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"Teaching for doctrines the Commandments of men." In discu.ssing the history of "Infant Baptism," I will first ask you to listen to the declarations of ^i.i I'cprcscutativc men of the six great bodies who practice inlant sprinkling First, Roman Catholic. Archbishop Hughes of New York, wrote in his " Doctri- nal? Catechism," "It does not appear from Scripture, that one infant was ever baptized : therefore Protestants should re- ject, on their own principles, infant baptism as an unscript- ural usage." Second, Episcopalian The Late Bishop of Salisbur}', England, wrote these words, " I most candidh' and broadl}- state my conviction, that there is not one passage, nor one word in Scriptnre, which direct- ly proves it, (infant baptism) not one word, the undeniable and logical power of which can be adduced to prove in any way ot fact, that in the Scripture age infants were baptized, or ot the doctrine that they ought to be baptizedT Third, Lutheran. Martin Luther, "The Solitary monk who shook the world," says, "It cannot be proved by the Sacred Scriptures, that infant baptism was instituted by Christ." Fourth, Presbyterian. Dr. Phillip SchatVsays, "There is the absence o{ precept or e.vaniplc for infant baptism in the New Testament and "the t\postolic origin of infant baptism is denied, not only by the Baptists, but also b}- many pedo-baptist divines." Fifth, Congregatioualist. Dr. Leonard Woods says, "Whatever may have been the precepts of Christ, or of His Apostles, to those who enjoyed their personal instructions, it is plain that there is no express precept respecting infant baptism in our sacred writings. The proof, then, that infant baptism is a divine institution, tnnst be made out in another way \ Sixth, Methodist Epis. Dr. A. T. Bledsoe says "with all our searching we have R bej tio\ tri onl m pr\ a 5 si lb ti(l PI 3 COM- TION. " MKN." been unable to find in the New 'Icstmneut a single express declara- tion or word, in favour pi' infant baptism." As the Presbyterians are the last to depart from their traditions, received from the fathers, I would like to add one more voice to the preceding six, which is that of their l^reat Founder John Calvin. He says, " // is mnvhere ex- pressed by the Evangelists, that any one infant ivas baptized^' A Roman Catholic Priest and a Con|^re<>ational Minister agreed to hold a public discussion, in which the Minister should prove from the l^ible that his creed was founded on the Bible, and that the Priest's was founded on tradi- tion. They met before a large audience composed of both protestants and catholics. The wily Priest asked the Minister to quote chapter and verse, where it is coniniaudcd to sprinkle an infant, or an example of one having been sprinkled. The Minislir shullled around certain passages, which he said '^ implied"' infant sprinkling; but was unable to quote a single I'crse where it is distinctly stated that an infant slionld be^ or v\v?-v sprinkled. Said the Juries!, " Sir, \()u cannot tind a single verse in the whole of the New Testament, from which, you can get either anthority or example, to sprinkle infants. The real fact is, }()u get your infant sprinkling from us, the Roman Catholics. We do not go to the I^ible for our doctrines, but to the councils ot the Church, as we believe the Church is above the Bible."' Of course the catholic portion of the audience applauded their chamjiion, :ind as his antagonist had failed to prove his first point from the Jdbh\ the Priest refused to pursue the dis- cussion anv further, considerinii that he had trained all the victory necessary, over his antaironist. If intant sprinkling ?> ;/'/ /// the Xeio Testament^ and the greatest Scholars of past a^es, and all (^f the present age, sav it is not time, how did it come to pass that it became a substitute for the baptism that is there ? That cpiestion I will now proceed to answer. When, where, and wliy was sprink- ling used as a substitute for immersion .'' The learned Cur- celhi'us says, "The custom ofbaj)tizing infants did not lugin before the third age after Christ loas born. In the former ages no trace of it appears It was introduced withont the eoni- 1 u n ^ 1 maud of Christy and therefore this rite (infant baptism) is ob- served h\ us as an mtcient custom but not as an apostolic tradition T That Prince of Exegetes Dr. H. A. W. Meyer says, " The baptism of the children of christians, of whicii no trace is found in the New Testament, \< not to he /aid as an apostolic or- dinance, as indeed, it encountered early and lont( resistance ; but it is an institution of the Church which gradually arose af- ter the Apostle's times, in connection with the developement of ecclesiastical life, and ofdoctorinal teachinr haptisnr they ought to hjiyi' it.-- a seggestion plainl\- impU- ing tiiat at the time she wrote, "child haptism ** did not pre- vail. Hei's is the first proposal on reeord. that it should be Intro- duccd. What was TcM-tullian's reply ? "Those who minis- ter baptism, know very well that it is not to be rashly gi- ven." Quintilla had quoted the passaijje "Give to him that asketh." And Tertullian rejoins; "Give to him that ask- eth," every one hath a right to it, as a thing ot' alms ! Nay, say rather : "Give not that which is holy to the dogs; cast not your pearls before swine; lay hands suddenly on no man; be not partaker ol other men's sins." As the lady had reminded him of Jesus' words, " Suffer little children to come unto Me,''' he answers : " Why is it necessary that Spon- sors, as well, should be brought into peril, who themselves by death, may abandon their promises, or be deceived by a growth of a corrupt disposition? The Lord indeed savs, do not hin- der them from eo))iing to Mc. Let them couu 7uhen tiiey are cf ripe years, let them come ivhen they understand, zvhen they are taught luhither they are coming, let them be made christians zohen they {'nolo Christy Pedo-baptists are welcome to all the encouragement they can get from the first of the Latin Fathers, Tertullian. Origen who lived in this centiuy, has been appealed to by Pedo-baptists as favouring infant baptism; but it must be re- membered that we have nothing of his writings to refer to. He died about A. D. 254, and we have nothing to refer to but translations of his writings made nearlv 2^jO years after his death, bv a monk named Rtiiinus who lived in the 5th century. And this monk of Aquilea is candid enough to acknowledge, that the translation may be considered as much his cwn, as Origen's. In this view agree four great Pedo-baptist historians ; Dupin, Erasmus, Wall, and Nean- der. " During this century there were few crimes of which Africans were not guilty. Church affairs became so dis- orderly, and the fiery trials of Christians were so fierce, that not a few lapsed into heathenism. The plus, in order to rescue children from murderous practices of the heathens, were in the habit of purchasing them, thus saving their lives and importing them into christian localities. 'I he children thus rescued, could not partake of the charitable gifts of the church without baptism. Cyprian I^ishop of Carthage, was written to by Fidus, an iTiinis- ;hly gi- tn that |at ask- Nay, |s ; cast on no It* lady Idrcn to Jit Spou- 'Ives by L,n-<)\vth Hut hin- V arc cf they arc 'US zolicii nl they 1. t6. to by it be re- •efer to. refer to rs after the 5th )Ui(h to ered as w i^reat I Nean- f which so (Hs- ce, that )rder to ;athens, Ml' lives children : church :lus, an African Prelate, — and apparently In lant-life- preserver in Af- rica — who havinjr no precedent to guide him, requested to know hmv soon babes might be baptized / Here is a clue to the introduction oi infant baptism. Tliis was about 40 or 50 years after Tertullian's reply to that wealthy lady Quintilla. What did Cyprian reply to Fidus? Had Cyprian any precedent to jruide bin in answering Fidus? No. So he called a council of 66 nishops to deliberate and de- cide luhen a babe might be baptized. And what do you think these men did.^ 11^<-*y decided that a babe might be baptized as soon as it could be kissed. Behold this Cyprian, who was a scholar at the I'eet of TertuUian, — and who had declared with Tertullian and Origen, that in /Ipostolic days none were baptized but those who obeyed 67//7'.v/,-— Cyprian the man who originated Prelacy, — who, we are told dealt in wonders not only foolish but gross, — who talked of angelic visions and extraordinary legends, who wrote a long essay on the discovery of John the Baptist's head, — who worked on the public mind, almost magically by means of relics, — this Cyprian who spoke ot the Lord's Supper as a charm, — this was "the lordly christian" who presided over the council at Carthage, — whose members he himself acknowledged, instead of being examples to the flock, "were covetous, fraudulent and usurious." This was the man who formulated the decision and reasons tor its pro- mulgation. Here is the mint where this base coin was struck otr, and on it you see his head, and around it "Cvprian, — Pejk)-baptist the first, Caktiiacjk, a. D. 253." Now note the I'casons that council gave for the decree they sent forth. "That the grace of God is denied to none; that as Jesus came not to destroy men's lives, but to save them, we ought to do everything in our power to save our lellow men. That God is not a respecter of age more than of per- sons, and that His grace is equal to all ; that the pro- phet Elisha lay upon a child, and put his mouth on his mouth, and his eyes on his eyes, and his handson iiis hands, —///??/■ the spiritual sense of this is that infants ore equal to men, but that if you refuse to baptize tlem, yen destiuy this equality and are par- tial ; insomuch as baptism is a loashi'/g aioay of the sin of hu- man nature., the sooner it is performed the better, /t.i/^///>'^//tisin zcas by iuiuicrsioii, except in the case of the sick (clinic baptism ) who were baptized by pouring or sprinkling. Tliese hitter were of- ten re<4"arded as not prot^crly baptized^ either because thev had not completed their < chmncnatc. or t'lc symbolism of the rite loas not fully observed, or because o\ the small a mount of zuater necessarily used. [The twelth canon of the Council of Neo- Cicsarea ; (314-3251 is; ''Whosoever has received clinic baptism, throui,di his own fault, can not become a priest, be- cause he professed his faith under pressure (fear of death; and not from deliberate choice, unless he greatly excel afterward in zeal and faith, or there is deficiency of other eligible men." llefele, Conciliengesc'iichte, Vol. i.. Sec. 17, first edition |. In A. D. 816, the Council of Calcuith ('Chelsea, London, llin^. J forbade the Priests to pour icatcr on upon the infants heads, but ordered to immerse them, Iletele, \'()1. I\'., Sec. 414: — ■ '•The Council ot Nemours ^1284) limited sprinkling to cases of necessitv." And Thomas Aquinas i^Summa ^riieologica, * III., Qii. 66., Art 7, De Baptismoy saNs: '-Although it may be safer to baptize by immersion, yet pouring and sprinkling are also alloivable.'''' The Council of Ravenna (131 \) uas the first to allozu a choice between sprinkling and immersion (ele\enth can- on, llefele. Vol. VI., Sec. 699); but, at an earlier dale ('1 287), the canons of the Covmcil of the Liege Hishop John, prescribe the way in which the sprinkling of children should be performed. Tin-: practici-: i irst ca.mj; into co.mmon USE AT TIir<: KND OK THE TIIIRTEJCNTII CENTURV, and was favoured by the growing rarity of adult baptism TO It is the present practice of the Roman church ; but in the Grce.k\Churcli Iniinersioit is insisted on as essential. Luther sir'.ed with the iinincrsionists^ described the haptisvial act as an immersion^ and derived Taufe (German for baptism,) from lief) ("deepV because what one baptized, he sank tief in the water." Listen to what our Scotch Friends sav from their great seat of learning, " Edinburgh Enclyclopedia," — Art on baptism — '■■The tirsi ' iw to sanction aspersion as a mode of baptism, was by I' 1 Stephen II., A. D. 753. But it was not till the yt^ar 131 1 that a Council, held at Ravenna, declared imniersion or sprhiklhig to be indifferiut. In this country (Scot- land), sprinkling was never practiced in ordinary eases till after the Reformation ; and in I'^ngland, even in the reign ot Edward VI., immersion was commonlv observed. These Scottish ex- il'^'^, who had renonueed the authority (f the Pope^ implicitly ack- nozvledgcd the author it Y of Calvin^ and returning to their own country, with John Knox at their head, in 1559 estab- lished sprinkling in Scotland. From Scotland it made its way into England in the reign of Elizabeth, but was not authorized ly the Established Ciinnh. In the Assembly of Divines, held at Westminster 1643, it was keenly debated whether immersion or sprinkling should be adopted: tvventy-p^ive voted tor sprinkling and TWENTY-FOUR for IMMERSION; and even that s:mall MAJORITY was attained at the earnest re- QLTEST of Dr. Lightfoot, who had acquired great influence in the assembly." That is the rkcord of good old Presbyterians, and stands a solid fact to this day, that not all the sophistry of pedo-baptist ministers can explain awav. I could turnish you with a great manv more proofs in sup- port of my arguments, from both sacred and profani' litera- ture, but time will not permit : and besides I have provided abundantly suflicient to establish the following statements. First. That neither infant " baptism " nor infant ""sprink- ling " can be tbund, as either commanded or practised in the New Testament. Second. That there cannot be found in any of the Christian writers of the first centurv, any reference to, or recognition II ?at of, the existence ol infant "baptism" or infant "sprinkling" during the first hundred years of Christianity- Third. That it cannot be proved that the Christian Church approved or practised intant "baptism" or infant "sprink- ling " durinjr the second hundred vears of Christianitv. Fourth. That Cyprian's Council at Carthage A. D. 253, that represented only the most corrupt section of the Church, was the first authoritative bod}' that decreed that infants might be " baptized " ('not sprinkled^. Fifth. That that decree of Cyprian's Council, established the custom to "baptize" infants, in opposition to the reveal- ed will of God, and contrary to the practise of the Apostles. That thev did not cite one single verse trom the New Testa- ment in the support of their "institution." Sixth. That though the early christians allowed aspersion to be a substitute in cases of sickness and approaching death, they did not regard it as the equivalent of " Baptism." Scvaith. That not till the year i^ii (at the Council ot Rav- enna) was the sprinkling of infants sanctioned by the Bishops as being an equivalent to " Baptism." FigJith. That the whole of the Presbyterian Church, narrow- ly escaped being Baptists, by a majority of ONE. Thus I prove to nou that '-^Infant sprinldiug"' is not a Di- vine institution., but a human tradition. And the man has not yet arisen who has pioved the contrary. It is strange with all their hatred to popery, the evangelical denominations 7i