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THE 
 
 MODE AND SUBJECTS 
 
 BAPTISM. , 
 
 MILO P. JEWETT, A. M. 
 
 LATE PROFESSOK OK RHETORIC A>D ORATORY IN MARIETTA COLLEGE, 
 OHIO, A?.D A LICENSED MINISTER OF THE PRESBYTERIAN CHURCH. 
 
 TENTH THOUSAND. 
 
 STEREOTYPED EDITION 
 
 BOSTON: 
 GOULD, KENDALL, AND LINCOLN, 
 
 r>9 W^ASHiNf.TON Street. 
 
 1 8 I r, . 
 
Entered according to Act of Congress, in the year 1839, 
 By GOULD, KENDALL, AND LINCOLN, 
 
 In tlie Clerk's Office of tlie District Court of JMassacliuselts. 
 
 STKREOTYPKD AT THE 
 WJST.iN I'VPE AND STKREOTYPK FOUNDRV. 
 
PREFACE 
 
 TO THE FIRST EDITION 
 
 The following pages were originally prepared without 
 any reference to publication. At the earnest solicitation 
 of his brethren, the writer has consented to commit his 
 views to the press. He has presented the reasonings on 
 the subject, as they have passed before his own mind, freely 
 availing himself of the labors of others, and endeavoring, 
 with candor, and fairness, to state and examine the argu- 
 ments of those who have written on the other side. Having 
 diligently studied, in the course of the investigation which 
 resulted in his present convictions, numerous Pedo-baptist 
 writers, — critics, commentators, and divines, — and having 
 also acquainted himself with the works of the more recent 
 Baptist writers, the author ventures to hope these discourses 
 will show tite present state of the controversy in this country. 
 
 The works to which the most frequent reference hjis 
 been made in the preparation of these sermons, are Ripley's 
 Examination of Stuart, the Christian Review, the Treatise 
 cf Carson, Sermons of the late Dr. Davis of Hartford, Con- 
 necticut, Judson's Sermon, Professor Stuart's article in the 
 Biblical Repository, Dr. Bloomfield's Greek Testament with 
 English Notes, Barnes's Notes, and Robinson's Lexicon of 
 the New Testament. 
 
 The Lexicon just named, being, in the main, a correct 
 exposition of the text, will ever be regarded by the Baptist 
 student of the original Greek as a standard work. 
 
 The spirit exhibited in the treatise of Carson is not to be 
 commended : his reasoning, however, is tinanswerable. 
 
4 PREFACE. 
 
 The author desires particularly to acknowledge his obli- 
 gations to the Examination of Stuart, by Professor Ripley, 
 and to the Christian Review, edited by Professor Sears. No 
 one should read Professor Stuart's Essay witliout following 
 it with the Examination — a work exhibiting a liberality of 
 feeling, an acuteness of criticism, and a cogency of argu- 
 ment, which must inspire esteem and command respect, if 
 they do not enforce conviction. 
 
 From the Review the opinions of the German critics 
 have been mostly derived, and the examination of the 
 ancient Fathers is to be referred to the same source. This 
 periodical is published under the auspices of the Baptist 
 denomination, and its pages furnish conclusive proof of the 
 learning and ability of its conductors. It is destined to confer 
 upon the denomination incalculable benefits, and should be 
 possessed by all our members, both ministers and laity. 
 
 In stating the grounds on which the baptism of infants 
 is supported, resort has usually been had to the Lectures 
 of the Rev. Leonard Woods, D. D., the writer's venerated 
 and beloved instructor in theology. 
 
 It would be a source of deep regret to the writer, should 
 there be found in the spirit of these discourses any thing 
 meriting condemnation. If he knovv^s his own heart, he 
 cherishes towards the brethren with whom he was formerly 
 connected the warmest Christian affection. Having been 
 uniformly happy in his church relations, and that happiness 
 having suffered no interruption by his conscientious with- 
 drawal from his Pedo-baptist associates, the writer has yet 
 to learn that an honest difference of opinion among Chris- 
 tians is incompatible with the charity inculcated by the 
 gospel. 
 
 With fervent prayers, that this humble effort may pro- 
 mote the cause of truth and piety, the author desires to 
 commit it to the great Head of tliQ church. 
 
PREFACE 
 
 TO THE thihd edition. 
 
 The kindness with which this humble tribute to the 
 cause of truth has been received, demands a thankful 
 acknowledgment to the great Head of the church, and 
 an expression of gratitude to the Christian community, 
 through whose favor a third edition now appears. 
 
 Scarcely twelve months have elapsed since the work 
 was first issued from the press. The first edition was 
 immediately taken up, and a second was so soon called 
 for, that there was no opportunity for any alterations or 
 additions, had any been deemed necessary. 
 
 Since the publishers have informed me that another 
 edition is now required, I have been led to reconsider the 
 arguments, facts, and considerations of the original work. 
 The writer hopes he is by no means insensible to the 
 defects of the volume. The discussion of various topics 
 treated of might be greatly extended, and new topics of 
 grave importance might be noticed ; but the introduction 
 of much new matter would not comport with the design 
 of the work, would increase its cost as well as its size, 
 and thereby diminish its usefulness as a popular treatise, 
 intended for general circulation. 
 
 After carefully reviewing the whole subject, attentively 
 considering the strictures of reviews, and of " Answers to 
 Jewett," and seriously reflecting upon the numerous kind 
 suggestions of Pedo-baptist friends, I do not see that either 
 truth or candor demand any important alterations. The 
 1* 
 
PREFACE. 
 
 study of the Bible more and more strongly convinces me 
 that the reasonings are clearly drawn from the Word of 
 God, and the conclusions urged are agreeable to the 
 
 DIVINE WILL, 
 
 I have, therefore, made only one or two slight changes 
 in tJie work, and have added such additional matter, only, 
 as will increase its value, without materially increasing its 
 bulk. 
 
 With humility and devout gratitude, the author desires 
 once more to commend this effort to Him in whose hands 
 are the hearts of all his saints. 
 
 M. P. J. 
 
INTRODUCTION 
 
 EXTRACTS OF A LETTER FROM THE AUTHOR, GIVING 
 AX ACCOUNT OF HIS CHANGE OF VIEWS, AND 
 WRITTExV A FEW DAYS AFTER HIS BAPTISM. 
 
 " Marietta College, June 23, 1S3S. 
 
 * * * * " Perhaps you know I have 
 preached for about two years past to a Presbyterian 
 church in the country. Some eighteen months 
 arro, an elder of that church became a Baptist. 
 On the occasion of his baptism, a sermon was 
 preached by Rev. Hiram Gear, the Baptist minister 
 in Marietta. This sermon disturbed several mem- 
 bers of my church, and the session requested me 
 to preach on baptism, in reply. I declined, saying, 
 the best way to manage the excitement was, totally 
 to disregard it; pleading my duties in college, &/C. 
 Soon the session applied to me a second time, 
 insisting that I must preach on the subject; sev- 
 eral members of the church were in trouble, and 
 a discourse must be delivered. Finding that the 
 interest in the subject was not likely to die by 
 neglect on my part, I told the church I would 
 
8 INTRODUCTION. 
 
 prepare a discourse as soon as practicable, and 
 begged them to remain quiet till they should hear 
 what I might have to say. 
 
 " Thus compelled to write, I determined to go 
 into an original investigation of the whole matter, 
 proceeding just as if I had never heard or read 
 any thing on either side, and endeavoring, with a 
 spirit of candid and prayerful inquiry, to seek after 
 the mind of Christ. I began my researches by 
 reading Professor Stuart on ^anil'c^w, the ablest 
 Pedo-baptist work on the philology of the subject. 
 The inquiry was, What does Christ mean when 
 he commands his ministers to baptize ? I was 
 soon astonished to find, in Stuart's investigation, 
 proof so strong that the word, in its literal, ordinary 
 sense, universally means to immerse, plunge, or dip. 
 It looked as if, with this fact before him, the 
 learned professor ought to have become a Baptist. 
 I was alarmed, and would have given up the in- 
 quiry, but could not. I laid aside Stuart, and 
 entered upon an investigation of the original 
 Scriptures relative to the language used respecting 
 the ordinance. I also examined Josephus, and 
 the classics, so far as I had the means. The fur- 
 ther I prosecuted my inquiries, the stronger was 
 the evidence in favor of Baptist views. Thus 
 passed some months. The people had become 
 tired of asking after my sermon on Baptism, but 
 
INTIlODUCTiON. \f 
 
 my conscience would not now su'Ter me to aban- 
 don the investigation. I therefore continued to 
 apply to it, as other duties permitted, all my powers, 
 till I was compelled to admit, as a philologist and 
 interpreter of the Bible, that immersion, and that 
 only, is the baptism ichich Christ enjoins. 
 
 ** Afterwards I took up infant baptism ; and here 
 I found myself in clouds and darkness. I wan- 
 dered about in the fogs with which writers have 
 shrouded the Abrahamic covenant, the connection 
 between the Old and the New Dispensations, the 
 substitution of modern for ancient rites and ordi- 
 nances, the obscure passages of ecclesiastical his- 
 tory, bewildered and perplexed — all, as I now 
 believe, because I would not trust to the Word of 
 God to guide me to God's Institutions. I con- 
 versed with my Pedo-baptist friends, I prayed, and 
 wept, and groaned. I would lay down the subject 
 for weeks, then resume it, till, some three or four 
 months ago, I was obliged, in the fear of God, to 
 conclude that none but believers in Jesus have a 
 right to the ordinances of Jesus. 
 
 * * * « J lay no claim to infallibility ; 
 but if I am wrong, I am conscientiously so — I am 
 so after a most laborious and protracted search for 
 truth. I have acted also in opposition to all the 
 
10 
 
 INTRODUCTION. 
 
 prejudices of early years — of classical and theo- 
 logical study — prejudices confirmed by twelve 
 years' connection with a Pedo-baptist church, dur- 
 ing six of which I acted as a minist-er of Christ. 
 And not only my church relations, but all my 
 literary associations, my family connections, and 
 my temporal interests, have combined to withhold 
 me from the result to which I have come. These 
 I cheerfully sacrifice to my convictions of truth 
 and duty." 
 
 "Yours, &c.' 
 
BAPTISM. 
 
 THE MODE. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost. — Matt. 28 : 19. 
 
 When the Lord Jesus Christ had finished the 
 work assigned him on the earth, and was about to 
 ascend to the right hand of the Majesty on high, 
 he addressed the apostles in the words of the text, 
 — thus charging them with the great duty of making 
 disciples of all nations, and of introducing them into 
 the visible church by the ordinance of baptism. 
 " Go, teach," — or, more in conformity with the 
 original, fnake disciples or Christians of — "all 
 nations, baptizing them in the name of the Father," 
 61-0. — i. e. into subjection and obedience to the 
 Father, the Son, and the Holy Ghost. This is 
 the GRAND COMMISSION, undcr which the ministers 
 of Christ, in every age, have gone forth, preach- 
 ing the glad tidings of salvation. This is the 
 great law of the church, as Baxter calls it, under 
 which the heralds of the cross are every where, 
 and throughout all generations, to organize the 
 churches of Christ, and receive men to the priv- 
 ileges of the Christian communion. This being 
 
12 MODE AND SUBJECTS 
 
 the case, we should naturally expect to find the 
 words of the commission clear and decisive, both 
 as to the persons ivlio should be enrolled among 
 Christians, and as to the manner in which they 
 should be initiated into the company of the disci- 
 ples. On both these points, we should expect the 
 will of the Founder of Christianity to be clearly 
 made known ; and we should anticipate that the 
 instructions given by the Divine Author of the 
 Christian system for the organization of the church, 
 would be so plain, and so precise, that his minis- 
 ters, acting as his agents and representatives, coidd 
 not easily mistake their duty. But, unhappily, 
 however intelligible may have been the directions 
 of our Saviour in the estimation of those to whom 
 the language of the commission was originally 
 addressed, and however uniform their practice, 
 there has existed for many centuries a diversity 
 of sentiment in this matter. Some maintain that 
 the baptized infant children of believers are proper 
 members of the church of Christ ; and that the 
 ordinance of baptism is duly observed, by the ap- 
 plication of water in any manner, and to any ex- 
 tent, however limited ; while others believe, that 
 the Scriptures represent the inuncrsion of a pro- 
 fessed believer in the name of the Trinity, and that 
 only^ to be Christian baptism. 
 
 Having, after a protracted, and, I trust, prayer- 
 ful and impartial examination of the whole subject, 
 been led to embrace the latter view, I proceed to 
 give some reasons for believing it agreeable to the 
 Scriptures of truth. 
 
 The first question which presents itself to our 
 consideration is. What is Christian Baptism? 
 Observe, tlie question does not relate to any mode 
 
OF BAPTISM. 13 
 
 of baptism ; it is not, whether baptism may, or may 
 not, be performed, in this or that manner : the 
 question is, \VJiat is baptism itself ? 
 
 The position which I shall endeavor to sustain 
 in this discourse, is this: the immersion of the sub- 
 ject in water is essential to the ordinance. 
 
 I. This is evident, in the first place, from the 
 MEANING OF THE TERMS which Christ uses, when 
 he enjoins the rite of baptism. '* Go, teach all 
 nations, baptizing them," dz/C. The Greek for 
 baptizing is ^anntpvxBc^ a participle of the verb 
 (^umllo), (baptizo.) This word is derived fr(>m 
 ^unio)^ {bapto,) which primarily means to clip, 
 plunge, or immerse, into any thing liquid. For its 
 secondary signification, SuTxiot has to dye, a signi- 
 fication growing out of the primary idea, inasmuch 
 as dyeing was originally performed by dipping tlie 
 thing to be dyed into the coloring matter. Hence 
 the word, in the first instance, was used to desig- 
 nate dyeing by dipping, and afterwards the sig- 
 nification was extended so as to denote dyeing in 
 any manner. But it is only the primary significa- 
 tion of 8uTZTit), to dip, plunge, immerse, which I am 
 to notice, because it is in this signification only, 
 that it modifies ^.auTilto. This is apparent, from 
 the facts, that ^umM is never applied to the ordi- 
 nance of baptism, and HuTiri'^oi^ never signifies to 
 dye. li(xnro), (bapto,) then, has two meanings — the 
 primary, to dip; the secondary, #o dye. HutitI'Co}, 
 [baptizo,) in the whole history of the Greek lan- 
 guage, has but one meaning. It signifies to dip or 
 immerse, and never has any other jneaning. " Each 
 of these words, therefore, has a specific province, 
 into which the other cannot enter ; while there is 
 
 a common province in which either of them may 
 o 
 
14 MODE AND SUBJECTS 
 
 serve. Either of them may signify to dip, gen- 
 erally; but the primitive cannot specifically express 
 that ordinance to which the derivative has been 
 appropriated ; and the derivative cannot signify to 
 dye, which is a part of the province of the prim- 
 itive." 
 
 That both of these words mean to dip, plunge, 
 immerse, " all lexicographers and critics of 
 ANY note are agreed, says Prof. Stuart. If 
 any person is disposed to question this, he can 
 satisfy himself by examining places in which the 
 words occur in the Greek. In about two hundred 
 passages, taken at random, where these words are 
 employed in their primary and proper sense, the 
 idea is, in every instance, to dip, plunge, or im- 
 merse. I have already remarked, that, in addition 
 to these significations, ^amM means to dye, color, 
 or tinge ; * and ^amluM signifies only to immerse, 
 dip, or plunge. I here repeat the remark, that, in 
 y its lit^rcd and prope?\sense, Bamito) never means 
 any thing but to immerse, dip, or plunge; and 
 when used in a figurative application, the figure 
 entirely depends, for its force and beauty, on the 
 primary idea of immersion or plunging. If erro- 
 neous, these positions can easily be disproved by a 
 reference to the original classics. But, adding my 
 own labors to those of the writers whose works I 
 have examined, I have never been able to discover 
 a single passage which authorizes me to abandon 
 the ground just taken. 
 
 The following passages may serve as a specimen 
 of the use of f^anrlio) {baptizo) in the classics: — 
 
 * "The lake was tinged with his blood." Homer's Bat- 
 tle of the Frogs, — wh«re (iaTiro), not /Jutttj'lo), is used. 
 
OF BAPTISM. 15 
 
 Diodorus Siculus. ** The admiral's ship being 
 SUNK," {bajytisthcises.) 
 
 Lucian, in Timon, the man-hater, makes him 
 say • " If I should see any one floating toward me 
 upon the rapid torrent, and he sliould, with out- 
 stretched hands, beseech me to assist him, I would 
 thrust him from me, baptizing (baptizoiita) him, 
 until he would rise no more." 
 
 Josephus, Ant. IX. 10, speaking of the ship in 
 which Jonah was, says: " The ship being about to 
 SINK," {baptize sthai.) 
 
 Strabo, Lib. 6, speaking of a lake near Agrigen- 
 tum, says: ''Things that elsewhere cannot float, 
 DO NOT SINK," (me baptizesthai.) In Lib. 12, of a 
 certain river he says : " If one shoots an arrow 
 into it, the force of the water resists it so much, 
 that it will scarcely sink," {baptizesthai.) 
 
 Heraclides, Allegor. says : " When a piece of 
 iron is taken red hot from the fire, and plunged 
 [baptizetai) into the water." 
 
 The Scholiast on Pindar, Pyth. IL 139. " Like 
 the cork of a net in the sea, I am not plunged, or 
 SUNK," {baptizomai.) 
 
 Plutarch, Vol. X, p. 18. *' Then plunging {hap- 
 tizown) himself into the Lake Copais." 
 
 Josephus, in the History of his own Life, speak- 
 ing of a ship which foundered at sea : " One ship 
 being immersed {baptisthcntcis) in the midst of 
 the Adriatic." The same author, Bell. Jud. I,, 
 speaking of Aristobulus, who was droioned by com- 
 mand of Herod : "The boy was sent to Jericho, 
 and there being immersed (baptizomenos) in a 
 pond, he perished." 
 
 Bunrl^oi) {baptizo) always denotes the entire im- 
 
16 MODE AND SUBJECTS 
 
 mersion of the person or thing immersed, unless 
 there is an express limitation to a part. 
 
 Polybius, III. 7'2. " The foot soldiers passed 
 through, [the water,] scarcely immersed to the 
 paps.'' 
 
 Figurative use of ^ocnrl'Qoj {haptizo) clearly 
 referring to the literal meaning, to plunge, dip, im- 
 merse. 
 
 Heliodorus, VI. 4. " When midnight had 
 PLUNGED (ebaptizon) the city in sleep." 
 
 Lucian, III. p. 81. "He is like one dizzy and 
 BAPTIZED or SUNK, (bebaptismeno,) viz. into insen- 
 sibility by drinking." 
 
 Justin Martyr. " Overwhelmed with sins," 
 {bebaptismenos. ) 
 
 Plutarch. " Overwhelmed with debts," (be- 
 baptismenon.) 
 
 Chrysostom. " Overwhelmed {baptizomenos) 
 with innumerable cares." 
 
 The same author : " Overwhelmed (baptizo- 
 menoi) on all sides by the many waves of business." 
 
 Sprinkled with " wine," with " sins," with 
 " debts," with " business," with " cares," would 
 give a very faint idea of the true meaning and 
 force of the above expressions. 
 
 That the above view is correct beyond debate, 
 will appear from the fact, that many learned men 
 among the Pedo-baptists themselves have been 
 compelled to acknowledge that immersion is the 
 exclusive signification of ^ami'QM. 
 
 Buddaeus. " The word ^rxTtTl';8iv is always to 
 be interpreted of immersion." 
 
 Alstidius. " Baml'Qpiv signifies only to im- 
 merse." 
 
OF BAPTISM. 17 
 
 Altingius. " For baptism is immersion, when 
 the whole body is inimerged ; but the term bap- 
 tism is never used with respect to sprinkling." 
 
 Beza. " CInist commanded us to be baptized, 
 by which word, it is certain, immersion is signified. 
 To be baptized in water, signifies no other than to 
 be immersed in water." 
 
 Martin Luther. Speaking of children, he says, 
 ''They ought to be completely immersed, for the 
 etymology of the icord {baptism) evidently requires 
 
 it:' 
 
 Casaubon. " This was the rite of baptizing, 
 that persons were plunged into the water ; which 
 the very word 3umi:eiu sufficiently declares." 
 
 Dr. George Campbell, a Scotch Presbyterian, 
 who has given us a valuable translation of the 
 Gospels, with learned critical notes. The word 
 ^uTxiic^siv^ both in sacred authors and in classical, 
 signifies to dip, to plunge, to immerse. It is al- 
 ways construed suitably to this meaning." 
 
 Stourdza, a native Greek. " BaniM has but one 
 signification. It signifies literally and invariably 
 to plunge." 
 
 Buttmann, in his Larger Grammar, simply puts 
 down, " Bixmot^ to immerse." 
 
 Augusti. " The word baptism, according to 
 etymology and usage, signifies to immerse, sub- 
 merge, 6lc., and the choice of the word betrays an 
 age in which the later custom of sprinkling had not 
 been introduced." 
 
 Bretschneider. "A?i entire immersion belongs 
 to the nature of baptism. This is the meaning of 
 the tcord." This writer is confessedly the most 
 critical lexicographer of the New Testament. 
 
 Having thus shown, that Sunrllo) (baptizo) means, 
 
18 MODE AND SUBJECTS 
 
 in its proper sense, only to dip, plunge, or im- 
 merse, I can by no means escape the conclusion, 
 that the Lord Jesns Christ, in giving his commis- 
 sion, INTENDED to make immersion essential to 
 baptism. 
 
 But there are individuals who are not convinced 
 by the proof already adduced. In spite of the 
 authority of lexicons, in opposition to the evidence 
 of numberless examples cited from the original 
 Greek, and notwithstanding the concessions of the 
 most eminent critics, and even of learned and 
 candid Pedo-baptists themselves, many persons 
 insist, that the significations above given to ^unxiifa^ 
 are not the exclusive meanings of the word. They 
 admit that the native and ordinary force of the word 
 points us to immersion as its general meaning, but 
 they suppose it is sometimes used in other senses. 
 Now, although I believe these individuals confound 
 the original and proper meaning of the term with 
 various Jigurative applications of it, yet I am will- 
 ing to meet them on their own ground ; for I con- 
 tend that, even on their own principles, immersion 
 is necessary to Christian baptism. Well may our 
 brethren admit, that in its primary and general 
 acceptation, the term in question designates im- 
 mersion, for in this, as Prof Stuart says, " all 
 lexicographers and critics of any note are agreed;" 
 and no Greek scholar will hazard his reputation so 
 far as to deny it. This, then, being admitted, the 
 question is, Did Christ, in the words of the commis- 
 sion, employ this term in its usnal and proper 
 sense? Is there any thing in the sacred record to 
 suggest the idea of the slightest departure from 
 that sense? No man will pretend to assert it. 
 The commission is in the style of plain, narrative 
 
OF BAPTISM. 19 
 
 discourse, and there is no more reason for sup- 
 posing tlie word translated '' bojjtizc" to be used 
 out of its ordinary sense, than for conjecturing that 
 the word translated •' teach " is turned aside from 
 its customary meaning. If our Saviour, then, 
 employed words in their usual sense, he did say, 
 ** Go, make disciples of all nations, immersing 
 them in the name of the Father," &,c. What 
 right, then, has any man to call any thing besides 
 immersion, baptism 1 What right has he to pre- 
 sume that ani/ application of water will be accept- 
 able to the Divine Author of this ordinance? 
 Where does he find liberty to suppose immersion 
 is not the thing enjoined in the commission, but 
 only one of various modes of doing the thing? If 
 words have any meaning, and if our Saviour em- 
 ployed the words of the connuission in their ordi- 
 nary and proper sense, then, on their own princi- 
 ples, my brethren must acknowledge, that nothing 
 but immersion is Christian baptism. 
 
 Here I might stop, and require those who dis- 
 sent from the above conclusions, to show, that 
 there is something in some passage of Scripture, 
 something in the practice of Christ, or of the apos- 
 tles, which evidently compels us to depart from the 
 ordinary signification of the word under considera- 
 tion. Having clearly ascertained the meaning of 
 that word, and having every reason to believe 
 Christ used it in its appropriate sense, we are not 
 at liberty, in any case, to depart from that sense, 
 unless it is evidently impossible that in that case it 
 should have its usual signification. 
 
 As the principle of interpretation here involved 
 is of great importance, I may be allowed to illus- 
 trate it by a familiar example. I give to A. B. a 
 
20 MODE AND SUIUECTS 
 
 promissory note, payable '' on demand^ Now, I 
 am bound to pay the note tvhenevcr presented ; and 
 I cannot plead that the words "on demand" 
 should be liberally construed ; that certain circum- 
 stances make it j^rohahle they are not used in their 
 ordinary sense. The holder will justly urge that 
 these words have a definite and well-ascertained 
 meaning, and I must satisfy his claim forthwith, 
 unless I can show it is impossible that in my case 
 the phrase should be understood according to its 
 usual signification. The burden of proof lies on 
 me, and I must make it evident beyond dispute, 
 that the terms cannot possibly have the customary 
 sense, or I shall be obliged to liquidate the debt. 
 
 So in the case before us. It is not enough that 
 there are apparent improbabilities, opposed to the 
 customary use of the term in question ; the ordi- 
 nary force of it must be plainly impossible, or we 
 must retain its usual sense. But no such impossi- 
 bility exists. On the contrary, the circumstances 
 under which the word is employed in the Scrip- 
 tures, the figurative applications of the term, and 
 the practice of the entire church for several cen- 
 turies after the Christian era, afford confirmation 
 strong, that immersion is the baptism prescribed by 
 the great Head of the church. I proceed therefore 
 to remark, — 
 
 II. That THE PLACES SELECTED FOR THE ADMIN- 
 ISTRATION OF THE ORDINANCE, AND THE CIRCUM- 
 STANCES CONNECTED WITH THE INSTANCES IN 
 WHICH IT IS PARTICULARLY DESCRIBED, clcarly 
 
 indicate immersion. 
 
 " John the Baptist did baptize in the wilderness, 
 * * * * and there went out unto him all the land 
 of Judea, * * * * ai)d were all baptized of him 
 
OF BAPTISM. 
 
 21 
 
 in the river of Jordan." Here it is expressly 
 asserted, that those who resorted to John were 
 baptized by him in the river Jordan. Now, even 
 if, as some contend, the preposition hi' [/«] may be 
 rendered at, yet why should John go to the river 
 at all, " excepting that immersion was practised? " * 
 But Prof. Robinson, a Pedo-baptist, and the learned 
 author of the Lexicon of the New Testament, 
 translates the Greek particle, in or into, in all the 
 instances in which John's baptism is spoken of. 
 Christ was baptized in Jordan ; or, as Prof Rob- 
 inson translates, " into the river Jorelan." t 
 
 When John was baptizing in Enon, it is expressly 
 stated, that he chose that place on account of the 
 facilities there found for baptizing. John 3 : 23. 
 "And John also was baptizing in Enon, near to 
 Salim, because there was much water there ; and 
 they came and were baptized." 
 
 The sense of the passage is plain and obvious, 
 and, controversy out of the question, no difficulty 
 could have been raised on it. But it has been 
 asserted that the Greek words rendered " much 
 water," being in the plural, should be translated 
 many waters, and then the meaning would be, John 
 resorted to this place because there were there 
 mani/ streams or rivulets, which would accommo- 
 date the people and their animals. Suppose it were 
 admitted that the words should be so rendered, yet 
 it would still remain true, that John baptized in 
 Enon, because there were many streams there, and 
 the people came and were baptized — not were 
 
 * Prof. Stuart. 
 
 t Vide Lex. on the word ^umitw, 2, (a). So Bloom- 
 field, note upon the passage. 
 
2^ MODE AND SUBJECTS 
 
 accommodated. But the translation in our version 
 is correct, and not to be discarded.* See Jer. 41 : 
 12, compared with 2 Samuel 2 : 12, 13, 14. On 
 which read Robinson's Calmet, under the word 
 GiBEON. Also, consult Rev. 1 : 5, 19 : 6, where 
 the same words are used to designate the ocean. 
 
 The passage which next claims our attention 
 under this head, is found in Acts 8 : 36 — 39. It 
 relates to the baptism of the Ethiopian eunuch by 
 Philip. "As they went on their way, they came 
 unto a certain water, * * * * and they went down 
 both into the water, both Philip and the eunuch ; 
 and he baptized him. And when they were come 
 up out of the water, the spirit of the Lord caught 
 away Philip." 
 
 Now, here I ask, as before. Why did Philip and 
 the eunuch go down both into the water., if it were 
 not that he might immerse him 1 But it is said, the 
 preposition here rendered into is often translated to, 
 and it may be read, they went down both to the 
 water. But 1 ask again, Why did they even go to 
 the water, if an immersion were not to be per- 
 formed 1 It is customary in Eastern countries for 
 travellers to carry supplies of water with them. 
 Especially would this be true of a person of rank, 
 like the eunuch, who would doubtless have a train 
 of attendants, and would be furnished with water 
 abundantly sufficient for sprinkling or pouring. 
 Why, then, did the eunuch wait, as they rode along, 
 till they came unto a certain water? And why, 
 when arrived at that body of water, did they alight 
 from the chariot, and go down both into, or even 
 
 * So Olshausen, De Wette, Kuinoel, Grotius, Bloom- 
 field, and others. 
 
OF BAPTISM. 23 
 
 to, the water? It is difficult to answer these ques- 
 tions except by admitting immersion in this case. 
 But the criticism on the Greek preposition is desti- 
 tute of foundation.* The verb here translated 
 iccnt down, when followed by the preposition used 
 in this passage, includes, almost uniformly, in the 
 New Testament, the idea of entrance into the place 
 mentioned; c. g., "Jesus went down to Caper- 
 naum." Is it not clearly implied, he went into 
 Capernaum? "Jacob went down ^o Egypt." Is 
 it not meant, he went into Egypt, and not merely 
 to the borders of it ? So, in common discourse, we 
 say of a man. He has gone to New York ; meaning 
 he has gone into the city to buy goods. 
 
 The above passages very clearly show how the 
 language of Christ respecting baptism was under- 
 stood, and strongly support the sentiment that 
 immersion, only was to be regarded as Christian 
 baptism. 
 
 HI. Various allusions to the ordinance in 
 THE Scriptures, and the figurative applica- 
 tions OF the word baptism, confirm the justness 
 of the position assumed. 
 
 The first passage I notice is 1 Cor. 10 : 2. "And 
 were all baptized unto 3Ioses in the cloud and in 
 tne sea." The language is here figurative, and is 
 intended to represent the Israelites, not as being 
 literally baptized, but as submitting themselves to 
 the special authority and guidance of Moses, as 
 Christians, when baptized, submit themselves avow- 
 edly to Christ. By baptism. Christians avow their 
 
 * Consult Ripley's Examination of Stuart, (Boston, 1833 ;) 
 also Robinson's Lexicon, KuTuSairvj («), Ara(iuiMj) (a) ; 
 likewise Doddridge, on the passage. 
 
84 MODE AND SUBJECTS 
 
 confidence in Christ, their choice of him, and their 
 subjection to him, in all the offices which he sus- 
 tains. Now, as Christians, in making their pro- 
 fession of allegiance to Christ, are surrounded with 
 water, so the Israelites, when signally showing their 
 allegiance to Moses, by passing through the Red 
 Sea, were surrounded with water. The language 
 is figurative, and can be explained only on the prin- 
 ciple that baptism was performed by immersion. 
 Archbishop Newcome remarks, " They were fig- 
 uratively and typically baptized ; they were led to 
 acknowledge the divine mission of Moses, through 
 these miracles, expressive of baptism.'" Dr. Bloom- 
 field adds, " The material of the cloud and sea, 
 being nothing but water, was well adapted to express 
 this typical representation of baptism." And Prof. 
 Stuart admits that it has a reference to " surround- 
 ing.'^ Well may this admission be made, the sea 
 being on each side, and the cloud above them. 
 Thus the cloud hung over their heads, as the water 
 is over those that are immersed ; and the sea encir- 
 cled them on every side, as the water is around 
 those who are baptized. 
 
 In 1 Pet. 3 : 20, 21, we read, ****'' when 
 once the long-suffering of God waited in the days 
 of Noah, while the ark was a-preparing, wherein 
 few, that is, eight souls, were saved by water. The 
 like figure whereunto, even baptism, doth also now 
 save us * * * * by the resurrection of Christ." 
 Bloomfield gives the sense of the latter part of the 
 passage thus : *' The antitype to which thing (name- 
 ly, what corresponds to, and was figured by, the 
 preservation of Noah and his family in the ark) 
 doth now save us [place us in a state of salvation] 
 through the resurrection of Christ, as the ark did 
 
OF BAl'TISM. 25 
 
 tkcm. I mean baptism." Here the situation of 
 Noah and Ins family, shut up in the ark, floating 
 on the waters of the great deep, and drenched by 
 the mighty torrents which fell when the windows of 
 heaven were opened, is mentioned by the apostle 
 as an emblem of baptism. This allusion cannot be 
 satisfactorily explained, unless the reference in the 
 passage is to immersion. 
 
 Another figurative application of the term is 
 found in the words of our Saviour, Luke 12 : 50. 
 " 1 have a baptism to be baptized w^ith, and how 
 am I straitened till it be accomplished ! " The sense 
 is, "I am about to be ovcrichehncd with sufferings, 
 and I am greatly distressed with the prospect of 
 them."* 
 
 So in Mark 10 : aS, 39. '' Are ye able to drink 
 of the cup that I must drink, and to be baptized 
 with the baptism with which I am baptized ? " The 
 sense is the same as in the last passage : " Can ye 
 indeed take upon you to undergo, patiently and 
 submissively, sufferings like to mine — sufferings 
 of an overwhelming and dreadful nature? "t The 
 intense and overwhelming sufferings endured by 
 the Saviour in Gethsemane, and on the cross, point 
 us at once to the radical meaning of the word he 
 employed. It is a wrrd strongly expressive of the 
 greatness and abundance of the agonies he endured. 
 We see the Redeemer " sunk in deep waters of 
 affliction;" "the waves and billows of anguish roll 
 over him," and any idea short of a complete immer- 
 sion is tame and insipid. Hence Cam.pbell trans- 
 lates, " I have an immersion to undergo, and how I 
 am pained till it be accomplished!" And Dod- 
 
 * Prof. Stuart. f Prof. Stuart. 
 
 3 
 
26 MODE AND SUBJECTS 
 
 dridge : " I have a baptism to be baptized with, i. e., 
 I shall shortly, as it were, be bathed in blood, and 
 plunged in the most overwhelming distress." 
 
 The last passage which I shall refer to under the 
 present head, is found in Rom. 6:3, 4 : " Know 
 ye not that so many of us as were baptized into 
 Jesus Christ, were baptized into his death? There- 
 fore WE ARE BURIED WITH HIM BY BAPTISM iutO 
 
 death; that, like as Christ was raised up from the 
 dead, by the glory of the Father, even so we also 
 should walk in newness of life." This passage has 
 always been supposed to have an important bearing 
 on the subject before us, and no wonder, when it 
 is conceded by eminent Pedo-baptists themselves, 
 that " the mass of unprejudiced readers " would 
 perceive in it " an allusion to the practice of bap- 
 tizing by immersion." * Believing it to be decisive 
 in its character, I shall endeavor fully to illustrate 
 its meaning and force. 
 
 " The expressions baptized into Jesus Christy 
 and baptized into his death, require explanation. 
 The first, baptized into Jesus Christ, means to be 
 baptized into an acknowledgment of Jesus Christ, 
 with an implication of subjection, or discipleship, 
 to him. So to be baptized into the death of Christ, 
 is to be baptized into an acknowledgment of his 
 death, and into an acknoidedgment of the obliga- 
 tions resulting from that death'' 
 
 " The design of the apostle in the first part of 
 the chapter was, to meet an objection which might 
 be raised against the statements of the preceding 
 chapter. In that chapter he had largely shown that 
 the grace of God vastly siiperabounds over the sins 
 
 * Barnes's note. 
 
OF BAPTISM. 27 
 
 of men, and that the abounding of sin had proved 
 an occasion of the superabounding of divine grace. 
 If this be the case, some one miglit say. May we 
 not still go on to sin, so that God's grace may be 
 still more abundantly exhibited? The apostle's 
 reply is very simple. It consists of two parts — 
 
 1. The internal character of Christians forbids such 
 an objection : they are dead to the influence of sin. 
 
 2. Their external profession of Christianity opposes 
 it : bi/ their very baptism, they have, as being dead 
 to sin, symbolically been buried and raised up again, 
 thus making an acknowledgment that, as Christ 
 was buried and rose again to a heavenly life, so 
 they, as his followers, having by baptism been 
 buried and raised again, were bound to lead a new, 
 a spiritual life." 
 
 " It is contended that the burying mentioned by 
 the apostle is not an external one, but an internal, 
 a moral burying. This opinion seems effectually 
 opposed by the circumstance, that the burying is 
 performed by baptism, an external rite. The prep- 
 osition which is here employed in the original, leads 
 us to this view. It is [dK'x wv SixTTTtauaTo^'j by bap- 
 tism, that we are buried, not at our baptism. It is 
 not that baptism merely furnished a suitable occa- 
 sion for showing our being wholly disinclined to 
 sin, so that, when we professed Christianity, we 
 might be said to be buried with respect to sin ; but 
 baptism is here represented as the very thing, the 
 very instrument, or more properly the very act, by 
 which, or by means of which, we were buried. 
 The apostle seems to present two things, a death 
 and a burial, which are clearly kept distinct ; and 
 the burial is an external thing, consisting in the 
 fact, that we have been baptized into an acknowl- 
 
^ MODE AND SUBJECTS 
 
 edgment of Christ's death. To continue in sin, 
 then, would be inconsistent with our character and 
 our religious profession. The apostle says that, 
 besides having become dead to sin, (viz., at our 
 conversion,) we have also been buried by baptism 
 into an acknowledgment of Christ's death. If the 
 apostle had merely said, we are dead and buried in 
 respect to sin, omitting the ivords by baptism, his 
 language would require a different interpretation. 
 But the apostle himself explains what he means by 
 burying, when he adds, by baptism." * 
 
 So Prof Chase. " Buried with him by baptism. 
 Buried with him — hoio ? By baptism, the apostle 
 answers. In or by baptism, then, Paul, and the 
 Christians whom he addresses, were buried. To be 
 crucified to the world, or dead to sin, is the char- 
 acter of the Christian ; but to be buried with Christ 
 by baptism, is the appointed emblematical pro/esszow 
 of that character. The apostle does not teach that 
 believers are crucijied with Christ, or are dead with 
 him, or possess a mortified temper, by baptism. To 
 have such a state of soul, to be dead in respect to 
 sin, is one thing ; and to be buried with Christ by 
 baptism, is quite a different thing ; for this is exter- 
 nal, whereas the other is internal. The one is a 
 sign ; the other, the thing signified." t 
 
 To sustain the interpretation given above, the 
 opniions of several distinguished Pedo-baptist wri- 
 ters may be cited. 
 
 Rosenmueller, on the passage. " Immersion in 
 the water of baptism, and coming forth out of it, 
 was a symbol of a person's renouncing his former 
 
 * Ripley's Examination. 
 
 t Sermon before the Boston Association, 1828. 
 
OF BAPTISM. 29 
 
 life, and, on the contrary, beginning a new one. 
 The learned have rightly reminded us that, on ac- 
 count of this emblematical meaning of baptism, the 
 rite of immersion ought to have been retained in the 
 Christian rhurch." 
 
 Martin Luther, after speaking of baptism as a 
 symbol of death and resurrection, says: ** On this 
 account, I could wish that such as are to be bap- 
 tized should be completely immersed into tcater, 
 according to the meaning of the word, and the sig- 
 nification of the ordinance ; as also, without 
 
 DOUBT, IT was instituted BY ClIRIST." 
 
 Dr. Knapp, an eminent and pious German divine, 
 whose works are recommended by Dr. Woods, 
 speakinir of the passage in question, thus expresses 
 the apostle's idea : " We are^ like Christ, buried 
 as dead persons, by baptism, and should arise, like 
 him, to a new life." He adds, " The image is 
 taken here from baptized persons, as they were 
 immerged, (buried,) and as they emerged, (rose 
 again.)" 
 
 Dr. Blnomfield, one of the most profound living 
 biblical scholars of Great Britain, and highly com- 
 mended by Prof Stuart as a learned and judicious 
 critic, gives this paraphrase of the words " buried 
 with him by baptism:" " TFe have been thus 
 buried in the waters of baptisrn." He adds, " There 
 is a plain allusion to the ancient custom of baptism 
 by immersion." 
 
 Coincident with these views is the unanimous 
 testimony of learned men, and the universal belief 
 of private Christians, in all countries and in every 
 age, from the time of Paul to the present day. The 
 notion of a " moral burying " is a modern inven- 
 tion, adopted by very ^e\\ interpreters ; an expedient 
 3* 
 
30 MODE AND SUBJECTS 
 
 which would seem to be suggested by despair, with 
 the hope of getting rid of the irresistible evidence 
 furnished by this passage in favor of immersion. 
 And here the rellections of another are truly im- 
 portant. This passage, in connection with the par- 
 allel text, Col. 2 : 12, may be said to contain God's 
 own explanation of his own ordinance. And here 
 we may admire the divine wisdom and goodness. 
 The mass of readers do not understand the original, 
 and translators of the Bible, by adopting, not trans- 
 lating, the Greek words baptize and baptism, have 
 hidden the meaning from the multitude. But the 
 evidence from these passages cannot be hid — it is 
 obvious to the most unlearned, and the words, 
 " Buried with Christ by baptism," may continue 
 to make, as a Pedo-baptist writer says they have 
 heretofore made, " more Baptists than any other 
 passage in the Bible." The Spirit of God, through 
 this commentary of the great apostle, enables all 
 men to judge for themselves in this matter. While 
 the learned are contending about the meaning of 
 ^uml'co), (baptizo,) and the force of certain Greek 
 prepositions, let those who are unacquainted with 
 the original turn to these allusions to the ordinance, 
 and they will here see the definition which the 
 Holy Ghost himself has given to the words in 
 debate. 
 
 IV. Finally, we find a strong confirmation of the 
 position originally taken, in the fact, that the 
 EARLY Christians understood the words of the 
 Saviour to require immersion, and they prac- 
 tised ACCORDINGLY. 
 
 I will here make a remark on the nature and 
 value of the argument from church history. We 
 by no means place our chief dependence on this. 
 
OP BAPTISM. 31 
 
 We regard the Biele as our only and sufficient 
 rule of faith ca-d practice : and, as before stated, to 
 our own minds tlie directions of the word of God 
 on this subject are perfectly clear. But the prac- 
 tice of the Christians who immediately succeeded the 
 apostles, shows hoio they understood the instructions 
 cf the apostles themselves, who regulated their prac- 
 tice by the teachings of their Lord and Master, 
 Jesus Christ. 
 
 Barnabas, the companion of Paul,* says in his i 
 Epistle, speaking of baptism, " We descend into the 
 water, and come out of it.'' 
 
 In the Pastor of Hennas, saluted by Paul,t we 
 read, " Men descend into the loater, hound to death ; 
 but ascend out of it, scaled to life." 
 
 Justin Martyr. " Those icho believe are led to 
 some jjldce ichere there is water, and then bathe in 
 the icatcr." 
 
 In another place, he says : '' We represent our i 
 Lord's sufferings and resurrection by baptism in a 
 poof 
 
 TertulJian. *' We are immersed in loater," — 
 '^ let down into the ivater and dipped," — ^^ Peter 
 immersed in the Tiber." 
 
 Diouysius Areopag. " The total concealment 
 in water fitly represents Christ's death and burial." 
 
 Apostolic Constitutions, (probably written in the 
 fourth century.) " Baptism relates to the death of 
 Christ : the ivater ansioers to the grave ; the z'mmer- 
 sion represents our dying with him, [Christ ;] the 
 fmersion our rising with him." 
 
 Photius. " The three immersions ^nA emersions 
 of baptism signify death and resurrection." 
 
 * Acts 13 : 2. t Rom. 16 : 14. 
 
32 MODE AND SUBJECTS 
 
 Chrysostom. '' We, as in a sepulchre, immers' 
 ing our heads in water, the old man is buried and 
 sinking down ; the whole is concealed at once ; then, 
 as we emerge, the new man again rises." 
 
 Jerome, " Three times we are immerged" &c. 
 
 Augustine. " Rightly are ye i?nmerged three 
 tinges, who have received baptism in the name of 
 Christ." 
 
 In short, from the days of the apostles down- 
 wards, for 1300 years, we have an unbroken chain 
 of evidence, showing that baptism was performed 
 by immersion, and bi/ immersion only. To this 
 there is only one apparent exception, viz., in case 
 of extreme sickness and danger of death. In this 
 case, immersion being impracticable, persons re- 
 ceived a substitute for baptism, by pouring or sprin- 
 kling. Yet this was never regarded as regular bap- 
 tism ; but as baptism was then supposed to be 
 essential to salvation, the sprinkling or pouring of 
 water was permitted as a substitute for the gospel 
 ordinance, and it was hoped, that, by the indulgence 
 of God, it would be accepted, and the soul of the 
 person poured upon or sprinkled would be saved. 
 This practice, however, in the early ages of the 
 church, was never defended on the ground of tra- 
 dition or of apostolic usage. It was considered as 
 wholly without authority from the Head of the 
 church, and resorted to only from the exigency of 
 the case, baptism being regarded as necessary to 
 salvation. 
 
 These opinions are supported by the modern 
 critics of Germany. The testimony of these illus- 
 trious men deserves the most serious attention, not 
 only on account of their impartiality, as they have 
 no interest in the controversy, but also from the 
 
OF BAPTISM. 33 
 
 fact that they are of the very highest authority in 
 language and antiquities. 
 
 Neander. *' Baptism was originally hy immer- » j 
 sion. To this form various comparisons of the ' 
 apostle Paul allude." 
 
 Tholuck, on Rom. 6:4. '' In order to under- 
 stand the figurative use of baptism, we must bear , 
 in mind the well-hioion fact, that the candidate in ? 
 the primitive church icas immersed in water, and 
 raised out of it again." 
 
 Winer. " In the apostolic age, baptism was hy 
 immersion." 
 
 Bretschneider. " The apostolic church baptized ' 
 only by immersion." 
 
 Schleusner, Wahl, and Bretschneider, the three 
 great New Testament lexicographers of Germany, 
 limit baptism, as a sacred ordinance, to immersion. 
 
 Hahn. ^'-According to apostolical instruction'^ ? 
 and example, baptism was performed by immersing^ 
 the ichole body." 
 
 Prof Lange. " Baptism, in the apostolic age, 
 was a proper baptism — the immersion of the whole 
 body in water. Plunging under toater represents 
 death, and rising out of it, the resurrection to a 
 new life." ^ 
 
 Fritsch. "With infant baptism, still another . t 
 change in the outward form of baptism was intro- 
 duced — that of sprinkling with water, instead of the 
 former practice of immersion." 
 
 After these testimonies, you will be prepared to 
 appreciate the concession of Prof Stuart, who, 
 quoting Augusti, says : ** It is a thing made out," 
 viz., the ancient practice of immersion. " I know,", 
 continues Prof Stuart, " of no one usage whichj • 
 seems to be more clearly and certainly made out.' 
 
34 
 
 MODE AND SUBJECTS 
 
 I cannot see how it is possible for any candid man, 
 who examines this subject, to deny this." 
 
 It may be added that the inhabitants of Greece, 
 who certainly ought to understand iheir own lan- 
 guage, from the first introduction of the gospel into 
 that country to the present time, have uniformly 
 baptized by immersion. Indeed, all the Christians 
 in Asia, all in Africa, and about one third part of 
 Europe, still retain the rite as observed by the 
 apostles and early Christians. Nay, more ; the 
 whole Christian world, for the space of thirteen 
 hundred years, practised immersion, as the only 
 real baptism. Never, by any Christians, in any 
 age, was sprinkling or pouring allowed, in ordinary 
 cases, until the meeting of the council of Ravenna, 
 assembled by the pope in 1311. These substitu- 
 tions for the gospel ordinance were not admitted 
 into England till the middle of the seventeenth 
 century. 
 
 If we would know how sprinkling was introduced, 
 we are informed by the celebrated Dr. Wall, (a Pe- 
 do-baptist,) in his History of Infant Baptism. He 
 says : " France seems to have been the first country 
 in the world where baptism by aff'usion was used 
 ordinarily to persons in health, and in the public 
 way of administering it. In the church of England, 
 it being allowed to weak children (in the reign of 
 Queen Elizabeth) to be baptized by affusion, many 
 fond ladies and gentlewomen first, and afterwards, 
 by degrees, the common people, would obtain the 
 favor of the priest to have their children pass- for 
 weak children, too tender to endure dipping in the 
 water. As for sprinkling, properly called, it seems 
 \ it was, at 1645, just then beginning, and used by 
 \ very few. They (the Westminster Assembly of 
 
OF BAPTISM. 35 
 
 divines) reformed the font into a basin. This 
 learned Assembly could not remember that fonts 
 to baptize in had been always used by the primitive 
 Christians, long before the beginning of Popery, 
 and ever since churches were built ; but that sprin- 
 kling was really introduced (in France first, and 
 then in other Popish countries) in times of Popery; 
 and that, accordingly, all those countries in which 
 the usurped power of the pope is, or has been for- 
 merly, owned, have left off dipping children in the 
 font ; but that all other countries in the world lohich 
 had never regarded his authority, do still use it." 
 
 Thus we see that sprinkling was originally in- 
 troduced in France in 1311, by the Catholics, 
 under the direction of a Popish council ; yet immer- 
 sion was retained in England for more than 300 
 years longer; till, in the progress of the reforma- 
 tion there, the Protestants, supposing the fonts in 
 the churches, and the practice of immersion, to be 
 usages of Popery, decided that " dipping of the 
 person in water is not necessary." 
 
 I have now finished the view proposed to be 
 taken, for the purpose of establishing the position, 
 
 that IMMERSION IS ESSENTIAL TO CHRISTIAN BAP- 
 TISM. It has been shown that the word employed 
 by the Saviour in the commission, signifies, in its 
 usual and proper sense, only to immerse, dip, or 
 plunge; it appears from the places selected for the 
 administration of the ordinance, and from attending 
 circumstances, that immersion was always prac- 
 tised by those who baptized under the direction of 
 Christ ; it is also apparent, from the figurative uses 
 of the word baptism, and from various allusions by 
 the writers of the New Testament, that they con- 
 sidered immersion as belonging to the nature of 
 
tJO MODE AND SUBJECTS 
 
 baptism; and finally, the correctness of this view is 
 most strikingly contirmed by the fact, that the entire 
 church of Christ, during a period of 1300 yearsy 
 did practise immersion. Are we, then, at liberty 
 to substitute any thing else for the rite enjoined on 
 us by the Lord Jesus ? 
 
 But it is said this view of the subject is incom- 
 plete ; there are certain places in the Scriptures in 
 .which some form of the word baptize is mentioned, 
 j and others where the ordinance is named, which 
 Imake it ve?y improbable that an immersion was 
 either positively enjoined or invariably practised. 
 A notice of these may be introduced by a single 
 remark. Remembering the evidence which has 
 been adduced to show that the word in question 
 must mean immersion, we are not permitted to assign 
 I to it any other meaning, unless, in a given case, 
 \immersion be impossible. " When a thing is proved 
 by sufficient evidence, no objection from difficulties 
 can be admitted as decisive, except they involve an 
 impossibility." Those, then, who would render the 
 term in debate ivashing, or pouring, or sprinkling, 
 must prove not only that the idea of immersion is 
 improbable, but that it is manifestly impossible. 
 But this cannot be shown respecting a single instance 
 in which the word occurs. The passages generally 
 brought forward as unfavorable to the idea of im- 
 mersion, are the following : — 
 
 Heb. 9 ; 10. " Only in meats, and drinks, and 
 divers washings." 
 
 That the word here translated "washings" 
 should have been rendered immersions, is evident 
 from the conclusions established under the first 
 head of the former part of this discourse. Im- 
 mersions were frequent among (he Jews, in accord- 
 
OF r.APTlSM. 37 
 
 ance with the Mosaic_ritQal*y If the word in the 
 origin al refer to various purifications of things 
 only, then, by a well-known rhetorical figure, 
 taking a part for the ichole, immersions may be 
 used for the several kinds of ablutions required by 
 the law. Thus the primary meaning is clearly 
 NOT IMPOSSIBLE, in ihis case. Prof. Robinson 
 translates the word '* washings," but refers to Lev. 
 11 : 32, where various things were to be cleansed 
 by being " put into water." This shows that 
 the learned professor supposed immersions to be 
 meant by the apostle. Others explain the term 
 (livers baptisms, as being " of wzc/i and of things." 
 Jf this be the sense, no one will object to the idea 
 of immersion. 
 
 Mark 7:4. *' The washings of cups, and pots, 
 and brazen vessels, and tables," (couches.) 
 
 It is supposed to be altogether unlikely that 
 the couches, (for so the word rendered '* tables" 
 should be translated,) on which they reclined at 
 meals, should be immersed. But Prof. Robinson 
 gives his views of the mode of washing, by quoting, 
 as before, Lev. 1 1 : 32. — showing that he under- 
 stands all these articles were ^^put into loater." 
 Things which had been defiled by the touch of a 
 dead body were required by the Levitical law to 
 be cleansed, '* by being put into water ; " and how 
 ea^ily_jui^ht the superstitious Jews extend the 
 practice to things not included in the requisition ! 
 The rules in force among the Jews are precise in 
 requiring such articles as the above to be cleansed, 
 by being covered in water ; and the regulations 
 are exceedingly strict with respect to this washirg, 
 so that, should there be anij thing adhering to these 
 articles, such as pitch, ichirh might prevent the 
 4 
 
38 
 
 MODE AND SUBJECTS 
 
 water from touching the laood in a particular spot, 
 the icashijig loould not be duly performed. The 
 same Jewish authority requires even befis to be 
 cleansed by immersion, when they had become de- 
 filed. It is not, then, even " improbable " that 
 *' the couches " were immersed, 
 
 Mark 7: 3, 4. " For the Pharisees, and all the 
 Jews, except they wash their hands oft, eat not, 
 holding the tradition of the elders. And when 
 they come from the market, except they wash, they 
 eat not." The latter of the two words, rendered 
 ** wash," is in the original from {■iuTui'ZLo, [baptizo;) 
 the former is not. 
 
 It is asked. Does not the word here mean ivash 1 
 I answer, Is it not possible that it may mean im- 
 merse ? If so, this is all I am bound to prove. 
 Let us examine the passage. " Here are t-wo in- 
 stances of washing, (so called;) the first, a matter 
 of constant occurrence; the second, an observance 
 performed after returning from the market. Did 
 these two washings differ from one another in any 
 respect 1 It is evident that they did. For, first, 
 one was a washing which commonly occurred be- 
 fore a meal, without regard to the employment 
 which had preceded it ; so that, even if a person 
 had remained at home, still, before taking his meal, 
 he would wash his hands. The other was a cere- 
 mony performed after having been exposed to the 
 various occasions of defilement, which would be 
 connected with his attendance at market. Such 
 was the variety of persons and things with which 
 he might come in contact, that a more formal and 
 thorough ablution would naturally be performed. 
 In examining the whole passage, the attentive 
 reader will perceive an advance in the thought. 
 If, ordinarily, the hands were washed before eating, 
 
OP BAPTISM. «fi| 
 
 the reader is prepared to hear that, after returning 
 from a mixed crowd of people, something different 
 from, or additional to, this washing was performed. 
 
 "In the second place, two different Greek words 
 are employed to express the washing in the two dif- 
 ferent cases. The former is the word usually em- 
 ployed when only a washing of a part of the body, 
 as the hands, face, or feet, is performed ; the atter 
 is used to denote the washing of the whole body 
 by immersion.* The passage should be thus trans- 
 lated : ' For the Pharisees and all tlie Jews, except 
 they wash their hands oft, eat not ; And when they 
 come from the market, except they bathe them- 
 selves, they eat not.' This was the opinion of 
 Vatablus, a distinguished professor of Hebrew at 
 Pans. He says, on this passage, ' They cleansed 
 themselves more carefully from defilement con- 
 tracted at the market, to wit, by not only washing 
 their hands, but even by immersing their body.' 
 For these numerous immersions, the Jews had the 
 most convenient arrangements, and their mode of 
 dress would render the practice less burdensome 
 than it would be with us." t 
 
 Luke 11 : 3S. '' And when the Pharisee saw it, 
 he marvelled that he had not first washed before 
 diimer." 
 
 After what has been said above, this passage will 
 present no difficulty. By the preceding part of the 
 chapter, it appears that our Lord and his host had 
 been exposed to a great mixture of company, and 
 therefore needed, in the judgment of the Pharisee, 
 the more formal and thorough sort of washing. 
 Bruce, the celebrated traveller, informs us that, in 
 
 * Robinson's Lex. /?a/rTttaj, 1 ; defin. 2: remark. Comp. 
 
 t Ripley. 
 
40 MODE AND SUBJECTS 
 
 Abyssinia, the sect called Kemmont " wash them- 
 selves from head to foot after coming from the 
 market, or any public place, where they may have 
 touched any one of a different sect from their own, 
 deeming all such unclean." Is it strange, then, to 
 find the superstitious and self-righteous Pharisees 
 immersing their couches for purification, or them- 
 selves, after mingling in a crowd at the market or 
 elsewhere? 
 
 Matt. 3:11. *' I indeed baptize you with water 
 unto repentance : but he that cometh after me is 
 mightier than I, whose shoes I am not worthy to 
 bear : he shall baptize you with the Holy Ghost 
 and with fire." 
 
 It is thought ^uTTTt'Co), [baptizo,) in the latter part 
 of this verse, and in the parallel passages, cannot 
 with propriety be translated immerse. But the dif- 
 ficulty is imaginary, and the word immerse ought 
 to have been used by our translators. The Greek 
 preposition, translated in the common version 
 "with^' I is sv^ [in,] and should have been so ren- 
 dered. Thus Prof Robinson translates : *' He 
 shall baptize [immerse] you in the Holy Ghost 
 and in fire." The meaning of the phrase is, " He 
 shall overwhelm, or richly furnish, you with spiritual 
 gifts, or overwhelm with fire everlasting." Now, 
 immerse is the only English word that can properly 
 be employed here to express the copiousness of the 
 communication of divine influences, and the se- 
 verity of punishment. To immerse in the influences 
 of the Holy Spirit., and to immerse in fire, is cor- 
 rect and intelligible language; but to pour in the 
 Holy Ghost, and to sprinkle in the Holy Ghost and 
 in fire, is both incorrect and unintelligible. No- 
 tice, also, Christ's language, Luke 12: 50, already 
 quoted : " I have a baptism to be baptized with, 
 
OF BAPTISM. 41 
 
 and how am I straitened till it be accomplished ! " 
 that is, I have an imnif^rsion in sufieriiigs to under- 
 go, and how am I pained till it be ended ! Exactly 
 so, we say, to iitwicrsc in cares ; he is immersed in 
 pleasure, &/C. 
 
 Acts 10 : 47. " Can any man forbid water, that 
 these should not be baptized ? " 
 
 It is asked. May not this mean. Can any man 
 forbid ivater to be brought in ? &c. I reply, the 
 import of the question is simply this : Can any one. 
 forbid the baptism of these persons^ " who have 
 received the Holy Ghost as well as we ? " The 
 word " baptized," then, must in ihis place have its 
 usual sense, immersed. 
 
 Acts 16 : 33, the case of the jailer. Prof Stuart 
 allows the "possibility" of there having been a 
 "bath" in the jail, in which the keeper's family 
 were immersed. This " possibility " is all that 
 need be asked. But this narrative not only does 
 not present any objection to the idea of immersion ; 
 It furnishes positive evidence in its favor. The 
 followincT appears to have been the order of events ; 
 Paul and Silas were thrust into the inner prison; 
 an earthquake occurred; the jailer sprang in, and 
 fell down before Paul and Silas ; he brought them 
 out [of the prison ;] they speak to him and to all 
 that ivcre in his house ; he then washed their 
 stripes ; baptism was next performed ; and after 
 baptism, the company returned to the house, (v. 34.) 
 After instruction, then, had been given in the 
 house, baptism was performed ; and after baptism, 
 the company rt turned to the house. Did they not 
 leave the house, in order that baptism might be 
 administered? And why did the administration of 
 
 baptism require them to leave the house, if it were 
 
 4# 
 
^ 
 
 MODE AND SUBJECTS 
 
 not that they might go to a hath or other place con- 
 veniejit for immersion? 
 
 Acts 22 : 16. * * * * " arise and be baptized, 
 and wash away thy sins." 
 
 Is not baptism here called the icashing aicay of 
 sin ? And may not baptize, then, mean wash ? I 
 answer, Not at all. The address of Ananias to Paul 
 was, "Arise, and be immersed.'^ Immersion m pure 
 water would have the ejfict of jvashing. So that 
 here we are not at liberty to depart from the ordi- 
 nary meaning of the word. 
 
 Acts 2. Great stress is laid on the baptism of 
 the 3000, as offering an insuperable objection to 
 the idea of immersion. But, be it remembered, 
 the burden of proof lies on those who object to im- 
 mersion. Can they prove that immersion could 
 not possibly he practised in this case? Hear the 
 language of Prof. Stuart : " It is true, we do not 
 know that baptism was performed by the apostles 
 only, nor that all the 3900 were baptized before 
 the going down of the sun. The work may have 
 extended into the evening; and so, many being 
 engaged in it, and more time being given, there was 
 a possibility that the work should be performed, 
 although immersion was practised." 
 
 Furthermore, let it be observed, it is nowhere 
 asserted in the Scriptures, that three thousand were 
 either converted or baptized, on this day, (the day 
 of Pentecost.) We are net informed whether J?/ify, 
 ox five hundred^ or more, were baptized on this oc- 
 casion. We are simply told, in reference to those 
 who were then *' pricked in their hearts," who 
 gladly received the apostle's word, that they were 
 baptized. *' And," we are further informed, ** the 
 same day there were added — not were baptized—^ 
 * about three thousand souls.' The Scriptures 
 
OF BAPTISM. 43 
 
 also warrant us in saying that, the apostles and the 
 one hundred and twenty disciples, mentioned in 
 the preceding chapter, were all present, and as 
 many others in Jerusalem, and in that region, as 
 could conveniently be at the feast of Pentecost." * 
 
 But there are facts on record in the history of 
 the church, which remove every difficulty in the 
 way of the immersion of the entire three thousand. 
 
 On the great Sabbath of the Easter festival, the 
 IGth day of April, A. D. 404, Chrysostom, with the 
 assistance of the clergy of his own church, bap- 
 tized by immersion 3000 persons. Yes, one man, 
 assisted only by his presbyters, in one day and in 
 one place, immersed 3000 persons ; and that, too, 
 notwithstanding tlie Christians were twice attacked 
 by furious soldiers, the enemies of Chrysostom. 
 
 So in 49G, Remigius, bishop of Rheims, bap- 
 tized in the same day, by immersion, Clovis, king 
 of France, and three thousand of his subjects. 
 
 T will only remark, in relation to the above his- 
 torical facts, tliat the baptisms referred to were 
 administered on Erc-irr-dai/ to commemorate the 
 resurrection of Christ; and it was common to 
 reserve all the baptisms of the year for that day. 
 Hence the number of candidates who came for- 
 ward at the same time.t 
 
 In view of the above examination of alleged im- 
 probabilities, I ask again, How can we feel our- 
 selves at liberty to depart from the observance of 
 the rite of baptism, as prescribed by the great Head 
 of the church ? 
 
 But there are objections to immersion, which are 
 
 * Fuller on Communion ; note, p. 71. Blonmfield says, 
 " We need not suppose all [of* the 3000] were baptized." 
 t Christian Review, Vol. III. pp. 1)1, {)'2. 
 
^4 MODE AND SUBJECTS 
 
 supposed by the advocates of sprinkling to merit 
 attention. 
 
 1. "Christ intended his people should be free 
 from inconvenient and burdensome rites; but im- 
 mersion would often be inconvenient, and some- 
 times impracticable." 
 
 True, the almost innumerable rites and ceremo- 
 nies of the ancient dispensation, with the time and 
 trouble, the expense and toil, demanded by them, 
 are abolished. The external rites of Christianity 
 are tioo only — baptism and the Lord's supper. 
 These two, so simple, so instructive and impres- 
 sive, are adapted to man wherever the triumphs 
 of the cross shall be witnessed. Since, then, the 
 burdensome observances of the Mosaic economy 
 are done away, and the founder of the gospel sys- 
 tem has instituted only these two rites, though he 
 has made immersion essential to baptism, shall we 
 charge him with imposing upon his people a yoke 
 like that which rested upon the children of Israel, 
 too grievous to be borne ? 
 
 As to the " inconveniences" attending the scrip- 
 tural mode of baptism, those who practise this 
 mode smile at the mention of them, knowing they 
 exist only in the imagination of those who have 
 never tested the value of their objection by ex- 
 periment. 
 
 In regard to the allegation, that immersion must 
 ever be in some countries, and, m certam circum- 
 stances, in all countries, '* impracticable," a mo- 
 ment's reflection will satisfy a candid mind that 
 little importance should be attached to it. As a 
 matter of fact, immersion is practised, at this day, 
 in some of the hot countries of Asia and Africa, in 
 the frozen regions of Russia, and amid the per- 
 petual snows of Siberia. And whenever, in any 
 
OF BAPTISM. 45 
 
 case, the administration of tlie ordinance would 
 endanger life or health, it must be postponed, or 
 altogether omitted. The deprivation of the priv- 
 ilege must be referred to the provideiicc of God, 
 and a spiritual mind will devoutly submit itself lo 
 that providence. God will accept " a wilting 
 viind," in the absence of physical ability, or of 
 opportunity to observe his ordinance. And the 
 hardship is no greater in this instance, than in 
 numerous cases where Christians are detained for 
 years from the public worship of the sanctuary; or 
 where they are prevented, by the loss of sight, from 
 obeying the command, to ** search the Scrip- 
 tures." 
 
 " But," it is asked, *' should a person on the bed 
 of death give evidence of conversion, and desire to 
 be received into the company of believers, before 
 his departure, what could be done, excessive debil- 
 ity forbidding his immersion?" To this I reply, 
 first, that not one among millions is converted in 
 so w^eak a state that an immersion could not be 
 performed, in a bath, at his bedside ; and, sec- 
 ondly, this case is met by the preceding remarks. 
 The individual would suffer this loss in common 
 with the loss of the privilege of Christian fellow- 
 ship, and of opportunities to labor for the conver- 
 sion of sinners,,.w^hich he would have enjoyed, if 
 he had turned from his sins, and connected himself 
 with the people of God, while in health. Humbled 
 under the consciousness of guilt incurred by so 
 long a course of sin, so late repeisted of, he will 
 rejoice in the goodness of God which prepares him, 
 though deprived of a connection with the church 
 militant, for glory, honor, and immortality, with 
 the church triumphant. 
 
 2. It is urged that •' the practice of the Baptists, 
 
46 MODE AND SUBJECTS 
 
 with respect to the Lord's supper, is inconsistent 
 with their strict adherence to the primitive mode 
 of baptism." It is said they do not observe the 
 requisitions of Christ with regard to " the time," 
 or " the place," or " the posture," of celebrating 
 the ordinance of the supper ; nor do they use the 
 same kind of" bread," or of " wine." 
 
 I answer. The command of our Lord, " This do 
 YE in remembrance of me," had no reference 
 whatever to the circumstances of celebrating the 
 supper ; it referred to the eating of bread and the 
 drinking of ivine in commemoration of his death, 
 without any allusion to "time," "place," or " man- 
 ner." So in relation to baptism; Christ commands 
 his followers to be haptiznd, [immersed,'] without 
 reference to time, place, or manner. Li each case, 
 we are bound to do just ichat he commanded. In 
 the Lord's supper, we are commanded to partake 
 of bread and wine, in grateful remembrance of 
 Christ; in baptism, we are commanded to perform 
 THE ACT REPRESENTED by the word baptize. 
 
 The objection is founded on this error; it as- 
 sumes that immersion is only a circumstance of 
 baptism, while it has been already shown, it is not 
 a circumstance attending it, but belongs to the na- 
 ture of baptism itself 
 
 3. " Immersion is unfavorable to collected, se- 
 rious thought in the person who submits to it, and 
 makes on the spectators an impression adverse to 
 religion." 
 
 In respect of the first part of the objection, the 
 multitudes who have been " buried with Christ by 
 baptism," will testify to the serene composure, and 
 the tender solemnity of their feelings. Numbers 
 of timid and delicate females, with placid brow and 
 unwavering step, have gone ** down into the wa- 
 
OF BAPTISM. 47 
 
 ter," in happy obedience to the Saviour they love. 
 The ordinance, so significant, so full of rich and 
 precious instruction, has a sustaining, elevating 
 power, which makes its subjects superior to the 
 infirmities which might, in other circumstances, 
 disarm and overpower them. 
 
 With reference to the " impression " alluded to 
 in the latter part of the objection, it deserves to be 
 recollected that, on all subjects, our impressions, 
 whether right or wrong, are very liable to take 
 their color from our early associations. In the 
 case before us, facts demonstrate that, in numer- 
 ous instances, all the impressions connected with 
 the scene are of the most solemn and sacred char- 
 acter. The venerated Andrew Fuller states, in 
 his own account of his life, that the impressions 
 he received on first seeing a person baptized by 
 immersion, exerted a powerful influence over his 
 religious faith, and his subsequent religious course. 
 His words are as follows : — 
 
 " In March, 1770, I witnessed the baptism of 
 two young persons, having never seen that ordi- 
 nance administered before, and was considerably 
 affected by what I saw and heard. The solemn 
 immersion of a person on a profession of faith in 
 Christ, carried such a conviction with it, that I 
 wept like a child on the occasion. The words of 
 the Psalmi.^t, Ps. Ill : 10, ' A good understanding 
 have all they that do his commandments,' left a 
 deep and abiding impression on my mind. I was 
 fully persuaded that this was the primitive way of 
 baptizing, and that every Christian was bound to 
 attend to this institution of our blessed Lord." 
 
 Thousands, also, by the same means, have been 
 converted, and have been led to embrace the Sa- 
 viour, who is thus set forth before their eyes, as 
 
4^V MODE AND SUBJECTS 
 
 " buried and risen again " for their redemption. 
 Says a gentleman of high standing in Cincinnati, 
 Ohio, recently a Unitarian, " BIy first serious im- 
 pressions were produced on Sunday, on seeing my 
 ivife receive the ordinance of baptism, and malie a 
 public profession of religion, before a large con- 
 gregation." 
 
 Some have even gone so far as to speak of the 
 administration of the ordinance by immersion as 
 *' indecent." It may be well for such to reflect 
 that, if there had been no departure from the bap- 
 tism confessedly practised, as a general thing, by 
 the apostles and primitive Christians, such a senti- 
 ment as this could never have found place in the 
 bosom of any follower of Christ. Let them also 
 remember that, in urging this sentiment, they may 
 stigmatize an ordinance of the Holy Saviour with 
 indecency. 
 
 4. " There is no express command in the New 
 Testament limiting us to immersion; and if Chri?t 
 intended his people should confine themselves to 
 this mode of administration, why did he not so 
 plainly make known his will that there could be 
 no mistake 1 " 
 
 This objection can have no force except with 
 those who dissent from the conclusions which have 
 been established in this discourse, respecting the 
 meaning of baptize. If the meaning of language 
 can be ascertained ; if Christ did not intend to 
 mislead us by using words out of their proper sig- 
 nification, then it is certain, that when the Saviour 
 said, " Go, teach, baptizing," &c., he commanded 
 liis ministers to practise immersion. The com- 
 mand is contained in the word baptize, and we 
 are no more at liberty to require a clearer injunc- 
 tion, than the jailer would have been, when he was 
 
OF BAPTISM. 
 
 49 
 
 directed to "believe in the Lord Jesus Christ." 
 The direction ot" the commission to immerse, is as 
 plain as the direction " to teach," (make disciples or 
 Christians;) or as the direction which follows, 
 "teaching them to observe alJ things whatsoever I 
 have commanded.'' — To say that baptize may 
 mean to apply icatcr in any manner to the person, 
 is as destitute of support as for one to affirm, th:;t 
 the word " eeit," in the following sentence, may 
 mean to destroy in any manner. *' Jesus took 
 bread, and blessed it, and brake it, and gave it to 
 the disciples, and said, Take, eat ; this is my 
 body." Suppose a sect of religionists should arise, 
 holding that we are not required to ''eat" the 
 bread in the sacred supper, but may destroy it in 
 any other manner, which may seem to be more 
 convenient or agreeable. A member of this sect 
 might argue thus : It is admitted that the ordinary 
 and proper sense of "to eat" is '* to chew and 
 swallow as food ; " but it also means " to corrode; 
 to wear away ; to separate parts of a thing grad- 
 ually ; to consume; to destroy." The idea of 
 destroying seems to lie at the foupdation of all 
 these definitions. Why may we not, then, suppose 
 Christ did not intend to confine us to taking inio 
 the mouth and swallowhig the consecrated element, 
 but has left us the liberty to take it and destroy 
 it in any manner? The bread is often unpala- 
 table, and it 'is very difficult, perhaps dangerous, 
 for some, through their infirmities, " to chew and 
 swallow" it as food. Would the Saviour impose 
 such a *' burden " on the aged and tlie sick, as to 
 limit them to this mode of taking bread? May 
 we not crumble it in the hand, or rub it into 
 minute particles on the floor ; and, seriously watch- 
 
501 MODE AND SUBJECTS 
 
 ing the progress of destruction, may we not so be 
 as truly reminded of the broken body of the Lord 
 Jesus, as if we were "to chew and swallow" it, 
 according to the primary and proper meaning of 
 the word ''eat"? To a pious mind this seems 
 almost like irreverent trifling; but it is by precisely 
 similar reasoning, that it is attempted to evade the 
 force of the argument drawn from the acknowl- 
 edged sense of the word baptize. And why does 
 our " reverence" receive no shock, when the rea- 
 soning is applied to the ordinance of baptism? 
 We must look to the power of long-cherished 
 prejudices for a reply. The sum of the matter is 
 this: In instituting the Lord's supper, the com- 
 mand of the Saviour is, " Take, eat ; " in institu- 
 ting baptism, he says, immerse. The word em- 
 ployed by Christ is as intelligible, specific, and 
 definite, in the latter case as in the former ; and if 
 Christ has made it essential to " eat " bread, in 
 the ordinance of the supper, he has also made it 
 ESSENTIAL to IMMERSE the person, in the ordi- 
 nance of baptism. 
 
 In replying to the above objections, the design 
 has been to meet the main difficulties which are 
 supposed to be connected with immersion. I leave 
 this branch of the subject with three or four addi- 
 tional remarks. 
 
 1. The objections jnst considered are all founded 
 on a false and dangerous principle, viz., that we 
 may determine what is, or what is not, a Christian 
 ordinance, by our views of what is fit and proper, 
 what is safe and conveniefi , expedient and useful. 
 This is an error fraught with ruinous consequences. 
 It is on this principle that the Roman Catholic 
 justifies the unscriptural, foolish, and pernicious 
 
OF BAPTISM. 51 
 
 opinions and observances wliich are sanctioned by 
 his cliurch. in endeavoring to ascertain what is 
 an ordniance of Clirist, we must consult the Scrip- 
 tures ; TO THE LAW AND TO THE TESTIMONY 
 
 must we resort, and there must we obtain a verdict 
 from which tliere shall be no appeal. 
 
 2. It is a canon laid down by a distinguished 
 teacher in theology, that ''A doctrine proved hy 
 sufficient evidence is not to be rejected on any ac- 
 count whatever." * This rule will apply to the 
 case in hand. Has not the position, that immer~\ 
 sion is essential to baptism, been proved by suffi.-^ 
 cient evidence ? If so, then we must not reject 
 this truth, even if there were objections to it, which 
 might seem to present to us insurmountable diffi- 
 culties. But no such difficulties are connected 
 with this subject. 
 
 3. Had the translators of our version possessed 
 the light which the labors of eminent philologists 
 during the last fifty years have thrown over this 
 subject, they would have found themselves obliged, 
 in conscience, to translate the word ^uticL'^o) im- 
 merse, in all cases ; and they would not have con- 
 sented to adopt it, instead of translating it, thus 
 concealing the mind of the Spirit. Nay, more; 
 had not King James, under the advice of the 
 bishops, virtually ordered the translators not to 
 translate the words relating to baptism, I believe it 
 morally certain that that learned and pious assem- 
 bly, acting even under the inferior light which they 
 enjoyed, would have rendered the word, in every 
 instance, in accordance with the views maintained 
 in this discourse. 
 
 * Manuscript Lectures of Rev. Dr. Woods, on the " In 
 comprehensibility of Revelation." 
 
53 
 
 MODE AND SUBJECTS OF BAPTISM. 
 
 4. If the word rendered baptize does not specif- 
 ically and necessarily convey the idea of immer- 
 sion, then the Greek language, the most copious of 
 all languages, has no word for communicating that 
 idea — an idea with which the Greeks were 
 familiar, and which they had occasion often to 
 express. But if this word docs express that idea, 
 and there is no word in the Greek language which 
 more clearly expresses it, then the language of the 
 commission has, in the plainest terms, made im- 
 mersion essential to baptism. 
 
 Again ; Christ either intended to confine his 
 people to immersion, or he did not. If he did in- 
 tend to confine them to immersion, the very word 
 is used which an intelligent Greek would have used 
 for the same purpose; if he did not intend to con- 
 fine his people to immersion, then the use of such 
 a word by his inspired apostles is calculated to 
 deceive and mislead his people. 
 
 5. In conclusion, I desire to record my deliber- 
 ate and most serious conviction, that, could all our 
 prepossessions and prejudices be laid aside, we 
 should never, for one moment, doubt that immer- 
 sion is prescribed by Christ as essential to the 
 nature of gospel baptism. We should find an 
 undeniable exposition of our duty in the practice 
 of the apostles, and in allusions to the ordinance ; 
 and no question would ever be started respecting 
 the will of the King of saints, or the obligations of 
 his subjects. 
 
 The Lord hasten the day, when all his children 
 shall submit their opinions to the decisions of his 
 Word, and subject their practice to the dictation 
 of his Commandments! 
 
BAPTISM. 
 
 ITS SUBJECTS. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost ; teaching them to observe all things whatsoever I 
 have tommanded you. — Matt. 23 : 19, 20. 
 
 Having considered w?iat is baptism, I am now 
 to inquire, To whom is this ordinance to be admin- 
 istered ? 
 
 It may be regarded as certain, that a simple- 
 minded reader of the New Testament, uninfluenced 
 hy previous instruction, or by any early associa- 
 tions, would never suspect that any other persons 
 than those lohu believe are to be baptized. In 
 accordance with this sentiment are the conces- 
 sions of the advocates of the baptism of infants, 
 many of whom admit, with Dr. Woods, that ''we 
 have no erpress precept, or example, for infant bap- 
 tism, in all our holy ivritings.'' " Commands, or 
 plain and certain examples, in the New Testament, 
 relative to it," (infant baptism,) says Prof. Stuart, 
 '* / do 7iotfnd." Martin Luther says, '* It cannot 
 be proved by the Sacred Scriptures, that infant 
 baptism was instituted by Christ, or begun by the 
 first Christians after the apostles." Neander says, 
 5* 
 
54 MODE AND SUBJECTS 
 
 U *' That Chtiist did not establish infant baptism^ 
 is certain." Rosen mueller, Tholuck, Winer, 
 De Wette, and others, while they assert that the 
 primitive baptism was immersion, declare, with 
 equal decisiveness, that infant baptism w^as un- 
 known in the age of the apostles. 
 
 Such being the state of the case, the burden of 
 proof rests on those who maintain that infant bap- 
 tism ought to be practised. As the practice is 
 now extensively adopted, a claim might indeed be 
 setup in its favor, as " an existing institution;'' 
 but any presumption which might be urged in its 
 behalf, on this ground, is rebutted by the stronger 
 presumption that, had Christ intended so important 
 an ordinance as the rite initiating its recipients 
 into the Christian church, should be extended to 
 infants, he would have left, in the inspired wri- 
 tings, some distinct intimation, at least, of his will. 
 But not one such can be found. Those, therefore, 
 who contend that all Christian parents should 
 apply this ordinance to their infant children, muct 
 prove it to be a duty binding on the churches. 
 Those who reject infant baptism are not called on 
 to state one objection against it : they may act 
 only on the defensive, while their brethren are 
 bound to advance good reasons for supposing the 
 practice to be obligatory. Accordingly, Pedo- 
 baptist writers usually proceed at once by argu- 
 ment to defend and support the practice. The 
 arguments generally produced I shall now ex- 
 amine. 
 
 1. " The New Testament does not forbid the 
 baptism of it f ants J' 
 
 Nor does it forbid the admission of infants to 
 the Lord's supper, nor the invocation of saints, nor 
 
OF BAPTISM. 55 
 
 prayers for the dead, nor the U'^e of holy water. 
 But does this silence prove that these superstitions 
 are lawful, and should be observed ? 
 
 2. '* The 7vant of an cTprcss divine precept re- 
 quiring infant baptism, affords no valid objection 
 against it." 
 
 I was myself once satisfied to adopt this senti- 
 ment ; but a more careful examination has con- 
 vinced me of my error. Why ought we not to be 
 guided by the New Testament on the question. To 
 whom is Christian baptism to be administered ? as 
 well as on the question, To whom is the Lord's 
 supper to be administered? And if infant baptism 
 ought to be practised, although there is no divine 
 precept in the word of God respecting it, why may 
 not infant communion be binding on the churches ? 
 Why is not the Bible a sufficient directory on this 
 subject? Is a man who has hitherto been ignorant 
 of Christianity, and who has no views respecting 
 it, but who has now received the whole Bible, and 
 is left to its guidance alone, is he not in a capacity 
 fully to decide the question of duty as to the scrip- 
 tural subjects of baptism 1 And where, in the 
 whole Bible, is the passage, or the combination of 
 })assages, that would suggest to such a man the 
 duty of infant baptism? 
 
 But it is said. We have no express divine precept 
 respecting the observance of the Lord's day as the 
 Christian Sabbath, or respecting ''female commu- 
 nion." But we have the practice of the apostlesx 
 to justify us for keeping the first day of the week 
 as the Sabbath. Let us have as good a warrant 
 for the baptism of infants, and we will be satisfied. 
 And in relation to the communion of females, the 
 command of Christ, addressed " originally to the 
 
56; MODli AND SUBJECTS 
 
 apostles,'^ was not given to them as apostles, nor 
 as men; but the practice was enjoined on them as 
 believers, disciples. Ail persons, therefore, whether 
 male or female, being believers, disciples, members 
 of the church, are bound to celebrate the Lord's 
 supper. It is also clear, from various passages of 
 the New Testament, that women did partake of the 
 supper.* Can we find in the New Testament as 
 satisfactory evidence in favor of infant baptism 1 
 
 1 will only add, that we do not reject the baptism 
 of infants, merely because there is "no express 
 divine precept" requiring it; but because there 
 is neither command, nor example, nor fair in- 
 ference in its favor, in a single passage in the word 
 of God. 
 
 3. Authority for infant baptism is supposed to 
 be derived "from the Ahrakainic covenant, bap- 
 tism being regarded as a substitute for circum- 
 cision," 
 
 The covenant made with Abraham we find in 
 Gen. 17: 1—14 — 
 
 " And when Abram was ninety years old and nine, the 
 Lord appeared to Abram, and said unto him, 1 am the 
 Almighty God; walk before me, and be thou perfect. 
 And I will make my covenant between me and thee, 
 and will multiply thee exceedmgly. And Abram fell on 
 his face ; and God talked with him, saying. As for me, 
 behold, my covenant is with thee, and thou shalt be a 
 father of many nations. Neither shall thy name any 
 more be called Abram; but thy name shall be Abraham; 
 for a father of many nations have I made thee. And I 
 will make thee exceeding fruitful, and I will make na- 
 tions of thee ; and kings shall come out of thee.. And I 
 
 * Compare Acts 18 : 2, 18, 26. Rom. 16 : 3. 1st Cor. 1, 
 
 2 and 11: 1,2.20—33. 
 
OF BAPTISM. 57 
 
 will establish my covenant between me and thee, and 
 .thy seed after thte, in tlioir g-enorations, for an everlast- 
 ing covenant; to be a (Jod unto tliee, and to thy seed 
 after ihee. And I Aviil give unto thee, and to tliy seed 
 atler tiiee, the land Avlierein thou art a stranger, all the 
 land of Canaan, for an everlasting possession; and I will 
 be their God. 
 
 " And God said unto Abraham, Thou shalt keep my 
 covenant therefore, thou, and thy seed after thee, in their 
 generations. This is my covenant which ye shall keep 
 between me and you, and thy seed after thee: Every 
 man child among you shall be circumcised. And ye 
 shall circumcise the ilesh of your foreskin ; and it shall 
 be a token of the covenant betwixt me and you ; and he 
 that is eight days old shall be circumcised among you, 
 every man child in your generations ; he that is born in 
 the house, or bought with money of any stranger, which 
 is not of thy seed. He that is born in thy house, and he 
 that is bouglit with thy money, must needs be circum- 
 cised ; and my covenant shall be in your flesh for an 
 everlasting covenant. And the uncircumcised man 
 child, whose flesh of his foreskin is not circumcised, that 
 soul shall be cut off from his people ; he hath broken my 
 covenant." 
 
 This covenant may be considered as having a 
 letter and a spirit. It contains three promises to 
 Abraham : First, a nun erous posterity, which was 
 fulfilled in the letter in the nation of Israel. It 
 was fulfilled in the sjnrit by the divine constitu- 
 tion that makes all believers the children of Abra- 
 ham. Secondly, the next promi^^e was, to be a 
 God to him and his seed, which was fulfilled in the 
 letter by his protection of Israel in Egypt; his 
 delivering them from bondage; his taking them 
 into covenant at Sinai ; and all his subsequent 
 dealings with them, till they were cast oft' by their 
 rejection of Christ. This promise was fulfilled in 
 
'58 MODE AND SUBJECTS 
 
 the spirit by God's being a God to all believers, 
 and to them alone, in a higher sense than he was 
 to Israel. The third promise was of the land of 
 Canaan, fulfilled in the kttei' to Israel, and in the 
 spirit fulfilled to the true Israel, in the possession 
 of the heavenly inheritance. Now, be it remem- 
 bered, it belongs to those who urge the practice of 
 infant baptism to prove, from this covenant, that all 
 Christians are under obligations to adopt this prac- 
 tice. But can any Christian feel that this is the 
 covenant which God has made with him 1 Chris- 
 tian parent, has God covenanted to give you these 
 blessings 1 Though he may have covenanted to 
 give you some of these blessings, together with 
 many others, the question must be repeated, Is this 
 the very covenatit ivhich God has made with you 1 
 If it is, then you are under obligations to perform 
 the rite of circumcision on every man child in your 
 house — and that, too, on the eighth day — neither 
 before nor after that period. 
 
 But it is said, " Baptism has come in the place of 
 circumcision.^^ Where is the ^roof of this ? You 
 assert it, and you must prove it. If we are yet 
 under " the covenant of circumcision," only bap- 
 tism having taken the place of the ancient rite, 
 why has not the Bible informed us of the fact 1 
 When some, who had embraced the religion of 
 Jesus, (Acts XV.,) insisted that the Christian con- 
 verts should be 9ircumcised, why did not the great 
 council of the apostles and elders, who decided 
 that circumcision was abolished, satisfy those who 
 were jealous of the law, by reminding them, that 
 the baptism of infants was to be practised as a sub' 
 stitute for circumcision ? And when Paul wrote 
 to the Galatians, in opposition to the Judaizing 
 
OF BAPTISM. 59 
 
 teachers, who held to circumcision, why do we 
 find in his epistles not a single hint of the same 
 fact ? And if circumcision and baptism were the 
 same thing, why was baptism administered to per- 
 sons who had been previously circumcised ] And, 
 again, if baptism be a substitute for circumcision, 
 will it not, of necessity, follow, that all servants, 
 whether " born in the house, or bought with 
 money," must be baptized, on the faith of the 
 master ? But I need not pursue these inquiries. 
 The most eminent biblical scholars of the age 
 agree with Prof Stuart in the opinion, that " the 
 Abrahamic covenant furnishes no ground for in- 
 fant baptism." * The Scriptures themselves have 
 decided who are entitled to the spiritual blessings 
 of this covenant, viz., the spiritual seed of Abra- 
 ham. But ordy *' they that arc of faith are the 
 children of Abraham." Gal. 3:7.^ And 5: 29, 
 " If ye be Christ's, then are ye Abraham's seed, 
 and heirs according to the promise." So, then, be- 
 lieving Gentiles are the spiritual seed of Abraham, 
 and they only. The children of believers are in 
 no sense his seed. They can become such only 
 by believing in Jesus Christ. When they exercise 
 faith in Christ, then, and not till then, will they 
 be parties to the covenant, and members of the 
 church. Having become " Christ's, they will be 
 Abraham's seed, and heirs according to the prom- 
 ise." For my own part, I zealously and laboriously 
 endeavored, for months, to satisfy myself that the 
 practice might be defended from this covenant, but 
 was obliged to abandon the attempt in despair. 
 4. It is said, '* The Jewish church was the satne 
 
 * Manuscript Lectures on Galatians iii. 
 
60^, MODE AND SUBJECTS 
 
 with the Christian, and as children were connected 
 with their parents by a religious rite, under the old 
 dispensation, this relation may with propriety he 
 marked by a religious rite, under the new dispen- 
 sation." 
 
 In this statement are two errors. First, it is 
 assumed that the two churches bear such a re- 
 semblance to each other, as to affect the point in 
 debate ; but this is the very thing to be proved. 
 No matter how extensive may be the similarity be- 
 tween the ancient and the Christian dispensations, 
 provided they are not similar in respect of their 
 members and ordinances. There is no such same- 
 ness as this. The one, by its constitution, included 
 carnal members ; the other, by its constitution, ad- 
 mits spiritual members only. The one was a na- 
 tional establishment, into which its members were 
 introduced by birth ; the other, a spiritual organi- 
 zation, composed of those who have received the 
 renewing of the Holy Ghost. Secondly, another 
 error of the statement is, it supposes circumcision 
 was designed to mark some " peculiar spiritual re- 
 lation " between the parent and the child. But 
 where is the proof of this 1 Not a particle of evi- 
 dence to sustain such a position can be brought 
 from the word of God. On the contrary, circum- 
 cision was a mark of national distinction, intended 
 j to separate the people of Israel from surrounding 
 nations, and to bind them together as one people. 
 Circumcisioji, of itself, secured to the circumcised 
 person no blessing ; it was enforced by the penalty 
 of death ; it was not enjoined on all Jewish chil- 
 dren ; it loas not enjoined on believers in other 
 nations ; it could not, therefore, be a spiritual 
 privilege to individuals. 
 
OF BAPTISM. 61 
 
 From this it is apparent that there is no room 
 for the allegation tiiat, •' if children are not bap- 
 tized, they do not enjoy such privileges as Jewii^h 
 children had.' Even admitting that circumcision 
 was designed to stand connected with peculiar 
 blessings, still the child of the Christian believer 
 has great advantages over the offspring of the Israel- 
 ite. Unto him are committed the oracles of God; 
 like Timothy, he is made to know the Holy Scrip- 
 tures, which are able to make him wise unto salva- 
 tion ; from infancy, he is the subject of Christian 
 sympathy and care ; from his birth, he is conse- 
 crated to God by supplication ; and on his expanding 
 character are sweetly shed the influences of holy 
 example, of religious education, and a peaceful 
 home. This peculiarity in the condition of a be- 
 liever's child is recognized by the apostle, when 
 he bids Christian parents bring up their children 
 in the nurture and admonition of the Lord; recog- 
 nized in all the promises of a divine blessing on 
 parental fidelity; recognized in the promiscuous 
 application of the Spirit's power to the hearts of 
 children thus trained up, whether they have had 
 the sign of the cross marked on their brow, or had 
 water sprinkled upon their face, or have never ap- 
 proached a baptismal altar. 
 
 5. It is contended that " the Jeics had been ac- 
 custoyned to baptize the children of proselytes to 
 their faith, and therefore the apostles must have 
 understood the direction, * baptizing all nations,' to 
 include children." 
 
 This argument depends, for all its force, on the 
 
 fact assumed, that proi^elytc baptism was practised 
 
 among the Jews in the time of Christ. But this 
 
 assertion is destitute of proof Prof Stuart, after 
 
 () 
 
62 MODE AND SUBJECTS 
 
 an elaborate examination, has come to the conclu- 
 sion that " such baptism was practised at, or not 
 long after^ the time taken the second temple was 
 destroyed,'' seventy years after Christ. This con- 
 clusion accords with the opinions of the great 
 critics of Germany. The foundation, then, of the 
 above argument being removed, the argument itself 
 falls to the ground. 
 
 6. The friends of infant baptism place great re- 
 liance on the fact that " baptis?n loas applied to 
 infants in the early ages of the church." 
 
 The argument from the history of the church 
 might be allowed to have great weight, if the prac- 
 tice under consideration could be traced back to 
 the apostles; but this cannot be done. While we 
 find Barnabas and Hernias, the friends of the apos- 
 tle Paul, together with an uninterrupted succession 
 of writers from their time downwards, frequently 
 speaking of the immersion of believers, we find no 
 mention whatever of infant baptism till the time of 
 Tertallian, two hundred years after Christ! I am 
 aware that distinguished Pedo-baptist writers have 
 quoted Justin Martyr and Irengeus, Christian fa- 
 thers who lived before Tertullian. But a carefui 
 examination of the passages referred to will satisfy 
 a candid inquirer that these fathers have been mis- 
 understood. 
 
 Justin Martyr says, " Among those who were 
 members of the church, there were many of both 
 sexes, some sixty and some seventy years old, 70J10 
 were made disciples to Christ from, their infancy." 
 It is contended that the last clause must refer to 
 the baptism of infants. The Greek verb here em- 
 ployed is the same as that rendered "teach" 
 [sfza&rjTPvaar'j in the commission. The simplest 
 
OF BAPTISM. G3 
 
 and most natural renderinir of the passage, is, ihcy 
 were instructed from i/ictr childhood. 
 
 Matthies, coaimentiiig on this passage, says, 
 " These words mean simply that ' from their 
 
 CHILDHOOD THEY WERE INSTRUCTED IN RE- 
 LIGION ; ' for, in another place, speaking of the 
 order and manner of baptism, Justin Martyr says 
 that ' anil/ those who believed what they were 
 taught were baptized.' From which it appears 
 that, in Justin's view, baptism was to be given 
 subsequently to faith." 
 
 Starck says, " The defenders of infant baptism 
 attempt to prove it from Justin Martyr and Irenoeus, 
 but neither of them says what is attributed to him." 
 
 Neander, Winer, Rheinhard, and Munscher, 
 Hahn, Lange, and nearly all of the German critics, 
 are directly opposed to the Pedo-baptist view of 
 this passage. 
 
 The passage from Irena3us is as follows: "Christ 
 came to save all through himself; all, I say, who 
 through him are regenerated [renascuntur] to God, 
 infants, and little ones, and children, and youths, 
 and the aged. Therefore he passed through every 
 age respectively, sanctifying infants by becoming an 
 infant to tliem," 6lc. Every thing here turns on 
 the meaning of the word translated regenerated. 
 If it means they ivere regenerated, then it has 
 nothing to do with our subject ; if it means they 
 were baptized, then it proves the existence of infant 
 baptism in the time of Irena^us. An examination 
 of Irenajus's manner of speaking will make it plain 
 that the word in debate must have assigned to it 
 the former meaning, they were regenerated. So, 
 many eminent critics. 
 
 Baumgarten Crusius. *' The celebrated passage 
 
•64 MODE AND SUBJECTS 
 
 in Irenseus is not to be applied to infant bapfisfn, 
 for the phrase renascuntur^ &c., evidently means 
 the participation of all in his divine and holy na- 
 ture, in which he became a substitute for all." 
 
 Winer. *' Tertullian is the first that mentions 
 infant baptism. IrencBus does not mention it, as 
 has been supposed." 
 
 So Rossler, Munscher, Von Coin, &c. 
 
 Hence it appears that Tertullian, about A. D. 
 200, is the very first writer who mentions infant 
 baptism; and he opposed it — *' a proof" says Ne- 
 ander, " that it icas not yet customary to regara 
 this as an apostolic institution ; for had it been so, 
 he would hardly have ventured to oppose it so 
 warmly." Again, Neander says, '' Tertullian de- 
 clared against infant baptism, ivhich, at that time, 
 urns certainly ?iot a generally prevailing practice 
 — was not yet regarded as an apostolic institu- 
 tion. On the contrary, as the assertions of Ter- 
 tullian render in the- highest degree probable, it 
 had just begun to spread, and teas therefore re- 
 garded by many as an innovation." It must be 
 remembered that Neander is the most eminent 
 ecclesiastical historian of the present age. With 
 him, in this view, the great body of living German 
 critics are united. 
 
 Great stress is laid on the testimony of Origen, 
 (who flourished about the year of our Lord 220,) 
 and of Augustine, (about A. D. 400,) who testified 
 to an apostolic tradition for infant baptism. In 
 regard to the former, Neander says, " His words in 
 that age cannot have much weight ; for whatever 
 was regarded as important was alleged to be from 
 the apostles. Besides, many walls of partition in- 
 tervened between this age and that of the apostles, 
 to intercept the view." 
 
OF ISAl'Tiy.M. 65 
 
 Augustine says, ** Infant baptism is believed to 
 be established not witliout apostolical authority." 
 Living at so remote an age from the apostles, being 
 deeply engaged in the controversy as a violent 
 party man, and catching at slight evidence with too 
 great avidity, we can scarcely regard hitn as an his- 
 torical witness. • 
 
 In the year of our Lord 2o3, Fidus, a country 
 bishop, submitted to a council, sitting at Carthage, 
 the question, *' whether infants might he baptized 
 before thjm_vier(. eight clajis old." It is said, 
 " There was no doubt respecting the propriety of 
 infant baptism ; that was admitted on all hands. 
 And this shows the practice to be general in 
 that age." 
 
 In reply, I remark, we have already seen Tertul- 
 lian, who flourished only some fifty years before 
 this, opposing infant baptism " as an innovation." 
 The practice, introduced about his time, had spread 
 indeed ; but so late as the time when the council 
 assembled, it was still a question whether it was 
 proper to baptize infants before the eighth day. 
 Now, to my mind, it is plain that, had infants been 
 baptized from the days of the apostles down to the 
 session of the council, this question could never 
 have been started. The usage in the case would 
 have been settled long before that day; and the 
 f ict, that such a point was unsettled in the mind of 
 a bishop, shows that infant baptism was not, even 
 at that period, a general practice. 
 
 Before leaving the argument for infant baptism 
 from ecclesiastical history, — an argument on which 
 the very greatest dependence is placed , — one or two 
 comments may be admissible. While the chain of 
 evidence in favor of immersion is unbroken, from 
 0* 
 
66 MODE AND SUBJECTS 
 
 the very days of Paul and Barnabas downwards, 
 all the links which should connect the later practice 
 of the church, in regard to infants, ivith the time of 
 the apostles, are missing ! We hear not a syllable 
 of the baptism of infants till two hundred years 
 after Christ. It is admitted, however, that the 
 practice was commenced near the close of the sec- 
 ond century, and gradually gained ground in the 
 third ; and it may be asked. How could the change 
 from adult to infant baptism be introduced ? In 
 reply, it is enough to ask, How could episcopacy, 
 and the use of sponsors, the sign of the cross on the 
 forehead, the dressing in white, and a multitude of 
 usages and ceremonies, be introduced, all " without 
 a whisper of opposition " 1 Especially, I ask, how 
 could infant communion become universal in the 
 church, without a single note of remonstrance? 
 There is the same evidence from antiquity, in favor 
 of this, as in favor of infant baptism; and if you 
 adopt the one practice on the ground of the usage 
 of the ancient church, you must also adopt the 
 other. The truth unquestionably is, iff ant baptism, 
 was introduced into the church contemporaneously 
 with the notion, that baptism is essential to salva- 
 tion. When this idea prevailed, baptism of course 
 must be administered to infants, or they were 
 doomed to perdition. But I pass to another topic. 
 7. Household baptism. It is argued that " the 
 apostles baptized certain households, and it is prob- 
 able these households contained infant children." 
 '^Probable" they contained infants! But my 
 brethren must make it certain — the burden of 
 proof rests on them. They cannot use the '* house- 
 holds" as an argument in their favor, till they 
 PROVE, not only that they might contain, but that 
 
OF BAPTISM. 67 
 
 they actually did contain, infants. This will scarcely 
 be attempted, for the Holy Ghost has left on record 
 facts concerning two of these cases, vvhicii demon- 
 strate that they contained only those who believed. 
 
 In the case of the jailer, it is said, " Paul and 
 Silas spake unto him the word of the Lord, and to 
 all that icere in his house.'' *' And he rejoiced, 
 believing in God icith all his house." 
 
 Dr. Macknight, a Pedo-baptist, remarks, " The 
 house of the jailer, it seems, zvere equally impressed 
 with Paul's sermon, as the jailer himself ic as." 
 
 Calvin. "in which the grace of God illus- 
 triously appeared, because it suddenly brought the 
 wliole fimily to a pious consent." 
 
 Bloomfield. " It is taken for granted, his family 
 became Christians as well as himself ." 
 
 Concerning the household of Stephanas, Paul 
 writes, " It is the fr<t-fruits of Achaia, and they 
 have addicted themselves to the ministry of the 
 .^ifiints;" on which Dr. Macknight remarks," The 
 family of Stephanas seefn all to have been adults 
 when they were baptized, as they are said to have 
 devoted themselves to the ministry of the saints." 
 
 With reference to the case of Lydia, it appears 
 she was a stranger from Thyatira, residing in Phi- 
 lippi, nearly three hundred miles from home, for the 
 purposes of trade. It is not in evidence that she 
 had a husband or children. Probably her house- 
 hold was composed of assistants in her business, 
 who, following ler example, believed and were 
 baptized ; for we are informed that, when Paul 
 and Silas left the city, they entered into the house 
 of Lydia, and saw and comforted the brethren. 
 
 Thus we fmd in the New Testament baptized 
 households just so often as we find believing house' 
 
^ MODE AND SUBJECTS 
 
 holds. So now, in the church, Baptist ministers 
 are frequently permitted to baptize whole families, 
 on a profession of their faith ; and within a recent 
 period, the missionaries in Burmah speak of bap- 
 tizing eight entire households of believers. 
 
 8. Infant baptism is enforced from '^ the nature 
 and fitness of things,'' and " because zY is agreeable 
 to the feelings of parents.'' 
 
 The feelings which prompt pious parents to pre- 
 sent their infant offspring for baptism, are often 
 deserving of great respect. Indeed, they are fre- 
 quently deemed sacred, and no profane eye should 
 look upon them with unhallowed gaze. But when, 
 influenced by these ''feelings," men would impose 
 on the churches, as a divine institution, an uncom- 
 manded ceremony, and thus set aside an ordinance 
 of Christ, it becomes us to examine the strength of 
 the argument. 
 
 The principle on which the reasoning proceeds 
 is this : whatever observance is pleasant to the feel- 
 ings of good men, ought to be regarded as an 
 institution of God! There are, doubtless, pious 
 men in the Roman Catholic church, and the un- 
 scriptural ceremonies of Popery " are agreeable to 
 their feelings." Is this any reason for supposing 
 these ceremonies binding on all the disciples of the 
 Saviour ? Prayer for the repose of departed spirits, 
 supplications to the Virgin Mary and to the saints, 
 and the worship of images, are pleasant to the 
 "feelings " of those who offer them ; but is this a 
 sufficient proof that all the followers of Christ ought 
 to adopt the views of the Catholics, in these mat- 
 ters? If the advocates of infant baptism have no 
 better reason than this for their practice, I do not 
 see how they can require others to conform to them. 
 
OF BAPTISM. G9 
 
 The fact is, parents usually think of the baptism of 
 their children as an act of dedication to God, and 
 it is in this that their feelings are interested. They 
 desire to consecrate them to the Saviour, (md they 
 take it for granted, that they may make the con- 
 secration, " by baptizing them into the name of the 
 Father, and of the Son, and of the Holy Ghost." 
 Under the impulse of their affectionate ''feelings" 
 they forget to ask whether their proposed course 
 will be agreeable to the great Head of the church. 
 This should not be. Men must not set up their 
 "feelings" as the standard, and bring God's law to 
 bend to them. We must first ascertain the will of 
 God, as revealed in the Scriptures, and then en- 
 deavor to bring our feelings cheerfully to accord 
 with that will. Inftmt dedication is eminently 
 proper, but let it be performed so as not to violate 
 a law of Christ's kmgdom. Let the fond parent 
 take the child of his affections into his closet, and 
 there, in secret, solemnly consecrate it to the 
 service of his Father who seeth in secret. Let his 
 solemn vows of consecration be followed by appro- 
 priate efforts, and he may expect the blessing of the 
 God of heaven upon his offspring. 
 
 But an argument in favor of infant baptism is 
 founded upon " the nature and fitness of things." 
 This argument entirely overlooks the distinction 
 between positive institutions and moral duties. 
 These last, such as repentance, faith, justice, 
 benevolence, praise, prayer, may be deduced " from 
 the nature and fitness of things." Not so with 
 positive institutions. These depend for their au- 
 thority on the loill of the founder, and unless that 
 will has been clearly expressed, they cannot be 
 binding. To attempt to establish the claims of a 
 
70 MODE AND SUBJECTS 
 
 religious ceremony, by reasoning " from the nature 
 of things," is essentially absurd and fearfully dan- 
 gerous. It would be as easy to prove, from the 
 nature of Christian humility, that washing one 
 another's feet is an ordinance of Christ's church; 
 or, from the nature of Christian fellowship, that 
 greeting each other with a " holy kiss," or giving 
 to each other, in due form, " the right hand of fel- 
 lowship," is a divine ordinance, as to prove, from 
 the nature and fitness of things, that infant baptism 
 is an appointment of Heaven. Not a ceremony was 
 ever honored with a place in the Romish ritual, for 
 which some such reason could not be assigned. 
 To endeavor, then, by reasoning *' from the nature 
 and fitness of things," to fasten on the churches a 
 ceremony, which is neither commanded of God 
 nor countenanced by scriptural example, is illogical, 
 absurd, and fraught with the most pernicious con- 
 sequences. 
 
 9. Although it is conceded that there are no 
 commands or certain examples, in the New Testa- 
 ment, in favor of infant baptism, yet it has been 
 supposed indirectly to find support from several 
 passages of Scripture, which I now notice. 
 
 Matt. 19 : 13, 14. " Then were there brought 
 unto him little children, that he should put his 
 hands on them and pray : and the disciples rebuked 
 them. But Jesus said, Suffer little children, and 
 forbid them not, to come unto me, for of such is 
 the kingdom of heaven." It is said, the phrase, 
 ** for of such is the kingdom of heaven," means, 
 for to such the Idngdom of heaven belongs : they 
 have a right to its blessings. In support of this 
 rendering, Matt. 5 : 3, is quoted : " Blessed are 
 the poor in spirit, /br theirs is the kingdom of 
 
OF -BAPTISM. 71 
 
 heaven." But there is a marked difference between 
 the two passages, in the Greek, as well as in our 
 own version. Respecting the poor in spirit, it is 
 said, of them, OT of these, is the kingdom of heaven; 
 the kingdom of heaven is made up of these. These^ 
 the poor in spirit, these only, are the subjects of 
 the kingdom of heaven. In relation to the children, 
 it is said, of such is the kingdom of heaven; not, 
 oi these, but of such as these, of persons like these 
 children. TSee an account of the same transac- 
 tions, Mark 10 : 13—16, Luke S : 15—17.] The 
 English edition of the Polyglot Testament (New 
 York, 1832) gives the true sense. " Of such is the 
 kingdom of heaven ; " that is, " of persons resem- 
 bling children in disposition ; having their inno- 
 cence, simplicity, humility, teachableness." 
 
 So Barnes, in his note on the place : *' The 
 kingdom of heaven evidently means here the 
 church. Whosoever shall not be humble, unam- 
 bitious, and docile, shall not be a true follower of 
 Christ, or a member of his kingdom. Of such as 
 these — that is, of persons icith such tempers as 
 these — is the church to be composed. He does 
 not say, of those infants, but of such persons as 
 resemble them, or were like them in temper, was 
 the kingdom of heaven made up." 
 
 So Kuinoel, Rosenmueller, and Bloorafield. 
 
 Acts 2 : 39. " For the promise is unto you, and 
 to your children, and to all that are afar off, even 
 as many as the Lord our God shall call." 
 
 What ** promise " ? Certainly not any promise 
 found in the covenant with Abraham ; for the mat- 
 ters therein contained have nothing to do with the 
 subjects of which he is speaking, namely, the 
 influences of the Holy Spirit. But he refers to the 
 
73 MODE AND SUBJECTS 
 
 promise recorded Joel 2 : 28, which had already 
 been adduced in the seventeenth verse. " To your 
 children." In Joel, to their " sons and daughters," 
 who should be old enough to prophesy. The word 
 ** children " here denotes descendants, posteriti/, and 
 has no reference to children as children. [See 
 Barnes and Bloomfield.] 
 
 1 Cor. 7 : 14. " For the unbelieving husband is 
 sanctified by the wife, and the unbelieving wife is 
 sanctified by the husband ; else were your children 
 unclean, but now are they holy." 
 
 It is said that the children, being '* holy," are 
 to be considered " as belonging to the Christian 
 community — arc to be treated as Christian chil- 
 dren." Admit that the children are to be reckoned, 
 m some sense, with the Christian community, it 
 does not follow that they are connected with it in 
 such a sense as to require them to be baptized : ad- 
 mit that they are to be treated as Christian chil- 
 dren, the question arises, How are Christian children 
 to be treated ? We are not, by any means, here 
 informed, that such children are to be considered 
 proper subjects of Christian baptism. If they are 
 to be so considered, let it be proved from other 
 parts of the word of God, and then it will be con- 
 ceded, that the children of parents, one of whom is 
 an unbeliever, must be baptized. 
 
 A slight examination will show that the passage 
 affords no support for the practice of infant bap- 
 tism. 
 
 The Corinthians had inquired of Paul, whether 
 the marriage connection between a Christian and 
 an unbeliever ought to be dissolved. Paul answers 
 in the negative. In the verse quoted, he gives a 
 reason why diversity of religion should not author- 
 
or BAPTISM. 73 
 
 ize a separation, and in assigning this, he anticipates 
 the objection, " Shall I not be polluted by such 
 close union with a profane and polluted person?" 
 To which the answer is, " No : the believing wife 
 is not polluted by the unbelieving husband, but 
 rather the unbelieving is sanctified (made cere- 
 monially clean, or holy,) by the believing." For 
 otherwise, (namely, if the unbelieving party be not 
 thus clean,) your children would be considered 
 impure and unclean. But you believe they are not 
 unclean ; therefore you may be satisfied that your 
 connection is lawful and proper. 
 
 Or thus : As the man and wife are one, they are 
 cereinonialhj clean, (holy ;) so that they are not to 
 be separated. If this were not so, your children 
 would be unclean, {ceremonially, not civilly,) and 
 the pious parent could lawfully have no intercourse 
 with them, must not even touch them ; but ** now," 
 since the unbelieving parent is thus affected by the 
 believing, your children are clean, ceremonially 
 pure, "holy," and the marriage-bond must not be 
 broken. 
 
 The whole case may be decided by a single con- 
 sideration : the holiness here spoken of is ascribed 
 to the vnhelicving parent, as well as to the children ; 
 and if the children are so far affected by the piety 
 of the believer as to be entitled to the ordinances 
 of the church, the unbelieving parent is affected to 
 the same extent, and must be entitled to the same 
 privileges. 
 
 Prof Stuart remarks on this passage, ^' It can- 
 not mean that the children are made the proper 
 subjects of baptism ; for if this were the case, then 
 the unbelieving husband or wife would be made 
 so by the believing party. Further ; such a sense 
 
74 MODE AND SUBJECTS 
 
 would be inapposite to the course of the reason- 
 
 Barnes, in the course of an exposition of the 
 passage, agreeing in the main with the above, 
 remarks, " There is not one word about baptism 
 here ; not an allusion to it ; nor does the argument, 
 in the remotest degree, bear upon it." 
 
 Rom. 11. The argument from this chapter is 
 the same as that already noticed under the fourth 
 head of this discourse. I will here observe, there 
 is not a word in the whole chapter to show that 
 the apostle had a single thought respecting any 
 external rite or ordinance whatever. It may be 
 inferred from his representations, that the Jewish 
 and the Christian dispensations are similar, so far 
 as the spiritual and essential nature of religion is 
 concerned ; nothing more than this can be logically 
 deduced from the chapter. So Barnes, Stuart, and 
 Bloomfield, who avail themselves of every passage 
 which promises the slightest support to Pedo-bap- 
 tist views, have never thought of deriving proof 
 from this chapter. 
 
 The arguments which are usually employed, by 
 the ablest writers in favor of infant baptism, have 
 now been presented and examined. Do these 
 arguments prove it to be an ordinance of the great 
 Head of the church, appointed by the Lord Jesus 
 Christ, and binding on all the churches 1 If proved, 
 whence is the proof derived ? From the passages 
 of Scripture just examined ? They " do not hint at 
 the subject." " From the nature and fitness of 
 things?" This argument cannot be applied to pos- 
 itire institutions. They are obligatory only because 
 
 * Manuscript Lectures. 
 
OF IIAPTISM. /i> 
 
 they are commanded ; but it is granted that infant 
 baptism is nowhere commanded in the word of God. 
 From its being " agreeable to tlie feelings of pa- 
 rents " ? But this is a question of fact, not of feel- 
 ing; o{ duty, not of desire. We must not by our 
 *^ feelings " decide what ought to be God's word, 
 but must submit our feelings to whatever is God's 
 word. From "the baptism of households"? It 
 is not proved there v.as a single infant in those 
 households; and if there were many, the Holy 
 Ghost has added circumstances which clearly show 
 that " the narrative speaks only of adults or intelli- 
 gent agents."* 
 
 Is infant baptism proved " from church history" ? 
 But while, from the earliest period, the baptism of 
 believers appears on every page of history, her 
 voice is dumb respecting infant baptism for two 
 hundred years after Christ. Throughout the Acts 
 of the Apostles, the Epistles, and all the writings 
 of the fathers, down to TertuUian, there is not even 
 an allusion to this subject. Nothing is said in the 
 New Testament, nothing in the fathers, concerning 
 children who had received " the seal of the cove- 
 nant." Though often addressed, the children of 
 believers are never reminded of the obligat'.ons 
 which this covenant, made by their parents on their 
 behalf, imposes. Parents also, although admon- 
 ished to " train up tiieir children in the nurture and 
 admonition of the Lord," are never called on to 
 " remember the covenant " in which they gave their 
 children to God, at their baptism. In short, we 
 have no hint at the baptism of infants, till the ordi- 
 nance was considered essential to salvation. 
 
 * Neander. 
 
76 MODE AND SUBJECTS 
 
 Is the practice argued from '' proselyte bap- 
 tism"? It is settled by the decision of modern 
 critics, that the baptism of proselytes was not known 
 among the Jews till after the destruction of the 
 second temple, A. D. 70. 
 
 Is the duty enforced from " the Abrahamic cov- 
 enant, and the substitution of circumcision" 1 But 
 we have seen, that the covenant with Abraham is 
 not the covenant with believers. The token of this 
 covenant, as applicable to the Gentiles, was solemn- 
 ly disavowed, at a convention of the apostles and 
 elders in Jerusalem. Nor was a syllable uttered 
 respecting baptism, as a substitute for the disa- 
 vowed token. Besides, if we say circumcision 
 was a type of baptism, we violate a great principle 
 of interpretation, viz., nothing in the New Testa- 
 ment is to be considered as typified by the Old, 
 unless clearly so regarded by the sacred writers 
 themselves. If we depart from this canon, we open 
 the door to a deluge of allegorical absurdities. We 
 must agree, then, with 
 
 Starck. " The connection of circumcision with 
 infant baptism deserves no consideration, since 
 there were physical reasons for circumcision in 
 infancy." 
 
 Augusti. " The parallel between circumcision 
 and baptism is altogether foreign to the Ncto Tes- 
 tament." 
 
 Prof Lange. " This comparison [of baptism 
 with circumcision] is without foundation, because 
 the only circumcision of the gospel dispensation is, 
 according to Paul, the circumcision of the heart." 
 
 Rheinhard, Morus, and Doederlein say, '"Infant 
 haptism is not to he found in the Bible." 
 
 Gesenius, the celebrated Hebrew lexicographer, 
 
OF B ATT ISM. 77 
 
 being informed that the Baptists of America prac- 
 tise immersion, and reject the baptism of infants, 
 remarlied, " They do right — that is, according to 
 the Bible." 
 
 But to proceed. Is the obligation to baptize 
 infant children made out " from the identity of the 
 church " I We have seen that this identity is 
 nothing to the purpose, so long as the Christian 
 dispensation differs from the Jewish, in its rites and 
 its subjects. The resemblance in the case isijiter- 
 nal and spiritual, not external and ritual. 
 
 Finally, is " the silence of the New Testament 
 concerning infant baptism" a proof that Christians 
 are bound to observe it as a divine institution? 
 Can silence establish a positive institution, or a 
 blank give us specific and definite instructions? 
 
 I repeat, do the foregoing arguments, separate or 
 combined, prove infant baptism to be a divine 
 ordinance, and binding on the followers of Christ ? 
 In the New Testament, faith and baptism are 
 alwntjs joined together ; not a whisper is heard 
 concerning the application of the ordinance to 
 infants, till six or eight generations of Christians, 
 after Christ, have gone to the mansions of rest. If, 
 therefore, this practice is to be regarded as a requi- 
 sition of the Saviour, the labor of proving it to be 
 such assuredly rests on those who would lay the 
 obligation on the churches. As the proof is not 
 made out from the arguments above noticed, I 
 might here pause. I am not bound to advance a 
 single consid'-ration against infant baptism, or in 
 favor of believers' baptism. This latter stands as 
 the baptism, the only baptism recognized in the 
 gospel, till proof, full and decisive proof, is adduced, 
 showing that infant baptism is also enjoined. No 
 
78 MODE AND SUIUECTS 
 
 man is at liberty to apply the sacred rite of baptism 
 to any other subject than a believer, till he can 
 show, beyond all reasonable doubt, that such an ap- 
 plication is required by the Founder of the Chris- 
 tian system. It is not enough that the practice in 
 question be innocent, or even appears to be useful ; 
 it must be required. 
 
 But although, according to every rule of fair, 
 logical reasoning, it cannot be demanded, yet I am 
 willing, as a gratuity, to suggest some reasons for 
 thinking the baptism of believers to be the 
 
 ONLY gospel baptism. 
 
 I. This is evident, in the first place, from the 
 spiritual nature of the Christian dispensa- 
 tion. 
 
 " The crreat characteristic which distinguishes 
 the present economy from that which has vanished 
 away, is its spirituality. The ecclesiastical consti- 
 tution which commenced in the family of Abraham, 
 and was fully organized by the ministry of Moses, 
 was not only religious, but political. Church and 
 state were then one ; for the civil government was 
 then a theocracy. It embraced all who were na- 
 tives of Judea. To be a member of the Jewish 
 church, and a subject of the civil government, was 
 the same thing ; for to the church God held a polit- 
 ical relation. But to the Christian church God 
 holds no political relation. Though the Son is 
 King in Zion, and wields a mighty sceptre, yet he 
 rules by a spiritual, not a civil, sway. If, then, the 
 kingdom of Christ is strictly spiritual : if the sub- 
 jects of it ' are born, not of blood, nor of the will of 
 the flesh, nor of the will of man, but of God ; ' if 
 they are not to say within themselves, 'We have 
 Abraham to our father, because God is able of the 
 very stones to raise up children unto Abraham,' — 
 
OF BAPTISM. 79 
 
 then, how incongruous is it with the nature of that 
 kingdom, to give one of its sealing rites to those 
 who can furnish no evidence of a spiritual regener- 
 ation, and who are connected with tlie subjects of 
 it only by ties of natural or civil relationship ! 
 Whai a confounding is this of the relations of na- 
 ture and of grace, of the claims of the flesh and of 
 the spirit, of the immunities of the church and of 
 the world ! But if true Christians 'are all children 
 of God by faith in Christ Jesus ; ' if as many as have 
 been baptized into Christ, ^ have put on Christ ;' if, 
 in his kingdom, ' there is neither circumcision nor 
 uncircumcision, neither Jew nor Greek, neither 
 bond nor free, neither male nor female,' but all 
 * are one in him,' — then how fitting, how becoming 
 it is, that all such, and only such, should show forth 
 their ' peculiar relation to him,' by being baptized 
 into his name ! " * 
 
 II. The stgnificaxcy of baptism, and the 
 
 OBLIGATIONS UNDER WHICH ITS RECEPTION LAYS 
 
 ITS SUBJECTS, afford conclusive proof that it should 
 be applied only to believers. 
 
 On examining the Acts of the Apostles, we find 
 baptism every where regarded as a public profes- 
 sion of faith in the Lord Jesus Christ. Those 
 *' who gladly received the word were baptized." 
 So " Crispus" and many of the Corinthians, hear- 
 ing, " believed and were baptized." Hence bap- 
 tism is considered the solemn initiatory rite of 
 admission into the Christian church. As soon as 
 a person was baptized, he was called a " saint," a 
 " disciple," a " believer." So, by baptism, we 
 sacredly bind ourselves to believe the doctrines of 
 the Saviour, to obey his precepts, to lead pious, 
 
 * Christian Review. 
 
80 MODE AND SUBJECTS 
 
 godly lives, after his example. Paul says, " As 
 many of you as have been baptized into Christ, 
 have put on Christ ; " that is, are Christians, and are 
 therefore bound to confess him for your Lord -and 
 Master, to obey him, and to follow his example. 
 Peter calls baptism " the answer of a good con- 
 science toward God.'" The meaning of the word 
 here rendered " answer," is, engagement, pledge, 
 or promise, and so denotes anij solemn obligation 
 ivhich one assumes before God. The idea of the 
 apostle is, By baptism we take upon ourselves the 
 sacred obligation, in the presence of God, to main- 
 tain a good conscience, to be watchful against sin, 
 and to strive after holiness. As the Israelites, 
 being baptized unto Moses in the cloud and in the 
 sea, submitted themselves to his authority and 
 guidance, so baptism into the name of Christ is an 
 oath of allegiance to him, as a sovereign ; it is a 
 *' dcvotemeni " to him, an oath of entire consecra- 
 tion to him, a voluntary yielding up of the whole 
 body and spirit a " living sacrifice " to his glory. 
 It gives a beautiful and strong expression to the 
 feelings of the Christian, who can say, — 
 
 " Were the whole realm of nature mine, 
 That were a present far too small ; 
 Love, so amazing, so divine, 
 
 Demands my soul, my life, my all." 
 
 But nothing but the baptism of believers can meet 
 the representations here given. Infants cannot 
 profess their faith, or put on Christ, or acknowl- 
 edge their obligations to maintain the answer of a 
 good conscience, or practise the self-devotement 
 which is required of the baptized. And yet all 
 these are exhibited in the New Testament as essen- 
 tied to the nature of baptism. 
 
 The New Testament also represents baptism to 
 
OF BAPTISM. 81 
 
 be emblematical of the death and resurrection of 
 Christ. " Know yc not, that so many of us as 
 were baptized into Jesus Christ, were baptized into 
 his DEATH?" — or did, by our baptism, acknowl- 
 edge his death, as declared in the gospel ? " Burip.d 
 with him in baptism, wherein " (in which emblem) 
 " also ye are risen with him, through faith of the 
 operation of God, who hath raised him from the 
 dead.'' Here the apostle associates our being 
 quickened, or rising to a holy life, Avith Christ's 
 rising from the grave. And he reminds us of the 
 source of all our hopes, (" having forgiven your 
 trespasses,") by reminding us of the significant and 
 solemn act by which we publicly devote ourselves 
 to the Saviour, " being buried with him in bap- 
 tism." 
 
 Baptism is also significant of the belief of the 
 subject of it in the resurrection of the body. " Else, 
 what shall they do who are baptized for the dead? 
 If the dead rise not, why are they then baptized 
 for the dead? " * That is, if there shall be no res- 
 urrection, why do the followers of Christ, by their 
 very baptism, profess their belief in the doctrine 
 of the resurrection ? And why is baptism so sig- 
 nificant a sign of our dying, and rising again? 
 
 But what avails all this fulness of meaning, this 
 richness and preciousness of instruction in the gos- 
 pel ordinance, if it is to be thrown away upon un- 
 conscious infancy ? But if only those who believe 
 are proper recipients of the ordinance, then indeed 
 can we perceive it to be instructive, impressive, 
 and delightful. 
 
 III. We have seen, from the spiritual nature of 
 Christianity, and from the significancy and uses of 
 
 * 1 Cor. 15 : 29. 
 
82 MODE AND SUBJECTS 
 
 the ordinance, that baptism is, in its nature, adapt- 
 ed to believers only. If any doubt yet remains, as 
 to the duty of confining it to believers, ail uncer- 
 tainty will be removed by considering the bearing 
 
 of THE APOSTOLICAL COMMISSION OU tllis SUbjCCt : 
 
 " Go ye, therefore, and teach all nations, baptizing 
 them in the name of the Father, and of the Son, 
 and of the Holy Ghost ; teaching them to observe 
 all things whatsoever I have commanded you ; and 
 lo, I am with you alway, even unto the end of the 
 world." This is the law^ under which the minis- 
 ters of Christ are instructed to go forth, as the 
 agents and representatives of the Lord Jesus, and, 
 by their instrumentality, convert men, receive them 
 into the church by baptism, on a profession of 
 their fjith, and afterwards instruct them into the 
 knowledge of Christ's commandments; this is the 
 law, established by the King in Zion for the form- 
 ing and organizing of churches. The words of a 
 law should always be precise and readily under- 
 stood. If the legislature order the raising of an 
 army, they describe the class of men ?vho shall be 
 enrolled, (say, able-bodied men from 18 to 45 years 
 of age,) and the jnanner in ivhich the enrolment 
 shall be made. So the law of Christ under consid- 
 eration. There are three things which our Lord 
 distinctly enjoins, namely, to make disciples or 
 Christians; to introduce the disciples (Mark 
 16 : 16, called believers) into the church by bap- 
 tism ; and to instruct the baptized into all the 
 duties of the Christian life. Can any thing be 
 plainer, than that this law authorizes the baptism 
 of believers only ? But it is said, the directions 
 of Christ here refer only to " those who are capa- 
 ble of believing," and the language '* does not 
 forbid" the baptism of infants. True, these direc- 
 
OF BAPTISM. S3 
 
 tions command none but believers to be baptized ; 
 and we see good reason for this, in the considera- 
 tions, iieretotbre suggested, relative to the import 
 and effects of baptism. But further, — the terms of 
 the commission, while they enjoin the baptism of 
 believers, do, most certainly, exclude the baptism 
 of any but believers. If I commission my agent to 
 purchase for me a lot of AVebster's large diction- 
 aries, does he not violate his instructions, if he also 
 buys on my account a lot of the abridgments 1 
 But he says, " You did not forbid the purchase of 
 the abridgments." " Did not forbid the purchase ! " 
 I answer, "It whs not necessary for me to insert 
 in your commission a prohibition against purchas- 
 ing other books. Your instructions were definite; 
 and when I directed you to b;iy the large books, 
 you must have known you had no authority to buy 
 stnall books ; you have done it at your own risk." — 
 You are about to engage in the cultivation of silk, 
 and you send a commission to a friend, requesting 
 him to purchase for you 5000 mulberry-trees, (700 
 years old. In answering your order, he sends you 
 5000 of the age prescribed, and 5900 7nore of only 
 one year's groirth. You remonstrate. Your friend 
 replies, " The words of the commission referred 
 only to buying 5900, which were two years old — 
 you did not direct me not to buy 5000 more, the 
 growth of the present year." **Nor was it neces- 
 sary," you rejoin. " When you received a commis- 
 sion to purchase mulberry-trees of a certain de- 
 scription, you were as really prohibited to purchase 
 any others, on my account, as if I had said, in so 
 many words, ' Buy 5000 mulberry-trees two years 
 old, and do not buy any others.' You might as 
 well have procured for me 5000 hicJcory-trees, and 
 urged that the v.ords of your commission do not 
 
84 MODE AND SUBJECTS 
 
 forbid it! In doing as you have done, you have 
 not only acted without authority, but also against 
 my instructions, and you must abide the conse- 
 quences." — So the commission granted by our 
 Lord directs his ministers to baptize believers, 
 and them only. 3Icntioning none but believers, it 
 virtually excludes all others. To administer the 
 ordinance to any others, is to act without the 
 authority of Christ, and against his instructions. 
 Yea, more: "Not only does this commission ex- 
 clude infants from the baptism it enjoins ; if there 
 were even another commission requiring the bap- 
 tism of infants, — when these infants who have been 
 baptized, according to this supposed second com- 
 mission, come to believe the gospel, they must be 
 baptized according to the commission now under 
 consideration, without any regard to their baptism 
 in infancy. The commission conunands all men to 
 he baptized, on believing the gospel. Had there 
 been even a divinely-appointed baptism for them in 
 infancy, it cannot interfere with this baptism, nor 
 excuse men from obedience to the command that 
 enjoins believers to be baptized. The command oj 
 Jesus to every believer to be baptized, stands en- 
 graven in indelible characters in this commission. 
 It cannot be effaced ; and I call on all believers, on 
 their allegiance to the Son of God, to submit to 
 this ordinance of his kingdom." 
 
 " But," it will be said, " the reply to this is sim- 
 ple and satisfactory. Suppose the ordinance of 
 circumcision had been to continue, and the com- 
 mand had run in these terms : * Go ye, therefore, 
 and disciple all nations, circumcising them, in the 
 name of the Father,' fcc. Had such language 
 been used, we should have known that children 
 were to be the subjects of the rite, as well as their 
 
OF BAPTISM. 85 
 
 parents; the previously existing practice would 
 have ascertained this." This is specious, but by 
 no means conclusive. Had such a commission 
 been given to circumcise, it would have utterly ex- 
 cluded infants. Could a command to circumcise 
 believers include a command to circumcise tinhe.- 
 lievers ? Impossible. No matter what was the 
 former practice with respect to circumcision. If 
 the apostles are commanded to circumcise believ- 
 ers, they cannot, in virtue of that commission, cir- 
 cumcise any but believers." 
 
 "With reterence to Mark IG : IG, — 'He that 
 believeth and is baptized, shall be saved ; he that 
 believeth not, shall be damned,' — it is said, "7/' 
 we infer that a person must actually believe, else 
 he cannot be baptized, we must also infer that he 
 must actually believe, else he cannot be saved ; 
 hence infants cannot be saved. Certainly, if 
 there were no way of saving infants but by [believ- 
 //?i^] the gospel, this conclusion is inevitable. The 
 gospel saves none but by faith. But the gospel [as 
 requiring belief] has nothing to do with infants, 
 nor have gospel ordinances any respect to them. 
 The gospel has to do with those who hear it. It 
 is good news ; but to infants it is no news at all. 
 They know nothing of it. The salvation of the 
 gospel is as much confined to believers, as the bap- 
 tism of the gospel is. None shall ever be saved by 
 the gospel uho do not believe it. Consequently, 
 by the gospel no infant can be saved. Infants are 
 saved by the death of Christ, but not by [believing] 
 the gospel, not by faith. They are to be regen- 
 erated, but not by the gospel ; they must be sanc- 
 tified for heaven, but not through the truth revealed 
 t;> man. The position is therefore good ; none can 
 8 
 
m 
 
 MODE AND SUBJECTS 
 
 be saved by the gospel, but such as believe the 
 gospel ; none can be baptized with the baptism of 
 the gospel, but such as believe the gospel. There 
 is no exception in either case." * 
 
 If any thing more were necessary to satisfy us 
 respecting the commission, we have it in the for- 
 mula employed in administering the ordinance : 
 *' Baptizing them in {into) the name of the Father, 
 and of the Son, and of the Holy Ghost." Barnes 
 gives the meaning thus: " Baptizing them into the 
 Father, Son, and Holy Ghost, by a solemn profes- 
 sion of the only true religion, and by a solemn 
 devotion to the service of the sacred Trinity." 
 But surely none but believers can make this 
 *' solemn profession," and this " solemn devotion" 
 of themselves to the Trinity. To pronounce these 
 words over infants, is to use the sacred names of 
 Father, Son, and Holy Ghost, without meaning, or 
 with a meaning which is wholly unauthorized by 
 the commission of our Lord. 
 
 That none but believers are entitled to baptism, 
 is also evident from the concluding direction of the 
 commission, " tfaching them," &c. The candi- 
 date is supposed to be old enough to be taught 
 the other institutions of the gospel. Unconscious 
 babes are of course excluded. This is agreeable 
 to the views of many learned and pious men, who 
 were not Baptists. 
 
 Grotius. " Christ properly requires teaching the 
 first elements of Christianity as preceding baptism ; 
 which also was always used in the church previous 
 to that ordinance." 
 
 Jerome, the most learned of all the Latin fa- 
 thers, says, "Theyj^r5^ teach all nations; then, 
 
 * Carson, 
 
OP BAPTISM. 87 
 
 when they are taught, they baptize them with 
 water; lor it cannot be that the body should re- 
 ceive the sacrament of baptism, unless the soul 
 has before received true faith." 
 
 Calvin. " Because Christ requires teaching be- 
 fore baptizing, and will have believers only admitted 
 to baptism, baptism does not seem to be rightly ad- 
 ministered, except faith precede." 
 
 Baxter, speaking of the commission : " This is 
 not like some occasional, historical mention of bap- 
 tism ; but it is the very commission of Christ to 
 his apostles for preaching and baptizing, and 
 purposely expre.sseth their several works in their 
 several places and order. Their first task is, by 
 teaching, to make disciples, which by Mark are 
 called believers. The second work is to baptize 
 them. The third work is to teach them all other 
 things, which are afterwards to be learned from the 
 school of Christ. To contemn this order is to re- 
 nounce all rules of order ; for where can we expect 
 to find it, if not here ? I profess my conscience is 
 fully satisfied that there is one sort of faith, even 
 saving, that must go before baptism." 
 
 It is unnecessary, by way of further confirmation, 
 to refer to the instances of baptism recorded in the 
 New Testament. In all cases, we find only those 
 2vho believe permitted to receive the ordinance. 
 So the description of those who composed the 
 churches in the time of the apostles, shows that 
 none but those who gave credible evidence of piety 
 had received the rite of initiation into the church. 
 They are said to be " not of the world; " to have 
 'put on Christ;" to be "saints;" to be "the 
 sons and daughters of the Lord Almighty; " to be 
 " the elect of God through sanctification of the 
 Spirit, and belief of the truth ; " to be " the faithful 
 
Ob MODE AND SUBJECTS 
 
 in Christ Jesus." And there is not the slightest 
 intimation concerning the niembership_ofJ)^a£tized 
 infant £liildren. '"^ 
 
 In the progress of these discourses, it has been 
 shown, it is hoped, that immersion is essential , to 
 Christian baptism ; that infant baptism cannot be 
 defended, either from the Scriptur-.es of the New- 
 Testament, or from analogy, or from antiquity ; 
 while the baptism of believers only is demanded by 
 the spirituality of the gospel dispensation, by the 
 design of the ordinance, and, especially and abso- 
 lutely, by the terms of Christ's commission. — I 
 conclude with some practical observations. 
 
 And, in the first place, let me address those who 
 have already submitted themselves to the ordinance 
 of baptism, according to Christ's appointment. 
 
 "It is our happiness, my brethren, to feel an 
 unshaken confidence, that we are standing on 
 scriptural ground. We have known our Master's 
 will, and we have been baptized. We have found 
 that his yoke is easy, and his burden is light. In 
 obeying, we have had a sweet consciousness of his 
 approbation. And when, from time to time, we 
 have had occasion to gather around the baptismal 
 waters, we have had some awakening of salutary 
 recollections, some renewing of solemn vows, some 
 increase of faith, some foretaste of the glory that 
 shall be revealed. Happy, thrice happy would it 
 be for our own souls, for the church of Christ, for 
 the honor of our Lord in this ordinance, and for a 
 perishing world, were we to recur constantly to first 
 principles, and always bear in mind the obligations 
 of the baptized y 
 
 " Did I say, we have known our Master's will ? 
 Yes, brethren, we have known it. We have been 
 convinced, that we, being dead to sin, as he died a 
 
OF UAPTISM. 89 
 
 sacrifice for sin, should, in our baptism, acknowl- 
 edge ourselves obligated to the Father, and the 
 Son, and the Holy Ghost; to rise to a new and holy 
 life, as he, to wiiose sufferings we owe our deliver- 
 ance from sin and condemnation, rose from the 
 dead, and as we hope for a glorious resurrection, 
 when the trumpet of the archangel shall sound. 
 We have acknowledged our obligations. Heaven 
 and earth have witnessed. Christians living in 
 error on this subject, and attached, as men natu- 
 rally are, to what has been handed down from their 
 fathers, have marked us, and the men of the world 
 have marked us. They have observed our lives. 
 And have we never heard the keen reproach, What 
 do ye more than others'? Ah, my brethren! if it 
 were only a slander, we could bear it. He who 
 has loved us, and died for us, has taught us to en- 
 dure patiently the unfavorable opinions and repre- 
 sentations of men. ' Blessed are ye when men 
 shall say all manner of evil against you, falschj, for 
 my sake.' But when he himself, our Lord and 
 Master, into whose death we have been baptized, 
 casts on us the grieved and piercing look which he 
 cast on Peter, when he denied him, and asks. What 
 do ye more than others ? — we can only go out and 
 weep bitterly." 
 
 " From his throne on high he looks down this 
 day on all the baptized ; he looks down on us, and 
 seems to say, ' " / am he that livcth, and was dead, 
 and behold I am alive forevermoreP To you I 
 have ijiven to know my will, and to hope for eter- 
 nal life through my death. Into my death ye 
 have been bMptized. Created anew, ye have been 
 set forth as alive from the dead. From the waters 
 of baptism ve have come forth, as citizens of 
 ' 8* 
 
90 MODE AND SUBJECTS 
 
 heaven, to sojourn awhile on earth, that ye may 
 show to all the purity and power of my gospel, 
 being yourselves examples of all that is lovely and 
 of good report, in ail the relations and conditions 
 of life. It is yours to endure, as seeing Him who 
 is invisible; and to shed around you an influence 
 that shall continually evince your heavenly birth. 
 To you I have looked to be first and foremost in 
 promoting the interests of my kingdom. Where 
 are ye, at this eventful period 1 Are ye duly mind- 
 ful of whri-t is implied in your baptism? Are ye 
 truly and faithfully doing your utmost for that 
 cause for which I became poor, and suffered unto 
 death, even the death of the cross 1 Are ye dead 
 to sin ? Are ye living and laboring, not for your- 
 selves, but for me ; for the riches and honors, not 
 of earth, but of heaven ? " Blessed is that servant, 
 whom his Lord, when he cometh, shall find so 
 doing." To you I have intrusted the vindicating 
 of my wisdom and goodness in the institution of 
 baptism, by exemplifying in your lives its holy ten- 
 dency. Vain are all other vindications, without 
 this. My command will not be obeyed. Men will 
 misunderstand and neglect baptism, and cling to 
 their own substitutions and traditions. " Neither 
 will they he jjersuadcd though one rose from the 
 dead." Ye that have been baptized into my death, 
 must rise from the dead, in a l3etter than the literal 
 sense of the words. Wherever ye are, ye must 
 stand forth, witnesses alive indeed from the dead, 
 walking in newness of life, and presenting, every 
 day and every hour, a lovely, practical demonstra- 
 tion of the import and utility of baptism, of the 
 baptism which I have commanded. Ye must, 
 every one of you, become a book, of unanswerable 
 arguments and eloquent expostulations; a living 
 
OF BAPTISM. 91 
 
 epistle from my own hand, known and read of all 
 men. So will ye honor me and my command. So 
 will biiptism be restored to the place and the pur- 
 poses for which I ordained it, as the initiatory rite, 
 marking the boundary between the world dead in 
 sin and the church alive to God, ascribing the 
 spiritual life of the believer to my death; and 
 wiienever it is administered, proclaiming to all, by 
 an emblem more expressive than words, that" I am 
 the way, the truth, and the life." ' " * 
 
 With regard to those of my hearers, who hope 
 they love the Saviour, and desire to keep his com- 
 mandments, but have never been buried with their 
 Lord in baptism, let me ask. What doth hinder you, 
 my brethren, to arise and be baptized ? If any 
 dependence can be placed on our investigations 
 into the meaning of language, and if the language 
 of the Bible is to be understood according to the 
 universal laws of interpretation, has it not been 
 made evident, beyond reasonable doubt, that the 
 religious inuncrsion of a believer, in the name of 
 the Father, Son, and Holy Ghost, and that only, 
 is the baptism j)rcsci'ibed by Christ to his folloic- 
 ers ? Why, then, xvill you not keep his command- 
 ments? Are you still unsatisfied 1 Have you not, 
 then, reason to fear for yourselves that you are 
 under the influence of unhappy prejudices ? I, 
 too, have felt their power. I have writhed under 
 the agony of the stricture with which they bound 
 me. When the providence of God compelled me 
 to enter on the inquiries which resulted in a change 
 of views, I was wrapped in prepossessions against 
 the Baptists, strong as armor of triple brass. I 
 cherished a spirit of proud indifference, not to say 
 
 " Prof. Chase's Sermon. 
 
92 MODE AND SUBJECTS 
 
 contempt, totally opposed to the temper of the 
 candid inquirer after the will of Christ. Possibly, 
 my friends, a similar spirit may have possessed you. 
 But the demon must be cast out, or the Saviour will 
 not smile on your search after truth. 
 
 And now, though the evidence seems to be op- 
 posed to your long-cherished opinions, are there 
 difficulties in your mind yet to be removed ? Do 
 you ask, " If Pedo-baptists are in error, why are 
 they so much blessed of God V I answer, Why 
 is the religion of Mohammed permitted to spread 
 its triumphs over some of the fairest portions of the 
 globe ? Why is Popery allowed to extend itself over 
 one half the Christian world? Wc cannot tell. 
 Why are some churches holding error among our- 
 selves prospered? If you are a Presbyterian, I ask, 
 Why are our Methodist brethren favored of God, 
 while they reject the important doctrines of elec- 
 tion, and the perseverance of the saints ? If you 
 are a Methodist, I inquire. Why are Presbyterians 
 distinguished by the favor of Heaven, while they 
 embrace such pernicious errors as election and the 
 saints' perseverance ? We cannot answer these 
 questions. It is not for us to decide how great 
 may be the errors of churches, and yet God shall 
 prosper them fur the sake of the truth which they 
 do hold. The fact is, the Lord bestows his bless- 
 ings on individuals, churches, and denominations, 
 in proportion to their regard for those doctrines 
 which are fundamental to salvation — in pj'oportion 
 to their real piety. Nor is it by any means true, 
 as the objection seems to assume, that the Baptists 
 have not been visited by the smiles of the King in 
 Zion. Without creed or catechism, without gen- 
 eral assemblies, or other high judicatories of the 
 church, witliout archbishops or bishops, they have 
 
OF KAPTISM. 91$ 
 
 walked tocrether harmoniously, uniting with each 
 other in efforts to extend Christ's kingdom, till they 
 embrace in their churches a h\rger body of believers 
 than any other denomination in the United Stales. 
 Baptists also have taken the lead in imodern mis- 
 sions, having sent the first missionaries to India. 
 With them originated the Monthly Concert of 
 prayer for the conversion of the world. With them 
 also originated the British and Foreign Bible So- 
 ciety, which was the parent of the American Bible 
 S9ciety. They have also prepared a translation of 
 the entire Bible for the millions of Burmah, and 
 for the hundreds of millions in China. The Bap- 
 tists also have some sources of happiness, to which 
 their brethren of other denominations are strangers. 
 While they, equally with others, delight in the 
 early dedication of their children to the Saviour, 
 and while they act in firm reliance on the divine 
 promises of a blessing on their efforts to train up 
 their offspring for God, they have a great advan- 
 tage in being permitted, of their own free choice, 
 publicly to consecrate themselves to Father, Son, 
 and Holy Ghost, in the way of the divine appoint- 
 ment. In the primitive and scriptural mode of 
 doing this, they also find superior instruction and 
 edification. 
 
 But do you say, you '^^ cannot feci close communion 
 to he right ? " But no matter whether you feci it to 
 be right or not : that is not the question. The 
 question is this : Is close communion right ? If it 
 be required by the gospel, it must be maintained, at 
 whatever sacrifice of feeling. Before I proceed 
 with this objection, I will make a single remark : 
 the subject of strict communion, though usually the 
 first, ought to he the last point which should engage 
 the attention of a candid inquirer. In considering 
 
94 MODE AND SUBJECTS 
 
 the subject of baptism, the^rs^ topic of considera- 
 tion should be, What is Christian baptism? The 
 second particular is. What persons may receive the 
 ordinance? When these two points are established 
 in the mind, according to the Scriptures, then, and 
 not till then, may the objection now before us en- 
 gage the attention. The subject of communion, 
 1 important and deeply interesting as it is, mnst not 
 ' enter the mind at all, till the subjects involved in 
 the preceding interrogations are disposed of A 
 reflecting, logical mind will not entertain a thought 
 respecting it, till it has obtained satisfaction on the 
 other points. To think of it, while the investiga- 
 tion into the other topics is in progress, will only 
 fill the mind with prejudice, warp the judgment, 
 and lead to erroneous conclusions. To proceed in 
 reply to the objection. The case stands thus : The 
 Baptists believe that no unbaptized person should he 
 admitted to the Lord's supper. This opinion they 
 hold in common with the mass of Christians, of all 
 denominations. They also believe, as peculiar to 
 them, that nothing but the immersion of a believer 
 on a profession of his faith, is Christian baptism. 
 They cannot, therefore, receive to the communion 
 of the Lord's table, any person who has not been 
 immersed on a profession of faith. And in this 
 they act precisely as do their brethren of other de- 
 nominations. Will Presbyterian ministers receive 
 A to their communion persons who have never been 
 ^ baptized? Certainly not. If an applicant, of un- 
 doubted piety, ask admission to the supper, while, 
 in the judgment of the Pedo-baptist minister pre- 
 siding, he has never received baptism, his request 
 will not be granted. Nor will it alter the case, 
 should the candidate have submitted himself to 
 some rite, which he himself conscientiously believed 
 
OF BAPTISM. 95 
 
 to be baptism. If, for example, a person should be 
 sprinkled icith 6/oor/ instead of water, believing ^/ia^ 
 to be a sufficient baptism, the administrator of the 
 ordinance would assuredly reject his application. 
 The miiii.^tcr who presides at the table of the Lord, 
 is always the judge, whose prerogative it is to de- 
 cide whether the candidate possesses the qualifica- 
 tions prescribed by the Lord Jesus as requisite for 
 admission to the sacred feast. If an applicant 
 comes forward, who, in the officiating minister's 
 opinion, has not been baptized, he will be refused. 
 But the Baptists do no more than this — they cor- 
 dially invite to the table all believers who have been 
 baptized, and withhold the invitation from those 
 only, who, in their opinion, have never received 
 gospel baptism. Do they, then, merit censure ? Be- 
 fore you can justly complain, you must satisfy them, 
 either that something beside immersion is baptism, 
 or that baptism is not an indispensable prerequisite 
 to the Lord's supper. Having learned the evidence 
 on which Baptists ground their views, you will 
 hardly undertake the former part of the alternative; 
 if you assume the latter part, you appear in opposi- 
 tion to almost the whole Christian world, 
 
 " But do you not believe that Pedo-baptists are 
 sincere?" Yes; but sincerity will not justify us in 
 a breach of the divine rule. 
 
 " How can you fellowship Christians and Chris- 
 tian ministers in prayer, praise, and preaching, and 
 yet not admit them to the communion? '^ For this 
 we have scriptural authority in the exhortation of 
 Paul : '* Whereto we have already attained, let us 
 walk by the same rule, let us mind the same thing." 
 We have attained to. an agreement in praying to 
 the same God and Father of all ; and also in preach- 
 ing the gospel of his Son Jesuo Christ ; but we 
 
9@ MODE AND SUBJECTS 
 
 have not attained to an agreement respecting the 
 subjects and mode of baptism, nor in the visible 
 qualifications of communicants at the Lord's table. 
 
 *' But do you not, by your course, unchurch other 
 denominations, and say they are not churches of 
 Christ 1" We do not say they are not churches of 
 Christ. True, distinguished Pedo-baptists have 
 said, " TVhere there is no baptism, there are no visi- 
 ble churches ; " * but we regard it as sufficient for 
 us to say of those brethren who do not administer 
 the ordinance according to the law of Christ's 
 kingdom, that their churches are not regularly 
 constituted. 
 
 *' But if w^e cannot commune together on earth, 
 how can we in heaven ? " This objection appeals 
 to some of the worst passions of depraved human 
 nature. It assumes that Baptists arrogate to them- 
 selves some superiority over their brethren, and 
 expect the highest rewards of heaven. It supposes 
 we are deficient in those sentiments of fraternal 
 affection, which the members of Christ's family 
 should ever cherish towards one another ; and it 
 further supposes that the intercommunion of the 
 saints in glory is regulated by the same laws which 
 govern the churches of Christ on earth. Never 
 was assumption more unjust — never were supposi- 
 tions more destitute of support. Though firmly 
 persuaded that our views of the ordinances are 
 framed upon the scriptural model, yet we are deeply 
 conscious that in every thing we come short, and 
 when we have done all, we are unprofitable ser- 
 vants. Towards our fellow-Christians who differ 
 from us, we wish to feel emotions of the most fer- 
 vent brotherly love ; and it is our hearts' desire to 
 
 ^ Di. Griffin 
 
OF BAPTISM. 97 
 
 see them walking in the truth, and delighting ihem- 
 sehes in the law of the Lord. 
 
 In regard to the latter of the suppositions above 
 named, the following considerations may aid in 
 removing injurious prejudices: *' In the admission 
 of members to the celestial church, Christ acts as 
 a sovereign : in the admission of members to Chris- 
 tian churches on earth, we must act as servants — 
 yielding implicit, undeviating obedience to the 
 directions of our sovereign Lord. The communion 
 of saints in heaven will not consist in partaking the 
 symbols of Christ's death, but in the high and 
 spiritual intercourse ; in mutual expressions of ad- 
 miration, and gratitude, while reviewing the dispen- 
 sations of providence and grace towards them in 
 this world; in mingled songs of praise to Him who 
 hath washed them from their sins in his own blood ; 
 and in exalted converse concerning the glorious 
 scenes which the revolutions of eternity will be 
 continually unfolding to their delighted gaze. Such 
 communion all good men may enjoy, in a more 
 humble manner, in this world, without ever sitting 
 together at the table of our Lord — thus having an 
 antepast of their communion in the skies." 
 
 Do not, then, Christian brother, permit your 
 prejudices to represent strict communion as an 
 odious peculiarity, repugnant to the spirit of the 
 gospel ; but go thou, and do the bidding of thy 
 Lord and Master. 
 
 But do you further inquire, " How can the great 
 and good men, whose opinions have been quoted as 
 favorable to Baptist views, still practise the sprin- 
 kling of infants?" I answer, I cannot tell: nor am 
 I bound to explain the manifest contradiction be- 
 tween their premises and their conclusions ; between 
 9 
 
98 MODE AND SUBJECTS 
 
 their principles and their practice. The stern 
 inveteracy of long-cherished prejudices, and the 
 circumstances in which some of them are placed, — 
 being under governments where dissent from the 
 established religion would be instantly followed by 
 loss of place, of honor, wealth, and liberty, — may 
 aid us to discover an apology for their course, if 
 not a justification of it. It may also be remem- 
 bered, that while these eminent men deserve the 
 highest confidence, where learning and research 
 are demanded ; while the ablest professors in our 
 colleges sit as youthful disciples at their feet, the 
 humblest Christian in the American churches, in 
 respect of a pure love to Christ, and a desire to do 
 his will, may be far in advance of the proudest 
 scholars of Europe. While, therefore, we properly 
 avail ourselves of the light shed by their labors 
 upon the language, literature, and antiquities, of the 
 Bible, we must not imitate their adherence to usages 
 which are the inventions of men, not the prescrip- 
 tions of God. They are beacons which pour their 
 radiance upon the path, while they move not along 
 the line; but we must delight to run in the way 
 of Christ's commandments. 
 
 Again; do you urge, " Why trouble one's self 
 so much about a question o^ much water or oUittle 
 water ?." It is not " a question of much water or 
 of little water." The controversy on this subject 
 re\K\.e?»{o what is Christian baptism, and to whom 
 is the ordinance to be administered. Suppose we 
 could see no reason for having " much " water, 
 rather than " ZzY^/e," still we should not be at lib- 
 erty, from mere personal considerations, without 
 reference to the will of Christ, to substitute sprin- 
 kling for immersion. But there is good reason for 
 employing so " much " water as to immerse the 
 
OF BAPTISM. 99 
 
 body. This we have seen in remarking upon the 
 meaning and significancy of the rite. If baptism 
 were designed to intimate only tlie necessity of the 
 washing of regeneration and the renewing of the 
 Holy Ghost, then, indeed, a smaller quantity of 
 water might be emblematical of this truth. Even 
 in this case, however, if the Christian felt his entire 
 depravity, his utter defilement from the sole of the 
 foot to the crown of the head, and desired to be 
 ^^thormighly washed" from his iniquity, he might 
 crave the entire immersion of the person in the 
 waters of baptism, as symbolical of the universal 
 cleansing which he sought by the influences of the 
 Holy Ghost. And when we find that, in addition 
 to the idea of internal purity, the Holy Scriptures 
 represent baptism as an emblem of the burial and 
 resurrection of Christ, and of our own resurrection, 
 both literal and figurative, we cannot but feel, that 
 immersion belongs essentially to the nature of the 
 ordinance, and when men sprinkle a " little " water 
 upon the face, they practise an unwarranted sub- 
 stitution. 
 
 I repeat, it is not " a question of much water or 
 of little water," It is a question relating to the 
 proper subjects of baptism. If the views exhibited 
 in these discourses are correct, it follows that those 
 who practise the sprinkling of infants, not only 
 strip the ordinance of baptism of the meaning and 
 instruction which its divine Author has connected 
 with it, but they act on a principle which would 
 banish believers' baptism out of the world. Is it a 
 matter of no importance that the traditions of men 
 should make void an ordinance of God 1 Shall 
 Baptists be accused of narrow views, of bigotry 
 and superstition, because they are desirous to res- 
 
100 MODE AND SUBJECTS 
 
 cue an institution of the Lord Jesus Christ from 
 perpetual exile, and from utter destruction ? 
 
 It is not " a question of much or of little water." 
 The New Testament every where treats men as 
 acting for themselves in matters of religion, and as 
 responsible for their own acts. One man cannot 
 repent for another, or believe for another. The 
 language of the Scriptures to each son and daughter 
 of Adam is. Repent thou, believe thou ; and. Be- 
 lieve thou and be baptized. The religion of the 
 son cannot save the father, nor can the religion of 
 the father save the son. Every person must engage 
 for himself to starve the Lord — every one must act 
 for himself But the language of infant baptism is 
 diametrically opposite to this language of Scripture. 
 It says, the father can covenant for the child, the 
 father can act for him. The act of the parent shall 
 answer for his offspring — the faith of the parent 
 shall save the child ! Says an eminent Pedo-baptist 
 minister, A Christian parent, who uses the ordi- 
 nance of infant baptism aright, " may be sure that 
 the great Shepherd and Bishop of souls has written 
 the name of that child before him, in letters which 
 his infinite forbearance and mercy will long keep 
 from being blotted out, though the child should 
 perversely break his father's covenant." '* If the 
 parents die while the child is young, the remem- 
 brance of its dedication to God, and the confident 
 belief that it was received into his covenant, will 
 help them to look at it from the dying pillow with 
 peace." * 
 
 As exhibited in these extracts, is not infant bap- 
 'tism manifestly at war with the great doctrine of 
 
 * " The Baptized Child. By Nehemiah Adams, Pastor 
 of Essex Street Church. Boston, 1836." 
 
OF BAPTISM. 101 
 
 JUSTIFICATION BY FAITH ? This tcaches that 
 faith, one's own faith, not another's, — faith, not 
 work.^, either his own or another's, — shall save a 
 man. Shall the Baptists be ciiarged with bigotry 
 for endeavoring to uphold a doctrine on which the 
 great apo.stle of the Gentiles has so strenuously 
 insisted, as fundamental to the Christian system ? 
 
 I need say nothing of the fatal influence of the 
 views I am examining on multitudes of careless 
 adults, who are encouraged in a life of impenitence 
 by complacently dwelling on the covenant made 
 with God on their behalf, when their parents pre- 
 sented them for baptism. From their infancy, 
 they have been accustomed to reflect that they 
 have received " the seal of the covenant," have 
 been "made members of Christ," and "children 
 of God," having been " regenerated with the Holy 
 Spirit." Is it strange that such persons should 
 feel themselves safe, and at liberty to continue 
 in sin ? 
 
 It is not, then, I reiterate, a question " of much 
 water, or of little water." It is a question whether 
 men shall lay unhallowed hands on an ordinance 
 of the great Head of the church, and profanely 
 strip it of its significance and its teachings, — 
 whether they shall strike down, in the temple of 
 gospel truth, the noble pillar of justifying faith, — 
 whether they shall lift from the sinner's conscience 
 a weight of personal responsibility, laid there by 
 the Lord Jesus himself, — whether they shall abro- 
 gate a law of the King of saints: — or whether 
 they shall keep the ordinances, as they have been 
 delivered in the Statute-Book of Heaven, revering 
 the will of the Sovereign, and observing all things 
 whatsoever he hath commanded, exactly as he hath 
 commanded. 
 
 9* 
 
102 MODE AND SUBJECTS 
 
 Is it suggested that " Baptists do not believe in 
 the divine authority of the Old Testament" ? This 
 allegation is the offspring of an ignorance that 
 demands our pity. For a refutation, consult the 
 writings of Andrew Fuller, and other eminent 
 divines of the denomination. Their ministers also 
 select texts indiscriminately from the Old Testa- 
 ment and the New. 
 
 But do you plead that "Baptists attach too much 
 importance to the ordinance of baptism " ? I might 
 reply, Pedo-baptists attach too little importance to 
 it. When individuals are led to inquire respecting 
 the mind of Christ, do not even ministers endeavor 
 to quiet their uneasiness, by telling them, " the 
 subject is of no consequence" — "it is a mere 
 external ceremony" — "it is not worth while to 
 trouble one's self about it" ? When young converts 
 are seeking to know the will of their Lord respect- 
 ing the ordinances of his church, do not their 
 spiritual guides often ply them with " dissuasives " 
 from investigation? Do not parents endeavor to 
 restrain their children from examination, because 
 it is pleasant to have all the children in the same 
 church with the parents? Are there not numbers 
 who will not listen to a sermon on the subject ? And 
 do not even theological students, while pursuing 
 their studies, content themselves with a partial 
 view of the matter, forming their conclusions with- 
 out reading a single Baptist author ? And how 
 happens it that the scriptural mode of administra- 
 tion is, in many places, fallen into disrepute? 
 How happens it that immersion, confessedly prac- 
 tised by the apostles, and by the entire church for 
 many centuries, is now covered with obloquy, " as 
 unsuited to the manners of a polished age " 1 Do 
 not all these things show that many Pedo-baptists 
 
OF BAPTISM. 103 
 
 attach too little importance to this Christian ordi- 
 nance? And, if this state of things continue, may 
 it not soon be true with regard to baptism, as it 
 now is of the Lord's supper, ihat multitudes of 
 adults will be admitted to the ordinance without 
 any pretensions to piety ? 
 
 But, let me ask, liow important do Baptists be- 
 lieve this rite to be ? I answer, they do not con- 
 sider it a saving ordinance. With other Christians, 
 they believe that all the waters of Jordan, all the 
 waves of the ocean, are unavailing to wash away 
 sin. Excrpt a man he horn of God, his baptism 
 will profit him nothing as a passport to heaven. 
 But while they do not regard the ordinance as 
 essential to salvation, they do helieve it to he essen- 
 tial to ohf'dience to the law of Christ, respecting 
 the introduction of members into the visible church. 
 They believe the ordinance of baptism should be 
 observed in the way of Christ's appointment. 
 True, it is only an external rite; but it is a rite 
 enjoined by Christ himself — it is a rite fnll of 
 meaning. And as any rite is but a form, if we do 
 not preserve the form, we do not practise the rite. 
 Hence immersion is essential to baptism. Hence 
 baptism by immersion is essential to obedience to 
 Christ; essentinl to the highest instruction and 
 comfort of believers ; essential to the best moral 
 impression on unbelievers; essential to the purity 
 and stability of the church of Christ. 
 
 But, as we are supposed to lay an unwarrantable 
 stress on baptism, let us see what importance is 
 attached to the ordinance by others. 
 
 Mr. Barnes, Note on Mark 16:16. "It is 
 worthy of remark that Jesus has made baptism of 
 so much importance. He did not say, indeed, that 
 a man could not be saved without baptism ; but he 
 
104 ' MODE AND SUBJECTS 
 
 has strongly implied that, where this is neglected, 
 knowing it to be a command of the Saviour, it 
 endangers the salvation of the soul. Faith and 
 baptism are the beginnings of the Christian life ; 
 the one, the beginning of piety in the soul; the 
 other, of its manifestation before men, or of a pro- 
 fession of religion. And no man can tell how 
 much he endangers his eternal interests by being 
 ashamed of Christ before men." 
 
 Does the objection come from Episcopalians 1 
 And what stress do they lay upon baptism? In 
 their catechism, to the question, " How many sac- 
 raments hath Christ ordained in his church ? " — 
 they answer, "Two only, as generally necessary to 
 salvation — that is to say, baptism and the supper 
 of the Lord." After the baptism of an infant, the 
 minister is instructed to say, " Seeing now, dearly 
 beloved brethren, that this child is regenerate, and 
 grafted into the body of Christ's church, let us give 
 thanks unto Almighty God for these benefits." 
 And then follows a part of the Thanksgiving : " We 
 yield thee hearty thanks, most merciful Father, 
 that it hath pleased thee to regenerate this infant 
 with thy Holy Spirit, to receive him for thine own 
 child by adoption, and to incorporate him into thy 
 holy church." Before confirmation, the baptized 
 child is required to learn a catechism. The follow- 
 ing question and answer will show that he is taught 
 to regard baptism in the same important light. 
 
 "Who gave you this name?" " My sponsors 
 in baptism ; wherein I teas made a member of Christy 
 the child of God, and an inheritor of the kingdom 
 of heaven." 
 
 Does the charge come from the Presbyterians ? 
 And what stress do they place upon baptism ? 
 
 Iij their confession of faith, they say, " Baptism 
 
OF BAPTISM. 105 
 
 is a sacrament of the New Testament, ordained by 
 Jesus Christ, not only as a solemn admi?^sion of the 
 party baptized into the visible churcii, but aJso to 
 be unto him a sign and seal of the covenant of 
 grace, of \is ingrafting into Christy of regenera- 
 tion, of remission of sins." 
 
 Does the objection proceed from Congregation- 
 alists ? And what stress do they lay on the ordi- 
 nance? Hear Dr. Dwight. "When children die 
 in infancy, and are scripturally dedicated to God 
 in baptism, there is much and very consoling rea- 
 son to believe that they are accepted beyond the 
 grave." He further says, " There is, I think, 
 reason to hope well concerning other children 
 dying in infancy ; but there is certainly peculiar 
 reason for Christian parents to entertain strong 
 consolation with regard to their oifspring." Here 
 Dr. Dwight evidently supposes baptism po/verfuUi/ 
 to contribute to the salvation of infants. For lan- 
 guage still more remarkable, refer to the extract from 
 the " Baptized Child," given on a preceding page. 
 
 Is the objection made by Methodists ? And 
 what stress is placed upon the institution by them? 
 Hear the celebrated John Wesley, the founder of 
 Methodism. " Bi/ baptism^ we, who were the 
 children of wrath, are made the children of God. 
 And this regeneration, which our church in so 
 many places ascribes to baptism, is more than 
 barely being admitted into the church, though 
 commonly connected therewith. Being grafted 
 into the body of Christ's church, we are made the 
 children of God by adoption and grace. By 
 water, as the means, the water of baptism, we are 
 regenerated, or born again ; whence it is called, by 
 the apostles, the washing of regeneration. In all 
 ages, the outward baptism is a means of the 
 
106 MODE AND SUBJECTS 
 
 inward. Herein we receive a title to, and an earn- 
 est of, a kingdom which cannot be moved. In 
 the ordinary way, there is no other means of enter- 
 ing into the church, or into heaven. If infants are 
 guilty of original sin, then they are proper subjects 
 of baptism, seeing, in the ordinary way, they can- 
 not he saved, unless this be washed aiv ay by baptism" 
 
 After these quotations, can any one charge the 
 Baptists with attaching too much importance to 
 the ordinance of baptism 1 Whatever the language 
 employed in these extracts may mean, I have never 
 met, in any Baptist writer, expressions so extrav- 
 agant. 
 
 But do you fear that a change of views, on ac- 
 count of baptism, will expose you to the imputation 
 of ''thinking more of external rites than of in- 
 ternal holiness ; of paying tithes of mint, anise, 
 and curnin, while you neglect weightier mat- 
 ters?" But is it true, as a matter of fact, that 
 Baptists esteem the fundamental doctrines of 
 Christianity, and the indispensable duties of piety, 
 less than those who differ from them? Are they 
 not equally attached to the doctrines of the entire 
 depravity of the natural heart, the necessity of the 
 influences of the Holy Spirit in regeneration, the 
 atonement by the blood of Christ 1 And may not 
 a Christian be desirous to keep the ordinaiices of 
 the Lord blameless, and, at the same time, earn- 
 estly long after inward conformity to the Saviour ? 
 What if baptism is an " external rite"? Is it not 
 enjoined by Him who says, " If ye love me, keep 
 my commandments " ? And is not every command 
 of Christ of equal authority? May you select cer- 
 tain of his commands, and yield them obedience, 
 while you neglect others ? Or mtist you keep all 
 his statutes? What if baptism be "not essential 
 
OF BAPTISM. 107 
 
 to salvation" ? Will you observe only those pre- 
 cepts, the neglect of which would ruin your soul ? 
 Can you not act from love to the Saviour? and will 
 you do nothing in obedience to him, unless you are 
 certain disobedience will be punished with everlast- 
 ing destruction ? Admit that, in comparison with 
 faith and repentance, baptism is as the mint, anise, 
 and cumiu, compared with the weightier matters 
 of the law; yet it deserves to be remembered that 
 the tithes of these small herbs must he paid as 
 truly as the tenths of the larger; and under the 
 old dispensation, the wilful omission to present 
 these before the Lord would have been visited 
 with the divine judgments. " Bring," then, my 
 brethren, "bring all the tithes into the 
 STOREHOUSE," and see what God will do for your 
 souls. 
 
 And now, *' Who is on the Lord's side 1 " 
 " Arise and be baptized for the remission of sins." 
 But do you still plead, " I am too far advanced 
 in years to trouble myself respecting this matter ''? 
 Too old to obey your Saviour ? Many venerable 
 men, and women too, have not thought themselves 
 too old to be tortured on the rack, or to be burnt 
 at the stake, rather than break the commandments 
 of the Saviour they loved. 
 
 "I should dishonor the memory of my parents, 
 if I were to renounce the baptism of my infancy." 
 If you are satisfied that the direction of our Saviour 
 is to all, ^'Believe and be baptized,'^ you are now 
 dishonoring Him by refusing publicly to avow your 
 attachment to him, according to the methods pre- 
 scribed in his word, " He that loveth father or 
 mother more than me, is not worthy of me." " And 
 he that taketh not his cross and followeth after me, 
 is not worthy of me." 
 
108 MODE AND SUBJECTS OF BAPTISM. 
 
 And now, brethren, do not stigmatize me as a 
 disturber of the peace of churches, and a divider 
 of Christ's house. Believing, before God, the reli- 
 gious immersion of a believer, and that only, to be 
 Christian baptism, how can I do otherwise than 
 remonstrate and exhort, warn and entreat? And if 
 the views presented in these discourses are agreea- 
 ble to the Scriptures, why should you cry, Peace, 
 Peace ! when there is no peace — Truth, truth ! 
 when there is no truth ? It is the duty of those who 
 admit immersion to be the primitive and scriptural 
 mode of baptism, to profess their faith in the Lord 
 Jesus Christ as dead, buried, and risen for their 
 salvation, hy being buried with him by boptisin. 
 And if any entertain doubts respecting the lawful- 
 ness of giving the sacred rite to unconscious babes, 
 it becomes them to reflect, whether, with a good 
 conscience, they can still countenance a practice 
 which abolishes the baptism of believers, and thus 
 sets aside an ordinance of Christ. And, finally, 
 EXAMINATION is the duty of ALL — : an impartial, thor- 
 ough, prayerful examination. If my brethren can 
 enter on such an examination without prejudice, 
 and pursue it in the fear of God, the result will not 
 be doubtful.** 
 
 May the Lord Jesus, of his infinite mercy, bap- 
 tize us all with the Holy Ghost, sanctifying us for 
 his service on earth, and for "the communion of 
 saints " in glory ! — Amen. 
 
 * A Baptist minister of Western Virginia, within the Ir.sl four 
 years, has baptized over two hundred persons, who had already 
 been members of Pedo-baptist churches. An aged minister, now 
 residing in Mississippi, has, at various times, buried with Christ, 
 in baptism, more than four hundred persons of this class, of 
 whom forty were Pedo-baptist ministers! 
 
VALUABLE WORKS 
 
 PUBLISnED AND FOR SALE BY 
 
 GOULD, KENDALL & LINCOLN, 
 
 yubiisl)ers, JBookseUcrs S^ Stationers, 
 
 69 WASHINGTON STREET. 
 
 GRUDEN'S CONDENSED CONCORDANCE. 
 
 COMPLETE CONCORDANCE 
 
 TO THE 
 
 HOLY SCRIPTURES. 
 
 BY 
 
 ALEXANDER CRUDEN, M. A. 
 
 A NEW AXD CONDENSED EDITION, WITH AN INTRODUCTION 
 BY THE REV. DAVID KING, L. L. D 
 
 C^ Cruden's Concordance has stood for more than a century, not 
 only unrivalled but unapproached, in the department of biblical learning 
 lo wliich it belongs. 
 
 It has always been regarded as more important to ministers and theo- 
 logical students, than almost any other book except the Bible itself; and 
 yet it has hitherto been printed in so large a size, and so expensive form, 
 that a large portion, even of the clergy themselves, have not found it 
 within their ability to possess. 
 
 The work now offered to the public is not the result of a process by 
 which the original is divested of that which constituted its excellence, 
 but is a lull and fair copy of all that is valuable in Cruden as a Concor- 
 dance. The principal variation from the original consists in the exclu- 
 sion of the Bil)le Dictionary, which has long been an incumbrance to the 
 larger work, and the accuracy and value of which has been depreciated 
 by works of later date, containing recent discoveries, facts, and opinions 
 unknown to Cruden. The condensation of the quotations of Scripture, 
 arranged under their most obvious heads, while it diminishes the bulk 
 of the work, greatly facilitates the finding of any required passage. 
 
 Ministers, students in theology. Sabbath School teachers, and the pri- 
 vate Christian will gladly avail themselves of an indispensable book of 
 reference, furnished them h\ a style of so much beauty and compacuiess, 
 and at so low a price. 
 
 The publishers are confident that for accuracy it will exceed any other 
 book of the kind heretofore published, and the extremely low price at 
 which it is offered, induces them lo believe that it will receive a liberal 
 patronage. 
 
 1 
 
SEOOND EDITION. 
 
 Apostolical and Primitive Church; 
 
 POPULAR IN ITS GOVERNMENT AND SIMPLE IN ITS WORSHIP. 
 
 BY LYMAN COLEMAN. 
 
 With an Iniroductory Essay, by Dr. Aogustus Neander, of BerEn, 
 
 I%e Publishers have been favored ivith many highly commendatory notices 
 of this work, from, individuals and public journals. The first edition found 
 a rapid sale : it has been republished, in England ., and received with much 
 favor: it is universally pronounced to be standard authority on this sub- 
 ject ; and is adopted as a Text Book in Theological Seminaries. 
 
 From the Professors in Andover Theol. Seminary. 
 The undersigned are pleased to hear that you are soon to publish a 
 new edition of the ' Primitive Church,' by Lyman Coleman. They re- 
 gard this volume as the result of extensive and original research ; as 
 embodying very important materials for reference, much sound thought 
 and conclusive argument. In their estimation, it may both interest and 
 instruct the intelligent layman, may be profitably used as a text-book 
 for tlieological students, and should especially form a part of the libraries 
 of clergymen. The Introduction, by Neander, is of itself sufficient to 
 recommend the volume to the literary public. 
 
 Leonard Woods, Bela B. Edvi^ards, 
 Ralph Emerson, Edwards A. Park. 
 
 From the Professors in Auburn Theol. Seminary. 
 The work of the Rev. Lyman Coleman, on ' The Apostolical and 
 Primitive Church,' we regard as a faithful exhibition of testimonies on 
 the primary organization and government of ihe Christian church, and 
 on the progress of subsequent changes ; and although in our inferences 
 in favor of a popular government, we might incline more than the author 
 to a representative instead of a pure democracy, we cannot but welcome 
 the publication as seasonable, and as furnishing a desirable means of 
 correct information on the subject which has been too much neglected in 
 the training of theological students, of ministers, and of people ia the 
 Congregational and Presbyterian churches. 
 
 Henry Mills, 
 
 Prof. Biblical Criticism. 
 Baxter Dickinson, 
 Prof. Sacred BJietoric and Pastoral Theology 
 
 From the Professors in Yale College. 
 The undersigned consider the Rev. L. Coleman's work on the Apos- 
 tolical and Primitive Church, as being, in general, correct in sentiment, 
 judicious in the exposition of the Scriptures, and both copious and fair 
 in citations from the early ecclesiastical writers. As a book of reference 
 it possesses great value ; and, we think, it might be used advantageously 
 as a text-book in lectures to theological students. 
 
 James Murdock, Chauncet A. Goodrich. 
 
 Nath'l W. Taylor, James L. Kingsley. 
 Leonard Bacon. 
 
 From John Harris, D. D., Author of ' Mammon,' etc. 
 I need not say that the perusal of your work has very highly gratified 
 me, as it must have done numbers besides. Its well digested and rig:htly 
 applied learning, catholic spirit, and comprehensive plan, cannot fail to 
 place it among standard works in its particular department, and to ren- 
 der it subservient to the final triumph of scriptural Christianity. I shall 
 certainly make it a class book on the subject on which it treats. 
 
 Yours, respectfully, John Harris. 
 
 3 
 
THE PSALMIST: 
 '^ New Collection of ^umns, 
 
 FOR THE USE OF THE BAPTIST CHURCHES. 
 BY BARON STOW AND S. F. S3IITH. 
 
 ASSISTED BY 
 
 William R. Williams, New "'^ork; Georoe B. Ide, Rufus W. Griswolo, 
 
 Pennsylvania; Stephen* P. Hill, Maryland: James B. TaVLOK, 
 
 Virginia; Joux L. Dagg, Alabama; William T. Beanxly, 
 
 Soutli Carolina: R, B. C. Howell, Tennessee; 
 
 Samuel W. Lv.nd, Ohio. 
 
 [nT' The publishers xcovld inform all interested^ that this work has become 
 THE BOOK of the Baptist denomination, liaving been introduced into every 
 State in the Union and the British provincts. Within eighteen months 
 from its first publication, over fifty thousand copies were issued. 
 As a collection of hymns it stands unrivalled. 
 
 The follojcing notice, from the Miami Association, of Ohio, is but a speci- 
 men of a host of others, received by tiie publishers. 
 
 The Committee appointed to report upon a hymn Jwok, have attended 
 to the duty assigned them, and report the following as their views. For 
 several reasons, the Committee recommend to the attention of the church- 
 es the new work, called ' The Psalmist,' as worthy of special patronage, 
 
 1. It is exceedingly desirable that our whole denomination should use. 
 in th« praises of the sanctuary, the same psalms, hymns, and spiritual 
 songs. To secure uniformity, we prefer 'The Psalmist,' because it is 
 strictly, and from the foundation, designed lor the use of Baptist church- 
 es, — is not surpassed by any hymn book in the world, — and the propri- 
 etorship is wholly Baptist, by which the greatest tacilities can be furnished 
 for its introduction to the churches, and the perpetuity of its publication. 
 
 2. It has been prepared with the greatest care. In no instance has a 
 hymn book gone through so thorough a revision ; and the influence which 
 is rationally exerted in' its favor by the committee of revision, — by the 
 known qualification of the editors, by the popularhy of the Boston pub- 
 lishers, and by the fact that it is connected with the series of the Am. 
 Bap. Pub. Society, — will necessarily give it an ultimate circulation 
 greater than that of any other similar work in the churches. 3. It is a 
 book of very superior merits, and probably will not need any important 
 emendation for a long period to come. The Committee, therefore, rec- 
 ommend to the churcnes the adoption of this work, as well calculated to 
 elevate the taste and the devotion of tlie denomination. 
 
 All of which is respectfully submitted, 
 
 S. W. Lyxd, C/iairman. 
 
 COMPANION rOR TIIE PSALMIST. 
 
 CONTAINING ORIGINAL MUSIC. 
 
 Arranged for hymns in ' The Psalmist,' of peculiar character and metre 
 
 BY N. D. GOULD. 
 
 This work is designed, and the music has been written, expressly to 
 meet the wants of those who use ' The Psalmist.' It is adapted to the 
 numerous beautiful hymns of peculiar metre, which are embraced in that 
 collection, few of which are to be found in other hymn books, and to none 
 of which have any tunes been hitherto adapted. They are simple, aud 
 suitable for either private, social, or public devolioQ. 
 3 
 
MY PROGRESS IN ERROR, 
 
 AND EECOVEEY TO TRUTH. 
 
 Or, a Tour through Universalism , Unitarianism, and Skepticism. 
 Extract of a Letter from Professor Stuart, Atidover. 
 Gentleme.v :^I have received a copy of ' M3" Progress in Error,' 
 and read it with attention and much interest. I take the liberty to say, 
 that, in my judgment, the author of that book has written a plain and 
 unvarnished account of the operations not only of his own mind, but of 
 many others. The author has gone through the whole, without personal 
 abuse of any body, and without any slanderous insinuations. It seems 
 to me, that what he has said about the operations of Unitarian sentiments, 
 he has been compelled to say by a regard to truth. In fact, I regard the 
 book as a remarkable example ofpru'dent forl>earance, as to stigmatizing 
 either opponejits or their sentiments. I predict it will be found fault 
 with, ami violently attacked. But, in my humble opinion, the reason of 
 this will be, that the author has drawn a true likeness of so many ; and 
 when this is held up to pubric view, it is not a very pleasing portrait. 
 Who likes to be seen in a forbidding picture ? The book will be read, 
 notwithstanding newspaper criticism , and, if I do not miscalculate great- 
 ly, it will aid much in opening the eyes of the public, as to the ■workings 
 and evasions of a skeptical spirit. Bid the author of it God speed. 
 
 Your friend and servant, M. Stuart. 
 
 CHURCH DISCIPLINE; 
 
 The Scripture Doctrine of Church Order and Government. 
 By Rev. Warham Walker, Homer, N. Y. 
 One volume. 18mo. Cloth. 
 [r7°" A ti7nely and very useful work. 
 From the Professors in Hamilton Literary and Theol. Institution. 
 We have carefully perused the most important parts of the manuscript, 
 and the result has been highly gratifying. The work is characterized 
 by great sobriety and caution. We beli&\-e the views it presents to be 
 scriptural ; and that where they are not supported by the direct and pos- 
 itive declaration of the Word of God, they are, at least, sustained by the 
 general spirit of the teachings of Christ and his apostles. Such a work 
 as this, we think, is greatly needed ; it is well adapted to promote correct 
 views and uniformity of practice in relation to the subject of which it 
 treats. We cordially recommend it to lite carelul perusal of the mem- 
 bers of our churches. J. S. Maginxis, 
 
 T. J. CONANT, 
 
 Hamilton., Nov. 6, 1S43. A. C. Kendrick. 
 
 ANTIOCH; 
 
 Or, Increase of Moral Power in the Church of Christ. 
 
 By Rev. P. Church. With an Introductory 
 Essay, by Rev. Baro.n Stow. 
 Here is a volume which wall make a greater stir than any didactic 
 work that has been issued for many a day. It is a book of close and 
 consecutive thought, and treats of subjects which are of the deepest 
 interest at the present time, to the churches of this country. The author 
 is favorably known to the religious public, as an original thinker, and a 
 forcible writer, — his style is lucid and vigorous. The Introduction, .by- 
 Mr. Stow, adds much to tlie value and attractions of the volume. — Chr. 
 Refiector. 4 
 
GODFREY WILLIAM VON LIEBNITZ. 
 
 ON THE BASIS OF THE GERMAN WORK OF DR. G. E. GUHRATTEK. 
 
 BY JOHN M. MACKIE. 
 
 This work will be sought for and eagerly read by the scientific and 
 curious. — N. Y. Observer. 
 
 Exceedingly interesting aad instructive. — Pror. Transcript. 
 
 The peculiar relation which Liebnitz sustained during his lite to Locke 
 and Newton, may partly account for the fact that a biography of this great 
 man has been so long wanting in the English language. . . . We 
 commend this book, not only to scholars and men of science, but to all 
 our readers who luve to contemplate the life and labors of a great and 
 good man. It merits the special notice of all who are interested in the 
 business of education, and deserves a place by the side of Brewster's 
 Life of Xewton, in all the libraries of our schools, academies, and litera- 
 ry institutions. — Christian Watchman. 
 
 It ought to be read, not only by the man of science, but also by the 
 general scholar, whatever may be his particular profession. 
 
 N. Y. Baptist Advocate. 
 
 There is perhaps no case on record of a single man who has so gone 
 the rounds of human knowledge as did Liebnitz : he was not a recluse, 
 like Spinoza and Kant, but went from capital to capital, and associated 
 with kings and premiers. All branches of thought were interesting to 
 him, and be seems in pursuing all to have been actuated not by ambi- 
 tion, but by a sincere desire to promote tlie knowledge and welfare of 
 mankind. — Christian World. 
 
 GERMAN PHILOLOGISTS. 
 
 CLASSICAL STUDIES: Essays on Ancient Literature and Art, 
 With the Biography and Correspondence of eminent Philologists. By 
 Bar.xas Sears, President Newton Theological Institution. B. B 
 Edwards, Professor Andover Theological Seminary, and C. C. Fel 
 •fox, Professor Harvard University. 
 
 From the Neiv England Puritan. 
 This volume is no common-place production. It is truly refreshing, 
 when we are obliged, from week to week, to look through the mass of 
 books which increases upon our table, many of which are extremely 
 attenuated in ihougiitand jejune in style, to find something whicii carries 
 us back to the pure and invigorating influence of the master minds of 
 antiquity. The geiulemen who have produced tliis volume deserve the 
 cordial thanks of tlie literary world. 
 
 From the Providtnce Journal. 
 The object of the accomplished gentlemen who have engaged in its 
 preparation has been, to foster and extend among educated men, in this 
 country, the already growing interest in classical studies. The design 
 is a noble and generous one, and has been executed with a taste and 
 good sense that do honor l)oth to the writers and the publishers. The 
 book is one wiiich deserves a place in the library of every educated man. 
 To those now engaged in classical study it cannot fail to be highly use- 
 ful, while to the more advanced scholar, it will open new sources of 
 interest and delight in the imforgotten pursuits of his earlier days. 
 
lliplc|)'0 ^oti:0 
 
 THE FOUR GOSPELS, WITH NOTES. 
 
 Chiefly Explanatory ; intended principally for Sabbath School Teachers 
 
 and Bible Classes, and as an Aid to Family Instruction. 
 
 By Henry J. Ripley, Newton Theol. Ins. 
 
 Seventh Edition. 
 
 [Cr" Thi^ work should be in the hands of every student of the Bible, especially 
 every Sabbath school and Bible class teacher. It is prepared with fecial 
 reference to this class of persons, and contains a mass of just the kind of 
 information wanted. 
 
 The undersigned, having examined Professor Ripley'3 Notes on fne 
 Gospels, can recommend them with confidence to all who need such 
 helps in the study of the sacred Scriptures. Those passages which all 
 can understand are left ' without note or comment,' and the principal la- 
 bor is devoted tn the explanation of such parts as need to be explained 
 and rescued from the perversions of errorists, both the ignorant and the 
 learned. The practical suggestions at the close of each chapter, are not 
 the least valuable portion of the work. Most cordially, for the sake of 
 truth and righteousness, do we wish for these Notes a wide circulation. 
 Baron Stow, R. H. Neale, R. Turnbull, 
 
 Daniel Sharp, J. W. Parker. N. Colvee. 
 Wm. Hague, R. W. Cushman, 
 
 ACTS OF THE APOSTLES, WITH NOTES. 
 
 Chiefly Explanatory. Designed for Teachers in Sabbath Schools 
 
 and Bible Classes, and as an Aid to Family Instruction. 
 
 By Prof Henry J. Ripley. 
 
 The external appearance of this book, — the binding and the printed 
 page, — ' it is a pleasant thing for the eyes to behold.' On examining the 
 contenis, we are favorably impressed, first, by the wonderful perspicuity, 
 simplicity, and comprehensiveness of the author's stjie ; secondly, by 
 the completeness and systematic arrangement of the work, in all its parts, 
 the ' remarks ' on each paragraph being carefully separated from the ex- 
 position ; thirdly, by the correct theology, solid instruction, and consistent 
 exphmations of^ difficult passages. The work cannot fail to be received 
 Avith favor. These Notes are much more full than the Notes on the Gos- 
 pels, by the same author. A beautiful map accompanies them. — Reflector. 
 
 SCRIPTURE NATURAL HISTORY. 
 
 Containing a descriptive account of Quadrupeds, Birds, Fishes, Insects, 
 
 Reptiles, Serpents, Plants, Trees, Minerals, Gems, and precious 
 
 Stones, mentioned in the Bible. By Wm. Carpenter, 
 
 London ; with Improvements. By G. D. Abbott. 
 
 Illustrated by numerous Engravings : 
 
 also, Sketches of Palestine. 
 
 6 
 
SABBATH SCPIOOL CLASS BOOK. 
 
 Comprising copious Exercises on ihe Sacred Scriptures. By E. Lincoln 
 
 Revised and improved by an eminent Clergyman, 
 
 and a Superintendent. 
 
 Having examined your Sabbath School Class Book, it gives us pleas- 
 ure to express our satisfaction with its design and execution. The great 
 beirefit which a good class l)ook accomplishes, consists in guiding the 
 mind of the scholar in the study of his lesson, and in suggesting topics of 
 conversation to the teacher. To this end we think your work is well 
 adapted ; having avoided, ia a great degree, the evils of extreme redun- 
 dance or conciseness. AVm. Hague, H. Malcom, 
 E. Thkesuer, Baron Stow. 
 
 LINCOLN'S SCRIPTURE QUESTIONS. 
 
 With the Answers annexed, giving, in the language of the Sacred Vol 
 
 ume, interesting portions of the History, and a concise View of 
 
 the Doctrines atid Duties exhibited in the Bible. 
 
 Where Bibles cannot be furnished to each scholar, the Scripture Ques- 
 tions may be used with convenience, as the answers are printed. 
 
 MALCOM'S BIBLE DICTIONARY. 
 
 A Dictionan,- of the most important Names, Objects, and Terms, found 
 
 in the Holy Scriptures ; intended principally for Sunday School 
 
 Teachers and Bible Classes. By H. ^Ialcom, D. D. 
 
 Illustrated by thirty-nine Engravings on 
 
 Wood, and a Alap of Palestine 
 
 From the Minutes of the Boston Association. 
 Believing that the advantages of Sabbath School and Bible Class in- 
 struction, depend greatly on tiie intelligence of their teachers, and that 
 the extended circulation of Malcom's Bible Dictionary would conduce to 
 their better qualification. Resolved, That this work be recommended to 
 ihft patronage of the triends of early religious instruction. 
 
 HAGUE'S GUIDE TO CONVERSATION 
 ON THE NEW TESTA3IEXT. 
 
 Designed for the Use of Bible Classes and Sabbath Schools. 
 
 Vol. I. Matthew, — Vol. H. Jolm. 
 
 By Rev. William Hague. 
 
 The object of this work is ticof old : — 1st To facilitate the efforts of 
 the teachers in communicating instruction to their classes : — 2d. To ex- 
 cite a spirit of inquiry' among the classes themselves. To this end, such 
 questions are asked as are adapted to lead the mind to think^ and only 
 such as the scholar, with the Bible in his hand, may be expected to 
 answer, by the aid of his own reflecting powers. The questions are 
 interspersed with familiar remarks, which are designed to convey to the 
 scholar such information as may not be within his reach, and also to 
 keep up a continuout conversation belwoen the teacher and tlie class. 
 
THE KAREN APOSTLE; 
 
 Or, Memoir of Ko Thah-Byu, the first Karen convert, with notice* 
 
 concerning his Nation. With maps and plates. By the 
 
 Rev. Francis Mason, Missionary. American 
 
 edition. Edited by Prof. H. J. Ripley, 
 
 of Newton Theol. Institution. 
 
 Second Thousand. 
 
 0=" This is a work of thrilling interest, containing the history of a 
 remarkable man, and giving, also, much information respecting the 
 Karen Mission, heretofore unknown in this country. It must be sought 
 for, and read with avidity by those interested in this most interesting 
 mission. Il gives an account, which muot be attractive, from its novelty, 
 of a people that have been but little known and visited by missionaries, 
 till within a few years. The baptism of Ko Thah-Byu, in 1828, was the 
 beginning of the mission, and at the end of these twelve years, twelve 
 hundred and seventy Karens are officially reported as members of the 
 churches, in good standing. The mission has been carried on preemi- 
 neruly by the Karens themselves, and there is no doubt, from much 
 touching evidence contained in this volume, that they are a people pecu- 
 liarly susceptible to religious impressions. The account of Mr. Mason 
 must be interesting to every one. 
 
 MEMOIR OE ANN H. JUDSON, 
 
 Late Missionary to Burmah, including a History of the American Baptist 
 
 Mission in the Burman Empire. By Rev. James D. Knowles. 
 
 A New Edition. With a Continuation of the History 
 
 down to the present year. 
 
 We are particularly gratified to perceive a new edition of the Memoirs 
 of Mrs. Judson. She was an honor to our country — one of the most 
 noble-spirited of her sex. It cannot, therefore, be surprising, that so 
 many editions, and so many thousand copies of her hfe and adventures 
 have been sold. The name — the long career of suflering — the self- 
 sacrificing spirit of the retired country-girl, have spread over the whole 
 world ; and the heroismof her apostleship and almost martyrdom, stands 
 out a living and heavenly beacon-fire, amid the dark midnight of ages, 
 and human history and exploits. She was the first woman who resolved 
 to become a missionary to heathen countries. — Ainerican Traveller. 
 
 This is one of the most interesting pieces of female biography which 
 has ever come under our notice. No quotation, which our hmits allow, 
 would do justice to the facts, and we must, therefore, refer our readers to 
 the volume itself. It ought to be immediately added to every family 
 library. — London Miscellany. 
 
 Price Redttced. 
 
 MALCOM'S TRAVELS IN SOUTH-EASTERN ASIA, 
 
 Embracing Hindostan, Malaya, Siam, and China ; with notices of nu- 
 merous Missionary Stations ; and a full account of the Burman 
 Empire ; with Dissertations, Tables, &c. Two volum«s 
 in one, beautifully illustrated. Sixth edition. 
 By Howard Malcom. D. D. 
 
 [TT" The work has received the highest commendation from the press ; 
 and the best proof of the estimation in which it is regarded, is in the unex- 
 ampled sale of the work Nearly four thousand copies were sold within 
 one year from its first appearance. In its mechanical execution it aur- 
 passM any similar work ever attempted in this country, 
 8 
 
GEORGE DAM BOARDMAN, 
 
 Late !\Iissioiiar)' to Burmah, containing much intelligence relative to 
 
 the Burman Mission. By Rev. Alonzo King. A New Edition. 
 
 With an Introductory Essay, by a distinguished Clergyman. 
 
 Embellished with a Likeness ; a beautiful Vignette, 
 
 representing the baptismal scene just before 
 
 his death ; and a drawing of his Tomb, 
 
 taken by Rev. H. IMalcom, D. D. 
 
 No one can read the Memoir of Boardman, without feeling that the 
 rehgion of Christ is suited to purify the aflections, exalt the purposes, and 
 give energy to the character. Mr. Boardman was a man of rare excel- 
 lence, and his biographer, by a just exhibition of that excellence, has 
 rendered an important service, not only to the cause of Christian missions, 
 but lu the interests of personal godliness. Baron Stow. 
 
 LIFE OF PHILIP MELANCTHON. 
 
 COMPRISING AN ACCOUNT OF THE REFORMATION. 
 
 BY F. A. COX, D. D., LL. D. 
 
 This is a neat edition of a work, which has obtained in England a 
 permanent reputation. The acquaintance, which many in this country 
 have Ibrmed with its author, will induce them to read the book with in- 
 creased interest. It is well wriucn, in a style, which, though flowing 
 and ornate, is not turgid. It shows all the learning which is appropriate 
 to the subject, without an ofiensive display. The facts concerning Me- 
 lancthon are detailed with clearness, and a lucid view is presented of the 
 pjincipal personages and events of the age. From no other book, within 
 the same compass, could a belter knowledge of the rise and progress of 
 the Reformation be obtained. For this reason, as well as lor the attrac- 
 tions which belong to the character of Melancthon, the book is valuable. 
 — Christian Review. 
 
 WINCHELL'S WATTS. 
 
 An Arrangement of the Psalmsand Hymnsof Watts, with a Supplement. 
 
 WATTS AND KIPPON. 
 
 The Psalms and Hymns of Dr. Watts, arranged by Dr. Rippon, with 
 Dr. RiPPON-s Selections, in one volume, new edition, cor- 
 rected and improved by Rev. C. G. Sommers, N. Y. 
 
 JAMES'S CHURCH-MEMBER'S GUIDE. 
 
 With an Introductory Essay, by Rev. H. Winslow. 
 
 N E S I M U S : 
 
 OR, THE APOSTOLIC DIRECTION TO CHRISTIAN MASTERS 
 IN REFERENCE TO THEIR SLAVES. 
 
 An eminent statesman of the Souih writes : — 'It is just and philosoph- 
 ical, free t'rom fanaiicistn, and enlighlened by the pure spirit of Chris- 
 tianity, as well as liy correct general information on slavery. It is the 
 pious fiiend of both master and slave ; and this is wise beyond almost 
 all Northern treatises.' 9 
 
DR. HARRIS'S WORKS. 
 
 Probably no writer of modern times has so much engaged the public mind as 
 Dr. Harris. All his works have been favorably received, extensively re- 
 viewed, and both the style and spirit highly recommended. 
 
 MISCELLANIES; 
 
 CONSISTING PRINCIPALLY OF SERMONS AND ESSAYS. 
 
 By J. Harris, D. D. With an Introductory Essay 
 
 and Notes, by Joseph Belcher, D. D. 
 
 THE GREAT COMMISSION ; 
 
 The Christian Church constituted, and charged to convey the Gospel to 
 
 the World. With an Introductory Essay, by the 
 
 Rev. Wm. R. Williams, D. D. 
 
 Fourth Tliousand. 
 
 THE GREAT TEACHER; 
 
 Or, Characteristics of our Lord's Ministry. With an Introductory 
 
 Essay, by Heman Humphrey, D. D. 
 
 Ninth Thousand. 
 
 MAMMON ; 
 
 Or, Covetousness the Sin of the Christian Church. A Prize Essay. 
 
 Seventh Thousand. 
 
 UNION ; 
 
 Or, the Divided Church made One. Second Thousand. 
 
 ZEBULON; 
 
 A Prize Essay on the Condition and Claims of Sailors. 
 
 THE ACTIVE CHRISTIAN ; 
 
 A Selection from the Writings of J. Harris, D. D. 
 
 CAMPBELL AND FENELON ON ELOQUENCE. 
 
 Campbell's Lectures on Theology and Pulpit Eloquence, 
 
 and Fenelon's Dialogues on Eloquence. 
 
 Edited by Prof. H. J. Ripley. 
 
 THE BEAUTIES OF COLLYER. 
 
 Selections from the Theological Lectures of Rev. W. B. Collteb, D. D. 
 By Rev. J. O. Choules. 
 10 
 
THE BAPTISMAL QUESTION. 
 
 Containing Messrs. Cooke and Towne's ' Hints to an Inquirer, on 
 
 the Subject of Baptism,' — a Review of the ' Hints,' by the 
 
 Rev. William Hague, witli a ' Rejoinder,' by 
 
 CooKE and Towne, and Mr. Hague's 
 
 Examination of the Rejoinder. 
 
 BAPTISM ITS OVr^ WITNESS. 
 
 Or, Reflections suggested by reading ' The Baptized Child.' By Rer 
 Wm. Hague, Pastor of Federal St. Baptist Church, Boston. 
 
 JEWETT ON BAPTISM. 
 
 The Mode and Subjects of Baptism. By Mild P. Jewett, A. M., 
 
 late prolessor in Marietta College, and a licensed ministei 
 
 of the Presbyterian Church. 
 
 Tenth Thoumnd. 
 
 THE SACRED MINSTREL. 
 
 A Collection of Church Music, consisting of Psalm and Hymn Tunes, 
 
 Anthems, Sentences, Chants, &c., selected from the most 
 
 popular productions of nearly one hundred 
 
 different authors in this and other 
 
 ountries. By N. D. Gould. 
 
 NATIONAL CHURCH HARMONY. 
 
 BY N. D. GOULD. 
 
 A NEW GUIDE FOR EMIGRANTS TO THE WEST. 
 
 By John M. Peck, of Illinois. 
 
 We earnestly wish this most excellent work was in the hands of those 
 hundreds of Emigrants, who are now about town, and intend to go 
 ' West.' The advice and information contained in these three hundred 
 and seventy-four pages are really invaluable, and, if attended to, would 
 save an immense amount of time, trouble, and last, not least, money. 
 The author may be depended upon ; having had every opportunity for 
 gathering facts and knowledge on the subject. — N. Y. Messenger. 
 
 CHRISTIAN REVIEW -8 Vols. 
 
 Edited by J. D. Knowles, Barnas Sears, and S. F. Smith. 
 
 K7^ A few complete sets for sale at the low price of eight dollars per 
 set j odd volumes, one dollar and fifty cents each, except for the Jirst, 
 which cannot be sold separate. 
 
 11 
 
ELEGANT MINIATURE VOLUMES. 
 
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 DAILY MANNA, 
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 THE YOUNG COMMUNICANT. 
 
 An Aid to the Right Understanding and Spiritual Improvement of the 
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 THE BIBLE AND THE CLOSET. 
 
 Edited by Rev. J. O. Choules. 
 
 THE MARRIAGE RING; 
 
 Or, How to make Home Happy. By J. A. James 
 
 LYRIC GEMS. 
 
 A Collection of Sacred Poetry. Edited by Rev. S. F. Smith. 
 
 THE CYPRESS WREATH. 
 
 A Book of Consolation for those who !\Iourn. Edited by Rev. Rufus 
 W. Grisvvold. 
 
 THE CASKET OF JEWELS. 
 
 For Young Christians. By J. Edwards and J, A. James. 
 
 THE MOURNER'S CHAPLET. 
 
 An Offering of Sympathy for Bereaved Friends. Selected from Ameri- 
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 THE ACTIVE CHRISTIAN. 
 
 From the Writings of John Harris, D. D. 
 
 THE FAMILY CIRCLE. 
 
 Its Affections and Pleasures. Edited by H. A. Graves. 
 
 THE FAMILY ALTAR. 
 Or the Duty, Benefits, and Mode of Conducting Family "Worship. 
 
 THE THEATRE. 
 
 In its Influence upon Literature, Morals, and Religion. 
 By Rev. R. Turnbull. 
 
 THE SAINT'S EVERLASTING REST. 
 
 By the Rev. Richard Baxter. 
 
 THE IMITATION OP CHRIST. 
 
 tn Three Books. By Thomas A Kempis. With an Introductory Essay. 
 
 by Thomas Chalmers, of Glasgow. A new edition. 
 
 Edited by Rev. Howard Malcom. 
 
 13 
 
' Date Due 
 
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