the error, on which- ever side it be, the TTjowrov ipevSog which, lurking in the breast of one party or the other, in this, as in almost every conti'o- versy, vitiates all the subsequent reasoning, and, ever present in the dispute, colours, with a false light, the arguments adduced on each side of the question ; concealing the weak- ness of some, and imputing a fictitious value to others. Let us reach, if it be possible, the arx causes of this unhappy dispute, and there it surely cannot be difficuh for an unpre- judiced mind to ascertain the truth. That central position DR. HALLEY's own WORDS. 13 of controversy, respecting infant baptism, on which the whole depends, appears to be, so far as I can judge, whether faith be or be not the proper qualification for baptism. Vitupera- tion and abuse in this controversy have, probably, done more than anything else to obscure the truth. Let every contro- versialist consider how far he is guilty of obstructing, by the acrimony of his words, the force of his own arguments. " There is also another controversy on baptism, at the present time, of great importance, as upon its decision, more than upon anything else, depends the settlement of the momentous and agitating question of the day — the doctrine of sacramental efficacy. Upon baptism, we have more full and precise information than we have upon any other ritual observance ; and, if baptism be not regeneration ; if it do not produce or imply any moral or sj)iritual change, the whole fabric of sacramental efficacy falls to the ground, and with it, the authority of the priesthood and the mediation of the church ; so, that, having nothing left for our dependence, we must look immediately and exclusively to the grace of God, through Jesus Christ our Lord. This one point being de- cided, the whole dispute between Protestant and Catholic, in every form and aspect, Anglo-Catholic or Roman Catholic, vanishes as a mist from the region of theology. Of the importance of this controversy, it is not easy to offer an exaggerated statement." — Dr. Halley's Lectures, pp. 112 — 114. The concluding words of this passage are most true, " Of the {importance of this controversy it is not easy to offer an exaggerated statement — and the spirit of the whole, which for the most part pervades his work, is worthy of the author and his undertaking. He has grasped its central thought, and is right in saying that it is time to meet the whole question with unhesitating 14 DR. halley's own words, boldness. When the Tractmen have occupied nearly all our parishes, and pioneered the way for Popery in aU the land; presenting the gospel in a false light, and strengthening heathenism by producing greater absurdities in the name of Christ; it is no time for evangehcal Christians to shrink away from light for fear of its effects on some peculiar and favourite prac- tice of their o^vn. The practice which will not har- monise with inspired truth is not worthy of their esteem. Now, if at any time, abandoning all preju- dice, the followers of Jesus should come, with all simphcity, to the one inspired and authoritative rule of action in the church of Christ. By its teaching they should search out and correct the oiiginal and germ of every error. The stain of a corruption, generated and matured in the dark ages, has been borne upon Protestant churches long enough. It is time to seek the Lord with all the heart. In doing this every disciple is bound to shrink from no scrutiny, and to forsake no truth which comes under the au- thority of Him to whom alone salvation is entrusted. He is all in all ; his authority is supreme ; and nothing should be so dear to his disciples as his glory. Imperfection is an element in human nature, and to be traced in all its actions ; he, therefore, who, in the midst of infirmity, aims well, deserves the more respect. This Dr. Halley justly claims. He not only states the rule, as you have heard; he pursues its application, and to an extent which is scarcely equalled in modern times. Having weighed the popular theories of infant baptism, and the common arguments used in its de- DR. H ALLEY AND DR. CARSON. 15 fence, he has found then' weakness and, in effect, abandoned them; and, if he has not reached, he has brought this controversy nearer to the origin of modern errors, than any other author writing on his side. To inquire what baptism is, whether it be the act of pouring or sprinkling water upon a man, or the act of immersing the man himself therein, will not come within our design ;* and, therefore, the part of Dr. Halley's work which relates to Dr. Carson, and what has been so improperly designated the Mode of Baptism, might have been passed over, had not the spirit of this argument formed an exception to the foregoing commendation. If the Lecturer be- came, in this case, a httle too eloquent for close reasoning, and too sarcastical for the Avork of con- vincing, it must be allowed, as an apology, that his antagonist was one of no common order. The mate- rials of that author's work are so vast, and, on every new investigation, appear so demonstrative, that an opponent, not quite convinced, may be excused for being a httle irritated ; and after the acknowledg- ment pubhshed on the information of Dr. Carson's death, instead of severely rebuking, we should sym- pathise with Dr. Halley, and rather be admonished by so affecting an incident to treat our opponents, when engaged in controversy, as we shall wish that we had treated them when earthly relationships have been broken by mortality. This is the more *• See a " Short and Easy Method with the Word Baptize," in Appendix I. 16 THE ORIGIN AND POSITION to be desired, because reputation for rectitude and good temper is as important to a man while living, as it can be after his decease. On this ground, some of the insinuations contained in page vii. of his Introduction, might have been spared by Dr. Halley with advantage. He says, " If I can succeed in convincing our Baptist brethren, not that we are right, but that we have a case which honest men may honestly maintain without being chargeable with criminally resisting the truth, &c., my chief object, &c., will be attained." Familiar as this jerk- ing method may be to others, it is so far from Dr. Halley's ordinary style, that his usual precision is lost while employing it ; for his Baptist brethren have based their whole argument, for free commu- nion, on the supposition, that the practice he has received into the place of that which Christ or- dained, may be, conscientiously, so mistaken, and so " maintained." The maintaining of these mistakes will not prove men to be honest; but when "honest men" do maintain them, they will do it honestly., or cease to be " honest men." Dr. Halley's Baptist brethren, moreover, are not more likely than other brethren to blame men for " honestly maintaining" what they think to be true ; but they have long felt, and still feel, that the Divine authority of a rite, enforced on theu' observance in the name of God, is a far more important consideration to them than the method and spirit employed by other per- sons in its advocacy. OF MODERN BAPTISTS. 17 THE ORIGIN AND POSITION OF MODERN BAPTISTS. Before the position and feelings of the Baptist brethren can be rightly appreciated, a few things must be considered relatmg to the origin of their churches. When TertulHan, about a.d. 200,* wrote against the baptism of young people, and persons not duly prepared for that rite and its engagements, he rebuked the practice as a novelty unauthorised by Scripture or the practice of the early churches ; but when the Protestant reformers bore their protest against it, the practice was very general, and, sup- ported by the highest ecclesiastical authority, formed a part of those religious errors which are now called Papal. The doctrine of sacramental benefits, without personal faith in those supposed to receive them, had grown to maturity; and, on its delusive influence, the most extensive and powerful rehgious usurpation had been erected. All through Euiope the Reformation consisted in appeahng to Scripture against the domination and edicts of this spuitual tyranny. The war began with indulgences, and the outworks of Papal superstition ; but the conflict soon involved its central idea, the supposed power of sacra- ments to convey the grace of God to their recipients, and the absolute necessity of grace, supposed to be so conveyed, to the salvation of men. By this means, the doctrine of the fall, and of original sin, and the absolute depravity of human nature, became illus- trated and exemphfied, by being turned into essential * Lardner, vol. ii., p. 271. C 18 THE ORIGIN AND POSITION elements of a traffic the most fascinating and gainful to its conductors. When once the Reformers had broken down its bulwark of anathemas, and assailed this vital part, the Papal power writhed with convul- sion, as a monster struggling for existence. By ap- peahng to Scriptui'e, Luther sustained his doctrine of justification by faith only, and thereby repelled, exploded, and overwhelmed with obloquy, the Romish doctrine of justification by grace received through sacraments. In the hands of Wickhffe, Huss, Tindal, Knox, and the Protestant martyrs, the Re- formation was the same ; it removed the hope of man from grace expected through sacraments, to grace received through faith in Jesus Christ alone. No- thing could sustain this conflict but a wide chcula- tion of Holy Scripture, and a general and dhect appeal to its authority. By this means, it was not only proved that justification by faith only came from God, and was his own act, but that, in his Word, only two such rites as those now called sacraments are ever enforced ; and that the use of these is justified by God in believers only : the Baptism, to recognise their relationship in the family of God ; and the Supper, for their edification in its fellowship. It was by ad- vancing this step, and giving a visible existence to this doctrine, that the reforming Scripture students ob- tained from their contemporaries the appellation " Baptists ;" and, on the same ground, they are now designated " Baptist Brethren." Should Providence, at any future time, lay open for our use the official records of ecclesiastical persecu- OF MODERN BAPTISTS. 19 tion, much greater information may be expected on the subject now before us. As the case now stands, it is with great difficulty determined, from theu- confes- sions, whether many Protestant martyrs were Baptists or no. It is often quite impossible. The conflict with the common enemy was so absorbing, and the common interests of the Protestants were so great, that, until the act of National Reformation had transpired, the appellation "Baptist" was not forced into common use ; and the previous existence of those who held this sentiment, is proved only by rare documents and in- cidents recorded indirectly, in England, indeed, till the time of Wickhife ; but, on the continent, to an earlier period — perhaps, to the age of Paul. But when the act of National Reformation took place, a vital question to be considered was, how the unin- formed and unconverted masses of the people might be most peaceftdly transferred from a Papal to a Pro- testant government, and most effectually united under its rule'? In determining this question, to every worldly pohtician it would appear, that the less change they introduced in the external ceremonies and popular rites of religion, the more their diffi- culties would diminish; because the change would thus become less obvious and painful to the subject. Hence, it is said that Luther, and the other Re- formers, retained as much of the Papal ceremonies and sacramental doctrine as they could, with any appearance of consistency, defend. But the Bible was abroad, and others could not, they wanted the motive to cease from inquiry, when the legislative c 2 20 THE ORIGIN AND POSITION Reformers afRrmed that they had learned enough. The Word of God became so sweet, that they would learn it all. There they found a religion that was per- sonal, with everlasting hopes, that expanded to in- finity, and whose action was as free as the praise of angels. The legislative Keformers had no design to leave religion to herself, her friends, and God; they deemed her a home-born slave, and shuddered at the thought of her emancipation from their use and rule. Their subjects, therefore, went before them. They still kept reading, and claimed of the ruler what they found written in, the Word of God. It was then that in Germany the terms Baptist and Anabaptist became uttered with scorn; then, also, in the court of Edward VI., the men so designated were called " bloody murderers of infants ;" and thus these students of the Holy Word, and their descendants, were loaded with the obloquy and griefs of a second Reformation. A PASSAGE FROM BECON. " The best and the chiefest baptism is given to the infants ; and shall we deny them the inferior and baser baptism ? God hath baptized them with the Holy Ghost ; and shall we disdain to baptize them with water ? , . . . * They that are led with the Spirit of God,' saith St. Paul, * are the sons of God.' The infants of the Christians are led with the Spirit of God, as we heard of the Prophet Jeremy, and of St, John Baptist; and St. Paul likewise calleth the children of the Christians holy and pure ; there- fore are they the sons of God. Now, if the infants of the Christians be pure, and holy, and the sons of God, shall any OF MODERN BAPTISTS. 21 man be so rigorous to take that from them which God hath appointed and ordained for his sons ? " God hath instituted baptism as a most certain pledge of his love, mercy, and favour toward his people, and hath com- manded it to be received of all that appertain unto him ; and shall we, contrary to the commandment and will of God, deny it to the infants whom Christ commanded to be brought unto him ? whom Christ most lovingly embraced in his arms ? whom Christ most graciously blessed ? whom Christ pronounced to belong unto the kingdom of God ? whose angels Christ affirmeth to see the face of our heavenly Father ? Who seeth not here, therefore, the madness of those apish Anabaptists which, contrary to the command- ment and expressed will of God, forbid baptism to be given unto the infants ? Our Saviour Christ saith, ' Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.' What other thing, then, do the Ana- baptists, by forbidding the water of baptism to be given unto infants, than utterly seclude and put away the young children, so much as in them is, from the inheritance of God's kingdom, and so to become for ever heirs of everlasting dam- nation ? O most damnable sect ! O bloody murderers, both of souls and bodies ! As they are of the devil their father, so do these wicked Anabaptists satisfy the desires of the devil their father, ' which was a murderer from the begin- ning, and abode not in the truth, because there is no truth in him.'" — The Catechism of Thomas Becon, S.T.P., Chap- lain to Archbishop Cranmer, S^c, Republished by the Parker Society, pp. 208, 209. The language here quoted from Becon is strong, but not abusive; it was intended, after the manner of that age, to define the reputed character of the persons to whom it was applied.* By Cranmer, * In making this apology for Becon, it is proper to except 22 THE ORIGIN AND POSITION, ETC. Becon, and the divines who formed the English Liturgy, and conducted the Reformation under Ed- ward, the doctrme of sacramental efficacy was holden and taught ; and Baptists were condemned as mur- derers of infants, because they withheld from them a supposed benefit, without which it was deemed that their salvation was uncertain, if not impossible. Per- sons of this persuasion had united in separate church fellowship, and suffered martyrdom for their views, in Britain, as early as the reign of Henry VIII. From Becon's work it is quite clear, that the discussion of their sentiments on baptism had been conducted so as to include all the points now deemed vital in that controversy. Through the long and troubled interval from Edward VI. to the commonwealth, with all its convulsions, the Baptists inherited their uniform por- tion of obloquy, persecution, and martyrdom. The oldest church now known was formed in Wapping, in A.D. 1633 ; but no minister of that persuasion was found in the Assembly at Westminster, and that body of divines showed them no favour. Dr. Featley, who sat in the Assembly, and Edwards, have shown their existence and importance by the acrimony with which they treated their teachers and sentiments. Owen, Baxter, and others, followed on the same side, and in the same spirit ; but for the language of these, those who have republished this language without any note to guard its application. It will be undignified and inexcusable if moderns recall the ancient dead, that, through their writings, affirmations may be circulated which no living author has the courage cither to make or to defend in his own person. SENTIMENTS OF EARLY BAPTISTS. 23 Lightfoot, and other authorities, the apology of- fered for Becon must be received. They had all to do with a national religion, and they taught, in modified forms, the doctrine of baptismal benefits without faith. The Baptists had to do with personal religion, and they knew of no right use to be made of baptism which did not suppose the previous exist- ence of faith in its recipients ; they have, therefore, been regarded and treated as persons withholding from unoff'ending infants an important spiritual be- nefit ; and their constancy has been sustained by their reverence for Divine authority, and their deep con- viction that these supposed baptismal benefits, how- ever taught, are specious delusions, diverting mankind from the only way of personal salvation. THE STATEMENTS OF EARLY BAPTISTS. If the words of Becon imply a serious matter in dispute, the views entertained by those whom he con- demned were not less serious and momentous. If true, they demanded the utmost decision in defending them ; if false, their exposure and refutation demanded a similar zeal from the opponent. A single illustration win sufiice to justify this remark. In the work of Henry Denne, entitled " A Treatise on Baptism," pubHshed in London, 1673, we find the following passages : — " If the very act of sprinkling or pouring a little water on the child's head or face (with the charms attending it) must give grace, regenerate, take away sin, save the soul, add to the church, and give right to all the ordinances ; as Mr. 24 STATEMENTS OF EARLY BAPTISTS. Pope hath been pleased, sitting in the temple of God, as God, to ordain and decree, and that with anathemas, too, against every one that shall not so receive it ; how naturally must it follow, — first, that Christ's conversion, and the power- ful preaching of the gospel, his means to effect it, must be slighted and despised ; ignorance and profanity, the true in- terest of this state, necessarily brought in ; Christ's baptism, with all the spiritual ends and uses, outed and contemned ; the Jewish antichristian rites of a national church and high priesthood, yaiSh all the appurtenances, introduced ; — secondly, that, as the nations should accept this new project of being made Christians and church members by the Pope's christen- ing, they necessarily oblige themselves, by receiving his law, to embrace also his government, and to be ruled in chief by himself (as the greatest part, called Christendom, have done accordingly), who can deny it? To the erecting a throne for the beast, and to give that vile person (whom blas- phemously they call his Holiness) cause to say (looking over his goodly fabric, with his father of old, Dan. iv. 30), ' Is not this great Babylon that I have built by the might of my power and for the honour of my majesty f And so hath it become the corner and foundation of the anti-christian church and state." — Preface, p. 2. " For, as they who take (as far as they can judge) living stones (called the spiritual seed, saints by calling, or believers) to build Christ a house or church, orderly joining them to- gether by dipping, do yield obedience to Christ's command, conform to the primitive pattern of the New Testament churches, ascribe honour and glory to the Lord Christ, the Institutor ; so they who take the carnal seed, viz., ignorant and unconverted ones, to make up the national or any parti- cular church, joining them together by sprinkling, do thereby yield obedience to the Pope^s canotis, conform to the Jewish and antichristian pattern, and reflect honour and dignity to STATEMENTS OF EARLY BAPTISTS. 25 their sovereign lord the Pope, the contriver and imposer thereof." — Ibid., p. 3. " But that which is most to be lamented is, that the Pro- testant reformers, who detected and cast away so many anti- christian abominations, should yet hold fast such a principal fou7idation-^tone of their building ; though, it is granted, with the rejecting of many of its superstitions, and also upon other pretended grounds : for, when the rottenness of the Popish grounds aforesaid did appear for infants' sprinkling, it had certainly fallen to the ground, but for some new con- trivances to support it, though therein they have not been so happy to agree amongst themselves in their conclusions." — Ibid., p. 3. " For some are for baptizing all children whose parents are never so wicked ; others only the children of professors ; whilst others are for the baptizing the children of such pro- fessors only whose parents are inchurched, viz., belonging to some particular congregation. Some are for baptizing chil- dren upon their own particular faith (which with much confidence it is affirmed they have). Others deny that with great vehemency, affirming they ought only to be baptized upon an imputative faith, viz., upon the faith of others, though herein, as you'll find, they vastly differ ; some say- ing, it must be by the imputative faith of the church ; others, of the gossip ; others, of the parent or proparent in covenant upon the account of federal right.''"' — Ibid., pp. 3, 4. " So that some are for baptizing upon an ecclesiastical faith, some an imputative, some a seminal, some an habitual, some a dogmatical, and some di. justify ing faith." — Ibid. " And it is no wonder that such contradictions should pro- ceed from such contrary principles ; for if from one baptism (Eph. iv.) Christ would oblige and engage us to unity, let it not be thought strange that, from a baptism so different from Christ's, such differences and divisions should flow." — Ibid. 26 STATEMENTS OF EARLY BAPTISTS. These passages are followed in the preface with references to the writings of Baxter and others, and the concessions which they have been led to make in their efforts to unite the conflicting parties of Peedobaptists ; and, in reference to these concessions to Popery, he says : — " But alas ! whereunto wUl not men run, left to them- selves, who leave the tvord for their rule, to embrace the traditions and inventions of men ? Oh ! were not these twenty quceries so much against the self-evidencing authority of the Scriptures in favour of tradition, a heinous provoca- tion, to say no more of them ?" — Ibid., p. 14, These twenty questions relate to forms of worship, and are found in Baxter. It is known with what violence he resisted the Baptists of his time, and how numerous were his labours to secure, by mutual con- cessions, the union of those parties into which his Paedo- baptistical brethren had been divided. His aim was good, and his zeal unspeakable. His Directory alone is a herculean labour ; but the light in which these conformities were viewed by the Baptist brethren is thus expressed by Denne : — '* And not only so favourable to their ministry, but to many of their ministrations also, of bowing, kneeling, musick, homi- lies, apocrypha, vows, holiness of days, times, places, yea, even images and crucifixes also ; and, as though by a monkish zeal and confidence, and some sweet pretensions to brotherly love, peace, and moderation, with the legerdemain of fallacy and quiddity, and (as Rutherford calls it) umoashen distinc- tion, we are at last to be trepanned into Popery, and per- suaded to lick up all the vomit again." — Ibid., p, 15. THE CASE OF THE INDEPENDENTS. 27 It is plain, from these quotations, that to Denne and his brethren the proposal of baptizing infants appeared to involve the bitter and fatal consequence of returning by degrees to all the rejected pollutions of Popery ; and, in the seriousness which this view of the case induced, they girded on their armour, and contended as for existence. THE CASE OF THE INDEPENDENTS. When, by appealing to Holy Scripture, Congrega- tional churches were formed of persons dissenting from both Papal and Protestant hierarchies, the impression under which individuals acted was, that the bodies from which they withdrew were radically wrong ; and, that the new associations must be formed in strict conformity with divine law. Some flew to the opposite extreme of sacramental rule, and rejected the rites of Christianity altogether. These will find much to consider in Dr. Halley's remarks on the perpetuity of Christian Sacraments. The Baptists, as we have seen, confined the use of those rites to believers only ; but the Inde- pendents appear, from the first, to have pleaded for retaining the infant baptism of the forsaken hierarchies in favour of their own children. This seemed to ofier a tangible link, by which the family might be united with the church, and parental sympathy become en- listed in its favour'. Difficulties were suggested fi'om the beginning, but defences were proposed, from a supposed analogy in the Hebrew dispensations, which seemed to justify the application of Jewish law, and to support an inference in favour of the practice 28 THE CASE OF THE INDEPENDENTS. di'awn from that perfect silence which is observable, on this subject, in the New Testament ; while other advocates boldly pleaded that the children of believers were distinguished, in moral constitution, from those born of unbelievers ; and that, for this reason, as being born in the church, their inheritance in the covenant of grace should be recognised in baptism. By many writers on this side, and of this denomination, it has also been pleaded, that, if this regeneration of the child was not certain in the baptism, yet it was pos- sible, and so likely to transpire, "at the very time when baptismal water was falling on its face," — that the withholding of the rite could, on no consideration, be justified. All these arguments continue to be used for defence, as they were constructed for defence. The rite was found in the hierarchies they left; and its advocates plead for retaining it ; but, since the Inde- pendent churches have been multiplied, and their activities have brought them out before a reading pub- lic, all these defensive expedients have been used with greater caution than in former times. Advocates of the English hierarchy, assuming theii apostolic descent, have unclothed the argument for baptismal benefits without faith, and pressed it to a result at which these brethren shudder. Baptists, on the other hand, have shown, that to fulfil the meaning of Scripture produced in this argument by the Tractmen, these baptismal benefits, if admitted at all, must be admitted invariabli/, and to that terrible extent, in which the scriptural doctrine of justification by faith is utterly supplanted ; they have also proved, that the analogy of the Hebrew THE CASE OF THE INDEPENDENTS. 29 covenants is against the practice of baptizing infants in the Christian church, and that the supposition of a moral difference, by birth, in children of believers, flatly contradicts the words of Scripture, and the doctrine of universal depravity in man, in which the necessity for justification by faith originates. The Baptists have gone further : they have asked their In- dependent brethren to produce a defence of their prac- tice free from these practical and serious difficulties, and on which may be based a combined action against the common enemy. This was not only so requested, it was demanded by the necessity of the times. Dr. Halley has attempted to meet that demand. Against the Society of Friends, and other anti-ritualists, he has shown that a law binding on all churches in the Apostles' time, must, unless repealed, be binding on all Christians now; and, therefore, that the rites then ordained are of divine authority in the present times. Against the Papal, Lutheran, and English hierarchies, with all other advocates of sacramental efficacy, he has shown, that no such idea is expressed in Holy Scripture, and, therefore, that the doctrine, with the system of ecclesiastical rule which it sustains, must be treated as an unwarrantable human fabrication. Against his own brethren he has shown that the arguments drawn from Hebrew covenants and here- ditary claims are, in then- chief aim, absolutely untenable ; and that, if the practice of infant baptism be retained, some other ground for its enforcement must be provided ; and, lastly, against the Baptist bre- thren he has endeavoured to show, that where adults 30 THE WORDS "mystery" AND "SACRAMENT." are concerned, Christian baptism should be adminis- tered, indiscriminately, to all applicants, as a symbol of evangelical truth ; and that the baptism of infants is to be enforced on the just interpretation and authority of our Lord's commission. He has thus given a definiteness and positive form to the whole subject; and he has further facihtated the investigation by admitting, that the whole question is whether repent- ance and faith be or be not the authorised pre- requisite to Christian baptism. This, therefore, will lead us to deal principally with positive evidence ; for if it can be sho^vn that this prerequisite is ordained and enforced by the law of Christ, Dr. Halley is answered, and the authority of believers' baptism is sustained. THE WORDS "mystery" AND " SACRAMENT." A further illustration of Dr. Halley's argument will be readily introduced by Ms remark on the word fxv(TTr]piov, or mystery. He is led to this by the word sacramentum, or sacrament, the word by which fivcTTr^piov is translated, and by which the rite under consideration is expressed. Words of this kind must, in some cases, be used to prevent an unmanageable circumlocution ; but, in this instance, the one chosen is unfortunate. It creates a difficulty by the bad associations into which it has for ages been forced. If Dr. HaUey had left this word to his opponents, and confined his attention to the great inquiry. Whether repentance and faith be indispensable pre- requisites of baptism'? much more positive informa- THE WORDS "mystery" AND " SACRAMENT." 31 tion miglit have been obtained, and much mystery avoided. From the materials which Dr. Halley has collected, it appears that sacramentum was, by the old Latin writers, used for the Greek word fivarr^piov ; and that both were used to signify an oath of con- secration, a thing consecrated, and an indication of some reahty which could not be understood without the clue of interpretation supplied by its author. It was not necessary that the things indicated should be divine, for Cicero uses the word in his Letters* with reference to his own communications ; and by Hero- dian it is used in reference to war.-j* It is also em- ployed in the Apocrypha to signify things confined within the hmits of confidential fiiendship,:]: and for those entrusted to the confidants of ldngs.|| Few words appear to have had a more wide and various appHcation ; but Dr. Halley traces it to the heathen temples, and thus thek rites appear, from his state- ments, to be the origin of that distinct treatment to which believers and unbelievers were subjected in the ancient Christian churches. In thus depreciating this discipline, the Doctor becomes eloquent, calls the language of the Fathers '^ tumid" and treats it as absurd. But his inductions are made from materials collected at too recent a period ; for it will be found * Ad Atticum, Lib. iv., Ep. 3, and Lib. vi., Ep. 4, " jivaTiKwrepov ad te scribam." f Kai j'vv (pvXaaaovTEQ tov irTparKortKov opKOv, og ecrri rrjg Fofj.ai(oy ap')(riQ aEfxvov ^varripiov. — Herod., Lib. viii. Dr. Halley, p. 12. X O airoKoXvKTwv fivaTrjpta nmoXea-e incrriv. — Soph. Seirax., xx^vii. 16. II Mvcrrripior [iaaiXiwg KaXoy icpv^ai. — Tobit xli. 7. 32 THE WORDS "mystery" AND "SACRAMENT." that the phraseology and the practice he condemns, existed at a time anterior to the third and fourth centuries, and had the sanction of inspired men. His censure extends also, if admitted, not to the examina^ tion of candidates for Christian baptism only, but to all separate incorporation of believers, as such, in any Christian fellowship whatever ; for however they may be accredited and recognised, they must be initiated in some way ; and, when initiated, they must, in that fellowship of believers, be treated as such. His proposed theory harmonises with this censure; and it becomes the more serious, because it breaks down the enclosure of Christian society, and reduces it to a level with the unconverted masses of mankind.* Dr. Halley says, " It would be vain to consult the New Testament for any exposition of a sacrament." This is strange. The word " sacrament," or mus- terion^ occurs in those writings about twenty-seven times ; and, in the Septuagint version, not less than twenty-five. Out of these fifty-two cases, it might, at least, be possible to verify its meaning ; especially, as many of these cases contain the relative and cognate words. Moreover, baptism, the rite now under con- sideration— and now called a " sacrament," or musterion — is the one on which we have, in the New Testa- ment, the most specific information.j- If there be no case in which Christian baptism is there called a mystery, in direct terms, yet the kingdom of heaven, which Christ established, had sacraments or mysteries, * Dr. Hallcy"s Lectures, pp. 9—14. f Dr. Halley, p. 113. THE WORDS "mystery" AND "SACRAMENT." 33 and it was given to the apostles to know them : * they also were constituted stewards of those myste- ries, f These, therefore, were actions or events in the kingdom of heaven, invested by God himself with a meaning which the apostles were enabled to com- prehend, and authorised to explain. Some of these were more simple, others more profound ; some were actions of men, others actions of the Deity ; some stood by the wayside to enlighten by their import the path of daily obedience, while others rose like pro- montories looking out upon the sea, where signals were exhibited ; and, in them, those who could pro- perly intei-pret the symbols, might be forewarned of future danger, or contemplate Avith joy the purposes of mercy. Such sacraments or mysteries supposed the previous existence of faith in God, and some knowledge at least of his wUl, without Avhich they never could be used ; and they propounded a future advantage attendant on their right employment. But Dr. Halley himself affirms, that baptism is " a symbol of evangelical truth,''' appointed by the Lord himself, and, therefore, receiving from him its symbolical meaning : it is, therefore, a mystery of the kingdom of heaven, and the apostles are the stewards of that mystery. To them, therefore, in their holy writings, we must look for the only exposition of this mystery, or sacrament, which can be received as an authority. J * Matt. xiii. f 1 Cor. iv. 1. X The English reader will be assisted in forming his own judg- nnent on the case by turning to the schedule of renderings given to the word " musterion," or sacrament, in the six principal versions of our own country. — Appendix II. D 34 THE WORDS "mystery" AND "SACRAMENT." When considering the nature of modern rites, called sacraments, if some feature in their constitu- tion be found of which no trace is discoverable m the Word of God, that feature itself, whatever it may be, is positive proof that the church of Christ has de- parted from the law of her Redeemer. This addi- tional idea, so demonstrative of wrong, will be here- after defined ; but, before advancing to that point. Dr. Halley says, "I am somewhat perplexed in at- tempting to form such a definition of a sacrament, as will include Baptism and the Lord's Supper, and ex- clude every other ordinance of the Christian re- ligion," p. 1. This is likely fr-om the nature of the case. A great number of things have, in Scripture, been called mysteries or sacraments, because, when rightly understood, they indicate the covenanted ac- tion and movements of the kingdom of heaven. But the Lord enjoined an initiating rite of baptism, and made it a symbol of evangelical truth. On this account, the ancients who followed him called that rite a mystery. Now, Dr. Halley is perplexed in seeking . such a definition of a sacrament or mystery, as will include this one rite with the Supper, and exclude other ordinances, be they mysteries or not. He is wrong in his intention, and subordinates the principal to its adjunct. Instead of defining a sacra- ment so as to exclude all other sacraments but this, he should define baptism so as to prove its right to be designated a sacrament at all. The ancients who called baptism a mystery or sacrament, supposed that there was something in its nature to justify the appli- THE PERSONAL NATURE, ETC. 35 cation of that word ; but never supposed it to be the only sacrament. The Lord's Supper was included with it under the same term. Tertullian speaks of more than a hundred sacraments or mysteries. Origen has multitudes. It was the error of the time, to suppose them where they did not exist. Justin has many, which he names ; they are found in the earhest Christian writers; and httle less than four- teen are named in Holy Scripture. All these are not to be cast away because this newly-ordained rite asks to be included under their name. Instead of this, the inquiry should be. What is the evangelical truth symbolised in this act? How, and by whose autho- rity ? To whom does that truth relate ? To the sub- ject, the spectator, the church, the minister, or to God 1 Is it a truth to be used in time, or in eternity 1 and by whom ? and who placed the mystic symbol in the kingdom of heaven? The controversy res]3ecting infant baptism would have been decided by stedfastly prosecuting this inquiry ; the one with which Dr. Halley is perplexed, can only augment perplexity, deciding nothing. THE PERSONAL NATURE OF CHRISTIAN BAPTISM. These inquiries become the more important from the personal nature of Christian baptism, and the practical influence it exerts upon mankind. Some of the divine arrangements are more, others less general, but this is the most particular of them all. The proclamation of mercy is made to all mankind, and the promise of its blessings is given to those who believe: before any 36 THE PERSONAL NATURE practical result has been gained, therefore, there must be some personal, action in the sinner, an embracing of the proclamation, a beheving submission to the truth. Even the Lord's Supper has something general in its character ; for the Lord saith, " Eat ye all of it:" and, therefore, if an unbelieving hypocrite has found his way in amongst the disciples, while he remains undetected, he seems to pass under the general warrant given to believers; but, in baptism, the very person himself is taken, and made the subject of an action, with its results, whatever they may be. The language of the minister is, " / baptize THEE into the name of the Father, and of the Son, and of the Holy Sjnrit" The action does away with all hypothesis, and leaves no room for speculation ; what- ever the baptism communicates, be it grace, recog- nition, or instruction, or whatever other supposed or supposable thing, it is brought home to the indivi- dual baptized. " I baptize thee." To this personal character of the rite we have the most general and convincing testimony. The Scriptures so regard it in all the places; the early Christians so regarded it; E-ome, Heidelberg, England, Scotland, and the As- sembly, agree in all their documents. Drs. Camp- bell* and Miller are in harmony: all show, that wha the baptism is, it must be to him who receives it. The persons who receive it, therefore, must, sooner or later, be influenced by it. Spread over all this world, the recipients of one common sign, we are separated * See " Jethro." OF CHRISTIAN BAPTISM. 37 from, other classes of men, as if to form a community in ourselves. Why was this done ? and what does it mean ? Have we, under the law of Christ, the privi- lege and hope of Christians ? or have we not 1 Such inquuies do, and must arise ; and the answers given to them must, whether right or wrong, powerfully in- fluence the conduct and character of individuals. The "vvide circulation of Holy Scripture modifies and increases the importance of this fact. No teacher can now regulate the operation of his own theory. Before he has uttered it an hour, some in- dividual student of Scripture brings it into contact with inspired truth. The affirmations of inspired men are thus brought into close and frequent comparison with those which uninspired teachers make on the same subject. It is thus with the personal ground and effect of this sacrament. Paul, a steward of the mysteries or sacraments of God, has written his statements on the subject, and modern teachers make thehs. How these can be reconciled, or the declara- tions of Paul are to be verified, in any ordinary Psedo- baptistical assembly, is a question fidl of perplexity ; which must, unless further discoveries in Divine truth be made, increase, until infant and indiscriminate baptism be extinguished. THE DIFFICULTY AND PROPOSED SOLUTIONS. To meet this practical difficidty, of reconciling the expressions used in Holy Scripture, with reference to baptized persons, and the community in which they were united, with the present state of so-called Chris- 38 THE DIFFICULTY tian churches, the advocates of a spiritual gift in baptism plead, that however the regeneration might have been caused or facilitated, variably or invari- ably, the grace so received may be sinned away by subsequent transgression. Those who build their theory on hereditary grace, plead the same thing. Both parties argue, further, that the grace received fails of its result for want of proper education: it is in the children, they say, but care is not taken to bring it out. Appeals to experience show, that this supposed exception forms, in fact, the rule. No clear case can be produced, in which the jfruit of baptismal and hereditary grace can be exhibited. With all the care and the best education that can be used, it is impossible to bring it out. Out of nothing, nothing comes. Dr. Halley has, moreover, clearly and truly shown, that the supposition on wliich each theory rests, is absolutely opposed to the whole doctrme and spirit of the Inspired Writings. It is inevitable, therefore, that the societies thus formed, on prmciples contrary to those observed in the apostles' time, should be dissimilar in their character and in their action to those which then existed. The same things could never be affirmed and denied of disciples re- ceived on suppositions so essentially false, and dis- ciples who were received on a personal and accredited profession of faith. As far as the reconciliation of modern practice to the apostolical affirmations is concerned. Dr. Halley's theory makes no other provision than that which is supplied by the defence of infant baptism, founded on AND SOLUTIONS PROPOSED. 39 the supposed analogy of Hebrew covenants, which he rejects. In both these theories, it is assumed, that the words of Paul are used in a sense so mild and flexible as to bear an application to per- sons admitted into the church, as Jews were admitted to their community, or even to persons admitted without any discrimination whatever. On this principle, it must be denied that the expressions " faith," " believed," " dead unto sin," " sons of God," " planted together with Christ," " buried with Christ," " risen with Christ," &c., &c., have any meaning by which one man may be discrimi- nated from another, or which supposes that such discrimination has been made. By this means, the gospel system of fellowship is made more indis- criminate than the Jewish system, and less influential on moral character. For Dr. Halley affirms, that baptism is the badge of discipleship ; and that, in it a disciple was recognised ; and he admits, that the words, " As many of you as were baptized into Christ, have put on Christ," and other similar expressions, were addressed, and had special reference, to these disciples, and their baptismal recognition. But, it is argued, that these and similar words are used in so loose a sense, that they imply no discrimination of character. The faith on which they were accepted is supposed to be no faith at all, as we deem it; and hence it is concluded, that any congregation of bap- tized individuals may, with as much propriety, be called "sons of God by faith in Christ Jesus, and heirs according to the promise," noiv^ as in the 40 THE DIFFICULTY apostles' time. This assumption reduces the lan- guage of Paul to modern inconsistency ; but it does not make the expressions true and proper. Dr. Halley, moreover, declares that this personal recog- nition of individual discipleship was positively or- dained of God, and that it symbolises God's truth ; but he pleads, that the symbol speaks to others, rather than to the subject of baptism himself. The baptism is, therefore, made vicarious, and the infant begins to do good before he has learned to speak. That which is symbolised in the subject himself is, the necessity of faith and repentance, not their actual existence. The baptism, he says^ teaches what the recipient must be, not what he is. It requires great acuteness to perceive how this assumption could explain how Paul might say, with truth, " Ye, as many as have been baptized into Christ, have put on Christ; ye are sons of God, by faith in Christ Jesus." Dr. Halley supposes that the baptism symbolises ye must he ; but Paul affirms, " Ye are sons of God by faith in Christ Jesus," and supports his affirmation by most powerful argument. The absolute inadequacy of the assumption is obvious, and its discordance with Divine truth will be ex- hibited in another place. A hesitating vacillation in the use of terms seems to indicate that Dr. Halley's reasoning is, m his own estimation, not without its difficulties. At page 7, he calls baptism " the initiatory rite of the Christian church ;" and at page 120, he says that the Jews, from whom he supposes that rite to have been derived. AND SOLUTIONS PROPOSED. 41 regarded it as "a badge or profession of discipleship." This difference of expression might have appeared accidental and unimportant; but at p. vii. of his Introduction, he assumes that baptism is not a church ordinance at all. This reveals a vital defect in his w^hole theory. It assumes that, in the apostolical times, the church members were persons altogether distinct fi*om the ordinary disciples ; and, to make his reasoning conclusive, he should have shown that the initiation to a Christian church was, in the apostolical age and by the law of Christ, an act distinct from the initiation of a disciple. It will be seen that this was impossible ; and Dr. Halley has not attempted it. By giving up the unsound and inferential theories of his brethren he has done great good; and by clearing out the subject of debate — in admitting that the true question is, Whether the law of Christ requires faith and repentance as prerequisites to baptism 1 — he has greatly facilitated future investigation ; but, at the very point where the argument presses," he fails in flagrant defect. To make way for his infant baptism, he separates the ancient initiation of disciples from all regard to the character of those who received it, and thus invalidates the regard to character which, in their constitution and disciphne, those churches which they composed were commanded to preserve. Making his baptism indiscriminate, he makes the assemblies of disciples indiscriminate also. By deriving the au- thority of this theory from the commission of our Lord, he brings that commission itself into direct hostility with the whole body of revealed truth, and renders it 42 CONCLUSION. the duty of a Christian teacher and pastor, now, to shun the precept of the great apostle. Instead of taking heed how and what he builds into the walls of Zion, because his work is to be tried with fire. Dr. Halley, appealing to Jewish rites and the great com- mission, boldly affirms that it is the duty of a Christian teacher, in the name of the Father and of the Son and of the Holy Ghost, to take as he finds them, in- discriminately, the human materials of earthly society, and, whether they be gold, silver, or precious stones, wood, hay, straw, or stubble, to build them up into the temple walls, the prospect of its fiery purgation notwithstanding. To support this terrible conclusion he appeals to ancient Jewish baptisms, and makes them interpreters of the Christian law. The nature and value of his evidence from that source will, there- fore, occupy attention in the next exercise. Nothmg now remains, brethren, but thanks for your kind attention, and an earnest request that your sympathy and prayers will sustain this endeavour to extend the truth. LECTURE 11. ON JEWISH BAPTISM. The question which relates to the act of Christian baptism has already been dismissed. Whether it be a sprinkling or pourmg of water upon a person, or whether it be an immersing of the person in that ele- ment, appears to be sufficiently shown in Dr. Carson's work, entitled " Baptism m its Mode and Subjects ;" and an Enghsh method with the word baptize is given in the Appendix I. It appears, from the evidence thus supplied, that the act of immersion is clearly imperative, but that the mode of the immer- sion is not defined. It may, without any infringement on Divine law, be performed backwards or forward, to a greater or less depth, for a longer or shorter time, provided only that life and health be not hazarded. Those opponents who have encumbered the inquiry with frivolities respecting the mode of baptism have only to consider that the immersion enjoined, like •44 DR. halley's hypothesis, every other act of worship, must be performed with decency and in order. This appears to be the only written law which affects the mode of the immersion ; and, if anything further seems required to sustain the authority of its decent and orderly administration, abundant materials are ready on demand. Avoiding embarrassment from this question, therefore, the in- quiry before us is, On whom does the duty of submit- ting to this immersion devolve ] and, what characters are the members of Christ bound in that ceremony to receive ? Or, conforming to the recent phraseology, If Cliristian immersion be " the badge of discipleship," who are the men that should wear it ? Some of those serious matters which stand associated with this inquiry will be best introduced by a brief repetition of Dr. Halley's own words: — " There is also another controversy on baptism, at the pre- sent time of great importance, as upon its decision, more than upon anything else, depends the settlement of the momentous and agitating question of the day — the doctrine of sacra- mental efficacy. Upon baptism we have more full and pre- cise information than we have upon any other ritual observ- ance ; and if baptism be not regeneration, if it do not produce or imply any moral or spiritual change, the whole fabric of sacramental efficacy falls to the ground, and with it the au- thority of the priesthood and the mediation of the church ; so that, having nothing left for our dependence, we must look immediately and exclusively to the grace of God through Jesus Christ our Lord. This one point being decided, the whole dispute between Protestant and Catholic, in every form and aspect. Anglo-catholic and Roman Catholic, vanishes as a mist from the region of theology." — Lecture iii., pp. 113, 114. DR. halley's hypothesis. 45 It may well be added, " Of the importance of this controversy it is not easy to offer an exaggerated statement," p. 114. By thus consenting to remove this inquiry from the region of mere circumstantial frivolities, and yielding to it a claim on prayerful and devout consideration, the opponent has performed an essential service to the truth. The hypothesis he has here stated, if fully sustained by his reasoning, will also accomplish all that he promises, and something- more : for if it can be proved, as we think it may, that baptism does " not produce any moral or spiritual change^ the whole fabric of sacramental efficacy falls to the ground" and all the other consequences named are equally certain ; but if it can also be shown that baptism does not " imply" any moral or spiritual change, then not only " sacramental efficacy" but believers' baptism also, falls to the ground: baptism is then dissociated from considerations of personal cha- racter enthely: the badge of discipleship is worn without any qualification; and men, as followers of Jesus, are separated from the world, while yet retain- ing a fellowship in its treasonous corruptions. That the word " imply " was not accidentally intro- duced, but designed to express an essential part of the hypothesis, is obvious from the facts of the case. For, First, to this point the greatest force of Dr. Halley's reasoning is directed; and, by maintaining this, he labours to sustain his whole theory. Secondly, in 1842, a year and a half before his lectures were de- livered, the close connexion between this baptismal controversy and the ^ital interests of personal religion. 46 DR. halley's hypothesis. together mth the appalling advances of Oxford Trac- tarianism, had induced the presenting, through Dr. Jos. Fletcher, of Stepney, to the Evangelical Paedo- baptists, two questions : — First, " Ought not sometliing more decisive to be done in exposing the nature and checking the progress of this pernicious heresy 1 " and, secondly, " Ought not you and your brethren, in some more obvious and conclusive way, to clear your- selves, and the ceremony you perform on infants, from your imphcation in the evils which flow from its ex- tension ? " The doctruie here called " a pernicious heresy," is that of the Tractmen, the true exponents of baptismal benefits taught and defended by Scrip- tural phraseology ; and the implication of Evangelical Psedobaptists in its evils, is that which appears, if not in the existence, yet certainly in their mode of de- fending infant baptism. The requirement was, a defence of infant baptism, which slioidd fulfil the words of Scripture justly used by Tractmen, and yet remain unpolluted with thek' doctrine. Dr. Halley does not name this communication, but his hypothesis is, if sustained, the only one yet discovered that has any plausible claim to be respected as an answer. The separating baptism from all consideration of per- sonal character whatever, when shown to accord with Scripture, will prepare the way for a defence of infant baptism, free from alliance with Tractarian heresy. But no other argument for this practice at present exists, of which so much can affirmed. His righteous censure of Joseph John Gurney, the Society of Friends, and all who deny the present DR. halley's hypothesis. 47 authority of Christian rites, leads Dr. Halley to narrow the ground of this inquiry, by confining the authority of infant baptism and the Lord's Supper, to the right interpretation of Divine law. He re- jects, with a very proper, though with strong feeling, the use which has been made of Paul's conduct at Corinth, and that of Christ in his ministry. He shows, with great force, that, if Jesus himself did not baptize, and Paul baptized but few ;* yet, during the ministration of both, the disciples who acted under them, baptized by their authority : and thus the act was morally theirs, as much as it would have been if performed with their own hands. •]- " So far (he says) as the Apostles' authority extended, not a single con- vert was unbaptized," — p. 82. " The Apostles have left these carnal ceremonies (baptism and the Supper) unimpaired to their successors, who, in the next, and in every subsequent age, have scrupulously retained them, as the emblems and memorials of the truth of Christ," — p. 71. All these expressions include a claim to that Divine authority in the rite for which he pleads. He carries this principle still further, in affirming that " Jesus submitted to [John's baptism] that he might fulfil all righteousness. But righteous- ness (he says) must have reference to some law : of what law " [then could this be a righteousness] % He answers, "The Divine commission which John had received," — p. 75. Dr. Halley's plea, therefore, is, that, in the case before us, Divine law is the only * 1 Cor. i. t John iv. 1,2. 48 DR. halley's rule of interpretation. rule of present action ; that the Apostles, and even the Lord himself, submitted to its authority ; and that this law, when rightly understood, positively requires a separation of Christian baptism from all restrictive considerations of personal character whatever, its free administration to infants, and an opening of the fel- lowship of disciples, and of the churches they form, and (by consequence) of the ministry they sustain, to the unconverted masses of mankind. Such, then, is the hypothesis which we have to in- vestigate. We shall now consider the rule of inter- pretation which Dr. Halley employs ; and then, the argument by which that interpretation is conducted to this result. DR. halley's rule OF INTERPRETATION. In the clearest manner. Dr. Halley admits that the words of Paul, in Rom. vi. 11, Col. ii. 12, Gal. iii. 26, and Titus iii, 1 — 7, in which, the baptized and bap- tism are variously spoken of in the relation they bear to personal religion and the body of Christ, all relate to that baptism in water, which we have now under consideration. This is most important ; because many have denied this fact, pleading, but most inaccurately, that these passages can only relate to the baptism of the Holy Spirit.* Dr. Halley disavows this subter- fuge : and he admits that this baptism in water, whose recipients are here said to have been planted with Christ, buried with Christ, risen with Christ, * Godwin on Christian Baptism, pp. 142 — 183. DR. HALLEY's rule OF INTERPRETATION. 49 born again, and to be sons of God by faith in Christ Jesus, derives its whole authority, whether adminis- tered to infants or adults, from the commission of our Lord, " Go ye out, disciple all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit."* This, therefore — the rite now under consideration — which Paul so elucidates, was instituted by the Lord himself, and still retains its moral obligation ; because, He had been invested with all authority (power) in heaven and upon earth. But Dr. Halley thinks that the true meaning of this commission cannot be ascertained from its own words, nor from its own words taken in connexion mth those of Paul, nor from both united with the practice of the apostolical times. Though this rite is the one on which, he says, the most explicit information is given ; yet, it would seem, from some parts of his work, impossible to learn what the Saviour meant therein, or to whom it should be administered, from all that the Lord and his disciples have either said or done: and hence the rule of Dr. Halley is, to interpret the commission by the practice and the notions which prevailed in the Jewish nation, at the time, and before Christ came into the world. This is the precipice, to which Dr. Halley, with great composure, leads the student of Divine law. Let him once plunge fi-om this, and he will soon reach the ruinous conclusion. Only let antecedent Jemsh notions and practices be made the interpreters of Christian law, and it will not * Matthew xxviii. 19. E 50 DR. halley's rule of interpretation. be easy to form an exaggerated statement of the evils which must ensue. Before we consider the argument founded on these premises, it is obvious to remark, that it assumes two facts, the most discreditable to any one entrusted with supreme authority: first, that the authoritative com- munications of our Lord are not intelligible in them- selves ; and, secondly, that their interpretation has been placed, as far as possible, beyond the reach of those who were requhed to obey them. All govern- ment requires an explicitness, and an independent perspicuity, in its laws ; for, without this, the subject can never be without excuse in disobedience. A commandment should be, in itself, as clear as that, " Thou shalt not steal." But, Dr. Halley supposes that the command, " Go forth, disciple, and baptize," cannot be understood by the simple meaning of its own words ; but that the words derive their sense from the preconceived notions of the Jewish people. By this one imperfection alone, the wisest and best designs of any ruler must be reduced to utter ineffici- ency. It would seem impossible to serve one whose own words will not explain what he means. It is still more fearful to consider, also, how generally, and with how much severity, the Lord himself condemns these preconceived notions of the Jews : for, by rendering them the expositors of his law, he would have sub- jected his whole dominion to the influence of things which he himself most solemnly repudiated. Besides, on what authority does Dr. Halley ascertam the nature of these preconceived notions? not from the DR. H alley's argument. 51 New Testament, or the Old, or from any inspired writing whatever — but from the Talmud, and the Mischna, and rabbinical writings, the oldest of which was brought into existence more than a hundred years after the Saviour's death, others more than a thou- sand; writings which Dr. Halley himself does not read, but isolated parts of which are found in Dr. Lightfoot, He does not seem to know that Dr. Gill, and others, have disputed the truth of all his assump- tions, and made the Jewish notions of baptism sub- sequent to, and imitative of, the Lord's commandment. Our present object does not require that the merits of these respected and learned, though contradictory claims to general confidence, be considered : the fact, that it is disputed by such high authority, invahdates the assumption, and renders it useless as a means of interpretation. If we can never understand the com- mission of our Lord, until we have read and under- stood the rabbinical writers, it is not presumptuous to affirm, that most of us will never understand it at all : and where the commission of our Lord cannot be imderstood, an intelligent obedience to his require- ment becomes impossible. DR. HALLEY's argument. Premises which frustrate the aim of an argument, increasing obscurity where explanation was sought, invite its rejection altogether. The facts which have been named, therefore, lead us, by a first glance, to expect that the theory they are designed to support will never bear inspection. To this result, however, e 2 52 DR. HALLEl S ARGUMENT. we must not advance without a careful examination of the author's reasoning. Let all possible candour, therefore, be exercised in this duty ; for, Dr. Halley speaks not so much for himself, as for God. The thing sought is, the meaning of our Lord's command- ment ; and the practice pleaded for, is enforced in the name of God. Dr. Halley himself states that " The symbols of our faith, if not of Divine authority, are profane inventions of men," p. 69. With such an al- ternative before us, the utmost care should be taken not to lose, much less to reject, one particle of evidence. The whole chain of Dr. Halley's reasoning may be stated in six particulars : — 1. "Baptism," he says, "is a symbolical repre- sentation of evangehcal truth," p. 7 ; and " a badge or profession of disciplesliip." — Dr, Halley, p. 120. 2. " Such a baptism existed amongst the Jews, and it was used by them to initiate the disciples they ob- tained from heathenism, before Christ or John the Baptist came." — Lect. II., passim. 3. " This baptism John administered indiscrimi- nately to all applicants, as a symbol of the repentance which he taught, and a badge of discipleship under his dispensation ; and thus, by virtue of his commis- sion from God, that baptism first received its divine authority," p. 160, 163. 4. " The baptism of Jesus was the same as John's ; and became a perpetual ordinance by virtue of the commission given to the apostles," p. 121. DR. halley's argument. 53 5. " The baptism of John was administered with- out any discrimination, and the commission of our Lord imposed no discriminating condition; and, therefore. Christian baptism is to be administered now with equal freedom to all applicants," p. 602 — 604. 6. " The Jews, in their proselyte baptism, baptized the children with their parents ; but the baptism of Christ and of John was the same, confirmed by Divine authority, without any formal exception of infants ; and, therefore, by virtue of our Lord's commission, infants are to be baptized now as they are supposed to have been in the Jewish nation, before the minis- trations of John." — Ihid. On these several points Dr. Halley has built his whole theory of infant and indiscrimmate initiation to Christian discipleship. A direct and simple appeal to the independent meaning of inspired documents, does not appear in his work. His whole reasoning implies, that this notion of Jewish baptismal initiation, not ex- pressed by the Divine teacher, but understood by the learners of that time, gave its own character and colour- ing to every utterance and every divine mjunction. It passed from the Jewish community into that of John and of Christ, and through all the authorised minis- trations of that time, without one mistake calhng for observation of any kind from any one, down to the very last of the apostles. It should seem, from the author, that this key to the meaning of New Testa- ment injunctions is so important, that the evangelical history could never be understood till it was found ; if 54 DR. halley's argument. this were true, it would make the New Testament a vast enigma, but not prove the result which Dr. Halley intends. The first point to be sustained by thus referring to Jewish baptism is, that John's baptism ^'"was in- discriminately administered to all recipients^'' p. 163 ; and that the commission of our Lord, interpreted by this supposed practice of John, and preconceived notion of the Jews, requires his baptism to be ad- ministered in the same way. But the conclusion does not follow from the supposition. In Maimonides, as quoted by Pr. Halley himself at p. 126, it is said, " Whenever a heathen will come and be joined to the covenant of Israel, and place himself under the wings of the Divine majesty, and take the yoke of the law upon him, voluntary circumcision, baptism, and oblation are required ; but if the proselyte be a woman, baptism and oblation." The expressions " will be joined to the covenant," " place himself under the wing of the Divine majesty," and " take the yoke of the law upon him," are all discrimi- nating ; and the language of Maimonides plainly shows, that such persons only would be admitted to the rite of initiation. No such indiscriminate cha- racter, therefore, can be inferred from the Jewish to the Christian baptism. Dr. Halley must find the sup- port of this feature in his theory therefore ; not in the antecedent baptism of the Jews, but in those inspired documents which relate to the ministry and precepts of John and of Clirist themselves. It is astonishing how little attention he pays to these. His most DR. halley's argument. 55 forcible reasonings only go to render plausible the affirmation, that there is no proof of any discrimina- tion being used or enjoined, because both John and Christ administered baptism in conformity with the Jewish notion ; but the Jewish baptism was discrimi- nating, and, therefore. Dr. Halley infers that Chris- tian baptism should be indiscriminate. When such an argument becomes our only defence against the Tractmen and Popery, it is easy to predict their speedy and universal victory; and hence, it is to this point chiefly that attention will be led in the subsequent lectures of this course. The second object Dr. Halley seeks to gain, is a defence for indiscriminate infant baptism. By making the Jewish baptism the precedent and interpreter of Christian baptism, he thinks to bring all infants with- in our Lord's commandment. If this could be done by any other hue of argument, it cannot be by the one here chosen; for if all the facts, supposed analogies, and arguments stood just as he has put them, they would only infer the baptism of children whose parents are baptized, which hypothesis would ob- viously involve a discrimination of infants ; while Dr. Halley repudiates a discrimination even in adults. But, further, the premises are not sufficient to sustain an argument for infant baptism at all ; for, though it should be admitted that the Jews did baptize their proselytes, and the children of their proselytes, since the baptism was their initiation, it could not be inferred that infants should be initiated 56 DR. halley's argument. into the society of Christian disciples, unless it could also be proved that the association of Christian dis- ciples was designed for the same end, and formed on the same principle, as the association of the Jewish people. If this could be done, if Christianity could be reduced to the character of Judaism, then it might be inferred, if no other reason existed against the in- ference, that as the children of one who became a Jew were baptized, so the children of one who be- came a Christian might be baptized. But this iden- tity in the nature and aim of the two systems cannot be shown; and, therefore, this inferential authority for infant baptism falls to the ground. Dr. Halley himself pleads that there was and is a different object and principle of association in the Christian church, and even in John's dispensation ; but if he could invert this plea, and make the Christian com- munity in nature identical with the Jewish, because the baptism of the latter was discriminate, in the parents, of character, and in the cliildren, of relation- ship, the baptism of the former must be discriminate also, which is the very thing Dr. Halley denies. It was necessary, and even courtesy required, so much attention to the premises and argument taken and considered in their best estate. It is, also, curious to find, that when Dr. Halley's premises are admitted, the two essential parts of his theory destroy each other. To sustain the supposed indiscriminate character of baptism, it is necessary to relinquish the assumed authority for infant baptism ; and, in admit- ting the assumed authority of infant baptism, its DR. H alley's argument. 57 supposed indiscriminate character must be resigned. For let it be granted in the argument, that Christian baptism is derived by analogy from the Jewish pro- selyte initiation, then, because the Jewish was a national and hereditary dispensation, and the Chris- tian dispensation was personal and spiritual, therefore the children which would have been initiated in the Jewish, must, be excluded from the Christian, until their personal qualification is attained. On the other hand, let it be assumed that, by the commission of our Lord, the Jewish baptism was so enforced as to in- clude the children with the parents, it follows that only the children of parents who were initiated could be received, and this makes the baptism discriminate. The assumption of Dr. Halley, therefore, annihilates both parts of his own theory. This of itself is enough to indicate that some inaccuracy must have escaped the Doctor's attention, when he was collecting the materials of his argument. Indeed, the hesitancy of his o-vvn expressions give positive proof that his own mind was not perfectly at rest with reference to the premises themselves. He says, " Previously to the time of our Lord , . . the Jews were accus- tomed to baptize the infants of proselytes together with their parents, and so to incorporate them in the kingdom of Israel; and without baptism no Gentile adult or infant could be received into the congregation of Israel, or admitted within the gates of the Temple ; . . . or, if these opinions prove incorrect, the general expectation of a universal baptism prevailed about the time of the appearance of John the Baptist ; and, 58 DR. halley's argument. however it arose, received the sanction of the Divine authority in the institution of John's baptism," p. 160.. Here the expression, " if these opinions prove incorrect" plainly indicates a doubt in the author's own mind respecting the Jewish baptism to which he appeals for ah interpretation of his Lord's commandment. This is not well. Before an author publishes on such a subject as this, he ought to be himself satisfied with the premises on which his theory is to be based. But he goes further than this, and says, " To those who do not think that the Jews baptized the children of proselytes in the age of our Lord, I leave the pro- babilities I have noticed divested of that aid ; but, as its substitute, the expectation I noticed in the last lecture, of a general baptism of all Israel previously to the coming of Christ," p. 204. Here are four variations of the premises: first, the doubt appears to extend over the whole subject of Jewish baptisms, and the " expectation of a universal baptism" is substi- tuted in its place ; then the doubt is fixed on the assumption that the Jews baptized the children of proselytes "^vith their parents ; and, instead of this, the expectation of a general baptism of all Israel is substituted. From materials of thought so shifting and undefined, how could Dr. H alley, or any other man, obtain a clear and safe conclusion'? Does he mean to say, that the ''■baptism of all Israelis the same thing as "a universal baptism;" and that this expectation, as he says, " however it arose" is to infer the same thing, and have the same power of interpre- tation, as the supposed Jewish ordinance ? This, at THE JEWISH BAPTISM. 59 first sight, would seem to be inconceivable, and yet he says, " Those who do not believe the one, may take the other." This is not only cutting the knot, when unable to untie it, but it is grasping an axe when the knife fails. It is almost saying, I will have the result by one supposition, if not by another. We dare not follow such a course of complicated and bold con- jecture without considering more particularly what it is that Dr. Halley does assume? What is the evi- dence on which it rests ? the authorised expectation with which it was associated ? and the legitimate con- clusion to which the assumption leads ? THE JEWISH BAPTISM. The use of existing and long-standing practices to explain the meaning of writers in any age, inspired or not inspired, is by no means to be rejected ; but then the illucidating practice itself must be authenti- cated and definite : an obscure conjecture can, at least, afford nothing further than obscure and hypo- thetical illustration. It must be admitted, also, that Dr. Halley does himself and his cause injustice by these vacillating expressions; for if they be attributed to modesty of feeling, it is obvious that the modesty of feeling which hesitates in laying down the premises of an argument, ought also to be seen in drawing the inference. But this is not found ; though timid and variable in respect to his premises. Dr. Halley is confident and determined in asserting the conclusion. This vacillation respecting his premises, moreover, is quite unnecessary. His whole argument, as weU as 60 THE JEWISH BAPTISM. his authorities for Jewish baptism, plainly distinguish it from circumcision, because it formed, with circum- cision and oblation, a separate and distinct part of one initiation. The initiation, if his own authorities be admitted, included the circumcision, the baptism, and the oblation, in men ; and baptism, with ob- lation, in women. Circumcision, therefore, with all the use that has been made of it, is thro^vn out of the discussion. But a still more important advance is made by Dr. Halley. He distinguishes clearly his supposed antecedent and illucidating baptism from all the ordained purifications of the Jewish temple, and from the baptisms of the Pharisees ;* or, in his own words, from " the legal pwijications ivith water, and the usual frequent ablutions of the Pharisees " -p. 119 — 121. By this distinction he relieves his subject from the cumbrous and delusive argument which has recently been built upon the daringly gratuitous assumption that /3a7rrt^w, like KuOapi^w, is a generic term, signifying, to purify. Dr. PlaUey shows dis- tinctly and formally (p. 119, 120), that ''^ neither the daily ablutions, nor the legal purif cations, could have been intended when the messengers inquired of John why he baptized ?''-\ The illucidating ceremony as- sumed, therefore, is by Dr. Halley himself separated from all Jewish rites traceable by any means to Divine authority. In aU the law of Moses, or the Prophets, there is no commandment on which its authoritative administration can be based ; but before * Mark vii. f John i. THE EVIDENCE IN FAVOUR, ETC. 61 the coming of John, at least, it formed, if it then existed, a part of those rabbinical observances of which the Lord himself said, " In vain do ye teach for doctrine the commandment of men'' THE EVIDENCE IN FAVOUR OF JEWISH BAPTISM. The assumption of Dr. Ilalley, therefore, is, that " the baptism of John, and of our Lord, ivas imderstood by the Jews to be Proselyte Baptism'' (p. 121). But still the question returns: Did any such baptism of proselytes exist at all before the coming of our Lord ? This has, at least, been denied ; and Dr. Halley has done but little to confirm the supposition against ob- jectors. The evidence with which he laboiu^s to con- firm the authenticity of Jewish proselyte baptism, is derived partly from rabbinical writers, of various ages, as far back as to the second century in the Christian era ; which writers describe the practice as being one of great antiquity before their time. Mai- monides is produced as a principal witness ; and his work would give to the supposition a considerable probability, but it is too recent to supply any evidence sufficiently authoritative to decide the question. " The most ancient part of the Talmud, namely, that which is called the Mischna, was not compiled till about 150 years after the destruction of Jerusalem. Buxtorf says, the Jerusalem Talmud was compiled by Rab. Jochanan, 230 years after Christ : but the Gemara, which is the far greatest part of the Babylo- nic Talmud, was not made till 500 years after Christ, nor till 311 years after the Mischna: according to 62 THE EVIDENCE IN FAVOUR Abraham Ben David, and Ganz, Maimonides lived not till above 1100 years after Christ."* Of those Jewish authorities which are the most ancient, some have actually pleaded that as no immersion of prose- lytes was enforced by Moses, Jesus Christ had assumed to himself an undue authority in appointing it. This is very much what a Sadducee might have pleaded in our Lord's time against the traditions and rites not written in the Pentateuch. But Maimonides and others, declare the existence of such a practice without any hesitation. By possibility, the circumstance just mentioned might tend to reconcile these conflicting rabbles. It might be, that the practice of baptizing Jewish proselytes having existed before the coming of John, led to the affirmation of those who declare it and explain its nature; and, that its never having been appomted by Moses in his law, led others to re- ject it, and condemn the Saviour for enforcing such a ceremony. But, whatever becomes of tliis conjecture, the uncertainty, the conflicting character, and the mixture of all evidence derived from rabbinical sources, with their obvious falsehoods and gross ab- surdities, positively annihilate all its worth. The clearest assertion made by these authors, ought to be re-examined with care, and taken with suspicion, al- though it had formerly been holden for truth. The principal service performed by these writmgs will be found in the evidence which they afford, to justify the severity with which our Lord, in his discourses, * Gale's Reflections on Wall, p. 263. OF JEWISH BAPTISM. 63 rebuked the men of this class, as fools and blind, who could put the most absurd construction on the words of God, and make void his law by their tradition. They thus form an admonitory example, showmg to what absurdity and sin it is possible for men to advance in using what they revere as a written inspi- ration from God. Hence, therefore, if the practice supposed by Dr. Halley be admitted, the evidence it supphes is, as we have seen, fatal to his own theory ; and, if the rabbmical authority for that practice be examined, it is found to be not worth a straw. Dr. Halley's argument, therefore, is, thus far, an inference, unjustly drawn, from premises both advanced and con- tradicted by writers, who prove nothing so perfectly as that they themselves are unworthy of confidence. It is clear, therefore, that, if any authoritative infor- mation on this subject be obtained, we must look for it in the New Testament. From it we learn, that there were baptisms of cups, and beds, and of persons before they ate, and when they came from a journey or from the markets. These were traditionary rites ; and it is not impossible that some such traditional practice existed in the form of initiating proselytes, at least amongst the Pharisees, and those who favoured their views. From several passages in the Gospel of John, and others of a similar nature. Dr. Halley has laboured to show that some such rite, used in the act of initiation, must have been known to the Pharisees, and have given a character to the message they sent to John the Baptist, inquiring of his ministry and his reason for baptizing. Certainly, there are allusions 64 THE EVIDENCE IN FAVOUR which seem to look that way ; and, for the sake of meeting his argument, we may admit that these pas- sages do refer to a baptism which was used in the act of initiating converts. In that case, the question is, What was its nature, as indicated by this New Testa- ment evidence 1 If this supposed practice is to be- come so important to us, aU the evidence ought to be obtained that is within our reach. To some passages in the Gospels, Dr. Halley has done ample justice ; but, for some reason, there be other passages which he has altogether passed by. Apart from his inspiration, the writer of the Epistle to the Hebrews was, in all things Jewish, a high au- thority. When writmg that epistle, he also had to deal with Jewish institutions, and to use them as illus- trations of Christian truth. He there mentions * a ^^ doctrine of baptisms'' as it existed in the Christian church, requiring " repentance from dead works and reliance upon God,'' followed by " the laying on of hands," and united with a hope of the " resurrection" and the future judgment" This doctrine of baptisms, with its requirement and privilege in the Christian church, is designated a foundation, in which repent- ance is laid as the first stone, then rehance upon God, after that baptism and laying on of hands, and these are succeeded by a resurrection of the dead and the final judgment; and baptism, when so designated, as a first principle, requiring no discussion, the author agrees in his argument to pass by for the present. By * Hebrews vi. 1 — 3. OF JEWISH BAPTISM. 65 using the expression, BidaxnQ j3a7rr