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Un des symboles suivants apparaTtra sur le dernidre image de cheque microfiche, selon le cas: le symbole — »> signifie "A SUIVRE", le symboie V signdfie "FIN". Maps, plaf^s, charts, 3tc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre film6s d des taux de reduction diffirents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, il est filmd d partir de Tangle sup6rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants lllustrent la mdthode. 1 2 3 1 2 3 4 5 6 TWO SERMONS ON BAPTISM, DELIVERED TO HIS CHURCH, BY THE EEY. JOHN EOAF, AND PRINTED AT THEIR RKQUEHT. /' TORONTO: CARTER k THOMAS, PRINTERS, YONGE STREET. 1850. M ."D i-V'^yx^'/e; Jumm ISH i \s TWO SERMONS ON BAPTISM, DELIVERED TO HIS CHURGH, BY THE REV. JOHI ROAF, AND PRINTED AT THEIR REQUEST, TORONTO: CARTER & THOMAS, PRINTERS, YONGE STRtUET. 1860. NOTE. I delivered the following sermons without expecting them to be printed. This has beefj* requested by the church under my care, and in hope of their being serviceable when read, I comply with the request. They now appear as nearly in the form in which they w^ere dehvered from the pulpit as n^y notes and recollections allow of their being made They contain not a discussion of the whole subject of which they treat, but a selection of topics and arguments for two baptismal services occurring in the ordinaiy course of my ministry. I have to apologize for the delay which has occured in their being sent to the press, arising as it has done, first from one of my manuscripts having been lent, and then from a pres- sure of engagements hindering my writing them out in full. This has now been done in great haste, and without the care which I should have wished to bestow upon documents required by my respected and beloved church. YoRKviLLK, November 4, 1850. J. ROAF. SERMON I. believers' CHILDRfitI TO BE BAPTIZED. « She was baptized and her household:'— Acts xvi. 15. I have, this morning to administer the Lord's ordinance of baptism; and as it belongs to the " common salvation," as it exhibits God's covenant in which we are all interested, as most ot us have ah-eady received it, and as all are required to do so, I have resolved to administer it here in the church, and not merely with the parlies more immediately concerned. A private administration of this ordinance is valid, for it was thus that Philip baptized the Ethiopian eunuch, and thus that Apostles baptized Cornelius, Lydia, and the Jailor, with their families. In the churches, also, it may properly be observed, as was the case on the day of Pentecost under the direction of a number of the Apostles. The parties who are about to be baptized are children, and in selecting some of the aspects of baptism to engage us in this preliminary discourse, I shall confine myself to the institution in its relation to children, and notice The Divine autiiqrity for admitting Children to this Ordinance; and The import op it, when thus applied. In this proceeding, I pass over such quesiions as the perpe- tuity of baptism, the element to be used, the influence accom- panying tlie service, and tlie proper mode of its administration. Interesting as these topics are, they must be reserved for other occasions. There are parties who doubt Avhether children are admissible for baptism. Now, the question between them and the rest tf the Christian world is not whether children or adults are to be baptized, not whether infa'^ts or believers, but it is whether •5 (o 6 3 '6 infants, as well as thoir bolicvlng parents, ought not to be bap- tised. Those who baptize children, baptize also adults. It therefore proves nothing in this controversy to arr>-ue that penitents and believers are to be baj)tized, unless it is also shown that children are not to be received with them. True faith preceded scripture baptisms, but that faitli led to the baptism of " households." Stress is often laid upon the facts that men were called upon to " repent" and " believe," and then to be baptized, and it is supposed that as children could not repent and believe, they were never baptized. But that the order in Avhich matters are stated or described in scripture, is not a proof of their having taken place in the same order, is clear, for the scriptures thus interpreted Avould be self- contradictory, — that being sometimes mentioned first, which at other times is mentioned last; and in many cases such a rule of interpretation would lead to a denial of truths abundantly coniirmed in the Bible. In the case now before us, this rule would in one place lead to a belief in baptism preceding god- liness of heart, and in another to godliness preceding baptism. In John iii. 5. it is said "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," which explained by the rule now referred to, would teach that bap- tism goes before the work of the Spirit; but in Acts ii. 38, it is said "repent and be baptized," which, similarly explained, teaches that repentance is to go before baptism ; and in Acts xviii. 8. we read that" m iny of the Corinthians hearing, believed, and were baptized," which pats faith before baptism. Thus the order in which these things are mentioned, is no proof that it is the order in which they occurred. Use this strict rule in interpreting God's word in other cases, and see to what it will lead; for instance, take 2 Thess. iii. 10, "if any would not work neither should he eat," and you will deny food to non-working children, as some deny baptism to non-believing children. But admitting, as we do, that faith and repentance did pre- cede baptism, we see nothing in it opposed to the baptism of infants. The question still is untouched, which is, did not the faith of such as were parents lej^ to the baptism of themselves anJ their young cliildren ? A bolievcr's haptism may include bfdievers and their "households." Und(!r the Mosaic admin- istration, the heathen were to be admitted to the church of iio\l U|)')u thifir faitii and repentance; but this admission included tho individuals and their children; and upon the conversion of the individuals, their children, together with themsidvcs, were cir- cumcised. Thus, as a requinni repentance before circumcision availed for parents and their infants, so may believers' bap- tism extend not only to individuals but to families. Upon such a construction of scripture as refuses baptism to children who do not believe, we must deny their salvation; fur faith is spo- ken of as the precursor of salvation as well as of baptism, and if, because a child cannot believe, he is excluded from baptism, he must also, because he cannot believe, be excluded from hea- ven. You say, that the law, " he that belicveth shall be saved and he that believeth not shall be damned," does not condemn those who r.re incapable of belief; and so we say that the de- mand to believe before we are baptized, bears only upon those who have arrived at an age when personal faith can be exer- cised. The objection to infant baptism which is thus disposed of, is put in many forms, such as that very young children cannot " fulfil all righteousness, " cannot make the " answer of a good conscience," &c., circumstances included in baptism, which, though not to be found in children, are brought to their ■ baptism by those believing parents, on whose account and on wjiuse faith children participate in this ordinance. Tosay, thak because a child does not come to this observance intelligently, he is unlit for it, is to raise an objection to the ancient circum- cUirKj of infants, for they then were quite as disqualified to receive the initiatory church ordinance as they are now; and if thoir moral and intellectual state was compatible with a proper administration of a spiritual ordinance to them, it is not incompatible with a proper administration of the spiritual ordinance at present. It is also often objected that a child can get no benefit from baptism; but it maybe replied that though an infant knows nothing of a legacy which is left him, yet it will in due time do him good service; and though he may at the moment of baptism not be the better for it yet he may I afterwards. Docs not God remember tlie covenant made 'by himself witli liis people in baptism, and by his people with himself, and long afterwards honour it even to the third and fourth g-eneration ? , Do not believing parents who have brought their households to baptism, remember and fullil their profes- sions and vows, and solemn dedications? Do not well-reared children look to the obligations laid upon them in their bajiti^mB and to the special promises thus made their own ? If any of these things take j)lace on account of baptism, far indeed ar« infants from receiving in it no blessino-. Some persons think it an objection to the baptism of children, that when Christ was an infant he was not baptized; but they overlook the circumstance that, at that time. Christian bai)tism was not established; and th(»ugh ho would " fulHl all righteous- ness," he did not observe what was not then aj)pointed. In a snnilar manner Abraham was not cirnnndscd when an infant; but ^oas, at the age of ninety-nine years ; and yet the followers of Abraham circumcised their infants. Thus the household, in Avhichour Saviour was born did not receive Christian baptism; but the household of his falluwers, as Lydia, and the Jailor, and Cornelius, and Stephanus dkl receive it. But, say those who invent and cherish doubts on this matter, we have no express command for baptizing children. And what, if we have not, provided that Ave have the Lord's will expressed in any other way? If he has, by any means, intimited our duty, shall we evade it, by saying "I require an express command?" If it is im-pHed, where it is not stated, if it issetforth by example, where it is not given in the form of precept, be that enough for us who are pledged to " follow the Lamb whithersoever he goeth." Says the scotfer at the mysterious tri-unity of the Godhead, " Shew me a direct assertion of a 'J'rinity, or I will not believe." We say, avoid a presumptuous dictation as to the form in which a truth shall be revealed by God ; we have abundant testimony from Heaven that to Jesus and the Holy Spirit belong the designations, perfections, works, and honours, which are exclu- sively appropriate to tlie Divine natui-e, and that there is a plurality of subsistencies in that nature ; and, whether we have the word " Trinity," or not, we have the ilict which it expresses* So, too, on tliG baptism of infants ; even if we have not any one particular kind of evidence, if we have any other that is distinct, ii should suffice with those who profess to be asking, " Lord, what wilt thou have me to do?" On many points, knowledge is made to be the reward of enquiry, comparison, and diligence ; and the short concise declaration is withheld, while we are re- quired to " compare spiritual things with spiritual." Thus, tlx* constitution of churches, the sacred day, the mode of keeping the Lord's supper, the admissibility of women to it, are left to be gathered, and can bo gathered, from scattered intimations. The right of believers' children to baptism is hardly to be com- pared with these other points, in the directness with which it is recognized. Of this, however, more presently. But even if, as in the other particulars, it were ascertained only by a lengthened series of inferences, yet, in such a case, it would demand our prompt, cordial, and grateful assent. As positive proofs of baptism being rightly administered to the infant children of believers, take the following facts: — 1. The non-restriction of the ordinance to adults in the ori- ginal appointment of it by the Lord, shews that as infants would necessarily he understood to be appointed recipients, they were intended to be such. For instance, conceive of the circum- stances in which the commission was given. Our Lord's hearers were all Jews : he was known to be a Jew. They had been accustomed to see Gentiles and Gentile children admitted to the church by circumcision — the right of the children was never amongst them disputed — thus it had been through all ages from Abraham, their great leader, as believers. Well, Christ now is about to give them a commission to go out amongst Gentiles, as well as Jews, and he says (Matt, xxviii. 19.) " Go ye, there- fore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Now, sup- pose that he had been appointing the admission of the nations by circumcision, instead of baj^iisin, how would he have been understood ? Would they not have at once seen that he was sending them to circumcise the children of converts, as well iis the converts themselves ? No change from the long-established course would have been understood other than was expressed 8 — a change from a conversion to Judaism, to a conversion to Christianity; and from the name of the "Holy One of Israel," to that of « the Father, the Son, and the Holy Ghost." Would they not have seen, that if Christ meant to exclude any of the parties who were accustomed to be received upon conversion, he would have named them, and pointedly drawn attention to the new arrangement ? Would they not see that the statute which was not repealed, remained in force, and that, to say nothing of the classes which were to be admitted, was to au- thorise a continuance of the existing course? Did not the Lord know how his command would be undei-stood, and sanction the constr action which would naturally be put upon it by his hearei-s ? He had previously required the admittance of chil- dren to him, taken them up, blessed them, and said that of such was the kingdom of Heaven; and now he makes no exceptions, and must mean to be understood as appointing their baptism with that of their parents. Then, too, see how this accorded with the pretensions to expanded liberality and grace, which he meant to have asserted on behalf of his system— pretensions which would have been at once resisted, had that system been more restrictive than Judaism, and cut off children which had all along been admitted. See, too, what objections on this point, would have been made amongst the converts who stickled for Jewish observances in connection with Christianity — who wished to retain their old ceremonials, as circumcision, but never, in one instance, complained of the non-admission of their children. How can we account for the uniform satisfaction of the converts respecting the classes admitted to baptism ? or, rather, how can we account for their not objecting that their children were rejected, when they were so captious respecting any infringement upon their old customs and national pride and prejudice? Is it not evident that they could lind nothing here for remark— that their children, in foct, were not rejected ? Had it not been intended for the children of believers to be received in baptism, would not great explicitncss, on the part of the Apostles, as well as of Christ, been requisite ? How would such hearers, as were found in the streets and temple of Jeru- salem, understand such passages as (Acts ii. 38, 39.) " repent and rHH 9 or. i be bcaptized every one of you, in the name 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," &c. ? Would not they understand this as a call to be baptized, with their children ? And yet no mistakes ever occurred ; and amongst all the objections raised, nothing was once said respecting the non-admission of children. The children were received; and no objection on their account was, or could be thought of. Looking, then, to the manner in which our Lord directed his Apostles to baptize, and in which the Apostles spoke of bap- tism, and in which the Jews, opponents and friends, heard them, we have no doubt of its having been intended and understood that the children of converts were to be baptized. Connect with this the fact — 2. That the general character of the apostolic baptisms, was "household." I da not mean merely that Lydia was baptized, and her household. Acts xvi. 14, 15; and the "Jailor and all his," Acts xvi. 33 ; and " the household of Stephanas," 1 Cor. i. 1 6 ; and Cornelius and his kinsmen and near friends. Acts x. 24; and Crispus and all his liouse, Acts xviii. 8; and Onesi- phorus, 2 Tim. i. IG; and Ari&tobulus and Narcissus, Kom. xvi. 10, 11; but I mean that it was the practice of the Apostles thus to baptize households. Does it not seem to have been the ordinary as well as frequent course for the families of believers to be immediately baptized ? does this not appear to have been expected, and then regarded as a natural thing ? Now this, following our Lord's very general commission before re- ferred to, and accompanying the equally general mode of the Apostles speaking respecting baptism, intimates very strongly what was their meaning as well as practice. The custom of baptizing "households" shows what was the doctrine of baptism. Would there have commonly been families baptized, if personal piety had been required in every individual ? Is it so with the Baptists now? Is it so here or in their mission fields, that we ordinarily or hardly ever hear of baptisms without whole fami- lies being baptized together, and this as soon as the heads of these ffimilics aro converted ? Why, — wen' such r«^ports to come from any missionary, he would be looked upon as no ■i'r^M fi-^. 10 Baptist; and were they to come frequently, constantly, the proof would be looked upon as conclusive. Certainly, house- hold baptisms do not naturally or frequently occur with those who know nothing of a believer's family as entitled to share in his baptism ; individuals, here one and there another, are bap- tized under such a system. But that Avas not the system of the Apostles, and hence " household " baptisms constituted a large proportion of the cases of this ordinance biing admin- istered by them. In all this, I have made nothing of the proof of the baptized individuals appearing in many cases to have been children. Not that I doubt the fact, for the word translated " household" in several of these cases, means children. And when we read of family after family, is it not natural to understand a number of children, and some quite young, to be included in them ? Is not this the ordinary state wiih a large proportion of " households ?" And hence would not some intimation have been given of there being an unusual and unnatural absence of children, had this been intended to be understood. Especi- ally does it seem natui-al to undefttand the terms " house- holds," " families," to mean childi-en, Avhen the speakers are parties accustomed to regard families as consecrated to God, together with their pious heads. Take the case of Ly dia : the his- torian says, she worshipped God, she heard the Apostles, her heart the Lord opened so that she attended to the tilings spoken, and never mentions another person as at all with her in these pro- ceedings; but when he comes to speak of her baptism, he adds " and her household," as if studying to exclude others from his account of attentions and faith, but to include them in the account of the baptism. .She (only she) besought the Apostles to accept of entertainment; ''she besought us saying if ye have judged me (not us) to be faithful to the Lord, come into my house and abide; and she constrained us. "Acts xvi. 14, 15. Does not 8uch language, carefully excluding all but the converted woman from the sentiments and acts described, but as carefully chang- ing so as to include tlie household in the matter of baptism, shew that the piety belonged to the individual and the bap- tism to the whole family? When Lydia based upon her con- 11 version the request for the disciples to accept of her hospitality, it would have strengthened her plea to have been able to say, " my family, too, are Christians;" but she could only refer to her own piety and say, "if ye have judged me to be faithful coma into my house." Afterwards when the Philippian brethren " met at her house," their being comforted is mentioned (v. 40), but in the sentiments accompanying the baptism of herself and her "household," she is mentioned alone. Then in the case of the Jailor, Acts xvi. 33. every pious act and feeling is ascribed to him, but in his baptism, " all his" were associated with him. True, he is afterwards said to have " rejoiced, believing in God with all his house," but the original conveys no idea of his Jiouse " believing, " but only of his believing through all his family proceedings. Then again, in the case of Stephanas, the baptism of his houseliold, not the pious members of it, but the household of Stephanas is mentioned, and this by an indi\ idual well known to be used to the consecration of the families of U'ood men. AVluit could the Jewish writers of the New Testa- ment have expected their readers to understand by these unex- plained terras and phrases " households," " families," but the children of the converts referred to ? " The house " in other cases plainly means children, as in Gen. xlvi. 20,27, and 1 Tim. iii. 4, and 1 Tim. v. 14. The word "family," or " household," was better for describing young children, than that of " infants," for this last term Avas sometimes used to refer to parties who had attained to the ao'e of eighteen or twenty years, and who Avere thus too old to receive baptism upon the faith of their parents, Avhile " house," " household," "family," Avere used for those Avho Avere quite young, and under parental management. Well, then, this is how the case stood : our Lord, a Jew, spoke to JeAvs (all accustomed to the admission of children Avith parents,) of going out to baptize all nations, — they Avent forth ; and, im- mediately after the occurrence of conversions, they baptized " households." Of the instances of baptism, a large proportion are these family baptisms. Eigiit families are named as having been baptized; and in no instance is an individual, however young, spoken of as rejected. Throughout the scripture history, not a case is recorded of an aduli being baptized, Avho Avas tli« 12 » child of believinn. parents: even down to the time of John, writing his epistles towards the close of his very protracted life, not a case is mentioned of the baptism of one who, when young, had Christian parents; and amongst all' the classes in various ways exhorted by those epistles, the unbaptized children of Christians are never once alluded to. Is it not then clear that " f.mily baptisms" had taken the place of family circumcisions? and that the children of conv. rus wore, ns a matter of course, brouo-lit and admitted to the initiatory ordinance ? I add 3. That the spirit of the Gospel system poinLs and leads to infant baptism. Under the law, narrow and rigid as it was, there was a provision for the membership of children, and their orderly admittance to it. The Gospel professes a vast improve- ment upon the law in the particular feature of graciousnessand liberality; and must it not be expected to admit to its blessings, at least as many as were received under the law ? and if it must, how can children who were formerly accepted, now be rejected? Look to the conduct of Christ, related Mark x. 13- 16— his determination to receive children (called by Luke.xviii. 15. "infants,") that were in the arms of their f. lends, his blessing them, and saying, that "of such is the kingdom of heaven." Now, Christian baptism was not at that time instituted; but the " dedication" of children was practised, and the Lord recognized the membership of such children. He must have referred to their place in the earthly church; because the injunction, " fur- bid them not," could not refer to their going to Heaven. To say, as some have done, under the pressure of this fact, that not children as such, but parties of a child-like spirit, meek and harmless, are to be received, is to trifle with the passage; for this spirit is found in lambs and doves without constituting a qual-tication for admission to the church. He evidently meant, not that the possession of a child . spirit, but that the young, before any thing of their spirit is developed, were to be brought to him, and received by his people. Hence the Apostles "re- garded children one only of whose parents were believers, a» " holy," or set apart and admissible to the house and presence of God, in distinction from the children of other or unbelieving parties, who were declared to be " unclean," or not entitled to 13 a place amongst God's people. In fact, from the manifestation of " salvation by faith," in the time of Abraham, this has been a term of the covenant of grace. God said to that father of believers, " 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 after thee," Gen. xvii. 7. Spiritual blessings were thus secured to the family : circumcision, the sign of separation to God, was admin- istered to children, even of eight days old ; and they who were thus consecrated, and they only, said " this God is our God, for ever and ever." This covenant, including as it did, the children of the faithful, was under Christ, not annulled, but confirmed and enlarged. Gal. iii. 16, 17. " Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Chi-ist. And this I say, that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none eflFect" " If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise," Gal. iii. 29. " Jesus Christ was a minister of the circumcision for the truth of God, to con- firm the promises made unto thp fathers," Rom. xv. 8. Now, was the covenant made with Abraham, made in Christ ? did it involve a spiritual relation between God and believers? did it bear, as its sign or seal, the rite of circumcision ? was this seal put upon the infants of believers? was this covenant con- firmed at Christ's app^iarance in the flesh ? How clear, then, is the right of believer's children to a church-standing, through the present sign or seal, namely, baptism. Here, then, pass your eye over the Divine dispensation of grace. Abraham and his seed were accepted; and, in token of it, wore the badge of faith: through all subsequent times his believing children brought their offspring, and in them received anew the sign of grace. Upon Christ coming •* fuU of grace and truth," he blessed infants in arms. When he sent out his Apostles to baptize, he placed no restriction upon their practice — they soon are seen bautizingr " households," and caliinff the i^oodlv seed " holy" or clean. And amongst the innumerable baptisms of 14 the Apostles' ministry no grown-up children of Christians are reported as being baptized, or being advised so to be. My brethren, who appear here to-day to dedicate your chil- dren in this ordinance, the God of Abraham, and of Isaac, and of Jacob, welcoEQes you and yours. He will be your God. Jesus receives you; and I trust that your children will never, under the influence of trmptation, be induced to repudiate this grace of our covenant God, by submitting to be re-baptized. But I intimated that I would speak of — T.iE IMPORT OF Baptism, whe.v applied to Children. 1. The first idea in it is, an act of dedication performed by a believer. You, to-day, " take God to be your God," and give yourselves and your children to be his people. As you conse- ci-ate your property by an avowed and solemn purpose to use it as you believe God requires— yea, to apply it for the accom- ' plishment of his will— so you wish your chiluren to be his: you intend to use your parental influence to this end ; and this you here declare to his minister and his church. In heart you devote your children, and your influence over them, to the Lord. This he hears and records, and to it he graciously responds in his word. When your children were just born, you, I presume and hope, did in private, what you now do in an open, formal, and instituted manner. Let me beg of you to remember for ever this solemn act of dedication. It will now devolve upon you, by virtue of this, your spontaneous and deliberate pro- fession, as well as by your private vows and God's command, to rear your children for him; teach .them; restrain them; make them feel his claims. He will remember his part of the high transaction, as he remembered Abraham, Isaac, and Jacob, even for generations after their decease. Great, indeed, is the loso which those Christians sustain, who do not know of this Divinely given means of approaching God with their parental anxieties, and hopes, and purposes. Then 2. There is here an acknowledgment of the need there is for the moral cleansing of oiu- souls. When you express your hope of the salvation brought by Christ, you avow the ruin which that salvaticn has to repair. Your children inherit from you a polluted nature— one deserving of Hell. These little ones, so 15 for often called innocents, are corrupt, as really as a vulture's egg contains an undeveloped bird of prey. You thus stand here to- day, confessing the lamentable impurity and danger to which your children have been born ; and their need of that cleansing which is effected by the blood of Jesus Christ. How affecting such an exhibition!. How much of humility should you now feel, and ever exhibit! 3. You here assert your faith in the Gospel remedy for man's sinfulness. Because you put your trust in the Divine promises through Christ, because you believe that " we have received the atonement," which " cleanses from all sin," you now apply to God in this ordinance. You are warranted in so doing, be- eause the invitations and promises of the Gospel assure us of " the righteousness by faith"— the justification and holiness of the soul that comes to Christ. Come, then, with confidence, assured that the promises given to Christ's followers are all yea and amen, not yea and nay, and will be fulfilled and surpassed. 4. You undertake the educating of your children in acccrd- ancc with the will of the Lord Jesus Christ. By education, I mean all the protection, and guidance, and government, and tuition which may subserve their spiritual and eternal welf ire. The Lord is the Saviour, and his saving v;ork he would have accomplished upon these little ones. They have to be brought to him in belief and obedience ; and in baptism they are re-com- mitted to your hands, that very early, and quite uniformly, and with all perseverance, and in cordial laith, you may use the divinely appointed agencies for renewing their souls. It ought to be the case in Christian churches that conversions ordinarily took place in infancy and childhood. To " bring them up in the nurture end admonition of the Lord," tenderly and intelligently : "ruling them well;" yet "f.)rbearing threatening," and not " provoking them to wrath,"— this is to be the principal business of your days: the one to which every earthly interest, gratifi- cation, plan, and taste must give way. You now engage to preserve your baptized children from ungodly influences, and to keep them under such as are salutary and saving!— a most happy and noble employment; but one requiring all our souls, and time, and grace. • 16 5. Here is God's renewed engagement to you, and to all, to save you and yours, if you abide in Christ. Here is the " seal of the righteousness of faith"— the seal of the covenant— i sign added to the writing— to give us a double assurance, that through faith in Christ, we shall receive « wisdom, and righte- ousness, and sanctification, and redemption." Fulfilling your part in this great transaction, you will find God fulfil his. A faithful maintaining of your baptismal professions and pledges, will certainly be accompanied by the baptism of fire, or of the Holy Spirit's influences. God speaks to you in his word here, this morning: again makes his "promise to you and to your children." Your act is the " answer," or response " of a good conscience toward God,"— a reply made by a pardoned and sincere soul; and a covenaut-keeping God will graciously re- member you to the " third and fourth generation." SERMON II. SPRINKLING, A PROPER MODE OF BAPTISM. ** I indeed baptize you with zvater unto rcpmtance:" *'ke shatt baptize you 'with the Holy Ghost, and with fire." — Mattiii. 11. It is with reluctance tliat I occupy a service with such a subject as the mode of administerino- an ordinance. Evarmelicfil institutions are spiritual acts on the part of Christ's followers; and mainly, essentially, consist in spiritual aims. " The kingdom of God is not meat and drink, but righteousness and peace, find joy in the Holy Ghost," Rom. xiv. 17. There are many things that belong to an ordinance, but that are not essential to it; just as there are members of our bodies, which, though con- ducive to health, and action, and beauty, may be wanting, and yet leave us truly men. Prayer may be acceptable and successful whether it be liturgical or free. In praise there is a prefera- bicness, and therefore a prop^iet3^ in one posture rather than another; and yet, whether we stand or sit, it may be pleasing to God, and beneficial to our hearts. The Lord's supper essentially requires that we "discern the Lord's body" through the emblems that we receive ; but it does not essentially depend upon the part of the day in which it is administered, or the kind of bread and wine employed, or the attitude of sitting, kneeling, or reclining, in which it is ob- served. So baptism is the " answer of a good conscience toward God;" and tlmt answer or response to the Gospel promise, may be truly made whether its uttercr stand to receive water from above, or be plunged backwards into water beneath. Which- ever be the form employed, there is baptism where this answer is sincerely made ; and there is not baptism, where this answer is not intended. It is, however, necessary to direct our attention to the moda of baptizing, because some persons have doubts whether they I 18 V arc or are not baptized, — an undue or exclusive regard to tic form employed, and, therefore, a neglect of the intention of the administrator and recipient, induce a fear that they have not received baptism, and hence their consciences are uneasy ; and they are tempted to the sin of re-baptism. Divisions and dis- sensions result from the same error, God's oiJinance falls into contempt, and is dishonourod by scoffs. A view of the subject may, therefore, relieve disturbed consciences, and render our observance of the ordinance, to-day, a " reasonable se'-vice" on the part of the whole church. I shall, at this time, confine my observations to the following statements: — I. The validity of Baptism does not depend upon tub FORM IN WHICH IT 18 ADMINISTERED. II. There is nothing obligatory in immersion, as the MODE OF Baptism. III. Affusion, Pouring, or Sprinkling in Baptism, is in ACCORDANCE WITH THE IIoLY ScRIPTURES. I have already said that baptism is a spiritual act; and that where an individual means his solemnity to express the required sentiments, there those sentiments are regarded of God; and in eflect, baptism really takes place. Any application of water, in the name of the Father, the Son, and the Holy Ghost, in obedience to the command of Chrit^t, and as the utterance of a believing hope of salvation through his blood, is Christian bap- tism. But there is another consideration of great weioht, in reference to this point, which is, that irrespective of the spiritual signification of the ordinance, the outward and formal act de- pends rather upon the effect produced, than upon the mode employed for producing it. Neither pouring nor immersing is baptism, whiclr consists in the " wetting or washino-," which rtisults from the act performed. Christian baptism is wettino- or washing for religious purification; and, whether we efllec^ the wetting by one mode or another, enters not into the essence even of the outward form. In Heb. ix. 10. we read of "divers washings," or *• divers baptisms," as it is in the orioinal. These baptisms were employed upon " cups and pots, brazen vessels and tables," or couches. (Mark vii. 4), and the administrator used 19 a portable vessel of brass, which stood on one foot. Did he, suppose ye, immerse the " tables," or couches or beds in the vessel? or did he, with the bunch of hyssop, sprinkle them? " The blood of bulls and of goats, and the ashes of an heifer s;;r/«A:- liuf; the unclean, sanctilicd to the purifying of the flesh," Heb. ix. 13. The temple baptisms were asprinklin^^- with blood, oil, ashes and water. Supposing, then, that thr " cups and pots^ and brazen vessels,*' were ceremonially wotted, washed, purified, by plunging them into the mixture, yet this could not be the case with the tables, or couches, and even with the smaller ves- sels it would be easier to "sprinkle" for purification than to dip. When I say that the word " baptize" does not mean any par- ticular mode of wetting, but the result itself, I do not mean that the form of Christian baptism is of no consequence : my design is only to shew, that thodgh it is proper to follow the Scripture examples, and though one mode may be more signiticant, and more edifying than another, yet that the mode is not essential to the solemnity, that baptism is wetting by one mode or ano- ther, and Christian baptism is wetting fur the purpose of a believing dedication to the Trinity. But II. There IS NOTIlINGOBLIGATOitY IN IMMEUSION, AS THE MODK OF Baptism. I say obligatory, in distinction from essential, of wh"f^h I have already spoken; and I select "immersion" rather than any other unsuitable mode of baptism,because that in distinc- tion from every other form, is urged by those who object to "sprink- ling" or pouring. It is represented as essential to baptism at all, as the kind of baptism which Christ received and appointed, as expressive of the truth of which the ordinance is the memo- rial—as in fact, the onbj form of Christian baptism. It is para- ded as an act of exemplary self-denial on the part of the recipient, and he is sent away as having done " some great thing," and dis- tinguished himself from other Christians. Not unfrequently surroundino- followers of Christ are bantered as refusing to be immersed merely from a want of courage, they are dared to come and be immersed. There are sung at them the hues, " Ashamed of Jesus ! sooner I'ar Let eveam >: blush to own a star," ^c. 20 W Now there is little room for fchis air on the part of our Baptist brethren; for .There is not an instance yet produced, where Ihe word " baptize", in classical authors, means the act performed in im- mersion; and There is not an instance in the Iloli/ Scriptures, where tht word nccossarily moans that act. I know that these will appear to be strong assertions; for so much is conlidently said, as to the meaning of the word; and Greek passages, are so impressively given, as meaning im- mersion in baptism, that few persons can have a suspicion of the exceedingly slight foundation upon which such preten- sions are based. You will avoid much trouble, and preten- eventual uncertainty, by particularly noticing the distinction which wo m;ikc. We are told that to baptize means to plunge under and raise up anolluM- from, the water. We answer that not only is not that the only act denoted by the word ; but +hat there is no known mstanceof the word denoting that act at all. In the classical authors the word often means to submerge and k(!op down a person or thing under the water, but there has yet to be adduced the first case of a person mentioned in the Bible or the Classics being said to baptize another by that very different act of plunging him into the water and then bringing him up ao-ain. It would only be to ascribe to you a familiaiity with the Greek language Avhich even classicnl scholars will not pretend to, were I to read out passages from this pulpit; I will go with you to the Bible where we can stand upon a level. There is no example in the Holy Scriptures of baptism meaning the dipping of another into water. Observe, that it is the mode in vii.icli, baptism is performed that is in question: this mode is '^•lid to determine whether baptism does or does not take place. It is not, then, whether a thorough wetness is produced, nor whether a body is covered with water; but how, by what act, the wet- ness or submersion is effected. Well, then, what is the act, or mode, in which baptizing was performed by the Apostles? To what methods of applying water does the term baptize refer in otlier proceedings, than those of the Apostles? Conceive of the act called baptism, by immeisionists, and see if that act was )ur Baptist the word led in im- ^herc tbt ns; for so ihe word; iiining ira- suspicion h preten- iJ preten- distinction to plunge iswcr that ; but ♦hat act at all. oery-e and re has yet ,e Bible or \[ different g him up y with the )t pretend 11 go with 'here is no le dipping in uhicli, is suid to Lce. It is )r whether the wet- is the act, Apostles ? ptize refer onceive of at act was 21 porformod by the New Testament baptizers! For instance, "a mnii of Ethiopia, an eunuch, of great authority under Candace, (piticn of the Ethiopians, who had the charge of all her treasure, u,is baptized by the Evangelist Philip; and the account of the solemnity is this— " And he commanded the chariot to stand still: and they went down both into the >»'ater, both Philip and the eunuch ; and he ba{)tized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip," *kc. Acts viii. 27, 38, 39. This is understood, by many, to intimate that Philip plunged the tunuch into the water. But look again at the passage, and ask yourselves, what expressions demote any such act. "They went down both into the water," cn-taiiily does not mean this, for the baptizing, whatever it was, followed the going down, and was thus a separate act; and as J^hilip went down, and he was not baptized, the going down does not mean being baptized. And "they came up out of tho water:" this, too, cannot mean baptism; for both did exactly the same thing, which, of course, is not the case when one bap- tizes, and the other is baptized; and as the coming up out of the water followed baptism, it was not baptism itself. But, why did they go down into the water, and come up out of it, unless for immersion? It is not mid in the or'ajlmd that they went into the water, and came up out of it— it is only said, that they went unto, and came fiemi it. The very word which is here rendered into (by our translators, who were favourable to dip- ping,) is in John xi. 38. translated to,—'' Jesus, therefore, groan- ing in himself, comcith to the grave." Now, just as Jesus went to the grave, Philip and the eunuch might have gone to the water— that is, to the side of it. This is a very common mean- ing of the word here used by Luke, who was the writer of the book of the Acts. " He went up into a m(mntain," (Matt. v. 1.), surely does not mean he was immersed in it. Many hundreds of instances of the word used here, and improperly translated into, meaning to a place or object, occur in the New Testament. It, therefore, does not appear that the minister and convert here mentioned, went into the water at all. Indeed, it is most tinlikely that they should have done so; for they were traveUing in Gaza, which is desert (Acts viii. 26) ; and in a desert, it was 22 not likely that there would be a stream ample enouo-h for plunjr, mg in. No history or geograpliy speaks of a river there,— the?e IS now no trace of any old river-bed there,-and it appears that the Ethiopian eunuch, who had gone that way to Jerusalem, did not expect to see a river, for he suddenly, and in apparent surprise, exclaimed, " See, water !" Why, then, it may be asked, did they descend from the chariot? Apparently it was to reach the water's edge, where Philip had to lift up the water to pour it upon his disciple. Even had they, wearing, as they did, sandals, stepped into the water, it would not havelndicated any intention for one to plunge the other. Cattle walk down into streams without bathing; and so with all part'.es in hot countries, whose sandals render a frequent use of water to the feet needful and easy. When we read of baptism in houses or cities, nothing of going down into water, or coming up out of water, is found, which however would have been the case, had immersion been practised. Is any thing like this said of Lydia's family, or the Jailor's or Cornelius's? Certainly- not. And yet it must have ;.,ppeared, had so special a proceeding as im- mersing been resorted to. Here, too, nothing is even hhited of some circumstances that must have taken place, had there been an immersion. For instance, while Luke is minute enough to relate that the eunuch "commanded the chariot to stand "still," and tliat "they went down both intp, or to, the Avater," he says not a word about the eunuch changing his clothes before and after baptism; or Philip producing a baptismal suit; or of the eunuch driving away thoroughly drenched; ornny other of the remarkable features of the baptism, Jiad there been immersion. Looking, then, closely at this case, I do not see a particular that indicates Philip dipping the eunuch; while the known ab- sence of a large stream in the neighbourhood, the surprise felt at their sudden arrival at water, and the silence of the narra- tive respecting several great features of an immersion-baptism, plainly shew that such a proceeding did not take place. Much stress is laid, by some persons, upon John Baptist using the waters of the Jordan and of .Enon for baptizincr. iVow. the circumstance that he resorted to those neighbourhoods proves no thought of immersing ; for there '- went out lo him Je - 23 rusalem, and all Judca, and all the region round about Jordan." Matt. iii. 5, 6. For numbers so great, a large and ready sup- ply of water for refreshment and cleanliness would be requisite. In that arid region, artificial wells had to be provided for travellers; and these were commonly twenty miles apart To choose a neighbourhood, where was a river whose waters were fit to be drank, (■■■: much water, "many waters," as there were at yEnon, was prudent in one who had in view a protracted meet- ing at which so many thousands would attend. To suppose, then, that John had in view the dipping of persons, is a gratuitous assumption. Besides, neither Jordan nor ^non was suited for immersion. As to the latter, it was not a river at all : it was " a well in a cave ;" a spot now knoAvn ; a well, like that of Samaria, where water was drawn ; and, into which it would be neither decent, lawful, nor possible to plunge a human body. " Much water" there, means "many waters," as the name ^non denotes ; and it expressed the fact of there being several small springs and rivulets round about The Jordan, on the other hand, was a deep, rapid current, rushing through steep banks, and thus very uiisuitcd to dip})ing, which requires a particular depth of water, a quiet surface, and a comparatively safe bot- tom. It is found that a greater or less depth than about two- thirds of a person's height, or from three feet four inches to four feet is unsuited to immersion-baptism ; but the Jordan is six or seven feet deep close to the shore, and from a hundred to a hundred and fifty feet wide. Now, were men and women, in light loose, flowing dresses, taken into such a current? or did John stand in it to such a depth, plunging people, and this for days and months together, as he must have done ? Why take such a difficulty for granted? why resort to it unnecessarily? Again, the people came out to hear, and not expecting to be baptized; and therefore did not take clothes in which to be baptized. W«;rc they then baptized in their ordinary clothes? and did they remain in them, when saturated?— a course which must in that hot chmate, have produced wide-spread disease. Or did they strip in the presence of such crowds, and thus save their health at the sacrifice of all decency? They clearly did neither, and therefore were not immersed. Nor could they, m 24 t^ time have been immersed by John Baptist, or any other m.".. It will be remembered that John completed his pro- ceedmg w,th tlie people before Christ ^-as baptised. "Now when all the people were baptized, it came to pass that Jesus,' ^^ed when he began to be about thirty years of age."- ^uke in. ^A John ,,..^ „„,y ^i^ ,^^_^j|^^ ^y^^ ^^^^^ pj^^.^^ . years old, (Xum iv. 3-47, and 1 Chron. x..iii. a.) He thus began us mnnstry only si.x months before Clnisfs baptism; by wl'eh time he i.^d baptized all the people. The numbers that, in tee SIX months and perhaps less), he baptized, were probably a ion, he passed through his bands 12,800 a-duy, a number vnich It is physically impossible to immerse, but which he could have spnnkled in large numbei-s with great ease. Every thing. it "■';,', ' "" '"'^P""""" " P'»"S'"S at .Enon or Jor- dan, ni the former spot, there is only a "well;" in the latter, a d ep rushing stream; while crowds of people, unprepai-ed vith a change of clothes, were baptized at the rate of 1070 an John selected the neighbourhood of these waters to carry on his mmistry for si., months, among.^t such crowds, twenty-five miles roni Jerusalem, is to ,liscard the natural view of the case m order to buttress a distinctive scheme. But it may b.^ said that John baptized in Jordan. Yon will, however, recall ^> ha was sa,d about Philip g„i„„. down into the water of Gaza, and the fact that it would be as correct a reading of the original, to read "at " Jordan, or" with" Jordan; for these are as ordi- nary mea„n,gs of the prepositions used by the Scripture histo- rnms as " n, " or " into;" and if John only baptized " at " or witn the Jordan, it does not shew any immersion. But the question ,s closed by John's own statement inourte.xt, "lin- aecd baptize you with water unto repentance," " lie shall baptise yon with the Holy Ghost, and with fire." Now, what rr,', nT'"'; "! ''"l'"'^'"S «-ith "the Holy Ghost, and with nre . Uearly, by the descent of the Holy Ghost, " and cloven tongues of fare " wliich sut upon them," A Actsii. .3. Now, as the 25 Holy Ghost came down upon them, so did John baptize, br pouring down upon his disciples. We never read of his bap- tizing in/o the Holy Ghost, but we do of baptizing ''with the Holy Ghost." Our Lord, himself, was baptized; and by what form or act? He received the baptism of John, to which I have just referred— the descendbvj ot the element upon him. True, he is said to have been " baptized in Jordan, and straightway coming up out the water, he saw," &c.— Mark i. 9, 10. The " in the Jordan," and " coming up out," are expressions like those already shewn t.j mean " tu," or " at," and " fiom," rather than " in," or " out of." But even were it the fact that Christ went into the Jordan, it would not follow that he went mider it— he might go into it, and stand to receive the element outpoured by the hand of the prophet. In t'->e Greek church, it has been customary for the recipients of baptism to kneel in a font, while a priest hfted up water, and poured it on the head. There are also pictures of that .form of baptizing, which have come down from the earliest times. Now, had Je^us gone into the Jordan, he might thus have been "baptized with water," and not have been plung'ed into it. Aaron and his sons were washed or baptized with water, at the* door of the tabernacle (Lev. viii. 0), and with oil (Lev. viii. 12), and with blood (Lev. viii. 23, 2t). Not that they were immersed; but the oil was "poured" {v. 12), and the blood was " put " upon the person. Our Lord, indeed ! did he undress, in order to go into the Jordan ? The case of Cornelius presents these considerations: Peter inquired (Acts x. 44-48), " Can any m^^forhid water, that these should not be baptized ?" Now, " forbid," would have been an inappropriate word, had tlie person been applied to the water, rather than the water to the person. If any could " forbid " water, that water must have been what could be moved to Cornelius,— if it had been meant " can any forbid Cornelius being baptized into the water," that form of expression would have been used. There is also the fact, that when Peter, in Jerusalem was vindicating his proceeding with Cornelius and his house, he said that the Holy Ghost '^ falling on " the family, reminded him of the Lord's comparison of John's baptizing with i 26 water, and hig followers baptizing with the Holy Ghost. — Acta xi. 15, IG. Now, it is easy to see how the descent of the Holy Ghost would remind him of the ofesce/u' of the water ; but not how it could remind him of a totally different process, namely, the dipping the body into water. Then, too, the Lord's expres- sion there (Acts xi. 16), shews that baptizing was the descent of water, as baptizing was the descent of the Holy Ghost. Of the people of Samaria, a great number were baptized. — Acts viii. 10-12. How were they baptized? by immersion or affusion? There was not water enough for immersions; for such was the deficiency in this respect, that in early times Jacob had to dig a well there, and " drank thereof himself, and his children, and his cattle. "—John iv. 12. And his well had to be preserved till the time of Christ; and then was used by the people, who came forth to it from the city to procure their sup- plies. The absence of any river or stream in the neighborhood, is thus made manifest. Well, could there be immersion in the well ? would it have been decent, even if practicable ? would it have been suffered by the people, who had there to draw water as their beverage ? How, then, were the crowds baptized ? Further, there were baptisms in houses — as Paul in a house in Damascus, and the Philippian Jailor's in the ' .ison. It is not likely that immersion was practised in these buildings ; for* even supposing that they were furnished with baths, it is not probable that these were baths so spacious that in thera one man could dip another — a process requiring much more room than is required for a person's bathing himself. Look, too, at the circumstances. Paul " arose," to be " baptized," (Acts ix. 18); tlie act which he would have to perform, for receiving baptism from Ananias. Nor is it likely, that under the exhaus- tion v/hich vras then upon him, produced by three days' fasting and mental agitation, he would be plunged into a body of cold water. So the Jailor, at Philippi, cannot be supposed to have had a baih in a heathen prison, in those days of severity to prisoners,— nor even if he had, is it likely that at midnight, after rousing his family from their rest, he would have them immersed. Finally, baptism was administered to crowds in Jerdsalem, as 27 on the day of Pentecost. Now, think of the three thousand converted and baptized, and .isk if it was done by immersion . Think of the time and exertion required for plunging, raising and delivering a single person. Think of the whole work of baptizino- fifty-of three hundred-of three thousand-and say was this" done after the morning service, followed out, as it must have been, by conversation and inquiries with this Jarge number? Supposing the work to have commenced at t-jveive o'clock, then, as night came on at six o'clock, only six hours could have been consumed in it. Well, 3000 divided amongst the twelve apostles, gives 250 to each, or 41 per hour, or li mi- nutes to each person; and this every 1^ minutes for six hours. Most irreverently hasty would this have been, even if possible; but it is what twelve men for six hours could not possibly en- du- Besides, where were the twelve baptizing places . lor the Jewish rulers and their party, were little disposed to render accommodation for any such proceeding; and there was no river, no lake at Jerusalem; but, on the contrary, there was aUvays a great deficiency of water. Could twelve places, with the requisite depth (and no greater) of water be instantly pro- cured, amidst this hostile and persecuting population? Again, how were* these 3000 people to be immersed? Sure y not naked in the view of such crowds? surely not with clothes specially prepared for baptism? surely not in their common clothes, so as to be afterwards wet through in that climate, in wliich this evil is incomparably more injurious to health than it is here? The supposition of immersion being employed w.th these crowds is surrounded with difficulties and absurdities- while pouring would be easy, decorous, and safe. I have referred to these cases of New Testament baptism, because they are the leading ones in which any reference to the mode is made ; and from them every thing possible has been pressed that could favour the dipping process. Ihey not only do not countenance that practice, but very decidedly look ano- ther way. , , . The term baptism is in several cases employed irrespective of historical objects; and in them, also, is sought some evidence i,i favour of immersion. For instance, in Rom. vi. 4, and Col. 28 ii. 12, Christians are spoken of as "buried with Christ in bap- tism;" and this is, by some, thought to shew that immersion was the baptism referred to. But the Apostle Paul, in those passages is speaking of the meaning, purport of baptism, and not its form, — as if he were to say, " in baptism, Christians pro- fess to partake of Christ's death, and therefore should remember the obligations which this professed dying with Christ involves." Now, that would be appropriate to baptism, w^hatever were the mode employed — the signification being all that is in view. As we are said to be " planted " in the likeness of Christ's death; and to be "crucilicd" with him, so we are baptized into him, — that is, this is the meaning of our baptism. As for resem- blance in mode, there is nothing in immersion like buriiil. When a body is buried, it is not dipped and raised again — or, rather, the feet and legs first placed in the ground, and the rest of the corpse plunged and raised, — nothing of the kind takes place in burial; and the processes are very dissimilar. Besides, if our Lord's burial is to be imitated, there must be a baptizing horizontally, lor the cave or tomb in which he was buried, was in the side of a rock ; and bodies Avere put into it laterally, and not by lowering or dipping. If, in reply to this, it is said it does not matter how the burial was effected, that the result only is of consequence, and this was the covering of the body by eiirth. t say that the how, the mode, is every thing in the case; because this is the whole of the immersion theory, namely, that the mode, and not the result, is essential to baptism, that it must be performed in a given manner; and this is plunging and raising again. There are allusions to baptism in the Old Testament, which are more unfavourable to immersion, than those of the New. The Israelites are said to have been " baptized unto Moses in the cloud and in the sea," when they passed from Egypt into tlie Desert bv the Red Sea; but then they went over dry-shod, while,"probably, the spray from the walled-up waters on each side, came over them, as a cloud, and sjjriukled them. Nebuchad- nezzar is said to have been baptized with the dew of heaven, while he grazed in the fields; and this dew must have descended upon him; and he was not dipped into the dew. — Daniel iv. 25-33. 29 These examples of the Scripture meaning of baptism must suffice for shewing that immersion is by no means the significa- tion of the word. III. Affusion, Pouring> or Sprinkling, is in accordanob WITH THE Holy Scriptures. 1. It accords with the examples of baptism there preserved. I have shewn, from Acts xxii. 16., that Paul, when baptized, was in a state of exhaustion, which would forbid plunging into cold water, and was required to • stand up," to receive the ^ater ; — that the Samaritans who had to " fetch " water (John iv. 7,) from a well, were baptized in large numbers; — that tho Philippian Jailor, with his family, just roused from sleep, was in the night and within the prison, baptized;— that Cornehus and his family, were, within his house, biiptized; and the Apostle Peter spoke of water being forbidden, rather than of the persons being forbidden to be immersed ; — that the crowds who were in a few hours baptized in Jerusalem, on the day of Pentecost, without any previous provision for the service, must have been too numerous to be immersed by the twelve ; and if they were baptized by more than the twelve (say, for instance, the seventy,) a greatly increased improbability is encountered in providing so many immersion places at a moment in the cen- tre of a city, always short of water, and in the midst of an actively hostile and persecuting population and priesthood. The impossibiUL_y of dipping having been used in these cases of baptism, leaves us to the alternative that sprinkling or pouring was the mode employecf. Other cases might have been ad- duced, bearing the same character, as, for instance, that of five thousand converted (Acts iv. 4,) And probably, according to usage, immediately baptized, who could have received the ordi- nance from only two apostles, Peter and John; and that in, or near, Solomon's Porch, where immersion would be impossible, and prevented by the priests. Now, as in these cases, we are shut up to the conclusion that only a little water could have been obtained, as every circumstance was unfavourable to im- mersion—the easier and simpler mode must have been re- sorted to. _ ■■ Then baptism evidetitly means wetting, % descending water, 30 in the case of Nebuchadnezzar; and in that of the Hebrews, in the channel of the Ked Sea; and in the descending influences of the Holy Ghost, in the spiritual baptisms predicted by John Baptist.— Matt. iii. 11. This last fact reminds us, also, that pouring is more suited to the representative and signilicant purpose of baptism. As in the Lord's supper, we are aided in " discerning " the Lord's body by appropriate emblems— namely, bread broken to repre- sent the violence done upon Christ's person, and wine poured out, to represent the pouring out of his blood and life ;— and the catino- and drinking these memorials in representation of faith appropriating them; so baptism is a sign of the cleansing away of sin by Christ's blood, applied by the Holy Spirit? Now, what act most suitably sets forth the application of Christ's blood, through the Spirit ? Are we said to be immersed in^the blood of Christ? or, is it said to be sprinkled upon us? " The blood ofsprinkling,"-tlie purging from sin, as by the "hyssop" branch, with which sprinkling was effected, (Ps. h. 7,)— the "sprinkhng clean water" upon us that we may be clean,— and other such references to religious purification, shew that an applying of the blood and grace of Christ to us, rather than our being plunged into them, is the Scriptural idea. The Holy Spirit descended upon Christ and the Pentecostal assembly, and his operation is therefore more correctly r.^pre'^ented by water descending upon the baptized. Christ was to " sprinkle many nations (Is. Iii. 15) ; and God has -poured out his Spirit " upon the house of Israel (Ezek. xxxix. 29); hnd these operations of crrace are fitly figured forth in the sprinkling or pouring out of baptism. Thus, as water was used in the New Testament baptisms, and immersion could not have been the mode em- ployed; and as baptism, in the wetting of Nebuchadnezzar, and the temple purifications, clearly was a descending of the water, --as pourinc- forth, or sprinkling, is the mode of the Spirit's a-opiication of Christ's blood, which is represented by baptism- there is an evident propriety in thus using the baptismal water The idea of plunging into the blood of Christ, or into the grace of the Holy Ghost, is inconsistent with the phraseology of Scrip- ture, and with feelings of Christian reverence and devoutness- 31 And immersiu.i in baptism involves a changing of dress, an at- tention to its sinking in the water, and a close clinging of satu- rated clothes to the person, from which delicacy shrinks, not to say anything of the dread and the shock to which it subjects even the tender and the sickly. In very few cases can persons thus plunged, possibly be calm and devotional; and in frozen regions or'seasons, the use of rivers, or other natural means of th^ baptizing, is impracticable. But to pour or sprinkle, is t> e^isy, safe, and calm— every where, and at all seasons, it can be done— in the house or the field, by night as well as by day, in the regions of frost, or of perpetual heats, to the youngest or most delicate, or timid, or. sickly, it can be administered. It thus accords with the practice of the Apostles of our Lord, and with the genius of the system, " whose yoke was to bo easy, and whose burden was to be light;" while it is the appro- priate manifestation of that spiritual baptism in which sin is cleansed from the soul.