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 ESSAYS 
 
 U^ ^^ ^7^/^ ^7^^ 
 
 ^/ ON / 
 
 CHRISTIAN BAPTISM 
 
 BY J. S. C. F. FREY, 
 
 PASTOR OF THE BAPTIST CHURCH AT NEWARK, N. J. 
 
 BOSTON : 
 
 •rUBLISIIED BY LINCOLN & EDMANDS, 
 59 WASHINGTON STREET. 
 
 1829. 
 
DISTRICT OF MASSACHUSETTS.. ..«o v>iL 
 District Clerk's Office. 
 
 BE IT REMEMBERED, That on the nineteenth day of February, 
 A. D. 1S29, in the Fifty Third year of the Independence of the United 
 States of America, LINCOLN & EDMANDS, of the said district, 
 have deposited in this office the Title of a Book, the Right whereof they 
 claim as Proprietors, in the Words following, to wit : 
 
 " Essavs on Christian Baptism. By J. S. C. F. Frey, Pastor of the 
 Baptist Church at Newark, N. J." 
 
 In conformity to the Act of the Congress of the United States, enti- 
 tled " An Act for the Encouragement of Learning, by securing the cop- 
 ies of maps, charts, and books, to the authors and proprietors of such 
 copies, during the times therein mentioned :" and also to an Act enti- 
 tled " An Act supplementary to an Act, entitled An Act for the encour- 
 agement of learning, by securing the copies of maps, charts, and books 
 to the authors and proprietors of such copies during the times therein 
 mentioned; and extending the benefits thereof to the arts of designing, 
 engraving, and etching historical and other prints." 
 
 JOHN W. DAVIS, 
 
 Clerk of the District of Massachusetts. 
 
IJVTRODUCTIOIV. 
 
 The cause of the Bible is the cause of God, and the only noble 
 and worthy cause of men. 
 
 The individual who contributes any thiiig to the more wide diffu- 
 sion of the light which is from heaven, among the inhabitants of the 
 earth, promotes that cause, elevates the human character, and brings 
 the world under obligation to him as a benefactor; at the same 
 time, he adds gt note to the anthem once sung by angels: ^' Glory to 
 God in the highest! — On earth peace — good will toward 
 men.^' In order to this, it is not indispensable that new truth be 
 discovered. The Bible contains an entire and perfect theology; 
 and to take of the things of Christ and shew them to men, is enough. 
 This the christian may do, as the instrument of the Holy Spirit. 
 
 It is a no less noble or useful work to help a christian brother to 
 clearer and brighter light, than to reflect the light on the darkness of 
 unregenerated minds. The main design of this book is to commu- 
 nicate important truth to scholars already in the school of Christ. 
 
 The title of the work seems to limit the expectation of the reader 
 to tbe single subject of Baptism; which, though it claims the serious 
 regard of every christian, borrows its principal value from the con- 
 nexion in which it stands with all the doctrines of our religion, and the 
 prosperity of the church; it being a part of the revealed will of our 
 great Lawgiver, and intended by Him, like every other part of hi.s 
 religion, for the helping of all the rest. No man acquainted with 
 the history of the church, can consider the subject of baptism an in- 
 diiferent subject. It is not treated as such, i?i practice, by chris- 
 tians of any denomination; and it claims its due share of attention 
 among the important things of the kingdom of Christ. 
 
 But it is due to the author of this book to remark, that he has 
 done much in elucidating the great principle o( all reformation, viz: 
 •' The Bible is the only and the sufficient ride of faith and of 
 practice-" There have always been those who would either en- 
 tirely discard this principle, or so modify it that reason might be 
 
ly INTRODUCTIOiV. 
 
 exalted to a pre-eniiueQce over scripture. The same disposition is 
 plainly discernable in our own times and country. 
 
 While the lovers of Bible truth are faithfully striving to give it 
 diffusion, there are men of high literary attainments, and some who 
 stand up in the public view as preachers of Christianity, who do not 
 regard the scriptures as a perfect and the onlij standard of religious 
 opinions and moral practices. These hold the scriptures loosely; and 
 sometimes warn their hearers of a certain danger in submitting their 
 opinions too implicitly to the Bible. The following language has 
 recently been employed : " It is plain that his (Milton's) e7ror was 
 founded on his reverence for scripture."^ If there is any mean- 
 ing in this language, it is that "reverence for scripttire" is danger- 
 ous. It will be seen that these Essays are written on a different 
 principle; and we blush not to say, that they uniformly exhibit the 
 highest "reverence for scripture." Such, at least, is their claim. 
 They claim to be tried by the scripture before they are condemned; 
 and if they endure not this test, they "refuse not to die." We be- 
 lieve that the time approaches, when the protestant maxim will uni- 
 versally prevail; when it will be admitted that "aZZ scripture is given 
 by inspiration of God, and is profitable." "/ love thy command- 
 ments above gold; yea above fine gold. Therefore, I esteem 
 ALL thy precepts concerning all things to be right; and I 
 hate EVERY false way.^* 
 
 The first of the following Essays will be read with interest by 
 every christinn, whether his opinions on the subject of baptism ac- 
 cord with those of the author or not; for it applies with equal pro- 
 priety and force to every requirement of God. 
 
 C. P> G. 
 Boston, Feb. 1829. 
 
 * Dr. Channing. 
 
PREFACE. 
 
 Dear Reader :— The substance of the followhig Essays was 
 origmally delivered in three sermous, which were occasioned by 
 the change of my views ou tlie subject of Baptism. No sooner 
 was the change publicly known, than two questions were naturally 
 and frequently asked, viz : "What argument produced this change ? 
 and what circumstances led to it 71011:, rather than formerly ? The 
 following Essays answer the first query; and the circumstances which 
 ied me to investigate the subject now, rather than formerly, are 
 briefly these: 
 
 The reader is probably already informed, that I was brought up in 
 the Jewish faith, until I was twenty-five years of age. Some time 
 after I had znade a public profession of the Christian religion, I was 
 received a student in the IMissionary Seminary at Berlin, in Prussia. 
 In 1801 I went to England, at the request of the London filissiona- 
 ry Society. A few months after my arrival in London, the direc- 
 tors resolved that I should preach to the Jews. To prepare ray- 
 self for that work, I was sent to their Seminary at Gosport, under 
 the care of the late venerable Doctor Cogue. Here I spent the 
 four happiest years in my life. 
 
 During this period, my time was taken up with the investigation 
 of the general doctrines of Christianity, and particularly the subjects 
 of controversy between Jews and Christians. Baptism was consid- 
 ered a subject of comparatively little importance. In the Doc- 
 tor's MS. Theological Lectures the arguments in favor of sprinkling 
 and infant baptism are represented in a strong light, whilst those of 
 the opposite party are but slightly mentioned. The view given of 
 the subject as analogous to circumcision, and to the sprinkling of 
 water and of blood, was peculiarly pleasing to my natural attachment 
 to Judaism, and prevented any further inquiry into the truth of the 
 Btatement. 
 
 The fact of my being a convert of the Jewish nation, together 
 with my situation as a Missionary or Agent to promote the conver- 
 sion of the Jews, has called me so often to travel and to preach, as 
 to leave me but little or no time for the study of any subjects besides 
 those connected with my immediate labors. 
 
 The subject of baptism might still have remained unexamined by 
 
VI PREFACE. 
 
 me, had it not been for the following occurrence: At the christening 
 of one of my children, together with others, the minister exhorted us 
 to bring up our " children in the nurture and admonition of the 
 Lord." This scriptural, solemn and affectionate exhortation was 
 enforced by observing, '\These children are noio members of 
 the church, adopted into the family of God,'' 4-c. Sfc, These 
 declarations were forcibly impressed upon my mind, as if I had nev- 
 er heard them before. They appeared to me, at that moment, 
 inconsistent with the doctrine of Perseverance; T resolved, therefore, 
 not to present another child of my own, nor to baptize the children 
 of any others, before I had thoroughly investigated the subject. 
 
 Ever since, for more than two years, I have introduced the sub- 
 ject in conversation with the ministers in my travels, almost in every 
 place where I have preached, for the purpose of obtaining infor- 
 mation. The general notion that the christian church is a continua- 
 tion of the Jewish church, illustrated by the olive tree and the par- 
 able of the tares and the wheat, formed peculiar difficulties in my 
 mind, and I expressed them freely to my brethren, as some will 
 doubtless remember. In June, 1827, the Lord blessed me with 
 another child. Immediately my resolution to investigate the sub- 
 ject of baptism, before I could present another child, came to my 
 recollection. Accordingly, I gave myself to reading, meditation 
 and prayer. After carefully comparing the best books, on both 
 sides of the question, with the word of God, I came to the full con- 
 viction, that believers are the only subjects of baptism, and 
 that immersion is the only scriptural mode. I now felt it my 
 duty to obey the command of my Lord and Saviour to be baptized, 
 i. e. immersed. Therefore, without conferring with flesh and 
 blood, or fearing the consequences, I proposed myself as a candi- 
 date to the Baptist church, in New York, under the pastoral care 
 of the Rev. A. Macclay, by whom I was baptized on Lord's day, 
 August 28, 1827. 
 
 I was aware that the subject would excite much attention; that 
 many of my best friends would be displeased, and others would not 
 hesitate to ascribe my conduct to improper motives, especially to that 
 of " filthy lucre." But surely, if such had been my motives, I not 
 only acted most basely, but also most foolishly, in leaving the 
 large, rich and respectable body of Presbyterians, among whom I 
 have every where met with the greatest hospitality and friendship, 
 to join a Denomination, who are said " to be only the poor anddes- 
 jiised among the people," and who have been every where spoken 
 against, hated and persecuted, often, even unto death. 
 
PREFACE. Vll 
 
 To whatever motives, however, my change may be ascribed by 
 others, it is an unspeakable comfort to my own mind, that I have 
 done it as a solemn religious duty, and can cheerfully leave the 
 consequences to my covenant God, whom I have the honor and priv- 
 ilege to serve in the gospel of Christ, who is over all God blessed for 
 ever. 
 
 I cannot omit mentioning in this place a circumstance, which, con- 
 sidered by itself, might appear trifling, but, in its connexion, has 
 become an important link in the chain. Amongst the books which I 
 read, alluded to above, was the original work of the Rev. and venera- 
 ble Abraham Booth, " PedohapHsm examined.'''' These two vo- 
 lumes he himself presented to me in 1805, when I resided in Lon- 
 don a near neighbor [to him, saying, " Accept these books as a to- 
 ken of respect, and read them at your leisure." I thankfully ac- 
 cepted the gift, and kept it carefully, in memory of the " man of 
 God," whom I highly esteemed and venerated; but I was totally 
 ignorant on this subject, and, therefore, could not value the rich trea- 
 sure contained in these volumes, which lay on my shelf covered 
 with dust, for the space of tw enty-two years. Now, whilst searching 
 for truth, I began to examine this " Examination of Pedobaptism." 
 Here I found the scripture mode of baptism by immersion, and be- 
 lievers the only subjects, demonstrated and proved, and all objec- 
 tions answered, in such a masterly manner, that, I am firmly per- 
 suaded, these books never can be refuted. It is with peculiar plea- 
 sure I take this opportunity of acknowledging myself a debtor to 
 these volumes for much aid in my investigations, and for many of 
 the testimonies, from the writings of the most pious and learned 
 Pedobaptists, contained in the following pages. Soon after I had 
 preached on the subject of baptism, the sermons were repeatedly 
 requested for publication. Whilst preparing them for the press, I 
 received several books in favor of Pedobaptism, from some of 
 my Presbyterian friends, for which I now publicly thank them. 
 These treatises I have read carefully, and I do most sincerely de- 
 clare, that they have served only to establish me more firmly in my 
 new views on the subject of baptism. This circumstance will ac- 
 count for the enlargement of the work, and for the delay of its 
 publication, and- has occasioned its present form. By almost every 
 author I read, the ground, on which infant baptism had been placed 
 by a former author, was overturned, or declared untenable, and a 
 ne^v foundation laid. Every new opinion I met with on this side 
 of the q&estion, I weighed in the balance of the sanctuary, and found 
 it wantinsr. 
 
yill PREFACE. 
 
 The perusal of Dr. L. "Woods' Lectures, in particular, convinced 
 me of the importance of atlding the first E.ssay to the original mat- 
 ter. Dr. W. in the beginning of his'work, page 11, declares, "It 
 is a plain case that there is no express precept respecting infant bap- 
 tism in our sacred writings. The proof, then, that infant baptism is 
 a divine institution, must be made out in another way." A want 
 of attention to the nature and obligation of a positive institution of 
 God, ha? left many to take unwarranted liberties in altering the 
 mode of administering the ordinance, and the qualifications of its 
 subjects; and others to neglect it altogether, as a matter perfectly 
 indifferent. 
 
 The solemn charge brought against the pious and venerable Mr. 
 Booth, that " in his quotations he had misrepresented the sense of 
 the authors," has led me to examine and compare every quotation 
 with the original work, as far as it was in my power; and I am hap- 
 py to say, his faithfulness in quoting them is equal to his good judg- 
 ment and unparalleled industry in selecting and collecting them. 
 This of course required some time, and is another cause of the de- 
 lay of this book. Although these Essays may afford but little new 
 information to those, who have already examined the subject tho- 
 roughly, yet they are considered by competent judges as calculated 
 to remove prejudices, to diffuse the truth as it is in Jesus, and to 
 put away human inventions from God's holy worship. Notwith- 
 standing the variety of excellent and useful treatises already before 
 the public, yet some are too short to meet every objection, and 
 others are too large and expensive for general usefulness. In the 
 present work, a proper medium has been aimed at, and the public 
 will be able to judge how far the author has been successful. 
 
 To avoid every expression in the least calculated to give offence, 
 has been my desire and care; but as perfection cannot be expected 
 in this life, I hope, the reader will ascribe every failure in this par- 
 ticular, to inattention rather than intention. The reader, and espe- 
 cially the reviewer, will please to remember, that the author is a fo- 
 reigner, and does not profess to be a master of the English language. 
 A sense of his deficiencies in this respect, would certainly have pre- 
 vented him from thus appearing before the public; but the jiersua- 
 sion of his friends, a conviction of duty " to give a reason" for his 
 conduct, and a desire to be useful to others, have prevailed with 
 him to publish these Essays. Should this humble attempt prove a 
 blessing to the reader, the glory shall be given to Jehovah, Father, 
 Son, and Holy Ghost, wmld without end. Amerir » 
 
ESSAYS ON BAPTISM. 
 
 ESSAY I. 
 
 General Observations on Positive Laws or Institutions. 
 
 1. The nature of a Positive Law essentially differs 
 from that of a Moral Law. The Matter of a Moral law, 
 whether it be of the nature of a requirement or of a pro- 
 hibition, commends itself as holy, just and good, and must 
 therefore, be unchangeable, and of perpetual obligation ; 
 but a positive law, whether to do or to omit, has nothing 
 either of good or evil in itself, and is binding only by vir- 
 tue of its being enacted ; and, therefore, may be changed 
 at the will and pleasure of the lawgiver. Thus the Moral 
 law contained in the ten commandments, written by the 
 finger of Jehovah on two tables of stone, and comprised 
 by our Lord and Saviour in two commandments or con- 
 stitutional principles, viz. love to God, and love to men, is 
 so reasonable and so necessary, that heathen philosophers, 
 who had never been favored with the light of Divine Re- 
 velation, taught and enforced the observance of many 
 of the duties enjoined in it. Rom. i. 19 — 32.* 
 
 Positive laws are such as the prohibition from eatinjj 
 
 * The fourth commandment, so far as it relates to the particular 
 day of the week, and the part of time to be devoted to the wor- 
 ship of God, is of the nature of a positive institution, and was, there- 
 fore, liable to be changed by the Institutor ; but the keeping of some 
 time holy, or the duty of worshiping the Creator, is of a moral na- 
 ture, and is, therefore, unchangeable and perpetually obligatory. 
 The^r^^ day of the week, or the Lord's day, has been substituted 
 by him for the seventh day. 
 I* 
 
10 ESSAYS ON BAPTISM. 
 
 of the tree ^of the knowledge of good and evil ; or the 
 command to sprinkle the blood of the Passover lamb 
 on the door posts. It is obvious, that Adam's eating, 
 or not eating of that tree, might have been a thing 
 as indifferent to good or evil, as the eating or not eat- 
 ing of any other tree in the Garden; but because God 
 had positively forbidden it, the eating of it became a 
 crime, the a>\iul consequences of which are felt to the 
 present day. In like manner, the mere sprinkling of blood 
 on the door posts or the omission of it, had nothing good 
 or bad in itself; but, if the Israelites had neglected the 
 doing of it in that night, in which Jehovah had positively 
 required it, their omission would have been criminal, and 
 their " First-born" Avould have been exposed to the sword 
 of the destroying angel. The same distinction is evi- 
 dent in the two La^vs given to Moses on Mount Sinai ; 
 the moral law and the ceremonial law. The former is of 
 perpetual obligation upon all rational beings. Men were 
 as much bound to love God and their neighbor, before 
 that law was engraven upon the tables of stone, as after- 
 ward. But the ceremonial law was binding on the chil- 
 dren of Israel exclusively, and that only during a certain 
 period ; for there was no intrinsic value in it. Hence, 
 God himself testifies that "these statutes were not good," 
 i. e. there was no good in themselves, only as they were 
 to ansv/er a certain end ; and, when that end was accom- 
 plished, their observance was no more needed than be- 
 fore their appointment. This brief statem^ent we think 
 sufficient to justify our next observation, viz. 
 
 2. That the o"blic.;ation to obey a Positive law arises 
 soleli/ from the authority of the Lawgiver. 
 
 Our obligation to obedience arises not from the nature 
 of the law, but from the tiuthority and will of the Legisla- 
 tor. If God commands a thing, which was before indif- 
 ferent, it is as much a law as if it were ever so good in 
 its own nature. As soon as we are satisfied that an institu- 
 tion is divine, it is our duty to observe it, although we may 
 not see its necessity or utility. The command to Abra- 
 ham, to sacrifice his son, was a positive order, and a very 
 strange one too; seemingly opposite to some moral or- 
 ders given out ])cfore; and yet his disposition to obey, 
 when he was sure of a divine warrant in the case, has 
 
ESSAYS ON BAPTISM. 11 
 
 placed him at the ]icad of all the believing world ; jis hero of 
 faith, tlic fatlier of the faithiVd and the iiiciid of God. 
 
 " Moral precepts," says the learned Bislwi) Jjutkr, *' are 
 precci)ts, the reason of which we see ; positive precepts 
 are precepts, the reason of which we do 7wt see. Moral 
 duties arise out of the natifrc of the case, itself, prior to 
 external command; i)ositive duties do not arise out of the 
 nature of the case, but from, external command ; nor would 
 they be duties at all, were it not for such connnand, receiv- 
 ed from Ilim, whose creatures and subjects we are." — 
 Analogy of IZch'ffion, Part 2, ch. 1. 
 
 The pious Jonathan Edwards, whose praise is in all the 
 churches, justly observes ; " Positive precepts are the 
 greatest and most proper trial of obedience ; because in 
 them the mere authority and will of the Legislator is the 
 sole ground of tlie obligation, and nothing in the nature of 
 the things themselves ; and, therefore, they are the greatest 
 trial of any person's respect to that authority and will." 
 Sermons, page 23:2. Sermons on Imp. Sah. p. 79. 
 
 The words of Dr. SlicrJock shall close this observation : 
 "What is matter of institution depends a\ holly upon the 
 divine will and pleasure ; and though all men will grant, 
 that God and Christ have always great reason for their 
 institutions, yet it is not tlie reason, but the authority, 
 which makes the institution. Though we do not under- 
 stand the reasons of the institution, if we see the com- 
 mand, we must obey; and though we could fancy a great 
 many reasons why there should be such an institution, if 
 no such institution appear, we are free, and ovght not to 
 believe there is such an institnfion because ice think there 
 are reasons assigned why it should bc.^^ Preserv. against 
 Pop. Title 9, p. 419. 
 
 3. The law of the institution is the only rule of obe- 
 dience. From the preceding observations it is evident, 
 that positive institutions in religion derive their whole 
 being from the sovereign pleasure of God, and that his 
 pleasure can be known only from his rev ceded will. It 
 follows, therefore, that we cannot know any thing about 
 the precise nature, the true design, the proper ohjects of 
 them, or the right mode of their administration, farther 
 than the Scriptures teach, either in plain, positive precepts 
 or by clear example. For as Dr. Goodwin observes : '* There 
 is this difference between doctrinal truths and institu- 
 
12 ESSAYS ON BAPTISM. 
 
 tions, that one truth may be, by reason, better fetched out 
 of another, and more safely and easily, than institutions. 
 For one truth begets another, and truth is infinite in the 
 consequences of it ; but so institutions are not." WorhSj 
 vol. 4. Government oftlie Church of Christ, ch. 4, page 21. 
 
 Moral duty may be proved by illation ; for a genuine in- 
 ference from a moral principle, relating to things of a 
 moral nature, has all the certainty of the principle itself; 
 and it is a just observation of Dr. Bellamy, that *' the in- 
 spired writings of the Old Testament consider these two 
 maxims, that ice must love God with all our hearts, and 
 our neighbor as ourselves, as first and fundamental princi- 
 ples : and all the various duties which they urge, respect- 
 ing God or our fellow men, are but so many inferences 
 and deductions from them." True Religion Delineated, p. 
 143. But, when positive duties are under our notice ; 
 when either the manner of performing those duties, or the 
 proper subject of them is before us, the case is greatly al- 
 tered. For, the inquiry being entirely into the sovereign 
 pleasure of God, concerning an article of human duty, 
 which absolutely depends on a manifestation of the divine 
 Vr'ill, the nature of the case forbids our expecting any in- 
 telligence relating to it, except that which arises from divine 
 precept, or scriptural precedent. 
 
 How strong and just is the language of Dr. Sherlock to 
 the present purpose : " I would not be thought wholly 
 to reject a plain and evident consequence from Scripture; 
 but yet I will never admit of a mere consequence to prove 
 an institution, which must be delivered in plain terms, as 
 all laws ought to be ; and, where I have no other proof, 
 but some scripture consequences, I shall not think it equi- 
 valent to a Scripture proof. If the consequence be plain 
 and obvious, and such as every man sees, I shall not 
 question it : but remote, and dubious, and disputed con- 
 sequences, if we have no better evidence, to be sure, are 
 a very ill foundation for articles of faith, or ordinances of 
 worship. Let a Protestant, then, tell such disputants; 
 that for the institution of Sacraments, and for articles of 
 faith, he expects plain positive proof s : that, as much as 
 the Protestant faith is charged with uncertainty, we desire 
 a little more certainty for our faith, than mere inferences 
 from Scripture, and those none of the plainest neither." 
 Prescr. against Pop. vol. 2. Appendix, p. 23. 
 
ESSAYS ON BAPTISM. 13 
 
 On this principle all Prolcsiants proceed, when contend- 
 ing with Roman Catliolics about their claims of prerog- 
 atives and their numerous rites, viz. that nothing short of 
 an explicit grant, n posiiicc conniiand, or a ^;/<://« exam- 
 ple in the New Testament, can prove their divine origin. 
 Instances might be mMltii)lied; a few shall be given here- 
 after. In like manner do i\on-conformists demand of 
 Episcopalians, snying — " Froducc your v^orrant for this, 
 that, and the other, /row our onli) ride of faith and irrac- 
 ttce, a divine precept, or an apostolic example, relating to 
 the point in dispute.^'' So, whc]i Moses was directed to make 
 the Tabernacle, nothing was left to his wisdom, prudence 
 or judgment ; but " see, saith the Lord, that thou make all 
 things according to the pattern shewed to thee in the 
 mount." Ilcb. viii. 5. Nor docs it appear from the records 
 of the Old Testament, that, wlicn Jehovah appointed 
 any branch of ritual worship, he left either the su])jectsof 
 it, or the mode of administration, to be inferred by the peo- 
 ple, from the relcdion, in v.hich they stood to himself, or 
 from general moral precepts, or from any branch of his 
 moral worship, nor yet from any other well known posi- 
 five rite; but he gave them speeicd directions relating 
 to the very case ; and those directions they were bound to 
 regard, whether they appeared in a pleasing or a painful 
 light. I shall close this oi)servation in the words of the 
 pious and learned Bishop Taylor : '' All positive precepts, 
 that depend on the mere will of the lawgiver, admit no 
 degrees, nor suppletory and commutation ; because in such 
 laws we see nothing beyond the words of the law, and 
 the first meaning, and the named instance ; and therefore 
 it is that in individuo, which G'od points at; it is that in 
 which he will make the trial of our obedience : it is that 
 in which he will so perfectly be obeyed, that he will not be 
 disputed with, or inquired of, why, and how, but just ac- 
 cording to the measures there set down : So, and no more, 
 and no less, and no othericise. For, when the w ill of the 
 lawgiver be all the reason, the first instance of the law is 
 all the measures, and there can be no product but what is 
 just set down. No parity of reason can infer any thing 
 else ; because there is no reason but the will of God, to 
 which nothino- can be equal, because his will can be but 
 one." Ductor Duh. B. 2. ch. 3. § 18. 
 
 4. The law ,of a positive institution must be so plain 
 
14 ESSAYS ON BAPTISM. 
 
 and explicit, as to stand in no ueed of any other assistance 
 to understand it, but the mere letter of the law. As a rule 
 must be straight, not bent or crooked, if we would draw 
 direct lines by it, so must laws be plain, and expressed 
 in words, whose signification is well understood, for 
 they are for the direction of the common people as well 
 as for the learned. They must be as the words of a fa- 
 ther to his family. Hence, our Pedobaptist brethren, in 
 their arguments against popish traditions and superstitions, 
 consider it not only necessary that a positive law should 
 he plain, but nothing less than blasphemy to suppose, that 
 either Christ, or his Apostles, delivered their mind in words 
 or expressions that are ambiguous, or cannot easily be un- 
 derstood. I will not multiply quotations, but select only a 
 few. 
 
 "The term Institution'' says Dr. Goodman, ''implies 
 a setting up de novo, or the appointing that to become a 
 duty, which was not knowable ; or, at least, not known to 
 be so, before it became so appointed. For this word. In- 
 stitution, is that, which we use to express a positive com- 
 mand by, in opposition to that, which is moral in the 
 strictest sense, and of natural obligation. Now, it is very 
 evident, that all things of this nature ought to be appointed 
 veri/ plainly and expressly, or else they can carry no obli- 
 gation with them : for, seeing the whole reason of their 
 becoming matter of law, or duty, lies in the will of the le- 
 gislator ; if that be not plainly discovered, they cannot be 
 said to be instituted, and so there can be no obligation to 
 observe them ; because ivlicre there is no laic, there caji be 
 no transgression ; and a law is no law, in effect, which is 
 not sufficiently promulgated." Prcser. against Popery. 
 Title 8. p. 7. 
 
 Baron Montesquieu observes : " The style (of laws) 
 should be plain and simple ; a direct expression being al- 
 ways better understood than an indirect one — it is an es- 
 sential article, that the words of the laws should (be adapt- 
 ed to) excite in every body the same ideas. The laws 
 ought not be subtile ; they are designed for people of com- 
 mon understanding, not as an art of logic, but as the plain 
 reason of a father to a family." Spirit of Laws, B. 29. 
 ch. 16. 
 
 Mr. Benjamin Bennet : " 'Tis a reproach to the Law- 
 giver, blasphemy against him, to suppose that any of his 
 
ESSAYS ON BAPTISM. 15 
 
 upright sincere subjects cannot find out the meaning of 
 his laws, with all their care and diligence, even in the ne- 
 cessary essential points of their faith and obedience." 
 Irenicum, p. 60. 
 
 Mr. Bradbury : ''The words (of our Lord, Matt, xxviii. 
 19.) ought to be taken in their plain and natural sense, 
 because they are a lasting form to the end of time. For 
 Christ to give us expressions, that people cannot under- 
 stand, would be only to abuse them. 'Tis unworthy of 
 Him, who is the light of the world, in whose mouth there 
 was no guile. (Such) is the plain and natural sense of the 
 words ; and, therefore, to twine and torture them with 
 conjectures and maybe's, is making Christ, not a teacher, 
 but a barbarian, by not uttering words, that are easy to 
 be understood." Duty and Doct. of B apt. pp. 150. 173. 
 
 Bishop Taylor remarks : " It is certain God put no dis- 
 guises upon his own commandments, and the words are 
 meant plainly and heartily ; and the further you remove 
 from their jf?rs# sense, the more you have lost the purpose 
 of your rule." Ductor Dubitant, B. 1. ch. 1. p. 26. 
 
 From the preceding observations we make the following 
 remark . 
 
 5. None but the Lawgiver himself has a right to al- 
 ter a }X)sitive institution. Nothing is more common than 
 fbr Protestant Pedobaptists to urge the necessity of adher- 
 ing, strictly adhering, to the original institution, in admi- 
 nistering the holy Supper ; and, which is common to every 
 positive institution of true religion, the absurdity and 
 iniquity of departing from it, on account of any supposed 
 inconvenience. Thus Dr. Clarke : " In things of exter- 
 nal appointment, and mere positive institutions, where we 
 cannot, as in matters of natural and moral duty, argue con- 
 cerning the natural reason and ground of the obligation, 
 and the original necessity of the thing itself; we have no- 
 thing to do but to obey the positive command. God is infi- 
 nitely better able than we, to judge of the propriety and use- 
 fulness of the things he institutes ; and it becomes us to 
 obey with humility and reverence." Eipos. Church Cat. 
 p. 305. 
 
 *' The command of Christ," says the judicious Turret- 
 tin, "ought not to be violated under any pretence what- 
 ever ; and in what way soever the thing signified may be 
 
16 ESSAYS ON BAPTISM. 
 
 received, the sicnj^ nppoiiited by CJirist, is always to be 
 retained.-' Lnrlihrl. Lor. 19. UiKc-t. '.r>. <\ ^'i. 
 
 Tlic learned Mi: JlcicJcggrr ob^rcrvcs : " There is in 
 the church no more power of clianginc^ the rites of 4he 
 Sacraments appoiiitcd by Cln-ist, than tliere is power of 
 changin.'^ Jiis \^ ord or law. For as his word contains a 
 sign audible, so tho<;C rites contain a visible sign of his 
 divine will." See Dr. I)e Veil on Acts, viii. 3S. 
 
 " All reasonijig upon this head," says Bishop Bitrnct, 
 *' is an argaing against the institution; as if Clirist and 
 his Apostles had not well enoiigh considered it, but that 
 twelve hundred years after them, a consequence should be 
 observed, that till tlicn had not been tliought of, which 
 made it reasonable to alter the manner of it. He, who in- 
 stituted it, knew best whtit was most fitting and most rea- 
 sonable ; and ^'\C must choose ratlicrNto acquiesce in his 
 commands, than in our OAvn reasoniii'j's." lj.q)os. GO Ai^t. 
 
 p. i'3(;. 
 
 Buddcns declares : '' God had tlie wisest reasons, why 
 he would liave an appointment administered in this or the 
 other manner. It is not lawful, therefore, for men to alter 
 any thing, or to mutdate the appoJotinent. Thus the Sa- 
 craments are to be used, not according to our own plea- 
 sure, but in the manner a]^pointcd by Cod." Imlltut. 
 Thcol 3foral p. 1. c. 5. § IS. p. ^1 c. 2. § oO. Gerhardus 
 says: " Seeing tliat a Sacram.ent depends entirely on the 
 appointment of God, wlieji we do not what God has ap- 
 pointed, it certainly will not be a Sacrament." Loc. 
 Thcol. tom. 4. do Sacram. § 5fi. 
 
 6. Nothing must be added to, or taken from, a po- 
 sitive institution. Tliis remark is abundantly confirmed 
 by our Pedobaptist brethren. We are repeatedly told, 
 that no man, nor council of men, lias a right to add any 
 thing to the appointed worship of God ; for the Lord 
 Jesus Christ is very jealous of his honor. Thus the great 
 and pious Dr. Given : '' That principle, that the Church 
 hathpower to institute and (ippoiut (inij thiii^^ or ceremony 
 belonging to the wor.<hij) of Cod, cither as' to matter or 
 to manner, beyond the orderly ol)servance of such circum- 
 stances as necessarily attend such ordinances as Christ 
 himself has instituted, lies at the bottom of all the horrible 
 superstition and wars, that have for so long a season spread 
 themselves over the face of the christian world ; and it is 
 
ESSAYS ON BAPTISM, 17 
 
 the design of a great part of the Revelation (of John) to 
 make a discovery of this truth," Cominun. with God, P. 
 2. ch. 5. p. 169. Memorable are the words of Arclu Hall: 
 ** God will bless nothing but his own Institutions. The 
 inventions of men, in serving God, are as unprofitable, as 
 they are wicked and presumptuous. Deut. xii. 31, 32. 
 We cannot think God will honor the inventions of men, 
 however they may be dignified with the specious names of 
 useful, decent, agreeable, or prudent contrivances ; yet if 
 they are an addition to his system, will he not say, who 
 has required these things at your hands V View of Gos- 
 pel Church, pp. 33. 82. Another learned Pedobaptist, writ- 
 ing against popery, justly observes : '^ We deny that there 
 are any accidental parts of instituted worship : for, if in- 
 stituted, (i, €. commanded by Christ) it cannot be acci- 
 dental ; (i. e. left to our liberty, as what may or may not be 
 done without sin,) if accidental, it may be a part of some- 
 thing else, but of the instituted worship of Christ it cannot 
 be, — Circumstances of worship (as such) undetermined by 
 the Lord, to be appointed by men, we deny. — These cir- 
 cumstances are such as, vv'ithout which the worship is per- 
 fect, or it is not. If the Jirst, we need them not ; they are 
 vain, fruitless, we having without them a perfect worship. 
 If the second, the worship God has commanded, as it comes 
 out of his hands, without human additaments, is imper- 
 fect, but this is little less than blasphemy. To assert, it is 
 lawful to conform to any part of instituted worship, with- 
 out warrant from the Scripture, reflects sadly upon the 
 wisdom and faithfulness of Christ. For, either he was 
 not wise enough to foresee that such a part of worship 
 was, or would be requisite ; or, had not faithfulness enough 
 to reveal it : though the Scripture compares him to Moses, 
 for faithfulness, who revealed the whole will of God, to 
 the making of a pin in the Tabernacle." Jeruhbaal, ch. 
 2. p. 154. Our next remark, arising from the preceding 
 observations, is, 
 
 7. That it is highly criminal to neglect or slight a posi- 
 tive institution. 
 
 This is strenuously maintained by our pedobaptist 
 brethren. Thus the pious Bishop Taylor: " The positive 
 laws of Jesus Christ cannot be dispensed with by any hu- 
 man power : all laws given by Christ are now made for ever 
 to be obligatory. Ductor Dub. B. 2, ch. 3, p. 334. Doc- 
 
18 ESSAYS ON BAPTISM. 
 
 tor Watei'land, the great champion for truth, saith : " Posi- 
 tive duties stand upon moral foot : to obey God in whatso- 
 ever he commands, is t|ie first moral law, and the funda- 
 mental principle of all morality. The reason of things, 
 and the relation we bear to God, require that God should 
 be obeyed in matters otherwise indifferent : and such obe- 
 dience is morcd, and the opposite disobedience immoral; 
 positives J therefore, while under precept, cannot be slight- 
 ed without slighting morals also. In short, positive laws, 
 as soon as enacted, become part of moral law ; because, 
 as I said, universal obedience to God's commands is the 
 first moral law into which all laws resolve. Whenever 
 positive duties are so performed as to become true obe- 
 dience, they are as valuable in God's sight as any moral 
 performances whatever, because obeying God's voice is 
 all in all. Obedience was the thing insisted upon with 
 Adam, with Abraham, with Saul, and with many others, 
 in positive instances ; and God laid as great a stress upon 
 obedience there as in any moral instances whatever. To 
 conclude, then, moral performances, without the obe- 
 dience of the heart, are nothing ; and positive perform- 
 ances without the like obedience, are nothing, but the sin- 
 cere obeying of God's voice in both, is true religion and 
 true morality .''' Scripture Vindicated, part 3, pp. 37. 71. 
 The just reasoning of Mr. Wadsworth on the Lord's 
 Supper, applies with equal force to any other positive in- 
 stitution. " Some may say," he observes, " sure God will 
 not he so much concerned ivith a failure in sd small apunc' 
 tilio as a ceremony. True it (the Lord's Supper) is a ce- 
 remony, but it is such a one that beareth the stamp of the 
 authority of the Lord Jesus. If he appoints it, will you 
 .-liorht it, and say, it is but a ceremony ? It is but a cere- 
 mony ; but you are greatly mistaken, if you think that, 
 therefore, there is no danger to neglect it. What was the 
 tree of knowledge of good and evit but a ceremony? Yet 
 for disobedience in eating thereof, do you not know and 
 feel what wrath it hath brought on the whole race of man- 
 kind? And tell me, was circumcision any more than a 
 ceremony ? Yet it had almost cost Moses his life for neg- 
 lecting to circumcise his son ; for the angel stood ready 
 with his sword to slay him, if he had not prevented it by 
 his obedience. Exod. iv. 24, 26. So for the Lord's Sup- 
 per, as much a ceremony as it is, yet, for the abuse of it. 
 
ESSAYS ON BAPTISM. 19 
 
 some of the church (at Corinth) were sick and weak, 
 others fell asleep, /. c. died: and if God did so severely 
 punish the abuse, how think ye to escape, th?it pj^esitmjJtU' 
 ousit/ neglect the use thereof 2 But lam regenerate and 
 become a new creature; I do not fear that God will cast ?nc 
 away for the disuse of a ceremony. 
 
 " Is this the reasoning of one regenerate 1 Surely thou 
 dost not understand what regeneration meaneth. Is it 
 not the same with being horn of God? And what is it 
 to be obedient to the Father, but to do as he commandeth ? 
 And has he not commanded you, by his Son, to remember 
 your Saviour in this Supper ? Yv hen you have considered 
 this, then tell me what you think of this kind of reasoning. 
 / am a child of God, therefore I will presume to disobey 
 him. He bids me remember Jesus in this Supper, and 1 will 
 not. Methinks thou blushest at the very mentioning of it. 
 And what if he should not cast thee quite off for this neg- 
 lect ? yet thou hast no reason to think, but that either 
 outwardly or inwardly, or both, he will scourge thee for 
 this sin before thou diest." Supplem.. to 3Ior?i. Exerc. 
 Cripplegate, p. 243. I will add but one testimony more. 
 
 Dr. Gerard reasons thus: "A total disregard to the 
 positive and external duties of religion, or a very great neg- 
 lect of them, is justly reckoned more blameable, and a 
 stronger evidence of an unprincipled character, than even 
 some transgressions of moral obligation. Even particular 
 positive precepts, as soon as they are given by God, have 
 something moral in their nature. Suppose the rites which 
 are enjoined by them perfectly indifferent before tliey 
 were enjoined ; yet, from that moment, they cease to be 
 indifferent. The divine authority is interposed for the 
 observance of them. To neglect them is no longer to 
 forbear an indifferent action ; or to do a thing in one 
 way rather than another, which has naturally no greater 
 propriety : it is very different ; it is to disobey God ; it is 
 to despise his authority ; it is to resist his will. Can any 
 man believe a God, and not acknowledge that disobe- 
 dience to him and contempt of his authority is immorcd, 
 and far from the least heinous species of immorality V 
 Sermons, vol. I, page 312. 
 
 8, Nor will a wilful or voluntary ignorance in the 
 least diminish the crime of neglecting a positive institu- 
 tion. ** The criminal cause," says the eloquent and pro- 
 
20 
 
 ESSAYS ON BAPTISM. 
 
 found Dr. Grosvenor, " of not seeing the evidence of such 
 appointments, are, in this case, as in many other cases, 
 non-inquiry, laziness, prejudice, lust, pride and passion. 
 That an ignorance owing to these causes, cannot be plead- 
 ed for a neglect of any of God's appointments, is so much 
 the general sense of all casuists, that I shall only add here 
 that it is at every man's peril^ liow he comes not to knoic the 
 will of God, as ivell as not to do it. We must look to it 
 how we came not to see the appointment, and must answer 
 that to God and our own conscience. It is not enough to 
 ii^Y, Lord, I did not know it ivas appointed; when the an- 
 swer may justly be, you never inquired into the matter ; 
 you never allowed yourself to think of it; or if you did, 
 you resolved in your mind that you would not he convinced. 
 You made the most of every cavil, but never minded the 
 solution to any of your ohjectionsy Moral obligation to 
 the positive oppointip.ents in religion. 
 
 9. Dear Reader, I have now, in as brief a manner as 
 possible, and rather in the very words of our Pedobaptist 
 brethren than in any other way, stated the difference be- 
 tween the nature of a positive and a moral law ; and shown 
 that the authority of the lawgiver is the sole ground, and 
 the words of the institution the only rule, of our obedience ; 
 and that from thence it follows, that the rule or words of 
 the institution must be plain, clear and explicit. I have 
 interspersed a few remarks, and shall now sum up the 
 whole in the few propositions of that dispassionate and 
 powerful reasoner. Bishop Hoadly, a zealous Pedobaptist. 
 
 "I. The partaking of the Lord's Supper" (and which 
 is equally applicable to the ordinance of baptism) " is not 
 a duty of itself, or a duty apparent to us from the nature 
 of things ; but a duty made such to cliiistians by the posi- 
 tive institution of Jesus Christ. 
 
 " II. All positive duties, or duties made such by insti- 
 tution alone, depend entirely on the will and declaration 
 of the person who institutes or ordains them, with respect 
 to the real design and end of them, and, consequently, to 
 the due manner of performing them. For, there being no 
 other foundation for them with regard to us, but the will of 
 the institutor, this will must, of necessity, be our sole direc- 
 tion, both as to our understanding their true intent, and 
 practising them accordingly ; because we can have na 
 other direction iu this sort of duties^ unless we will hava 
 
ESSAYS ON BAPTISM. 21 
 
 recourse to mere invention, wliich makes them our own 
 institutions, and not the institutions of those who first ap- 
 pointed them. 
 
 " III. It is plain, therefore, that the nature, the design 
 and the due manner of the Lord's Supper, must, of neces- 
 sity, depend upon what Jesus Christ, who instituted it, 
 hath declared about it. 
 
 *^ IV. It cannot be doubted, that he himself sufficiently 
 declared to his first and immediate followers, the whole of 
 what he designed should be understood by it, or implied 
 in it. For, this being a positive institution, depending en- 
 tirely upon his will, and not designed to contain any 
 thing in it, but what he himself should please to affix to it, 
 it must follow that he declared his mind about it fully and 
 plainly ; because, otherwise, he must be supposed to insti- 
 tute a duty, of which no one could have any notion, with- 
 out his institution ; and, at the same time, not to instruct 
 his followers sufficiently what that duty was to be. 
 
 " V. It is of small importance, therefore, to christians to 
 know what the many writers upon this subject, since the 
 time of the Evangelists and Apostles, have affirmed ; 
 much less can it be the duty of christians to be guided by 
 what any persons, by their own authority, or from their 
 own imaginations, may teach concerning this duty. The 
 reason is plain ; because in the matter of an instituted 
 duty, (or a duty made so by the positive will of any per- 
 son,) no one can be a judge, but the institutor himself, of 
 what he designed should be contained in it; and because, 
 supposing him not to have spoken his mind plainly about 
 it, it is impossible that any other person (to whom the in- 
 stitutor himself never revealed his design) should make 
 up that defect. All that is added, therefore, to Christ's 
 institution, as a necessary part of it, ought to be esteemed 
 only as the invention of those who add to it : and the more 
 there is added, (let it be done with never so much solemni- 
 ty, and never so great pretences to authority,) the less 
 there is remaining of the simplicity of the institution as 
 Christ himself left it. 
 
 " VI. The passages in the New Testament, which re- 
 late to this duty, and they alone, are the original accounts 
 of the nature and end of this institution ; and the only au- 
 thentic declarations upon which we of later ages can safe- 
 iv depend." Works, vol. 3, p. 845, &lq,. 
 2* 
 
22 ESSAY ON BAPTISM. 
 
 10. I have now finished the first Essay on Baptism 
 The reader will probably say, and what has it to do with 
 baptism 1 The subject is scarcely mentioned in it. True : 
 Neither may the building be seen as yet, although the 
 foundation may have been laid with much care, labor and 
 expense. Still it is the foundation which supports the 
 whole structure. The principles contained in this Essay 
 are the foundation of the following Essays. And as these 
 principles are recognized by the most eminent protestant 
 authors as legitimate, and used by them as the most suc- 
 cessful weapons in exploding the superstitions of popery, 
 they will be revered by their successors. I shall, there- 
 fore, frequently refer to the observations and remarks of 
 this Essay, and the reader is affectionately desired to keep 
 them in mind; and may the Great Head of the church 
 write them upon our hearts, and make th^m the rule in all 
 our religious exercises, until we shall worship him in the 
 heavenly Jerusalem in the beauty of holiness. 
 
 ESSAY II. 
 
 Believers the only Subjects of Baptism. 
 
 Dear Reader : The object of this second Essay is to 
 shew, that Infants are not proper subjects of Baptism. 
 
 This, I believe, will appear evident from the following 
 considerations : Every religious observance, not sanction- 
 ed by divine precept, or Scripture example, is unlawful 
 and displeasing to God ; sacred Scripture affords neither 
 preeept nor example, for Infant Baptism ; therefore, In- 
 fant Baptism is unlawful, and displeasing to God. 
 
 1, With respect to the first proposition, viz. that 
 every religious observance not sanctioned by divine pre- 
 cept, or Scripture example, is unlawful, and displeasing to 
 God, few of my readers, I suppose, will have any objec- 
 tion. That the sacred Scriptures are the only rule of 
 doctrine and worship, was the grand principle of the re- 
 formation ; and Protestants of all denominations have, in 
 theory, adopted the just and excellent maxim, *' The Bible 
 only is the religion of Protestants.'*^ In addition to what 
 
ESSAYS ON BAPTISM. 23 
 
 has already been stated in the preceding Essay, (C.) I 
 will quote from a few more of our learned and pious Pedo- 
 baptist divines. Dr. Oioen has assured us : " That divine 
 Revelation is the only foundation, the only rule, and the 
 only law, of all religious worship that is pleasing to God, 
 or accepted by him;" and that, "when once a person 
 maintains it allowable to pass over the limits of the divine 
 command, there is nothing to hinder him from running 
 the most extravagant length." Theol. L. 4. Dig. 3. § 8. 
 L. 5. C. 15. § 2. Exp. Heb. Vol. 2. pp. 68, 133. 
 
 Bishop Hophin says: " We ought not to worship God 
 with any other external worship, than what himself has 
 commanded and appointed us in His Holy Word. The 
 Scripture has set us our bounds for worship, to which we 
 must not add, and from which we ought not to diminish ; 
 for, whosoever does either the one or the other, must needs 
 accuse the rule, either of defect in things necessary, or of 
 superfluity in things unnecessary ; which is an high affront 
 to the wisdom of God, who, as He is the object, so is the 
 prescriber, of all that worship, which he will accept and 
 reward." Works, p. 107. 
 
 Another learned Pedobaptist informs us : '' That no- 
 thing is lawful in the worship of God, but what we have 
 precept or precedent for ; which whoso denies, opens a 
 door for all idolatry and superstition, and will- worship in 
 the world." Mr. Collins, in Jerubbaal, p. 487. 
 
 Again we are told, that " Will-worship was always con- 
 demned of God ; and that it is profane to present to God 
 what he does not require, or to perform worship, which he 
 did not appoint." Christ. Schotanus, apud Lomeierum, 
 de vet. Gent. Lust. Cap. 14. 
 
 Mr. Marshall expresses his ** astonishment, that ever 
 mortal man should dare, in God's worship, to meddle any 
 farther than tne Lord himself has commanded." In Je- 
 rubbaal, p. 484. 
 
 The words of the eminently pious 3Ir. Baxter shall close 
 this particular. ** What man," says he, " dare go in a 
 way, which has neither precept nor example to warrant it, 
 from a way, that has a full current of both? — Who knows 
 what will please God but himself? and has he not told us 
 what he expects from us ? Can that be obedience, which 
 has no command for it ? Is not this to supererogate, and 
 to be righteous overmuch ? Is not this also to accuse 
 God's ordinances of insufficiency, as well as his word ; as 
 
24 ESSAYS ON BAPTISM. 
 
 if they were not sufficient either to please him or help our 
 own graces ? Oh, the pride of man's heart, that instead 
 of being a law-obeyer, will be a law-maker ! For my part, 
 I will not fear that God will be angry with me for doing no 
 more than He has commanded me, and for sticking close to 
 the rule of His word, in matter of worship, but I should 
 tremble to add or diminishJ*^ Plain Scrip. Proof, p. 24, 
 303. 
 
 Thus, you perceive, dear Reader, from these testimo- 
 nies, and many more might have been quoted, all from 
 eminently learned and pious Pedobaptists, that every reli- 
 gious practice, without divine precept, or Scripture exam- 
 ple, is unlawful, and displeasing to God. 
 
 I proceed to shew next, 
 
 2. That sacred Scripture contains neither precept for, 
 nor example of. Infant Baptism. 
 
 Our authority for baptizing is the Command of our bless- 
 ed Lord and Saviour, in his commission to his Apostles, 
 which the Evangelist, Matt. ch. xxviii. 19, 20. thus re- 
 corded : *'Go ye, therefore, and teach all nations, baptiz- 
 ing them into 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."* The Evan- 
 gelist Mark, being much shorter in all his narrations, has 
 thus related it, ch. xvi. 15, 16. " Go ye into all the world, 
 and preach the Gospel to every creature ; he that believeth 
 and is baptized, shall be saved ; but he that believeth not, 
 shall be damned." 
 
 Hence it is very evident, that all those to be baptized 
 nwiBiJirsthe instructed, believe, and become disciples; 
 and to baptize any other into the name of God, would be 
 unwarrantable presumption ; and we might expect a reproof 
 similar to that which God gave to the children of Israel, 
 
 * I use th© word into, instead of the word in as in the English ver- 
 sion, both because it is a better translation of the Greek word «<? 
 (eis), and better suits the meaning of the baptismal formula, which 
 signifies the adoption of the baptized believer into the family of God, 
 by the appropriation of the holy name of th« Head lo the members. 
 Dr. Dwight and other learned men have done the same. 
 
 Disciples are said to be baptized into Jesus Christ, and into the 
 name of Jesus Christ, to signify their recognition as disciples. In Rom. 
 vi. 3, the word eis is translated into. " Know ye not, that so many 
 of us as were baptized into Jesus Christ, were baptized, &c." 
 
ESSAYS ON BAPTISM. 
 
 23 
 
 saying, " When ye come to appear before me, who has 
 required this at your hand, to tread my courts ? bring no 
 more vain oblations ; incense is an abomination unto me." 
 Isa. i. 12, 13. Neither does the New Testament furnish 
 us with the example of any others but believers. Among 
 the vast multitude that came to John, he would baptize 
 none but those, that brought forth fruits meet for repent- 
 ance. 
 
 No mention is made of any infants or children being 
 brought to him, or baptized by him. Nor do we hear of 
 a child being baptized by the disciples of Christ, though 
 they baptized more people than John; and among the 
 three thousand baptized on the day of Pentecost, we find 
 none but those that were '* pricked in the heart, and said 
 men and brethren, what shall we do ?" " Peter said unto 
 them, repent, and be baptized." Surely, this is not the 
 exercise of infants or children. Nor is there a single in- 
 stance of the Baptism of an Infant, in all the accounts of 
 the Baptisms administered by the Apostles. 0)ie such ex- 
 aniple of the inspired Apostles, would be regarded as much 
 as the command of our Lord and Saviour ; but in vain do 
 we search the New Testament for it. They invariably 
 required faith in Christ, before they administered this sa- 
 cred ordinance. Those baptized on the day of Pentecost 
 (as we have just mentioned) were such as were convinced 
 of sin, and "gladly received the Word." Acts ii. 41. The 
 Samaritans were me7i and iDomen, who believed. Acts viii. 
 12. The eunuch professed his faith, that Jesus Christ is 
 the Son of God. Acts viii. 36 — 38. Saul was baptized by 
 Ananias, not only as an adult, but by the express com- 
 mand of Christ, who assured him, that Saul was a chosen 
 vessel and a praying soul. Acts ix. 11. 15. 
 
 Dear Reader, I most affectionately entreat you seriously 
 and candidly to examine the account of every baptism 
 mentioned in the New Testament ; and, I am confident, 
 you will clearly perceive, that the subjects are characteriz- 
 ed as adults and believers. They are either called disci- 
 ples, or such as have believed, or had received the Holy 
 Ghost, or spake with tongues and prophesied,^ or were men 
 and women, &lc. &lc. Yea, many of our most eminent 
 Pedobaptist brethren have confessed, that neither precept 
 nor example of Infant Baptism, is to be found in the New 
 Testament. Let us hear a few of them. 
 
26 ESSAYS ON BAPTISM. 
 
 Mr. Cawdrey : " The Scriptures are not clear, that In- 
 fant Baptism was an apostolical practice. We have not 
 in Scripture, either precept or example of children bap- 
 tized." Mr. Tombes\ Antipaedo Baptism, Part 2, p. 84. 
 
 Stapfcrus : " There is not any express command in the 
 Holy Scriptures, concerning the Baptism of Infants." — 
 Theolog. Polem. cap. 3. § 1647. 
 
 Dr. Wall: ''Among all the persons, that are recorded 
 as baptized by the Apostles, there is no express mention 
 of any infant — there is no express mention, indeed, of any 
 children baptized by him, i. e. John the Baptist." Hist. 
 Inf. Bap. Introduction, p. 1. 55. 
 
 Mr. T. Boston: " There is no example of Baptism re- 
 corded in the Scriptures, where any were baptized, but 
 such as appeared to have a saving interest in Christ." 
 Works, 384. 
 
 Luther : " It cannot be proved by the Sacred Scrip- 
 tures, that Infant Baptism was instituted by Christ, or be- 
 gun by the first Christians, after the Apostles." Inst. R's. 
 Vanity of Inf. Bap. Part 2. p. 8. 
 
 Fuller, an Episcopalian Minister : " We do freely con- 
 fess, that there is neither express precept, nor precedent, 
 in the New Testament for the baptizing of Infants," Inf. 
 Bap. Advocated., p. 71. 
 
 Cellarius: *' Infant Baptism is neither commanded in 
 the Sacred Scripture, nor is it confirmed by Apostolic ex- 
 amples." Apud Sckyn. Hist. Mennonit. p. 168. 
 
 Samuel Palmer: " There is nothing in the words of the 
 Institution, nor in any after accounts of the administration 
 of this rite, respecting the Baptism of Infants; there is not 
 a single precept for, nor example of this practice, through 
 the whole of the New Testament." Answer to Dr. Priest' 
 leyh Address on the Lord's Sup. p. 7, 
 
 Limborch : " There is no instance that can be pro- 
 duced, from whence it may indisputably be inferred, that 
 any child was baptized by the Apostles. The necessity 
 of Infant Baptism was never asserted by any Council be- 
 fore that of Carthage, held in the year 418," Comp. 
 Syst, Div. B. 5. C. 22. Sec. 2. 
 
 Dr. Towerson: " That which seems to stick much with 
 the adversaries of Infant Baptism, and is accordingly 
 urged at all times against the friends or asserters of it, is, 
 the want of an express command, or direction, for the ad" 
 
ESSAYS ON BAPTISM. 27 
 
 ministering of Baptism to them. Which objection seems 
 to be the more reasonable, because Baptism, as well as 
 other Sacraments, receiving all its force from Institution, 
 they may seem to have no right to, or benefit by it, who 
 appear not by the Institution of that Sacrament to be en- 
 titled to it ; but rather, by the qualifications it requires, to 
 be excluded from it." Of the Sacram, of Bap. Part II. 
 p. 349, 350. 
 
 I will close this particular also with the words of that 
 eminent divine, Mr. Baxter: " If there can be no exam- 
 ple given in Scripture, of any one that was baptized with- 
 out the profession of a saving faith, nor any precept given 
 for so doing ; then must we not baptize any without it. 
 But the antecedent is true ; therefore, so is the consequent. 
 — In a word, I know of no one tvord in Scripture, that 
 gives us the least intimation that ever man was baptized 
 without the profession of a saving faith, or that gives the 
 least encouragement to baptize any upon another'* s faithP 
 Disp. of Right to Sacr. p. 149, 151. 
 
 Seeing, then, from Scripture and from the testimony of 
 so many Pedobaptists, that there is neither precept for, nor 
 example of Infant Baptism to be found in the New Testa- 
 ment, let me ask, dear Reader, whether it be not strange, 
 yea, absolutely unaccountable, that, if our Lord intended 
 Infants should be baptized, and if they were actually bap- 
 tized by the Apostles, it should not be so much as once 
 recorded. And the entire silence of the inspired writers 
 on this head, is the more surprising, because they were 
 far from being backward, expressly to mention children 
 on other occasions of much less importance to the purity 
 of christian worship, the conduct of believing parents, and 
 the edification of our Lord's disciples. See Matt. ii. 16. 
 xiv. 21. XV. 38. xix. 13. Mark x. 13. Luke xviii. 15. 
 Acts vii. 19. xxi. 5. 
 
 3. It having thus been proved, that every religious 
 practice, unsanctioned by divine precept, or Scripture ex- 
 ample, is unlawful and displeasing to God ; and that the 
 sacred Scriptures contain neither precept nor example for 
 Infant Baptism, the candid reader will not be surprised 
 that I came to the conclusion, that Infant Baptism is with- 
 out a warrant from Scripture, and cannot be but displeas- 
 ing to God. 
 
 Although the absence of Scripture authority is argu- 
 ment entire and satisfactory, against the practice of Infant 
 
28 ESSAYS ON BAPTISM. 
 
 Baptism, I think it proper to take some notice of the his- 
 tory of Baptism, in the early ages of the Christian dispen- 
 sation ; since certain erroneous statements have been made 
 by some modern writers, respecting the practice of those 
 times. The reader's attention is, therefore, invited to the 
 following facts. 
 
 4. First. History records numerous instances of per- 
 sons, children of pious parents, who were baptized when 
 adults^ which would certainly not have been the case, 
 had infant baptism been in use. Mr. Lmoson informs us, 
 ''that Augustine, the son of the virtuous Monica, being 
 instructed in the faith, was not baptized till about the thir- 
 tieth year of his age. Ambrose, born of christian pa- 
 rents, was instructed in christian principles, but remain- 
 ed unbaptized till he was chosen Bishop of Milan. Je- 
 rome, born of christian parents, was baptized when about 
 thirty years old. Nectarius was made Bishop of Con- 
 stantinople before he was baptized." Mr. Lawson pro- 
 ceeds to remark : *' It seems the doctrine of Fidus con- 
 cerning dipping or sprinkling children, was new, and 
 seemed strange to Cyprian ; seeing he could not ratify 
 nor confirm the same, without the sentence and advice of 
 sixty-six bishops. Had it been commanded by Christ, 
 practised by the Apostles, and continued in matter and 
 manner to Cyprian's days, there had not been a necessity 
 for the concourse of so many bishops concerning the 
 same." Baptismalogia, pp. 75, 87. 
 
 Bishop Taylor says, " St. Ambrose, St. Hierom, and St. 
 Austin, were born of christian parents, and yet not bap- 
 tized until the full age of a man and more." In Doctor 
 WaWs Hist. Inf. Bap. p. 2, ch. 2, § 10. 
 
 The famous Austin, in his confessions, having said, 
 *' I was then signed with the sign of his (Christ's) cross, 
 and was seasoned with his salt, so soon as I came out of 
 my mother's womb, who greatly trusted in thee," his 
 translator. Doctor W. Wats, has the following note up- 
 on it: "this was the practice of the primitive times, 
 by which religious parents devoted their children unto 
 Christ, long before their baptism, which, in those days, 
 v)as deferred till they were able to answer for themselves,'*'' 
 Austin's Confes. B. 1, ch. 11, p. 17. 
 
 *' Gregory Nazianzen, born in the year three hundred 
 and eighteen, whose parents were christians, and his 
 
ESSAYS ON BAPTISM. 29 
 
 father a bishop, was not baptized till near twenty-one years 
 of age." Du Pin, Cent. 4, p. 159. 
 
 Chrysostom, also born of christian parents, in the year 
 three hundred and forty-seven, was not baptized till near 
 twenty-one years of age." Grot his apud Poli Synop. ad 
 Mat. xix. 14. 
 
 5. Secondly. Not a few of the most eminent Pedo- 
 baptists have acknowledged it. Let the following suffice. 
 Danverse: *' Infant baptism was not practised until the 
 third century ; nor enjoined as necessary till 400 years 
 after Christ." On BajJ. p. 105. 3Ir. Chambers: ''It 
 appears, that in the primitive times none were baptized but 
 ADULTS." Cyclopedia, Article Baptism. Venema: "It 
 is, indeed, certain, that Pedobaptism was practised in the 
 second century ; yet so, that it was not the custom of the 
 church, nor the general practice; much less, was it gene- 
 rally esteemed necessary that infants should be baptized." 
 Hist. Eccles. torn. 3, secul 2, § 108. Dr. Holland: '' In 
 the first plantation of Christianity amongst the Gentiles, 
 such only as were of full age, after they were instructed 
 in the principles of the christian religion, were admitted 
 to baptism." In Dr. WalVs Hist Inf. Bap. Part 2, ch. 2, 
 p. 281. M. De la Roque : " The primitive church did not 
 baptize infants ; and the learned Grotius proves it in his 
 Annotations on the Gospel." In Mr. Stennetth ansioer to 
 Mr. Russen, p. 188. Curcellaeus : *' The baptism of in- 
 fants, in the two first centuries after Christ, was altogether 
 unknown." Inst. Relig. Christ, Lib. 1, c. 12, Diss. Se- 
 cund. de Pecc. Orig. § ^Q. 
 
 One observation more shall close this part of the sub- 
 ject. Our Pedobaptist brethren further inform us, that 
 none but believers have a right to the ordinance of bap- 
 tism, or can derive any benefit from it; for as infants can- 
 not believe, it follows that they have neither a title to 
 baptism, nor can derive any benefit from it. 
 
 The celebrated Cocceius informs us, ''that Sacra- 
 ments, properly speaking, were instituted for believers, 
 and given to them, Rom. iv. 11; that is, for those who 
 hunger and thirst after righteousness." Sum. Doet. De 
 Foed. c. 6, ^ 209. Limborch: "The subject of bap- 
 tism, to whom it is to be administered, is a believer; one 
 who is endued with a true faith in Jesus Christ, and 
 touched with a serious repentance for his past offences. 
 3 
 
30 
 
 ESSAYS ON BAPTISM. 
 
 ^1/st. Bio. B. 5, chap. 22, § 2. Bleicrus : '' None have a 
 title to baptism but such as profess faith and the true reli- 
 gion." jB/6. jBrm. class. 4, p. 169. Twrrc^m ;" Faith, 
 devotion, and an internal exercise of the mind, are requir- 
 ed to the efficacy of a sacrament; because the scripture 
 expressly asserts it, Mark xvi. 16, 1 Cor. xi. 27, Acts ii. 
 37, 38, because without faith it is impossible to please 
 God, Heb. xi. 6 ; and because the promise, as contained 
 in the sacraments, and faith are correlates. Insti. Loc. 19, 
 Q,. 8, <5> 12. Calvin; "From the sacrament of baptism, 
 as from all others, we obtain nothing, except so far as we 
 receive it in faith." Inst. L. 4, c. 15, § 15. Jonathan 
 Edwards: " There are some duties of worship that im- 
 ply a profession of God's covenant, whose very nature 
 and design is an exhibition of those vital, active princi- 
 ples and inward exercises, wherein the condition of the 
 covenant of grace consists — such are the christian sacra- 
 ments ; whose very design is to make and confirm a pro- 
 fession of and compliance v. ith that covenant, and whose 
 very nature is to exhibit or express those uniting acts of 
 the soul." Iloornheekius : " Without faith, water baptism 
 cannot by any means be lawful ; for the command is, be- 
 lieve first, then, also, and not otherwise, be baptized. Mark 
 xvi. 16, he that believcth and is baptized, S^c. Then, they 
 that gladly received his ivord were baptized. Acts ii. 41. 
 If thou believest ivith all thy heart, thou may est be baptized. 
 Acts viii. 37. Acts xvi. 31, 33." Socin. confut. tom. 3, p. 
 389. Dr. Watts : ^' Faith and repentance were the 
 great things required of those that were admitted to bap- 
 tism. This was the practice of John, this the practice of 
 the Apostles, in the history of their ministry. Mat. iii. 
 Acts ii. 38, xix. 4, viii. 37." Berry St. Serm. vol. 2. pp. 
 177, 178. 
 
 In closing this Essay, I cannot but express my hope, 
 that the candid and conscientious reader will see the im- 
 propriety of admitting infants to the sacred ordinance of 
 baptism ; seeing, that the law of a positive institution is 
 the only rule of our obedience, Pedobaptists, eminent 
 for learning and piety, being judges; (Essay I, 3) and 
 that in tlic institution of baptism, the subjects are cha- 
 racterized as having been first taught, and consequently 
 become disciples and believers in Christ, which is not 
 applicable to infants or children. They further declare, 
 
ESSAYS ON BAPTISM. 31 
 
 that every part of religious worship requires a divine 
 precept or scripture example, but that the New Testa- 
 ment affords neither precept nor example for infant bap- 
 tism ; it follows, therefore, that infants have no right to 
 this sacred ordinance. 
 
 I am perfectly aware that our brethren endeavor to 
 prove the right of infant baptism by scripture inferences ; 
 by analogy of dispensations, &c. &c. ; but how is this 
 consistent with their declarations already cited, (Essay I. 
 2, 3,) that in positive institutions we have nothing to do 
 with reasoning, inferences, analogy, S^c. S^c. but that the 
 revealed will of the Legislator is the sole authority, and 
 the words of the law the only rule, of our obedience ? 
 This subject reminds me of the fact that Hebrew gram- 
 marians give rules for the pronunciation of words in one 
 chapter, while in the very next their rules are contradicted 
 and violated by their own pronunciation. Besides, I have 
 diligently examined the arguments in favor of infant bap- 
 tism, and may shew in the next Essay, that, when weighed 
 in the balance of the sanctuary, they are found wanting. 
 
 ESSAY III. 
 
 Arguments in favor of Infant Baptism, stated and re- 
 futed. 
 
 We are told by our Pedobaptist brethren, that their 
 practice of infant baptism is sanctioned by express Scrip- 
 tures; hy the example of the Apostles; hy our LorcPs con- 
 duct towards children ; and hy analogy. 
 
 1. Express declarations of Scripture are appealed to for 
 sanction. 
 
 Our Lord's commission to baptize all nations. Matt, 
 xxviii. 19. '' Go ye, therefore, and teach all nations, bap- 
 tizing them,'''' &bc. 
 
 Here our Pedobaptist brethren reason thus : " All na- 
 tions are to be baptized ; but children are a part of all na- 
 tions ; therefore, children have a right to baptism." This 
 might be good logic, if our Lord had said no more than 
 
32 ESSAYS ON BAPTISM. 
 
 *' baptize all nations ;" but he has characterized those in 
 all nations who should be baptized ; namely, disciples and 
 believers. Those, therefore, who are not capable of 
 learning and believing, are excluded ; and such are infants. 
 (See Essay II. 2.) Besides, it is acknowledged by 
 many learned Pedobaptists, that those to be baptized, 
 agreeably to our Lord's commission, must first be taught, 
 or discipled ; i. e. be instructed in the first principles of 
 the christian religion. I shall select only a few of their de- 
 clarations. 
 
 Maccovius : " We assert, that our Lord enjoins two dif- 
 ferent things upon his disciples, to teach and to baptize.''^ 
 Loci Com. p. 823. 
 
 Saurin: " In the primitive church, instruction preceded 
 baptism, agreeably to the order of Jesus Christ : go teach 
 all nations, baptizing them." Ser. torn. 1, p. 301, Le 
 Haye, Edit. 3. 
 
 Mr. Samuel Palmer : " There is nothing in the words 
 of the institution respecting the baptism of infants." An- 
 sioer to Dr. Priestlei/^s address on the Lord'^s Supper, p. 7. 
 
 Gomarus : " In Matt, xxviii. 19, our Lord speaks not con- 
 cerning infants, but adults, who ai-e capable of instruc- 
 tion." Opera. Theolog. p. 148. 
 
 Limborch: "They could not make disciples, unless by 
 teaching. By that instruction were disciples brought to 
 the faith before they were baptized." Mark xvi. 15, 16. 
 Inst. L. 5. c. 67, § 7. 
 
 Calvin : " Because Christ requires teaching before bap- 
 tizing, and will have believers only admitted to baptism ; 
 baptism does not seem to be rightly administered, except 
 faith precede.''^ In Harm. Evan^. Comment, ad loc. 
 
 Dr. Barrow: "What the action itself enjoined is, and 
 what the manner and form thereof, is apparent by the 
 words of our Lord's institution : going forth, saith he, 
 teach or disciple all nations, baptizing them. The action 
 is baptizing or immersing in water : the object thereof, 
 those persons of any nation whom his ministers can, by 
 their instruction or persuasion, render disciples ; that is, 
 such as do sincerely believe the truth of his doctrine, and 
 seriously resolve to obey his commandments." Works, 
 vol. 1, p. 518. 
 
 That men are made disciples of Christ by teaching, and 
 not by baptizing, (as Mr. Henry would have us believe. 
 
ESSAYS ON BAPTISM. 33 
 
 Treatise on Baptism, p. 114,) is acknowledged by nume- 
 rous Pedobaptists. 
 
 Dr. Owen: *' By the disciples of Christ, I intend them, 
 and them only, who profess faith in his person and doc- 
 trine, and to hear him, or to be guided by him alone, in all 
 things that appertain unto the worship of God, and their 
 living unto him." Inquiry into the Orig. Nature of 
 Churches, p. 120. 
 
 Mr. Wilson: "A disciple is a learner, a scholar, who 
 submitteth himself to another to be taught any learning. 
 Acts XX. 30, Matt. xi. 2. One who learneth the doctrine 
 of Christ, that he may believe and practise it." Acts xi. 
 16. Luke xiv. 16. Christ. Diet. Article, Disciple. 
 
 Mr. Baxter: " Ohjection: Any one is a disciple that is 
 willing to learn of Christ. Ansiaer. No such matter. In 
 an improper sense you may so call them, but not in Scrip- 
 ture sense, where a disciple and a christian are all one. 
 Acts xi. 26. But not every one that is willing to learn of 
 Christ, is a christian ; therefore, not a disciple. A disci- 
 ple of Christ is one that will take him for the great pro- 
 phet of the church, and will learn of him as of the Christ. 
 None are disciples but upon the account of either saving 
 faith, or the profession of it." Disput. of Right to Sac. 
 pp. 95, 183. 
 
 " Were there occasion for it," says the venerable Mr. 
 Booth, " quotations of this kind might be greatly multi- 
 plied : but I forbear, and shall only observe, that I do not 
 recollect a single author, who, upon any occasion, explains 
 the term disciple in such a manner as to exclude the idea 
 of being taught, except with a view to Pedobaptism. Now 
 must not that be a bad cause, which impels wise and 
 learned men to seek a refuge for it, in such an acceptation 
 of a capital term of divine law as has no parallel, either in 
 Scripture or in common authors ; and for which nothing 
 can be pleaded but by mere hypothesis ?" Fedobap. Ez- 
 am. II. p. 288. 
 
 Is it not astonishing, that men, eminent for piety and 
 learning, should be so blinded as to reason as follows ? 
 
 Dr. Worcester, arguing in favor of infant baptism, says : 
 " In his commission to his Apostles, his direction was, 
 that «/Z nations should be baptized, and children constitute 
 a part of every nation." Letters, p. 115. 
 
 Mr. Henry: ''If it be the will and command of the 
 3* 
 
34 ESSAYS ON BAPTISM. 
 
 Lord Jesus, that all nations should be discipled by bap- 
 tism, and children, though a part of all nations, are not 
 excepted, then children are to be discipled by baptism." 
 Treatise on Bapf. p. 114. 
 
 Dr. John Edivards : " This general commission takes 
 in all particulars. Go baptize all nations, is as much and 
 as full as if Christ had said, Go baptize all men, women, 
 and children." Theol. Refer, vol. 1, p. 568. 
 
 Calorius argues thus : " He who commands all men to 
 be baptized, so that none are exempted, of any age, or 
 sex, or condition, would have infants baptized, no less than 
 adults, therefore." Socin. Profl. Disp. 24, Contr. 8, p. 
 878, Wittenberg, 1652. 
 
 The reader will agree, that if this mode of reasoning 
 proves any thing, it proves a great deal more than these 
 authors would be willing to practise. If all that belong 
 to a nation are to be made disciples by baptism, " without 
 exception of age, or sex, or condition,'''' by what authority 
 can they refuse baptism to the unbelieving Jew, the de- 
 luded Mahommedan, the idolatrous heathen, or any other 
 infidel ? Nor ought they to wait till the ordinance is re- 
 quested; but, as zealous and faithful ministers of Christ, 
 they ought to baptize every one they meet with, without 
 asking any question ; for their commission is, '' Go ye, 
 therefore, and disciple all nations ; i. e. baptizing them," 
 without exception of age, or sex, or condition f^^ Further, 
 to harmonize the account of our Lord's commission given 
 by Mark, with that by Matthew, they must paraphrase it 
 thus : " Go ye into all the world, and preach the gospel to 
 every creature ; he that believeth and is baptized," that 
 is, he that, hij baptism, is put into the way of becoming a 
 believer, without exception of age, sex, or condition, *'and 
 tvithout regard to the future, whether he will really be- 
 lieve or not," shall be saved; "but he that believes not," 
 that is, he that is not put into the way of becoming a be- 
 liever, not being baptized, '* shall be damned." Whe- 
 ther this reasoning does not make baptism the only con- 
 dition of salvation, the reader is able to judge. 
 
 The promise to children mentioned Acts ii. 38, 39, 
 is produced as authority for infant baptism. When, on 
 the day of Pentecost, those that were '* pricked in their 
 iieart," asked v/hat they must do, Peter answered, " Re- 
 pent, and be baptized, every one of you, into the name 
 
ESSAYS ON BAPTISM. 35 
 
 of Jesus Christ, for the remission of sins, and ye shall 
 receive the gift of the Holy Ghost, For the promise is 
 unto you, and to your children, and to all that are afar 
 ojf, even as many as the Lord our God shall call." In 
 support of infant baptism, a part of Peter's answer is 
 generally quoted, but not the v^^hole, viz : " the promise is 
 unto you and to your children;" and, instead of explaining 
 the nature of the promise, as the Apostle did by refer- 
 ring to the prediction in Joel, it is generally referred to 
 the promise made to Abraham and his seed. But a little 
 consideration of the connexion of this passage will lead to 
 the discovery, that it has nothing to do with infant baptism. 
 On the day of Pentecost, i. e. the fiftieth day after the 
 resurrection of Christ, the Holy Ghost descended from 
 heaven. The disciples "were all filled with the Holy 
 Ghost, and began to speak with other tongues, as the Spi- 
 rit gave them utterance."* This remarkable and unpa- 
 ralleled event being witnessed by the multitude who had 
 come up to the solemn feast, they were amazed, marvel- 
 led, and were confounded, and doubted, saying one to 
 another, " what meaneth this ?" Others mocking said, 
 " These men are full of new wine." Peter, filled with holy 
 zeal, stood up, and proved to the one party, that "these 
 men were not drunken;" and the other party he informed, 
 that this event had taken place as a fulfillment of a pro- 
 phecy, delivered by the Prophet Joel, saying, " It shall 
 come to pass in the last days, saith God, I will pour out 
 of my Spirit upon all flesh ; and your sons and your daugh- 
 
 * The feast of Pentecost was on the fiftieth day after the second 
 of the feast of unleavened bread, which time being a week of weeks, 
 or forty-nine days, the feast of Pentecost was called the feast of 
 weeks. No servile labor was done on this occasion, but the day 
 was mainly devoted to various sacrificings, and observed in com- 
 memoration of the fiftieth day after the deliverance of Israel from 
 Egyptian slavery, when the Law was given on Mount Sinai. It is 
 worthy of notice that, on the day of Pentecost, the Law was given 
 to Israel, amidst the awful sublimities of Sinai ; and that, on the day 
 of Pentecost, was experienced this first and glorious display of divine 
 grace, after the Saviour's resurrection from the dead. In the first 
 instance, the Israelites received the written law; in the last, the 
 Christian Church was gathered, and recognized under the rules of 
 the Gospel. From this time, the disciples of Christ " continued 
 stedfastly in the Apostles' doctrine and fellowship, and in break- 
 ing of bread, and in prayers." 
 
36 ESSAYS ON BAPTISM. 
 
 ters shall prophesy, and your young men shall see visions, 
 and your old men shall dream dreams ; and on my ser- 
 vants, and on my handmaidens, I will pour out in those days 
 of my Spirit, and they shall prophesy." Joel ii. chap. 28, 
 29. This prophecy being referred by the Jews to the days 
 of the Messiah, the Apostle, in a most affectionate man- 
 ner, proved to them, that Jesus of Nazareth was the pro- 
 mised Messiah, inasmuch as he, according to ancient pre- 
 dictions, suffered and died, and rose again, and ascended 
 to the right hand of God. He concluded with a personal 
 address, saying, " Therefore, let all the house of Israel 
 know assuredly, that God hath made that same Jesus, 
 whom ye have crucified, both Lord and Christ." Oii 
 being thus charged with crucifying the Lord of Glory, they 
 were pricked in their heart, and asked what they must do; 
 to which the Apostle gave the answer mentioned in the 
 beginning of this particular. Hence it is evident — 
 
 1. That the blessing contained in "the promise," 
 verse 39, is the forgiveness of sins and the gift of the Holy 
 Ghost. 
 
 2. That to remove their doubts and fears, produced by 
 their conviction of having committed the awful crime of 
 crucifying their Messiah, and of having imprecated his 
 blood on themselves and on their children, the Apostle re- 
 minds them of the promise contained in the prophecy of 
 Joel, which he had just rehearsed, and which relates 
 both to them and to their children, or posterity. To give 
 them additional encouragement to hope for pardon, he as- 
 sures them, that even the Gentiles, who " were afar off, and 
 as many as the Lord should call," should obtain the same 
 blessing on the same terms of repentance, and faith, and 
 obedience. 
 
 3. It is further evident that the word children does 
 not relate to such as were in a state of childhood or infan- 
 cy, but to adults, or persons old enough to engage in reli- 
 gious exercises. That such is frequently the meaning of 
 the word in Scripture, as well as in common conversation, 
 needs no proof. How often is the whole congrega- 
 tion of the Jews called the children of Israel ? And, that 
 such is the import of the word children in this passage, is 
 evident from the prophecy from which it is quoted, where 
 the subjects are specified as sons and daughters, &.c. ; but 
 no infants are uicationcd. Besides, these persons were 
 
ESSAYis ON BAPTISM. 37 
 
 "to prophesy, see visions, dream dreams, &c." which 
 could not be said of such as are in a state of infancy. 
 
 4. It appears, also, that repentance and faith in Christ 
 are necessary to the enjoyment of the blessings promised, 
 and, therefore, this promise cannot refer to infants. " Even 
 as many as the Lord our God shall call." 
 
 Such, dear reader, I conceive to be the true meaning 
 of this passage ; and in this I am supported by not a few 
 Pedobaptist theologians. 
 
 Witsius: "And it shall come to pass afterward that I 
 will pour out of my Spirit upon all flesh." Joel ii. 28. 
 " Concerning which promise Peter speaks, Acts ii. 39. 
 " For the promise is unto you, and to your children," 6lc. 
 Exercit. in Symh. Exc. 11, ^ 19. 
 
 Dr. Doddridge: "Considering that the gift of the 
 Spirit had been mentioned just before, it seems most na- 
 tural to interpret this as a reference to that passage in Joel, 
 which had been so largely cited above, (verse 17, et seq.) 
 where God promises the effusion of the Spirit on his sons 
 and daughters." Note on the place. 
 
 Dr. Owen: " This promise of the Spirit is sometimes 
 called the promise of the covenant. Acts ii. 39. The pro- 
 mise is to you ; which promise is that which Christ re- 
 ceiveth from his Father, ver. 33, even the promise of the 
 Holy Ghost.'''' Perseverance, p. 116. 
 
 Dr. Hammond: "If any have made use of that very 
 unconcludent argument, (Acts ii. 39,) I have nothing to 
 say in defence of them. I think that the word children 
 there, is really the posterity of the Jews, and not peculiar- 
 ly their infant children," Works, vol. 1, p. 490. 
 
 Dr. Whitby: "These words will not prove a right of 
 infants to receive baptism. The promise here being that 
 only of the Holy Ghost, mentioned ver. 16 — 18; and so 
 relating to the times of the miraculous effusion of the Ho- 
 ly Ghost, and to those persons who by age were made ca- 
 pable of these extraordinary gifts." Annot. on the place. 
 
 Limborch : "By Tekna, the Apostle understands, not 
 infants, but children or posterity ; in which signification 
 the word TeA:w« occurs in many places of the New Testa- 
 ment, See, among others, John viii. 39. And here Pe- 
 ter also comprehends in that expression their unborn pos- 
 terity, whence it appears that the argument, which is very 
 commonly taken from this passage for the baptism of in- 
 fants, is of no force, and good for nothing ; because it 
 
38 ESSAYS ON BAPTISM. 
 
 entirely departs from the design of Peter." Comment in 
 loc. 
 
 Another Scripture sanction for infant baptism is sup- 
 posed to be, that children are spoken of as holy. 
 
 Pedobaptists reason thus : '' They that are holy are pro- 
 per subjects for baptism ; but children are said to be holy : 
 therefore, they are to be baptized ;" and for proof that 
 they are holy, we are referred to the following passages. 
 Rom. xi. 16. " For if the first fruit be holy, the lump is 
 also holy; and if the root be holy, so are the branches." 
 1 Cor. vii. 14. '* The unhelieving husband is sanctified 
 by the wife, and the unhelieving wife is sanctified by the 
 husband, else were your children unclean ; but now are 
 they holy." 
 
 Dr. Addington, speaking of the first of these passages, 
 says : " The christian is to his or her family as the root 
 of these branches, and upon the principles here laid down, 
 he or she being holy, so are they." Christian 3Iinistcr^s 
 Reasons, p. 80. 
 
 " This proves that the seed of believers, as such," says 
 3Ir. Henri/, " are within the pale of the visible church, 
 and within the verge of the covenant, till they do, by their 
 unbelief, throw themselves out ; for if the root be holy, so 
 are the branches. '''' Expos, on the place. To build on 
 such a foundation, indicates a bad cause. 
 
 A person must really have clearer eyes than natural 
 and spiritual ones, to see or find any thing like baptism in 
 this chapter. Nor is there any allusion to infants or 
 children, connected with the Apostle's reasoning. His 
 design appears to have been to humble the believing Gen- 
 tiles, and to prevent them from despising the unbelieving 
 Jews ; and to encourage their prayers and exertions for 
 the future conversion of the Jews; ^^for God is able f4) 
 graffthem in again?'' 
 
 In allusion to Jer. xi. 16, 17, the Apostle calls the 
 whole Jewish nation an olive tree, which the Lord had 
 planted, when he brought them out of Egypt ; and the 
 means of grace and other privileges with which they had 
 been favored, he styles the " sap and fatness of the tree."* 
 
 * In my letter explanatory of the objects of the American Society 
 for ameliorating the condition of the Jews, I expressed my views on 
 this subject more particularly than I think it necessary to do in this 
 place. 
 
ESSAYS ON BAPTISM. 39 
 
 From these unspeakable advantages, the greatest part of 
 the nation has been cut off, and is still destitute of them ; 
 whilst the Gentiles, who, for ages together, had been 
 without the knowledge of the true God, and all the means 
 of grace, were made partakers of them. 
 
 I do not conceive that this passage, or olive tree, has 
 any thing to do with the church of Christ, or with Christy 
 the head o^ the church, or with the covenant o^ grace; the 
 whole Jewish nation, as the congregation of the Lord, are 
 the olii'e tree, as I shall have occasion to show more fully 
 hereafter. 
 
 Should I, however, be mistaken with respect to the 
 root and trunk of the tree, there can be no mistake as it 
 respects the branches ; and with these only have we to do 
 at present. " These evidently represent such persons, 
 and such only, who were moral agents, capable of believ- 
 ing and of being guilty of unbelief" They are divided 
 into three classes : the unbelieving Jews, that were cut oJQT 
 from the olive tree, or deprived of the means of grace and 
 other privileges ; the believing Jews, who remained in 
 the tree, i, e. in the possession of the means of grace ; 
 and the believing Gentiles, who, by faith, became united 
 with the believing Jews. Now, dear reader, you per- 
 ceive that, as infants are not capable, either of believing 
 or of being guilty of unbelief, the passage can have no re- 
 ference whatever to them, but respects the conversion of 
 Jews, from the days of the Apostles till all Israel shall be 
 saved with an everlasting salvation. The figurative ex- 
 pression in the text, is evidently in allusion to the law in 
 Levit. xxiii. 14, 17; that whereas, by the offering of the 
 first fruits, and waving two loaves, the whole lump was 
 sanctified, i. e. all the other produce of the year was made 
 lawful food, and might be eaten with the approbation of 
 God ; so, in like manner, the first Jewish converts were a 
 sample and pledge of those that should believe hereafter. 
 
 That this is the proper sense of the passage, is acknow- 
 ledged by many of our Pedobaptist brethren. Take a few. 
 
 Toletus and Menochius : " Paul here denominates the 
 first Jews that were converted to the faith, namely, the 
 Apostles and disciples of our Lord, first fruits.^^ Apud. 
 Poli. Synop. in loc. 
 
 Dr. Doddridge : " For if the first fruits be holy, so 
 is the lump. The consecration of them was looked upon 
 
40 ESSAYS ON BAPTISM. 
 
 as in effect the consecration of all. And so would I look 
 upon the conversion of some few of the Jewish nation, as 
 an earnest of the conversion of all the rest.'' Paraphrase 
 on the place. 
 
 The next passage referred to, where children are said 
 to be holy, has as little to do with baptism as the former. 
 
 The children are said to be holy, not because one of 
 the parents is a believer, but because of the lawful mar- 
 riage of the parents; who, though married, while both 
 were wibelievers, were sacredly set apart to each other, 
 according to the matrimonial ordinance of God. 
 
 You will observe, that the Apostle speaks of both part- 
 ners as unbelievers, when united in marriage. He takes 
 a single pair, and says, " the unbelieving husband is sanc- 
 tified by or to the wife, and the unbelieving wife is sancti- 
 fied by or to the husband." And to show his readers that 
 they already admitted this truth, he merely reminds them, 
 that they consider their offspring holy, or lawful children ; 
 for admitting this, the parents must admit that their mar- 
 riage is lawful, though entered into in a state of unbelief, 
 and cannot, therefore, be annulled by the conversion of 
 one of the parties. 
 
 The occasion of this part of the Apostle's letter to the 
 Corinthians, was their scruple of conscience, whether a 
 converted partner may continue to live with the unbe- 
 lieving partner, or whether, on the conversion of one of 
 the parties, they must separate. This tender and pain- 
 ful question was very natural. For, by the Mosaic law, 
 Jews were prohibited fi-om marrying a heathen, or idola- 
 ter; (Ex. xxxiv. 16,) and, on their return from the Baby- 
 lonish captivity, those who had broken this law, were ob- 
 liged to dismiss their wives and their children. The Apos- 
 tle, therefore, informs them, that under the gospel dispensa- 
 tion, the case is different. The believing partner not only 
 »zoj/ continue with his unbelieving partner, for "the unbe- 
 lieving husband is sanctified," i. e. set apart, devoted and 
 made lawful, " by" or rather to " the wife; and the unbe- 
 lieving wife is sanctified," i. e. set apart, devoted and made 
 lawful, " by" or " to the husband ;" but they ought not to 
 separate, for the sake of the reputation and honor of their 
 children. For, if you separate, you thereby declare your 
 marriage contract to have been unlawful, and your children 
 of course would be " unclean," or illegitimate ; but by con- 
 tinuing to live together, you still recognize your marriage 
 
ESSAYS ON BAPTISM. 41 
 
 relation, by which ye were sanctified or made lawful to 
 each other, according to God's institution, and, therefore, 
 your children are holy, i. e. made lawful to you, to be en- 
 joyed as the gift of God.* 
 
 That this is the proper sense of the passage, I might 
 confirm by very many testimonies from the most pious 
 and learned Pedobaptist divines ; but two or three must 
 suffice. 
 
 Mr. Poole's Contimmtors : '' The unbelieving liushand 
 is sanctijied hij the wife. I rather think it signifies, 
 brought into such a state, that the believer, without of- 
 fence to the law of God, may continue in a married state 
 with such a yoke fellow ; and the estate of marriage is an 
 holy state, notwithstanding the disparity with reference to 
 religion." Annot. on the place. 
 
 "Paul here treats concerning a mutual participation of 
 such holiness as depends upon conjugal custom, as Chry- 
 sostom teaches ; a holiness which the believing and the 
 unbelieving partner have in common between themselves. 
 Whence it follows that these things have been rashly and 
 violently applied by Calvin, Beza, Paraeus, and others, to 
 a natural and original holiness of children born of believ- 
 ers." Biblia illustrata, in loc. vid. Grotium in loc. 
 
 That the sanctification or holiness in this passage does 
 not refer to internal holiness of heart and nature, is fur- 
 ther evident, from the well known use and meaning of the 
 word, when used in relation to marriage amongst the Jews. 
 It is the common form of speech used at the ceremony of 
 espousal and marriage. The man, putting a present into 
 the hand of the woman, says; "with this thou art meha- 
 
 *The Apostle seizes on the powerful principle of parental love, 
 and appeals to the fact that the children of a lawful marriage are 
 lawful or holy children, which fact both the parents would gladly ad- 
 mit as a good argument to dissuade them from a separation. It 
 will be observed by the reader, that the marriage spoken of by the 
 Apostle, took place when both partners were "unbelieving;" and 
 that the sanctification of these persons took place in the same state 
 of unbelief, that is, in their marriage in unbelief. It is impor- 
 tant to understand this truth, because some persons have spoken of 
 the sanctification here mentioned, as though it were the conversion 
 or sanctification of the soul by the Holy Spirit; whereas it can be 
 nothing else than that ceremonial sanctification, which always takes 
 place in the marriage of unbelievers, aa well as of believers. 
 4 
 
42 ESSAYS ON BAPTISM. 
 
 dasliti, i. e. sanctified to me;" thou art now set apart as 
 my wife, according to God's institution. The change 
 thus effected is with respect to her relation, but not to her 
 nature. Hence, I suppose, originated the custom in the 
 episcopal church, that at the marriage ceremony, the man 
 puts a ring on the finger of the woman, and says : '' With 
 this ring I thee wed," i. e. espouse, unite and join. 
 
 Here it is evident, that the holiness of the children 
 must be of the same nature as the sanctification or holi- 
 ness of unbelieving parents. If the holiness of the child- 
 ren were real holiness of heart, then the unbelieving pa- 
 rent must be holy in heart too, notwithstanding he or she 
 still continues an unbeliever. Do our brethren believe 
 this ? Again, if the holiness of the children derived from 
 the unbelieving but sanctified parent, qualifies and enti- 
 tles them to baptism, then the unbelieving but sanctified 
 parent cannot be less qualified and entitled to the same 
 sacred ordinance. That our opponents would think 
 it proper to baptize such a sanctified unbeliever, is at 
 least improbable. 
 
 The idea of real holiness being communicated from pa- 
 rents to children, is in direct contradiction of Scripture 
 and fact. 
 
 It is further argued by some, that in Acts xv. 10, 
 children are called disciples, and, therefore, have a title to 
 baptism. But it is very evident, that the disciples in this 
 passage were believing gentiles, and not infants or child^ 
 ren. For, the same persons whom some desired to have 
 circumcised, diXe personally addressed as brethren, ver. 1, 
 and were also to be commanded to keep the law of Mo- 
 ses, verse 5. 
 
 II. The second supposed sanction for infant baptism, 
 is the practice of the Apostles in baptizing households. 
 
 This argument is much insisted on. But, as only a 
 few instances are mentioned in the whole New Testa- 
 ment, we may easily examine them, and I am persuaded 
 the reader will clearly perceive, that all the persons in 
 each household are described as moral agents, capable of 
 exercising their faculties on religious subjects. Thus the 
 household of Stephanas, mentioned 1 Cor. i. 13, are said 
 by the Apostle, 1 Cor. xvi. 15, to be his "first fruits in 
 Achaia, and that they addicted themselves to the ministry 
 of the saints." 
 
ESSAYS ON BAPTISM. 43 
 
 *'This seems to imply," says Dr. Doddridge, ** that it 
 was the generous care of the loliole family to assist their 
 fellow christians ; so that there was not a member of it 
 which did not do its part." Paraph, in loc. And Dr. 
 Hammond, another Pedobaptist, says, " I think it unreor 
 sonahle, that the Apostle's bare mention of baptizing this 
 household, should be thought competent to conclude, that 
 infants were baptized by him." WorJcs, vol. 1, p. 494. 
 
 We notice next Cornelius ?cnd his household, and those 
 that were with them, mentioned. Acts x. It is evident, 
 that those baptized on that occasion were not infants, for, 
 before their baptism, they all heard the word, and the Ho- 
 ly Ghost fell on them, and they spake with tongues, and 
 magnified God ; and, after they had been baptized, they 
 prayed the Apostle to tarry with them. 
 
 Lydia and her household invite some attention. Acts 
 xvi. 13-15, 40. The more judicious Pedobaptist divines 
 have honestly acknowledged, that no certain argument 
 can be drawn from this transaction in favor of infant bap- 
 tism. For, as it has been observed, none has ever proved 
 that Lydia was a married woman, or had a husband then 
 living. The contrary is more probable, because she had 
 -^me from Thyatira, a distance of about 300 miles, to sell 
 •pie at Philippi. And if she was a married woman, it 
 annot be proved that she had any children ; and if she 
 had any, it cannot be proved that any of them were in a 
 state of childhood, or infancy ; and if she had any infants, it 
 is not at all likely she would have brought them with her all 
 that distance. Besides, it is evident from ver. 40, that her 
 household consisted of persons who are called " brethren,'''' 
 and stood in need of consolation. In confirmation of 
 these ideas, the reader will please to attend to the opinion 
 of some of our Pedobaptist brethren. 
 
 Assembly of Divines : "And entered into the house of 
 Lydia; doubtless to confirm them in the faith, which 
 they had preached to them — Lydia and hers, hearing 
 of their miraculous deliverance, could not but be comfort- 
 ed and confirmed in the truth." Annot. on Acts xvi. 40. 
 
 Dr. Whitby : " And when she and those of her house- 
 hold were instructed in the christian faith, and in the na- 
 ture of baptism required by it, she was baptized, and her 
 household." Paraphrase of the place. 
 
 Limborch : "An undoubted argument, therefore, can- 
 
44 
 
 ESSAYS ON BAPTISM. 
 
 not be drawn from this instance, by which it may be de- 
 monstrated, that infants were baptized by the Apostles. 
 It might be, that all in her house were of a mature age ; 
 who, as in the exercise of a right understanding, they be- 
 lieved, so they were able to make a public profession of 
 that faith, when they received baptism." Com. in loc. 
 
 We notice in the last place, the baptism of the Phi- 
 lippian jailor and his household, Acts xvi. 29-34. Had 
 I not been myself blinded by prejudice, I should think 
 it almost incredible, that any one could read these verses 
 and suppose that an infant was included in the num- 
 ber baptized in this family ,• since it is expressly de- 
 clared, that the Apostles spake the word of the Lord not 
 only to him, but also to all that were in his house ; and that 
 the jailor rejoiced, believing in God tcith all his house. 
 
 I have been credibly informed, that a Pedobaptist bro- 
 ther, in a sermon lately delivered, attempted to prove that 
 the faith of a parent entitled his infants to baptism ; for, 
 Scdd he, " the jailor only v/as directed to believe, and yet 
 all his were baptized." Is my brother aware how far this 
 mode of reasoning would lead him ? Suppose that a 
 member of his church should request him to baptize his 
 unbelieving wife, several children, and some unbeliev- 
 ing servants, could he refuse ? Might not the man 
 justly plead, " Sir, you have taught me to reason thus: 
 the Apostolic example must be followed. By this exam- 
 ple we are informed, that, the master of a family pro- 
 fessing faith, his entire household were baptized with 
 him. But his adult offspring and his domestics, whether 
 converted or not, were part of the household ; and, con- 
 sequently, were baptized. Therefore, as I, the master 
 of my family, have been baptized, and made a profes- 
 sion, my wife, my children and my servants, also, are en- 
 titled to baptism, whether they be converted or not. I 
 leave my brother to answer, whether he would comply with 
 such a request. To build infant baptism on such proofs, 
 is exceedingly dangerous and pernicious. For, upon the 
 same principle, and from the self same passage, it 
 would follow, that the eternal happiness of all that were 
 in the jailor's house, was secured because of his faith 
 only. For, the Apostle said to him only, " believe on the 
 Lord Jesus Christ, and thou shalt be saved, and thy 
 house :^^ yet, as fallacious and erroneous as this argument 
 
ESSAYS ON BAPTISM. 
 
 45 
 
 is, still it is not neiv, for Bishop Horsey and otliers have 
 reasoned in the same manner. For instance, Mr. Blake, 
 a noted advocate for infant baptism, speaks thus : " We 
 have examples not to be contemned, of the baptizing 
 whole households ; and, whether infants were there or no, 
 as it is not certain, though probable, so it is not material. 
 The precedent is an liouselwld. He that followeth the 
 precedent, must baptize households. It appears not that 
 any wife was there ; yet, he that followeth the precept, 
 must baptize wives ; and so I may say servants, if they be 
 of the household." In Tomhesh Examin. p. 141. 
 
 The most eminent of our Pedobaptist divines, however, 
 have acknowledged that the jailor'^s household was com- 
 posed of believers only. 
 
 Calvin: "Luke commends the pious zeal of the jailor, 
 because he dedicated his whole house to the Lord ; in 
 which, also, the grace of God illustriously appeared, be- 
 cause it suddenly brought the whole family to a 'pious con- 
 sent. ^"^ Commeyit. in loc. 
 
 Mr. Henry: " He rejoiced^ believing in God with all his 
 house. There was none in his (the jailor's) house, that 
 refused to be baptized, and so made a jar in the harmony ; 
 but they were unanimous in embracing the Gospel, which 
 added much to the joy." Expos. Acts xvi. 34. Thus, 
 dear reader, we have examined all the instances of 
 household baptism mentioned in the New Testament; 
 and we close with the words of the judicious Mr. Lim- 
 borchj himself a Pedobaptist: " The argument is of no 
 force, and good for nothing.''^ See above Essay HI, p. 6. 
 We will, therefore, proceed to the 
 
 III. Third sanction pleaded for infant baptism, derived 
 from our Lord's conduct to children, recorded Mark x. 
 14. " Suffer the little children to come unto me, and for- 
 bid them not ; for of such is the kingdom of God. " 
 
 The reader will please to notice, that not a word Is 
 said in the whole of this transaction, respecting baptism ; 
 nor could these children have been brought to Christ for 
 that purpose ; for he baptized no persons whatever, John 
 iv. 2; and, if the disciples had been in the habit of bap- 
 tizing infants, they would no more have rebuked those 
 that brought them, than our Pedobaptists would do. Be- 
 sides, we are expressly informed, that they were brought 
 that Christ might touch them. This was done, not in obe-^ 
 4* 
 
46 ESSAYS ON BAPTISM. 
 
 (lieiice to a religious institution, but in conformity with 
 tiie usual custom of the Jews : who, whenever a person 
 of renown for learning, piety, &c. arrives in a place, even 
 at the present day, parents and guardians bring their 
 children to him, to receive a blessing from his hands. 
 This argument, therefore, like the former, has long been 
 abandoned by the most learned and pious of our oppo- 
 nents. Thus Poole's Cont'muators : " We must take heed 
 we do not found infant baptism upon the example of 
 Christ in this text; for, it is certain that he did not bap- 
 tize these children." Jinnot. on Matt. xix. 14. 
 
 Dr. Doddridge : "I acknowledge these words of them- 
 selves will not prove infant baptism to be an institution of 
 Christ." In loc. 
 
 Mr. Btirkitt: "They were brought unto Jesus Christ: 
 but for what end 1 Not to baptize them, but to bless 
 them." Expos. JVotes on the place. 
 
 IV. Having examined the arguments generully adduced 
 in favor of infant baptism, I will now, in the fourth place, 
 invite your attention to that particular argument, more 
 frequently and more confidently relied upon, as a divine 
 sanction for their practice, viz : analogy between the Old 
 and JVeiv Testament dispensations. 
 
 But allow me to assure the reader, that it is the most 
 difficult part of the whole subject ; not because of the 
 strength of the argument, but because such is the variety 
 and opposite nature of the opinions by which it is illus- 
 trated and supported, that it leads into a labyrinth without 
 a ray of light from the volume of divine revelation. 
 
 I have, however, endeavored, in the most conscientious 
 and faithful manner, to unite and comprise the substance 
 of what has been advanced, and will express it thus : 
 
 " Religion is the same in all ages, and differs only in 
 the outward mode or dispensation ; the privileges of the 
 christian dispensation, it is allowed on all sides, are supe- 
 rior to those of the Old Testament ; but, under the Old 
 Testament dispensation, children were interested in those 
 privileges, and circumcision was the sign and seal thereof; 
 therefore, the children of believers, under the New Tes- 
 tament dispensation, must be interested in the same, and 
 baptism is the sign and seal thereof; and if it were not so, 
 vve should expect to find an express law excluding them." 
 
 As this proposition consists of many members, it will 
 
ESSAYS ON BAPTISM. 47 
 
 be necessary to dissect it for the better examination of 
 them, to see how far we agree or differ. To the first two 
 particulars we can have no objection ; but, before w^e can 
 decide on the third, viz: that, ''under the Old Testament, 
 children were interested in those privileges, and circun> 
 cision was the sign and seal thereof;" we ought to know 
 the nature and extent of those privileges. We are told by 
 Pedobaptists, " that the children were members of the cove- 
 nant and of the Jewish church, and were, consequently, 
 entitled to the blessings promised in the former, and the 
 privileges enjoyed in the latter ; and that, as baptism has 
 come in the place of circumcision, and the christian 
 church being only a continuation of the Jewish church, 
 therefore, children of believers are entitled to the blessings 
 of the covenant and the privileges of the church." The 
 reader will easily perceive, that this answer, instead of 
 explaining the nature and extent of the blessings and priv- 
 ileges, rather obscures the subject, and leaves it in 
 still greater uncertainty and confusion. For, as the 
 Scripture speaks of two covenants made with Abraham, 
 we must inquire into the nature of each, to see how far 
 children were interested; and whether the children of 
 Christians and of Jews are entitled to the smne privileges. 
 We must, also, inquire whether there ever was such a 
 thing as a Jeioish church, and if there were, how far the 
 Christian church is connected with it. 
 
 I will, therefore, endeavor to give a scriptural state- 
 ment of these subjects ; and then shew, that the senti- 
 ments of our Pedobaptist brethren are inconsistent with 
 such statement. 
 
 It appears from the sacred volume, that Abraham wa-s 
 peculiarly favored with the knowledge of, and interest in, 
 two covenants. The former is generally styled the " Co- 
 venant of Grace," i. e. the way of salvation by grace, to 
 distinguish it from the covenant made with Adam, coirv- 
 raonly called " the covenant of works." This covenant of 
 grace was revealed to our first parents immediatelv after 
 the fall, in the promise that the seed of the woman should 
 bruise the head of the serpent ; and its nature was e?i- 
 plained by the immediate institution of sacrifices. Gen. 
 iii. 15, 21. 
 
 When Jehovah was pleased to call Abraham from 
 Ur of the Chaldees, from the worship of idols, to serve th& 
 
48 ESSAYS ON BAPTISM. 
 
 true God, he made an additional revelation concerning 
 this covenant, viz. : that the Mediator of the covenant, or 
 the Messiah, should descend from him. And Abraham 
 ** believed in the Lord, and He counted it unto him for 
 righteousness." Gen. xv. 6. Hence, he became the *' fa- 
 ther of all them that believe," vi^hether Jews or Gentiles. 
 Rom. iv. 4 — 12. To make it impossible for any of my 
 Presbyterian brethren even to suspect a misrepresentation 
 of the nature of this covenant, I will describe it in the 
 language of their own confession of faith. " The cove- 
 nant of grace was made with Christ as the second Adam^ 
 and with him all the elect as his seed. Gal. iii. 16, Isa. 
 lix. 21, Zech. vi. 13, Luke xxii. 29, 2 Sam. xxiii. 5, 
 Rom. v. 15, &/C." "The grace of God is manifested in 
 the second covenant ; in that he freely provideth and of- 
 fereth to sinners a Mediator, and life and salvation by him, 
 and requiring faith as the condition to interest them in 
 him, promiseth and giveth his Holy Spirit to all his elect, 
 to work in them that faith with all other saving graces." 
 Gen. iii. 15, Isa. xlii. 6, John vi. 27, 1 Tim. ii. 5, 1 John 
 v. 11, 12, John iii. 16, Prov. i. 23, 2 Cor. iv. 13, Gal. v. 
 22, 23. Larger Catechism^ duestions 31, 32. 
 
 Here the reader will please to observe, that the subjects 
 of this covenant are the elect ; that they become interested 
 in this covenant by faith ; that this faith is wrought in 
 them by the Holy Ghost ; and that the Holy Ghost is pro- 
 mised and gir^en to them : hence, the salvation of 
 the elect is secured by the promise of God ; and it is, 
 therefore, impossible, that one of them, interested in this 
 covenant, shall ever perish. Again, it is also secured by 
 the intercession of Christ. For, we are informed, " Christ 
 maketh intercession by his appearing in our nature con- 
 tinually before the Father in heaven, in the merit of his 
 obedience and sacrifice on earth ; declaring his will to 
 have it applied to all believers. Heb. ix. 24, i. 3, John 
 xvii. 9, 20, 24." Ibid, quest. 55. Now as the Father 
 heareth him always, the merit of his obedience and sacri- 
 fice must be applied to them. The blessings procured by 
 the merit of Christ, are *' redemption and all other bene- 
 fits of the covenant of grace. Heb, ix. 12, 2 Cor. i. 30." 
 Ibid, quest. 57. Another benefit belonging to the sub- 
 jects of this covenant is, that " they are spiritually and 
 mystically, yet really and inseparably^ joined to Christ as 
 
ESSAYS ON BAPTISM. 49 
 
 their head and husband." Eph. ii. 6, 7, 8, 1 Cor. vi. 
 17, John X. 28, Eph. v. 23, 30. 
 
 Once more, we are told that '' the subjects of this cove- 
 nant cannot fall away from the state of grace." " True 
 believers, by reason of the unchangeable love of God, 
 and his decree and covenant to give them perseverance, 
 their inseparable union with Christ, his continual inter- 
 cession for them, and the spirit and seed of God abiding 
 in them, can neither totally nor finally fall away from the 
 state of grace, but are kept by the power of God, through 
 faith, unto salvation." Ibid, quest. 79. Thus it 'appears, 
 that all the subjects of this covenant will be saved with an 
 everlasting salvation. 
 
 When Abraham, was seve?iti/-Jive years old, he received 
 the covenant oi grace. Twenty-four years after, the Lord 
 was pleased to make a covenant with him, called the Coye- 
 na7it of Circumcision, the charter of which reads thus : "o5?i(i 
 ichen Abram was ninety ijears old and nine, the Lord appear^ 
 ed to Abranij and said unto him, I 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 exceed- 
 ingly. And Abram fell on his face : and God talked with 
 him, saying, As for me, behold my covenant is with thee, and 
 thou shall be a father of many nations. JYeither shall thy 
 name any more be called Abram; bid thy name shall be 
 Abraham : for a father of many nations have 1 made thee. 
 And I will nuike thee exceeding fruitful, and I will make 
 nations of thee ; and kings shall come out of thee. And I 
 will establish my covenant between me and thee, and thy seed 
 after thee, in their generations , for an everlasting covenant; 
 to be a God unto thee, and to thy seed cfter thee. And J 
 will give unto thee, and to thy seed after thee, the land 
 wherein 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 shall keep my covenant therefore, 
 thou, and thy seed cfter thee, in their generations. This is 
 my covenant which ye shall keep between me and you, and 
 thy seed cfter thee: Every man-child among you shall be cir- 
 cumcised. And ye shcdl circumcise the flesh of your fore^ 
 ekin; and it shcdl be a token of the covenant betwixt me and 
 you. And he that is eight days old shcdl be circumcised 
 among you, every man child in your generations; he that is 
 
50 ESSAYS ON BAPTISM. 
 
 born in fhe 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 bought iviththy money, must needs be circumcised: 
 and my covenant shall be in your flesh for an everlasting 
 covenant. Jlnd 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." 
 
 Gen. xvii. 1 — 14. From the tenor of this covenant it is 
 obvious, that its subjects were Abraham and his natural 
 seed in all their generations. The blessings promised 
 them were all of a temporal nature, viz : that God would in- 
 crease and multiply them exceedingly ; and be their God 
 in a peculiar sense, affording special protection, provision, 
 direction, &c. and giving them a certain described territo- 
 ry for an inheritance. To this covenant was annexed the 
 rite of circumcision as a sign of carnal descent, a mark of 
 national distinction, and a token of interest in those tem- 
 poral blessings which were promised to Abraham. A ne- 
 glect of this rite was punished with excommunication. 
 And, although the inheritance was restricted to the pos- 
 terity of Abraham, yet all males that belonged to his do- 
 mestic establishment, must be circumcised, without any 
 regard to personal character, conduct, ot faith. 
 
 This statement of the covenant of circumcision, might 
 be confirmed by many testimonies from the writings of 
 some of the most eminent Pedobaptist divines. I will ap- 
 peal to a few only. 
 
 Witsius : " Circumcision was the sign of a covenant 
 with God, undoubtedly made with Abraham and his family 
 only, exclusive of other nations, and a seal of those bene- 
 fits which he intended to be peculiar to Abraham's pos- 
 terity : and, therefore, according to divine appointment, it 
 was used to distinguish the seed of Abraham from the na- 
 tions of the world. Whence the sons of Jacob thought it 
 unworthy the dignity of their family, that their sister 
 should be given in marriage to one that was uncircum- 
 cised." Egyptiaca, L. 3, c. 6, § 5. 
 
 Carpzovius: "The covenant of circumcision is very 
 closely connected with the promise of multiplying Abra- 
 ham's posterity ; of bestowing on them a large country 
 and very great honors; and it icas a mark of difference^ 
 by ichich they might he distinguished from other nations. 
 Whence it followed, that the Jewish republic being abol- 
 
ESSAYS ON BAPTISM. 51 
 
 ished, and the land of Canaan lost, tliis covenant expired 
 at the same time. Nay, it by no means agreed to the 
 times of the Messiah, in which, according to the predict 
 tions of the prophets, the distinction between the natural 
 descendants of Abraham and other nations being removed, 
 both became one people under the Messiah, and after- 
 wards were to have all things common." Apparat. Hist. 
 Crit. Antiq. Sac. Annotat. p. 605. 
 
 From this plain statement, the candid reader will 
 easily perceive, that Abraham was interested in tioo cove- 
 nants, viz. the covenant of grace and the covenant of cir- 
 cumcision ; and that these covenants were entirely distinct 
 in their nature, privileges, duration, and Subjects. The 
 want of keeping in view the distinction of these covenants, 
 has been the cause of much confusion. It has been justly 
 observed by Dr. Cox: "That neither he nor they (?'. e. 
 Dr. Wardlaw and his Pedobaptist brethren) can ever find 
 the passage, in which the covenant of circumcision is 
 called the covenant of grace — nor can they point out the 
 text, wherein the temporal blessings given to Abraham are 
 mentioned in the covenant of grace — nor can they shew, 
 if the terms were identical, how Melchizedek, Lot, and 
 others, should be included in the covenant of grace, which 
 none will deny, yet were not in the covenant of circumci- 
 sion ; or how Ishmael and Esau should be in the covenant 
 of circumcision, yet had no portion of the covenant of 
 grace — nor is it possible for them to obviate the difficulty, 
 that, if Abraham were the federal head of his natural and 
 spiritual seed, or of the covenant of grace, and Christ is 
 confessedly the head of the same covenant, there must be 
 two heads of that covenant, having, in fact, as such, a 
 conflicting title of superiority. It is the first and great 
 mistake, respecting the covenant itself, that perplexes the 
 whole subject, pollutes all the subsequent reasonino-s, and 
 confounds together, things which essentially differ." On 
 Baptism, p. 134. We, therefore, repeat the inquiry, viz. 
 What do our brethren mean, when they say, that children 
 were interested in the covenant made with Abraham, and 
 that circumcision was the sign and seal thereof? They 
 certainly cannot mean, that all that were circumcised, 
 were interested in the covenant of grace ; for, their own 
 confession of faith, as we have shewn, informs us, that all 
 interested in that covenant, will certainly be called, adopt- 
 
52 ESSAYS ON BAPTISM. 
 
 ed, justified, sanctified and glorified ; but multitudes, who 
 were circumcised, proved by their life and conduct, that 
 they had neither part nor lot in these matters, and, there- 
 fore, were not interested in the covenant of grace. They 
 must then mean the covenant of circumcision — be it so. 
 But this covenant was made with Abraham and his natu- 
 ral posterity exclusively ; and, whether it be abrogated or 
 not, it certainly can afford no argument in favor of their 
 opinion, that the infants of believers are entitled to bap- 
 tism, and that baptism seals to them the blessings of the 
 covenant of grace, because the Jewish children were inter- 
 ested in the covenant of circumcision. If there were any 
 propriety in such a mode of reasoning, surely the descend- 
 ants of Abraham might have argued with greater propriety, 
 that, " as Jehovah was pleased to favor them with the bless- 
 ings of a peculicu' covenant, in which no others had any 
 share, he would certainly not exclude them from the cov- 
 enant of grace, which was for all nations." Such, indeed, 
 dear reader, seems to have been the foundation, on which 
 the carnal Jews rested their hope for salvation, that they 
 had Abraham to their father. 
 
 Perhaps it will be said, that the Jewish children 
 must have been interested in spiritual blessings sealed to 
 them by circumcision, because the Apostle calls it " a sign 
 and seal of righteousness." In this garbled manner the 
 passage is, indeed, frequently quoted ; but the whole verse 
 reads thus : " And he received the sign of circumcision, 
 a seal of the 7'ighteousness of the faith, which he had yet 
 being uncircumcised : that he might be the father of all 
 them that believe, though they be not circumcised ; that 
 righteousness might be imputed unto them also." Rom. 
 iv. II. 
 
 If the reader will have the goodness to refer to his Bible, 
 he will find, that this first verse is a part of the conclusion 
 of a chain of arguments, which commences at the begin- 
 ning of the second chapter. The Apostle, having in the 
 first chapter shewn, that the Gentiles were without a jus- 
 tifying righteousness, proceeds to shew, that the Jews, 
 though circumcised, had no advantage in this respect; 
 viz. that they could no more be justified by the deeds of 
 the law than the gentiles, but that the only way of any 
 sinner's justification at the bar of Jehovah, was faith in the 
 Messiah ; and this he proves from the example of Abra- 
 
ESSAYS ON BAPTISM. 53 
 
 ham, who himself was justified by faith, before he had re- 
 ceived the law of circumcision. Circumcision, therefore, 
 instead of being the procuring cause of gospel justification, 
 was only a sign and seal to Abraham, that he had already 
 been justified by faith ; for his implicit obedience to that 
 positive law, which had nothing but the authority of the 
 lawgiver for its recommendation, was a convincing evi- 
 dence of the purity and strength of his faith. And the 
 reader will please to notice, that this is the only place in 
 the bible, where circumcision is called a sign or seal of 
 righteousness, and that it was so to Abraham and no other. 
 Besides, facts shew that multitudes, who were circumcised 
 in the flesh, have never been justified by faith. It is 
 evident, therefore, that circumcision, though " a token'''' of 
 temporal blessing, yet was neither a sign nor a seal of spi- 
 ritual benefit to Jewish children. The inference, there- 
 fore, that baptism is a sign and seal of spiritual blessings 
 to the children of believing gentiles, is without foundation, 
 and must fall of itself. 
 
 12. Besides, the Scriptures no where teach us, that 
 either circumcision or baptism is the seal of any covenant. 
 The children of God are, indeed, sealed, not with Bap- 
 tism, but with the Holy Ghost ; not in infancy, or before 
 they believed, but afterwards. Eph. i. 13. 
 
 On the supposition that baptism is a seal of the cove- 
 nant of grace, what is the consequence ? Why, instead of 
 being an argument in favor of Infant Baptism, it would 
 absolutely exclude infants from the solemn ordinance. 
 With entire confidence we submit the case to a jury se- 
 lected from their own most eminent divines. But, instead 
 of a foreman, let us hear several of the jurors express their 
 sentiments. 
 
 The great 3Ir. Charnoch : " God seals no more than he 
 promises, nor in any other manner than as he promises. 
 He promises only to faith, and, therefore, only seals to 
 faith. Covenant graces, therefore, must be possessed and 
 acted, before covenant blessings can be ratified to us." 
 Works, Vol. II. p. 781. 
 
 The pious Mr. Bradbury: '' We call these two institu- 
 
 tiojis of the New Testament, the seals of the covenant; 
 
 but they never seal what you have not, nor can they seal 
 
 any thing you did not." Duty and Doct. of Bap. 13. 
 
 Mr. Ilebden: " Was circumcision a seal of justification. 
 5 . J . 
 
54 ESSAYS ON BAPTISM. 
 
 or remission of sins, to such as Abraham vjdiS, or sincere 
 believers? So is baptism now." Baptisnial Regenerate 
 disproved, p. 50. 
 
 Calvin : '' Baptism is, as it were, the appendix of faith, 
 and, therefore, posterior in order ; and then, if it be ad- 
 ministered without faith, of which it is a seal, it is both 
 an injurious and a gross profanation." Com. in Act. 
 viii. 36. 
 
 Hence, it appears, that the jury is perfectly agreed, 
 that infants are not proper subjects for baptism, and 
 that it would be " an injurious and gross profanation" to 
 administer it to them. And who can disapprove their 
 principles and arguments ? God seals only what he pro- 
 mises, he promises only to faith, and that personally, not 
 by proxy, such as parents and other sponsors, (see Brad- 
 bury;) but infants cannot believe, therefore, they have no 
 right to the seal. 
 
 13. But it is high time to proceed to the consideration 
 of the next part stated in the reply, viz. That baptism has 
 come in the place of circumcision ; and that, as this rite 
 was performed on all the male posterity of Abraham, so 
 baptism is to be administered to all the children of be- 
 lievers. Notwithstanding the frequency of this assertion 
 and the great confidence placed in it, yet I cannot believe 
 it for want of evidence. *' If Dr. IVardlaw,''^ says Dr. 
 Cox, " will point out any individual passage in the Scrip- 
 tures, in Genesis, or in Romans — in Moses, or in PauC— 
 where baptism is represented as substituted for circumci- 
 sion, ' loe laill believe it.^ " On Baptism, p. 149. 
 
 I am aware, that Col. ii. 11, 12, is generally quoted as 
 a proof But let us read it: " In whom (Christ) also, ye 
 are circumcised with the circumcision made without 
 hands, in putting off the body of the sins of the flesh by 
 the circumcision of Christ ; buried with him in baptism, 
 wherein ye also are risen with him, through the faith of 
 the operation of God." Does not the reader perceive, 
 that the persons here spoken of are adults, who believed, 
 mortified the deeds of the fiesh, &c. ; and that this passage 
 has, therefore, nothing to do with Infant Baptism ? 
 
 14. Besides, does it follow, that, because there seems 
 to be in these words a comparison between baptism and 
 circumcision, therefore, the one is come in the place of 
 the other ? We know, that there was some similarity be- 
 
ESSAYS ON BAPTISM. 55 
 
 tween Noah's Ark and the ordinance of baptism, 1 Pet. 
 iii. 21. Do any of our brethren, therefore, beUeve, that 
 the latter is come in the place of the former 1 
 
 The eminently learned Venema, though a Pedobaptist, 
 acknowledges, "that the scriptures no where affirm, 
 that baptism holds the place of circumcision. Nor from 
 that place of Paul, Col. ii. 11, 12, can any thing else be 
 inferred, than that the two sacraments answer one another ; 
 for it is not there asserted in express words. The Apos- 
 tle simply asserts in those words, that baptism answers to 
 spiritual circumcision." Diss. Sacra;. L. 2, C 15, § 0, 7. 
 
 15. Besides, wherein does the striking shuilarity or an- 
 alogy consist ? There are, no doubt, a few particulars, in 
 which baptism may be compared to circumcision, but there 
 is a striking dissimilarity in very many of the most import- 
 ant parts. As we have shewn before, that the covenant of 
 grace and the covenant of circumcision differed essentially, 
 in nature, subjects, promises, and duration ; so, likewise, 
 do the ordinances of baptism and circumcision differ. 
 Circumcision was a bloody and painful ceremony ; bap- 
 tism is the immersion of a person in water, as a solemn 
 religious ordinance, administered to such as believe, in 
 the name of the Father, and of the Son, and of the 
 Holy Ghost. The subjects of the one are only male 
 children, eight days old; the subjects of bapti,sm are not 
 infants, but " both Men and Women,'''' capable of making 
 a credible profession. The design of circumcision v/as 
 chiefly to keep the descendants of Abraham a distinct peo- 
 ple from all other nations ; baptism is to be administered 
 to believers of every nation, without exception. The du- 
 ration of circumcision was during the existence of the 
 Jewish polity ; the duration of baptism is to the end of the 
 world. 
 
 The defect of this analogy has been acknowledged by 
 not a few Pedobaptist divines. Cattenburgh : " Though, 
 apparently, there is a great similitude between circum- 
 cision and baptism, yet it does not thence follow, that this 
 comes in the place of that ; because, on the same princi- 
 ple, a person might argue, that bread and wine in the sa- 
 cred supper, succeeded in the place of manna, and of 
 water from the rock. Is it to be believed, on supposition 
 of this assertion concerning baptism being admitted, that 
 John the Baptist, in his preaching, would not have sig- 
 
56 ESSAYS ON BAPTISM. 
 
 nified something of this kind ; and that our Lord himself 
 would not have taught his disciples concerning such an 
 appointment ? We may add, when so sharp a controver- 
 sy was agitated about circumcision, (Acts xv.) not so 
 much as a tittle occurs relating to such a succession ; 
 which, nevertheless, on that occasion, ought principally 
 to have been mentioned. Further, besides the difference 
 of circumstances mentioned by the learned Limboi'ch, and 
 that most evident argument, Jione but male children were 
 circumcised, therefore, they only are to he baptized; 
 others add, circumcision was performed by a knife, but 
 baptism is administered in water. The circumcision of 
 infants was urged by the Lord with such great rigor, that 
 Moses himself was threatened with destruction for its ne- 
 glect, Exod. iv. 24 ; and fathers neglecting that rite, it 
 was lawful for mothers to circumcise their sons, Ex. iv. 
 25, which the reformed prohibit to women, or do not 
 permit, in regard to baptism. Circumcision was not per- 
 formed in the name of any one, as baptism is, in the name 
 of the Father, and of the Son, and of the Holy Ghost. 
 Circumcision was performed upon one member only ; 
 whereas, in baptism, the whole body is ordered to be im- 
 mersed. Principally, circumcision was a discriminating 
 mark of the Jews from other nations ; whereas baptism 
 tends to unite all nations in one body." Spicileg. Thcolog. 
 L. 4, c. 64 sect. 2, § 22. See large extracts to the same 
 purpose from Venema, Limborch and others. Booth 
 Ped. Bap. Exam. vol. II. ch. 4, sect. 3. 
 
 I hope the reader will pardon my dwelling so long on 
 this argument of our brethren ; but, as this doctrine of 
 analogy is so frequently, and so confidently appealed to, I 
 considered it due to truth, to shew its fallacy. I will add 
 only one or two particulars more, and then proceed. 
 
 16. It has already been shewn (Essay I. 3) that, in the 
 observance of a positive institution, we are to be guided by 
 the express law of the institution, Baptism is a positive in- 
 stitution ; therefore, its own law is to be the rule of our con- 
 duct, and not analogy. Such is the acknowledged senti- 
 ment of many Pedobaptist divines. In addition to those 
 already cited in the first Essay, I will quote one more. 
 Mr, Ball: ** In whatever they (circumcision and baptism) 
 agree, or differ, we must look to the institution, and nei- 
 ther stretch it wider, nor draw it narrower than the Lord 
 
ESSAYS ON BAPTISM. 57 
 
 has made it. For he is the institutor of the sacraments, 
 according to his own good pleasure ; and it is our part to 
 learn of him, both to ivhom, how, and /or irhat end the sa- 
 craments are to be administered ; how they agree, and 
 wherein they differ. In all which, we must affirm nothing 
 but what God hath taught us, and as he has taught us." 
 In Mr. Tombesh Exam. p. 23. Besides, to argue from 
 analogy our brethren tell us, is of very doubtful and uncer- 
 tain authority. Dr. Clarhc, speaking of the analogy of 
 baptism and circumcision, says : " Whether this analogy 
 be rightly drawn or no, and be a sufficient and adequate 
 foundation for what has been built upon it, is a contro- 
 versy." Ser. vol. I. Ser. 38. p. 241. fol. 
 
 Lord Brooke: ''The analogy which Baptism now has 
 with circumcision in the old law, is a fine rhetorical argu- 
 ment to illustrate a point well proved before ; but I some- 
 what doubt, wdiether it be proof enough for that, which 
 some would prove by it ; since, besides the vast difference 
 in the ordinances, the persons to be circumcised by the 
 positive law, are so express, that it leaves no place for 
 scruple. But it is far otherwise in baptism ; where all the 
 designation of persons fit to be partakers, for aught I know, 
 is only such as believe. For this is the qualification that, 
 with exactest search, I find the scripture requires in per- 
 sons to be baptized; and this it seems to require in all 
 such persons. Now, how infants can be properly said to 
 believe, I am not yet fully resolved." Discourse on Epis- 
 copacy, sec. 2, ch. 7, p. 97, 
 
 17. Nay ; let our brethren but for a moment lose sight 
 of Infant Baptism, and they will most loudly exclaim 
 against the doctrine of analogy, and show with the greatest 
 facility how it has opened a floodgate to errors and super- 
 stitions. 
 
 " If it be once granted to the Doctors of the Romish 
 Communion," says Vitringa, "that the order and wor- 
 ship of the gospel church are conformable to those of the 
 Jewish economy, {to ivhich the Papists always look for the 
 chief support of their numerous errors,) they will plau- 
 sibly defend the whole of their ecclesiastical polity." De 
 Synog. Vet. pp. 15, 10. 
 
 Mr. Tombes has observed : ''It is the common com- 
 plaint of Protestants and antiprelatists, that in imitation of 
 the Jews, under pretence of analogy, a new-named Juda- 
 5* 
 
58 ESSAYS ON BAPTISM. 
 
 ism has been brought into the christian church." Antipc- 
 dohup. Part 2, p. 17. It is from this very fruitful source, 
 analogy, that the Papists endeavor to prove the lavi^ful- 
 ness of women baptizing, in cases of approved necessity, 
 because the wife of Moses performed the rite of circumci- 
 sion on her son ; that the church of Christ should have a 
 visible Head, because the Jewish church had a High 
 Priest ; that the true church must be infallible, because 
 the ancient High Priest, by consulting Urim on certain 
 occasions, delivered oracles ; and that there must be seven 
 sacraments, because the number seven makes a conspi- 
 cuous figure in the Hebrew ritual, &<c. &c. The English 
 Episcopalians have tenaciously retained this Doctrine of 
 analogy to sanction the establishment of a national church 
 — the strict alliance between the church and the state— 
 the divine right of tithes for the support of christian mi- 
 nisters — Canonical habits — their holy days, ^c. &lc,. 
 
 " Whence is it," says the venerable 3Ir. Booth, " ex- 
 cept on the same foundation, that christian Ministers as- 
 sume the character of Priests, call the Lord's table an 
 altar, and the holy Supper a sacrifice ? On what princi- 
 ples, but those of Judaism, do people plead for sumptuous 
 places of worship, and the consecration of them ; for al- 
 ternate singing, and various amusing ceremonies in pub- 
 lic devotion ? Whence is it, except on principles pecu- 
 liar to the ancient theocracy, that any plead for the mi^X' 
 ieveace oi civil magistrates, in affairs that are purely reli- 
 gious, and for the persecution of real or of suspected 
 heretics ? These and other particulars are defended, if 
 defended at all, by scripture, on the appointments, privi- 
 leges, and laws of Judaism ; for the kingdom of Christ not 
 being of this ivorld, the New Testament knows nothing of 
 them. Thus the constitution and government, the order 
 and worship of the gospel church are degraded and cor- 
 rupted, to make them agree with the Mosaic economy. 
 As if the christian church were in a state of minority, like 
 that of the Jews — as if the disciples of Christ were to be 
 amused with ceremonious pomp and carnal ordinances, 
 with beggarly elements and puerilities, as were the de- 
 scendants of Abraham before the time of reformation. 
 Gal. iv. 1-11, 21-31. Heb. viii. G-13, ix. 9, 10. Few 
 mistakes in theology have, indeed, either so extensive or 
 so pernicious an influence upon the church and worship 
 
ESSAYS ON BAPTISM. 59 
 
 of the New Testament, as those which tend to confound 
 the christian church with the Jewish synagogue." Pe» 
 dob. Ex. 2, p. 263. 
 
 Dear reader, I have now, at considerable length, shewn 
 that the assertion, that baptism has come in the place of 
 circumcision, is without any proof, and therefore, wb 
 cannot believe it. But there are other reasons which 
 might be stated at large. I will only name themu If 
 baptism had come in the place of circumcision, why were 
 they both in practice at the same time 1 Why did Paul 
 circumcise Timothy, after he had been baptized ? Why 
 did they not settle the sharp controversy about circumcision 
 by telling them that baptism came in its place ; and that, 
 when the substance has come, the shadow is no more 
 needed ? Since our brethren are so certain that baptism 
 came in the place of circumcision by divine appointment, 
 we can scarcely suppose, that the Apostles and the apos* 
 tolic churches were ignorant of this change; their silence, 
 therefore, on such important occasions, would be unao 
 countable. We conclude, therefore, that infant baptism 
 was not known in the days of the Apostles, nor the suc- 
 cession of baptism in the place of circumcision. 
 
 18. We now proceed to the examination of the next a» 
 sertion, viz : that the christian church is a continuation 
 of the Jewish church ; and, therefore, the children of 
 pious parents are members of it as the Jewish childre© 
 were under the Old Testament. 
 
 To shew the fallacy of this proposition, I shall endeavor 
 to describe the nature and character of the church of 
 Christ, or the New Testament church, and the reader will 
 be able to judge whether there was such a church under 
 the Old Testament or not. 
 
 Our first inquiry is into the meaning of the term 
 church. The Greek noun ecclesia, in the New Testa^ 
 ment, rendered by our translators church, is derived from 
 the verb eccaleo, which signifies " to call out, to call forth, 
 to summon." Hence, the simple and plain meaning of 
 the noun is, ** an assembly of people called together," 
 without any reference to the qualifications of the persons 
 assembled, the design for which they are collected, or the 
 means by which the meeting has been effected. Hence, 
 the word is applied to a riotous mob, collected without au- 
 thority, Acts xix. 32, 41, to an assembly convened by 
 the authority of a civil magistrate. Acts xix. 39 ; for a 
 
60 ESSAYS ON BAPTISM. 
 
 congregation z. e. a number of persons meeting together 
 for the purpose of worshiping God, similar to our congre- 
 gations, consisting partly of such as have made a public 
 profession of religion, and others who have not. Heb. ii. 
 12. This passage is a quotation from Ps. xxii. 22, 
 where it is, "in the midst of the congregation will I 
 praise thee;" and in ver. 25, it is the great congregation, 
 i, e. in the great assembly of the Jews in the temple at Je- 
 rusalem, where there was a mixture of good and bad. 
 Acts xiii. 1, 1 Cor. iv. 17, xiv. 4, 19, 28, 35. But in the 
 New Testament it is used in a religious sense ; for the in- 
 visible church, z. e. the elect of God, 'Uhe general assem- 
 bly and church of the first born, which are written in Hea- 
 ven." Heb. xii. 24, Acts xx. 28, Eph. i. 22, v. 24, 25, 
 27, Col. i. 18, 24, &c. This is the church which Christ 
 has purchased with his own blood ; this is the bride which 
 he loved, and gave himself for her. It is called the invi- 
 sible church, because its members are invisible to us; 
 seeing it includes all that have already gone to glory, or 
 are now scattered over the earth, or shall yet be born. 
 This church commenced with the first believer, and has 
 continued hitherto, and will do so till the last of the elect 
 shall be brought to glory. 
 
 It is used for the visible church, i. e. an assembly of 
 persons who had united with each other as a society, after 
 giving satisfactory evidence of possessing those qualifica- 
 tions required by the great head of the church. Acts ii. 
 47, xiv. 23, 27 ; and because the admission and reception 
 of each individual member into the society, was in an open 
 and public manner, it is called the visible church. The 
 reader will now perceive, that the mere term ecclesia in 
 the original, and the word church, by which it is often 
 translated in the New Testament, leave it undetermined 
 whether we mean a congregation, or the church invisible, 
 or the visible church. Our present business is neither 
 with the first nor the second, but with the last. I shall, 
 therefore, proceed to describe the nature and constitution. 
 of the visible church. From the description already given 
 of the visible church, it is evident, that certain qualifica- 
 tions were required in each individual before he could be 
 admitted a member. 
 
 These, I conceive, may be comprised in the following 
 particulars, including all others : 
 
ESSAYS ON BAPTISM. 61 
 
 1. Regeneration, or to be born of God. 
 
 2. A general knowledge and firm belief of the leading 
 doctrines of revealed religion. 
 
 3. A determination, in dependence on the grace of 
 God, to live a life of obedience to all the commandments 
 of Christ. 
 
 4. Submission to the ordinance of baptism. 
 
 That such qualifications are required of a person before 
 he is admitted a member of a christian church, or is per* 
 mitted to partake of the Lord's supper, is abundantly ac- 
 knowledged by our Pedobaptist brethren. Let the fblr 
 lowing extracts suffice : 
 
 The confession of Helvetia: " A church, i. e. a company 
 of the faithful, called and gathered out of the world; a 
 communion, I say, of all saints, that is, of them who do 
 truly know and rightly worship and serve the true God 
 in Jesus Christ the Saviour." 
 
 Confession of Basil: *' We believe a holy christian 
 church, that is, a communion of saints, a gathering toge- 
 ther of the faithful in spirit, which is holy and the spouse 
 of Christ, wherein all they be citizens which do truly con- 
 fess that Jesus is the Christ, the Lamb that taketh away 
 the sins of the world, and do shew forth that faith by the 
 works of love." 
 
 Dr. Cotton Mather : ** A church, as the Greek name 
 for it allows us to think, is to consist of a people called out 
 from the ways of sin, by the powerful and effectual work 
 of God upon their souls. Regeneration is the thing, 
 without which a title to the sacraments is not to be pre- 
 tended. Real regeneration is the thing, which, before 
 God, renders men capable of claiming sacraments ; and 
 visible and expressed regeneration is that which, before 
 men, enables us to make such a claim." In 3Ir. Backus'' 
 Church History of N. Eng. vol. 2, pp. 1, 2. 
 
 Dr. Chauncy : "The foundation part of a visible 
 church is the credible profession of faith and holiness. 
 It is men and women, not doctrine, that are the matter of 
 a church ; and these, professing the faith and practising 
 holiness. The members of churches are always called, 
 in the New Testament, saints, faithful, believers ; they 
 were such that were added to the churches." Preface to 
 Dr. Owen^s true nature of a Gospel Church. 
 
 Mastricht: " A church is no other than a congregation 
 
62 
 
 ES&xVYS ON BAPTISM. 
 
 of men, efficaciously called or converted to Jesus Christ." 
 Theol L. 7, c. 1, § 5. 
 
 Anonymous: ''Every true, visible, particular church of 
 Christ, is a select company of people, called and separated 
 from the world and the false worship thereof, by the Spirit 
 and word of God, and joined together in the fellowship 
 of the Gospel by their own free and voluntary consent, 
 giving up themselves to Christ and to one another, ac- 
 cording to the will of God." Jeruhhaal, p. 422. 
 
 Mr. John Cotton: *' The church is a mystical body, 
 whereof Christ is the head ; the members are saints call- 
 ed out of the world, and united together into one congre- 
 gation by an holy covenant, to worship the Lord, and to 
 edify one another in all his holy ordinances." True con- 
 stitution of a particular church, p. 1. 
 
 That eminently learned divine, Dr. Ridgley, in de- 
 fining the visible church, says, " A church is a number 
 of visible professors, called to be saints, united together by 
 consent, and testifying their subjection to Christ. It is 
 necessary that all the members thereof embrace the true 
 religion, and, in particular, that they deny none of those 
 fundamental articles of faith which are necessary to sal- 
 vation. A mind rightly informed in the great doctrines 
 of the gospel, with a conduct of life answerable thereunto, 
 is to be insisted on as a term of church communion." 
 Speaking of the bond of church union, he saith, " It is 
 neither the profession of faith, nor a conversation agreea- 
 ble thereunto, that constitutes a person a member of a 
 particular church ; for, according to the laws of society, 
 there must be a mutual consent to walk together, or have 
 communion one with another in all the ordinances which 
 Christ has established. As the materials of which a 
 building consists, do not constitute that building, unless 
 they are cemented and joined together ; so the union of 
 professing christians, whereby they are joined together, 
 and become one body, by mutual consent, is necessary to 
 constitute them a church, as much as their professed sub- 
 jection to Christ to denominate them a church of Christ." 
 B. D. Quest. 52. I shall add only one quotation more, 
 from the pious Mr. Brown: "The visible church on 
 earth is a society of believing and holy persons, whom 
 God, by the Gospel, has called from among mankind to 
 fellowship with his Son, Jesus Christ. They are spiritual ^ 
 
ESSAYS ON BAPTISM. 63 
 
 formed by the Holy Ghost, through and for ordinances 
 and services of a spiritual nature, and of men made spi- 
 ritual — blessed with spiritual blessings — living on spi- 
 ritual provision, and built up a spiritual house for God. 
 In order to be received into church fellowship, it is neces- 
 sary that men profess their faith in Christ and obedience 
 to him, and be apparently holy. 1. They must manifest 
 no prevailing inclination to any kind of wickedness. 
 2. They must have escaped the corruption that is in the 
 world through lust, and manifest a readiness to receive 
 christian reproof from neighbors or church rulers. 3. Hav- 
 ing received the knowledge of the truths of God, revealed 
 in his word, they must profess to esteem and love them. 
 4. In consistency with the habitual tenor of their practice, 
 they must make an open and judicious profession of the 
 subjection of their conscience to the authority of Christ 
 in the Gospel, and of their readiness to yield obedience to 
 ail his institutions. The end of such persons uniting in 
 church fellowship, ought to be, 1. The maintaining and 
 exhibiting a system of sound principles. 2. The main- 
 taining the ordinances of Gospel worship in their purity 
 and simplicity. 3. The impartial exercise of church 
 government and discipline. 4. The maintaining and 
 promoting holiness in all manner of conversation. The 
 embracement or profession of nothing but what is really 
 divine truth, and tends to promote peace, and holiness, 
 and order, ought ever to be made a term of admission to 
 church fellowship. The forming church connexions 
 upon this ground consists in VLixxixxdl, judicious and candid 
 covenanting , express or implicit, with or without an oath, 
 to make a joined profession of the faith of the Gospel, and 
 to walk together, each in his station, in the order of the 
 Gospel, as becomes saints." Nat. and Revealed Reli- 
 gion, 526, 527. 
 
 From these few quotations, which might have been 
 greatly multiplied, the candid reader will easily perceive, 
 that it is the opinion of our most eminent Pedobaptist di- 
 vines, that the members of the visible church must, 
 1, possess certain qualifications to fit and entitle them to 
 become riiembers ; such as a new tiature, spiritual know* 
 ledge, faith in Jesus Christ, holiness in heart, lip, and life ; 
 obedience to all Chrisfs commandments, and devotedness 
 to his cause, ^^c. S^c. 2. That they must actually join 
 
64 ESSAYS ON BAPTISM. 
 
 the church, by giving satisfactory evidence of their being 
 possessed of the necessary qualifications, before they are 
 considered members, and permitted to partake of the privi- 
 leges of the visible church. 3. That the end of this 
 union is altogether spiritual, viz. the honor of Christ, the 
 extension of his kingdom, and the mutual edification of 
 the saints. 
 
 Such being the nature and constitution of the visible 
 church, let us now search the scriptures for its ori- 
 gin. In the history of the first period of the world, 
 i. e. from Adam to Abraham, we read, indeed, of seve- 
 ral individuals, such as Abel, Enoch, Noah, &c. who, 
 doubtless, were interested in the covenant of grace, and 
 members of the invisible chujch; but there is not a 
 shadow of a visible church to be seen. Nor is there any 
 more evidence of the existence of such a church in the 
 second period, /. e. from the call of Abraham to the giving 
 of the law on Mount Sinai. True, we are certain, that 
 Abraham, the father of the faithful, and many of his spi- 
 ritual seed, belonged to the invisible church; but where 
 and when was the origin of a society composed of spiritual 
 members, admitting to their number none but such as 
 possessed the qualifications described above. We are, in- 
 deed, told, by almost every Pedobaptist writer, that the 
 visible church began in Abraham's family, when God gave 
 him the covenant of circumcision ; and that every one who 
 had tlie token of God's covenant in his flesh, whether re 
 generated or not, was reputed a member of this church. 
 
 That Jehovah made such a covenant with Abrakam for 
 wise and holy purposes, has already been stated, (6,) 
 and none does deny ; but who can believe that it was the 
 beginning of the visible church, seeing it essentially dif- 
 fered fi-om it in nature, privileges, design, duration, and 
 subjects. All that can be granted is, that it was the first 
 appearance of a typical representation of the visible 
 church. 
 
 I proceed now to search for the visible church in the 
 third period of the world, i. e. during the Mosaic dispen- 
 sation. Here, indeed, we meet with something like a vi- 
 sible church, but it is not the thing itself. It is a shadow, 
 but not the substance. Soon after the children of Israel 
 had come out of Egypt, Jehovah was pleased to enter 
 with them into a covenant, generally called the Sinailic 
 
£ssaVS on Baptism. C5 
 
 covenant, which, in its nature, subjects, privileges, ex- 
 tent, design, and duration, differed but little from the cove- 
 nant of circumcision, except that the one was made 
 with Abraham and his natural seed as a family, but the 
 other as a naiion, with the addition of laws and cereiilonies 
 suited to that dispensation, in which Jehovah wastheir poli- 
 tical King, as well as the object of their national worship ; 
 and both relations were typical of the New Testament dis- 
 pensation, in which the Lord Christ is both the King of his 
 church and the object of spiritual worship. In him, indeed, 
 ^' church and state" are united, but they are both sjnrit- 
 ■ ual, and not of this world. His church and state are one 
 spiritual kingdom. I am persuaded, that the more a per- 
 son examines the history of the Jews, the more he will be 
 convinced that there was no such thing as a visible church 
 among them ; either during their journeying in the wil- 
 derness, or after their settlement in the Land of Promise. 
 Hence, the word church is never used by our translators 
 in the Old Testament. The whole nation is invariably 
 called "the congregation.'''' And, as the Martyr Stephen, 
 Acts vii. 38,' spake of the same assembly, our translators 
 ought not to have used the word church, but congregation. 
 This is he that was in the congregation in the 2oiklcrness. 
 This congregation was composed of all the descendants of 
 Abraham, that came out of Egypt, both adults and infants, 
 without any regard to their moral or spiritual state, and 
 Jehovah acknowledged all those for his people, and him- 
 self as their God, who performed an external obedience to 
 his commandm.ents ; even though in their hearts, alienated 
 from him. This congregation was perpetuated by a regu- 
 lar succession of their natural offspring, for every child 
 was born a member of it, and entitled to all its privileges ; 
 and circumcision was a public token thereof Hence, we 
 never read of such a thing as a church meeting to examine 
 a son of Abraham for membership, nor of an examination 
 by a Session for the "purpose of "putting himself under 
 their care." And when a Gentile became a proselyte, 
 nothing more was required of him, than submission to "cir- 
 cumcision, and to walk in external obedience as required 
 of the Israelites. Not a word is said about the necessity 
 of regeneration, or the other qualijications required of a 
 candidate for the church of Christ. No doubt, there were 
 many true believers mixed with this congregation. These 
 6 
 
06 ESSAYS ON BAPTISM. 
 
 belonged to the invisible church ; but a visible church was 
 not known in Israel. Hence, it is very evident, that 
 there is as great a diiference between the christian church 
 and the Jewish congregation, or national establishment, 
 as there is between the covenant made with Noah and the 
 covenant of grace. In the Jewish congregation all was 
 carnal; in the christian church all is spiritual. " The 
 law was given by Moses, but grace and truth came by Je- 
 sus Christ." John i. 17. "My kingdom," saith the Re- 
 deemer, ''is not of this world." Now, if Christ's king- 
 dom, or church, be spiritual, such must necessarily be its 
 subjects. Hence, they are members of the Body of 
 Christ, of which he is the Head ; and the members of the 
 church which he has purchased with his blood, and 
 are characterized as regenerated and holy ; born of God, 
 born of the Spirit ; believers, disciples. Nothing, there- 
 fore, can be more clear than that to become a mem- 
 ber of this kingdom or church, must be a personal act, 
 and not by descent or proxy. No one can profess faith, 
 put on Christ, obey God, or perform a duty which is en- 
 joined as a public expression and avowal of any christian 
 principle, for another. 
 
 This statement of the national covenant, made with the 
 whole house of Israel, is abundantly confirmed by our Pe- 
 dobaptist writers. They clearly distinguish it from the 
 visible church, by calling it a carnal institution, composed 
 of carnal worshipers in a worldly sanctuary, &.c. ; but 
 they perplex the subject by calling it a Jewish church, in- 
 stead of congregation. The reader will attentively peruse 
 the memorable words of the great and learned Dr. Owen : 
 " The institutions of the law were, in their nature, carnal, 
 as oar Apostle declares, Heb. vii. 16, ix. 10. The sub- 
 ject of them all, the means of their celebration, were car- 
 nal things, beneath those pure, spiritual acts of the mind 
 and soul, which are of a more noble nature. And as 
 they were carnal, so they might be exactly performed hy 
 men of carnal minds, and were so for the most part. Re- 
 generation is expressly required in the Gospel to give 
 a right and privilege unto an entrance into the church 
 or kingdom of Christ; whereby that kingdom of his 
 is distinguished from all other kingdoms in and of the 
 world, unto an interest, wherein never any such thing 
 was required ; neither the church nor its privileges 
 
ESSAYS ON BAPTISM. 67 
 
 (being) continued and preserved, as of old, by carnal gen- 
 eration'' Qn Heh. vii. 11. Nature of Gospel church, pp. 
 3, 17. The judicious Dr. Jennings informs us, that " the 
 Jewish church was a divine estabhshment ; and all persons 
 born in the land of Israel, and of Jewish parents, being 
 considered as members of it, were, therefore, bound to 
 conform to its rites and worship : — but is there a divine 
 establishment of any national church under the gospel 
 dispensation 1 If the New Testa,raent gives us no other 
 idea of the churches of Christ, but their being voluntary 
 societies, uniting under the laws of Christ for public wor- 
 ship and ether purposes of religion ; then is no man horn 
 a member of a church." Jacish A?iiiq. vol. 2, pp. 62, 62. 
 
 3Ir. Arch. Hall: "The church is ^ spiritual ^ociQiy. 
 Her ordinances and services are spiritual. This consti- 
 tutes a grand and lasting distinction between the New 
 Testament church, and the church state of the Jews, 
 whose ordinances were beggarly, and their worship cc/'- 
 iial ■QXiii shadowy ?"* Gospel church, \). IS. Dr. JVhitby : 
 " No man is, indeed, a member of Christ's kingdom, v/ho 
 is not truly regenerate." Note on John iii. 3. Dr. 
 Watts's sentiment shall close this part of our subject : 
 " The bulk and multitude of the visible nation of Israel, 
 which Vv'as the visible church, were generally great sin- 
 ners, and with all their glorious titles of external and typi- 
 cal holiness, and divine favor, they were inv/ardly v/icked, 
 and belonged really to the kingdom of Satan, and not to 
 the invisible church of God." Jewish and Christian 
 churches, Discourse 5. 
 
 Having shown at length, that the visible church had 
 no real existence under the Old Testament, either in 
 the Patriarchal, Abrahamic, or Mosaic dispensation, I 
 might now point out the exact period of its commence- 
 ment under the Gospel dispensation. This, hov/ever, is 
 not necessary at present. I perfectly agree with the 
 learned Dr. Pierson, who fixes the day of Pentecost for 
 its commencement. "Our Saviour," saith he, "first 
 speaking of it, mentions it as that which then icas not ; 
 but afterwards was to be; as when he spake to the 
 great Apostle, ' thou art Peter, and upon this rock / icill 
 hidld my church;' but when he ascended into heaven, 
 and the Holy Ghost came dov/n, when Peter was made an 
 instrument of the conversion of 3,000 souls, which were 
 
GS ESSAYS ON BAPTISM. 
 
 added to the former disciples, then was there a church ; 
 for, after that we read, 'the Lord added to the clivrch 
 daily such as should be saved.' " On the Creed. Matt, 
 xvi. 18, Acts i. 15, ii. 41, 47, iv. 4, viii. 1. 
 
 The reader, I trust, will now perceive, that the ciiris- 
 tian church is not a continuation of a Jewish church, 
 seeing there never was a Jewish church, but a mere con- 
 gregation, composed of a mixture of hearers, ail profess- 
 ing to be Israelites, i. e. not Gentiles, as our congrega- 
 tions profess to be christians, and not Jevv's or Mahome- 
 dans. Our brethren would be much nearer the truth, if 
 they should argue thus : all christian congregations are 
 but a continuation of the congregation of Israel ; but the 
 Jewish children were members of the congregation of Is- 
 rael, and entitled to all its privileges ; therefore, the 
 christian children are also members of the congregation, 
 and entitled to its privileges. But this would not entitle 
 infants to the sacred ordinance of baptism. For it is ac- 
 knowledged on all hands, that baptism is only to be ad- 
 ministered to persons spirituaUy qualijicd for membership 
 in the visible church ; but from the description we have 
 given of it, it is evident, that infants do not possess the 
 requisite qualifications for membership. 
 
 It is further argued, that infant baptism is an apos- 
 tolical tradition ; and though the scriptures are silent in the 
 case, the uninterrupted tradition and usage of the church 
 make up that defect. This argument of all others has the 
 least weight with me. I dread it as a burned child dreads 
 the fire. It was by the vain traditions received of the 
 fathers, that I was so long kept in ignorance of the truth as 
 it is in Jesus. These traditions are considered by the Rab- 
 bins of greater authority and utility than the word of God 
 itself. The former they compare to wine, the latter to 
 water ; and who knows not that the same principle has 
 been adopted by the Eoman hiercrrJis, as the sanction and 
 authority of the innumerable errors in doctrine and prac- 
 tice so prevalent and so firmly believed in that denomina- 
 tion. Besides, it is abundantly acknowledged by all prot- 
 estants, some episcopalians excepted, and was the ground 
 of the reformation and nonconformity, that mere tradition, 
 without divine piecept or scripture example, is no suffi- 
 cient warrant, either for doctri-ne or practice. 
 
 Again, the ground of this argument is as fajlacious asi 
 
ESSAYS ON BAPTISM. 69 
 
 the argument is weak. Tradition concerning infant 
 baptism has never been traced as far back as the apos- 
 tolic age. It has been proved, and, I believe, beyond the 
 pov»^er of contradiction, that Origen, who flourished in the 
 beginning of the third century, was the first who as- 
 serted infant baptism to be an apostolical tradition ; and it 
 is equally acknowledged, that Origen embraced several 
 dangerous errors, and that his writings, translated by 
 Ruffinus, were so corrupted, that the reader is very un- 
 certain which is Origen's or Ruffinus'. See this sub- 
 ject fully discussed by Dcmverse on Baptism, pp. 133-150. 
 Booth, Pcdob. Exam. vol. 2, pp. 97, 421. 
 
 Dear reader, we have now examined all the arguments 
 of our Pedobaptist brethren in favor of infant baptism : 
 and I most sincerely confess that the more I examine this 
 subject, the more I am convinced that there is no sanc- 
 tion for it in the scriptures ; and that, therefore, it must be 
 displeasing in the sight of God. The objections against 
 this Essay will be answered hereafter. 
 
 ESSAY IV. 
 
 Immersion, the only Scriptural 3Iode of Baptism. 
 
 Having in the preceding Essays pointed out the pro- 
 per subjects of baptism, I proceed now to show that im- 
 mersion is the only scriptural mode. 
 
 My first argument is drawn from the signification of the 
 word used by the sacred writers to express the act of this 
 ordinance. 
 
 1. In the Greek, as well as in other languages, there 
 are distinct words to express the variety of uses, to 
 which water may be applied. Rhantizo, (from Rhaino) 
 to sprinkle ; Ekcheo, to pour out ; Loiio, to wash ; Bapti- 
 zo, (from Bapto) to immerse or cover in water or any 
 other fluid. The latter of these, with its derivatives, is 
 invariably used through the New Testament, in relation 
 to this ordinance. If washing, pouring, or sprinkling had 
 been sufficient, it is certainly v/orth our inquiry — why 
 6* 
 
70 ESSAYS ON BAPTISM. 
 
 did the inspired writers always use one and the same 
 word, acknowledged by all to signify pi'imarily and con- 
 stantly, to immerse 1 Now, as we never mean to sprinkle^ 
 when we say to immerse, so when our blessed Lord said 
 BaptizontcSj immersing them, he did not me3.n Rhantizon- 
 tcs, sprinkling them. 
 
 As it is by the meaning of words we judge of the na- 
 ture and design of a law, the primary meaning of the 
 words used in that law, must be taken in interpreting it. 
 This is a universal maxim. Hence, we are told by the 
 learned Mr. Ferguson, " If men may be permitted to for- 
 sake the natural and genuine sense of words, where 
 the matter is capable of it ; they may, notwithstanding 
 their declaring themselves to believe the Gospel, yet be- 
 lieve nothing at all of the christian faith." We are not to 
 forsake the genuine and natural signijication of luorcls, 
 unless there he the highest evidence, that the author did 
 otherwise intend them, saith the civil law. And, as Austin 
 says, ' the proper signijication of words is alivays to he 
 retained, unless necessity enforces us to expound them oth- 
 erwise.'' Every scripture expression, word and phrase, is 
 to be taken properly, and according to its original and 
 immediate meaning, if nothing of absurdity, nothing re- 
 pugnant to faith, or disagreeable to the common notions 
 of mankind, arise or ensue upon such an acceptation. 
 There is no bounding of a roving fancy, which loves to 
 sport itself with the ideas and phantasms itself has faised^ 
 without confining ourselves within the aforesaid limits. 
 What better evidence can we have of the sense of a place, 
 than that, had an author intended such a meaning, he 
 could have used no plainer expression to declare it." 
 Interest of Reason in Religion ; pp. 328, 333, 462. 
 
 Now, as the Evangelists, in recording tlie commission 
 of our Lord, (Matt, xxviii. 19, and Mark xvi. 16) doubt- 
 less have used the words of Christ, and as the language 
 is not a mere allusion to baptism, nor an incidental use of 
 terms, in which cases words are often applied in a laxer 
 sense ; but it is the institution of that ordinance ; it is di- 
 vine law ; therefore, the expressions contained in it, must 
 be understood in their natural and obvious meaning. 
 
 2. That the word haptizein (rendered, to baptize) sig- 
 nifies, primarily, to immerse, and that it is never used in 
 the New Testament to signify pouring or sprinkling, will 
 
ESSAYS ON BAPTISM. 71 
 
 not easily be denied, and is confessed by many Pedobap- 
 tists, men most eminent for learning as well as piety, 
 Mr. Booth has collected from their writings, more than 
 eighty testimonies, from which I have selected but a few, 
 which are affectionately recommended to the serious con- 
 sideration of the candid reader. 
 
 Witsius: " It cannot be denied, that the native signi- 
 fication of the word haptein and haptizein, is to plunge ^ to 
 dip:' Oecon. Foecl L. 4, c. 16, § 13. 
 
 Buddeus : " The words haptizdii and haptismos, are 
 not to be interpreted of aspersion, but always, of immer- 
 sion." Theol. Dogmat. L. 5, c. 1, § 5. 
 
 Calvin : " The very word baptize, however, signifies 
 to immerse ; and it is certain, that immersion was the 
 practice of the ancient church." L. 4, c. 15, § 19. 
 
 Vitringa: " The act of baptizing, is the immersion of 
 believers in water. This expresses the force of the w^ord. 
 Thus also it was performed by Christ and his Apostles. ''' 
 Aphorisrdi Sanct. Theol. Aphoris. 884. 
 
 Zanchius : " Baptism is a Greek word, and signifies two 
 things ; jirst, and properly, immersion in water. For the 
 proper signification of the word baptizo, is to immerse, 
 to plunge under, to overwhelm in water — and this signifi- 
 cation properly agrees with our baptism, and has a resem- 
 blance of the thing signified." Opera. Tom. 6, p. 217. 
 
 N. B. Mr. De Courcy tells us, " that the opinion of 
 Zanchius is worth a thousand others." Rejoinder, p. 
 261. 
 
 Venema : " The word baptizein, to baptize, is no ivhere 
 used in the Scripture for sprinkling ; no, not in Mark 
 vii. 4." Inst. Hist. Eccl. Vet. et Nov. Test. Tom. 3, 
 Secul. 1, § 138. 
 
 Alstedius: ^^ Baptizein, to baptize, signifies only, to 
 immerse ; not, to wash, except by consequence." Lex. 
 Theol. c. 12, p. 221. 
 
 Dear reader, consider these plain and explicit testimo- 
 nies of these and a thousand other Pedobaptists, that the 
 primary meaning of the word baptizein is, to immerse, and 
 you will, I trust, no longer believe that mere sprinkling is 
 enough. 
 
 You are requested, however, to look at the following 
 admission of a learned Pedobaptist writer of the 17th 
 century. 
 
72 ESSAYS ON BAPTISai. 
 
 "The native andprope?' signification of it (baptizein) 
 is, to dip into water, or, to plunge under water. 
 
 John iii. 22, 23. After these things came Jesus and 
 his disciples into the land of Judea ; and there he tarried 
 with them and baptized. And John also was baptizing 
 in ^non, near to Salim, because there was much water 
 there ; and they came and were baptized. Also, Matt, 
 iii. 16, and Acts viii. 38." Critica Sacra, by Edivard 
 Leigh. 
 
 The reader will observe, that this writer admits, that " the 
 native and proper signification of it, (baptizein) is to dip 
 into water, or, to plunge under water ;" and to show this 
 " native and proper signification," he adduces the practice 
 of " Jesus,'' and " Jo/m," and '^ Philip.'' And yet, this 
 man was so much a Pedobaptist as to say ; " Christ no 
 where requireth dipping, but only baptizing." That is, if 
 I understand the meaning of words, " Christ no where 
 requireth dipping, but only dipping." 
 
 3. I am perfectly aware, that in opposition to all these au- 
 thorities, we are told, " that the word baptism is an equivo- 
 cal, open, general term ; that nothing is determined by it 
 further than this, that water should be applied to the sub- 
 ject in some form or other." Could this assertion be 
 proved, it would seem greatly to impeach the legislative 
 character of our Saviour. For, as Haron Montesquieu 
 observes, " The style (of laws) should be plain and sim- 
 ple ; a direct expression being always better understood 
 than an indirect one. It is an essential article, that the 
 words of the laws should (be adapted to) excite in every 
 body the same ideas. The laws ought not to be sub- 
 tile ; they are designed for common understanding, not as 
 an art of logic, but as the plain reason of a father to a 
 family." Spirit of Latos, B. 29, c. 16. 
 
 " Now can it be supposed," says Mr. Booth, " that our 
 Lord would give a positive law of divine worship ; a law, 
 that is obligatory on the most illiterate of his real disci- 
 ples, in the very first stage of their christian profession ; 
 and yet, express it in such ambiguous language, that the 
 most wise and eminent of all his followers cannot now 
 understand it ? Love to his character and zeal for his 
 cause, forbid the thought ! That ambiguity, of which 
 our brethren speak, must, if real, have arisen in our great 
 Legislator's conduct, either from incapacity, from inad- 
 
ESSAYS ON BAPTISM. 73 
 
 vertencij, or from design. Not the frst ; for he was un- 
 doubtedly able, clearly to have expressed his own mean- 
 ing. Not the second; for no incogitancy could befall Him, 
 in whom are all the treasures of wisdom and knowledge. 
 Not the last ; for it would ill become one, who declared 
 himself possessed o^ all authority in heaven and in earth, 
 to give a law of perpetual obligation, with an intention, 
 that no body now should understand it." Pcdcb. Exam. 
 I. 105. 
 
 In addition to what has already been said on the ne- 
 cessity of a positive law being plain, clear and explicit, 
 &c. the reader will please seriously to consider the follow- 
 ing declarations of some of our learned Pedobaptist 
 writers. 
 
 3Ir. Bradbury : " The words (of our Lord, JNIatt. xxviii. 
 19) ought to be taken in their plain and natural sense, 
 because they are a lasting form to the end of time. For 
 Christ to give us expressions that people cannot under- 
 stand, would be only to abuse them. 'Tis unworthy of 
 him, who is the light of the world, in whose mouth there 
 was no guile — (such) is the plain and natural sense of the 
 words ; and, therefore, to twine and torture them with 
 conjectures and maybe's, is making Christ, not a teach- 
 er, but a barbarian, by not uttering words that are 
 easy to be understood." Duty and Doct. of Bap. pp. 
 150, 173. 
 
 Mr. Benj. Bcnnet : 'Tis a reproach to the lawgiver, 
 blasphemy against him, to suppose that any of his upright, 
 sincere subjects cannot find out the meaning of his laws, 
 with all their care and diligence, even in the necessary, 
 essential points of their faith and obedience. Ircnicum, 
 p. 60. 
 
 Turrettinus : " It is not lawful to suppose, that Christ, 
 in a very important affair of Christianity, would so express 
 himself, that he could not be understood by any mortal." 
 Instit. Loc. 19, Quacst. 18, § 4. 
 
 JOr. Ridgcly : "In order to our yielding obedience, it 
 is necessary, that God should signify to us in tchat in- 
 stances he will be obeyed, and the manner how it is to be 
 performed ; otherwise, it would rather be fulfilling of our 
 own will than his." Body of Divin. Quest. 91, 92. 
 
 4. It further appears, that the word constantly used for 
 the act of baptism, signifies immersion ; that in all the 
 
74 ESSAYS ON BAPTISM. 
 
 translations of the New Testament into different lan- 
 guages, which I have seen, the word, which signifies or 
 answers to the word immersion, has been adopted. For 
 example. German, Tiipfcn ; Dutch, Doop ; Danish, Dobe, 
 &LC. Notwithstanding my admiration of the general cor- 
 rectness of the translation of our English Bible ; yet I 
 cannot but deeply regret, that the translators adopted the 
 Greek word with a mere English termination, rather than 
 give us the proper English word. Had they acted as 
 faithfully in this instance as they did in general, we 
 should have the word immerse, instead of baptize, and 
 no other. For they were men too learned to be ig- 
 norant of its true signification, and too pious, intentionally 
 to lead the people into an error. Had this been the case, 
 much confusion, controversy and ill will would have been 
 prevented ; for the commission of our blessed Saviour 
 would have read thus : " Go — teach all nations, immersing 
 them" — " He, that believeth and is immersed ;" and who 
 would have dreamed or dared to say, that sprinkling is 
 enough ? But, now, the common English reader finds it 
 difficult himself to determine the proper meaning of the 
 word baptize ; and is, therefore, liable to be misguided 
 by the instructions or information he receives from 
 others. 
 
 Convinced of the excellent character of our translators, 
 I was utterly unable to account for the reasons, which led 
 them to adopt the Greek word rather than translate it, 
 until of late I have learned, that these holy men of God 
 were shackled by certain laws, rules and regulations, 
 drawn up by the Bench of Bishops, and sanctioned by King 
 James, which actually prohibited the translation of the 
 word, in every instance relating to the ordinance of 
 baptism.* 
 
 A similar transaction took place a few years ago. When 
 the London Society for promoting Christianity amongst 
 the Jews, commenced the translation of the New Testa- 
 ment into pure Hebrew, they soon met with the word un- 
 der consideration, and which occasioned not a little dif- 
 
 * I would not be understood to mean, that the restriction of king 
 James was confined to the word baptize, for it extended to sev- 
 eral other important words, as the reader may team, if he have the 
 curiosity. 
 
ESSAYS ON BAPTISM. 75 
 
 ficulty. Not with respect to the primary meaning of the 
 word, nor to find a proper corresponding Hebrew word, 
 but the difficulty was, how to avoid giving offence. Had 
 they adopted the word hyo Tdval, or Tdbal, to immerse, 
 or xni Rdchafz, to wash, (which words are nearly synony- 
 mous, for washing implies dipping or immersion, as noth- 
 ing can be washed, unless it be covered first with water,) 
 whilst they would have done justice to the original, they 
 would have given oflfence to the mass or bulk of Pedo- 
 baptists ; on the other hand, had they used the word r\DV 
 Shdphach, to pour, or P^J Zdrak, to sprinkle, besides do- 
 ing violence to the original, they would not only have 
 given just offence to the whole large and respectable body 
 of Baptists, but even many pious and conscientious Pe- 
 dobaptists, would have condemned their conduct. Poli- 
 cy, therefore, led them not to translate the word at all, 
 but to metamorphose the Greek word into Hebrew for the 
 use of the text, and in the margin they put the words 
 Taval, to immerse, and RacJiatz, to wash ; but no where 
 did they use the word Sliaphach, to pour, or ZaraJcj 
 to sprinkle. Different has been their conduct in their 
 late translation of the New Testament into the Polish- 
 Hebrew dialect. Here the word Taval, to immerse, is in- 
 variably used in the text. At this I am much pleased ; 
 for as soon as the Jew sees the word taval, he knows 
 that the ordinance is to be administered by immer'sion, and 
 in no other way. The reason why, in this translation, the 
 proper word is inserted, I suppose, is, that it being de- 
 signed for the Jews in Germany, and particularly in Po- 
 land, or Russia, no danger is to be apprehended of giving 
 oflfence. For we have already shewn, that in the German 
 bible the M^ord, which signifies immersion, is used, and in 
 Russia baptism has never been administered in any other 
 way. 
 
 5. The metaphorical use of the word furnishes another 
 proof that it signifies immersion. 
 
 Our Lord, speaking of his approaching sufferings, calls 
 them a Baptism. " Are ye able to drink of the cup that 
 I shall drink of, and to be baptized with the baptism that 
 I am baptized with ?" Matt. xx. 22. " I have a baptism 
 to be baptized with, and how am I straitened till it be ac- 
 complished!" Luke xii. 50. Not a few of the most emi- 
 
76 ESSAYS ON BAPTISM. 
 
 nent of our Pedobaptist brethren acknowledge, that otii' 
 Lord made use of this metaphor to shew the greatness and 
 abundance of his sufferings. For, as in baptism the per- 
 son is pkmged into water, is covered with it, and contin- 
 ues awhile under it, and then is raised out of it, and 
 which being once done, is done no more ; so the suffer- 
 ings of Christ were so many and so great, that he was, as 
 it were, overwhelmed with them, and he continued un- 
 der them, and under the power of death and the grave for 
 a time ; and being raised from the dead, he dies no more : 
 death has no more dominion over him. Thus baptism, if 
 administered by immersion, is full of instruction. It re^ 
 minds us that our blessed Saviour was immersed in an 
 ocean of sufferings. But how trifling would the suffer- 
 ino-s of Christ appear, if baptism meant mere sprinMing. 
 \Ve all know the great difference between being immersed 
 in and overwhelmed with water, and being merely 
 sprinkled with a few drops. The reader will please to 
 notice the sentiment of the following Pedobaptists. 
 
 D. 3Iartm : ** Jesus has here (Mark x. 38) used this ex- 
 pression in the same sense as the prophets have mentioned 
 gulfs and great waters, metaphorically to represent great 
 afflictions." Notes Siir Marc x. 38. 
 
 ^. JJ. Frankius: " The baptism of Christ represented 
 his sufferings. Matt. xx. 22, and his coming up out of the 
 water, his resurrection from the dead." Programmata, 
 Progr. 14, p. 343. 
 
 Bp. ReijiiGld: "There are two words — which signify 
 suffering of afflictions, and they are both applied unto 
 Christ. ° Matt. xx. 22. 'Are ye able to drink of the 
 cup, that I shall drink of, or be baptized with that baptism 
 that I am baptized with?' He that drinketh, has the 
 water in him ; he that is dipped or plunged, has the water 
 about him ; so it notes the vnivcrsality of the wrath, 
 which Christ suffered." Works, pp. 226, 407. 
 
 Thus the Israelites are said, metaphorically, to be " bap- 
 tized in the sea and in the cloud," 1 Cor. x. 2, because 
 of the waters, which stood on each side of them, like high 
 walls, and the cloud, which covered them all over, like 
 one immersed in water. Worthy of notice are the words 
 of two very eminent Pedobaptists, viz : 
 
 Turretin: " The passage of the Israelites through the 
 P».ed Sea, wonderfully agrees with our baptism, and repre- 
 
ESSAYS ON BAPTISM. / / 
 
 sents the grace it was designed to express. For as, in 
 baptism, when performed in the primitive manner, by m- 
 mersion and emersion, descending into the water, and 
 again going out of it, of which descent and ascent we 
 have an example in the eunuch, Acts viii. 38, 9 : yea, and 
 what is more, as by this rite, when persons are immersed 
 in water, they are overwhehned, and, as it were, buried, 
 and in a manner 'buried together ivith Christ;^ and 
 again, when they emerge, seem to be raised out of the 
 grave, and are said 'to rise again with Christ;' Rom. vi. 
 4, 6. Col. ii. 12; so, in the Mosaic baptism, we have an 
 immersion and an emersion; that when they descended 
 into the depth of the sea, this when they went out, and 
 came to the opposite shore. The former was an image of 
 death ; the latter of a resurrection. For, passing through 
 the bottom of the sea, were they not near to death ? and 
 escaping to the opposite shore, were they not as if revived 
 from the dead ? As in former times, the persons to be 
 baptized were immersed in the water, continued under 
 the water, and emerged out of it. Matt. iii. IG, Acts viii. 
 38 ; so the old man died in them and was buried, and the 
 new man arose. Rom. vi. 4. Col. ii. 1*2." Disp. de, 
 Bap. Nubis S^ Maris, § 24. Inst. Theol Tom. 3, Loc. 
 19, Quaes. 11, § 14. 
 
 Witsius ': " How were the Israelites baptized in the 
 cloud and in the sea, seeing they were neither immersed 
 in the sea, nor wetted by the cloud 1 It is to be consi- 
 dered, that the Apostle here uses the term baptism in a 
 figurative sense. The cloud hung over their heads ; and 
 so the water is over those that are baptized. The sea 
 surrounded them on each side ; and so the water in re- 
 gard of those that are baptized." Oecon. Foed. L. 4, c. 
 10, §11. 
 
 The supposition, '' that the Israelites were sprinkled 
 with spray from the sea, and rain from the cloud," is al- 
 together destitute of evidence, and too fanciful to deserve 
 attention. It is refuted by the very scripture on which it 
 is built, viz : Ps. Ixviii. 9, " Thou, O God, didst send a 
 plentiful rain, whereby thou didst confirm thine inheri- 
 tance when it was weary.''' If to be baptized in the 
 cloud, means to be wetted by a plentifid rain, it would 
 prove immersion rather than sprinkling ; nor is it easy to 
 conceive in what sense *' God's wea'i^ inheritance was 
 7 
 
78 ESSAYS ON BAPTISM. 
 
 confirmed'''' when baptized in a phniifid iViin ! We should 
 suppose this was more calculated to enfeeble and discour- 
 age the strong, than to confirm and encourage the weary. 
 How true it is that •' a drowning man will grasp at a 
 straw!" Further, believers also are said to have put on 
 Christ in baptism. Gal. iii. 27. In allusion to the long 
 robe or garment worn in the east, with which the ivhole 
 body is covered, so in baptism the whole body is covered 
 or immersed in water. 
 
 Thus Beza: *" Ye have put on Christ;''^ this phrase 
 seems to proceed from the ancient custom of plunging the 
 adult in baptism." ^nnot. ad Gal. iii. 27. 
 
 Again, to shew the necessity of a holy life and conver- 
 sation, the Apostle puts the believing Romans in mind of 
 their baptism, the profession they made in it, and the ob- 
 ligation they took upon themselves to live according to 
 the truth, which the ordinance did plainly signify. Now, 
 if baptism means immersion, the writer's reasoning is 
 beautiful and cogent ; but exceedingly feeble, and very 
 unlike the strong reasonings of this Apostle, if sprinkling 
 or pouring were the mode of baptism. 
 
 Burmannus: "Immersion was used by the Jeivs, the 
 Apostles, and the primitive church, especially in warm 
 countries. To this, various forms of speaking used by the 
 Apostles refer. Rom. vi. 3, 4, Col. ii. 12, Gal. iii. 27. 
 Synop. Theolog. Tom. 2, Loc. 43, c. 6, § 9. 
 
 6. My next argument is derived from the places select- 
 ed for the administration of the ordinance and the phrase- 
 ology used nn the occasion. 
 
 The first place in which, we read, baptism was admin- 
 istered, was the river Jordan. To this place all Judea 
 flocked ; and our Lord and Saviour himself went from 
 Galilee to Jordan to be baptized of John ; and when *' he 
 was baptized, he went up straightway oid of the ivater.''^ 
 Matt. iii. 16. Now, if sprinkling or pouring could have 
 answered the end of the institution, what need would 
 there have been for going to a distance, or down into a 
 river 1 The next place where John baptized was JEnon; 
 and the reason why he selected this place was, because 
 there was much water there." John iii. 23. But if 
 sprinkling or pouring had been equally right and good, 
 what necessity would there have been for much water ? 
 Was it ever known^ that any of our Pedobaptist brethren 
 
ESSAYS ON BAPTISM. 79 
 
 " went down to a river" to sprinkle or pour water in the 
 administration of the ordinance of baptism ? Surely not ! 
 Nor should we have heard of going down into the water, 
 and coming out of the water, if the Apostles had adminis- 
 tered the sacred ordinance by pouring or sprinkling. 
 How strange it would sound to say, Jesus was poured in 
 Jordan ! or Jesus went down into Jordan, and was 
 sprinJded of John. But nothing could be more intelligi- 
 ble and natural, than to say, Jesus went down into the wa- 
 ter, and was immersed by John in Jordan. Nor ought we 
 to overlook the baptism of the eunuch. Acts viii. 26-40. 
 Directed by the Lord, Philip met the eunuch, and preach- 
 ed Jesus to him. When they came to a certain water ^ 
 the eunuch desired to be baptized, and having declared 
 his belief "that Jesus Christ is the Son of God," "he 
 commanded the chariot to stand still ; 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, 
 that the eunuch saw him no more, and he went on his 
 way rejoicing." Had sprinkling been sufficient, they 
 needed not to have gone down into the water, for a little 
 water would have sufficed. 
 
 That this is a convincing argument to prove that John 
 and the Apostles baptized by immersion, is acknowledged 
 by a cloud of witnesses from our Pedobaptist brethren 
 themselves. I have selected but a few out of many. 
 
 Le Clerc: "John has been called the Baptizer, rather 
 than Baptist^ because the latter word is a proper name in 
 ,the modern languages ; whereas, in this place, (Matt. iii. 
 1,) it is an appellation to signify a man that plunged in 
 water those who testified an acknowledgment of his di- 
 vine mission, and were desirous of leading a new life." 
 Remarks sur JVouv. Test, a Matt. iii. L 
 
 Piscator: " Jliidata polla signifies many rivers ; as Hu- 
 dor, in the singular number, denoted the river Jordan. 
 This is mentioned to signify the ceremony of baptism, 
 which John used ; i. e. immersing the wliole body of a per- 
 son standing in the river. Whence Christ, being bap- 
 tized of John in Jordan, is said to ascend out of the water 
 Matt. iii. The same manner was observed by Philip, 
 Acts viii. 38." ad Joh. iii. 23. 
 
 Qahin: " From these words, John iii, 23, it may b? 
 
so ESSAYS ON BAPTISM. 
 
 inferred, that baptism was administered by John and 
 Christ, by plunging the wlwle body under water. Here 
 we perceive how baptism was administered among the an- 
 dents; for they immersed the ivhoU body in water," Com. 
 in Joan. iii. 23. Acts viii. 38. 
 
 Marloratiis : "From these words (John iii, 23) it may 
 be gathered, that baptism was performed by John and 
 Christ, by plunging of the whole body." Com. ad Joan, 
 iii. 23. 
 
 7. Observe, in the third place, the practice of the pri- 
 mitive churches as another argument in favor of immer- 
 sion. As the Apostles of Jesus Christ were to form and 
 organize his visible church,^ our blessed Lord continued 
 with them after his resurrection forty days, "speaking of 
 the things pertaining to the kingdom of God." Among 
 other subjects, baptism, the door of entrance to that king- 
 dom or his church, was doubtless fully explained to them; 
 and when they entered on their commission to preach, 
 teach, or disciple, and to baptize, a part of their teaching 
 v/ould certainly consist in pointing out the nature, design, 
 the mode and subjects of baptism. And, as it has alrea- 
 dy been proved in the preceding pages from the sacred 
 scriptures, as well as from the concessions of Pedobap- 
 tists, that the word baptism, throughout the whole of the 
 New Testament, signifies immersion only; and that John 
 and Philip administered by immersion ; and that the Lord 
 Jesus Christ himself went down into the ivater, and being 
 immersed by John in the river Jordan, he straightway 
 came again np ant of the ivater; and as the Saviour, the 
 great Head of the church, in his commission, used the 
 word baptism, to immerse, in preference to those words 
 which signify to wash, pour or sprinkle; and as the Apos- 
 tles themselves, when speaking of his ordinance, invaria- 
 bly used the same word, to immerse; we may certainly 
 conclude that immersion is the only mode used in the 
 churches they planted ; and that it continued unchanged 
 for some time. 
 
 Nor are we at a loss to produce unimpeaehed testimo- 
 nies on this subject. Not a few Pedobaptists, whose 
 praise is in all the churches, have honorably confessed, 
 that immersion was the constant mode in the primitive 
 church. The reader will have observed in the preceding 
 paragraphs, that this was the opinion of Calvin, Vitringa, 
 
ESSAYS ON BAPTISM. 81 
 
 Frankius, Turrentin, Beza, Burmannus, Le Clerc, Pic- 
 tetus, Piscator, and Maloratus, (see § 2, 5, 6.) I will 
 add only a few more. 
 
 Salmanius: *' The ancients did not baptize otherwise 
 than by immersion, either once or thrice." See Witsius 
 Occon, Foed. L. 4, c. 16, § 13. 
 
 Heidanus: "That John the Baptist and the Apostles 
 immersed, there is no doubt, (Matt. iii. 6, 16, John iii. 23, 
 Acts viii. 38,) whose example the ancient church follow- 
 ed, as is most evident from the testimonies of the Fa- 
 thers. Corp. T/ieol. Christ. Loc. 14, Tom. 2, p. 475. 
 
 Zanchius: '' The ancient church used to immerse those 
 that were baptized. Thus Christ went down into Jor- 
 dan, and was baptized ; as also others that were baptized 
 by John. Opera. Tom. 6, p. 217. 
 
 Dear reader, seriously attend to the just remark of the 
 studious and pious Mr. Booth, who, having made many 
 quotations from Pedobaptist writers, closes with the fol- 
 lowing words : " Is it not strange, strange to astonish- 
 ment, that so many eminent men should thus agree in 
 bearing testimony to immersion, as the apostolic example, 
 when it is notorious that their otc7t practice was very dif- 
 ferent 7 Yes, is it not a wonderful phenomenon in the 
 religious world, that such a number of the most learned 
 Lutherans, Calvinists, and Arminians, Presbyterians and 
 Independents, should all unite in one attestation respect- 
 ing the primitive mode of administering this ordinance, 
 even while they opposed the Baptists for considering im- 
 mersion as absolutely necessary to a compliance with the 
 divine command; and while they greatly differ among 
 themselves in respect of several particulars relating to the 
 subjects and design of baptism 1 To what can this re- 
 markable agreement with us, as to the primitive mode of 
 proceeding, be ascribed ? And what is the reason of 
 their differing so much among themselves? The true 
 reason I take to be this : when they unite in declaring 
 their views of the apostolic pattern, they have clear, 
 strong, indubitable evidence, arising from the meaning of 
 the name which the ordinance bears, and the inspired 
 narrative of the first christian churches. Each of them 
 feels the ground on which he treads. Hence their union ; 
 and here they agree with us. On the other hand, when 
 they differ among themselves about the foundation of an 
 7* 
 
S2 
 
 ESSAYS ON BAPTISM. 
 
 infant's claim on the ordinance ; concerning the degree 
 of necessity and the utility of Pedobaptism ; about spon- 
 sors, the sign of the cross, and so on ; they argue on ge- 
 neral principles and moral considerations. This kind of 
 argumentation is quite foreign to the nature of positive 
 rites, as has been shewn, (Essay I. ;) and yet, by a 
 long train of deductions from such principles, they infer 
 their various rules of proceeding in the administration of 
 baptism. Hence, they differ among themselves. Nor 
 need we wonder ; for, whenever ideas of moral fitness, of 
 expediency, or of necessity, usurp the place of divine pre- 
 cepts and apostolic examples, relating to positive institu- 
 tions of the christian church ; the most learned and the 
 best of men will always differ in their conclusions, and 
 that in proportion as their notions of what is fitness, expe- 
 diency or necessity, vary. For it is notorious, that, while 
 one esteems this or the other thing extremely proper and 
 highly useful to the cause of religion ; another despises it 
 as absurd, or detests it as injurious. But, when our di- 
 vine Lord, addressing his disciples in a positive com- 
 mand, says, *it shall be so;' or when, speaking by an 
 apostolic example, he declares, ' it is thus,' all our own 
 reasonings about fitness, expediency, or utility, must hide 
 their impertinent heads. The finest powers of reason 
 have nothing to do in this case, but only to consider the 
 natural, the obvious import of his language, and then sub- 
 mit. To reason any further here, is only to seek a plau- 
 sible excuse for rebellion against the sovereign majesty of 
 him who is King in Zion." Pedoh. Exam. I. 22G. 
 
 8. That immersion is the proper mode of baptism, ap- 
 pears fourthly, from the constant and uninterrupted prac- 
 tice of it in the Greek church. The Greeks certainly 
 understand their own native tongue, in which the New Tes- 
 tament was originally written, better than any foreigners ; 
 therefore, their administering the ordinance by immer- 
 sion, evidently shows the correct signification of the 
 Greek word haptizo. Hence, the learned Dr. Camphelly 
 speaking of terms which rarely occur in the Greek Tes- 
 tament, remarks : " This is one of those cases, wherein 
 the interpretation given by the earliest Greek fathers, de- 
 serves particular notice. There are so many advantages, 
 which people have for discovering the import of a term or 
 phrase in their mother-tongue, unusual, perhaps, in wri- 
 
ESSATfS ON BAPTISM. ^ 
 
 ting, but correct in conversation, above those, who study 
 a dead language, solely by the means of books extant in 
 it, that no reasonable person can question, that some def- 
 erence is in such cases due to their authority." Trans^ 
 of Four Gospels, Pref. Diss. 4, § 8. The sensible re- 
 marks of J/r; Robinson also deserve a place here ; " Wheth" 
 er John the Baptist and the Apostles of our blessed Lord 
 baptized by pouring on water, or by bathing in water, is 
 to be determined chiejfly, though not wholly, by ascertain- 
 ing the precise meaning of the word baptize, A Lin- 
 guist determines himself by his own knowledge of the 
 Greek Language, and an illiterate man, by the best evi- 
 dence he can obtain from the testimony of others. To 
 the latter it is sufficient to observe, that the word is con- 
 fessedly Greek ; that native Greeks must understand their 
 own language better than foreigners, and that they have 
 always understood the word baptism to signify dipping ; 
 and therefore, /rowi their first emhracing of Christianity to 
 this day J they have always baptized by immersion. This 
 is an authority for the meaning of the word baptize, infi- 
 nitely preferable to that of European lexicographers ; so 
 that a man, who is obliged to trust human testimony, and 
 who baptizes by immersion because the Greeks do, un- 
 derstands a Greek word exactly as the Greeks themselves 
 understand it ; and, in this case, the Greeks are unex- 
 ceptionable guides, and their practice is, in this instance, 
 safe ground of action." Hist, of Baptism, p. 5. 
 
 That the whole Greek church, from the southern pro- 
 vinces of Greece to the northern extremity of the Rus- 
 sian empire, a church, which, in point of territory and 
 population, embraces nearly one half of Christendom, that 
 this church has, from the first introduction of the Gospel 
 to the present time, invariably practised immersion, is con- 
 fessed by all and denied by none. 
 
 Deylingius : " The Greeks retain the rite of immersion 
 to this day." De Prudent. Pastoral, Pars. 3, c. 3, § 26. 
 
 Buddeus : " That the Greeks defend immersion, is 
 manifest, and has been frequently observed by learned 
 men : which Lndolphus informs us, is the practice of the 
 Ethiopians." Theolog. Dogmat. L. 5, c. 1, §5. 
 
 Venema: "The Greeks immerse the whole man in 
 water." Hist. Eccles. Tom. 6, p. 660. 
 
 Dr. Wall: "All the christians in Asia, all in Jifrica, 
 
84 2SSAYS ON baptism:. 
 
 and about one third part of Europe, are of the last sort, 
 (i. e. practice immersion), in which third part of Europe, 
 are comprehended the christians of Graecia, Thracia, 
 Servia, Bulgaria, Rascia, Walachia, Moldavia, Russia, 
 and so on ; and even the Moscovites, who, if coldness of 
 country will excuse, might plead for a dispensation Avith 
 the most reason of any." Hist. Inf. Bap. P. II. c. 9, 
 p. 477. 
 
 9. Fifthly J lastly. — The principal design of the ordi- 
 nance, to represent the death, burial, and resurrection of 
 Christ ; the communion his people have with him in these 
 momentous facts ; and their interest in the blessings 
 thence resulting, is accomplished much clearer, and fuller, 
 and more impressively, by immersion, than could be done 
 in any other mode whatever. This, also, is abundantly 
 confessed by Pedobaptists. 
 
 Buddeus : Immersion, which was used in former times, 
 as we have before declared, was a symbol and an image 
 of the death and burial of Christ : by which we are taught, 
 tliat the remains of sin, which are called the oZrZ ?,7«w, 
 should also be put to death ; that is, as Paul elsewhere 
 speaks, our flesh, ivith its ajfections and lusts, should be 
 crucified. For in that way, we, as it were, die and are 
 buried with Christ, which Paul expressly shews, Rom. 
 vi. 4. An emersion out of the water follows, (Matt. iii. 1 6), 
 which exhibits a most beautiful image of the resurrection 
 of Christ ; and, at the same time, it affords matter of in- 
 struction concerning that spiritual resurrection, which is 
 effected by daily renovation." Rom. vi. 4. Theolog. 
 Dogmat. L. 5, c. 1, §§ 5, 8. 
 
 Witsius : " Our Lord would be baptized, that he might 
 conciliate authority to the baptism of John ; that he might 
 manifest himself to be equally the head of those, who are 
 baptized, as of those, who are circumcised ; that he has 
 communion with both, and came, that of both he might 
 make one : that by his own example, he might commend 
 and sanctify our baptism, equally as other sacraments, to 
 which he submitted ; that men might not be loath to come 
 to the baptism of the Lord, seeing the Lord was not back- 
 ward to come to the baptism of a servant: that by his bap- 
 tism, he might represent the future condition, both of him- 
 self and of his followers ; first humble, then glorious ; now 
 mean and low, then glorious and exalted ; that represent- 
 
ESSAYS ON BAPTISM. 85 
 
 cd, by immersion, this, by emersion : that, by the use of 
 this sacrament, the promises of the covenant which was 
 between himself and the Father, might be confirmed to 
 hira, concerning the entire expiation of those offences, 
 which he took on himself, the justification of those per- 
 sons whom he represented, and concerning a glorious 
 resurrection, by which he should soon emerge out of the 
 waters of tribulation, Ps. ex. 7 : and, finally, to declare, 
 by his voluntary submission to baptism, that he would not 
 delay the delivering up of himself to be immersed in the 
 torments of hell, yet with a certain faith and hope of 
 emerging. 
 
 Immersion into the water is to be considered by us, as 
 exhibiting that dreadful abyss of divine justice, in which 
 Christ for our sins, which he took on himself, was for a 
 time, as it were, absorbed ; as in David, his type, he com- 
 plains, Ps. Ixix. 3. More particularly, seeing such an im- 
 mersion deprives a person of light, and of other things 
 pertaining to this world, it excellently represents the 
 death of Christ, while his continuance under water, how- 
 ever short, denotes the burial of Christ, and the lowest de- 
 gree of humiliation ; when, being laid in a sepulchre, that 
 was sealed and guarded by the Roman soldiers, he was 
 considered as entirely cut off. Emersion out of the 
 water, exhibits an image of his resurrection, or of the 
 victory which, being dead, he obtained over death in his 
 own dark domains, that is, the grave. All these things 
 the Apostle intimates, Rom. vi. 3, 4. 
 
 Baptism also represents those henejits, both present and 
 future, which believers obtain in Christ. Among the 
 present benefits, the principal is, communion with the 
 death, burial, and resurrection of Christ, and, which is 
 consequent upon it, the mortification and burial of our 
 old, and resurrection of our new man, in virtue of the 
 blood and spirit of Christ. For, immersion into the water,, 
 represents the death of the old man, in such a manner as 
 shows, that he can neither stand in judgment to our con- 
 demnation, nor exercise dominion in our bodies, that we 
 should obey his lusts. In respect to the former, the death 
 of the old man pertains to our justification ; in regard to 
 the latter, it belongs to our sanctification. The continu- 
 ance under the water, represents the burial of the body 
 of sin, by which all hope of its revival is cut off; so that 
 
86 ESSAYS ON BAPTISM. 
 
 it shall never be able afterwards, either to condemn the 
 elect, or to reign over them." Miscel. Sac. Tom. 2, Exer. 
 15, § 63. Oec. Foed. L. 4, c. 16, §§ 25—29. 
 
 Estius : *' The ceremony of immersion was anciently 
 more common, as appears from the unanimous language 
 of the Fathers, as often as they speak about baptism ; and 
 in a more expressive manner represents the death, burial, 
 and resurrection of our Lord, and of us." Apud Knatch- 
 bul. Animad. in lib. Nov. Test. p. 181. 
 
 Pictetus: " It was usual in ancient times for the whole 
 body to be immersed in water — and it must be confessed, 
 that such a rite most happily represented that grace, by 
 which our sins are, as it were, drowned, and we raised 
 again from the abyss of sin." Theol. Christ. L. 14, c. 
 4, § 17. 
 
 Vossius : '' All the particulars, that we have mentioned, 
 concerning the signification of baptism, will appear with 
 sufficient perspicuity in the rite of immersion : but not 
 equally so, if mere sprinkling be used." Disp. De Bap. 
 Disp. 3, § 10. 
 
 I shall close this Essay with the testimony of the great 
 Reformer, 31. Ltithcr : "The term baptism, is a Greek 
 word. It may be rendered, a dipping, as when we dip 
 something in water, that it may be entirely covered with 
 water. And though that custom be quite abolished 
 among the generality, (for neither do they entirely dip 
 children, but only sprinkle them with a little water,) nev- 
 ertheless, they ought to he luholly immersed, and presently 
 to be drawn out again. For, the etymology of the word 
 seems to require it. The Germans call baptism taufe, 
 from depth, which they call tieff, in their language ; as if 
 it were proper those should be deeply immersed, who are 
 baptized. And truly, if you consider what baptism signi- 
 fies, you shall see the same thing required: for it signifies 
 that the old man of our nativity, that is full of sins, which 
 is entirely of flesh and blood, may be overwhelmed by di- 
 vine grace. The manner of baptism, therefore, should 
 correspond to the signification of baptism, that it may 
 show a certain and plain sign of it." In Dr. Du Veil on 
 Acts viii. 38, 
 
 Dear reader, I have now endeavored to show, that the 
 Scripture mode of Baptism is by imrnersion only, from the 
 signijication of the icord used to express the act of the or^i 
 
ESSAYS ON BAPTISM. 87 
 
 dinance ; from the places selected for the administration of 
 it^ and the phrases used on the occasion ; from the prac- 
 tice of the Primitive Church ; from the constant and un- 
 interrnpted mode of the Greek Church ; and from the 
 principal design of the institution. The objections against 
 these arguments will be answered in the proper place ; 
 and in the mean time, I pray, that the Spirit of truth may 
 guide you in the right way, for his name's sake. Amen. 
 
 ESSAY V. 
 
 Ohjections Jlnsivered. 
 
 Why do Baptists require a divine precept, or scripture 
 example, for infant baptism, since they admit finales to 
 communion, and observe the first day of the week as the 
 christian sabbath, when there is neither a divine precept 
 nor scripture example for either. 
 
 Jinswer. With respect to female communion, we have 
 authority from the law of the institution, and from the 
 practice of the church. In the positive command of onr 
 Lord to commemorate his death in the ordinance of the 
 Supper, the subjects are characterized as disciples, with- 
 out any regard to sex. It is true, when the Apostle directs 
 the Corinthian church to a proper celebration of the Sup- 
 per, he says, " Let a man examine himself" 1 Cor. xi. 
 28. But it will not be denied, that the word anthropos, 
 man, includes females, as well as males. Thus, (John iii. 
 3, 4,) " Except a man be born again, he cannot see the 
 kingdom of God." 2 Cor. v. 17. " If any man {ng any 
 one) be in Christ, he is a new creature." 1 Tim. ii. 5. 
 "One Mediator between God and wen." Besides, the 
 Lord's Supper was celebrated by the whole church, which 
 was composed of males and/ema/es. For we read that the 
 females as well as males, men and women, on their pro- 
 fession of faith, were baptized, were together with the dis- 
 ciples, and continued stedfastly in the Apostles' doctrine, 
 and in fellowship, andm breaking of bread, dind in prayers. 
 See Acts i. 13, 14. ii. 42, 44. viii. 12, 1 Cor. x. 17. Wo- 
 
83 ESSAYS ON BAPTISM. 
 
 men are spoken of as disci|}/es, baptized, inihe church; all 
 the disciples were in fellowship or communion; all were 
 together "in breaking of bread," &oC.; but the New Tes- 
 tament is silent on iiifant baptism. 
 
 With respect to the change of the sabbath from the sev- 
 enth to the first day of the week, I would observe, that 
 this change was alluded to by the prophet Isaiah Ixv. 17, 
 18. " Behold I create new heavens and a new earth ; and 
 the former shall not be remembered, nor come into mind; 
 but be ye glad and rejoice for ever in that which I create : 
 for behold, I create Jerusalem a rejoicing, and her people 
 ^ joy-" '* This passage," says jDr. Dwightj a zealous 
 Pedobaptist, '* appears to me to place the fact in the clear- 
 est light, that a particular, superior, and extraordinary 
 commemoration of the work of redemption by the chris- 
 tian church, in all its various ages, ^vas a part of the good 
 pleasure of God ; and was designed by him to be ac- 
 complished in the course of his providence. But there 
 neither is, nor ever was, any public, solemn commemora- 
 tion of this work by the christian church, except that 
 which is holden on the Jirst clay of the week, or the day in 
 which Christ completed this great work by his resurrec- 
 tion from the dead. This prophecy has, therefore, been 
 unfulfilled, so far as I see, unless it has been fulfilled in 
 this very manner." Theol. Serm. CYI. Further, it was 
 predicted, that the day of the resurrection of the Messiah 
 was to be a peculiar day. Ps. cxviii. 22-24. " The 
 stone which the builders refused, is become the head- 
 stone of the corner ; this is the Lord's doing ; it is mar- 
 vellous in our eyes. This is the day which the Lord has 
 made : we will rejoice and be glad in it." This predic- 
 tion is applied to the Messiah in the New Testament 
 oftener than any other. Matt. xxi. 42, Mark xii. 10, Luke 
 XX. 17, Acts iv. 11, Eph. ii. 20, and 1 Pet. ii. 4. The 
 Jewish writers also applied it to the Messiah. It is evi- 
 dent, therefore, that Jesus Christ is the Stone here men- 
 tioned ; that he was rejected and set at nought by the 
 chief priests and Pharisees ; but, being chosen of God 
 and precious to him, this most valuable stone, thus de- 
 spised and rejected of men, thus thrown among the rub- 
 bish, and buried in it, was, at length, from such a state, 
 exalted to be the chief corner stone in the building, the 
 main support of the edifice, and a centre of union for Jew 
 
' ESSAYS ON BArTISM. 89 
 
 and Gentile, the two parts of which it consisted. '' Of the 
 day on which Christ arose from the dead," says the pious 
 Bishop Honie^ " it may with more propriety than of any 
 other day, be affirmed, * this is the day which Jehovah 
 hath made.' Then it was that the 'rejected stone' be- 
 came the * head of the corner.' A morning then dawned, 
 which is to be followed by no evening ; a brighter sun arose 
 upon the world, which is to set no more; a day began, 
 which will never end ; and night and darkness departed 
 to return not again." Isa. Ix. 20. Hence it is called, in 
 the New Testament, " the Lord's day,'" Rev. i. 10, i. e. 
 a day consecrated and devoted to God. Numb. vi. 27. 
 1 Kings viii. 43. Hence the Apostles observed the first 
 day of the week as a day sacred to God. Acts xx. 7. 
 1 Cor. xvi. 1, 2. So in the New Testament, we have 
 ** the Lord's day,''' or " the ^r^^ day of the week," spoken 
 of as a day observed by the disciples for religious pur- 
 poses ; but no mention is made of infant baptism. These 
 facts put the two subjects on a very different footing. 
 
 It is very frequently objected that, though we have no 
 law in the New Testament for infant baptism, yet there is 
 no law against it. Or, to state the objection in all its 
 parts, it is said, *'The Jewish children were circumcised 
 as a token of their interest in the covenant made with 
 Abraham, and were members of the Jewish church; it 
 was, therefore, reasonable to expect that they would con- 
 tinue to be members of the christian church, unless that 
 privilege was abrogated by an express law ; but, as there 
 is no such law in the New Testament, therefore, it is un- 
 just and cruel to deprive the dear children of these privi- 
 leges." 
 
 I answer j/frs#, th^t no argument can be drawn from cir- 
 cumcision in favor of infant baptism, as has already been 
 stated, (Essay 8,) nor from the state of the Jewish 
 children under the Mosaic dispensation, and of those 
 under the christian dispensation. For, as there was no 
 visible church under the Old Testament, but a mere 
 congregation, (see Essay 3,) the Jewish children were 
 members of the congregation only, and so are the children 
 of christians, but not members of the christian church. 
 
 To that part of the objection, "that it is reasonable 
 and desirable that children should be baptized," 1 reply, 
 tljat in positive institutions, we have nothing to do \\ ith 
 8 
 
90 ESSAYS ON BAPTISM. 
 
 reasonings or conjectures about the propriety and impro- 
 priety, expediency or utility. A " Tims saith the Lord'^ 
 is a sufficient and binding authority for our obedience, 
 and the only rule for our direction. In addition to what 
 has already been said on this subject, (Essay 1,) the 
 observation of Dr. Claggett deserves our notice. In ar- 
 guing against Popish ceremonies, that they had neither 
 scripture precept, nor example, he says, "their congruity 
 to our reason is not the proof of their divine institution ; 
 since there are very many things, which, to our finite 
 understandings, would appear as useful and as reasonable, 
 but which yet God has not instituted. When it once ap- 
 pears what God has instituted in order to our salvation, 
 and no more, we are to conclude that this is enough in its 
 kind, because it is all that God has done. But, for that 
 other kind of arguing, that God has been wanting to us in 
 his institutions, if he has not instituted (this or that) and, 
 therefore, he has instituted it, I leave to those whose con- 
 clusions need it; very much desiring them to consider 
 what a cause that must he, which drives them to such bold 
 reasonings as these are." Preserv. against Pop. Title 
 7, p. 93. The objection further states, " that if children 
 had no right to baptism, we should expect to meet with 
 an express law excluding them." My answer is, that 
 every affirmative command of Christ includes a negative. 
 When Christ commands the baptizing of believers, he 
 prohibits all others not so qualijiecl. Nadab and Abihu 
 had no prohibition from using strange fire, yet they were 
 destroyed for using that fire which the Lord had " not 
 commanded." If this objection be valid, why do we con- 
 demn the Pope and his followers for using the sign of the 
 cross, the holy unction, and a thousand other supersti- 
 tions 1 For, though they are not commanded, yet they are 
 not 'prohibited. The proper rule is to worship God in 
 what he has commanded, and in no other way j else it is 
 will-worship, and displeasing to God. 
 
 Christ, the great Head of the church, requires certain 
 qualifications of the candidate for baptism or church-mem- 
 bership ; such as illumination, conviction, repentance, 
 and confession of sin, faith in him, becoming a disciple, 
 &c. Matt. iii. 6. xxviii. 19. Mark xvi. 16. John i. 29. 
 It. 1. Acts ii. 37, 38, 41. viii. 36. ix. 18. (See Essay 3.) 
 Hence it is evident, that none who are ignorant of divine 
 
ESSAYS ON BAPTISM. 91 
 
 things, impenitent and unbelieving, and who are not dis- 
 ciples and followers of Christ, and who are destitute of 
 the Spirit, are proper subjects of baptism. Neither birth, 
 rank, nor talent gives a title or fitness for this holy ordi- 
 nance. John i. 12, 13. 
 
 Further, in this objection, the Baptists are accused of 
 *' unjustly and cruelly depriving the dear children of their 
 privileges." Such is my attachment to children, that I 
 should be exceedingly sorry, if there were even a shadoAV 
 of truth in this accusation. Nor can I find any evidence 
 to substantiate the charge. None can be said to be de- 
 prived of a thing which he never possessed, and to which 
 he never had either title or fitness; and it has been shewn 
 that infants have neither title to the sacred ordinance of 
 baptism, nor fitness for it. 
 
 3. It is objected, in the next place, that it appears from 
 scripture that the christian church is but a continuation 
 of the Jewish church. 
 
 In addition to what has already been said on this sub- 
 ject, (E. 3,) let us examine the ground of this assertion. 
 
 The venerable Dr. Blason reasoned thus : " We know 
 by experience that the church of God was in the world 
 before us. So did our fathers : so did the previous gene- 
 ration : and in this manner the historical fact may be de- 
 duced from the days of the Apostles. The " church," 
 therefore, has not been created since their days. Was it 
 created then 1 No. The Apostles found it as we found 
 it, older than themselves. Their writings are full of its 
 privileges, its ordinances, and other peculiarities; but 
 contain not a single hint of its originating with them. 
 They uniformly suppose its prior establishment, and speak 
 of it as having been long and familiarly understood. 
 Guided by the clew which they have put into our hands, 
 we go back to the books of the prophets, and meet the 
 same supposition there. We proceed with similar suc- 
 cess through the Levitical law, and the Sinai-covenant; 
 we pass the age of Moses, and arrive at the father of the 
 faithful. Here the clew runs out," Essays on the 
 churchy p. 36. Notwithstanding the acknowledged tal- 
 ents of the Doctor, in his reasoning on this subject he 
 was certainly mistaken. Is it, indeed, true that the Apos- 
 tles found it ( i. e. the visible church) as loe found it, older 
 than themselves 1" This is taking for granted the very 
 
92 ESSAYS ON BAPTISM. 
 
 thing in dispute. We have found the visible church com- 
 posed of particular churches, each of which might give a 
 historical account of its origin, when certain individuals, 
 having satisfied each other that they possessed the requi- 
 site qualifications of church members, formed themselves 
 into a church, and chose their officers, and received new 
 members in the same way. But the Apostles found no 
 such visible church or particular churches. For such 
 had no existence under the Mosaic, Abrahamic, or Pat- 
 riarchal dispensation, as has been shewn above. On the 
 day of Pentecost, the *' one hundred and twenty disciples 
 were the church to which the Lord added about three 
 thousand souls; and this numerous body of christians 
 were the church, to which, afterward, " the Lord added 
 daily such as should be saved." 
 
 Their acquaintance with the " privileges.," &c. &c. no 
 more proves the real existence of a visible church under 
 the Old Testament, than the acquaintance of patriarchs 
 and prophets, and other holy men of old, with the blessings 
 and privileges of redemption, proves the real existence of 
 an incarnate Messiah and the finished work of redemption 
 before their days. As they obtained their knowledge of 
 things to come, by types, promises, &c. so did the Apos- 
 tles. Moreover, the Lord Jesus was with them for forty 
 days after his resurrection, " speaking of the tilings per^ 
 taining to the kingdom of God,'''' or visible church. Acts i. 
 3. It is not denied, that the Jewish nation was a type of 
 the christian church ; but the anti-type is not an identical 
 continuation of the type. It is separate and distinct. 
 The portrait of a man is not the living man, however good 
 a resemblance it may bear to him. The shadow is not 
 the substance. This answer will equally overturn the sec- 
 ond ground of the assertion, viz: " the christian church 
 must be a continuation of the Jewish church, because the 
 names, privileges, and promises of the latter are given 
 likewise to the former." Is this conclusion correct! 
 Does it follow that the anti-type is a continuation of the 
 type, because so?nc of the things said of the one, are also 
 said of the other ? Is Christ a continuation of the man- 
 na which our fathers did eat in the wilderness, because 
 he calls himself the bread that came down from heaven ? 
 Is the son of man a continuation of the brazen serpent^ 
 because he was lifted up that whosoever believes in him 
 
ESSAYS ON BAPTISM. 93 
 
 shall not perish, but have everlasting life 1 The benefits 
 connected with the types were temporal, those of the an- 
 ti-type are spiritual and eternal. All the promises and 
 threatenings connected with the Jews, as tliey loerc the 
 natural posterity of Abraham, and afterwards formed 
 into a national communiti/, were temporal in their nature 
 and duration, and depend on certain conditions of obe- 
 dience ; but the very same promises applied to the chris- 
 tian church, are spiritual in their nature, and eternal in 
 their duration. The reader will please to attend to the 
 language of the Doctor himself. '' The Jews," says he, 
 "could nationally call God 'their God.' They often did 
 so, and with right, lohen they loere gross hyipocrites in the 
 articles of their personal religion. The Sinai-covenant 
 constituted them the people of Jehovah, and him their 
 God, as really, but in a ividely different sense, as he was 
 the covenant God of Abraham, or of Paul, for personal 
 salvation." Essays on the church, p. 44, Note. 
 
 The language of the apostle, describing the Jews un- 
 der the metaphor of an olive tree, &c. is brought as 
 another argument, to prove that the christian church is 
 but a continuation of the Jewish church. Such is the 
 reasoning of Dr. Mason. *' The Apostle tells the Gen- 
 tiles," says he, " that they were ' a toild olive tree,' and 
 that the Jews were ' the good olive tree,' — this cannot re- 
 fer to their natural state, as sinners before God ; for in this 
 respect there was ' no difference' — nor to their state as 
 sinners saved by grace ; for from this state there is no 
 excision. It can refer to nothing but their visible church 
 state, i. e. to their public relation to God as a covenanted 
 society." Agreed ; let only the Doctor change the word 
 "church" to national or congregational " stRte.''^ The 
 Doctor proceeds to inquire, " What, then, was this 'good 
 olive tree,' from which the Jewish branches were * broken 
 off,' while the Gentiles were * graflfed in ? ' Evidently, 
 the visible church, organized under the covenant made 
 with Abraham. There was no other from which the 
 Jews could be cast oflf." Essays on the Church, p, 55. 
 It appears very evident to me, that it was not the " visible 
 church," for this had then no existence ; but the visible 
 state of the Jews, formed into a peculiar Nation at the 
 foot of Mount Sinai, entrusted with the oracles of God, 
 with public means of grace and regular religious in- 
 8* 
 
94 ESSAYS ON BAPTISM. 
 
 struction. Thus they were planted by Jehovah himself, 
 a good olive tree, in good soil. Jer. xi. 16, 17. In a 
 similar manner, the Jewish nation and its peculiar privi- 
 leges are described under the metaphor of a vineyard, 
 planted by the Lord from this "good olive tree :" i. e. from 
 this visible state of the Jews, as a nation, worshiping the 
 true and living God, in the enjoyment of the means of 
 grace, which may well be styled the " root and the fat- 
 ness," many of the Jews were cut off, and have continu- 
 ed for ages, destitute both of public and private means 
 of religious instruction, whilst multitudes of the Gentiles 
 were united with those Jeivs who embraced the christian 
 religion. The olive tree, or congregation of Israel, was 
 neither plucked up by the root, nor cut off, but only un- 
 derwent a change in some of its branches. Since this 
 change took place, the olive tree is no longer called the 
 " congregation of Israel," or of the Lord, but the chi'is- 
 tian iQorld ; for, it includes all that are born of christian 
 parents, or become proselytes, without respect to their 
 moral character, just as it was with the Jewish nation. 
 But here is the difference. Since the change has taken 
 place in the olive tree, the King of Sion has given in- 
 structions to his disciples to separate themselves from the 
 congregation^ and to form themselves into a distinct so- 
 ciety, called the church, and thus, openly and visibly, pro- 
 fess their devotedness to Christ. 
 
 4. Another objection has been often stated, and as often 
 shewn to be absurd. It is very seriously and gravely 
 said, that, " to deny that the visible church commenced in 
 Abraham's family, is as much as to say that God had been 
 for more than two thousand years without a visible 
 church." But does not the very assertion of our brethren 
 deny the existence of a church before Abraham? If, then, 
 it was consistent with God to be without a church, from 
 Adam to Abraham, why may it not be equally consistent 
 with him to be without a church till after the resurrection 
 of Christ 1 Dr. Mason's description of the state of the 
 world before the call of Abraham, is equally true after his 
 call. " People of God," says the Doctor, " there were ; 
 promises of God there were ; gracious revelations, and ac- 
 ceptable worship of God, there were : but a church of 
 God, organized upon the principle of visible unity — there 
 was not." Essaxjs on the Church, p. 37. 
 
ESSAYS ON BAPTISM. 95 
 
 How could the Dr. " deny," that God had any Church 
 on the earth for nearly " two thousand years'^ — i. e. from 
 the fall to Abraham 1 
 
 5. We proceed to the next objection, which is stated 
 thus : " Unbelieving and unconverted persons have been 
 received as members of the church ; why may we not, 
 also, receive unbelieving and unconverted children 7" If 
 our brethren mean, that unbelieving and unconverted 
 persons have crept into the church without being known, 
 we should acknowledge the fact. But they tell us, 1st, 
 that " the Jewish church, though constituted by the om- 
 niscient God, consisted of hypocrites, as well as of tru« 
 worshipers ; that it embraced multitudes who never were 
 made partakers of saving grace;" 2d. "that our Lord 
 told us in several parables, that hypocrites and wicked per- 
 sons must be left, until the judgment day ; and 3d. we are 
 informed, '' that our Lord Jesus Christ, who fell into no 
 mistakes, actually did admit an unconverted man, a hypo- 
 crite, a traitor, a devil, into the number, not only of his 
 disciples, but even of his apostles : thereby instructing 
 his church, that the secret state of the soul before God, is 
 not to be her rule of Judgment." See Buck's Theolog. 
 Diet, under the word church. Brown's Compend. Nat. 
 and Rev. Religion, B. 7. Dr. Mason's Essays on the 
 Church, pp. 27, 67. 
 
 We answer. With respect to the first, it is not disputed 
 that under the Mosaic dispensation, the righteous and the 
 wicked were equally members, and that by descent ; but 
 they were only of the congregation of Israel, as nominal 
 and real christians are now mixed in our congregations ; 
 but they were not members of the visible church, which 
 had then no existence, as we have before proved. 
 
 With respect to the second, three parables are referred 
 to. The first is that of the tares and the wheat. Our 
 Lord's design in this parable, is to guard his disciples 
 against persecuting those who would not believe their 
 preaching ; to warn them not to make use of destructive 
 weapons to compel men to become their disciples, the way 
 in which false religion has always been propagated. Their 
 duty was to preach the gospel in the world, as we do in our 
 respective congregations, and leave the result of men's be- 
 lieving or not believing, with God. This Parable has 
 nothing to do with church discipline. For, in the first 
 
96 ESSAYS ON BAPTISM. 
 
 place, our blessed Lord himself has told us that " the field 
 is the icorld.''^ It is strange indeed, that any should dare 
 to contradict the Saviour and say, the " field is the 
 churchy Secondly; if the ** field " were the church, an 
 end would then be put lo all church discipline ; for, of 
 what benefit would it be to ascertain whether a member 
 has acted riorht or wronor, when we are told that the 
 wicked must remain with the good 1 Thirdly; this para- 
 ble of our Lord would be in plain contradiction to his di- 
 rections, given in Matt, xviii. 15 — 17, that the church is 
 to treat an impenitent member as a heathen man and a 
 publican. To this it is objected, that the disciples knew 
 that our Lord's kingdom is spiritual ; that they had no 
 idea of interfering with civil society ; that to cut off un- 
 believers, they knew, would destroy the world ; and that 
 the reason assigned for letting the tares grow up together 
 with the wheat, is our liability of considering a person to 
 be a tare, when he is a luheat. To this we answer, first ; 
 it is very evident, that the disciples had no clear ideas of 
 a spiritual kingdom, till after the resurrection of Christ. 
 Luke xxiv. 21, Acts i. 6. Secondly; the caution of our 
 Lord was very necessary, for the disciples manifested a 
 spirit of persecution, saying, " Lord, wilt thou that we 
 command fire to come down from heaven, and consume 
 them?" Luke ix. 54. Thirdly; it is true, that in all 
 proceedings of church discipline, we ought to lean on the 
 side of mercy, and never to cut off a member, till satisfac- 
 tory evidence have proved him to be unworthy of mem- 
 bership ; but, in the parable, there is no doubt in the 
 matter ; the servants declared positively, that there were 
 tares among the wheat, and expressed their surprise how 
 they came there ; nor did the Lord say, be careful, ye 
 may be mistaken ; on the contrary, he confirmed their 
 declaration, that there were tares, and that the wicked 
 one was the author of them ; still he directed his disciples 
 not to cut off these wicked men out of the world, lest 
 they should cut off the wheat also. " Destroy it not ; for 
 a blessing is in it." Isa. Ixv. 8. 
 
 The next parables referred to, are the "we^" and the 
 " ten virgins.'''' I have no objection to apply these para- 
 bles to the church ; and they teach us, that the church 
 visible is not perfect; for there may be hypocrites in it, 
 and we may not know the fact ; as the fisherman does not 
 
ESSAYS ON BAPTISM. 97 
 
 know what kinds of fish are in his net, till it is brought to 
 shore ; nor were the five foolish virgins known, till after 
 the bridegroom had arrived. But as soon as the fisher- 
 man finds out the bad fish, he throws them away ; and as 
 soon as a hypocrite is found out and proved to be such, 
 he is to be put out of the church by the brethren. And 
 hypocritical professors, if their hypocricy be not discov- 
 ered in the present life, when Christ shall appear in judg- 
 ment, will be excluded from the kingdom of heaven. 
 
 We proceed to the third objection, viz : That " our Lord 
 Jesus Christ admitted Judas — a devil, &c." 
 
 It is true, that our blessed Lord, for wise reasons, em- 
 ployed Judas as well as the other disciples and apostles ; 
 but what has that to do with the church ? The visible 
 church had no existence at that time ; Judas could not, 
 therefore, have been a member of it. Further, if our 
 Lord and Saviour had really received Judas as a member 
 of the church, instead of thereby teaching his church 
 that the real state of the soul before God is not to be her 
 rule of judgment, and that this state is not to be judged 
 of by men according to the best existing evidence ; but 
 that every applicant is to be admitted, irrespective of his 
 character, he would have taught her to admit an uncon- 
 verted man, a hypocrite, a traitor, a devil, under a full 
 knowledge of his character. I cannot refrain myself from 
 expressing my mind fully on this subject, viz : that who- 
 ever asserts that our Lord and Saviour, who could not 
 fall into mistakes, actually admitted Judas as an exam- 
 ple for the conduct of the church, " betrays something 
 very different from modesty, by setting up a term of re- 
 ligious fellowship, which would convict the master him- 
 self of corrupting his own church." 
 
 6. Another objection is, that the covenant made with 
 Abraham is still in force ; that it has never been abro- 
 gated ; that it is called an everlasting covenant ; and that 
 he is the father of the believing Gentiles, as well as of the 
 believing Jews, 
 
 We have already stated that the covenant made 
 with Abraham, must be, either the covenant of grace, or 
 the covenant of circumcision. That the covenant of 
 grace is still in force, and that with respect to this cover, 
 nant, Abraham is the father of believing Gentiles as well as 
 believing Jews, none does deny. Neither do I deny that the 
 
98 ESSAYS ON BAPTISM. 
 
 covenant of circumcision is still in force. But with 
 whom ? Not with the believing or unbelieving Gen- 
 tiles, but with the natural descendents of Abraham. God 
 is still the God of Abraham and of his natural seed, in a 
 peculiar sense ; to them the land of Canaan still belongs, 
 as much as it did while they were slaves in Egypt or 
 captives in Babylon ; and he who has been their deliverer 
 in times past, will deliver them again and bring them as 
 an unconverted nation to the land of promise ; and, till 
 then, they will circumcise their children, as a token of the 
 existence of that covenant. Bui all this has no more to 
 do with the baptism, either of adults or infants, than the 
 rainboiD, a token of the covenant made with Noah. 
 
 Having answered the objections generally brought 
 against the Baptist view of the Subjects of baptism, we 
 proceed to consider those against Immersion. 
 
 7. It is objected that John's baptism is a mere imita- 
 tion or continuation of Proselyte or Jeu'ish baptism. 
 
 To this objection we answer, as it respects Jewish wash- 
 ing or purification, it is evident that John's baptism was 
 entirely different, both in nature and design. The un- 
 clean among the Jews, whether male or female, immersed 
 or bathed themselves; but John's hearers were baptized, or 
 immersed by him. John required fruits of repentance, 
 and directed to faith in Christ, before he baptized, but 
 none of these were required in the purifications of legal 
 impurity. As for proselyte baptism, we have no account 
 of such a ceremony, either in the Old or New Testament, 
 nor in the Apocrypha, nor by Josephus, or Philo, nor even 
 in the Mishnah. John's baptism was a perfectly new in- 
 stitution. He was the first administrator of it, and was, 
 therefore, by way of emphasis, called '* John the Bap- 
 tist ;" and his baptism " the baptism of John. ^^ Had this 
 ceremony been in use before, why should this name have 
 been given to him more than to any other 1 Again, why 
 should it have excited such attention among the people, 
 if not a new custom ? Or why should they ask him, 
 " why baptizest thou ?" And when Christ asked, whether 
 John's baptism was from heaven or of men," why did 
 they not answer, that it was an old custom, received of 
 men ? Besides, John's baptism is called " the counsel of 
 God ;" Luke vii. 29, 30; but, if it had been a mere imi- 
 tation of proselyte baptism, it could not have been thus 
 
ESSAYS ON BAPTISM. 99 
 
 denominated ; but should have been styled *' the counsel 
 or device of men." Further, John was so far from imi- 
 tating the Jews, we are expressly told, that he baptized 
 by a special command of God. John i. 6, 33, " There 
 was a man sent from God, whose name was John — he 
 that sent me to baptize with water, &c." 
 
 There was also a striking similarity between John's 
 baptism and that of the Apostles. Did he require re- 
 pentance and faith, so did they. Matt. iii. 6-8, Mark i. 
 4, Acts ii. 38, Mark xvi. 16, Acts viii. 36, 37. Did he 
 baptize by immersion, so did they. Matt. iii. 6, 16, John 
 iii. 23, Acts viii. 38, 39. Did he baptize by divine au- 
 thority, so did they. John i. 6, 33, Matt, xxviii. 19, Mark 
 xvi. 15. Did he baptize for the remission of sins, so did 
 they. Mark i. 4, Acts ii. 38. 
 
 Dear reader, attend to the testimony of some eminent 
 Pedobaptists. 
 
 The learned Venema says: " Part of John's office con- 
 sisted in baptizing — an external rite, then in a particular 
 manner appointed of God, and not used before. John i. 
 Matt, xxii.," Hist. Eccl. Tom. 3, Secul. 1, § 5. 
 
 The judicious Jir. Jennings, after stating the arguments 
 pro and con, says : ** Upon the whole, it is more likely, 
 the Jews took the hint of proselyte baptism, after our Sa- 
 viour''s time, than that he borrowed baptism from theirs ; 
 which, whenever it came into practice, was one of those 
 additions to the law of God, which he severely censures. 
 There wants more evidence of its being as ancient as 
 our Saviour's time, than I apprehend can be produced, to 
 ground any argument upon it in relation to christian bap- 
 tism." Jeicish Ant. B. 1, ch. 3, vol. 1, pp. 135, 138. 
 
 Deylingius: "The baptism of proselytes, in our opin- 
 ion, seems to have been received by the Jews after the 
 time of John the Baptist ; (the Jews) being very much 
 influenced by his authority, and greatly admiring him. 
 Certainly, it cannot be proved by any substantial testimo- 
 ny, that it was in use among the Jews before the time of 
 John. There is also a great difference between the bap- 
 tism of John and that of proselytes, as the latter is de- 
 scribed in the monuments of the ancient Hebrews. For 
 the Jewish baptism was a rite of human institution ; but 
 John the Baptist introduced his by the command of God. 
 The baptism of proselytes was a civil rite, pertaining only 
 
100 ESSAYS ON BAPTISM. 
 
 to the political court, as Campegius Vitringa shows in 
 his Arcki-Synagogiis, p. 400. But the baptism of John 
 and Christ is peculiar to the christian church, and is the 
 mean of conferring spiritual benefits." Ohser. Sacra. 
 Pars 3, obser. 26, pp. 197, 198. 
 
 J. G. Carpzovius : " We cannot be persuaded that the 
 baptism of proselytes was prior to the baptism of John and 
 of Christ : partly because of the reasons produced by that 
 very great man, Wernsdorjius ; but, principally, because 
 there is a want of sufficient witnesses that the rite was 
 used among the Jews of that time. For the testimonies 
 produced are either from a following age, or of doubtful 
 interpretation, and applied contrary to the design of their 
 authors, as a bare inspection of them will shew. The 
 subject being examined with accuracy, it will appear that 
 for an article of such weight, a rite of such great neces- 
 sity, to have been involved in silence for so many ages, 
 without any urgent reason, exceeds all probability. But 
 supposing, though we do not admit, that the bathing of 
 the proselytes was in use when the new dispensation com- 
 menced, yet it remains firm and certain, that the sacra- 
 ment of baptism has nothing answerable to the baptism of 
 proselytes : nor was it derived from that rite, but was im- 
 mediately appointed of God. For as John was imme- 
 diately sent of God to baptize, (John i. 33, Luke iii. 2,) 
 so Christ introduced the ordinance of baptism, not from 
 that of the Rabbies for the admission of proselytes ; but 
 from the most wise counsel of God, from the bosom of the 
 Father." John i. 18, Matt, xxviii. 19." Apparat. Hist. 
 Crit. Anti. Sac. Annotat. pp. 49, 50. 
 I cannot omit the sentiment of the pious 
 Dr. Owens: "The celebrated Selden has endeavored 
 to prove, that Christ borrowed the rite of baptism from 
 that which was then in use among the Jews. Others do 
 the same. Learned men teach and confidently affirm 
 that a proselyte of righteousness was never made, though 
 circumcised, without being baptized. But, that any one 
 should be made a partaker of all the privileges of that 
 church, there was need only of circumcision, as express 
 testimonies of the holy scriptures teach ; for so the law 
 runs, Ex. xii. 48, concerning the Rabbinical baptism not 
 a tittle. The institution of the rite of baptism is no where 
 mentioned in the Old Testament. There is no example 
 
ESSAYS ON BAPTISM. 101 
 
 ofit in those ancient records; nor was it ever used in' 
 the admission of proselytes while the Jewish church con- 
 tinued. No mention of it occurs in Philo, in Josephus,, 
 in Jesus, the son of Sirach, nor in the Evangelical histo- 
 ry. This Rabbinical opinion, therefore, owes its rise to 
 the Tannerac, or Anti-Mishnical doctors, after the de- 
 struction of their city. The opinion of some learned 
 men, therefore, about the transferring of a Jewish bap- 
 tismal rite (which, in reality, did not exist) by the Lord 
 Jesus for the use of his disciples, is destitute of all prob- 
 ability:' Theolog. L. 5, Digr. 4, p. 425. Heb. vol. 1, 
 Exercit. 19, p. 272. Orig. Nat. of churches, pp. 36, 39. 
 Such is the testimony of Pedobaptists that John's baptism 
 is from heaven, and not from the Jews ; and is, therefore, 
 a proper pattern for our imitation. 
 
 8. The next objection is, that the word Baptizo signi- 
 fies to wash, as well as to immerse ; and for proof, an ap- 
 peal is made to Mark vii. 2-8, where the washing of hands, 
 caps, &.C. &/C. is mentioned. But no argument can be 
 taken from this passage in favor of any other mode than 
 immersion. Every Jew knows, that whatever is to be pu- 
 rified by water, whether cups, tables, beds, &c. it must be 
 by immersion. '^ And upon whatsoever any of them, when 
 they are dead, doth fall, it shall be unclean; whether it 
 be any vessel of wood, or raiment, or skin, or sack, what- 
 soever vessel it be, wherein any work is done, it must be 
 put into loater, and it shall be unclean until the even ; so 
 it shall be cleansed." Levit. xi. 32. 
 
 Maimonidcs : " Whenever, in the law, washing of the 
 flesh, or of the clothes, is mentioned, it means nothing else 
 than the dipping of the whole body in a laver; for, if any 
 man dips himself all over, except the tip of his little fin- 
 ger, he is still in his uncleanness." Hilchoth Mikva. c. I, 
 § 2. Again : " A bed that is wholly defiled, if he dips it 
 part by part, it is pure." Hilchoth Cailim, c. 26, § 14. 
 Scaliger, speaking of the Jews' customs, says : " the more 
 superstitious part of them, every day before they sat down 
 to meat, dipped the whole body. Hence the Phari- 
 see's admiration of Christ, Luke xi. 38." De Emend. 
 Temp. L. 6, p. 771 . As strange as such a custom may ap- 
 pear in Europe and America, yet it may be seen daily in 
 the East. Nor does the original word baptisontai signify 
 to wash, except by immersion ; for it is from baptizo° not 
 9 
 
102 ESSAYS ON BAPTISM. 
 
 from louo. Moreover, it is not to be overlooked, that the 
 word haptizo is never used in the New Testament to sig- 
 nify the icasUng of hands. A very different word is al- 
 ways used for this purpose, viz : the word nipto. In the 
 case under review, this word is employed in the 2d and 3d 
 verses, as follows: "And when they saw some of his dis- 
 ciples eat bread with defiled (that is to say, with unwashen, 
 aniptois,) hands, they found fault. For the Pharisees, 
 and all the Jews, except they wash (nipsontai) their 
 hands oft, eat not, holding the tradition of the elders. 
 The historian then proceeds, in the 4th verse, to state 
 another and very different fact : *' And when they come 
 from the market^ except they wash, {haptisontaiy immerse 
 themselves,) they eat not." 
 
 The historian relates two distinct customs of the Jews. 
 1. That they never ate until they had washed {nipto) their 
 hands. 2. That on one special occasion, viz : '^ zvhen 
 they had been to the marlcct,'^ where they mingled with 
 Gentiles, whose touch they considered polluting, they al- 
 ways immersed themselves {hoptisontai) before they took 
 food. Not knowing ivhat part of the body had come in 
 contact with a polluting Gentile, the Jew thought it ne- 
 cessary to baptize or immerse himself, that he might be 
 certain of being cleansed. Every family, that could afford 
 it, was furnished with a bath. T appeal to the learned 
 reader for the correctness of this statement. 
 
 It deserves our notice, that in the Prophet's direction 
 to Naaman, (2 Kings v.) the Hebrew word rachatz, to 
 wash, is used, and, accordingly, the Septuagint transla- 
 tors used the corresponding Mord louo, to wash; but 
 when Naaman complied with the direction, the Hebrew 
 word Taval, to immerse, is used, and the seventy transla- 
 tors used the Greek word baptizo, to immerse, or, as in 
 the English version, '' to dip.'''' Now, as in the passage 
 under consideration, the 4th verse, the Greek word bapti- 
 sontai is used, our translators should have given us the 
 English word immerse, plunge, or clip, as they did 2 
 Kings v. 14, John xiii, 26, &c. and not loash. 
 
 Nor is there any more force in the other passage, on 
 which the objection is raised, namely : Heb. ix. 10. ^^ Di- 
 verse washings, immersions.''^ Our translators should 
 have used the word immersions, or dippings, which 
 would have expressed both the true meaning of the origi- 
 
ESSAYS ON BAPTISM. 
 
 103 
 
 nal word Baptismois, and the design of the Apostle, who 
 alluded to the purifications by water, which were all by 
 immersion, as we have seen. That the washing of cups, 
 &c. means nothing less than immersion, or dipping, is 
 confessed by many of our most learned Pedobaptist friends. 
 Eras. Schmldiiis : '' Bcqnein is to dye, to immerse in 
 water ; also to wash, or to immerse fur the sake of ivash- 
 ing or cleansing;." Annot. in Matt. iii. 6. 
 
 Minter: ^' Bripfizo, to baptize; properly, indeed, it 
 signifies to plunge, to immerse, to dip into water : but be- 
 cause it is common to plunge or dip a thing, that it may 
 be washed, hence, also, it signifies to wash, to wash 
 away — Baptismos, baptism, immersion, dipping into, 
 washing, washing away. Properly, and according to its 
 etymology, it denotes that washing which is performed by 
 immersion." 
 
 Dr. Hammond: " The word here used, Baptizestliai 
 (as it differs from Niptesthai, verse 3,) signifies not only 
 the washing of the whole body, (as, when it is said of 
 Eupolis, that being taken and thrown into the sea, bap- 
 tizeto, he was immersed all over, and so the baptisms of 
 cups, &LC. in the end of this verse, is Tpvitting into ivater all 
 over, rinsing them,) but washing any part, as that is 
 opposed to affusion, or pouring water on them." Annot. 
 on Mark vii. 4. 
 
 9. It is further objected, that the word Baptizein can- 
 not always mean immersion, " for it is incredible that the 
 3000 converted on the day of Pentecost could have been 
 baptized on the same day by immersion." In answer to 
 this objection, I would observe, that if there be any dif- 
 ficulty, it is as much (if not more) against the theory and 
 practice of our opponents as against immersion. 
 
 Our brethren have repeatedly told us, that the children 
 of converts were baptized, together with their parents. 
 This must have greatly increased the number to be sprin* 
 kled, and consequently makes the account more incredi- 
 ble. But let us suppose that there appears really some- 
 thing incredible, that so large a number should be bap- 
 tized in one day ; yet, if it be once proved, that to baptize 
 means to immerse, will this apparent difficulty justify us 
 in charging the Apostles with changing the mode, pointed 
 out to them by their Lord and Master, from immersion to 
 sprinkling T Surely not. Moses informs us concerning 
 
104 ESSAYS ON BAPTISM. 
 
 our father Abraham, *' that he took Ishmael his son, and 
 all that were born in his house, and all that were bought 
 with his money, every male among the men of Abraham's 
 house, and circumcised the flesh of their foreskin in the 
 self same day, as God had said unto him." Gen. xvii. 
 23. Now is there nothing incredible in this account of 
 the inspired historian ? The mere act of circumcising 
 and carefully binding up the wound of one individual, 
 (without the ceremonies used at present by the descend- 
 ants of Abraham,.) would require more time than the im- 
 mersion of ^c>? persons. Yet Abraham had to circumcise 
 more than 400 of his household, (see Gen. xiv. 14, his 
 trained servants, born in his own house, were 318,) which 
 would require at least as-'much time as the immersion of 
 four thousand; especially, when we call to remembrance 
 that Abraham was now at the advanced age of ninety-nine 
 years. Notwithstanding all these difficulties, and others 
 that might be conjectured, what son of Abraham did ever 
 question the truth of the statement, or ever suggest the 
 idea, that " it is a thing incredible that Abraham could 
 have circumcised so many in one day, and, therefore, 
 circumcision could not mean circumcision, but must sig- 
 nify a mere incision in the flesh, no matter on what part 
 of the body it be performed." Amongst all the absurdi- 
 ties of the Rabbins, this absurdity has never been thought 
 of To this day the same ceremony is performed in exact 
 imitation of the venerable patriarch. Why, then, my 
 dear reader, should we contradict or pervert the state- 
 ment given by the inspired Apostle and historian 1 He 
 tells us in words the most explicit, that 3000 were bap- 
 tized or immersed : our friends say no ; this is incredi- 
 ble ; immersion cannot mean immersion, it must signify 
 sprinkling; a few drops of water applied to the body, no 
 matter where, on the face, the forehead, or poured on the 
 top of the head, means the same as if the whole body had 
 been plunged in the water. 
 
 But to be serious. The subject is solemn. The ordi- 
 nance is divine. I can perceive nothing incredible in the 
 matter. Even granting that the three thousand had been 
 baptized in one and the self-same day of their conver- 
 sion, where is the difficulty? It must arise either from 
 the want of water, or from the shortness of time. The 
 former could not be the case ; for it was at Jerusalem 
 
ESSAYS ON BAPTISM. 105 
 
 where, besides the public conveniences for immersion, 
 such as the pools of Bethesda and Siloam, there were 
 many Mikwaotky or collections of water in the form of 
 bathing houses, for the purification of unclean persons 
 and vessels, &c. required by the law of 3Io.<es, and which 
 was always by immeision. (See Lev. xv. 16, Numb. xix. 
 7, 8.) Nor is there any difficulty with respect to the 
 latter, viz : the want of time. These three thousand per- 
 sons might have been immersed, not only in one day, but 
 even in less than three hours. For the twelve Apostles, 
 together with the seventy disciples, w^ere all qualified for 
 the sacred office. On the supposition that they all took 
 part in the solemn transaction, which is more than pro- 
 bable, each individual would not have more than thirty- 
 seven candidates, and such a number could be immersed 
 with the greatest ease in less than two hours. There is, 
 therefore, no w^eight in this objection. Yea, it is truly 
 astonishing that the account given by the inspired histo- 
 rian of three thousand converts being immersed in one 
 day, when it is very probable that the act was per- 
 formed by the mutual assistance of eighty-two persons, 
 should be thought incredible. Nor is there any weight 
 in the objection, " that it is not likely that the jailor and 
 his family would, in the dead of the night, have gone out 
 of the city to be immersed in the river." We conceive 
 there is no necessity for it. He had sufficient water on 
 his own premises. For all who have travelled in the 
 East, know that few large buildings are without tanks of 
 water or bathing houses, and this is particularly neces- 
 sary to preserve health in prisons, barracks, &c. &c. 
 
 10. Again it is objected, that the w^ord baptizein must 
 mean to sprinkle and pour, " because the Lord Jesus Christ 
 promised his disciples that they should be baptized with 
 the Holy Ghost ; but the Holy Ghost was promised under 
 the Old Testament by sprinkling and pouring ; and on the 
 day of Pentecost, when the promise was fulfilled, it was 
 by pouring, and not by immersion ; and, therefore, to bap- 
 tize means to pour." In answer to this I would observe, 
 that the promise of the Spirit's influences w^as never ex- 
 pressed by sprinkling. When we read of "sjjrinkling 
 clean ivater,'" it was in allusion to the sprinkling of blood, 
 under the Old Testament, and the sprinkling of the blood 
 of Christ, under the New Testament. But, when the 
 9* 
 
106 ESSAYS ON BAPTISM. 
 
 Spirit was promised by pouring, it was used metaphori- 
 cally to signify the abundance of it to be enjoyed under 
 the New Testament. John vii. 39. Hence the descent 
 of the Holy Ghost on the day of Pentecost is neither ex- 
 pressed by sprinkling nor pouring, but by being " shed 
 forth," " a rushing, mighty wind," which " filled all the 
 house," and all the disciples " were filled with the Holy 
 Ghost." 
 
 In this sense the promise of the baptism with the Holy 
 Ghost has been understood by many of the most learned 
 of Pedobaptists. 
 
 Gurtlems : '* Baptism in the Holy Ghost is immersion 
 into the pure ivatcrs of the Holy Spirit ; or a rich and 
 abundant communication of his gifts : for, he, on whom 
 the Holy Spirit is poured out, is, as it were, immersed into 
 him:' Inst. Thcol c. 33, § 108, 109, 110, 115. 
 
 Reynolds : " The Spirit under the Gospel, is compared 
 to water ; and that 7iot a little measure, to sprinkle, or 
 bedew, but to baptize the faithful in. Matt. iii. 11, Acts 
 i. 5." Works, pp. 226, 407. 
 
 Tillotson : " Iljilled all the house. This is that which 
 our Saviour calls, baptizing with the Holy Ghost. So 
 that they, who sat in the house, were, as it were, twi- 
 mersed in the Holy Ghost, as they, who were buried with 
 water, were overwhelmed, or covered all over with water, 
 which is the proper notion of baptism.'' ' Serm. 197. 
 
 11. It is objected, that immersion is dangerous to 
 health. 
 
 To avoid the inconsistency of sprinkling, whilst they 
 acknowledge that immersion was the Apostolic mode, our 
 Pedobaptist brethren say, that in the Eastern countries, 
 immersion might be used, but in these parts of the world, 
 immersion would be dangerous ; and God loves mercy 
 rather than sacrifice. Thus Mr. Walaeus : "In warm 
 countries, the ancients practised an immersion for the 
 whole body ; — but in colder climates they generally use 
 aspersion : because a ceremony that is free, ought always 
 to give way to charity." Enchiridium de Dapt. p. 425. 
 
 Mr. W. Perkins says : *' The ancient custom of bap- 
 tizing was to dip, and, as it were, to dive all the body of 
 the baptized in the water, as may appear in Paul, Rom. 
 vi. and the counsels of Laodicea and Neo-Caesarea ; but 
 now, cspeci;;lly in cold countries, the church uses only 
 
ESSAYS ON BAPTISM. 107 
 
 to sprinkle the baptized, by reason of children's weak- 
 ness : for very few of ripe years are now-a-days baptized. 
 We need not much to marvel at this alteration, seeing 
 charity and necessity may dispense with ceremonies, and 
 mitigate in equity the sharpness of them." Works, vol. 
 1. p. 74. Edit. 1608. 
 
 KeeJcermamius : " Though the term baptism properly 
 signifies immersion, and though also in the ancient church, 
 through the eastern countries, when baptism was admin- 
 istered, it was not by sprinkling, but by immersion ; yet- 
 in the colder parts of Christendom aspersion is used instead 
 of immersion, 07i account ofinfcmts : because chanty and 
 necessity may dhpense w^ith ceremonies, and temper them 
 with gentleness, so far as may be done v/ithout injuring 
 the analogy." System Thcolog. L. 3, c. 8. 
 
 A late writer on the subject of Pedobaptists immersing 
 those who had been sprinkled in infancy, not only justi- 
 fies the church and councils in administering the ordi- 
 nance in whatever mode they may think most convenient, 
 but he gives the same liberty to individuals. " Let every 
 person," says he, *' be gratified in the practice which his 
 own conscience may dictate. Nor is it to be supposed 
 that in an enlightened community, or under the ministra- 
 tions of an intelligent preacher, people would become 
 either irregular or extravagant." Neio York Obs. April 
 26, 1828. 
 
 In answer to this objection we observe first, that it has 
 never been proved that immersion is dangerous to the health 
 of either adults or infants. But suppose that even in some 
 cases immersion might be hazardous to health, we should 
 have no authority to alter the mode of a positive institu- 
 tion. In cases of sickness, &-c. it might be necessary to 
 delaT/ the administration of the ordinance, no time being 
 specified, but we have no authority to alter the mode of a 
 positive institution. (See Essay I.) But we have already 
 shown that the Greek church has invariably administered 
 the ordinance of baptism by immersion, although the cli- 
 mate, inhabited by a great part of that numerous church, 
 is as cold as in any parts of Christendom ; and we have 
 never heard of any ill eflfects. Nay, so far is immersion 
 from being dangerous or injurious to health, that some of 
 the wisest physicians have considered the cold bath, in 
 general, a great promoter of health. Thus Dr. Wall ob- 
 
108 ESSAYS ON BAPTISM. 
 
 serves, " that John Floyer, an eminent physician, en- 
 deavored to show, by reasons taken from the nature of 
 our bodies, from the rules of medicine, from modern ex- 
 perience, and from ancient history, that washing or dip- 
 ping infants in cold water, is, generally speaking, not only 
 safe, but very useful : and that, though no such rite as 
 baptism had been instituted, yet reason and experience 
 would have directed people to use cold bathing, both of 
 themselves and children ; and that it has in all former 
 ages so directed them — and he prognosticates that old 
 7MOf?e5 of physic and religion will in time prevail, when 
 people have had more experience in cold baths ; and that 
 the approbation of physicians would bring in the old use 
 of immersion in baptism." Hist. Inf. Bap. P. 2, c. 9, 
 p. 476. 
 
 Dr. Franldin : ''Damp, but not wet linen, may possi- 
 bly give colds ; but no one catches cold hy bathing, and no 
 clothes can be wetter than water itself" Letters and Pa- 
 pers on Serious Subj. p. 460. 
 
 The Rev. John Wesley has informed us : " that Mary 
 Welch, aged eleven years, was baptized according to the 
 custom of the first church, and the rule of the church of 
 England, by immersion. The child was ill then, but re- 
 covered from that hour." Ext. of Mr. J. Wesley'' s Jour^ 
 nal,from his embarking for Georgia, p. 11, Ed. 2d, Note 
 on Rom. vi. 4. 
 
 But let us suppose for a moment that immersion was 
 attended with as much pain and danger as circumcision 
 was, would our Pedobaptist brethren allow us to omit or 
 alter our Lord's positive institution 1 Surely not. 
 
 Dr. Sherlock : " If an express law may be disobeyed, 
 as often as men fancy they see reason to do what the law 
 forbids, this overthroics the lohole authority of making 
 laws, and makes every subject a judge whether the laws 
 of a sovereign prince should be obeyed or not." Prescrv. 
 against Popery, Title 7, p. 21. 
 
 3Tr. A. Hall: *' AW that concerns the glory of God 
 (and the honour of his church) is unerringly and unal- 
 terably settled in the word of God, which is not yea and 
 nay. It docs not accommodate its doctrines to succeeding 
 periods of time ; nor to the changing tempers, humours, 
 or fashions of the place; like its divine author, it is the 
 
Essays on baptism. 109 
 
 same yesterday and to day and for ever.^^ Gospel Church, 
 p. 52. 
 
 Mp. Seeker : " Surely, it is enough that He is Lord 
 and King of the whole earth, and that all his dealings 
 with the works of his hands are just and reasonable. Our 
 business is to obey, and trust him with the consequences.^^ 
 Lectures on the Cat. Lect. 2. 
 
 The gxG2ii Dr. Owen: "That divine revelation is the 
 only foundation, the only law, and the only rule of all re- 
 ligious worship, that is pleasing to God or accepted by 
 him, is a maxim of the last importance in divinity. This 
 maxim teaches, that every thing appointed by God in his 
 worship, however absurd, or difficult, or unprofitable it 
 may seem to reason, is to be regarded and performed 
 with the deepest reverence and submission, on account of 
 that supreme authority which appointed and required it.'^ 
 Theolog. L. 4, c. 3, Dig. 3, p. 326. 
 
 The pious Dr. Hunter : "No circumstances of pru- 
 dence or conveniency can ever be with nropriety urged 
 as a dispensation with a clearly commanded duty. Ob- 
 serve the delicacy and the danger of admitting a latitude 
 and a liberty in sacred things. In what coHcerns the 
 conduct of human life, in our intercourse one with anoth- 
 er, as the citizens of the world, many things must be left 
 to be governed by occasions and discretion ; but in what 
 relates to the immediate worship of God, and where the 
 mind of the Lord has been clearly made known, to assume 
 and exercise a dispensing power, is criminal and hazard- 
 ous. The Tabernacle must be constructed, to the mi- 
 nutest pin and loop, according to the pattern delivered in 
 the mount. If Uzzah presume to put forth his hand to 
 support the tottering ark, it is at his peril. A holy and 
 a jealous God will be served only by the persons, and 
 in the manner, which he himself has appointed. " I 
 will be sanctified in them that come nigh me, and before 
 all the people I will be glorified." Lev. x. 3. When 
 the great Jehovah condescends to become a Legislator, 
 the utmost extent of possibility lying open to his view, 
 provision is made from the beginning for every case that 
 can happen.^'' Sac. Biog. vol. 3, pp. 93, 362, 435. 
 
 I shall close this particular with the judicious remark 
 of the eminently pious 3Ir. Booth : " How lamentable and 
 how shameful, to think of eminent Protestants adopting 
 
110 ESSAYS ON BAPTISM. 
 
 the principle and arguing upon it, in favour of pouring and 
 sprinkling ! For I am persuaded that none of them ever 
 considered the Jewish church as authorized by these 
 words, '* I wall have mercy and not sacrifice," to alter any 
 divine appointment. Shall christians, then, make more 
 free with divine authority than Jews, because they live 
 under a better dispensation 1 far be it ! That would 
 represent the holy one of God as the minister of sin — 
 would be contrary to scripture and reason, to conscience 
 and common sense. The disciples of Christ are as much 
 obliged to regard the positive laws of the New Testament 
 with strict punctuality, as the Jews were to observe their 
 divine ritual contained in the books of Moses. Nay, our 
 superior privileges are so many additional motives to per- 
 petual obedience. 
 
 Whenever any one, therefore, is inclined to substitute 
 aspersion for plunging, on a supposition of the latter being 
 burdensome, or indelicate, upon the foundation of those 
 condescending words, " I will have mercy and not sacri- 
 fice ;" he should recollect that command of God to Abra- 
 ham ; " ye shall circumcise the flesh of your foreskin ;" 
 and see how far the gracious declaration would have ap- 
 plied there, before he ventures to altera positive appoint- 
 ment of Christ on that ground. — Again, were it allowable to 
 prosecute the hint which some of these learned authors 
 give, (see page 24) that is, for charity and necessity to 
 erect a court of chancery, to sit in judgment on the equity 
 of God's commands, and cither mitigate their severity, or 
 dispense with them, as we think proper, something indeed 
 might then be done, that would effectually obviate all 
 shivering apprehensions and every painful modest feeling, 
 which the word baptize would otherwise excite in the 
 breasts of any. Nor would the relief afforded by such a 
 court, be confined to the frightful idea of plunging, for it 
 would extend its benign influence to every other case, in 
 wdiich our sovereign wills happen to clash with positive 
 laws : because the uniform lang^uage of its decrees 
 would be that of Peter to Christ, SPARE THYSELF. 
 While, however, the validity of such a court remains 
 doubtful, it will be our. wisdom when the Most High 
 gpeaks, not to reason and object, but to adore and ohey.^^ 
 Fedob. Exam. I. 326. 
 
ESSAYS ON BAPTISM. Ill 
 
 12. Indecency has been pleaded as another ground for 
 changing immersion to sprinkling. But "who is this 
 that replieth against God?" For, said the Lord Jesus, 
 as an argument for his own immersion, *' thus it becometh 
 us, or is becoming in us, to fulfill all righteousness." Ob- 
 jections like this are themselves indecorous ; especially, 
 when they come from those who raise no such objection 
 against circif?ncision. 
 
 13. Having already exceeded my intended limits, I 
 hasten to close this part of the subject by noticing, as the 
 last objection against the mode, a very common opinion, 
 viz : that the mode is of no importance, so long as water 
 is applied ; the quantity of water being but a circumstance 
 not essential to the ordinance. Perhaps few persons living 
 have had better opportunities of becoming acquainted 
 with christians of different denominations than I have 
 been favored with, both in Europe and in this country. 
 And as the subject of baptism has been frequently intro- 
 duced, I have observed that many who expressed their 
 conviction that immersion is the scriptural mode, '^ still 
 said, that as sprinkling was much more convenient, it 
 would answer the same end ; that the quantity could be 
 of no importance ; and that as long as water is applied, 
 the command is complied with." I acknowledge with 
 deep regret and much sorrow, that I have myself used 
 expressions like these ; but I hope the Lord has gracious- 
 ly pardoned this sin also; and I most affectionately en- 
 treat the reader to pause and consider the subject serious- 
 ly and prayerfully. When Naaman, the leper, was di- 
 rected to wash in Jordan, he was angry, imagining that 
 the waters in the rivers of Damascus were equally good, 
 if not better. True, had the Prophet said only, go and 
 wash in zaater, it could have made no difference in which 
 river he had dipped himself; but, since Jordan was 
 named, it became the leper's duty to dip in Jordan; even 
 80, had the Lord Jesus Christ commanded merely to apply 
 water, the quantity could have made no difference, whe- 
 ther it were done by immersion, pouring, or sprinlding; 
 but, as ho expressly used the word which signifies to im- 
 merse, after having demonstrated its meaning by his own 
 example, it is daring presumption to pervert the meaning 
 of this law. We have no right to alter God's command- 
 ments. It has already been shewn in our first essay, that 
 
112 ESSAYS QN BAPTISM. 
 
 our obedience is to be grounded on the majesty and au- 
 thority of the commander, and not on the judgment of the 
 subject. If an Israelite had circumcised his child on the 
 seventh or on the ninth day, instead of the eighth, although 
 he performed the act of circumcision, yet, having altered 
 the mode in not performing it at the time specified in the 
 commandment, he would hav e been guilty as a transgres- 
 sor ; and the male child, which was not circumcised on the 
 eighth day, was to be cut off from God's people. Hence, 
 though no work was to be done on the sabbath, yet the 
 child must be circumcised, because the time, as well as 
 the act, was commanded. ''Under the Mosaical law," 
 says the learned Vincent Alsop, " God commanded that 
 they should offer to him the daily burnt-offering ; and, in 
 this case, the color of the beast (provided it was otherwise 
 rightly qualified) was a mere circumstance, such as God 
 laid no stress upon ; and that man had proved himself a 
 superstitious busy-body, who should curiously adhere to 
 any one color. But, for the heifer whose ashes were to 
 make the ivater of separation, there the color was no cir- 
 cumstance ; but made by God's command a substantial 
 part of the service. To be red was as much as to be a 
 heifer : for, when circumstances have once passed the 
 royal assent, and are stamped with a divine seal, they be- 
 come substantial in instituted worship. As we must not 
 think that God appreciates whatever men set a high value 
 upon, so neither are we to judge that he disesteems any 
 thing because it is grown out of fashion, and thereby ex- 
 posed to contempt by the atheistical wits of mercenary 
 writers. It is a practice too common, that, if any of 
 Christ's institutions seem necessary to be broken, it will 
 be first necessary to decry them as poor, low, inconsidera' 
 ble circumstances ; and then to fill the people's heads with 
 a noise and din, that Christ lays little stress on them ; 
 and, in order hereto, call them the circumstantials, the 
 accidentcds, the minutia, the punctilios, and, if need be, 
 the Petty-Johns of religion, that conscience may not kick 
 at the contemning of them." Sober Inquiry, p. 289. 
 
 Having now answered the objections brought against 
 immersion, we will consider those brought against the 
 Baptists themselves. 
 
 14. It is very commonly objected, that baptism is a 
 
ESSAYS ON BAPTISM. 113 
 
 subject of no importance, a non-essential ; and that Bap- 
 tists lay far too much stress on it. 
 
 As common as it is for people to talk about non-essen- 
 tials in religion, there is reason to fear that many "nei- 
 ther understand what they say, nor wliereof they affirm." 
 It is a just remark of the learned Dr. Grosveno?', that 
 " the diminutive things that have been said by some, of 
 the positive appointments in religion, and the extravagant 
 things that have been said by others, are two extremes, 
 which true reasonings lead no body into on either hand. 
 It is as contrary to the nature of things to make nothing 
 of them, as to make them the ivholc of religion. To know 
 exactly the regard that is due to them, is to find out the 
 rank and order they are placed in by Him who has ap- 
 pointed them," " Some things," says the same author, 
 "are absolutely necessary to salvation, and in their own 
 nature. We call those things absolutely necessary, with- 
 out which there can be no salvation at all. Thus, a 
 mind suited to the happiness intended by the word salva- 
 tion, is absolutely necessary ; or holiness, without ivhich 
 no man shall see the Lord, All tlie titles in the world to 
 heaven, can never give the pleasure of heaven, without a 
 suitableness to its enjoyments. Fitness, here, is as the 
 eye to the delights of colors and prospects ; the ears to the 
 pleasures of harmony ; and as the palate to those of taste 
 and relish ; that is, a capacity of enjoyments. As there 
 must be an animal nature for animal pleasures, a rational 
 nature for the rational ones ; so there must be the divine 
 and heavenly nature for those that are divine and hea- 
 venly. No man would care to live even with God whom 
 he did not love. A disposition to obey divine orders, 
 wherever they are discerned, either positive or moral, is 
 part of that holiness, without ivhich no man shall see the 
 Lord. I may be saved without a sacrament; but I can- 
 not be saved without a disposition to obey God's authori- 
 ty, wherever I see it. A sacrament is a positive rite, and 
 not to be compared with moral virtue ; but is not a dispo- 
 isition to obey God's order, moral virtue, and christian 
 grace ? Or can there be any moral virtue, or christian 
 grace, without a disposition to obey the authority of 
 Christ, wherever I discern it? Surely, obedience to 
 God's commands is moral excellence, though the instances 
 of that obedience may lie in positive rites. The sincerity 
 10 
 
134 ESSAYS ON BAPTISM. 
 
 and truth of such a disposition, are best known by its 
 being uniform and universal. Ps. cxix. 6. The author 
 of our religion has told us, and added his example to his 
 word, that thus it becomes us to f if IjiU all righteousness, and 
 so ordered himself to be baptized. Baptism was a posi- 
 tive rite, an external thing; and yet he calls it righteous- 
 ness. Such righteousness as became him, who was the 
 Holy one of God; became Ilim, who had intrinsically no 
 need of any outward ceremony ; whose inward purity was 
 perfectly divine : and, if it became Him to fulfill such sort 
 of righteousness, it can hardly become any who pretend 
 to be his followers, to neglect it." Moral obligation to the 
 positive appointments in religion. 
 
 Although our dependence for salvation is on Christ, 
 and Him alone, yet that should not hinder, but rather 
 further our obedience. To neglect a positive law we have 
 already shewn. Essay 1, is criminal. Although circum- 
 cision was no saving ordinance, yet, whoever was not cir- 
 cumcised, was cut off from among the people. Gen. xvii. 
 14, Ex. iv. 24. Even so baptism. It is a standing ordi- 
 nance, and those who neglect it or use it in an improper 
 manner offend God, and every transgression exposes 
 them to punishment, as those were punished who ate and 
 drank unworthily. 1 Cor. xi. 29, 30. 
 
 Now this is all the stress and importance Baptists at- 
 tach to the sacred ordinance of baptism. But it is very 
 evident, that our Pedobaptist brethren lay a great deal 
 more stress on it. Multitudes of them have openly de- 
 clared it absolutely necessary to salvation ; others, who 
 do not go all that length, yet go a great way too far. 
 History informs us that, in the beginning of the fourth 
 century, it was believed by some that baptism was neces- 
 sary to salvation.* This is acknowledged by many of 
 
 * Alas ! how true it is that " error never goes alone." It is like 
 the small rivulet which, in its progress, unites various streams, and 
 thus becomes a large and powerful river, which carries every thing 
 before it. Believing that baptism was necessary to salvation, na- 
 turally led first to aspersion or sprinkling, and then to infant bap- 
 tism. When a person was sick and supposed to be dying, to se- 
 cure his salvation they were anxious to* baptize him ; and as he 
 could not go to the water, they conceived that water might be 
 brought to him; and as immersing a sick person in cold water was 
 thought dangerous, they affirmed that pouring water upon him was 
 iufficient. Thus, the change of immersion to pouring, in cases of 
 nacessity, was, at first, thought to be lawful; but the Council at Ra- 
 
ESSAYS ON BAPTISM. 
 
 115 
 
 the most learned Pedobaptist divines. Such is tlie testi- 
 mony of Vitringa, Ve.nemn, Salmasius, Hospiniamis, 
 Suicenis, Episcopius, Dr. Oireji, Dr. Wall, S^c. S^^c. 
 Long quotations from their writings on this subject, may 
 be seen in Booth's Pcdoh. Exam. vol. 2, ch. 3. Nor 
 have all our modern Pedobaptist brethren rejected this 
 opinion. To this day it is believed that infants are to be 
 baptized, because it is necessary to salvation ; that in the 
 act of baptism they are regenerated, cleansed and justi- 
 fied, and their sins forgiven ; that they are delivered from 
 the greatest of evils, and enriched with the best and 
 most excellent endowments; filled with divine grace; 
 made the children of God and heirs of eternal salvation ; 
 that they are joined and knit to Christ, as members to 
 the head ; that they are signed with a character which 
 can never be blotted out r^f their souls. Such was the 
 doctrine of the Council of Trent, and of the Greek cliurch, 
 who immersed their infants, and is taught in the confes- 
 sions of Helvetia, Bohemia, Augsburg, Saxony, Witten- 
 hurg, Sucvcland, and by the church of England, by the 
 Westminster assembly. f Innumerable testimonies might 
 
 venna, in the thirteenth century, improved upon this, and declared 
 sprinkling and dipping indifferent The behef, that baptism 
 was necessary to salvation, led also to infant baptism, which till 
 then had not been known. Justin Martyr, who, in the middle 
 of the second century, addressed a letter to the Emperor Antonius 
 Pius, describing the nature of conversion, and of forming chris- 
 tian societies, never mentions the baptism of infants. Tertullian, 
 who lived in the beginning of the third century, is the first 
 who mentions infant baptism, and he opposes it as an error. About 
 fifty years after this, Cyprian, bishop or minister of Carthage, (who 
 justified the consecration of baptismal water, the exorcising of the 
 devil, the necessary use of chriSm, or anointing in baptism, with 
 other superstitious practices, and who was the first that vindicated 
 the change of immersion into aspersion or sprinkling,) this man not 
 only himself approved of baptizing infants, but also recommended 
 it to others, in the naem of a Council of sixty-six bishops or pas- 
 tors. Through the influence of Augustine, in a Council of fifteen 
 bishops, met at Mela in J\^u77iidia, Ann. 416, it was decreed and 
 enforced by Anathema, that " It is the pleasure of all the bishops 
 present in the holy Synod to order, that whosoever denicth that in- 
 fants newly born of mothers are to be baptized, shall be accursed." 
 More than 400 churches in Africa refused submission to this decree, 
 and consequently became the subjects of cruel and extensive perse- 
 cution. 
 
 t As the reader may not be acquainted with the Episcopal form 
 as used in England, 1 insert this note. At baptisiu the minister 
 
116 
 
 ESSAYS ON BAPTISSr. 
 
 be adduced from the M^ritings of individuals, but two or 
 three must suffice. John Calvin says: "Baptism is a 
 sign of initiation by which we are admitted into the so- 
 ciety of the church, in order that being incorporated into 
 Christ, we may be numbered p.mong the children of God 
 In baptism God assures us that all our sins are canceled, 
 effaced and obliterated, so that they will never appear in 
 his sight, or come into his remembrance, or be imputed 
 to us. Baptism is also attended with another advantage : 
 it shews us our mortification in Christ, and our new life 
 in him. Rom. vi. 3, 4." Institute B. 4, ch. 15. 3Ir. 
 Henry ^ whose commentary on the Bible displays so much 
 piety, learning, and judgment, yet had his mind so much 
 prejudiced by education, that he advances the following 
 sentiment. " Such are the privileges which attend this or- 
 dinance, that if our Master had bid us do some great 
 thing, would we not have done it, rather than come short 
 of them ? Much more, when he only saith unto us, wash 
 and be dean; wash and be Christians. The gospel 
 contains not only a doctrine but a covenant, and by bap- 
 tism we are brought into that covenant. Baptism wrests 
 the keys of the heart out of the hands of the strong man 
 armed, that the possession may be surrendered to him 
 whose right it is. The water of baptism is designed for 
 our cleansing from the spots and defilements of the flesh. 
 
 aays: "This child is regenerated and grafted into the body of Christ's 
 church." At confirmation, the bishop having asked the children 
 individually, "Who gave you this name ?" They, agreeably to in- 
 struction given them, reply, "My god-fathers and god-mothers, in my 
 baptism, wherein I v/as made a member of Christ, a child of God^ 
 and an inheritor rf the kin<^dom of heaven." After the child- 
 ren have repeated, in their mother tongue, the creed, the Lord's 
 prayer, the ten commandments, and answered some questions, the 
 Bishop lays his hands upon their heads, and prays thus : " Almighty 
 and everlasting God, who hast vouchsafed to regenerate these thy 
 servants by icater and the Holy Ghost, and hast given unto them 
 forgiveness of all their sins, &o. ;" and in a following collect he 
 says, "These thy servants, upon whom (after the example of thy 
 holy Apostles) we have now laid our hands to certify them, (by 
 this sign) of thy fivor and gracious goodness towards them." Thus, 
 as infants they have been regenerated in bajjtism, of which, in 
 riper years, they were confirmed and certified; and at their burial, 
 no matter how wicked their lives may have been, (except self- 
 murderers or excommunicated) their bodies are committed to the dust 
 in "swre and certain hope of a resurrection to eternal /(/V," 
 and thanks are given for "God's taking the soul of this dear brother 
 (or sister) to himself." 
 
ESSAYS ON BAPTISM. H'^ 
 
 111 baptism our names are engraved upon the breast-plate 
 of this great High Priest. This, then, is the efficacy of 
 baptism^ it is putting the chilcVs name mto tae gospel 
 erant We are baptized into Christ's death ; ^. e. God 
 does, in that ordinance, seal, confirm and make over to 
 us Ai^L the benefits of the death of Christ. Infant baptism 
 speaks an hereditary relation to God, that comes to us by 
 descent. Baptism seals the promise of God s being to me 
 a God, and that is greatly encouraging ; but miant bap- 
 tism increases the encouragement, as it assures me of 
 God being the God of my fathers, and the God of my in- 
 fancy." Treatise on Baptism.. Passim. Another Pro- 
 testant divine has informed us, -that Christ has nothing 
 to do with any man, nor any man with Christ tnl he is 
 baptized with water. All power in heaven and on earth 
 is in baptism. He that is not baptized has no mterest m 
 Father, Son, nor Holy Spirit. By this ordinance he is 
 united unto the true God, and becomes one with him m 
 all thino-s. Baptism is our righteousness and holiness- 
 it is remission and cleansing from sin, and though our sins 
 are red as scarlet, baptism makes white, and whiter than 
 snow. He who is baptized, is as white and clean from 
 sin as God can make him." LeweJyn's Treatise on Baj)- 
 
 tism, pp. 5-23. ^ r ^^ - 
 
 D-ar reader, allow me now to ask you the iollowing 
 questions: First. Who do you think lay the greatest stress 
 on baptism, the Baptists or the Pedobaptists ? Secondly. 
 If the preceding statement be true, if grace be given the 
 child in baptism, if God has truly regenerated it and has 
 actually made it a member of Christ, a chdd of God, and an 
 inheritor of the kingdom of heaven, I ask, how comes it to 
 pass that persons baptized in infancy are not uniformJy 
 pious in their after lives? How is it that so many of them 
 turn out such profligates ? Are these Xhe fruits or evidences 
 of their regeneration ? Are these the persons that may 
 call God their Father, Christ their Head, and heaven 
 their home ? I ask once more, how are these thmgs con- 
 sistent with the doctrine of perseverance ? Justice, hov/- 
 ever requires the admission that all Pedobaptists do not at- 
 tach'so much importance to infant baptism. Mr. Bradbury 
 says : " That your children shall be sanctified from their 
 mother's womb upon their being received in this ordi- 
 nance is making the blessing of the new covenant come 
 ' in* 
 
118 ESSAYS ON BAPTISM. 
 
 by the will of men, and of the will of the flesh, and not of 
 God. But be not deceived; God is not mocked. Do not 
 think so idly of those favors that come by his Spirit." 
 Duty and doctrine of liaptism, p. 19. 
 
 The late Pedobaptist writer in the New York Observer, 
 mentioned above, states that infant baptism is wholly the 
 act of the parents, and that the child derives no other 
 benefit from it but a dedication to God ; — and in the close 
 of his paper he observes ; " If the Pedobaptist churches 
 would take this ground, and relinquish the idea that bap- 
 tized children are in any such sense members of the 
 church as to entitle tlienij by reason of their baptism, to a 
 seat at the Lord's table, and to subject them to the disci- 
 pline of the church, they would find their system. I think, 
 more consistent with scripture, and more accordant with 
 what, in fact, is practicable." 
 
 It is gratifying to see the rapid progress of the Baptist 
 sentiment. Nor can it be otherwise. In proportion as the 
 hihJe is circulated and read without note and comment, in 
 the same proportion we may hope God will be worshiped 
 without. human inventions. Hasten it, O Lord, for thy 
 name's sake. Amen. 
 
 15. Close Communion is another objection against the 
 Baptist sentiments and practice. 
 
 Not a ^e\y pious and consciencious christians, con- 
 vinced of the truth of the Baptist sentiments, have been 
 kept back by the erroneous and slanderous report, that 
 the Baptists are a bigoted, narrow minded sect, because 
 they allow none to come to the Lord's table, except the 
 members of their own denomination, as if they were the. 
 only people fit for heaven. 
 
 Certainly our Pedobaptist brethren cannot mean by this 
 objection, that we ought to admit a person who is a heretic 
 in sentiment or immoral in practice; for^ to such some of 
 them refuse admittance, as well as we. Their objection, 
 therefore, we conceive, is that we do not admit such as 
 are church members in good standing in every other re- 
 •pect, except that they have not been immersed after a 
 personal profession of faith. I confess with deep regret, 
 that this objection had once great weight upon my mind, 
 and excited not a little prejudice against the Baptist de- 
 nomination. I remember that once, after having preach- 
 ed in a Baptist church, immediately before the adminis- 
 tration of the Lord's Supper, on leaving the pulpit, I ex- 
 
ESSAYS ON BAPTISM. 119 
 
 postulated with the minister for refusing me a crumb of 
 bread from the Lord's Table, after I had dispensed the 
 bread of life to the whole congregation. But, as hard as I 
 then thought of this conduct, I cannot noiv but approve of 
 it, as a thing absolutely necessary to make their practice 
 consistent with their principles. 
 
 A moment's reflection will, I trust, convince the reader 
 of the propriety of close communion. No man, I believe, 
 if considered by our Pedobaptist brethren as not baptized, 
 would be admitted to break bread at the Lord's table, in 
 any of their churches ; however amiable his character, or 
 how much soever they might esteem him in other respects. 
 During my examination of the subject of Baptism, I found 
 that it is a universally received opinion, that the ordinance 
 of baptism must precede the Lord's supper, and that 
 whoever refuses to submit to the former, or is unqualified 
 for it, is to be refused admission to the latter. This might 
 be confirmed by innumerable testimonies from public cate- 
 chisms and confessions of faith, as v*^ell as from the 
 writings of pious and learned Pedobaptists. I select but 
 a few. 
 
 Justin Martyr^ speaking of the Lord's supper, says, 
 " This food is called by us, the Eucharist ; of vvhich it is 
 not lawful for any to partake, but such as believe the 
 things that are taught by us to be true, and have been 
 baptized^ Apolog. IL p. 162. 
 
 Lord Chancellor King says ; " Baptism Vv^as always 
 precedent to the Lord's supper ; and none were admitted 
 to receive the Eucharist, till they were baptized. This 
 is so obvious to every man, that it needs no proof." Li- 
 quiry^ Part 2, p. 44. 
 
 Dr. Wall informs us : that '* No church ever gave the 
 Communion io any jjcrsons, before they were baptized. 
 Jitnong all the absurdities that ever it'ere held, none ever 
 maintained that, that any person sliould partake of the 
 communion, before he was baptized." liist. Inf. Bap. 
 P. 2, ch. 9. 
 
 The very learned Benedict Pictet says: " The supper 
 of our Lord ought not to be administered to persons that 
 are unbajJtized : for, before baptism, men are not consid- 
 ered as members of the visible church." Thcolog. 
 Christ. 959. 
 
 Dr. Doddridge tells us: ''It is certain, that as far as 
 our knowledge of primitive antiquity reaches, no mibap- 
 
120 ESSAYS ON BAPTISM. 
 
 tized person received the Lord's supper." Again he says, 
 ^^ How excellent soever any man's character is, he must 
 be baptized before he can be looked upon as completely a 
 member of the church of Christ." Lectures, pp. 508 — 512. 
 Becle informs us, " that three young princes among 
 the eastern Saxons, seeing a Bishop administer the sacred 
 supper, desired to partake of it, as their deceased and 
 royal father had done. To whom the Bishop answered ; 
 * If ye will be washed, or baptized, in the salutary foun- 
 tain, as your father was, ye may also partake of the Lord's 
 supper, as he did : but, if ye despise the former, ye can- 
 not in any icise receive the latter.' They replied, ' We 
 will not enter into the fountain, or be baptized ; nor have 
 we any need of it ; but yet we desire to be refreshed with that 
 bread.' After which, the Historian tells us, that they im- 
 portunately requesting, and the Bishop resolutely refusing 
 them admission to the holy table, they were so exaspe- 
 rated as to banish both him and his out of their king- 
 dom." Hist. Eccles. L. 2, ch. 5, p. 63. 
 
 Besides, it is strange indeed, that those, who believe 
 that children sprinkled in infancy are properly baptized, 
 become members of the church, are put under its watch 
 and government, &c. &c. &c. and yet forbid them to ap- 
 proach the communion table, should find fault with Bap- 
 tists for refusing those whom they consider as not bap- 
 tized afe all. The reader will be able to judge who is 
 chargeable with improper close communion. 
 
 16. It is not unfrequently objected, that the poor and 
 illiterate only embrace the Baptist sentiments, and that 
 the learned and rich are for infant baptism. 
 
 Perhaps, there is too much reason to fear that this ob- 
 jection has stifled many a conviction and prevented both 
 ministers and people from obeying the positive command 
 of our blessed Lord and Saviour. Thus, " when the pub- 
 licans justified God, being baptized with the baptism of 
 John, the Pharisees and lawyers reject-ed the counsel — of 
 God against themselves, being not baptized of him." 
 Luke vii. 29-30. In like manner, the Jewish builders 
 justified themselves in rejecting the Messiah, the chief 
 corner stone, saying, " have any of the rw/ers or of the 
 Pharisees believed on him ? but this people, who know- 
 eth not the law, are cursed." John vii. 47-48. Must 
 the Gospel be a cunningly devised fable, because " not 
 many wise men after the flesh, not many mighty, not many 
 
ESSAYS ON BAPTISIM. 121 
 
 noble," have believed 1 No ! verily not ! Let God be 
 true and every man a liar. The Lord is jealous of his 
 glory ; and, therefore, he despises the great, the wise, and 
 the noble, and chooses the poor of this world, and makes 
 them rich in grace. Yes, dear reader, with the deepest 
 humility I would adopt the language of the blessed Jesus 
 and say ; " I thank thee, O Father, Lord of heaven and 
 earth, because thou hast hid these things from the wise 
 and prudent, and hast revealed them unto babes. Even 
 so. Father ; for so it seemed good in thy sight." Matt, 
 xi. 25, 26. 
 
 Further, is it not a true maxim, " Humanum est cr- 
 rarcj'' ,it is human to err ? Have not many learned and 
 pious men erred and done wrong 1 Are there not many 
 learned, rich men in the community, full of errors and su- 
 perstitions ? Are we to do evil, because the multitude do 
 so? " The Bible is the religion of Protestants,'''' and not 
 the opinions and traditions of men, if ever so learned or 
 opulent. Even a Paul must not be followed farther than 
 he followed Christ. 
 
 But the objection is not founded in fact. It is not the 
 poor and illiterate only, who are Baptists. Not a few in 
 all ages of Christianity might be mentioned, that were 
 eminent for piety, learning and respectability ; and who 
 knows not that John, who was greater than all the 
 prophets, was a Baptist 1 and we have already shown, 
 that the Apostles, who were still greater than John, were 
 also Baptists ; and let it be remembered that the Lord Je- 
 sus Christ himself, the greatest of all, was a Baptist, both 
 in sentiment and in practice. 
 
 Since the days of the Apostles too, there has been a 
 bright cloud of witnesses in favor of the Baptist senti- 
 ments. Such were the Donatists, Novatians, Wcddenscs, 
 Albigenses, ancient Britons, &c. &c. And is it not evi- 
 dent from the quotations contained in the preceding pages, 
 (and which might have been greatly multiplied) that, how- 
 ever our Pedobaptist brethren differ from us, v*'ith respect 
 to the Subjects and Mode of Baptism, in practice, very 
 many of them seem to be perfectly agreed with us in 
 ojnnion ? 
 
 A remark of the pious and excellent Mr. Booth is too 
 applicable to be omitted in this place, and most suitable 
 as the close of this work. 
 
 " It is very observable," says he, '' that so many Pedo- 
 
122 ESSAYS ON BAPTISM. 
 
 baptists themselves have admitted the facts on which we 
 reason, and that they have either expressly rejected the 
 texts, usually pleaded against us, as having nothing to do 
 in the controversy ; or so explained them, as renders their 
 application in support of infant baptism quite impertinent. 
 Do we maintain, for instance, that baptism is a positive 
 institution, and that positive rites depend entirely on the 
 revealed will of God, in reg-ard of the manner of perform- 
 ing them, the persons to whom they belong, and the signi- 
 fication of them 1 All this they readily grant. Do we 
 insist, that the obvious and native sense of the term bap- 
 tism is immersion ? They expressly allow it. Do we 
 maintain that immersion was the Apostolic practice, and 
 that, except in extraordinary cases, it w?tS the general cus- 
 tom of thirteen hundred years ? They confirm our senti- 
 ment. Do we affirm that immersion is the present prac- 
 tice of the Greek and Oriental churches, and that those 
 churches include one half of the christian world 1 Their 
 own pens bear testimony for us. Do we insist, that plung- 
 ing is more expressive of the ^eat things intended by the 
 ordinance, than pouring or sprinkling 1 They accede to 
 our opinion. Do we assert, that the first instance of pour- 
 ing or sprinkling, instead of immersion, which is express- 
 ly recorded, was about the middle of the third century, 
 ^.nd then condemned ; ihdii i\\e apostate church of Rome, 
 all sovereign as her church claims are, introduced pouring 
 to common practice ; and that Protestant churches re- 
 ceived it from her polluted hands ? These being stub- 
 born facts, are all acknowledged. Do we maintain that, 
 in ordinary cases, immersion is not prejudicial to health ? 
 Pedobaptist physicians without a fee, and medical prac- 
 tice without hesitation, confirm our opinion. Do we 
 assert that no power on earth has authority to alter the 
 law of Christ, or to depart from Apostolic example, in 
 regard to immersion ? So do they, in effect, when dis- 
 puting with Papists concerning the sacred supper. Do 
 we contend that there is no express command nor plain 
 example in the New Testament, relating to infant bap- 
 tism ? It is granted hij them. Do we plead that there is 
 no evidence of Pedobaptism being practised before the 
 conclusion of the second, or the beginning of the third 
 century ? This also is readily granted, even by some of 
 those who were the greatest adepts in christian antiqui- 
 ties. Do we treat with contempt the plea of pretended 
 
ESSAYS ON BAPTISM. 123 
 
 apostolic tradition, unsupported by scripture ? So do all 
 Protestants, except Pedobaptism, Episcopacy, or some- 
 thing similar, solicit their patronage. We have the honor, 
 therefore, to agree with many of them, as to a great part 
 of our premises; and with some of them respecting the 
 whole. Yes, amazing as it may seem, we are honored with 
 having some of them for our associates in every thing, ex- 
 cept the conclusion. Here, indeed, we are utterly deserted 
 by them. Nor can it be otherwise, while they are Pedo, 
 and we Anti-pedo-baptists." Mr. Booth having quoted a 
 declaration of Bishop Taylor, viz: *' that there is much 
 more truth than cvklence on the side of Pedobaptism," ob- 
 serves, '' This being the case, I am discouraged in res- 
 pect to an issue to the present controversy. For as truth 
 and evidence do not depend on the pleasure of man, they 
 are stubborn things ; and we justly presume they will not 
 easily quit their stations, out of complaisance to either 
 side. While, therefore, each abides by her party, the 
 Baptists, it is likely, will plead preponderating evidence, 
 and firmly insist upon it as a maxim of logical prudence, 
 that our assent should ahvays be proportioned to the de- 
 gree of evidence ; on the other hand, we need not won- 
 der, if Pedobaptists exult in the possession of truth, be- 
 cause it is a precious jewel ; and such truth especially, as 
 is obtained icithout evidence, must be precious, indeed, it 
 being so extremely scarce. Despairing, therefore, of put- 
 ting an end to the controversy, where truth and evidence 
 take different sides, I must here lay down my pen." Pe- 
 dob. Exam. 2, pp. 450, 483. 
 
 And now, dear reader, I must also lay down my pen ; 
 not in despair, however ; but with prayer, that my humble 
 attempt to render you such assistance as was in my power, 
 may prove to you a blessing, and in the hope that you will 
 not suffer your mind to be kept back from searching the 
 holy scriptures for both evidence and truth. 
 
 And may He, whose gracious Spirit has led me, as I 
 trust, out of the darkness of Judaism and sin, into the glo- 
 rious light and liberty of the gospel, and constrained me 
 to be baptized into his most holy name, and given me 
 great peace in believing, and joy in obeying his word — 
 may He lead you into all truth and obedience ; and glo- 
 rify himself in the united and harmonious, sanctified in- 
 fluence of all his beloved people, through Jesus Christ 
 his Son. Amen, 
 
INDEX. 
 
 ESSAY I. 
 
 Page. 
 Cleneral Observations on Positive laws, shewing the 
 difference between a Positive Law and a Moral 
 Law 9 
 
 ESSAY 11. 
 Believers the only subjects of Baptism - - 22 
 
 ESSAY III. 
 
 Arguments in favor of Infant Baptism stated and re- 
 futed - - - - - - 81 
 
 ESSAY IV. 
 
 Immersion the only Mode of Baptism - - 69 
 
 ESSAY V. 
 Objections answered - - - - 87 
 
 Note. — ^The sectional numbers, on pages 53, 54, 55, 56, 57, and 
 Si), ought to have been omitted. 
 
'€i^' 
 
'.°" Jjheological Seminary-Speer