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Tous les autres exemplalres originaux sont fllm6s en commen9ant par la premiere page qui comporte une empreinte d'Impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaltra sur ta dernldre image de cheque microfiche, selon le cas: le symboia — ► signifie "A SUIVRE", le symbole V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre fllm6s A des taux de reduction diff^rents. Lorsque le document est trop grand pour dtre reproduit en un seul cliche, il est film6 d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en pranant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mithode. 1 2 3 1 2 3 4 5 6 A TREATISE ox THE HOLY ORDINANCE i OF BAPTISM: CONTAINING SCRIl'TUUAL VIF.WS OF THE BAPTISM . OK JOHN ; A DEFENCE OF THE DOCTRINE OF INFANT BAPTISM; A comi'aka'uve view OF THE CONNECTION BETWEEN INFANT CIRCUMCISION AND INFANT BAPTISM ; THE POUKINc; OUT OF THE SPIKIP UPON ALL FLESH, CALLED THE BAPTISM OF THE HOLY GHOST ; FROM WHICH IS DRAWN INCONTROVERTIBLE AUTHORITY FOR EXTI?RNAL BAPITSM, BV POURINC;. By Donald Macdonald, MINISTER OF THE CHURCH OK SCOTLAND, H E. ISLAND. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you : and, lo, I am with you alway, even unto the end of the world. Amen."- Matt, xxviii. 19 ao dfjarlottrtofan, i3. E. IslanU : HASZARD & MOORE, THE SUNNYSIDE PRESS. 1898 PROLEGOMENA. My principal object in the compilation of the little Treatise on Baptism which I have been induced to present to the public, is more especially for the preservation of the people now under my immediate charge, and for whose safely I am placed under awful responsibility to Him to whom I must render my account, from the prevailing, spreading heresy of the Anab.iptists, than for gratification to the erudite man of letters ; I have therefore avoided philosophic embellishments, as unsuitable to my present purpose : and although the work could be much enlarged by quotations from the most approved Authors on the subject of I'.aptism ; as well as on the first public appearance of the flagitious, fanatical Anabaptists of the continent of Europe, and many other places down to the present day ; yet I have studiously avoided all human authority, and confined myself almost wholly to the views derivable from the Holy Bible, in order that the glorious truths therein contained, might be allowed the weight of their own testimony, in their harmonious consistency, and reciprocal bearings. That mode of treating the subject, may to some, appear un- satisfactory on account of the absence of human authority ; but when it is taken into consideration that I have written especial- ly for the preservation and instruction of my present congrega- tions, who are tampered with, in an unjustifiable manner, it cannot l)e considered a deviation from the gospel rule of duty, to draw the instructions which I deliver from the book of in- inspiration, and the word of God contained in the scriptures of the Old and New Testaments. " To the law and to the testimony, if they speak not according to this word, it is be- cause there is no truth in them." It might also be expected that more attention would be given to the style of language ; but that would have a tendency to involve the subject in ob- scurity, and uncertainty, to the ordinary capacities of those for whose spiritual interests I have been induced to write, with re- gard to the most essential consideration of so important a sub- ject as a divine ordinance. The doctrinal part of the subject is what I had in view to arrange, scripturally and systematically, and not a historical ac< count of the practice of bygone ages ; and therefore I requited not the aid of history or tradition ; the subject is explicitly treat- ed in the Holy Bible, and the corroborating testimony of the divine VI PROLEGOMENA authors, who received the doctrines from the mouth of the Lord, .ind handed them down to us, are perfectly competent to direct those who consult them, to all the knowledge we recjuire of the subject under consideration ; and therefore I have confined myself to their united testimony, which I have found, to my satisfaction, sufficiently conclusive in favour of infant liaptism, by pouring the water upon the subjects, in the name of the Father, and of the Son, and of the Holy Ghost. I have used the word to pour more frequently lY n the word to sprinkle although the terms may both be used, because the Holy .Spirit is poured out upon all flesh, in the baptism of the Holy (ihost, and because tlie Haptists mostly confine themselves, in their opposition, to the word sprinkling, as if conscious that their using the word pouring would lead them to acknowledge the untenableness of the dipping system ; for they cannot, those of them who have any knowledge of the (ireek lan- guage, be ignorant of the use of the words, to pour, in the baptism of the Holy Ghost. I have confined my researches to the Holy Bible, except where I was under the indispensable necessity to quote from Tupjier's Treatise, for the purpose of refuting his pesti- lential dogmas, lest they should be alK)wed to circulate tacitly among the people under my pastoral care, to the subverting of the truth in faith and practice. I formerly read a number of authors on the subject of Baptism, and, for a period of about eighteen years, the great importance of this subject engrossed much of my attention, and when that full sat- isfaction, which my mind sought for, could not be obtained from human authority, I was led to study the sacred writings, without note, comment, or annotation, with unwearying, unabating per- severance : and the early dawnings of gospel light, which soon were perceptible, continued in progressive development, until, the full satisfaction, which I eagerly sought for. He, who teacheth savingly and to jirofit, was pleased to afford : and although the elucidation of the subject, which might naturally be expected, could not be given in this circumscribed, limited synopsis ; yet, it may be readily admitted, that all that could be done, within the pro- posed limits, is accomplished. The subject, undoubtedly, is susceptible of much greater expansion and elucidation ; yet, in its present limited condition, it will be found useful for those, who have not much acquaintance with the various uses, which are made of the words, by which the gc-^pel views of their import and mean- ing, are conveyed to the mind of the diligcmt biblical student. Sufficient materials are collected and collated for a more magnifi- cent system, and placed at the disposal of the more advanced proficient in the knowledge of gospel truths, as well as for the en- couragement of those, who have not given that important subject the close attention which it demands : the baptized cannot have the benefits and satisfaction from the holy ordinance, which it is highly calculated to afford, without a competent knowledge of its nature and character ; as well as of the scriptural, legitimate mode of administration. That the onlinanceis of divine institution and appointment, all, who observe it, will readily allow and assert ; but there is a hurtful contrariety of opinion, with regard to the mode of administration, PROLKdOMKNA VII extensively prt'v.ilent in the various branches and denoniinalions of the wofnlly disrupted Christian Church, by which the holy or- dinance iS brought under shameful disrepute, and by which many view it H'ith careless indifference, and listless apathy : the Baptists try to insinuate that infant Baptism is the cause of much evil, if not of all the evils which are too prevalent in the Christian Church ; but their insinuation applies more directly to themselves. That there is a lamentable want of solemnity observable, in the parties concerned, at the time of administering the ordinance ; and that infants are too often baptized to parents whose conduct and character entitle them not to Christian fellowship and com- munion, we attempt not to deny ; but that the ordinance of Bap- tism to the infants of Christian parents is wrong, or the cause of any evil whatever, we peremptorily deny, and can easily and sat- isfactorily refute : and not only so, but we can positively prove that it tends to the glory of (iod, and to the honour of Jesus Christ, and of the Moly Spirit ; as well as to the advancement of the interests of the Christian Church, and of the political interests of Christian nations : The opposition to infant Baptism is the cause of much evil ; and the withholding of it, were there not a powerful, successful counteraction maintained, would inevitably heathenize the whole world, an«l reduce the Christian system to an unprofit- able system of socialism, and ultimately to a complete rejection of the Christian system, and of the Holy Bible. When the ordinance is brought into disrepute, it is liable to neglect, and ultimate rejection : when it is held out by the Bap- tists, that it is not essential to salvation, but merely, an obedience to the command, the importance of the ordinance is lessened in tlie general estimation, and gradually disappears : the very idea of a divine institution, and of a divine command, prove its essentiality to salvation, as part of the means which (iod has wisely and grac- iously appointed for that purpose, just as much as receiving to nursing, has a tendency to preserve human life. — The after nourish- ment in both cases is the effectual means of life ; and therefore the initiation into the nurseries respectively cannot but be consider- ed essential to the safety and well-being of the child, simultaneously and consistently, according to the divine command and appoint- ment : the essentiality of whatever is of divine appointment, for its own purpose, cannot be disputed. The arrangement of the subject into sections, I consiilered necessary for perspicuity, and for ease and facility to the mind, for retaining the doctrinal views contained in each division without encumbrance ; and without distraction of thought, such as would be the inevitable consequence of compounding the different branches of the subject. The doctrine of IJaptism is naturally and necessarily divided into several distinct parts, as the word Baptism is to be understood in its applicability to widely different parts of the subject : such as the Baptism of deliverance, of affliction, of repentance, of purification, of incorporation, and of joyful con- solation. The Israelites at the time of their deliverance from Egyptian bondage were Baptized unto Moses in the cloud and in the Red Sea : Jesus Christ speaks of a Baptism he had to be baptized with, and, sailh he, how am I straitened until it be ac- VIII PROLEGOMENA complished : John the Baptist declared th.it he verily baptized with water untu repentance : And the body wa!:;hed with pure waters is a scriptural phrase : the baptizing by one Spirit into one body, is also a phrase of high importance to oe understood, as re- ferring to the unity of the Spirit in the bond of peace, which is essential for the maintenance of holy, Christian communion in the Church ot Christ : and the pouring out of the Spirit of joy and consolation, in holy anointing, upon all flesh, must be admitted, even by the opposers of pouring in the outward baptism with water, as the doctrine of the gospel ; therefore the natural divisions of the subject are more easily treated, in separate sections, and also more easily comprehended and understood ; and the scriptures, which respectively refer to each division, are more easily applied, and more easily combined, for united testimony and confirmation, in the division of the subject to which they severally belong : by that method of subdividing, the subjects of the ordinance, and the mode of administration, are shewn in the several sections with satisfaction, so that in that way it is more easily ascertained and comprehended what views the scriptures are intended to convey to our minds by the words, which are used by the inspired writers, under the diflerent disi)ensations, and under diifcrent circumstances, where the words are employed in all those forms and modes. Such arrangement and distinction are necessary, as the Ana- baptists of our day take undue advantage of the words, baptizo eHf to baptize with, because they are found in many cases to signify immersion, although, in the most essential cases and respects, these words signify, beyond the possibility of contradic- tion, to pour out upon ; and from an unjustiBable desire to es- tablish, dipping, as the interpretation of these words, in all cases, to suit and support their own system, they are led into inextricable difficulties ; and the more they persist in forcing on the public their untenable system, and their iiaptist Bibles, wherein they have daringly and presumptuously translated these words, to dip, the more will their folly be made manifest to all men ; and the more vigourously and perseveringly will all, who have their understand- ings enlightened to understand the scriptures, which are able to make us wise unto salvation through faith which is in Jesus, resist, and repel, every unlawful encroachment upon the sacred text, and upon the Christianized, baptized Church of God. If the words, baptizo eti, could possibly be uniformly trans- lated, in all places where they occur in the Holy Bible, the Baptist new translation would* have a more plausible appearance, and would meet with readier acceptance, and more cheerful approbation, by the Greek Scholar, and might have the effect of changing the mode of baptism, from pouring or sprinkling, to dipping ; but when the words are used, by Jesus Christ himself, to signify pouring out upon, the new Baptist interpretation cannot be received, upon the bare authority of men, when it comes in manifest opposition to the interpretation, by Peter, of the same identical words, as used by Jesus Christ ; that is one case with which the learned divine would not interfere, so as to change the present translation, to baptize, into any other substitute, not only for conscience's sake, but also for the sake of character and re- PROLEGOMENA IX putation : when an exception can be found to a general rule, that excfption ought to be honestly acknowledged, and candidly and ingenuously admitted, especially, when the subject is of vasl importance ; I have therefore admitted the translation, of the words in dispute, to be fre(|uently immersion, during the Mosaic dispensation ; Imt I could not admit it, in any case whatever, since the day of l'entec(»st, except in that case of permission, the ImuuicIi's baptism, which may have been proselyte |)lunging or washing : the same word by which I understand the gospel Haptisin, i)y pouring, was used by inspiration of God, but the word was generally used, during the Mosaic dispensation, for other purposes, when the washings and ablutions of the Jews were meant, and not fj)r a sacramental ordinance ; but since the Bap- tism of the Holy Ghost, by pouring, was introduced into the Christian system of doctrine, the more obscure meanings were laid aside, and pouring was established and confirmetl as the mode of i)aplism. This may shew the impracticability of a uniform translation of the words in dispute, and of the little respect which the Innovat(jrs shew, not only to the critical talents of the trans- lators of our Mibles, but also to Jesus Christ, and his translator I'eter, who certainly gave a faithful interpretation of the words made use of by his Master and Teacher : I have therefore con- sidered it the safest, and the most prudent way, to rest all my reasonings upon that sure foundation, the Baptism of the Holy (iliost, which was undoubtedly promised by Jesus Christ by the words, HapUzo en, and which were, as assuredly, Interpreted by I'eter, by the words which Joel and others used, in the language of promise, to signify to pour out upon : and I found then that a uniform translation of these words could not possibly be given, both in the scriptures of the old and of the new Testaments ; l)Ut that, referring to the Baptism of the Holy Ghost, a uniform translation ami interpretation must be observed, where the Christian orilinance of i>aptism is introduced by, haptizo en, both inwardly and outwardly, in harmony and consistency, as representative and the object represented ; because the element, water, which is used outwardly, m the ordinance, is an emblem of the Holy Spirit of promise which is applieil inwardly, in the Baptism of the lloly Ghost. We are charged falsely, by the Baptists, when they maintain that we are influenced, in our practice, by the prejudice of edu^ cation, and the power of h. .)it, in our form of baptism ; but in that imputation they do us gross injustice : we know that the prejudice of education, and the power of habit, have a very strong hold of the mind, until they are removed, and subdued, by the Sjiirit of God, who enlightens the understanding to un- derstand the scriptures ; but when people are carefully trained up, from childhood, in the use of a sound system of doctrines, their bold, unflinching, defence of the system in which they have been taught, cannot surely be condemned as the preju- dice of education, or the power of bad habits. It was not with the prejudice of education, nor with the power of habit, I had to do in my researches ; but with the doctrine relating to the ordinance of baptism, as given in the promises of God in the FKOLK(jOMKNA n hi i! old Testament, in types and prophetic promises, and with the antetypical relation, and gospel fulfilment of the same promises ; therefore I had to l>e divested of prejudice, ami the power of habit was graciously sulnlued in me l>efore I was influenced to apply, with intensity of desire, to the Holy Hihie for instruction, with regard to the doctrine of baptism, and all other doctrine requisite for enabling me to discharge the several parts of the duties of my highly important calling, which I have had to discharge under the most solemn responsibility of a minister of the gospel of Jesus Christ. There were many, seemingly insuperable, difficulties in my way, when I first entered upon the study of the doctrine of baptism arising from the diflerent forms t)f w(trds, which pre- sented themselves to my view, and the prejudices which for- merly I imbibed, in consequence of considerable connection with Baptists, from my early youth — prejudices not against the Baptists, but in their fav(nir ; and which had very powerful influence upon my mind at the time of sore trial, and alfliction before I had sufficient knowledge of the work of the Spirit of God, or of the Spiritual meaning of the word of (iod, or of the nature and character of the holy ordinance of the gospel —pre - judices which led my mind in the wrong direction, to the very brink of the precipice of destruction, when, under the first awfu alarms of conscience, I precipitately, and unadvisedly rushed into the very arms of the Baptists of Prince Ktlward Island, as if to a city of refuge ; but delicacy and a sense of propriety pre- vents me from giving an account of the knowledge of their con- dition which a week s close fellowship among them, enabled me to acquire ; suffice it to state, that my prepossessions in their favour were completely cooled, and totally removed ; therefore I must declare myself an excepliim from the charge of prejudice of education, which the Baptists bring against those who advocate for infant Baptism. That many are undoubtedly influenced, and actuated, l)y the prejudice of education, and the power of habit, I readily admit ; and the systems of the Churches to which they respectively belong are no doubt ingrafted into their very constitution, and bear a powerful sway and command over their thoughts and actions ; but to say that enlightened ministers of the gospel could be made to comply with the prejudices of the ignorant, or with the power of habit, would be offering an insult to the Ministers of the gospel, who are by Jesus Christ made the minis- ters of the mysteries of God, and through them to him who quali- fied them, and endued them with power from on high, and made them overseers over the Church of God, and through him to him who sent him. Although many both ministers and peo- ple, should still be left in comparative ignorance, and should be greatly actuated, and influenced, by the prejudice «>f education, and the power of habit, that cannot aflect the nature, the cha- racter, or the mode of baptism ; but when the vail is removed from the heart, and the film from off the eyes, it will be seen that a conformity to the rules, and examples of pious, learned, and faithful servants of the Lord, is safer, even in the days of i'l PROLEUOMKNA XI the ignorance, (linn a yielding to the tampering!*, and solicitations of others, jjowever specious, and captivating the prospect, in that (juarler, may be made to appear — safer to hold fast the form of sound words, than to mark out a new, untrodden path — " He not a novice, lest thou fall into reproach and the snare of the Devil." The seemingly insuperable difficulties which were presenteil to my timid mind, like towering mountains, on my way, at first, lessened gradually, on a nearer approach, until, at last, they dwindled into passable barriers, and, upon coming into dose contact, completely disappeared ; and ever since, I have {oi\m\ the way smooth and pleasant : the seeming discrepan- cies, and irregularities, and inconsistencies, which I considered, at first, between the different portions of the word of God, which referred to the ordinance, I found to have been created in the fancy of my own ignt>ranoe, but were not to be found, in the Holy Hible, when properly understooose the sentences in which they are found, and with the general scope of the context ; so that it is unsafe, and unjustifiable, to use de- tached, fractional, portions of the language of inspiration in proof of any proposition : the laws of (lod and of men require two or three witnesses, in all respects agreeing, before a satis- factory decision can be given : and the witnesses which can give a faithful, credible, testimony to the doctrines, laws, and ordinances of the Bible, are to be found in the Bible itself, and no where else ; therefore I have restricted myself to their syno- nymous, agreeing, testimony, in the different scctitms of the work, and their united testimony gave me a full, undoubting, complete satisfaction, with regard to the different uses of the phrase, to baptize with, which is to be met with frecjuently in the Holy Bible. It is necessary therefore to compare scripture with scripture, and spiritual things v^uh spiritual, before the mind of the Spirit can possibly be understood ; for this is the word of our testimony. In the hope of the blessing of God to accompany my labours of love, as promised, " Your lal)Our in the Lord shall not be in vain," I tender this little Book, not only to the people under my more immediate ministry ; but with the most earnest and pious desire that it may prove extensively useful, and beneficial, I ofter it for public jierusal. More of the passages which bear directly, or indirectly, upon the subject, upon the main imj)ortant subject, might have been adduced, and might have been collated for public inspection, for the con- firmation of the doctrine contained in the words from which the contrariety of opinion, with regard to the subjects of Baptism, and of the mode, originates ; but that would have a tendency to cause confusion and distraction of thought ; and it would require more space, than the comp^js of this limited synopsis, to expand the views contained in a multiplicity of passages. — " In the mouth of two or three witnesses every word may be established." Matt, xxiii. i6. " For there are three that bear record in Heaven, the Father, the Word, and the Holy (Jhost ; and these three are one. An(T there are three that bear witness in earth, the Spirit, and the water, and the blood ; and these three agree in one." I John V. 7. 8. With the views contained in these passages I have uniformly conformed, in advancing the proofs on the different sections of the work ; and would earnestly recommend that re- strictive mode, of obtaining testimony, with regard to the several PROLEGOMENA XMI parts of any subject of research : bui observe the perfect consist- ency, and explicit agreement, of your witnesses, that yoJi may have a certainty, that they are parallel and synonymous passages, bear- ing directly upon the subject you may have under review : and their clear corroborating evidence will give you all the proof, and evidence which is purposed for testimony, or you can require for confirmation and satisfaction. T < ^ CONTENTS PACK Prolegomena v Section i — A Short Review of Prominent Parts of Mr. Tapper's Treatise on Baptism . . . . I Section ii — Baptism of John, or Baptism of Repentance • 32 Section hi— Infant Baptism Defended $1 Section iv— Infant Circumcision and Infant Baptism, the Sign and Seal attached to the Abrahamic Covenant, . . 80 Section v.— Baptism of the Holy Ghost, and Mode of Administration, 99 Section VI— Baptism of Water — Mode of Administration, 125 Section vii — External Christian Baptism, by Pouring Water on the Infant, emblematic of the Baptism of the Hofy Ghost, 140 Section viii — Reasons for not Descending into the Water to Baptize, 162 Section ix— The Eunuch's Baptism no Proof of Descend- •. ing into a River or Water, for the purpose of admin- istering Christian Baptism, 179 Section x — Burial with Christ in Baptism, no Proof for placing the Body of Man under Water, in a River or Pool, 195 Section xi — Infant Tuition and Discipline Practicable,. . 215 Section xu— The Ordinance of Baptism not to be Repeated. 238 h ; n A TREATISK ON BAPTISM. SECTION I. A Short Revikw of Prominent Parts of Mr. Tapper's Treatise on Baptism. "There must be heresies among you," saith an Apostle, " that tlie things that are aj)i)roved may be made manifest among you." And however much we may be disi)osed to jjity the heretic, and to lament over his deplorable condition, yet, it is our duty to " contend for the faith once delivered to the Saints," and to "hold fast the form of sound words." In i)erusing Tupi)er's Treatise, I found, however unwillingly, that I had to descend, with him, to pay a short visit to the departed dead ; to perambulate the labyrinths of the catacombs ; and to forego, for a sea- son, the blessings of gospel light : that I submitted to as I had on former acquaintance, some knowledge of the author's theory and })ractice, lest anything sub- versive of sound doctrine and practice should be obtruded from that quarter, upon the people over whom the Holy Ghost hath made me overseer. It was formerly the practice of the messengers of the Lord to substantiate the lessons which they were taught to deliver, by ajipealing to the true fountain of knowledge and wisdom, as is frequently exemplified in their writings — " Thus saith the Lord," or " the mouth of the Lord hath spoken it," was once a com- mon practice. Now, every one who assumes the title TREATISL ON H.vI'IlSM of *' Pastor of tlic Clnircli," ought to follow their exani|jlc, and not to attcni])! to drive away the sheep from the "green pastures beside tiie still waters" to learn their lessons from the conllicting volumes of antiquity, and to browse on the obsolete, withereil fo- liage of a strange vine. But Mr. 'ru))per, with all his anxious solicitude and overstrained ingenuity, has, unhapi)ily for his cause, manifestly failed in bringing his selections of authors to agree among themselves ; just ns the jews once failed in bringing the many false witnesses, with whom they crowded Caiaphas's luill, to agree. Now, I believe that every one who is blessed with spiritual discernment, and who will trace my steps through Tui)per's Tract, will say with me, that he has happily emerged out of the catacombs, or that he has escaped out of (Caiaphas's hall, or both. I have therefore considered it my indis])ensal)le duty to jniblish my views of the Tract, together with Scriptural views of the doctrine of Infant Baptism, and of the mode of administration, in vindication of Pa3dobai)tist princii)les and i)ractice. As the subject is becoming more and more the cause of division and strife, by the unjustifiable obtrusion of heretical schismatics, it is the indis]>ensal)le duty of every Minister of the Ciospel of Jesus Christ to stand on his watch-tower, and to cry aloud, and to s])are not ; to blow the trumpet in Zion, that the people may be warned. I enter on the polemical giound with every pious jnirpose, of not only vindicating the doc- trine of Infant Baptism, by pouring, but also of exposing some of the niultii)liciiy of flagrant errone- ous views exhibited in Tui)|)er's Tract, for the mani- fest purpose of establishing himself on untenable ground. The obtrusion of the Baptists may be compared with the conduct of the people of the circumcision toward the church of Galatia, over whose defection Paul mourned in the language of doleful lamentation : " O foolish Galatians, who haih bewitched you, that ye should not obey the truth, before whose eyes Jesus RKVIEW OF MU. TUIM'KKS WORK 3 Christ liatli been evidenlly set fortli, cruciticd among you ? This only would I learn of you, received ye the Si)irit Ity the works of the law, or by the hearing of faith ? Are ye so foolish ? Having begun in the Spi- rit, are ye now made perfect by the tiesh ?" 'I'hose foolish Galatians were temjited ])y tlieni of the circum- cision, to turn away from the instructions which were delivered to them by the Ajjostle, and which were greatly blessed to them ; and it is a notorious fact, that the Daptists of our day are trcachng in their unautho- rised stei)s, aiid causing the same doleful lamenta- tions among the zealous Ministers of the Gos])el of Jesus ('hrist. by unjustifiable ol)trusion upon our con- gregations, and by ])rivily insinuating, into the minds of our i)eo|)Ie, |)ractices whicli are evidently subversive of the truth. The Ajjoslle l*aul was not then taught of God the necessity of circumcision to the churches under his ministry, neither are enlightened Pa^dobaptists now taught of God the necessity of immersion. How then can the J)ai)tists vindicate their intermeddling with other men's matters, and their attemj)ts to undo what we have, by the authority of God, done, when they presunii)luously condemn Infant Baptism, and proffer their own services to re-baptize them in their own way ? 'I'upper gives in his Treatise, as their docrine — " liut we strenuously maintain that none ought to be l)ai)tized until they are regenerated, and justified by faith, and consequently in a state of salvation; it is impossible for us to j)lace any confidence in the ordi- nance, as if j)ersons would be brought into a state of grace by it, or their salvation thereby be ol)tained." Does 'I'ui)per understand the meaning of the pas- sage, ist Peter, iii. 21 : — " The like figure whereunto baj)tism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good con- science towards God) by the resurrection of Jesus Christ." Peter had a different view of Baptism from that expressed by Tupper ; and so had Mark, when he says, " He that believeth and is baptized shall be 4 TRKATISE ON HAPI'ISM saved." Mark places belief and baptism before salvation ; but Tupper's system, as above, places sal- vation before baj)tism ; thus reversing the order of the language in the Bible to suit his own purjjoses. That is a fundamental error in the Jiaptisl system, which cannot but lead them into a mass of inconsistencies. Would the Pastor of the Jiaptist Church at Amherst risk the trial of the Bai)tist class, to which he belongs, before judges, by his own test, as above, "and wipe his mouth and say, I have done no wickedness," Prov. XXX. 20. The Baptist administrators of the ordinance, as they choose to call it, put tlieir catechumens upon the trial, as above, of their experience, and tell them that none ought to be baptized but those who are regenerated, and justified by faith, and in the sure possession of salvation ; and, after due examination, in conformitv to that high test, pass them and dip them. The i)ub- lication of that conditional test might be pawned upon us, if the Baptists were inhabitants of far remote regions to which we could have no access, but when we, as well as the Baptists, have frecpiently favourable opportuni- ties of testing them, by our own knowledge, of regenera- tion, justification, and salvation, the i)ul)lication cannot be considered in any other light than as offering a display of gross ignorance of the Holy Scrii)tures, and of the soul experience of the people of (jod, when brought from darkness to light, and from the power of Satan to God. If so high a test vvere not exacted, the people would be left still open to conviction, and could be warned and admonished not to build on the sand. But when they have passed their catechumenical trials, by so high a test, and are received by their presumptuous judges, and dipped, any farther exertions for convincing them of their dangerous condition, are useless, and inconsist- ent with their profession: their prayers, their thanks- givings, their actions, and their application of the Holy Scriptures must be conformable to the high character which they have been encouraged to assume. Are the Baptists sure that they shall stand the trial of their "— »i_ klVIKW or MU. rUlM'KR S WOKK 5 own responsibility, with icgani to llicir calccliunu'ns, who are thus icslcd, aiul i>assed, as til sul)jc(:ls tor l)a])lisni, on liu-ir own principles? Are they snre liiat they are not deceivinu; themselves anil the people, by proposing so high a test, and b\ passing their cate- chumens according to such proofs as they seem to l)e satisfied with when they dip them? or would ihey really ])r()pose for trying them, half-fledged school-boys, such as we witness in this country of novices? The A|)OStolic commission proposes no such test, but the liaptists misajjply the Scriptures, and maintain that the "one liai)tism" mentioned in K|)h. iv. 5, is the baj)tism of water, by dipjiing; whereas it is the baptism of the Uolv Cihosi, bv pouring. Hy such misunderstanding and misapplication of the Scrii)tures of truth, they are natuially and insensibly led to appropriate to water, external baptism, the con- ditional (jualihcations which are the inseparable con- sequents of the baptism of the Holy (ihost; and, there- fore, they are unavoidably necessitated to exact a pro- fession of qualitications commensurate with tlie lest and recpiisitions of their erroneous system. When the foundation and grounil»le as nn cnihleni of water, but water is ever shewn as an (niblem o( the Spirit : water, wind, oil, tire, and dove, \(:., are ap- propriate einblenis of" tlie Holy Spirit ; and, therefore, the a|)plication or administration of one and of all these emblems, must l)e considered in their referen- tial or representative character, as emblems of the lioly Spirit in l.aptism : the baptism of water is, there- fore, an emblematic or rejjresentative l)ai)tism; and the bajjtism of the Holy Clhost, that which is einble- malizetl or re|)resente(l by the bajjtism of water, Tlu' lanf^uaj^e oi' inspiration, in reference to the baptism o\' the Holy Cihost, therefore, can never, with any propriety or justice, be called " bij^hly lij4-urati\e lan^-uaf,'-e," Tup's. Tract, p. 153. What is figurative is emblematic or representative, but the Spirit is not emblematic or representative, or fij^ura- tive o\' water, but water is emblematic, representative, or fij^urative o\' the Spirit ; therefore, the baptism o\' the Holy (Ihost is not fij^-urative o( the baptism oi' water, but the baptism oi' water is representative or emblematic oi' the baptism oi' the Hol\' (Ibost, and both are literally and identically real, appropriately suitable to the nature and substance of the subjects to which they are severally to be applied. In vvritinj^- on, or against, the baptism oi' the Holy Ghost, cap. 3, Tupper seems to g^rapple with an in- superable dilliculty, which e\idently orii^inated in the fundamental error which I have pointed out, which pervades the whole Baptist system ; and which must inevitably involve them in obscurity and inex- plicable inconsistencies. Tupper seems to have used all his skill, and dexterity in mana^inj^ and dis- posing of the scanty inefficient materials allowed him by his erroneous system ; yet, his utmost efforts have proved a miserable failure — an exposure of the fallacy of their doctrines, based as they are on that funda- mental error of their system. Tupper is not to be blamed for the g-reat fundamen- tal error of their system ; but he is hii^hly reprehensi- ki VII \v (ti .\!W. rrpiM'.ks work hie for the abuse oi talent aiul reason, wliiih is plainly ami uiKleniahly observable in his evasive striii;'- ^les, in the thirti chapter of" his book, io absorb ant! quencli the rays of" li^''ht which are exidently burstin*,'' t)iit upon hijii, in the obscurity and {^rivss clarUness o\ his clippini^" system. That j^reat and fun- dainenlal error of" the r»aptisl svstein has constrained '{"upper to use many perversions oi' Scripture, in his third chapter especially, where he was under the necessity oi' cpiotinj;- Scripture, and scriptural expres- sions, for the manifest purpose, if possible, of clearinjc them out oi' his way, that they mij^ht not always stare him in the face. I had intended to write on the doctrine oi' Baptism before Tupper's Tract on Dippinj^ appeared, and had not in view to combat errors attributable to indivi- duals; but, as it has appeared, and as I believe, and can clearl) shew, that he has done much injustice to the Word o( Ciod, especially by his manner oi' treatinic the IJaiMism o\' the Holy Ciliost, I find myself imperatively called upon to vindicate my own princij-iles, from the obloquy oi' the Tract, and to expose to the public its j^TossIy erroneous mis-statements and misrepresen- tations. In his last extremity oi' difTiculty and danj^er, he has darinj^ly and presumptuously used four difl'erent contrivances to extricate his dippinj^* system from the imminent peril of annihilation: — ist. By making'- use oi' the lanj^-uaj^-e oi' the Holy Bible, which refers to the Holy Ghost, in a figurative sense, he thus presumes to unpersonate the Holy Spirit. 2d, By the authority of Leii^h, as quoted, contrives a dipping in an ocean of i^-race, and thereby unperson- ates the Holy Spirit. 3d, Shews a most flagrant attempt to deceive, by withholding the act, and only giving- the pouring and the after-ccndition. 4th, Depriving the verb /o pour of its own preposi- tion, epi (upon), which God attached to it, and giv- ing it to the verb baptize; and placing the verb s IKKAllsK ON IIAI'IISM ckc/uiein (to pour), in the Apostolic ciininiission, where (ioci had not phicecl it. I shall ijiioto the lani^iiai^-c ot" the author in these four cases, tliat those who may not ha\ e the Tract in their possession, may have it in their power to exa- mine it for themselves : — " Thouj^h the Holy Spirit is spoken of as fallinj^-, heinj^- shed forth or poured out, yet no person c^i dis- cernment imaj^-ines that he is literally poured out as water is emptied out \.>i a vessel. The lani,'-ua»,'-e is hi^'-hly fij^-urative, and therefore those expressions can artord us no information respectinj^' the manner in which persons were literally bapti/ed. "-////. When I was followinj^ Tupper in his Tract throui^h the labyrinths \:\i the catacombs, the contlictinj^ vol- umes of antiquity, I was not at all surprised at the darkness oi the place, in the manner in which he mana^'-ed his fractional quotations from them. To draw his inferences from the embalmed mummies which seemed most favourable to his system, appeared perfectly allowable for a man resolutely determined to defend his position by all possible means ; but 1 could not consider it allowable, or safe for any man, on any pretence whatever, to treat so unceremoni- ously the personality oi the Holy (ihost, as Tupper has evidently done, in the four cases I have stated in order. Hut that the Holy Spirit is really and truly poured out, no man who is enlit^htened to understand the Scriptures, or has spiritual discernment, and experience, will ever attempt to deny. Could Tupper prove that the lantfua^e is hi<^hly figurative, which Peter uses on the day oi Pentecost, when he declared that what they actually received was what God had promised in the prophecy of Joel; "And it shall come to pass afterward, I will pour out my Spirit upon all flesh, &c. " There was a reality in the sound, as of a mighty rushing" wind ; its com- ini4 from Heaven W'as also real ; the fillin*^ of the house, where they were sittings, was real ; the appearance of cloven tong-ues, like as of fire, was real ; and the sit- ting- on each of them, was real ; there being- actually % M I u-^'. '^r^T j:>via>r A«^4^:V.aafitafet RKVIKW OF MR. TUPPER'S WORK filled with the Holy Ghost ; and their speaking'' with other tonj^^ues, as the Spirit ^ave them utterance, was real, according- to the simple meaning of the word of (lod. Their actual reception of the gift of God, the Holy Cihost, had nothing of a figurative nature; their perfect experience of his gracious influence, teaching, and power, by which they were elevated above the natural condition and capacity of humanity; and their amazing boldness, and transporting ecstasies, in deli- vering the communications of their lord and master, art'orded ample testimony to assembled nations, and drew from them expressions of amazement and as- tonishment, "We do hear them speak in our tongues the wonderful works of God ; and thev were all ama- zed and in doubt, saying, what meaneth this ?" And, "Therefore, being by the right hand of God exalted, and having- received of the F'athcr the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." — Acts. ii. 38. Could Tupper call these words, by which both pouring out, and shedding forth, are expressed, highly figurative language ? Can what is real be figurative of itself? The bap- tism of the Holy Ghost, on the day of Pentecost, was substantially real, and the language, which has re- ference to it, cannot, therefore, be considered figura- tive language. Would Tupper observe consistency, and call ano- ther miraculous mjinifestation of divine power, by the Holy Ghost, highly figurative language? "And the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee ; therefore, also that holy thing, which shall be born of thee, shall be called the Son of God." If the language, in the case of the Virgin Mary, should be called highly figurative lang-uage, the descent of the Son of God, his manifestation in the flesh, and his ascension also, might be called highly figurative manifestations. If he could, with propriety, say it of the one, why not of the other ? And why not of the Father himself, who declares, "I will dwell in them, and I will walk in them ?" and of whom it is 3 r ' i ! lO TKEATISK ON BAPTISM declared by John, " God is love ; and he tiiat dwell - eth in love, dwelleth in God, and God in him," 1. Johrs, iv. 1 6. If such lanj^iia^e be justifiable, with regard to one person of the j^lorious Trinity, with equal pro- priety it may be used, with rei^ard to all the three ; because Spirit is indivisible, and God is that ^reat and j^-lorious indivisible Spirit, Father, Son, and Holy Ghost, one living- and true God ; and therefore no act or operation can be attributed to either oi' the three Persons, but what has real identity, and the lan«,'-ua«^e \vhich refers to these acts or operations, cannot, therefore, be called figurative lanj^uai^e, but spiritual, suitable to the spiritual acts, or operations, described thereby. 2. When Tupper quoted Leig^h, to assist him to dip in an '*ocean of grace," it surely did not occur to his mind, that, althoug^h he attempted to unpersonate the Holy Ghost, and to substitute an ocean of g-race in his place, for baptism, he could not so easily substi- tute that ocean of g^race, in the place oi the Holy Ghost, in personality, so as to constitute the Trinity. To expound the words," He shall baptize you with the Holy Ghost," by, "dip you in the ocean of his g-race, opposite to the sprinkling- which was in the law," must appear tlie most daring- perversion of Scripture which can be imag'-ined. The bare mention of these two phrjises may shew an opposition, althoug-h no substitution has been made ; but when bapti^^e is chang-ed into dip ; with, into /// ; and the Holy Ghost into an ocean of i^racc, for expounding the words, what dependence can be placed on any other expositions, where the contradictions are not so manifest ? Whe- ther Leigh expounded the words, he shall baptize you with the Holy Ghost, by the words which arc substi- tuted in their place, I have no access to know, but at all events, I can safely declare, that that method of expounding- Scripture surpasses in absurdity the most ludicrous metamorphoses I ever beheld. If the two phrases "He shall baptize you with the Holy Ghost," and "dip you in the ocean of his grace," were not placed so immediately contiguous, the contrast would KIVIKW OF MR. 'I! PI'JiR S WORK. 1 1 M ^ be less obvious, and the superficial reader would be more easily led into the erroneous doctrine oi' dipping- in the Spirit. When Tupper entered on the doctrine of the baptism of the Holy Ghost, his wonted ingenuity seems to have forsaken him ; and, therefore, in place of g^iv- ing- additional streng^th and efficiency to his former arg-uments, he has himself laid open and exposed the g-reat fundamental error of the Baptist system ; mak- ing- the bai)tism of water the "one baptism ;" and, therefore, the baptism of the Holy Cihost, figurative, and the languag-e of promise, with regard to it, " hig-hh' ligurative lang-uagfe," as if merely to illus- trate external -.vater baptism as the *' one bai)tism," or alone bajitism. Thfil is their g-reat fundamental error, and, thereby, they are led into most of the vag-aries and inconsistencies which are manifestly conspicuous in the Baptist system : an exhibition of which he affords us in Tract, l^ig-e 153, and g-en- erally throug-hout. " The communications of the Sprit are likewise represented under the fig-ures of drinking-, being- tilled, breathing-, blowing-, shining-, anointing-, &c." Can it be ascertained from any of these forms of expression how the ordinance of bjij)- tism oug-ht to be administered ?" TupjJer, Tract, l)age 153. Was there ever so gross an insult offered to the reason and judgment of rational being-s ? Does he imagine that the Pccdobaptists are so shallow in un- derstanding, as not to be able to solve his ludicrous c{uestion ? or, did he, for a moment, forg-et that he \\ as an advocate for dip})ing in the Spirit ? or, was he, insensibly to himself, transformed into an advocate for pouring- out upon, when he so com- plaisantly supplied me witli these beautiful conclusive )Jassages against his own theory and practice ? or, did he understand his own quotations of Scriptural lang-uag-e, when, in bold defiance, seemingly, he proi)osed his notable question ? His first fig^ure, as he calls it, is drinking-, and I believe a passag-e of Scripture, from Jesus Christ's own mouth, may be sufficient answ'er to that branch of 12 TREATISE ON BaFIISM his notable question. "If any man thirst, let him come to me and drink." John, vii. 37. Does Tupper sup- pose that Jesus Christ would offer the thirsty soul Tantalus's cup, when he calls drinking- a fig-ure ? Vastly different is the account which he gives of the drink, or water, which he gives to the thirsty, from what Tupper would offer his thirsty flock. When Jesus was weary with his journey, and sat on Jacob's well, near a city of Samaria, called Sychar, and ask- ed the woman of Samaria to give him to drink, his lan- guage, with regard to the water which he gives to the thirsty, excludes every idea of figurative drinking ; * 'Jesus answered and said unto her, whosoever drink- eth of this water shall thirst ag^ain : but whosoever drinketh of the water that I shall give him shall never thirst ; but the water that I shall give him, shall be in him a well of water springing up into eternal life." John, iv. 13. 14. I have already shewn that water is one of the Scrip- tural emblems of the Holy Spirit, and that neither the Spirit, nor the languag-e that refers to him in the Bible, can possibly be called figurative language : the water is the representation of the Spirit, and the bestowing of water, whether for baptism, or any other purpose, is representative of the bestowing of the Spirit, for spiritual baptism, as well as for every purpose of grace according to the will of God. All external material objects are representations of cor- responding internal spiritual objects ; and never can Tupper, or any other of his class, be able to reverse the order of things in the Bible, without exhibiting manifest absurd contradictions, and without deranging the beautiful harmony, and indissoluble connection of parts, which characterize the whole doctrine of the Bible. Jesus Christ's vindication of his own spiritual hea- venly authority and power, and of the gift of God, the Holy Spirit, ought to be a sufficient check and reproof to Tupper, to prevent him from proposing any thing of a figurativ^e nature, in the room of the Holy Spirit, under whatever emblem he may have been promised RKVIEW OF MR. TUPPER S WORK ».S in the Holy Bible ; because his expositions of the lan- g-uage of inspiration, in a figurative sense, merely, cannot fail to turn away the attention from the reality of promised spiritual gifts and blessings. "If a son shall ask bread of any of you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent ? or if he shall ask an egg, will he offer him a scorpion ? If ye then, being evil, know how to give good gifts to your own children ; how much more shall your Heavenly Father give the Holy Spirit to them that ask' him ?" Luke xi. 12. 13. Not only is the identity of the gift and promise of the Fa- ther, the Holy Spirit, maintained by Jesus Christ him- self, but also the manner of bestowing is uniformly maintained wherever the gracious promise is ex- pressed. Tupi)er's next specimen of *' highly figurative lan- guage," is " being filled," and I believe it may be sufficient illustration of that figure, as he calls it, to refer the reader to the second chapter of the Acts of the Apostles, and to ask him, from that form of ex- pression, whether he is led to any view of the manner in which the ordinance of baptism is to be literally ad- ministered, and whether he can get above mere figura- tive language, to substantiality, in all the glorious transactions of the ever-memorable day of Pentecost. In reference to the mode, that is unalterably deter- mined by the Apostle Peter, by his application of the promise by Joel, to what they had received on that day: "And it shall come to pass afterwards, I will pour out my Spirit upon all flesh," Joel, ii. 23. "And they were all filled with the Holy Ghost," Acts, ii. 4. The conjunction, arii/, at first sight, will lead the grammarian, to the preceding part of the narrative, and he will find, without trouble or difficulty, that what they were tilled with, came down from heaven, not figuratively, but identically and personally : the very Holy Ghost, in the various manifestations of power, as recorded ; "Therefore, being by the right hand of God exalted, and having of the Father re- ceived the promise of the Holy Ghost, he hath shed >4 TRhATiSK ON HAPIISM I ;-.■ « I forth this, which ye now see and hear," Acts, ii. 33. The Apostles, from their own experience of " i)eing filled" with the Holy Ghost, recommended to the Church to choose out from among ihemselves, men similarly endowed, to he ordained as deacons. " Wherefore, bretliren, look ye out among you seven men of honest rei)ort ; full of the Holy (ihost and wisdom, whom we may appoint over this business," Acts, vi. 3. Not only is the mode of bestowing the gift deter- mined by the most irrefragable proofs, but the actual indwelling, " being tilled," is also established, by the most indisputable testimony which we could possibly require. His next figure is " breathing," and the Scriptural testimony, with regard to 'I'upper's question, in refer- ence to the mode of application, in this case, as well as in all the other cases, is |)erfectly satisfactory and conclusive. Tlicre can be notliing more self-evident, than that the breathing is ])oured out, in accordance with the promise of the Holy Ghost ; "And the Lord God formed man of the dust of the earth : and breathed into his nostrils the breath of life, and he became a living soul," Gen. ii. 7. The breathing and application are God's real acts ; and tiie recejjtion is also ceriitied by the declared condition of man the receiver of the gift, *' and he became a living soul." Jesus Christ also, at the time of one of his manifes- tations of himself to his discii)les, after his resurrec- tion, "breathed on them, and saith unto them, Receive ye the Holy Ghost," John xx. 22. thus manifesting, by an actual evident ojieration of pouring the breath upon them, h'nv the Spirit, the gift of God, is bestowed, in express undeniable refutation of Tupi)er's figurative system of dipping in the Spirit, and also of his " dip- ping in the ocean of his grace." "Blowing" — This figure of speech is also confir- matory of the same views, which we are directed to, by the other exi)ressions, and is given by Jesus Christ to describe the Almighty power exerted in accomplish- ing the gracious operations of the Holy Spirit, after k^ KLVII'.W OK MK. lUl'PKRS WOKK 15 lie is i)Oiirc(l out, and comes suddenly from heaven, as the sound of a rushing mighty wind, which tilled all the house where tliey were sitting. "The wind bloweth where it lisleth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whi- ther it goeth : so is every one that is born of the Spirit." John, iii. 8. Those who are born of the Si)irit will set to their seal, that God is true, and that there is a reality in all those operations, which are thus re- ferred to, by the like outward operations, which are experienced by tlie application of those emblems of the Si)irit with which the Bible abounds. The blow- ing, therefore, plainly expresses ai)plication of the wind and, therefore, of the Spirit, of which it is a Scriptural emblem. "Shining:" — The shining of all the rays of light ui)on all the bodies, which are illuminated thereby, is so perfectly plain and evident as scarcely to require any remark or comment. Light must come from some source or other, before there can be any illumination ; and as the velocity of light is pretty accurately ascer- tained, it is thus proved, with regard to motion ; and there need be no hesitation as to the application or ad- ministration, when the illuminating body pours forth his shining rays upon the body illuminated. When the sun, in the firmament of heaven, pours forth his cheering, illuminating rays of light, we can- not surely call that figurative shining, in any other sense than as the reference conveys our thoughts, in elevated contemplation, to the eternal source of all uncreated light and si)iritual illumination; but we are led, by the very nature of the subject, to the mode of aiiplication of spiritual light. As the natural sun l)0urs down his shining rays, so does Jesus Christ, the sun of righteousness, shine forth his all-cheering illuminating rays of gospel light upon the souls of his people. "Anointing:" — Tupper, in his Tract, has given some hints with regard to some knowledge of the Greek language, and it is rather surprising that he did not make use of his talents in tracing the etymology i 1 ': ! 1 1; 1 f i6 TREATISE ON HA PI ISM of the word, anointing^ which he has presented to our view in his list of highly figurative words, or forms of expression, which he thinks can lead to no literal con- clusion. As the New Testament was written in the (}reek language, it is necessary for the expounder of Scrip- ture to pay every necessary attention to the true meaning and import of the language, in the original form, so as to do justice to the word of God, and to convey the truth to the minds of others. If Tupper, therefore, had given us a specimen of his proficiency in the knowledge of the Greek language, in conjuga- ting the verb, •* chriein," from which anointing is deri- ved, he would have saved his character from suspici- ous surmises, and might have been prevented from proposing his notable question " Can it be ascertain- ed from any of these forms of expression how the ordinance of baptism ought to be administered ?" Chriein, signifies, to anoint, chrion, anointing, and Christos, Anointed, used in the English language in the common form, Christ. Messiah, in the Hebrew language, and Christos, in the Greek language, are synonymous terms, and express the same view of the inauguration of the Son of God, the Lord's anointed. And the noun derived from, chriein, is, chrisma, the anointing, " kai humeis to chrisma ho elabete ap' autou, en humin menei" &c.: translated, " and the anointing which ye have received of him abideth in you" &c. i. John 2. 27. Now the object received, they received according to the power of the verb, chriein, to anoint, and anointing with oil, cannot be performed, but by pouring the oil upon the subject anointed, and thus Jesus becomes, Christos, the Anointed : the name Jesus alone was given to him, at the time of his cir- cumcision, by the direction of the angel of the Lord. "And she shall bring forth a son, and thou shall r .11 his name Jesus ; for he shall save his people from their sins." Math. i. 21; but, in reference to his in- auguration, he is antecedently, called Messiah, and subsequently, Christos. Keeping in view therefore, chriein, to anoint, as the primitive, and the word, RKVIKW OF MR. TUPPERS WORK 17 tinted to our or forms of > literal con- 1 the (ireek er of Scrij)- to the true the original jod, and to If Tupper, proficiency in conjuga- ting is deri- rom suspici- ented from e ascertain- on how the ered?" minting, and anguagc in he Hebrew iguage, are view of the s anointed, hrisma, the eiabete ap' '* and the abideth in eived, they rb, chriein, performed, ointed, and ; the name of his cir- gei of the thou shalt eople from J to his in- ssiah, and therefore, the word, christos, as a derivative, I would seriously ask the dip- ped, for they cannot all be called dippers, what is the etymology of the far extended word, christians ? Is it a primitive, or a derivative : the word, christos, itself is a derivative of the verb, chriein, to anoint, and sure- ly the word christian, in its relative character, must be derived from the same source, but in a remoter degree: Christos, in the pre-eminent sense of the term, and christian, in a more remote or subordinate degree ; and both to be considered in reference to, chrisma, the an- ointing. The chrisma, or anointing, which ye have received of him, abideth in you" &c. The term, christian, is not a modern innovation in the church ;'nor was it introduced, during the dark ages of the church, for the purpose of establishing pouring, in the room of dipping ; but was coeval with the Apostles of the Lord's anointed Jesus Christ. " And it came to pass, that a whole year they as- sembled themselves with the church, and taught much people. And the disciples were called christians first in Antioch." Acts xi. 26. Let it not be supposed, therefore, that these gramma- tical views of the verb, chriein, to anoint, have no re- ference to the ordinance of baptism, for oil is one of the scriptural emblems of the Holy Spirit, as well as water : and therefore the application of the oil, in the sacred operation of anointing, is representative of the more glorious operation of spiritual anointing : and so is the application of water, in baptism, to the more glorious administration of the Holy Spirit, in the or- dinance of the baptism of the Holy Ghost. Both water and oil are emblems of the one Holy Spirit, and their application, both in anointing and baptizing, represents or emblematizes the application of the one, and the same. Holy Spirit, for different purposes, ac- cording to the will of God ; and, therefore, to anoint, and to baptize, are synonymous, with regard to their emblematic character, and mode of administration. Let Tupper's notable question, " can it be ascertain-- ed from any of those forms of expression how the or- dinance of baptism ought to be administered?" be 4 ! >' ' n t l! I t8 TREAT IS K ON HAPTIS.Nf seriously and dispassionately considered, and there must inevitably appear gross ignorance, or a daring purpose to deceive. If the Baptists still, pertinaciously, adhere to their dipping system, in opposition to pour- ing out upon ; baptizing with : christianizing, and anoint- ing, which are indubitably synonymous, I would seri- ously ask, what claim or title have they to the honour- able church appellation, christians ? Tupper's third attempt to deceive, by withholding the act, and giving only the pouring, and the after condition, I shall quote in his own words, that the reader may at any time, have access to peruse it. "It is to be observ- ed also, that, though the spirit is spoken of as being poured out, it does not thence follow, th^t the pour- ing itself was the baptism of the Holy Ghost. As the consequence of this pouring, the Apostles and others were in the spirit, as John says, "I was in the spirit," Rev. I. ID. Why did he not examine, I ask, whether there is an intermediate stej) between the pouring, and the being in the si)irit, signified by, " epi pr.san sarka," translated, u])on all flesh, which is part of the sentence to which he refers ? The passage with regard to the baptism of the Holy Ghost, I shall quote as we read it, Acts ii. in Peter's own words, and not in Tupper's frac- tional condition. "Kai estais entais eschatais hemerais, (legei ho Theos), ekcheo ai)o ton Pneumatos mou epi pasan sarka;" translated "And it shall come to pass in the last days (saith God), 1 will ))our out of my Spirit upon all flesh : the intermediate step marked by, epi pasan sarka, upon all flesh, is the ordinance with regard to man : and not the pouring alone, nor John's condition, en Pneumati, in the Spirit : the pouring out upon, is God's whole act, and not the jiouring, separ- ately ; and it is therefore a daring act of dishonour to God, and of injustice to his holy word, to attempt, by fractional portions of the language of inspiration, to mislead those for whom Christ died. In the Sj)irit, expresses John's condition, when, in the Island of Patmos, he received, by the instrumentality of the angel, the Revelation of Jesus Christ, which God gave RKVIKW OK MR. 1 L'lM'IK S WORK '9 unto him, to shew unto his servants things which must shortly come to pass, and implies no act or operation of the Si)irit, from which either pouring or dipping could l)e inferred. "In accordance, says Tupper, with the correct ren- dering of this text, the words which are precisely the same in the Greek, en Pneumati, may be rendered in Matthew, iii. ii, and in Mark, i. 8. reposi- tion, ej)i, upon : the act of ai)j)lication is the baptism, and neither, the pouring alone ; nor the after condi- tion, " in the Spirit." Epi, upon, does not suit the baptist system ; and, therefore, Tu])per in his over hasty soli( itude, tramples it, in utter neglect, under his feet, and endeavours to cover it, under that neglect, from the view of his readers, lest they should see any thing in it, to weaken the argument, for dij^ping in the Spirit, which he was labouring to establish, as the true mode, in contradiction of God's own testimony to the contrary. " Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures ? and to have drunk of the deep waters, but ye must foul the residue with your feet? And as for my flock, they eat that which ye have trodden with your feet ; and they drink that which ye have fouled with your feet." Ezekiel xxxiv. i8. 19. T i i, \: 20 TREATISE ON BAPTISM Remark how cautiously he avoids the act of admin- istration, and how sedulously he endeavours to insin- uate into the minds of his readers, the after condition exi)ressed by, in the Si)irit, so as, if i)0ssibie, to recom- mend the baj)tist translation of Baptisthesesthe en Pneumati Hagio, to the acceptance of the church more generally ; or, it may be merely with an intention to blow up the fortifications of his antagonist, the Revd. Mr. Gray, without being able to strengthen, or ren- der impregnable his own : and thus, ineffectually endeavours to keep out of our view, the true operation of the Spirit, in the ordinance of baptism. I shall here quote another instance of his rule of practice, in fractioning the passages of scripture, where his system, would be put in jeopardy, by the full amount of the declarations therein contained. The passage he hastened to, from the pouring, and considered might be rendered in accordance with the correct rendering of the passage, where John's con- dition merely is expressed, in Matthew iii. 11. *' autos humas baptise en Pneumati Hagio kai puri," proi)erly translated, he shall bajnize you with the Holy Ghost and fire. Tupper, strengthening himself, in his favor- ite system, by the authority of man, divests himself of all hesitation and restraint, and translates that highly important passage, " he shall baptize you in the Holy Spirit." That is a specimen of his method of treating the language of inspiration to suit his own system of dipping in water ; but the passage contains more than he consider* d safe for his system, and, therefore, as in the former case, he treated the rest with neglect, and verified the declaration of the Prophet, " but ye must tread down with your feet the residue of your pas- tures." The conjunction, and, should have taught him to quote more : it should have taught him to quote in accordance with his translation of the rest, " and in the fire," so as to comi)lete the beautiful view, con- tained in the language, in full ; as well as to respect the prohibition of Jesus Christ, "what God hath joined together, let not man put asunder." Matthew xix. 6. i t^-.-iU— kKVlKW or MR. TUIM'liKS WORK 21 I would not attribute such omissions to if^-norance, because the passaj^-es were, or ouj^ht to have been, before his eyes : in some cases it mij^^ht happen from inadvertency, or absence of mind ; but on a subject oi much interest, one would be apt to think such an omission could not repeatedly occur : an omission of this kind, especially when the balance would vvei^h against his own interests, has justifiably a tendency to cause suspicion, that there is a voluntary reservation oi mind : that may, by some, in some cases, be con- sidered justifiable ; but surely it cannot be justifiable where the truth mav be withheld from those, for whom he is en^ag"ed to expound the scriptures with rej^ard to the holy ordinance of baptism. U Tupper, therefore, was at a loss, or if his wonted inj^enuity and couraj^^e failed him, when, Kai puri, and in the fire, presented itself to his view, he ouj^^ht to have paused before he j^^ave to the public his frac- tional quotations : before he translated the first part of the sentence, he shall baptize you in the Holy Ghost, he oug-ht . to have reflected seriously, whether he could follow out, his newly invented mode of trans- lation, in the second case, so as to g"ive a conjoint translation o\^ the two parts in continuation : now in the holy Scriptures, wind, water, oil, dove, and fire are i^iven as emblems oi the Holy Spirit, and if the Lord saw meet to conjoin, that emblem of his Spirit, the fire, for the manifestation of the gracious opera- ations of the Holy Ghost, Tupper is unjustifiable, in g-iving- the one, and withholding- the other. It is certain that, on the day of Pentecost, there appeared unto them cloven tong-ues, like as oi fire, and it sat upon each of them. Could Tupper, then, if he was eng-aged to g-ive a true account of the baptism of the Holy Ghost, according to the transactions of that day, give another fractional interpretation, to the omission of the cloven tongues, like as of fire ? The cloven tongues, like as of fire, is part of the promises by John the Baptist, Matthew iii. ii. "He shall baptize you with the Holy Ghost and fire," and it is a most daring insult, offered to the Holy Spirit,to 22 TkKA'nsK ON JtAI'llSM i 1 1 t if ! ^ive a divided view of that lan^uaj^'^e : the repetition in the promise sij^nifies a repetition ol" operation. *'Aih1 he said, jfo forth, and stand on the mount befoie the Lord, and, behold, the Lord passed by, and a j^reat and strong wind rent the mountains and brake in pieces the rocks, before the Lord ; but the Lord was not in the winil ; and after the wind an earthcpiaUe ; but the Lord was not in the eartliquake : and after the earthquake a fire ; but the Lord was not in the fire : and after the fire a still small voice." i. Kin^^s xix. i i. 12. It would not surely be doinj^- justice to the word of Ciod, nor j^-ivinj^- a true exposition o( tlie doctrine contained therein, to attempt to explain it, by merely j^ivinj;- an account oi' the effect oi' the wind, without the fire, or to attempt to prove that these moun- tains were dipped in the j^-reat and stron*,-- wind, which was poured upon them, when the Lord passed No doubt the difficulty of contrivinj^ a plan tor dip- pinj^-in fire, prevented Tupper from attemptin*,'- it, and led him on presumptuously to exhibit his. fractional interpretation : for no more could he prove, the trans- lation, dip in tire, than he could prove that I'^lijah's altar was dipped in the lire, which was poured down from heaven upon it, in the presence of the assembled multitudes of the children of Lsrael. Can any man, of ordinary capacity and intellect, maintain, that the Spirit is not poured out, and upon the subjects of baptism, before they can be declared to be in a baptized condition, or in the Spirit? The Father pours him out, he comes down from heaven, and sits or rests on each of them. "And Jesus when he was baptized, went up straij^^htway out of the water: and, lo ! the heavens were opened unto him, and he saw the Spirit of God descending- like a dove, and lighting- upon him : and lo a voice from heaven, saying- this is my beloved Son, in whom I am well pleased." Mathew iii. i6. 17. When Tupper tried his burlescjue interpretation of the eleventh verse of that same chap- ter, from which I have quoted, did he cover these two verses under his hand, lest they should reprove him RKVIKW oK MU. ICITKkS WORK n sharply for aclhorin^^to his system of dippint,'-, in ilofi- ance of thoir ovitlciicc and lostimoiiy? Tho emblems by which the Spirit is represented in scripture lan- j^''uai^'-e. when taken into serious consideratiiMi, ouj^'"ht to l)e sullleient prohibition to Tupper, and all who adhere to his principles, to deter them from so J4"lar- \\\^ an abuse of intellect, and scripture lang"ua^e, as is conspicuous in their system. • 4. Depriving;- the verb to pour, of itsown preposition, epi, upon, which God attached to it, and j^ivinj;' it to the verb, to bapti/e: and placini,'' the verb, to pour, in the Apostolic commission, where (iod hath not placed it. " The words pour and baptize, are so far from bein^'' synonymous that the one cannot be substituted for the other without exhibitin*;' the most palpable absurdity. " Tupper's Tract paj,'"e," Aj^-ainst whom does he brinj,'- the charj^e of "palpable absurdi- ty." We repel the char^as and filiate his child upon himself, for we never use the scripture lanj^uaj^-e in the constructed form in which he has exhibited it. The passai^e which he absurdly abuses is '* I will pour water upon him that is thirsty," Isaiah xxxiv. 3. In order to show that pour and baptize are not synony- mous terms, he pays no attention to the preposi- tions which belontj- sexerally to these verbs, but j^i\es a display of his in«4enuity tor his own purpose, wilhiout them, as if that was our practice, and places it to our account, in his own maui^led construction, any says, I will baptize water upon him that is thirsty. Lamentable condition of the Pastor oi the baptist church at Amherst ! and lamentable the con- dition o( them who are pastured by him ! could he not ^ive these few words of the Prophet, a i^rammatical construction by metathesis, in any form, and still preserve the true meaning- o^ the passag-e ? Could he not as easily say, I will baptize him that is thirsty with water, and thus leave the verb, to baptize, the use of its own preposition, instead of borrowing, upon, from its own verb, to pour, so as to render the view absurd and ridiculous in the extreme, as if pnedobaptists used it in that form ? i i ! i I 24 TREATISE ON BAPTISM Could he not discern, in that gracious promise of God to the thirsty soul, a Bestower, an act of admin- istration, and a receiver ? and could he not understand that the water was to be bestowed upon the thirsty, by pouring the water upon him, and not the thirsty upon the water? The passage which he mangles, being delivered by the Prophet Isaiah, under the Mosaic dispensation, must be understood, in its prophetic character, to apply to the gospel dispensation times, and therefore, must be understood to reter to the baptism of the Holy Ghost, and synonymous with the passage in Joel, "I will pour out my Spirit upon all flesh," because water is an emblem of the Spirit. To this last passage Peter refers when proving, that, v/hat they received on the day of Pentecost, was the gift of God, the Holy Spirit, according to promise. The Spirit is repeatedly promised under the emblem of water, not only in the old Testament prophetic lan- guage, but Jesus Christ himself, repeatedly makes use of the same emblem of promise, "if any man thirst, saith he, let him come to me and drink." To pour upon, and to baptize with, are evidently synonymous terms, and significantly convey the same idea. Althoug-h Isaiah terms what was to be poured out upon the thirsty, water, yet we know that water is one of the scriptural emblems, of the Spirit, and that that was the meaning in which Christ would have his words to be understood, when that emblem of the Spirit is used. "In the last day, that great day of the feast, Jesus stood and cried, saying, if any man thirst let him come to me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water ; but this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost, was not yet given ; because that Jesus was not yet glorified." John vii. 37. 38. 39. I believe a competent understanding of these and corresponding passages of scripture, might be suffi- i._ RKVIKW OF MR. TUPPER S WORK 25 jlivered by pensation, aracter, to therefore, :»m of the )assag'e in all flesh," To this hat, what theg-ift of ise. The ;mblem of phetic lan- :lly makes any man ink.'" To evidently nvey the oured out water is and that >uld have nblem oi' great day g, if any He that d, out of but this elieve on was not lorified." lese and be suffi- ^ ciently powerful, to restrain all rational beings, of common j)iely and |)rudence, from such a profane abuse of the word of Ciod, as is exhibited in Tupper's Tract, in the portions thereof which I have thus reviewed. Surely Tupper, with all his concern and solicitude about the tenels of his system of dipping, would not try the same profane and absurd play on the language of Joel, he has shewn on that of Isaiah, and afford a second dis|)lay of burlesque inter|)relation of the holy scri|)lures. It would be much safer for him, to read, and meditate on Peter's ever memorable sermon on the day of Pentecost, when their actual reception of the gift of God, the Holy Si)irit, and their experience of his gracious influence, and power, were publicly acknowledged: and when in elevation of soul, above the natural condition and caj)ability of human faculties, they delivered the communications of their Lord, in such ecstasies of heavenly illumination, as to afford am|jle testimony to assembled nations, and to draw from them expressions of amazement ; " We do hear them speak in our tongues the wonderful works of God ; and they were all amazed, and in doubt, saying, what meaneth this?" Acts ii. ir. 12. The phrases to " pour out upon," and to " bap- tize with," arc undoubtedly the same in meaning as to the action to be j^erformed, and all the ludicrous fanciful perversions of IJaptist ingenuity can never disi)rove the assertion. The verb hapto is the verb which signifies to dip, and not the verb baptizo, since the day of Pentecost, which the precaution of the translators of the Bible into vernacular P^nglish, induced them to leave in its original form, with a slight change to suit the English euphony. That precaution, and not Tupi^er's alleged reason, for which cause, he pour- ed forth his unceremonious retlections ui)on the pro- bity and impaitiality of their conduct, was the cause why they abstained from giving a decided translation : tiie meaning of the verb bapto, to dip, was not doubt- ful, neither does it belong to the doctrine of baptism, for it is never used for that purpose in all the Greek New Testament, and, therefore, there was no cause 26 ■n TREATISE ON BAPTISM of hesitation with regard to its interpretation ; but there was, and there is still, cause of guardedness with regard to the verb, baptizo, to baptize ; and therefore the Translators have acted wisely and prudently, and we have cause of thankfulness for their precaution. The Baptists would have acted more wisely and creditably to themselves, by sho.ving more deference to the translation now in general use, than to adopt a modern translation of their own, by which they must hold up to view, a mock exhibition of the language of the Holy Bible, and say with Tupper : he shall dip you in the Holy Ghost. In Acts I. 5. Jesus Christ uses the verb baptizo, both in reference to the ba])tism of John, and of the bai)tism of the Holy Ghost ; and by a clear under- standing of what mode is meant by his language: of promise, the candid reader ought to be fully satisfied, and the argument thereby ought to be finally settled. " Hoti Joannes men ebnjitisen hudati ; humeis de baptisthesesthe en Pneumati Hagio ou meta pollas tautas herneras." Acts i. 5. For John truly baj)tized with water ; but ye shall be baptized with the Holy Ghost not many days hence. 1 have quoted the pas- sage to shew that Jesus Christ used the verb baptizo, and the preposition, en, on which the burden of the argument rests, when promising the baptism of the Holy Ghost, not many days hence, as the ground upon which his followers were to build their faith and prac- tice : and if it can be proven, that Jesus Christ meant, pouring upon, by the use of, baptisthosesthe en, my object is attained, whether ye will hear, or whether ye will forbear, for ye are a rebellious house. That promise of Jesus Christ, " ye shall be baptized with the Holy Ghost not many days hence," was for- merly held out by John the Baptist, Math. iii. 11. " He shall baptize you with the Holy Ghost and fire," and Mark i. 8. *' But he shall baptize you with the Holy Ghost." Now observe, that in the three passages, the baptism of John is mentioned as a pre- paratory baptism, and that in all these cases the word baptizo is used by Matthew, by Mark, and by Jesus I i Ji '■^«, KEVIKW OF Mk. TUPPERS WORK 27 Christ himself; and, therefore, the satisfactory estab- lishment of the mode, in one of these three cases, ought to be admitted as conclusive evidence and re- lev.int testimony with regard to the other two cases, when expressed by the same terms. The safe way of exi)laining any passage of scripture that may a|)pear doubtful, is to compare spiritual things with si)iritual ; and where a case can be satisfactorily decided, to be guided, in a less evident proposition, by the knowledge already obtained from the parallel l)assage alrendy satisfactorily understood. Now, if one of these three passages quoted, which are express- ly |)arallel and synonymous, can be satisfactorily and undeniably proven, with regard to the mode, how can it be rejected as a key to the other two ? It cannot be a subject of doubt or controversy, when we have the declared testimony of the Ajiostle Peter for de- cision. He, and the rest, remained at Jerusalem for the fulfiUnent of their Lord's jjromise delivered to them before his ascension, by the expression, bapiis- thcsesthe en Pneumati Nagio, ye shall be ba))tized with the Holy Ghost : and surely no one would pre- sume to deny, that the fulfilment of that promise, by the term already repeatedly expressed, was, what they received on the day of Pentecost, '* not many days hence." And not only have we the account of the mode and manner of bestowment ; but, we have also Peter's defence by his api)eal to the prophecy of Joel, " but this is what was sjioken by the prophet Joel, in the last days, saith God, I will pour out of my Spirit ui)on all flesh." Now we have surely one of the cases decided by the most satisfactory proof, which ])ossibly could be required, an Apostle, under the powerful immediate influence and teaching of the Holy Spirit, the pro- mise of the Father, declaring, that, what they had, on that day, received, they received by pouring upon Iheni. And for further satisfaction, we find, by Luke, that what Jesus Christ promised, *' not many days hence," was from on high. "And behold I send the promise of my Father upon you : but tarry ye in the 28 I'KEATISE ON BAFJ ISM m\ lii ; 1 J I ! city of Jerusalem, until ye be endued with power from on high." Luke 24. 49. On the day of Pentecost was fulfilled, the Father's promise, delivered by Isaiah, by Joel, by John the Baptist, and latterly, by Jesus Christ himself, and awfully blind must that man be, who cannot under- stand in connection, these plain, i)arallel, synonymovs, passages of scripture ; and lamentably j^resumptiious must he be, who would dare to contradict their united power and testimony, and pertinaciously still adhere to a contradicting system. Whosoever therefore will not admit the united testimony of these Holy Prophets, of John the lia]>list, of Jesus Christ, of Peter and the Apostles, of the Lamb, in favour of pouring out the Spirit upon all flesh, as the gospel, " one baptism," must be deemed and denounced, as inflexibly obdurate, decidedly infidel, and irretrievably carnal. " They separate themselves carnal, not having the Spirit." " If any man have not the Si)irit of Christ, he is none of his." In these three terms, ekchuein -epi^ to j)our out upon ; baptizeifi, to baptize with, and chrien^ to anoint, which must be allowed by the candid critic to convey the same meaning, with regard to the baptism of the Holy Ghost, are compre- hended all that we can justifiably require, for establish- ing in our minds, the true views of the doctrine of the baptism of the Holy Ghost. I have nothing to do with the points at issue, as exhibited in Tupper's tract regarding prepositions as applied on either side of the subject in controversy, nor am I responsible for their controversial differences; but I have to do with the subject I have engaged my- self to illustrate upon my own responsibility ; yet I may be allowed to pass such remarks as may appear to me to be appropriate for the vindication of truth, as well as for the refutation of error. When Tupper furnishes so full a catalogue of in- stances of the acceptations of prepositions, in favor of dipping in water, does he consider the specimens he has presented to our view, (tract, pages 148-9) ap- propriate cases, to illustrate the doctrine of the holy LJt -^^^ RKVIKW or Mk. lll'I'l.KS WORK 29 ordinance of baptism, by tbe proofs drawn from their united testimony, against the evident testimony of the Holy Bible, where the lani^iia<;"e and the acceptation of these prepositions, have a direct, and immediate reference and application to the holy ordinance ? " Every intelligent and unbiassed person must at once perceive that it is much more suitable to refer to texts in which the prepositions are used with direct reference to water, a river," &c. I would ask Tup- per, althoujJi'h his quotations have a direct reference to water, a river, &c. if the drowninj^- of the Ej^yptians in the Red Sea, the conj^-ealinj^ of the depths in the midst of the sea — the sinkinjj;' of the Egyptians in the mighty waters — the dying- of the fish in the rivjer — the falling- of the axe head into the water — the falling- of the man possessed with the devil often times into the fire, and oft into the water — the unclean spirits entering- into the swine — the violent running- of the herd down a steep place into the sea, and their being- choked in the sea, (all which instances Tupper has advanced,) I would ask him, if all these, or any of them, have an)' direct reference to Baptist dipping- in water, a river, &c. Reader, behold your examples for dippings display- ed and arrang-ed in g^rand order and style in these quotations of Tupper, (pag-es 148 9), and say, whether 30U admire his selections from tlu beautiful pages of the Holy Bible, in vindication of Baptist principles, in reply to the Rev. W. D. Gray's work on Baptism ? Tupper tries to decide in favour of immersion by a majority of numbers ol' translations of .'in, to baptize, with refer- ence to tho bapiisrn nfii.. 'o'lv- Ghost. How futile, then, how daring, how de perate, the attempt to pervert the word of God, in support of the tenets and usages of any system ! ! ! By the requisitions of the Laws of God, and also of the Laws of men, two or three substantial wit- nesses are perfectly sufficient, for confirmation in any case, even in cases of life and death, and when their evidences perfectly agree, the relevancy of their testimony is admitted in court, and the judges con- sider themselves justifiable in their decisions, when they pass sentence, according to the perfectly agree- ing testimony thus obtained. I have exhibited an impartial examination of my witnesses, in favour o'L the Baptism of the Holy Ghost by, pouring out, and upon, in open court, before the Great and Glorious Judge of the quick and the dead, and I have no doubt of the impartiality of his decision. The duty imposed upon so unworthy a Servant, was to my own view, not a task, but high honour and pleasure, although with trembling heart, it became me to proceed in every step of my progress, on account of the high and exalted character of the Witnesses, whose evidence and testimony, I have been commissioned, to receive and compare. ll J, KKVIEW OF MR. TUFPEK S WORK 3« Those Witnesses, whose evidence ;ind testimony I have received and compared, are, for the Mosaic times, Isaiah and Joel : for the intermediate period between the Mosaic dispensation and the Gospel dis- pensation, is John the Baptist ; and for the gospel dispensation, are Jesus Christ and the Apostle Peter; and I could find no equivocation, no reservation of mind, nor any jarring discrepancy, in their evidence and testimony ; but all perfectly ag-reeinj^^, in every part of the subject, where their testimony and evi- dence was requisite, in favour of, pourinj;" out the Spirit upon all flesh ; and decidedly ag-ainst, dipping- in the Spirit, and all other equivocating evasions. More witnesses would have been adduced, from the same inspired Book, even a cloud of witnesses ; but the perfectly agreeing testimony of these special portions of Scripture, which have direct reference to the ordinance of baptism, ought to be considered incontrovertibly conclusive evidence : and every attempt to evade the force of their conjoint testimony, ought to be trea*:ed with deserved contempt and dis- approbation : and not only so ; but to be publicly exposed, in defence of the truth, as well as for the preservation of the baptized from erroneous unscrip- tural practices. (32) SKfTION II. Baptism of John, or, Baptism of Repentance. i Expounders of the Bible would require to use much ^uardedness and circumspection in treating the doctrine of baptism, lest they should inadvertently confound the lan^ua^e of inspiration, which refers to the gospel baptism, either in its nature, or mode of administration, with any of the typical ablutions of the Mosaic ritual, or with the baptism of John ; because the typical dispensation, with its ordinances, and ceremonial forms, was supplanted by the gospel dispensation, and by its appropriate ordinances; and because the baptism of John was of a preparatory nature, bein^ the baptism of repentance, but the gospel baptism can neither be considered typical, nor preparatory, but referential in its nature, and mode of administration. The Baptist self-contradicting- system itself, in its catechumenical test, marks this distinction, althougfh in other parts of its prog-ress, it confounds all distinction between the baptism of John and the g-ospel baptism. In its test, it proposes regeneration, justification by faith, and salvation, which could not be required as a test for the baptism of John, which was merely the baptism of repentance, and could never, in that character, be considered the same baptism as that proposed in the Apostolic com- mission, although the Baptists absurdly attempt to join them without distinction. But the baptism of John, being the baptism of re- pentance, must be allowed to occupy its own place without interference either with typical ablutions, or with the gospel baptism, before we can enter, with any prospect of a satisfactory conclusion, on the dis- cussion of the doctrine of the gospel baptism. BAPTISM OF JOHN 33 'ENTAXCE. And even for introducing nocessnry views of the baptism of repentance, other matter connected with tiie siil)jccl must l)e jiremised : as rei)entance, is evi- dently identified in the baptism of John ; and as two oilier steps in the recovery of man, are antecedent to repentance, it is necessary to introduce the subject according to the manifest order of things in the har- monious allocation of circumstances in the beautiful economy of the Holy Scriptures. These two ste|)s are conviction and enlightening, or Moses and the Proi)hets. "They have Moses and the Prophets, let them hear them. And he said " nay, Father Abraham : but if one went unto them from the dead, they will repent." And he said unto him, ' if they hear not Moses and the Prophets, neither will they be jjersuaded though one rose from the dead.'" Luke xvi. 29, 30, 31. That scriptural arrangement warrants what I have signified, that two stej^s of preparation are to be at- tended to antecedent to the baptism of John, convic- tion and enlightening, or Moses and the Proi)hets : and before any effectual conviction can be wrought, man dead in sins and trespasses, must be awakened to a state of sensibility ; " verily, verily, the hour is coming and now is, wlien the dead shall hear the voice of the Son of God, and they that hear shall live." John, V. 25, This voice is effectual in calling the dead soul into life, as the same voice was effectual in calling Lazarus and the widow's son into life. In this awakened condition and posture of soul, man is jilaced in a state of awakened sensibility for further operations, as may be necessary for his complete re- covery from the miseries of the fall, and for his full restoration to the favour of his Maker through Jesus Christ our Lord. He can, in that awakened condition, be convinced of his lost condition — can be brought under a thorough conviction of indwelling corruption arc! depravity of his nature— sin guiltiness and alienation from the life of God — want of original righteousne;7S — propensity to rebellion against God. 'J'he enmity of the carnal mind 34 TREATISE ON BAFl'ISM ! i I ^1 •I l — the deceitfulness and desperate wickedness of the heart — its obdurate hardness and unbelief — the dark- ness of the understanding — the perversity of the will — the bias of the judgment — in short, he can be con- vinced that he requires to be renewed in the whole man, after the image of God, in righteousness and true holiness. This is man's natural condition, and con- viction consists in the knowledge of that condition : and besides he is made to understand, and to admit, that the wages of sin is death, and that the gift of God is everlasting life through Jesus Christ our Lord. The justice of the sentence cannot be denied, nor can any thing be done by the guilty, self-condemned criminal, by which he may recommend himself to the favour of his Maker ; and therefore must lie, guilty, polluted and condemned, at the door of mercy " and put, his mouth in the dust, if so be there may be hope." Lam. iii. 29. More might be a jded on this part of the subject ; but as what has been advanced on con- viction, although necessary for the object 1 have in view, may be considered extraneous matter, foreign to the original proposition, I shall not dwell any longer on that part of the subject ; but hasten to the main object, and only adduce some collateral circumstances for a purpose which shall appear in the sequel. These collateral circumstances are, the troubles of the children of Israel, under Egyptian bondage, from the day that Moses appeared before Pharaoh for their deliverance, and also until their triumphant entrance into the land of promise ; and the transactions at Mount Horeb, from their commencement until Elijah was, in holy converse with the Lord, standing in the mouth of the cave, with his face covered with his man- tle. " And he said, go forth and stand, before the Lord, on the mount. And behold the Lord passed by, and a great and strong wmd rent the mountains, and brake in pieces the rocks before the Lord ; but the Lord was not in the wind." That wonderful circum- stance and the hard treatment which the children of Israel experienced until their deliverance out of Egypt, by the hand of Moses, agree and are.expres- M^, BAPTISM OF JOHN 35 less of the — the dark- f the will — an be con- the whole 29S and true n, and con- condition : d to admit, gift of God Lord. The or can any d criminal, 2 favour of ty, polluted " and put, ' be hope." ihis part of ?d on con- 1 have in ter, foreign any longer o the main cumstances lel. troubles of dage, from h for their It entrance sactions at ntil Elijah ing in the th his man- before the passed by, ntains, and ; but the 111 circum- ;hildren of e out of ire. expres- sive, in their metaphorical character, of the condition of man, in the first stage of the work of the Spirit, called conviction ; and therefore the three cases are to be considered collateral cases, and the progress of events, in these three cases, when collaterally con- sidered, will lead to a satisfactory proof, with regard to the position, which the baj)tism of repentance holds in the list of ordinances. These three steps are in ac- cordance and bring us one stage forward to our pro|)Osed object. The second collateral steps are, enlightening of the understanding ; the journeyings of the children of Israel from the Red Sea, to the River Jordan, with all concomitant circumstances ; and the second step of tlie transactions at Mount Horeb. " And after the wind, an earthquake, but the Lord was not in the earthquake :" And these three cases agree as collateral cases. The third steps are repentance, or metanoia, trans- lated change of mind ; the crossing of Jordan by the Hosts of Israel ; and the third step in the transactions at Mount Horeb. '* And after the earthquake, a fire." And these three collateral cases agree in one, and yet one of the beautiful metaphorical circumstances at Mount Horeb remains to be considered, and to be compared, with what views may still be taken of the other two collateral cases, in their corresponding cha- racters. And I believe the pious reader will be easily led to the meaning of the still small voice, and the other concomitant circumstances, in that fourth step " And after the fire, a still small voice" &c. L Kings 19, II, 12. There can be no difficulty in consider- ing and understanding the nature of the still small voice, in its referential character, and applicability to gospel times, as the still small voice of the gospel ; but what we have particularly to remark on the sub- ject, is, its position, as the last of a series of meta- phorical events, which undoubtedly are intended to illustrate, in regular steps, the divine mode of proce- dure, in the successive steps of the work of the Spirit, in bringing fallen lost man from darkness to light, and 36 TKKATISK ON HAI'IISAl ' i fli I ■n from the power of Satan to God. And the same order is ol)serval)le in the position of events in the divine economy and arrangement of the Holy liil)le. I'irst, Moses ; Second, the Propluts ; 'I'hird, John the JJaptist ; Fourth, Jesus ; answering, in every neces- sary respect, to liie circumstances at Mount Horeb ; and also to the divisions of the history of tlie cliildren of Israel, from the bondage of ICgypt, until they were circumcised, on the hill of foreskins, and rolled off the filth of Kgy[)t, and were put in possession of the i)ro- mised land. "They have Moses and ihe I*rophets, let them hear them." Moses signities the law by which the sinner, under conviction, is found guilty before God, and is condemned to suffer the punishmt;nt due to his sins : 'Ihe Prophets, signify the divine prophetic teaching which God is i)leased to bestow l)y his Holy Si)irit on the objects of his mercy, after receiving, according to law and justicx*, the sen- tence of death in themselves: Now in regular order and succession, John the JJaptist appears as the fore- runner of Jesus, as mcianoia, or repentance, must precede salvation by Jesus Christ, John came i)reach- ing the baptism of repentance, in the wilderness of Judea, and saying, "repent, for the kingdom of heaven is at hand." John the Jiaptist, therefore, must be allowed to occu])y the third place in the arrangement of these four successive divisions in the economy of the affairs and offices recorded in the Holy IJible, that Jesus Christ may be allowed his own j)rerogative, to sound the still small voice of the gosj)el. John the Baptist himself allows him the fourth place, when he says, " I indeed bai)tize you with water imto rei)en- tance : but he that cometh after me is mightier than I, whose shoes, I am not worthy to bear : he shall baptize you with the Holy Ghost and with fire:" Matthew 3. ii. Now remark, that, crossing Jordan is the third step ; the fire, the third step of the cir- cumstances at Mount Horeb ; and the baptism of re- pentance, preached and administered by John, suc- ceeding Moses and the Prophets, ranks third also in due order and succession ; observe that, fire and water HAfllbM OK JOHN 37 arc scri|)tural cniljlcnis of the Holy S|)irit, who alone can work mctatioia, or repentance, in the hiinian heart ; and that, tlieret'ore, the baptism ot John, cal- led in Scripture, the baptism of repentance, must be considered to answer to the third step of the work oi *'ie Spirit, brinj^'-in^'^ man out of spiritual bondaj^'e, to lie ^'■lorious liberty oi the sons oi God ; and conse- quently, to sah ation in Jesus Christ our Lord : that is undeniable ; and therefore, 1 had recourse to that i>rder of e\enls from the Holy Hible, in order to prove, be)ond the possibility o{ refutation, that the baptism y>i Jcihn is a pieparatory baptism, antecedent to the i^ospel baptism, or, baptism o^ the Holy Cihost ; the baptism K^^i repentance, preparinj^ the people for the re- ception of the kin*4dom of heaven, which was then near at hand, to come, as announced b) John, who admi- nisteied the baptism oi repentance ; and, the 'fore, \\w twofold baptism oi the i^ospel dispensation re- nains to be considered in its own place and position, :cordin<4- to its own intrinsic merits, independently ^yi the lavin^s, and ablutions, of the M'^saic ritual ; and also (^'i the preparatory baptism of John, called the Haptism of repentance, which ranks third, in the order of the divine mode oi procedure, with rc^-ard to the work <>{ the Spirit, in the recovery of man. Let that scriptural arrangement and economy, therefore, be carefully considered, and an under- standini^ oi the divine purpose, in that arrangement, cannot but carry an overwhelming- conviction to the enlightened understandioi;- and conscience ; and the experienced Christian cannot fail to observe in it a counterpart, or resemblance of the steps of the Spirit's work in his own recovery ; and he will un- hesitatini^ly affirm, that the baptism of John, the baptism of repentance, holds the third place in the order of the divine economy, in the allocation of events in the Holy Bible, and in accordance with that divine arrang-ement in the Bible, the third place in his own experience of the work of the Holy Spirit. "There was a man sent from God, whose name was John. The same came for a witness, to bear witness I "i \ i s • I 3» TRLATISt ON BA1>1ISM of the light, that all men through him might believe. He was not that light ; but was sent to bear witness of that light. That was the true light, that lighteth every man that cometh into the world." John i. 6. &c. John's ministry, therefore, answers to the dawning of the day, and the twilight, between the darkness of night, and the bursting forth of the stronger light of day : he came as the harbinger of day to announce the immediate approach of the coming Sun of Righteousness Jesus Christ. The Prophets, who were before him, from the foundation of the world, did truly announce the coming of the Messiah ; but none of them was called a burning light: none of them could say, Behold, the Lamb of God : none of them was honoured with the office of immediate manifestator of the Lamb of God who taketh away the sins of the world : none of them could testify, saying, "I saw the Spirit descending like a dove, and it abode upon him :" and none of them could say, '* and I knew him not ; but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining on him, the same is he who baptizeth with the Holy Ghost : and I saw and bare record that this is the Son of God." John i. 29. &c. Therefore, ** among them who are born of women, there has not risen a greater than John the Baptist, nevertheless he that is least in the kingdom of heaven is greater than he." Matthew xi. 11. John the Baptist, as the immediate Forerunner of Messiah, had undoubtedly higher distinction and ho- nour conferred upon him, in that respect, than was conferred upon any man ; yet he that is least in the kingdom of heaven is greater than he. This scripture would stand solitary, without a parallel in the Bible, were we to understand it as applied to any individual Christian, and it would also derogate from the high character which John obtained among them that are born of women ; and, therefore, as the passage is a declaration of Jesus Christ before the day of Pentecost, 4 BAPTISM OF JOHN 39 it must be considered parabolic language ; because, **all these things spake Jesus unto the multitude in parables ; and without a parable spake he not unto them. Matthew xiii, 34. The language, therefore, in application to the least individual believer under the gospel dispensation, although it may be so applied with regard to superior advantages, would not amount to the full meaning of the spiritual views therein contained : I would, therefore, prefer to view it in its primary applicability to Jesus himself ; because he was so preferred by John the Baptist, when he conferred so high an honour upon him ; *'A greater than I cometh after me." Matthew iii. 2. As we have, therefore, no other termed in scrip- ture language, greater than John the Baptist, but Jesus, we are safe in making the direct application of that language to Jesus himself ; and, in a subordi- nate degree, to every member of the body of which he is the Head. From general acceptation, we do not hesitate to consider the parable of the grain of mustard seed, although termed the least of all seeds, in its applica- bility to the kingdom of heaven: the kingdom of heaven was comparatively small when first commenced to be planted by Jesus Christ, and in consideration of that view, it cannot surely be derogatory to his high and exalted character, nor to the character of his immediate forerunner John, to say, that he meant himself, in the primary sense of the language, when he said, that the least in the kingdom of heaven was greater than John the Baptist : and besides, it agrees perfectly with John's testimony of them both : there- fore, John must decrease, that Jesus may increase. There is another prophetic circumstance, which may aptly be adduced, in confirmation of that view of the subject. "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like tile cha(Tof the summer threshing floors; and the v/ind 40 TREATISE ON BAPIISM i S: > 'A 1 :i 1/ i: carried them away, that no phice was found for them: and the stone that smote the imag^e became a great mountain; and filled the whole earth." Daniel ii. — The applicability of that prophetic vision to the Messiah will be readily admitted ; and therefore there is no need for hesitation in the application of these several views to Jesus Christ, as the least in the kinj^dom of heaven, and yet g-reater than John the Baptist : and consequently, John must decrease and disappear, to gfive place to the kingdom of heaven in its progress and increase, until the stone cut out without hands become a great mountain, and until it fill the whole earth. There is no other who shews so great an in- crease from so small a beginning ; therefore, Jesus, is greater than John the Baptist, in reference to the commencement, progress, and increase of dominion on earth, "Of the increase of his g^overnment and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it and esta- blish it with judgment and with justice from hence- torth even for ever. The zeal of the Lord of hosts will perform this." Isaiah xxxi. 37. "Wherefore God hath highly exalted him, and given him a name above every name ; that at the name of Jesus every knee should bow, ot things in heaven, and things in earth, and things under the earth ; and that every tongue should confess that Jesus Christ is Lord to the glory ot God the Father." Philip, ii 10. 11. I shall only adduce one other passage, although a multiplicity oi passages might be quoted, in confirmation of the same views. "F'or God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2. Corinthians iv. 6. These scriptures and indeed the whole scope of scriptural testimony, exclude the most distant idea of the baptism of John being the commencement of the gospel baptism ; although the Baptists endeavour, in support of their own system, to make it appear in that light : and besides we must, upon scriptural authority, consider the period of John's ministry, an ILl BAPTISM OF JOHN 41 li^ht inlcniK'diate link, between the Mosaic dispensation, and the gos|)el dispensation ; as much as the twilight is an iiUci mediate period between night and day. Zechariah affords a beautiful illustration of the doc- trine, with regard to the period of tliat ministry and bajuism, and unless darkness cover the earth, and gross darkness the people, in a certain quarter, they cannot but admit, that the intei mediate ministry of John is pointedly alluded to, in that beautiful j)rojjhetic descrijjtion of a given i)eric;d. as the twilight between night and day. " .And it shall come to pass, in that da\', that the light shall not be clear, nor daik : but it shall be one day whicn shall be known to the Lord, not day nor night ; but it shall come to pass, that at even tunc it shall be light, and it shall be in that day, that living waters shall go out t:om Jerusalem ; half of them toward the former sea, and half of them toward the hinder sea ; in summer and in winter it shall be : and the Lord shall be king over all the earth : in that day shall there be one Lord, and his name one." Zechariah xiv. 6. &c. As the twilight is the harbinger of day, and is neither night nor day ; so was that inter- mediate period, John's ministry, the harbinger of the gospel day ; and as is the rase with regard to the twi- liL^U, when the liirhl is neither clear nor dark ; so was tile case 1 11111111 John' s m inistrv, and in continuation until the day of Pentecost ; for the Spirit was not given to enligliten the darkened, benighted understanding, until the day of Pentecost ; theiefore, the i)eriod of John's ministry is to be understood by that one day, which was known to the Lord ; because Jesus Christ acknowledged John the Baptist, as he, who was |)ro- phesi d of, as his forerunner, sent to prepare his way ; but that intermediate jjeriod was neither night nor day, but ])ariaking of the comparative darkness of the Mo- saic dis|)ensal!on, and of the clearer light of the gospel dispensation ; "but at even time it shall [)e light," that ( annot a|)ply any otherwise than to the eventime of il.e one dis])ensation, and the morning light of the other, rnd under that view must be considered, an interme- diate link, connecting the two dispensations, until the ■■■\ It 4a TREATISE ON BAPTISM i ; change should be effected, when Jesus should be glorified ; which change was effected, on the day of Pentecost, when the promised Comforter was sent to *'guide them into all truth," and to shew them things to come; to testify of Jesus Christ; and to enable and qualify those who were with him from the beginning, also, to testify of him. John the ljai)list could bear testimony, that, that was the Lamb of God that taketh away the sins of the world, by the signs which God previously gave him. " And I knew him not ; but he that sent me to bai)tize with water, the same said unto me. Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeih with the Holy Ghost. " And I saw and bare record that this is the Son of God." John i. 2,3- 34- If John had not obtained the signs by which alone he could know him, he could not bear testimony sufficiemly satisfactory, for the confirmation of the faith of believ- ers. If John should declare, that God taught him by one sign, and gave proof by another sign, our belief in his testimony, in ])lace of being confirmed and strength- ened, would inevitably be weakened and paralyzed. If John had told us, that the sign, which God gave him, was, "Ui)on whom thou shalt see the Spirit descending, and remaining on him, the same is he which baj)tizeth with the Holy Ghost. And I saw and bare record, that this is the Son of God," and, that, what he saw transacted, in fulfilment of that sign and promise, was a di|)ping in the ocean of his grace, or a dipping in the Holy S|)irit, as Tui)per would testify ; the contradiction in such testmiony would inevitably destroy its own credibility, and our belief would rest on precarious, untenable ground ; but he who was filled with the Holy Ghost, from his mother's womb, John the Baptist, could not ))revaricate, like those who would have the Baptism of the Holy Ghost to be administered, by dipping '"n the Spirit, to suit their own erroneous system, of dipping in water, instead of con- forming to this great first example of the ba|)tism of the Holy Ghost, by the descending of the Holy Spirit upon Jesus Christ, for the divine purpose of inaugu- iiu BAPIISM OF JOHN 43 rating him into otHice ; and that the promised Messiah, the ChristGS,the Lord's Anointed, might be manifested unto the children of men. John's testimony therefore is true, -and agrees, with the testimony of all the pro- phets from the foundation of the world ; but John the Jjaplist's testimony could not extend beyond the inauguration of Jesus into office: he could not preach "Christ crucified, to the Jews a stumbling block, and to the Oreeks foolishness; but unto them which are call- ed, both Jews and Greeks, Christ the power of God, and the wisdom of God." i. Corinthians i. 23. 24. There- fore, the testimony of John must be considered what it really is, an ante mortem testimony, whereas all true testimony, since his sufferings, death, resurrection, ascension and glorification, is the complete Evangelical testimony. John the Baptist refers to the Old Testament records, to the Paschal Lamb of the Mosaic c]is])ensation, when he says, "behold the Lamb of (iod, which taketh away the sin of the world :" and besides that retrospective reference, his language, " that taketh away the sin of the world," enters into the evangelical views of the gospel dispensation, e\|)ressly conformable to the prophetic views held out by the prophet Zechariah, as already quoted : " And it shall come to jiass, that living waters shall go out from Jerusalem ; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter it shall be." Zechariah xiv. 8. All these illustrative pro|)helic views are given, before any men- tion is made of the commencement of the reign of the Messiah, and must be confined and restricted, in their apjjlication, to the intermediate ])eriod of John's ministry and bai)tism, until the shadows of the night are completely chased away, by the brightness of the shining of the Sun of righteousness, as the clearer sun sliining of day succeeds the morning twilight, and then " the Ijord shall be king over all the earth, in that day there shall be one Lord and his name one." Zechariah xiv. 9. And besides these conclusive views of John's ministry and baptism, the very nature of the Apostolic Commission, which could not possibly be issued, until i' •f!i ri i II Hll ft^i k > !i ; f 44 TREATISE ON BAl'llS.Nf Christ's sufferings, death and resurrection were past, and until, in consequence thereof, all power in heaven and. in earth should be given to him, plainly shews, that the intermediate period of John's ministry, cannot reasonably be considered included in the term gospel dispensation ; and that therefore the baptism of John cannot be recognized, as implied, or included in the gospel baptism, any farther than the twilight includes the intermixed rays of the light of day. The commission of Jesus Christ to his twelve Apos- tles, was intimately connected with his own commis- sion from the Father; and bears the same divine stamp and authority, in a subordinate sense, in reference to their subordinate stewardship, in the same household and kingdom. It was to the Lord himself, inunediate and direct, as from Father, to Son and Heir ; but although it is to be regarded, as the same commission with respect to its nature, office and ultimate results ; yet it was, as extended to the Apostles, of a delegnied subordinate nature : the stii)ulated terms were, in their primary sense, applicable to the Son and Heir ; but, in a secondary point of view, they were extended to the delegated office-bearers in his kingdom. The terms, on which he received his commission, were of too exalted a nature to be proposed to mere human beings ; therefore, in their primary sense and bearing, they are to be exclusively restricted to the Son of God, who alone could accomi)lish according to the terms stipulated; yet as intended to be partakers of the same royal prerogative, ])rivileges, and ultinKite consummation, still in a subordinate degree and con- dition, they were invested with a subordinate commis- sion and delegated power and authority. " As thou hast sent me into the world, so have I sent them into the world." John xvii. i8. From which authority, it is manifest, that their authoiity i)roceeded, and that their authority was, in a subordinate sense, derived from the Father's authority to his own Son and Heir ; and, therefore, the same in substance as his own, although still in a subordinate, delegated sense. The commission in its primary sense, as bestowed I'^^^^r'^^^^K^^tm^m HAFIISM (Jf- (OHN 45 on the Son unci Heir, implied, in its nature, terms which could not be extended to subordinate stewards, however hii^hly qualitied in their own rank and station they mij^ht be considered. The subjects of the kinj^-dom, having' thrown off their allejjiance to their lawful Sovereiijn, and having' )ecome ibj suniecis o f another dvnastv, became ,' > rebellious in their apostate state ot alienation from the life of God : became polluted, corrupted and defiled ; and, therefore, in every sense unqualified for ifivitii^ obedience to the i^ood and holy laws of the kingdom of heaven, over which jesus Christ was invested with fall unlimited authority, and thereby, not only lost the favour of their lei^-iiimate Sovereij^n; but also rendered themselves amenable to the penalty oi' his dishonoured laws; and justice demanded their execution and death : the commission to the Son and Heir, therefore, implied in it everything- which was necessary to satisfy justice ; to appetise the wrath and just indi^'^nation of the Great Kin*;-, whose laws they had, by their apostacy, revolt ;uid rebellion, dishonoured, violated and transifressed ; to restore them to submission, subordination and obedience ; as well as to restore them to the favour and love of Him, whose hi<4-h and heavenly authority they had dishonoured and despised. These desirable ends could not be obtained, unless satisfaction should be given to the violated laws, and dishonoured justice, of their August and highly dis- honoured So\ereiirn : and as the waives oi sin, by law and justice, is death ; nothing short of death could <>-ive satisfaction tl 1 ere to re, 'it became him tor whom are all things, and throu.irh whom are all thing-s, in bringing' many sons into g'lory, to make the Captain of their salvation perfect through sufler- ings." Hebrews ii. lo. Therefore, their commission could not be delivered to the Apostles ; neither could they be inaugurated and installed into oiVice, until all should be accomplished in Jesus Christ, and until all power in heaven and in earth should be given him, in his king^ly prerog-ative and glory. 46 IkliAIISK ON BAP'I'ISM '• .( "All power in heaven and in earth is j^'-iven to me ; go ye therefore, and disciple all nations, baptizing them in the name oi' the Father, and oi' the Son, and oi' the Holy Cihost ; teaching them to obser\e all things whatsoever I have ccnmianded you : and, lo ! 1 am with you alway, even unto the end of the world. Amen." Matthew xxviii. The Apostolic commission, therefore, was never before conferred on any human beings. The peculiarity oi' its nature may shew, that none could be invested with the delegated power of the Apostles, until after Christ's resurrection; and that none, not even the Apostles themselves, could be inaugurated and installed into ollice, prior to the day oi' Pentecost, until they should receive the promise of the Father. Fvery thing, till the highly desirable consummation by Jesus Christ, was over- clouded with much doubt and uncertainty ; although often alleviated by joyful anticipation ; but on the day of Pentecost, every cloud of doubt and suspense is dissipated : every doubt and fear is taken away and removed forever ; and life and immortality are brought to light by Jesus Christ our Lord : all anticipated views prophetically extended, become certainties ; and the Apostolic commission is joyfully accepted from the lips of him, who died for our sins, and rose again for our justification. Jesus Christ saw the necessity of detaining, by his royal mandate the Apostles, although already com- missioned, at Jerusalem, until he should send them the promise of the Father ; and until they should be endued with power from on high ; that they might be qualified for the duties of their Apostolical otlice, and for dispensing the laws, and administering the ordinances of his kingdom. "It is expedient for you that I go away ; for if I go not away, the Comforter will not come unto you ; but if I depart, I will send him to you."— "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth is come he will guide you into all truth." John xvi. 7. Jesus Christ himself did not appear in full authority until he finished on BAPTISM OF J(mN 47 earth the work which the Father «;-ave him to (\o ; iiiUil lie satisfied the exactions ot'the hiw by obedience unto death ; and until he fully satisfied justice by \ icaiious sulVerinj^s by which he nias^niiieJ the law and made it honourable, an J wroai,''ht out a perfect ris4"hteousness for us, obtained the kinj^'dom, and full commission and authority- from his Father to appoint ollicers of state, and to j^'ive them full investment and authority for the dischari^e of duty. Therefore a new era is commenced : a new tlvnasty is estab- lished under Apostolic dele^'-ated j^-on ernment, in which all antecedent laws and ordinances are comprehended, and by which the Mosaic ritual with its lavin^s and ablutions, topical sacrifices and o{rerini,'-s, and the preparatory baptism of John, are supplanted juid forever laid aside. " He blotted out the handwritinjjf of ordinances that was aj^^ainst us, which was contrary to us, and took it out of the way, nailing- it to his cross." Colossians ii. 14. And as these ordinances were, in their typical and preparatory character, of a prospective, anticipative nature, they could not be continued under the new dynasty and dispensation ; otherwise, the ante- typical circumstances and preparations for the g^ospel developments and manifestations, would be thereby denied and rejected. "Old thing-s are passed away ; and all thing-sare become new:" therefore, "Remeni' ber Lot's wife." Unless a clear distinction be observed, between the dilferent periods or dispensations of the church, no satisfactory definition can be given of any doctrines or ordinances which, peculiarly, and appropriately belong- to these several successive periods or dispen^ sations. Characteristic, distinctive ordinances are attached severally to the Mosaic and g-ospel dispensa- tions ; and the ordinances of the one are typical, in their nature and character ; whereas the ordinances of the other imply, in their nature and character, what is thus typified. But the baptism of John, as well as his preaching", being- of an intermediate nature and character, could not belong to either ; and, tliere- ! 1 w 48 TRKA'MSK ON BAH'IIS.M III 'i ii fore, cannot be confined to the Mosaic period or dispensation, nor be adopted as the f,rospel dispensation baptism ; but must be considered an intermediate, preparatory ministry and baptism, partaking- oi the nature and character oi both dispensations. The Mosaic dispensation was not fully and finally closed, until all thin^'-s which were written in the law oi Moses, and in the Prophets, and in the Psalms, concernini^Jesus Christ, were fulfilled, LuUe xxiv. 44. The Scribes and the Pharisees were until then in Moses' seat ; it would, therefore, be a dcrani^inj^- oi the order and economy oi events in the Holy IJible, to consider John's ministry and baptism to belonj^- to the i^ospel period or dispensation ; because that dispensation could not commence, until the other was closed, and finally laid aside, by the fulfilment of all rii^hteousness by Jesus Christ, when he exclaimed on the cross, "It is finished : and bowed his head and i^-ave up the i^host." John xix. 30. The very lanjjfuaire o^ lesus Christ, to lohn, clearly pro\es these views: "And Jesus a.nsweriiii;', said unto him, suffer it to be so now; for thus it becometh us to fulfil all ri»;hteousness. Then he suffered him." Matthew iii. 17. And it must be remarked that the law dispensation could not be closed until all rit^ht- eousness should be fulfilled : until the law should be obeyed, and until justice should be satisfied, by the suffering's and death o^ the Lamb of God, who taketh away the sins of the world, that propitiatory sacrifice must be offered, before the typical sacrifices should be abroifated and discontinued ; and con- sequently we find that Jesus Christ, the true paschal Lamb, partook of the typical paschal supper, with his disciples, on the very nii^ht on which he was betrayed, after John was beheaded, and after the baptism which he administered was consequently discontinued ; therefore, the baptism of John was administered, within the compass of the Mosaic dispensation, and was discontinued before the dispensation was ended ; and, therefore, could not be BAPTISM or JOHN 49 within the limits of the gospel dispensation, nor belong ti) its forms, as the gospel dispensation was not com- menced in form, until after the death of the Testator. "For wliere ii testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead : otherwise it is of no strength at all while the testator liveth." Hebrews ix. i6. 17. The Baptism of John was the ba|jtism of repentance, for the remission of sins ; but '* vvithout the shedding of blood there is no remission." Hebrews ix. 12. The blood of the testament, which was enjoined to the peo- ple, under the Mosaic dispensation, Moses took with water, and scarlet wool, and hyssoj) and s|)rinkled both the book and the people ; but that blood was the blood of calves and of goats, and was merely typical of the blood of the new testament, which has been shed for the remission of the sins of many. Now remark, that that blood was not shed, until after John's bnptism and ministry were ended ; and therefore John's baptism differed very materially from the gospel bap- tism, which was not instituted until all was accom- jjiished in Jesus, until after the blood of si)rinkling, which speakelh better things than the blood of Abel, was shed for the remission of our sins ; therefore, Peter in his eminent sermon on the dav of Pentecost, said unto them, Rei)ent, and be baptized every one ot you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. The difference between the baptism of John, and the gospel baptism, therefore, must be observed to be very ma- terial and important : the baptism of John was for the remission of sins ; but could not be accompanied with the promise of the Holy Ghost, as the gosj)el baptism is accompanied. The Holy Ghost was not yet given, because that Jesus was not yet glorified ; that which was not then given could not, therefore, be promised by John ; herein, therefore, consists the difference between the baptism of John and the gospel baptism ; that the one was merely for the remission of sins, as prej)aratory to the other which was accompanied by U the promise of the Holy Ghost : the one was for 5P TREATISE ON BAPTJSM I i " turning the heart of the fathers to the children, and the heart of the children to their fathers, lest the Lord should come and smite the earth with a curse." Mai. iv. 6. And besides that difference, another case of the highest consequence and im|K)rtance, must he remark- ed as producing a most material difference. 'I'he gos|)el baptism, by the word of institution, was commanded to be administered, in the name of the Father, and of the Son, and of the Holy Ghost ; but the ba|)tism of John could not be administered in that thrice holy name, for the names of the Trinity were not revealed, under that form and order, until all righteousness was fulfilled, and until all power in heaven and in earth was given to the Son of God, and until his name, as the Son of God, was revealed, in personality, in the glorious Trinity. Let those, therefore, who speak of fulfilling all right- eousness, when they descend into water with the sinners of mankind, for the purpose of dipping them, reflect seriously on this part of the subject, lest they may yet be found to deny, and also to reject what Jesus has done, when he fulfilled all things which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning him, Luke xxiv. 44. Jesus Christ commenced to fulfil all righteousness, when he submitted to the ordinance of circumcision, according to the requisition of the law of Moses ; and, when he cried on the cross, "It is finished," all right- eousness was fulfilled : and what is already done, requires no repetition : "repent, therefore, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift cf the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying. Save yourselves from this untoward generation." Acts ii, 38, 39» 40. (50 v» SECTION III. Infant Baptism Defended. Paedobaptihls maintain, that the infants of believing parents, do, and ought to receive. Baptism, by the |)0uring of water upon tliem, in the name of the Father, and of the Son, and of the Holy Ghost : the Baptists deny this, and maintain, that whatever the parents may be, the person to be baptized ought to be regenerated, and justified by faith, and in possession of salvation ; and, therefore, expect personal holiness in the subjects of the ordinance : this they expect, and receive, whether hyi)Ocritically or not, a profession thereof, or to that effect : In this practice, they found their pretensions of j)ersonal holiness on such passages as the following, " He that believeth and is baptized shall be saved," Mark xvi. 16. On this and parallel views of scri|)tures, they must rest their pretensions and claims, to personal holiness, in the subjects of the ordinance. To show that the ground on which they attempt to build does not belong to them, I shall compare that passage, which I have quoted, with its parallel passage and illustrate the views contained in both passages, .!'' are evidently, parallel and synonymous. But b Christ saith, *' I am the resurrection and the life, he lat believeth in me though he were dead yei shall he live, and whosoever liveth and believeth in me shall never die." John, ii. 25. The two views exhibited in that passage evidently signify two condi- tions, first a 1 second condition of man; and, therefore, the belief faith, which is accompanied with the promise o . , must be considered different, from the belief or 1 'i which is accompanied with the glorious promise of aimoriality, '* He shall never die." His / 52 TREATISE ON BAFFISM : ". ! ! i -^ !■ 'W r 1. i first promise, is a promise of tlie bestowal of life ; whereas, the second is a promise of continuation in perpetuity of that which is bestowed, ne shall never die : therefore, as the second |)romise rises infinitely above the first, so does the second, as to his condition and faith abound in spiritual privileges and blessings, infinitely above his first condition and belief. The first is the rational belief, or assent to gos|)el truths of persons spiritually dead. " You hath he quickened who were dead in trespasses and sins." Ephesians, ii. i. this quickening to spiritual life, is what is contained in the first promise, as the conse- quence of rational belief, and a careful use of the means, which God hath appointed for that purpose, and which he is pleased to accompany with the blessings of life, where carefully and diligently used, accord- ing to the divine appointment. " My word, saith he, is spirit and life." And no man can be supposed to make a right and diligent use of the word of God, without rational belief : without a thorough persuasion that it is the word of God, "which is able to nake him wise unto salvation." But the faith which is signified in the second part of the passage presupposes spiritual life through Jesus Christ : it indicates that the first promise is fulfilled : that s|)iritual life has been grant- ed, and that the condition of man has been changed, by life from the dead, before he was put in possession of the faith which has the promise of eternal life. It is a great and dangerous error to mistake the one for the other, and to expect the faith, which succeeds spiritual life, already bestowed, and is accompanied by the promise of eternal life, from him who has only rational life. If the Baptists profess that the faith, which is the inalienable prerogative of the inner man, who is alive from spiritual death, and shall never die, they find in the one they dip, they deceive and are deceived. •' Whosoever livelh and believeth on me shall never die. " He that believeth and is bajjtized shall be saved," are evidently synonymous and express the same views of the condition of the believer, and of his future hopes, rested upon the same promise of INFANT BAPTISM DKFKNDKD 53 life and salvation, in perpetuity. Therefore, that be- liever who is, in this life, in possession of salvation and shall never die, is the inner man, who is beg"Otten of God, and born of the Holy Spirit ; who is in sure possession of life, of faith, of the baptism of the Holy Ghost, of salvation by which he is qualified for the enjoyment of privileg^es, and blessing's of the kinj^-dom of Jesus Christ, in this life ; as well as for the discharge of all holy duties, according- to the measure of g^race bestowed, and for the enjoyment of the beatific vision, when fully capacitated and g-lorified. L^t these precious spiritual g^ifts and endowments be considered, in their intrinsic nature, and presume not to separate them ; nor to incorporate or amalgamate with them, the external baptism, which is administered by the application of an earthly elen^ent, to a being- made of the dust of the same earth ; but view all earthly material objects, accord- ing^ to their own nature and changeable dissoluble condition, apart from the higher and more noble, and permanently indissoluble spiritual objects, which compose liie spiritual creation. All the objects of which the whole material creation is composed, are joined together, in one grand unity, wisely adapted, in several locations, to one another ; so as to display, in grand order and magnificence, the wisdom, the goodness, and the power of the Almighty Creator, and disposer o\' all events : and in like manner, all the spiritual objects, oi' which the spiritual creation is composed, are with the same wisdom, goodness, and power, gloriously fitted and adapted to each other, in grand spiritual unity ; so as to display eternally the munificence, the riches of the grace, the unbounded mercy, and the infinite love of our heavenly Father, to the praise of his glory ; therefore, it is daring impiety to attempt to put asunder, that which God hath joined together, or to attempt to amalgamate material and spiritual objects. Answei Me to these views, are the scriptural views which we can obtain ot Jesus Christ and his Church, he is manifested to us in the scriptures of iruth in / 54 TREATISE ON BAPTISM I ' ,1 J If two distinct natures, and one person ; and so is his Church in two distinct natures, the human and the divine natures ; and yet but one Church. Now remark, that in the prolegomena to the Apostolic commission, the distinction which I have pointed out is explicitly declared by Jesus Christ : "All power in heaven and in earth is given to me." In that declaration, twofold power is expressed, suitable to his twofold nature, as head over all to the church which is his body the fulness of him who filleth all in all ; and also expressive of the twofold nature of his body the Church. In observing undeviatingly the necessary consistency of these views, a twofold baptism must be kept in view, suitable to the nature and substance of the subjects of the ordinance ; and the scriptures which refer to each severally, must be applied so as to show the distinction and difference. The baptism of water, therefore, must be considered in its applicability to the human being, in indispensable consistency with the substance, both of the subject and of the element to be used; that materiality be applied to materiality; and also the baptism of the Holy Ghost must be considered, in the same view of consistency in its applicability to the spiritual being who is born of the Spirit. "And he said unto them, go ye into all the world, and preach the gospel to every creature." John xvi. 15. That is the extent of the commission, as expressed by Mark, and does not imply in it, the faith, and baptism, and salvation which are signified in the verse which follows that command : the sixteenth verse is merely declarations of what would assuredly follow or accompany the faith, and baptism expressed in that passage, that is salvation ; and no stretch of ingenuity can force these declara- tions, into the form of command or commission, so as to obligate the Apostles to administer them. The Lord reserves to himself, the power and prerogative of administering that faith, and baptism, and salvation to the inner man, as endowments suitable to his divine and spiritual nature ; that he, who INFANT BAPTISM DEFENDED 55 searcheth the hearts and trieth the reins, may bestow them upon all the elect seed of Abraham, as typically administered in circumcision to all the natural seed : therefore, the views contained in the two passages, "he that belie veth and is baptized, shall be saved." and, "whosoever liveth and believeth on me, shall never die," are expressly synonymous passages, and lead to the ultimate spiritual results, which can only be applied to the inner man, which is born of the spirit, and is spirit. John iii. 6. And it is perfectly plain, that these views cannot be extended, nor applied to the human being which is born of the flesh, and is tlesh ; and, therefore, is material and mortal. '* The dust shall return to the earth as it was ; and the spirits shall return unto God who gave The palpable absurdity of could be commissioned to them." Eccle. xii. 9. supposing, that men administer the baptism, which is unequivocally, and undeniably accompanied by salvation, must appear perfectly evident : therefore, it is as clearly evident, that it is palpably absurd, to draw any pretence or authority for qualification of personal holiness, in the subjects of external baptism, from the Lord's declarations with regard to faith, prior to the baptism which is signified in the passage, which I have quoted ; because that passage alludes to the baptism of the Holy Ghost, which is administered by the Lord himself, to all the elect seed of Abraham. All those circumstances of endowment, have a special and direct restrictive reference to the inner man, who is in the unequivocal enjoyment of spiritual life and of all the spiritual blessings and privileges which accompany that spiritual life and faith, and baptism, and salvation; and who is, "sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory." Ephesians i. 13. Remark further, that signs must follow them that believe according to these views, "And these signs shall follow them that believe : In my name shall they cast out Devils; they shall speak with new 56 TREATISE ON BAPTISM i |i ■ *fl tong-ues ; they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick and they shall recover." Mark xvi. 17. These are the qualifications which accompany the spiritual endowments signified in that passage, which the Baptists presumptuously arrogate to their own system, which requires personal qualification in the subjects of the ordinance of baptism : but if they still persist in proposing their high and unauthorized test, why do they not incorporate in their test the signs which follow them who believe ; they may allege, as an evasive, that these signs were peculiar to the Apostolic times; and not intended to be continued in the Church, after its establishment under Apostolic authority. That notion is become too general, and is not confined wholly to the Baptists ; but many who hold that opinion are, in other respects, more consistent than the Baptists, and require not that high test in the subjects of baptism. The Baptists are very particular, in asking autho- rity of others, as if we could not shew it. I would in return require of them their authority for appropriat- ing to their system, so repeatedly, fractional portions of the passages of scripture which they use, and for cancelling or disusing the rest: and in the case under our immediate inspection, I would ask them, how they can presume to appropriate to their system faith, baptism, and salvation, to the utter neglect of the signs, which are by Jesus Christ given as undeniable concomitants ? How dare they put asunder what God hath joined together? The "faintest shade of pre- text, or plausibility, they cannot possibly adduce ; and besides, they belie the word of God hich promises signs following, and like the Pharisees of old, make the word of God of none effect by their traditions. The subject we are considering, is of vast impor- tance ; and, therefore, let there be no equivocation or evasions : Let no part of these gracious promises be treated with neglect or contempt, as if they belonged not to the Church of Christ, in our day and generation. INFANT BAPTISM DEFENDED 57 Before we could cease to exi)ect the fulfilment of these sure ])r(jmises, we would require to prove that Jesus Christ who gave them to his church, has again with- drawn them. "Semeia de, pisteusasi tauta paracolu- ihesai." And, or truly, or but these signs sliall fol- low them that believe. Allow, therefore, the discre- tive conjunction, de, all its weight and i)Ower, in con- necting the signs with the rest of the sentence ; and let then the Baptist catechumens be tested, according to ihe full amount of the testimony of the word of God ill connection, and the hypocrites will lose their covering mantles. But I have already shewn, that that ])as- sage has nothing to do with the external baptism with water; all the contents of that passage refer to the spirituality of the Church, and are ever verified, where tlie spiritual body is in that condition of life and faith, as therein expressed. In short, it is the baptism of the Holy Ghost, which accompanies the ''faith which is the substance of things, hojied for, and the evidence of things not seen," and is accom- panied by salvation, we are to understand by that passage. And, therefore, the Baptist test cannot be inferred from any part thereof ; nor can they, by the authority of that, or any parallel passage, jjrove the necessity of delaying infant baptism, until the subjects are, in that, or in any similar condition ; because, that, and all synonymous portions of the Holy Bible, reier, not to outward, l)nt to inward si)iritual baptism ; and, besides, that ba|)tism, which is mentioned as above, requires no delay ; because it is administered by the Lord himself, in the infancy in the faith, as shall be prf)ved in its ])roj)er ])lace and i)osilion. It is observable, that by each Kvangelist, something, in addition to what is given by the others, is supplied ; and it requires their joint testimony, upon the revela- tions of the Lord to his Church, I consider, therefore, the jiart of the commission expressed l)y Mark, as an exi)letive or supplement to the commission, as express- ed by Matthew ; and, also, as referring to other sub- jects in addition to those referred to by Matthew. The first part, refers to all nations, and discipling, external 58 TREATISE ON BAPTISM ,■ f i 1 ?! ' baptism, and after-teaching ; but the supplement, as above, refers to every creature, and the baptism of the Holy Ghost, with all concomitant circumstances. "Every creature of God is good," and "in Christ Jesus circumcision availeth nothing, and uncircumcision availeth nothing, but a new creature." Therefore, in the portion of the commission, expressed by Mark, the gospel is to be preached to every creature, and the blessings which accompany it, shew a difference be- tween that part of the commission, and that contained in the expressions by Matthew ; therefore, we be- hold the twofold condition of man, and the twofold baptism, and each suitable to the twofold condition of man, or rather to the twofold nature of man, baptism with water, as expressed by Matthew, to the outer man ; and baptism of the Holy Ghost, as expressed by Mark, to the inner man ; the first accom- panied by the promise of the Lord's presence, with the office-bearers who were in commission to the end of the world, or age ; and the second accompanied with the sure blessings of salvation, according to the will of God, with all concomitant circumstances, to the be- liever. It is, therefore, clearly demonstrable, that where the commission imposes it as a duty upon commis- sioned servants, to make disciples, and to baptize, and to teach the baptized to observe all things which the Lord commanded them, is the i)ortion of the Holy Word of the commission, with which we have any con- cern, with regard to external baptism ; and that is by Matthew, and not by Mark : The catechumenical test, which can, with safety and discretion, be proposed to persons advanced in age, to whom baptism has not been administered in infancy, is scriptural knowledge, and assent to the doctrines of the New Testament, together with unimpeachable moral conduct ; or, ac- cording to the Westminster Catechism, profession of faith in Jesus Christ, and obedience to him : and, indeed, the very idea of catechumenical test by man, shews the necessity of such limited restriction and precaution, in order to prevent the many false and INFANT BAPTISM DEFENDED 59 hypocritical professions, which, I have no doubt, are too common among those who presume to test their catechumens, upon the high qualifications, which their system proposes ; and, besides, it offers an unjustifi- able instance of indignity, and insult, tothe reason of an intelligent, and enlightened public, to exhibit a system of high qualification, and of low conduct and practice, in diametrical opposition to each other. The qualifications which the Baptist system propo- ses are the peculiar condition of the inner man, and the test is the peculiar, inalienable prerogative of Jesus Christ, the Lord of glory, whose, eyes run to and fro throughout the whole earth, and are, therefore, present everywhere, beholding the evil and the good ; and, who, in consequence of his omniscience, and omnipresence, is perfectly, and highly qualified to recognize the image of purity and holiness, in all the objects of mercy, to whom he is graciously pleased to grant internal spiritual baptism, even the baptism of the Holy Ghost ; "And he will not give his glory to another ; nor his praise to graven images." Personal holiness is an equivocal thing, under the catechumen ical test and inspection of man ; and there- fore, the baptism administered by man, is equally equivocal, to have salvation attached to it, as the Bap- tist system, assuredly, and unreservedly does, when they i)ersist on their adherence to their present pro- fession of faith, and dipping in water as baptism, and salvation in connection ; and it is perfectly evident, that salvation, depending upon^such equivocal tests, must also, in every sense of the word, be equivocal and uncertain : whereas, by connecting true faith, baptism of the Holy Ghost, and salvation, as is un- doubtedly done, in the language of inspiration by Jesus Christ ; neither is the faith, the baptism, nor the salvation promised, in any sense whatever of the word, either equivocal or uncertain : but are the spiritual realities, and fulfilment of the promises of God to the souls of men : that faith, which is "the substance of things hojied for, the evidence of things not seen." Hebrews, ii. i. That baptism which was promised by ' I ; :hi! -. 11 6o TRKAIISK ON BAPTISM 'Ml ' I I I i; Jesus Christ, immediately before his ascension ; **For John truly baptized with water ; but ye shall be BaptistliQ.sesthe en Piujtmati /la^io, baptized with the Holy Ghost, not many days hence." Acts i. 5. and which was fulfilled to them, not many days hence, as verified on the day of Pentecost ; and that salvation of our Lord and Saviour Jesus Christ by which eternal glory is secured. These are not spurious equivocal things to which can be compared the tested qualifi- cations of those, who attach salvation to dipi)ing, in- discriminately in rivers, pools, or salt marshes, in holes through the ice, in this northern climate of the Island of Prince Edward ; to the reproach and dis- grace, and lamentable dishonour, of the holy ordi- nance of ba])tism ; and, of Him, who aj)])ointed it, to be religiously, and sacredly observed in his Church. Make use of no equivocating evasions, but allow ihe high test of the Holy Bible, apjjlied by the Holy Spirit, to have all its weight, and intluencc upon your trembling souls, and all their rational facul- ties, that you may be humbled to the very dust, for fear of him ; for he alone is holy, and with- out holiness no man shall see the Lord ; and ar- rogate not to mortal man, that high test of qualifica- tion for dipping him, which belongs only to the inner man, the immortal child of Ciod, whose image he bears ; and .vhose laws are his delight by day, and his mediia- tion by night ; who delight;^ in the law of God after the inward man ; and whose affections are set on things that are above ; and in whom are found all the qualifications, which are necessary to render him ac- ceptable to a holy and a just God. That the scrij)tures of truth speak ex])ressly, of an outer man, and of an inner man, is undeniable ; and that there is an external ba])tism with water, and an internal bajUism with the Holy Ghost, is equally un- deniable ; and severally ap])ropriated to the subjects, in their peculiar substance and condition, and both to be administered in very infancy ; and, therefore, let not the babe born of the Spirit be divested and slrijVt of his holv ornamental srarment, the righteousness of INFANI' H.M^IISM J)KKr.M)l.r> 6i Jesus Christ, lo clothe the outer man uiihal, for the pur- pose of passing his tatechumenical trials for dipi'iug ; but leave the white robes of Chri>^i's righteousness, as tile inalienable property oi' the inner man, who is re^'"enjraled, justilied, born, adopted, and sanclilied, to sereen, and shelter him from exposure to the wrath and \ enLfeanee of a rij^-'hteous and a just God ; and represent it only, b\- tho white robes of muslin, or other stuffs of white, used for sereen- inj^-, and sheUerin:^- the child born of wom;in, from exposure to ouiwarvl violence, and itu\ nscnicnce of profane abuse, and immodest j^'axe ; and, thus, let each receive baptism, in ilsown peculiar, apprcipriate (garment, as is suital-le to its nature aiul sid")stanco. The ciualiiicalion which may be reqiiired, foi" infant baptism, is federal holiness, and not per- sonal holiness, as is required by the i baptists ; as Ici^^al or ceremonial holiness was reLpiired by the Mosaic ritual. The prophet Isaiah, saitli, "They shall not labour in vain nor brin^- forth for trouble, for they are the seed oi' the blessed of the i.ord, and their olfsprin^'- with them." Isaiah, Lxv, 2]. And the Apostle IVter, on the day of Pentecost, wlien preachiui,'-, under the divine influence of the Holy Ghost, corroborates the assertions of the Prophet Isaiah, and makes direct reference and application of the Prophet's lanj^-uas^e ; and, thus, acknowled^'-es, the permanency of the promise coimected with the Ab- rahamic covenant. "The promise is imto }'ou and to wnir children, and to ail tliat are afar off, as manv as the Lord our God shall call." Acts ii. _:;f). Tiiese promises are evidently perpetuated, by tlie I'rophet Isaiah, and by the Apostle Peter ; botli for the Mo- saic and i^-ospel dispensations, to the o{fsprini4- of the blessed ot the Lord, upon whom tlie biessinj^s of the covenant, were intended to rest in perpetuity ; be- cause tlie covenant was an cveriastinf^- covenant ; and, therefore, the promises must be considered, and view- ed equally everiastino- ; from wiiicii we mav naturally and rationally conclude, that the sii^n and seal of the covenant was intended to be equallv permanent. "And 4 it I C2 TKKAriSh: ON JiAPTISM 'm 1 1 II I t m I. III ^f i! t I will establish my covenant, between me an thee, and thy seed after thee, in their j^enerations, for an everlastinjjf covenant, to be a God unto thee and to thy seed after thee, &c. This covenant and promises, which are indissolubly attached to it, are evidently and undeniably referred to, by the authors I have quoted ; and, therefore, Pedobaptists make reference to the federal holiness or qualifications for infant bap- tism, inferable from the nature, and everlasting- per- manency of the covenant itself; and administer bap- tism to the infants, as the gospel dispensation sign and seal of the covenant. It may be objected to these views, as the people, whose peculiar prero<4"ative the s\^n and seal was, have been lon*^- scattered abroatl, that we are as apt to err, with ret^fard to the subject, on our own principles, as they are on theirs, when they require a test of per- sonal holiness, instead of federal holiness, in virtue of which we i^ive baptism : to such an objection, it may be replied, that there is an express interdict and prohibition in theholy Bible, ag^ainstall presumpt- uousattempts to separate thetares and the wheat ; but to allow them to grow together, in the same field, un- til the day of the harvest: we, therefore, understand- ing the nature and extent of our commission, attend to the prohibition, and injunction of Jesus Christ ; pro- ceed in the discharge of our duty, to disciple all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to ob- serve all things whatsoever the Lord commanded us ; and do not presume, with Baptist arrogancy, to sep- arate, upon high professional test of qualification of personal holiness, the subjects of external baptism : and, when parents shew signs of penitency, and will- ingness to receive more and more of the doctrine of Christ, we baptize their offspring, and thus initiate them legally and scripturally, in membership, under t'le gospel dispensation, to be trained up by us in the way they should go, so that they may have a legal, and scriptural claim, and title to the promise of God, which is attached to the Christian training of the off- INFANT BAPTISM DKFKNDKI) 63 sprinj>f of the seed of the blessed of the Lord. Now infant initiation, and reco^^-nition of membership, are \e^ii\ and scriptural : whereas the nei^lect is neither lej^al nor scriptural ; but is reversive of the harmony, and interminable consistency, and economy of the whole Christian system. We, therefore, require, no qualification for baptism, in rational infants, but what may be inherent in them- selves naturally, as the offsprinj^ oi' the seed of the blessed of the Lord, and leave the test of their j^-raci- ous election, to be decided by him, who alone knows whom he hath chosen, and who shall betray him ; as we consider infant baptism the outward sij^n and seal of the covenant, to be administered, accordinj^ to the requisition of the terms o( the covenant, as well as according- to the interminable idea of its everlasting- duration. The qualifications are to be required of the parents and not of their children ; because the par- ents, being themselves previously admitted, into mem- bership and special church privileges, are brought under responsibility, to join with the offce bearers, and all others concerned, to train up the child in the way it should go ; as that injunction is imposed upon all the baptized generally, and upon ofiice-bearers, and parents of baptized children, who are more im- mediately concerned, in a more particular, and especial manner. And as we receive the children as members of the visible Church, it is necessary, that the parents them- selves be antecedently received, and that their mem- bership be publicly recognized ; that they may have, a legal, and scriptural title to church privileges and immunities ; and, that, in consequence thereof, the inherent federal prerogative of church membership of their offspring, be admitted and declared ; but it is requisite, agreeably to these views, that those to whom baptism was not administered in infancy, be taught, and carefully initiated into the principles of the doctrine of Christ ; and that they be continued, on catechumenical trials, until they give satisfactory evidence of proficiency in the knowledge of the I -I ii TKI. \IISI. (.N UA'.'IISM I Chrislian doctrino, and salislactorv proof of compli- ance, with ils requisitions. l)iit ihe Baptist system requires re^-'eneration. jus- tification, and salvation, and declares, that none ou:L;ht to he i)aptixe».l, hut in that cciulilion ; and thus, pro|">oses what neither tlie word itf the commission, nor any expiessed conunand o! the i'ihie warrant them to expect, or to exact. "He that helieveth and is baptizevl," I have already shown in its aj^plicalion Ici the inner man ; ant! when the iJaptist system re- jects ihe doctrine of relerential baptism, and confmes the \ iew of the scripiures wholly io immersion ; when they maintain that their ailult ilippin^' is the one bap- tism, or alone baptism : they must arrv^i^-ale to them- selves, all the preparatory qualilications sii^niiied in the Holy liible, and attach to the outward ordinance, all the Ciiristian pri\ ilci^es, and blessinLfs, and hopes which .'ue tlie sure C'v/usequcnls of true faith, baptism of the Holv Cihosl, and salvation. X ow, that IS too much an d therefore, thev would require t^M-aise their present standard of moral Chris- tian conduct, in proof of the truth of their system oi' hij4h qualilications, for "h'aith withou.t works is dead, beiuir alone : > ea a man ma\- sa\', thou hast faith and I ha\e uorus ; shew me thv faith without th\ work Tl 10U and I will show thee my faith by my works, believest that there is one Ciod : thou does! well : the tle\ ils .'Iso beliexe and tremble, but wilt thou know, O vain man, that faith without works is dead." James ii. 17. When the standard of profession, is too hii^h, and the standard o( moral Christian char- acter, is too low, there is suOicient i^round of sus- picion that ail is not well, that the profession is false, and the delusion deep and inveterate. It is, therefore, perfectl}' evident that the external water baptism, either bv pourinj^ or dippin*^'-, is not the baptism which is meant, where fjuth precedes, and sal- vation is an inseparable, and an indissolid">le concom- itant of the ordinance ; but spiritual baptism to him who is born of the Spirit, and is Spirit ; and who is in sure possession of all promised qualifications and I ^ INFANT BAPTISM DEFENDED 65 blessinjfs suitable to his substance and nature ; and who shall never die. "Whosoever liveth and be- lieveth on me, shall never die ; and he that believeth and is baptized shall be saved." It must be i)erfcctly evident, to every one whose eyes the God of this world hath not blinded, that he who is alive and believeth on Jesus Christ, and shall never die, is not the mortal part, the outer man, who alone can possibly be the sul)ject of external baptism ; but the inner man, who is born of the Spirit, and is Spirit. In vain, therefore, do the Baptists try to evade the force of the iriilh, by i)erversions of the word of God, in saying, that he shall never die the second death, or perish eternally : that is not the meaning of the passage ; but, that he shall never die at all, according 10 the simj)le meaning, and full amount of the declara- tion of |)romise by Jesus Christ. "Whosoever liveth and believeth on me, shall never die," but immediately when emancipated from the clay tabernacle, pass into glory. "The dust shall return to the earth as it was, and the S|)irits to God who gave them." Eccl. xii. 7. 1 hai inner man, therefore, is the one who enjoys spiritual life, and the saving grace of faith ; and is undeniably the subject of that baptism which is accom- panied by salvation, that is the baptism of the Holy Ghost. It is truly absurd, to attempt to shuffle the baptism of the Holy Ghost out of the Christian- system, and to deny to the baptism of water its own emblematic, referential character ; as the Baptist system must evidently be considered to do, when they require the antecedent qualifications, and attach the promised blessings, which accompany the baptism of the Holy Ghost, to external baptism by dipping ; and when the mode is in direct opposition to the pouring out of the Sjjirit upon all flesh. The outward baptism requires federal holiness : and the infant initiation and recognition of member- ship, accompanied by early tuition and discipline, iiave special promises attached to them ; but not to - 10 I 66 TREATISE ON BAPTISM 1 the full extent, as in the case of internal l)ai)tism. "Train up a child in the way he should go, and when he is old he will not depart from it." Prov. xxii. 6. The baptism of water is intended for human beings ; and human beings are commissioned to ad- minister it ; as well as all necessary tuition, instruc- tion, and chastisement, to be, according to promise, accompanied by corresponding results, "He will not depart from it." That is, from the early training he may have received : whereas, when the bai)tism of the Holy Ghost is signified in scri|)tural language, no human being is commissioned or authorized to bestow either faith, or baptism, or salvation. " Every good gift and every perfect gift is from above, and comelh down from the Father of lights, with whom is no variablen^-ss neither shadow of turning." James i. 1 7. For the i'.irther illustration of the subject, I shall adduce a most pertinent instance in i)roof, from the very language of injunction used by Jesus Christ. "Suffer the little children, and forbid them not to come tome: for of such is the Kingdom of God." Mark X. 14. That injunction may lead the intelligent, unprejudiced reader to a view of the twofold nature of the Kingdom of God, the (}ospel Church, which I have throughout endeavored to impress ; that is a visible kingdom or church, composed of humanity, in one united body ; and an invisible kingdom or church, composed of spirituality, in one united body. "There is one body, and one si)irit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." E|)h. 4. 4. — Now this is termed, in the preceding verse of the same chapter, "The unity of the Spirit in the bond of peace," which is enjoined on us to observe. And by observing the consistency, and referential charac- ter of the doctrines of the Holy Bible, we cannot but apply that language to the sjji ritual body, or invisible Church ; and the language with regard to the little children, in reference to that, as a)^j)!icable to the human body, the visible Church. "Suffer the INIANT BAPTISM DEFENbEl) 67 little children, and forbid them not to come to me, for of such is the kingdom of God." The kingdom of God, as to its spiritual character, is not composed of these humanly begotten, and humanly born children ; but of others begotten of God, and born of the Holy Spirit, of which tiiese are representatives ; for of such is the kingdom of God : these are representations humanly condiliohcd, l)ut the others aie the real constituting members of the s|;irilual invisible kingdom of God. Suffer therefore the little children to come to Him, by the way which he has appointed, that they may be initiated into the |)rincii)les of the doctrine of Christ : that they may be trained up, by them who may be qualified, and authorized for that purpose, in the way they should go ; that the blessings of Heaven may be expected to accompany the means, w-hich are of divine ap|)ointmcnt : that they may be lawfully found in the assemblies of the Lord's people: that he may com- mand the blessing there, where his name dwells, to rest upon them : that he may there operate in them by his word and si)irit ; until they are according to liis own will, "begotten with the word of truth." Jan;" I. 18. And, in that condition of the new birth, be lawfully recognized and acknowledged, the spiritual subjects of his spiritual kingdom, to wl.ich he referred, when he said, "for of such is the kingdom of God." Now when we view them in that condition of the new birth, we have arrived at the pro})er views of the twofold body, consisting of humanity and divinity ; or luaterialily, and spirituality, in one person ; or, in other words, two distinct natures in one person ; and these views are clearly and manifestly observable in all the doctrines of the Holy Bible. In the book of Ecclesiastes, we have a beautiful and an a|)propriate view of this twofold being in one person. 'Two are better than one ; because they have a good reward for their labor ; for if they fall, the one will lift up his fellow, (tliat is, the inner man, by the |)')wer of the divine life, will lift up the outer man, who is always liable to failings) ; but woe to him that is alone when ! J I i ,1 i*ii |; 68 TKKACISK ON HAKHSM i|'; * il' he falleth, for he hath not another to help hitn up when he falleth." Eccl. 4. 9. That passage evi- dently alludes to the outer man, and to the inner man, in one person, and not to individual human beings, in pairs and fellowship ; and the contrast is drawn ; between first, and second condition of man ; Man in the natural condition is alone, and hns not another to help him up when he falleth, that refers to mere man in the unregenerale condition ; for he i > nlone and not yet l)orn again of the Spirit. And the others, designated two, the outer man and the inner man, in unity, as to j)ersonality, but distinctly different ns 10 disposition, nature, and substance, "that which is born of the flesh, is flesh, and that which is born of the Spirit, is Si)irit." iii. John 6. 'I'herefore, the baptism with water, is appointed for the human being, which is born of the flesh, and the baptism of the Holy (ihoFi for the inner man, "which is born not of blood, nor of the will of the flesh, nor of the will of man, but of God ;" John i. 3. and as the two beings are one, as to personality, so is the baptism one, in b'jautifu! harmony and consistency : the baptism of water, in its referen- tial character, emblematic of the baptism of the Holy Ghost : and, therefore, the outer man is a representa- tion of the inner man, and when constituents (jf one person, constitute members of the twf)fold body of Jesus Christ, the visible and the invisible churc h, in one : and as the inner man is necessarilv, in the outer man, impersonality, so is the invisible body or church, while on earth, in the visible body or church. When fesn Christ, therefore, says, "suffer little children, and forbid them not, to come to me," he alludes to the visible body or church ; but when he says, "for of such is the kingdom of God," he refers to the invisible body or church : and, therefore, the same mode of treatment is intended for both ; tiie children born of woinen are to l)e suffered to come to hiiii, by all lawful constitutional approaches, until he shall have implanted his own kingdom in them, or, in other words, until they are born again, that those whom he referentially alluded to, by saying, of such is the li »-, INFANT HAITISM DKH KNDKIi 69 tit •■ king*dom of God, may be called into existence, as the component parts in unity, of the Icinj^-dom oi God : now observe, that, as to baptism, the same mode of treatment must, in consistency, be observed, that as the two become one in personality, so the two bap- tisms must become one in character and mode of application : but it is certain, that the baptism oi' the Holy (ihost is, by the Lord himself, ad- ministered to the new born babe, who desires the sincere milk of the word, in the infancy in the faith : "since ye believed, ye were sealetl with that Holy Spirit ol' promise, which is the earnest of our inheri- tance till the redemption of the purchased possession, to the praise of his i^lory." lOph. i. And, therefore, the baptism of water, in consistency, accordin^^^ to its referential character, must be administered to the outer man, in very infancy. A knowledj^e o(, and assent to, the Christian dis- l e 1? .Mion doctrines, and laws, and ordinances were the tji.;alifications, which were indispensably required by the nature and spirit of the Apostolic commission ; because, by baptism, circumcisi».m was intended to be supplanted, and discontinued ; but bein^, as far as the j^ospel has been embraced, discontinued ; no per- son oi' common discernment and knowledge will deny, that baptism for the gospel, answers the same purpose which circumcision answered, lor the Mosaic, dis- pensation. The trainintf, at first, when the chang-e was about to be effected, was necessary for the heads of families, and for all who were of aj^e to comprehend the nature of tin* chan<;^e, and the foundation on which the new dispensation was laid ; the precious tried stone, which was was laid in Zion, tor a foundation, that whosoever should believe on him should not be confounded ; but observe, that, the ccMiimissioned Apostles were to teach those whom they baptized, to observe all thinj^'-s whatsoever the Lord commanded them ; and in close analoi^y with that injunction, is the character which Ciod j^^ave of Abraham, who first received the covenant from the mouth o\' the Lord, and the commission for administering' the sij^n and if c ? ^■^ !' fl'l ■'.I > I- A; 70 IKKAi ISK ON HAI'llSM f 51 ■\n ' seal thereof to all the males in his family ; and for teachiii}^- his children after him to observe the same si^n and seal, in perpetuity. "I'or I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judj^ment ; that the Lord may briiij*" upon Abraham that which he hath spoken of him." The Apostles were instructed and enjoined to teach those whom they received into church membership, to observe all thinj^s whatsoever Christ commanded them : now the ordinance of baptism was part of the Lortl's commands, and, therefore, it cannot be dis- pensed with, or nci^lected. I'lie Apostles were, first of all to make disciples o\ all w ho were capable of receivinfj- instruction, '. ith rei^ard to the nature and necessity oi' the chanj^-e which was about to be intro- duced into the church o\ God ; and where a com- petent knowledi^e and belief of all thinj^s necessary should be found, they were to administer the ordi- nance ol baplisivi, by which alone they could be ad- mitted into church membership, under the new dis- pensation doctrines and j^overnment ; and in attend- •n^ to the order oi' the lan^ua^e of the commission, we find thai the Apostles were instructed to teach those who should thus be received, to observe all things whatsoever the Lord commanded them ; and it would be too darintf to suppose, that he would com- mand any thing subversive of the relative, reciprocal connection, which subsists between the old Testament and the new ; or between the ordinances of the old and new Testaments. When God appointed the sign and seal of the cove- nant to Abraham, he instructed him to continue the observance thereof to his olVspring, in perpetuity, from generation to g-eneration ; and, therefore, by analogy, 1 infer, that baptized parents are to be in- structed now to observe, in perpetuity, from generation to g^eneration, the sig-n and seal of the same covenant, in its g-ospel dispensation character, and mode oi' application. Abraham, was, in old age, instructed to receive the INFANI BAPTISM UKKKNOKD 71 si<^n and seal o( the covenant, and to observe that, together with all things whatsoever he was com- manded of the Lord, especially to his own ofl'sprinj^; and surely analo^f^ous to that, is the instruction in the Apostnjic coinniission, with rei,''ard to baptism: first, to those who were advanced in aj^e, and had the charg-e of families, as Abraham had, and were capable of receivin*^ instruction, and of communicat- ing;- the same instruction to others ; that both in- struction and ordinance mij^-ht bo perpetuated in the church ; and, that thus, the new sij^n and seal mif^ht be administered, in perpetuitv from g-eneration to j^eneration, as indispensably, under the new 'I esta- ment dispensation, as under the old ; that a belief in the promised blessinj^s of the covenant might be per- petuated, in the Christian church, to the end oi' the world. "And, lo, I am with you always, e\ en unto the end of the world. Amen." iMath. xxviii. 20. Hut the Baptist system does not admit this neces- sary analogy, between circumcision and baptism, as proper attention is not paid to the typical nature of the Mosaic dispensation observances, and the in- separable connection which evidently exists between all the parts of the Bible : the glorious arrangement and indispensable dependence of all the parts thereof, in their relative and reciprocal bearings, so as to con- stitute the grand whole. Those, therefore, who at- tempt to sever and disjoint tlie analogous correspond- ing- parts of the Bible, might be benefited by an un- derstanding o( the first chapter of Ezekiel and by observing, to their astonishment, the wonderful adapt- ation of parts, exhibited in the four living creatures, and the inseparable contexture of machinery ; as well as the necessary dependence and uniformity of mo- tion which is observable, under the guidance and in- fluence of one Spirit, wliich was in them all. The living creatures were four, and the dispensa- tions of the church of God, from the creation of tl.e world, are four ; and, therefore, in this g^lorious vision of E/ekiel, we behold the church together with the doctrines, manifestations, laws, and ordinances there- ): I ■I V ' 73 TKKATISK ON BAFIISM "\m: of, durin|i;- those four dispensations, amazing^ly dis- played and described. Let those, therefore, who are unwilling- to admit the necessary analogy which subsists between circum- cision and baptism, beware lest they may be found attempting to derang-e, by their system, the necessary order and adaptation of the several parts of the re- ciprocally dependent machinery of the four livinj^ creatures ; and putting- asunder what God hath joined tog-ether : and lest, in pharisaical zeal, they may not be endeavouring- to obey, what they may be consider- ing- a command, and at the same time transg-ressing^ a command of much g-rcater importance, and more binding- oblig-ation ; lest they be found to wry at a g-nat and to swallow the camel. The construction and economy of the Bible, com- prehending- the doctrines, laws, and ordinances oi' the church, during four dispensations, Antediluvian, Mo- saic, Gospel, and Millenian dispensations, are what are exhibited under the appearance of the four liv- ing- creatures, with a wheel within a wheel, admir- ably fitted and adapted to one another, so as to con- stitute their necessary reciprocal dependence : the full vision of the living- creature, considered in all its parts, ant. novements, and life, comprehends, in close connect! i and uniformitv, all the re\elations of God to mankind during- four dispensations of the the church, reciprocally connected, and dependent, and interwo\ en and implicated in one another ; that the consonance, analogy, and harmtiny of the whole, mig-ht bear ample testimony to their inspiration and authenticity ; and show forth the g-lory of the Lord our God. This may, to some, appear to be a di- g-ression from the main subject ; but my intention, by that apparent digression, is to establish on the mind of the reader, the necessary reciprocal connec- tion which evidently exists between all the parts of the doctrines, laws, and ordinances of the Holy Bible ; in order to shew the necessary reciprocal alliance which exists between circumcision and baptism, as the sig-n and seal of the one and the same everlasting- INFANl HAPTISM DEFENDED 73 covenant, although administered under two several dis" pensations. But that shews a case of anomaly, or de- j^arture from rule, it may be said, in a certain quarter, be- cause male infants only were circumcised ; but female infants are now baptized : for removing any objection whicii might be started on that account, it must always be kept in view, that the Mosaic ritual was typical, and that all typical objects and circumstances, are repre- stntntive of corres|)<5nding spiritual objects and circum- stances ; and that circumcision was, therefore, typical of internal spiritual sealing. "Since ye believed ye were sealed with that Holy Spirit of promise, &c." I have already given a view of an outer man, and of an inner man, in two distinct nat".res, and one i)erson ; of two- fold baptism agreeing in one ; and therefore as cir- cumcision was administered to the man child, so the s|)iritual internal circumcision, as the inward sign and seal of the same covenant, is administered to the inner man, in the infancy in the faith, both in male and female, and, therefore, male and female infants are to be baptized, as the outward baptism is referential l)a|)tism, or representative of the baptism of the Holy Ghost, which is administered to every true believer in the Lord Jesus Christ, both in male and in female ; and therefore corresponding in ' irmonious consistency, is baptism to male and female infants, as the outward sign and seal of the Abrahamic covenant. That the baptism of the Holy Ghost has been, and is now being administered, in the Christian church, cannot be denied ; for, "by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free ; and have been all mad? to drink into one Spirit : For the body is not one member, but many." I. Cor. 12. 13. 14. As therefore the uniting together of the members of the spiritual body, the invisible church, is by the Holy Ghost, in the infancy of e.ich member ; so also, in conformity therewith, is the unit- ing together s>( the visible church, by the joining of each iTK?ml)er to the rest of the members, in the infancy of :hai which is to be joined. "There is a natural bony and there is a spiritual body ; b«it that which is 11 I n ?^^ J ;i;iil III ' ' |i ! I' . I ill iff J I ■ 74 TRKATISI*: ON BAPTISM spiritual was not first, but that whicli is natural ;" and, because that which is natural is first, we administer the uniting ordinance to the members of the natural body, in reference to the uniting together of the mem- bers of the spiritual body by " One Spirit," in order to preserve the harmony and reciprocal connection of the whole machinery in motion and operation ; so as to exhibit the Cliristian church, iy her tpjalified, effi- cient, and accepted condition, as the bride tlie Lamb's wife. But those who are determined to shut their eyes against the most evident truths of the Holy Bible, in- sist on delay, and qualification, that the new member may be an adult, like those to whom it is to be joined, before it can be a partaker of the privileges and im- munities of their community ; but that is impossibl-jj if the body, in all its organization of membership, be a prcgressively growing Iwdy, " holding the head, from which all the body by joints and bands having nourishment administered, and knit together, incieaselh with the increase of God." And even in the very course of nature, an ordinary, well organized family^ increasing by successive births, and i)rogressive ad- vancement to adult maturity, in all its successive members^ may be considered a proper model of the visible Church of Christ, as a body |)olitic, ns well as ecclesiastic. To delay the reception of the infant members of human families into membership^ in the body politic, and ecclesiastic, is a dei)arture froni the course of nature inconsistent, with the divine procedure, in the organization of families and nations of the earth, and subversive of the order and harmony, necessarily subsisting between the doctrines, and ordinances of the Holy liible : and let it be observed, that to whatever distance, in age, the delay may be protracted, the first in advance, in a progressively growing body, can never be overtaken by that \vhich comes after. A child, by such rules of delay and protraction, cannot be received, or admitted, a member of the family to which he naturally belongs, until he arrives at maturity, and gives proofs of intellect and qualifica- INFANl BAPTISM DEFENDED 75 tion, which may entitle him to tlie i)rivileges and im- munities of the family compact ; nor be recognized as his fatlier's heir, until he arrives at the age of ma- turity, and prove, l)y personal qualifications, that he is enliiled to his |)atrimony ; and thus changing here- ditary clain)s and titles, into meritorious claims of per- sonal (pialification, and thereby changing, the un- merited sign and seal of the covenant, into a badge of meritorious endowment. Now su<;h mode of j)rocedure is contrary to nature ; and al:-o reversive of the i)lan of salvation, through the merits of a once crucified, but now highly exalted Savi(Mir : and tlic ado|)tion, and practical aj^plication, ,of such doctrine, would hv in opposition to the gracious manifestations of divim love, in the humiliation, vicarious sufferings, and meritorious death of Jesus Christ, by which he magnified tlie low and made it lionourabie, propitiated the justice of God, and ob- tained for us an abundant entrance into his kingdom and glory. It may be said, the child is received, and nursed, and attended to, withou baptismal in- ducti(»n : no doul)t, that is true; and it is equally true, with regard to the progeny of all useful domesti- cated animals ; but God has ajjpointed a form of induction, into Christian communities, for the offspring of rational beings, of a distinctive nature, and different, in every respect from the ordinary reception, naming, rearing and training of tlie progeny of the brutes that perish. Man was originally endowed with the image of Him who made him : and is destined for an endless eter- jrity ; therefore, our mode of induction and training, agrceal)ly to the requisitions of God's holy word, must be expressive of our belief of those most solemn and awful truths. "Train uj) a child in the way he .should go ; and when he is old he \yill not dep.ar.t from it." Proverbs, xxii. 6. There must be an act of induction, recognition, and obligation, before any one can, freely, and fully ap- ipreciate the privileges of membership, in any cora- muni.ty whatever: a person may be allowed some r 1 h I •■ t if; ' i tij '!■ ■ t ! ■ ! ^1 r| > f ^ ■ i 'Ii iUj! 76 TREATISE ON BAPIISM privileges in society ; but he never can act with that independent freedom, and efficiency, j)eculiar to those who are lawfully initiated, and publicly inducted ; and who can claim, and assert their title, and right to privileges commensurate v/ith their rank, ofllce, and standing in the community to which they respec- tively belong. I view the subject also on the broad princi|)le of analogy, and bear in mind the indissoluble contexture, and complication of events, which characterize the doctrines of the Bible ; and, by comparing spiritual things with spiritual, draw my inferences, partly from the condition and practices of the covenanted j^eople of God, during the Mosaic dispensation ; and I behold a beautiful harmony and consistency pervading the doctrines, both of the old and new Testaments, in indissoluble connection and accordance, as one grand uninterrupted scheme, worthy of him who planned, and ever continues to execute, according to the counsel of his own will. That circumcision was typical of spiritual baptism cannot be justifiably disputed ; because circumcision in the language of inspiration is called the sign, and seal of a typical covenant ; as Abraham and God's covenanted people, of the Mosaic dispensation, were typical of Jesus Christ and his spiritual seed, the ran- somed and redeemed of the Lord ; so the Baptism of the Holy Ghost is the sign and seal of the covenant of grace. •' Since ye believed ye were sealed with the Holy Spirit of i)romise, which is the earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory." Eph. i. 13. 14. And now when we have the express language of an inspired Apostle, with regard to an inward spirit- ual sealing by the Holy Spirit, I am not at any loss to compare, an outward sign and seal of the covenant of promise, with the inward sign and seal of the same covenant but of higher and more exalted promises : not the promises of a typical, terrestrial inheritance; but of the eternal heavenly inheritance, of which the earnest is already bestowed on all them who believe. INFANT BAPTISM DKFKNDF.I* 77 and are baptized with the Holy Cihost, and have ob- tained salvation, throuj;"h Jesus Christ our Lord. Nor am I at any loss, with rej^ard to the subjects, in either case, the ajje, at eight days old is specified, in the one case ; and the infancy in the faith, *' since ye believed," in the other ; and therefore, the sign and seal, in the harmonious consistency of the holy scriptures, both externally and internally, is to be ad- ministered in very infancy. But it may be argued that I ought to leave the two sealings, infant circum- cision, and the sealing by that Holy Spirit uf promise to agree, as type and antetype, without introducing into the view infant baptism : I could not do that, because, I have, under the gospel dispensation, to apply the doctrines and ordinances oi' the New 'I'est- ament to a being, in two distinct natures, and one person ; an outer man, and an inner man ; and, therefore, I must keep in view, two distinct sealings, but agreeing in one, as the outward and inward sign and seal oi' the same covenant. This view of the subject may, at first sight, appear paradoxical and fanciful ; but upon close examina- tion, it will be found to stand the test of true biblical criticism, and to elucidate the nature of infant bap- tism, with a clearness and certainty, which will be found to baffle all sophisticated animadversion, and contradiction. The arguments, which are deducible from the bap- tism of the jailor at Philippi, Lydia, and Cornelius, and their families, would appear supposititious and inconclusive, by considering them as isolated in- stances of family baptism, without attending to the inseparable connection which exists between the doc- trines and ordinances of the old and new Testaments ; and the reciprocal relation which must be observed to exist, between circumcision and infant baptism : suppositions are always inconclusive, and have an in- evitable tendency to weaken an argument, rather than to strengthen it ; but when we ground our reasoning on the clear connection and reciprocal re- lation, which cannot but be admitted to exist, between >P I IMAGE EVALUATION TEST TARGET (MT-3) h /.Q ^o 1.0 1.1 2.0 1.8 1.25 1.4 1.6 — = _ ^ 6" ► 'm ^ r/. ^/,. /A '/ Hiotographic Sciences Corporation ^^ \ iV <^ LV 23 VyeST MAIN STREET WEBSTER, N.Y. M580 (716) 872-4503 z 78 IkkATiSE («N BAPlfSM I : ( t:he two dispensations and th^ir peculiar ordinances, we arrive at a fair and satii»factory conclusion, with regard to progeny or offspring, in their families ; and require no proof of infancy, in their transactions, any further than clearer proofs, from other quarters may be corroborated by the baptism of the progeny of those families, in fulfilment of scripture language^ "They shall not labour in vain nor bring forth for trouble, for they ar$ the seed of the blessed of the Lord, and their offspring with them."--Isa.. Ixv. 23, that is, they are the descendants by ordinary genera* tion, of Abraham, Isaac, and Jacob, and their off* spring, by ordinary generation with them under the same covenant ; and therefore, have a right and legal title to the sign and seal of the covenant, with all the privileges thereunto attached. That is fair conclusive reasoning, and fair treat* ment of the subject, where the analogical and referen- tial character, and bearing of the doctrines of both Testaments, in reciprocal dependence, .are observed iand admitted. " To the law and to the testimony : if they speak not according to his word, it is because there is no light in them." — Isaiah viii, 20. And the doctrines and ordinances of the old Testament, are thus found to receive their fulfilment and accom- plishment, in those of the new Testament ; and vice versa, the doctrines and ordinances of the new Testa* ment,, are found to b^ar the test, of those of the old Testament. Now we find those two ordinances, circumcision ^nd baptism, the one in the one Testament, and the mother in the other Testament, and as the doctrines of both Testaments must be considered, in reciprocal relation to one another, and all in harmonious ac* iCOrdance and agreement, so must the ordinances of both be considered, also, in harmonious reciprocal .agreement, suitable to the character of the Testa* ment, to which they severally and respectively be* long ; and therefore, infant circumcision cannot but ibe recognized and acknowledged in infant baptism^ jds the outw.ard sign and se.al of the .covenant.* Infant baptism defended n if this should be denied, who can fix and determine any given age^ when the Bible is wholly silent on the subject, with regard to baptism ? we infer, as the two ordinances are understood and proved by us to be one and the same ordinance, although different, as to the mode of administration, according to the characters of the two dispensations, the age, in the second, from the express corrimand in the first ; as well as from the certainty of the baptism of the Holy Ghost, the inward sign and seal, in the infancy in the faith. But the Baptists reqiiire a test of personal quali" ficationj in place of infancy, and that destroys the connection and accordance, which God has undeniably established, between the Old and New Testaments, with their doctrines and ordinances : they insist on qualifications which the word of the Apostolic com- mission does not warrant : qualifications, which can- hot be found, but in the inner man, which they can- not possibly dip, in the material watery elements ■'■\ L m I. ' ' '« 1 1 .'.••I : i ! (80) 1 •i SECTION IV. Infant Circumcision, and Infant Baptism, the Sign and Seal attached to the Abrahamic Covenant. It may be considered a safe and an unerring rule, for the right understanding of scripture language, to compare all reciprocally referential objects and circumstances in both Testaments, and to draw our conclusions from their concurring testimony •; and to consider all the scriptural, immaterial invisible ob- jects therein mentioned, as referred to by their corres- ponding natural, material, or visible uojects every- where to be met with, in their referential character and bearings. And thus, it will be found that every object and circumstance to be met with, by close investigation, throughout the whole New Testament, is evidently referred to by the typically prophetic language of the Old Testament, although to the people, under the Old Testament hierarchy, the views were comparatively obscure ; and even under the New Testament dis- pensation, to all whose understandings the Lord hath not enlightened to understand the scriptures, the same obscurity and darkness naturally remain. " When Moses is read, the vail is upon their heart ; nevertheless, when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit : and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord." — 2 Cor. iii. 15. This passage not only refers to the in- ternal gracious change from under the curse of the INFANT CIRCUMCISION, ETC. Si Law ; but it also refers to the change effected by Jesus Christ from one disj)ensation to another. " And of his fuUness have we all received, and grace for grace. For the Law was given by Moses, but grace and truth came by Jesus Christ. — John i. 16. 17. It is necessary, therefore, that we keep undeviatingly in view, the connexion and reciprocity existing be- tween the two dispensations, with regard to their doctrines, laws and ordinances ; and aNo, with regard to their reciprocally referential enactments, so as to preserve their consistency and harmony. Every de- viation from such rules would have an inevitable tendency to disrupt the chain of connexion, and to leave the whole Bible in broken scattered links, to be gathered up and attached, as the whim and caprice of arrogance and self conceit, would, at all times, dictate. It is an undeniable truth, that God entered into covenant with Abraham, which not only affected him- self personally, as the head of a natural, lineally descending family, but his seed and offspring also, in their successive generations in perpetuity : and it is equally true, that God the Father, entered into cove- nant with his own son Jesus Christ, as the head of a s|)iritual progeny, descending from himself personally, as j)rimogenilor : and that the covenant, not only af- fects himself as head over all to the church, which is his body the fullness of him who filieth all in all ; but also every individual member of his body, who are all born of the spirit, under the terms and tenor of the covenant of grace, of which the Abraiiamic cove- nant was typically referential : keeping, therefore, in view the typical, and antetyjiical nature, and prospec- tive promises of the two covenants, I shall now advert to the sign and seal attached to each respectively. The sign and seal of the Abrahamic covenant was circumcision, outwardly administered ; and, therefore, the sign and seal of the covenant of grace made with Jesus Christ from all eternity, must correspond and agree ; and must be found to be circumcision made without hands, internally administered : the first natu- 12 3'- »9 TREATISE ON BAPTISM m f'l \i , "I 'I- i\ i !|. i :l! ! ral ; but the second spiritual, in accordance and har- mony with the natural, and spiritual character of the two covenants respectively : the circumcision made with hands, is that which necessarily a|)pears attached to the Abrahamic covenant, entered into with man ; and which contained the promises of a numerous offspring, and terrestrial i)ossessions and favour. Neither shall thy name be any more called Abram ; but thy name shall be called Abraham: for a father of many nations have I made thee, and I will make 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 thy seed after thee. And 1 will give unto thee and 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." Gen. xvii. 5. Now the sign and seal appointed, by God, for the rtification and confirmation of the covenant was circumcision Verse 9. " And God said unto Abraham, Thou shah keep my covenant, therefore, thou and thy seed after thee in their generations ; This is my covenant which ye shall keep, between me and you, and thy seed after thee, every man child among you shall be circum- cised. And ye shall circumcise the flesh of your foreskins ; and it shall be a token of the covenant betwixt me and you, &c." The covenant is thus exjiressed, as an everlasting covenant ; and, therefore, the sign and seal must be considered, equally everlasting ; that the token be- tween God and his people may be continued in perpe- tuity ; and, consecpiently, must be now in existence ; otherwise, the covenant which is given in express terms, must have terminated ; but this is imi)ossible, as it is termed everlasting ; and, therefore, we must look for the sign and seal, during the gospel dispensation ; as well as during the Mosaic : and, where it is denied, the imperative command of God, with regard to it, is disobeyed and despised. INFANT CIRCUMCISION, ETC. »3 When the dispensation was changed, the ordinances were changed ; but were not abrogated, disannuled, or discontinued : circumcision and passover were supplanted by bai)tism and the Lord's Supper, which, by the authority and command of Jesus Christ, were lo be continued in his Church, until the end of the world : and as both the ordinances of the Mosaic dis- pensation were of a typical nature and character*, be- ing of external administration ; so also the ordinances of the gospel dispensation, being also externally ad- ministered, are of a referential character : as circum- cision was typical of the internal circumcision made without hands ; so was the Paschal Lamb typical of the Lamb of God who taketh away the sin of the world. " The next day John seelh Jesus coming to hnn, and sailh. Behold the Lamb of God which taketh away the sin of the world," John, i. 29. In like manner, baptism and the Lord's Supper arc of a refer- ential nature and character, as they are both externally administered. Baptism, by which circumcision is su|)planted, is to be continued and observed until the end of the world, or gospel dispensation age, in its room, as the outward sign and seal of the same cove- nant ; and is referential or representative of the in- ward circumcision made without hands, as the spirit- ual sign and seal of the covenant of grace, represented in the Abrahamic covenant, and its sign and seal. " In whom also, after that ye believed ye were sealed with that Holy Spirit of i)romise." Eph. i. 13. As outward circumcision, therefore, was the sign and seal of a covenant of terrestrial promises ; so is the inward sign and seal, by the Holy Spirit, of a covenant of heavenly and eternal promises. And with regard to the other ordinances, the pass- over and the Lord's Supper, the same accordance and reciprocity must be found ; else, I must have been reasoning from falsedata, or premises ; but it is not so, for the Paschal Lamb was typical of the Lamb of God slain from the foundation of the world : the Paschal Lamb was not only slain, its blood sprinkled on the door posts and lentiles, and roast with fire, his head li w 84 TREATISE ON BAI»Trs\f IV *. '■lii [Hi Mil , 'I I with his legs and with the purtenances thereof; but was also eaten as the Paschal su|)j)er : and in beauti- ful accordance and harmony with all these views., the Lamb of God was slain, and his blood has been, in continuation, sprinkled on the souls of believers, since the Gospel dispensation began ; and shall be continued, to be sprinkled, until the end of the world. He was, wholly, soul and body, as typified, roast with the fire of God's wrath, in vicarious sufferings on the cross ; and has been, and shall be, in perpetuity, the food and nourishment of every justified, adopted, and sanc- tified soul ; therefore, the Paschal Lamb, as food and nourishment, was typical of the Lanjb of God, a.^ the food of the soul. " I am the bread of life. Your fa- thers did eat manna in the wilderness, and are dead. This is the bread which comelh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven. If iiny man eat of this bread, he shall live forever : and the bread that I will give is my flesh, which I will give for the life of the world. * * Then said Jesus unto them, verily, verily, I say unto you, except ye eat the flesh of the son oi" man, and drink his blood ye have no life in you. VV^hoso eateth my flesh and drinketh my blood, hath eternal life ; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him." — John vi. 48. Here then is the anietype of the Mosaic paschal supi)er ! Observe attentively the beautiful order and har- mony of the divine procedure, in the development of the counsel of his will, according to the unbroken concatenation of events in the Holy Bible ; and the beautiful affinity and connexion of typical and ante- typical ordinances, in the Old and New Testaments ; outward circumcision as the sign and seal of the Abrahamic covenant, in exact agreement with the in- ward circumcision, made without hands, as the sign and seal of a better covenant, the covenant of grace : and the Paschal Lamb, with all concomitant circum- INFANT CIRCUMCISION, KTC. 85 Stances, in beautiful harmony and accordance, with the l^amb of God, not only in surt'cring- and death, and all concomitant circumstances ; but also as the j^reat Paschal Supper. Kxternal baptism, and the Lord's Supper, therefore, are the substituted ordinances of thegospel dispensation in the room of circumcision and passover, for preserving the consistency and harmony between external and internal ordinances. If this is not admitted, what meaninj;^ can be attached to the external ordinances of the j^^ospel dispensation, bap- tism, and the Lord's Supper? Are they representa- tive, as those of the Mosaic dispensation were typical ; or, are they the real essential ordinances of the f^-ospel dispensation? If they are the only essential ordinances ol the f^^ospel dispensation, then they must have been typified by the circumcision and passover of the precedini;- dispensation ; but that cannot be, because they are both external ordinances themselves; as well as circumcision and passover : but circum- cision and the passover have been already proved to have been typical of inward spiritual circumcision, and inward spiritual paschal supper. " Since ye be- lieved ye were sealed with that holy spirit of promise." that is the sig-n and seal of the covenant of j^race : and '* my flesh is meat indeed, and my blood is drink indeed," that is, the true spiritual nourishment and support of the soul : therefore, baptism and the Lord's Supper are neither typical nor antetypical, but the real substitutions for the ordinances of the Mosaic dispensation ; and answer the same purposes in their referential characters, as circumcision and passover did, in their typical characters ; that is, they repre- sent appropriately the internal spiritual sij4n and seal of the covenant ; as circumcision did ; and inward spiritual nourishment, as the passover did, in their typical characters. Reasons for the substitution of Baptism and the Lord's Supper, in the room of circumcision and pass- over. According" to the revelations, afforded us in the Holy Bible, of the wise purposes of Jehovah, we are '■> i ,i y J 'i -i-i S6 TRKATISK ON BAPTISM I I 1^:! Vi i led to a view of a succession of dispensations, Antedi- luvian, Mosaic, Gospel and Millenian, as the four j^reat divisions of the history of the Church of God from the foundation of the world : and in the prog^res- sive economy of its history, and passing" events, we have afforded us succinct accounts of the close and termination of two of these four dispensations : The first of these had no characteristic ordinances attached to it ; for it required none to distinguish it from any other ; because the attaching of distinguishing ordi- nances to the second was perfectly sufficient ; " And God does nothing \n vain ; " but, when the gospel dispensation succeeded the Mosaic, characteristic ordinances were absolutely necessary ; and, therefore, according to the indissoluble connexion, and affinity, ot the two dispensations, implicated in close contex- ture of parts, as well as expletive and confirmatory of one another, the ordinances of both dispensations are perfectly suitable for leading us to the self same identical objects : what circumcision and passover typified, baptism and the Lord's Supper refer to, in their referential character ; therefore, infant baptism is, during the gospel dispensation, what infant cir- cumcision was during the Mosaic, the sign and seal of the covenant : and all the twistings, shufflings, and contortions, of which the most fertile ingenuity is capable, can never strip them of their real, genuine, scriptural character ; therefore, baptism, the substituted sign and seal, in its true nature and refer- ential character, must be administered to the infants of Christian parents, under the gospel dispensation ; as circumcision was appointed, to every male infant, among the people of God, during the Mosaic ; that the distinctive character of the dispensation may be observed ; and, that the prospective view of inward spiritual sign and seal, as referred to by circumcision and baptism may be held forth ; that the mind may be elevated, in its contemplations and conclusions, to an exalted view of the inward invisible operations of the Holy Spirit, in his sanctifying, sealing influences, in the baptism of the Holy Ghost, in every child of God. INKANT CIRCUMCISION, h If. «7 Objections are often started, on this part of the subject, because female infants were excluded, dur- ing* the Mosaic dispensation, from the si^'^n and seal of the covenant, while the male infants alone were admitted ; and because both male and fem.de infants, under the f^ospel dispensation, are indiscriminately baptized. In place of any j^round of objection, on that account, the practice, durinj^- both dispensations, is rather confirmatory of the typical nature and char- acter of circumcision ; as well as o\' the referential nature and character of infant baptism : because in- ternal circumcision and baptism are spiritual in their nature and indelible character : and because, in Christ Jesus, their is neither male nor female. *' i^'or ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor (Ireek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ. And if ye be Christ's, then are ye Abraham's seed, and heirs accordinj^ to the promise," Gal. iii. 26. These passaj^-es of Scripture refer to the inner man, for the outer man ij> born of the flesh, and is mortal, corruptible flesh. '* Now this 1 say, brethren, that flesh and blood cannot inherit the kinj^alom of God ; neither doth corruption inherit incorruption ;" i Cor. XV. 50. Now it is perfectly plain that spiritual thinj^s are meant in these passages ; and that the believers who have really and truly, and not professionally, put on Christ, are the spiritual children of his spiritual king"dom ; and that ': is there, in Christ, in spiritual union, the distinction of male and female, peculiar to the sexes, is for ever unknown. These views then cannot fail, when understood, of obviating Baptist objection to infant baptism ; because the sign and seal to the male infant was perfectly suf- ficient, as a typical sig-n and seal, of the spiritual sign and seal, with the Holy Spirit, where the dis:inction is done away in Christ. The consideration ot inner man, both in male and female, is authority sufficient for those who have their understandings enlightened ' I l\ fl 88 IKKATISK ON BAPTISM » i f i to understand the Scriptures ; because they under- stand infant baptism as referrin*,'-, in its representative character, to the baptism of the Holy Ghost, which is administered to every child of God in male and female without distinction, in very infancy. '* As new born babes desire the sincere milk of the word, that ye may g-row thereby ;" i Pet. ii. 2. Another reason, of paramount importance, for the chanj,'-e and substitution of the sij^-n and seal of the covenant, is, that all the blood, which was typically shed, under the Mosaic dispensation, ceased to flow when jesus Christ shed his own blood for the remis- sion of the sins of many. " But when they came to Jesus, and saw that he was dead already, they brake not his le'^'s : but one o( the soldiers with a spear pierced his side, and forthwith came thereout blood and water ;" John xix. ^^^ 34. Now water Is one of the Scriptural emblems of the Holy Spirit, and is exhibited here, as succeeding the blood, which was shed in circumcision, and all other typical sacrifices, where blood had necessarily to be shed : and it also proves that the fountain of purifica- tion prophesied of was tb.en opened. "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleaiiness ;" Zech. xiii. i. And also, "In the last day, that great day of the feast, Jesus stood and cried, if any man thirst let him come to me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Holy Spirit, which they that believe on him should receive : for the Holy Ghost was not yet given, because that Jesus was not yet glorified ;" John viii. 39. We have now obtained satisfactory proof, of the reason of the change and substitution, from these pas- sag-es : and it is impracticable to establish, satisfac- torily, any system of doctrines from mere speculative reasoning-, not founded upon the word of God, accord- ing- to the grand and beautiful harmony, and consist- ency, in reciprocal relation of all the parts thereof: ,! I ! INFANT CIRCUMCISION, ETC. dctaclifd fractional parts of the Holy Scriptures, col- lected, and collated according to human judgment, l)redilection or prejudice, can never amount to a faith- ful scri|)lural system of orthodoxy, free from contra- diction and absurdity : hut when we see the indissolu- hly connected referential doctrines, of the one Testa- ment, beautifully exi)anded, in their development, into a more lucid, and more splendid organic, correspond- ing system, in the other ; we behold, with exulting gratitude, the unerring wisdom and benevolence of Jehovah gloriously displayed : such is the New Testa- ment to the Old : an expanded elucidation of the doc- trines, laws, and ordinances ; of the types, prophecies, and i)redictions therein contamed, to the full satisfac- tion of every investigating student, whose understand- ing the Lord hath enlightened to understand the Scriptures. The New Testament exhibits the arcana of God's |)urposes and counsels, which were treasured up in ty|)es and prophetic visions, in their manifested accomplishment and fulfilment, in full proof of his righteous and holy attributes ; and of his gracious plan for the recovery of fallen, lost mankind, to the praise of his glory. As it is indispensably necessary to preserve the in- dissoluble connection which exists between the doc- trines of the two Testaments ; it is, also, equally neces- sary to observe inviolately the connexion which evi- dently exists between the ordinances of the two Testa- ments, as they respectively lead to the more glorious circumstances which they typically and referentially characterize. " To the law and to the testimony : if ihey sj)eak not according to this word, it is because there is no light in them ;" Isa. viii, 20. And, "But now the righteousness of God without the law is mani- fested being witnessed by the law and the prophets ;" Rom. iii. 21. ■ Another reason may be adduced for infant baptism in the room of circumcision, the sign and seal of the covenant, from the express command, and explicit transaction of Jesus Christ, which accompanied his command. "Then there were brought unto him little If 1 i r 90 TREATISE ON BAPTISM i If ^ 1 1 children, thai he should put his hands on them and pray: and the disciples rebuked them. But Jesus said, suffer little children, and forbid them not, to come to me ; for of such is the kingdom of heaven." In this passage, 1 believe, a twofold view is clearly given : first, a view of the children of human jiarents, human- ly and lineally descended, whose right to np|)roach the Lord, as such, was manifestly establishedand put be- yond dis|Hite, by his gracious treatment of lliein who were brought to him, notwithstanding the i)rejiidice, and ignorance of them who endeavoured to prevent their approach : he showed that they had equal claim and right with their parents, or any others of the seed of the blessed of the Lord, according to the tenor of the covenant, in virtue of which alone, either parents or their children, in the unregenerate state, h;id any claim or title to his benevolence or mercy : he was himself the son of David, the son of Abraham, and conse- quently bone of their bone, and tlesh of their flesh ; and, therefore, the children of Jewish parents were his brethren, from the same stock, equally with their ptar- ents, and had equal claim to his friendly countenance and blessing, in virtue of the covenanted i)romises ; and not in consequence of qualification of i)ersonal holiness. We may clearly see and observe the diff- erence, in his mode of treatment of Jewish ])arenls and their children of the covenant ; and his treatment of the Syrophenician woman, of the gentiles and her child in woeful plight : although she pleaded the desperate- ness of her child's condition, at first, he answered her not a word ; and when his disciples entreated him to send her away, *' he answced and said, I am not sent, but to the lost sheej) of the house of Israel. Then came she and worshi])|)ed him, saying, Lord help me. But he answered and said, it is not meet to take the children's bread, and to cast it to dogs» And she said truth Lord, yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith, be it unto thee even as thou wilt. And her daughter was made whole from that very hour." Math. xv. 22. 29. Here INFANT CIRCUMCISION, ETC. gj the difference of treatment may be considered expres- sive of difference of clnim : the Jewisli parents and tiieir children had covenant privileges and claims, wliicii were withheld from the gentiles ; and, therefore, the woman of Canaan and her child had not covenant cl.iims ni)on his beneficence. He took the Jewish children on his arms, in virtue of their covenant pre- rogative, and blessed them. And because the woman of Canaan admitted the justice of his reprehensive language, and the superior claims of the covenanted, peculiar peoi)le of God, he said unto her, "O woman, great is thy faith, be it unto thee even as thou wilt." I do not insist on this differential treatment of Jew- ish children as infallible proof of infant baptism ; but merely to exhibit, to a certainty, that Jews and gen- tiles had not equal claims, as may safely be inferred from his remark to that effect, when his disciples were pleading with him to send the Syroj)henician woman away : " I am not sent but unto the lost sheep of the hcAise of Israel;" as well as from his words to the woman : " It is not meet to take the children's bread and to cast it to dogs." But if infant baptism can be established by more substantial proofs, drawn from the Holy Scri|)tures, the views obtained from this differen- tial treatment, may properly be adduced in corrobora- tion of more cons|)icuous and conclusive testimony : it is, of itself, a safe testimony of privileges and claims, belonging only to the descendants of Abraham, Isaac, and Jacob, as the i)eculiar peojile of God. Now, if sign and seal, during the gospel dispensa- tion, be at all affixed to the covenant, in virtue of which alone the claims of [ews, and Jewish children have been plainly established, it can be nothing else than infant baptism : and if infant baptism, assign and seal, be not nfhxed, it must be considered without sign and seal ; and the covenant, under that view, be found to be invalid, null, and void ; for adult immersion can never be admitted as sign and seal, because that would not coalesce with circumcision in reference to the in- ternal spiritual sealing by the Holy Spirit, unless we would assent to the Baptist, unauthorized, blasphemous \.i- I. ■ Trrr 92 TREATISE ON BAPIISM it; ■ f m 'ii <: system of "dipping in the Holy Spirit," Tupper's in- terpretation of, baptizein en pneumati hagio : but that the sign and seal is still extant, and annexed to the covenant, is unquestionable, as may be seen from many parts of the New Testament. For instance : " Now I say that Jesus was a minister of the circumcision for the truth of God, to confirm the i)romises made unto the Fathers." Rom. xv. 8. The covenant is valid and everlasting ; and, therefore, the sign and seal, under the gospel dispensation form, must be perpetuated, and administered, according to its obligatory nature and character, as a divine institution in the Christian church, to avoid the threatened pains and penalties against the neglectors and despisers of what is so im- peratively commanded, both in the Old and New Testaments. Jesus Christ being a minister of the circunicision, for the truth of God, to confirm the promises made un- to the Fathers, must be admitted as relevant and suffi- cient proof of the continuity of the covenant, accord- ing to its original tenor and obligatory nature, and also of its sign and seal in perpetuity : and, not only so, but of circumcision being still the sign and seal of the covenant, under the gospel dis|)ensati()n ; as it was under the Mosaic : the truth of God must be honoured and respected, and the promises made to the Fathers must still be confirmed, and for that purpose Jesus Christ was a minister of the circumcision. It is per- fectly evident, therefore, that jesus Christ perjietuated the covenant, and introduced its sign and seal into the gospel dispensation : and it is also evident, that Jesus Christ alone is qualified and authorized to administer it, as being made without hands, it is, therefore, called by the Apostle Paul, the circumcision made without hands ; and the circumcision of Christ : " For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, who is the head of all princi- pality and power ; in whom also ye are circumcised with the circumcision made without hands, in jjutting off the body of the sins of the flesh by the circumcision of Christ : buried with him in baptism, wherein also ye INFANT CIRCUMCISION, F, IC. 93 are risen with him throug-h the faith of the operation of God who raised him from tiie dead." Col. ii. 9. 12. In these passaj^fes we have presented to our view the most manifest and exphcit dechirations, with re- gard to the introduction of circumcision, as sign and seal of the covenant, into the gospel dispensation ; as well as its administration by Jesus Christ for the truth 01 God, that the promises made to the Fathers might be confirmed — and made sure to all the seed : under the Mosaic dispensation, it was administered by hands, by men authorized for that purpose ; where- as, under the gospel dispensation, it is administered without hands, by Jesus Christ ; and as the Israelites, after crossing Jordan, were circumcised on the hill of foreskins ; and thereby rolled otV the filth of l\gypt ; so now the true Israel o\' God, after passing the bap- tism of repentance, signified by the crossing of Jor- dan, are circumcised by the circumcision of Christ ; and, correspondently, put off the body ot the sins of the flesh : in these reciprocally corresponding circum- stances, as in all other cases in the Bible, the relation and accordance between type and antetype are invari- ably observed ; and, therefore, circumcision, as the sign and seal of the covenant, is continued in the Christian church by Jesus Christ, who was a minister of the circumcision for the truth oi' God, that the promises made to the Fathers may be confirmed to their seed and ofl^spring in perpetuity, iis included with them in the covenant ; that the blessings o\' the covenant might come upon all the spiritual seed, ac- cording to the nature and extent of the promised privileges, and blessings o\' a covenant oi' e\ erlasting duration. Great stress is laid, by the Baptists, on the scrip- tural expression " buried with him in baptism," with- out attending to the scope oi' the passage in its spiri- tual bearings, but draw, from fractional portions thereof, their authority and warrant i'or their dipping system ; but the consideration and illustration o( this most important passage I have purposed for another section of the work, as mv object in this section is to V ; ■rm 94 TRKA'JJSt ON BAPIISM i i i 9 IM ! ii ill. prove and establish the certainty of the introduction of circumcision, as the sij^n and seal of the Abraha- mic covenant, into the gospel dispensation, by Jesus Christ, as the inalienable prerogative of Abraham's seed and their oft'spring with them, from generation to generation, for an everlasting covenant. Insuperable obstacles may be supposed to present themselves here, on account of the rejectee, scattered condition of the twelve tribes of Israel, who were the seed of the blessed of the Lord. " Who are Israel- ites ; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises ; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." Rom. ix. 4. 5. It is true, they are in a rejected, scattered condition, in consequence of their own apostacy. revolt, and idolatrous, propensities, and practices ; and sufl'cring until the time of their merci- ful visitation and fmal deliverance and restoration, under all the curses denounced in Deut. xxviii ; yet, that does not invalidate God's covenant, or shorten its duration and perpetuity : there is no doubt of tem- porary suspension of possession, privileges, and blessings, having taken place ; but the covenant of God is unchangeable, permanent, and everlasting ; and, therefore, although " as concerning the gospel they are enemies for the sake of others, yet, as touch- ing the election, they are beloved for the Fathers' sakes." Rom. xi. 28. So that even in their tempor- arily rejected, scattered condition, they are still be- loved as the seed of the blessed of the Lord and their offspring with them ; and thus they are still the good seed, the children of the kingdom, in contradistinc- tion to the tares, the children of the wicked one ; and in the gracious purpose of God for a glorious in- gathering, manifestation, and covenanted privileges, and blessings, infinitely superior to what the cove- nant extended to them, under the first and typical dynasty ; and, therefore, the sign and seal of the I 111 INFANT CIRCUMCISION, LTC. 95 covenant is continued until the vail is withdrawn, and the g^lorious development takes place. But I have only hitherto introduced circumcision made w ithout hands, in proof of the continuation of the sign and seal of the covenant, during the gospel dispensation ; and also to prove the prospective char- acter of the covenant, and the introduction of its sign and seal into the gospel dispensation, by Jesus Christ ; but it is still necessary to prove that Infant Baptism is the sign and seal administered with hands : for which purpose, I have, elsewhere in the Treatise, proved the necessary indissoluble, reciprocal connection which exists between the old Testament doctrines and ordinances, and those of the new ; and between outward ordinances, and their corresponding inter- nal, spiritual ordinances ; and, therefore, it is need- less to go over the same ground again in this place : it may be sufficient in this place to refer the reader to the section where that part of the subject is already treated, and merely assert, in this place, what has been elsewhere satisfactorily proven, that infant bap- tism is, since the day of Pentecost, the outward sign and seal of the Abrahamic covenant ; and, therefore, to be administered in the Christian church to the end of the world or age. The mixed condition of good seed and tares, may be advanced as an insuperable objection to infant baptism in the room of circum- cision ; because we cannot discriminate and distin- guish the offspring of the seed of the blessed of the Lord ; or, in other words, as we cannot make any distinction between the tares and the wheat, which must be considered as growing still together, in the same field, the world : as answer to such objection, we consider the answer of the master of the field to the servants, "let them grow up together to the harvest," together with the language of the Apostolic commission, '* Go ye, therefore, and disciple all na- tions, baptising them," &c. sufficient warrant and authority for infant baptism ; and, also, sufficient en- couragement and security for the parents, when they understand that infant baptism is substituted, by ^5 I m w 96 TREATISE ON BAPTISM ! i! 1'- f \i Jesus Christ, for infant circumcision, as the outward sig-n and seal of God's covenant with his peculiar people. The necessity of its continuation is indisputably certain ; and, therefore, as during- the g"ross intermix- ture of tares and wheat, the Apostles were told, in the proleg-omena to their commission, that all power in heaven and in earth was g^iven to him from whom they had received their commission ; and, therefore, their commission extended to all nations, as well for the administration of baptism and after teaching^, as, for antecedent discipling-, by all pos- sible, lawful means : their commission does not pro- pose qualifications sucli as to enable them to dis- criminate between tares and wheat, that they mig-ht receive under the sig-n and seal of the covenant the one, to the exclusion of the other : that would coun- teract the command ol their master as exhibited in the parable of the tares and the wheat. By their commission they were authorized to g"0 and disciple all nations, and to baptize them in the name of the Father, and of the Son, and of the Holy Ghost, &c. and that because all power was g^iven to him in heaven and in earth, that is, as I have already shewn, over a twofold kingdom, or body, or church, answerable to his twofold nature in one person. His having- all po .ver g^iven to him in heaven and in earth, establishes and extends the Apostolic commission to all nations, tor, saith he, " As thou hast sent me in- to the world, so have I sent them into the world." As he was delegated by the Father ; so, in his dele- gated power, they were commissioned to act ; and as all power in heaven and in earth was g-iven to him, so they were, under that deleg-ated power in heaven and in earth, commissioned to g-o and disciple all nations, baptizing- them ; and thus they were authorized to baptize all whom they should disciple. Does their commission enjoin on them a catechu- menical test, analogous to the Baptist test, regenera- tion, justification by faith, and salvation ? (Tupper's Tract test.) If not, by what new commission do the INFANT CIRCUMCISION, ETC. 97 Baptists act, in their unscriptural proceedings ? Let them not draw their authority from such a passage as, *• He that beiieveth and is baptized shall be saved :" tbey have repeatedly been told that these qualifications do not belong to the infant mortal, whom, alone, they have in their power to dip ; but are the qualifica- tions of him who is quickened, and restored to spirit- ual life from bondage, and spiritual death ; who be- iieveth on Jesus Christ to the saving of the soul, and shall never die. They have been also told that the language, contained in that passage, is no part of the Apostolic commission ; and that they put no distinction between the terms of the commission, " Go ye into all the wor!<^ and preach the gospel to every creature," and the language of promise attached to what man can- not give, faith, and the baptism of the Holy Ghost : ** he that beiieveth and is baptized shall be saved." The language of the commission is imperative, and authoritative, commanding them, and laying a necessity on them, to go and preach the gospel to every creature. " Necessity is laid on me," says the Apostle Paul, " to preach the Gospel, and woe is me if I preach not the gospel : whereas the promises, attached to the commis- sion, are gracious declarations of the effect of their preaching, for the purpose of encouragement to them to go forth as lambs among wolves, among whom he sent them forth : therefore, we call on the Baptists to show a commission authorizing their pretentions to qualifications, as regeneration, justification by faith, and salvation, as catechumenicai test. They are them- selves very pressing in requiring examples of infant baptism : now we press them to shew their qualifica- tion test from the Apostolic commission, or from any other scriptural injunction to that effect. Will they still pertinaciously say that their catechumens are never discipled until they are regenerated, and justified and saved, when they pretend that they are, or ought to be, in that condition, before they dip them ? Are these catechumenicai qualifications in the power of man to bestow ? or, are human beings constituted with faculties of perfect discrimination for that test ? If not, 14 M if It 'f ! . Il' m ^S . TRMTISE ON BAPTISM ' '. how can they suppose such a commission to be a|)plic- able to a short-sighted man ? And if there is no com- mand, in the Holy Bible, to exact so high a test of their catechumens, by whose authority do they exact it ? It waa in the power of the Apostles to discharge, every duty required of them, for they were endowed with power from on high, by which they were quaiitiedi to perform every duty, according to the extent of ihein commission, and the necessity laid upon them ; but, they weft not qualified to giVe regeneraition, jusliftca-' tion, and salvation : the Lord reserved that power toi himself, as his inalienable ])rerogative : why then da men overleap the bounds of prescribed duty, and ar-i rogate to themselves the power, or the ability, to test and prove, that those whom they dip are. in the con- dition required by their test ? A test of qualifications,^ which the ApDstles in the amplitude of their commis- sion and authority were not required, or enjoined to e^Gtv;>9^ test for which they have no intellect certainly to ascertain , a test which they cannot monopolize, or. arrogate exelusi/yely' to their sect ; a, test which must be considered equivocal, at best, when ignorant, pre-i j.udiced, arrogant pretenders to the sacerdotal oflfice,,. propose it to their ignorant, misled, proselyted people^ (; ( I' • ■ ■■ '•' "I :.■.,■ .1 1 . I.l ; , •' u • i ( j.;0 h ■} . •! i . /' , > )i ''•1. , 1 1 ■<'. 1 ! :, I Xi 1 t» I . ' ■' • t r. k - r ■ ,- I ■ ''. 1 ;;.''.• ■•-'•!„, i t ; ■ ■ > ; rt i .11 • .')!,. 1 1 ; • 1 1 . ■'•.} :J .^ -1 \ r,:^u^ Ui\ I I' r- (99) '!» M''i ■'] : '^l I I mi. " ' Baptism 6t the~ Holy Gndst and Mbor op AbivilNlSTRATION. ' justifiable '\k\ publishing to his fellow creatui-es, the views Wliiich may hkve beeri communicated to him 'j and besides necessity Is Idid oil the true servants of Christ, to preach the Gospel, and to contend fdr the 'faith' dnde delivered to the faints ; that every dogiVia which seetarfan zeal wbiild obtrtidej to the' subversion of sound faith 'and'pracrtce,' may bd Condemned, ancl expelled frOm the' Cht-istikh (ii-eed by the forhl' of sound wdrds. ' • ' ' I < d I Without 'clos^'attei^ticin 'to'the' s^iritifjlWty ! bft^^ language of the Holy BiMe', \^ftti t-egard t6 th(^ dO^^ trine^bf baptfsm, hb"«iat1sfattOi^4}ew» (ian'be 'obtdiiiled, andJoi/r fes'eai-ch^f'v^'ouW'feit^ Iri i^•fc^^'te*\^^'(lntli^[^fit^i Abie* Ires liits.'""'' '-"''J'^^- ■"'' I'! '^*' "^ briuot hm, ^(h-)v ■.' r.fl ;. ' 'I -i.A lOO TREATISE ON BAPTISM !i h u* ' i ! \\> iiii ' of this world : and it must be allowed, that the Bible is the book of a kingdom which Christ declares not to be of this world ; and that it contains the laws, and in- stitutions of that kingdom, is undeniable ; and that, therefore, those laws and institutions are not of this world; that is, that they are not of human institution and are not in their high spiritual character, to be applied and adapted to human transactions ; but are the spirit- ual laws, and spiritual institutions, of Christ's spirit- ual kingdom, intended for, and adapted to the spiritual concerns of that kingdom. The ordinance of baptism, which was, in common with all other institutions of the kingdom, instituted and appointed by the King in person, is, therefore, unquestionably one of the institutions of the kingdom of Immanuel ; and his kingdom is not of this world ; the ordinance of Baptism, therefore, must be con- sidered of a spiritual nature and character : the bap- tism with water outwardly administered, therefore, must be considered prospective and referential, adapted to the character of the dispensation to which it is at- tached, as a representation of the baptism of the Holy Ghost, which is the alone baptism of the spiritual kingdom of Jesus Christ. Therefore, as the baptism of water outwardly ad- ministered is referential, or representative of the bap- tism of the Holy Ghost ; and as I have entered on that part of the subject which regards the mode of ad- ministration, I consider it the safe.'^t way, to examine, and arrange the scripture language, where the mode is, explicitly and authoritatively defined : and for this purpose I find the corroborating testimony of three Greek verbs, with their respective prepositions, suffi- cient satisfaction to my own mind ; and, I trust, shall be found to be so to the mind of every candid critic, whose prepossessions and prejudices have not blinded the eyes of his understanding. These verbs are, ekchuein, to pour out, chriein^ to anoint, and baptizein^ to baptize, which being regular verbs and found to be in the active voice, it is plain that they require nominative, and objective or accusa- BAPTISM OF THE HOl.Y GHOST, ETC . lUI tive cases ; and also when found accompanied, in the sentences where they occur, by prepositions, it is self-evident to the grammarian that the manner of the action is described and determined by the accompany- ing prepositions, or adjuncts. Thus " I will pour water upon him that is thirsty." Isa. xLiv. 3. I, in this proposition, is the nominative to the verb to pour, the pouring is the action, water is the object- ive or thing poured, and, '* him that is thirsty," the recipient or receiver of the water, poured out ; and is distinguished in regimen by the preposition, upon : taking this grammatical view of the construction of the sentence, it cannot but appear perfectly simple and plain to any one, who has ordinary knowledge of the use of words, and construction of sentences, that the action, by the application of water, is per- formed upon him that is thirsty, and that he is in a passive condition during the whole action of pouring the water upon him. The next verb is. chrieiii^ to anoint, and is of fre- quent use in the language of inspiration. "Thou lovest righteousness, and hatest wickedness : there- fore, God, thy God, hath anointed thee with the oil of gladness above thy fellows." Psalm xLv. This sentence is differently constructed from the former sentence, and yet the same result is obviously ar- rived at by the application of the same rules : the word, God, is the nominative, in this sentence : hath anointed signifies the action performed : thee is the objective or recipient, and the oil administered is in regimen, governed by the preposition, with : and, therefore, thee in this sentence becomes the passive object, upon whom, in that passive condition, the action of anointing is performed, or in other words, to whom the oil is applied. Baptizein, to baptize, is the word on which the argument, with regard to the ordinance, chiefly de- pends, and, therefore, requires most particular atten- tion. *• He shall baptize you with the Holy Ghost and with fire." Matthew iii. 11. He, is the nomi- "hi L ( !i t02 TRKAllSf: ON BAPTISM 1 1 I; i 1 }. native in this sentence ; shall baptize, expresses tH* action to be performed : you the objective or recipi*- ent, the words Holy Ghost and fire, g"overned in re*- gfimen, by the preposition, with, or by ; and, the»-e- fore, you the persons to be baptized, are the passive objects to whom the Holy Ghost and fire were to be wpplied or administered, according^ to the promise of God by Joel, "It shall come to pass afterwards I will pour out rrry spirit upon all flesh." And, there^ fore, all that is' proposed, or done, in these three dit^ ferently expressed, «nd differently constructed seri^ tences, is proposed to, or performed upon, man *he passive recipient or receiver ai' what is thus bestowed] In the first case, the water, is proposed to be ap- plied or' administered tO' the subject : in the second case, the oil : and in the third, the Holy Spirit and the fire: and, in the three cases, the same result i^ evident, althoug-h the sentences are differently cont structed : and it is perfectly plain that, whatever turti may be g-iveny in' similar ca-ses, to the sentenoesf man must be considered the recipient or receiver of what is bestowed ; and that, consequently, he must; be coni Sidered passive as reg-ards the whole transaction : and that, therefore, Vvhatever is bestowed, in the three cases, nfi above, is bestowed upon man the receiver or subject to which 'the appHcatiori is made : and it is absolutely impossi6lei by 'all thfe^rul^s of grammar put together; to transfer the water,' the oil,' or the Holy Spirit and the fire, which are governed in regi- men by prepoj^itiohs, Hn' thteplrioe'tjf man, into the objective case, so-iis to perform' x[\e aatxon \)pofl them i antt-it- is equally impossible t0-trai^*jf«r man, frohi the objective' c«se, to begovei-nedJin-ifegiwiert" by anyp(fe-« pbsii?ion! -whatever^ so siS't©!wiql«e hjmfthe' subject to be applied or administeredV w^idrWfiion'i'sen^ef'aird' the pMnMii^iA^'-^f thueoHb^ Bibili<;|iWit*ibutthe^nse> of thfe rofes' bf gr am-iwM ^tnl^bt ibfaive^pf ef^^Hted" ' ^uppev ffoitt/pl«ti»6f -eVre Spivit^'^WhiMft t*fG^t»©!rdjisIjpl«a«irfitq ^KftfKbut'fii? ba'pti;¥>o8iUotti inWt'hichihdiha«yfi4litfl^and^8sdl'i%f«»J tempted to place, and to exhibit him, when he fool- BAPTIS1M OK THE HOLY OHOST, ETC. ministered to the children of Gtld, in all ages, and, countries, until the last of the heavenly family is bap- tized, and is placed, in like condition and circumstan- ces, with the rest of the family, and no stretch of in- genuity can ever change the mode of action from the established rules of the Holy Scriptures in the admin- istration of the baptism of the Holy Ghost : it has been, is, and shall be undeviatingly continued in ad- ministration, as originally manifested, by the pouring out of the spirit upon all flesh : and man has been, is and shall be the passive recipient of what is thus bestowed. ** Every good gift and every perfect gift is from above, and cometh down from the Father of lights with whom is no variableness neither shadow, of turning." James i. 17. ; The after or subsequent condition of man cannot describe the action by which he has been brought in- to that condition ; and it is not, therefore, just or fair to deal with the Holy Scriptures as Tupper has done, when he proposes, the after condition of man, for illustration of the passages which he has quoted. Those two passages, Matthew iii. 1 1, and Mark i. 8. are perfectly silent, with regard to man's condition, after baptism, but merely promise the gift to be after- wards applied according to the, power of the, words, >'fS I I04 TREATISE ON BAPTISM i :>■ ,i '1 I! ■!, TV,!l! i I . I used ; and, therefore, if Tupper wished to give a spccimenofhis critical, etymologizingtalents,heought to have confined himself to the contents of the two passages, which he endeavoured to explain by an inconsistent, inapplicable auxiliary ; and to refer his readers to parallel passages, in which the act of ad- ministration was actually, and explicitly expressed : and not to attempt to turn away their attention, from the main, important object, to the after or consequent condition of the baptized : the bestowal of a precious gift is what is contained in the promises of the two passages which he, unfortunately for his cause, has quoted ; and no mention whatever is made, in them, of any subsequent or after condition, although he en- deavOii*-s to recommend that to our attention, as one of his proofs in support of his newly invented system of dipping in the Holy Spirit : Because John says, '• I was in the Spirit on the Lord's day," Tupper, finding the Greek preposition, en, translated into his favourite, ///, takes an unpardonable leap from the contents of the two passages, which he quoted, and which signify action, and not condition, without at- tempting to prove the mode of action by the passages, which shew the fulfilment, as also the mode of ad- ministration of what was promised in those he quoted. The argument between Pedobaptists and Baptists, does not imply the condition of man after being bap- tized ; but is, and ought to be, confined within the limits of the disputed points ; and, therefore, Tupper ought to draw his arguments from such passages as bear immediately on the main object, or mode of ad- ministratio;., and to confine himself tp the passages which he quoted ; to define their contents candidly and impartially ; and to prove, if he could, by the aid of parallel, appropriate passages, how man could be "dipped in the Holy Spirit," so as to establish his new system, upon proper scriptural grounds, rather than to try to prove the mode of action by words which merely signify condition and no action. To assume a conclusion, without data, or premises, is not fair dealing : and to give premises, and con- BAPTISM OF THE HOLY GHOS'l, ETC. >05 elusion, without demonstrating the proposition, from established axioms, is also unfair, unjustifiable deal- ing ; and has a tendency to mislead and paralyze, rather than to edify, and confirm : at all events, it is to be considered an unsafe, and an improper way of handling the word of God. But, in order to prove the views adopted by the Baj)tists to be erroneous ; as well as, to establish, in- controvertibly, the mode of administration to be pour- ing ui)on, 1 lead my readers to a higher source and authority, than Tupper and his compeers, and present to their view the ])romise of Jesus Christ : " For John truly baptized with water ; but ye shall be baptized with the Holy Ghost not many days hence." Acts, i. 5. The conduct of his Apostles, and of those who remained with them, at Jerusalem, in obedience to the command of their master, for the fulfilment of his j)romise that they would be baptized with the Holy Ghost not many days hence, was answered with cor- resj)onding results : for on the day of Pentecost, ten days after his ascension, his promise was fulfilled : they were baptized with the Holy Ghost, by the pour- ing out of the Holy Spirit u])on them ; and not by the dipj)ing of them in the Holy Spirit : " And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there apjieared unto them cloven tongues, like as of fire, and it sat on each of them, and they were all filled with the Holy Ghost, and be- gan to sj^eak with other tongues, as the Si)irit gave them utterance." Acts, ii. 2. 3. 4. That is the Scrip- ture view of the baptism of the Holy Ghost, which was ])romised, in the i)rophecy of Joel ; by [esus Christ, as implied in the mode of cxpresoion to be seen Acts i. 5. Baptisthesesthe en pneumati ha^io, ye shall be l)ai)tized with the Holy Ghost ; as acknowledged by Peter, on the day of Pentecost, after they had received the gift of promise : what Joel expressed by ekchuein epi, to pour out upon, Jesus Christ expresses by, haptizeiu en., to baptize with ; and Peter acknowledges that what God promised, as in the prophecy of Joel, 15 V ' Jl i .1 :i ^'! i j iiin K' 1 06 TREATISE ON BAPTISM was that which they received on that very day. Peter refers the mocking Jews to the Scriptures of the Old Testament, rather than to the then unwritten promise of Jesus Christ, whom they rejected and hanged on a tree, because his authority was by them despised ; and his promises, therefore, now fulfilled, would be treated with supercilious scorn and contemjn : but that the promise of Joel, by the expression, ckcliuein epiy to pour out upon ; and the promise of Jesus Christ by the phrase, baptizein en, are the self same promise ; and, that also, what was bestowed on the day of Pente- cost, was contained in both promises, although ex- pressed by different terms, it is perfectly evident, and cannot be gainsayed ; for Jesus Christ promised, by the words in dispute, baptizein en, that they should be baptized with the Holy Ghost not many days hence, as Joel formerly promised the same baptism by, ekcAuein epi, to pour out upon ; and, on the day of fulfilment, Peter bears testimony to the mode. If these views are contradicted by the Baptists, let them dispose of these three passages of the Holy Bible, in any other possible way, if they can, than as agreeing, in one, as a threefold testimony, of high and heavenly authority, in favour of baptism, by the pouring out of the Spirit of God upon all flesh. And if the testimony of these three faithful witnesses, Joel, Jesus Christ, and the Apostle Peter, in favour of baptism, by pouring, be not admitted, and acted upon, the relevancy of their tes- timony, in all other cases, may be disputed ; and thus the authority and testimony of God, by Moses, and the Prophets, and by John the Baptist, and even by Jesus Christ and his Apostles, would be rejected and despised ; and the traditions of men would be substi- tuted, in their room, to the imminent peril and danger of the doctrines and ordinances of Christianity. And in addition to the full and substantial testimony, which is clearly deducible from the combined power and force of these three passages, when viewed through an unprejudicing telescope ; the account which the sa- cred historian gives of the posture of them, who were baptized on the day of Pentecost, sitting in the house, BAPTISM OK THE HOLY GHaST, ETC. 107 together with the different steps of the mode of the divine procedure, in all the glorious transactions of that evei memorable day, may be applied to for corro- borative testimony : when, therefore, the language of inspiration is carefully attended to, we obtain, a per- fectly satisfactory evidence and testimony, independent of the traditions of men couched in the garb of party dogmas ; as well as of the lucubrations of the conflict- ing volumes of antiquity, for establishing us in sound orthodox faith and practice : let, therefore, the Holy Spirit be the guide, and the Bible the rule. What came down from Heaven, and filled all the house where they were sitting, and sat on each of them, and with which they were all tilled, was what was pro- mised by Joel, by John the Baptist, and repeatedly by Jesus Christ, during the time of his public ministry, before his sufferings and death, after his resurrection, and immediately before his ascension ; and also ac- knowledged by the Apostle Peter in the reception ac- cording to the conjoint testimony of all these faithful witnesses ; and lamentable must the condition of them be, who deny that the baptism of the Holy Ghost was, is, and shall be administered, by the pouring out of the Spirit upon all flesh ; and deny that we can draw any conclusion from the langunge of inspiration regarding the pouring out of the Spirit, in what manner persons were literally baptized. In addition to what has al- ready been advanced on this sublime and solemn sub- ject, I shall quote a few appropriate passages of scrip- ture, in order to present the language of inspiration, more copiously, to the immediate view and notice of the serious, pious, reader ; so that by the concurring testimony of a multiplicity of scriptural passages, the mind may be supplied, sufficiently, and satisfactorily, with sound scriptural truth for establishing it in sound faith and practice. " Nevertheless, I tell you the truth ; it is expedient for you that I go away : for if I go not away the Comforter shall not come unto you ; but if I depart, I will send him unto you." Now in this passage we observe a sending, and a coming clearly expressed ; and besides, the persons to whom he was to i It k' UM rr io8 TREATISE ON BAKlISM : H 1 n ^' be sent, and to whom he was to come, are plainly al- luded to : " Howbeit when he the Spirit of truth, is come, he will guide you into all truth." This passage, also, accords with the account which is given of the glorious transactions of the day of Pentecost ; and, therefore, there is a sending, or a pouring out ; a com- ing and an administration, every where observable, and, therefore, a i)ersonality : and how can any one lose sight of what is so conspicuously observable, in these, and a multij)licity of scriptures, which refer to the same, subject ; so as to contrive, by manifest per- versions of the language of-inspiration, a scheme or plan for dipping in the Sjiirit, from any one of the pas- sages which refer to the Holy Ghost in baptism, or from their conjoint testimony? Every attempt to pawn on the public the idea of the absence of personality in the language of the Ht^ly Scriptures, with regard to the Hoiy Ghost, in the or- dinance of baj)tism, must be considered truly lamenta- ble in men who profess the religion of Jesus Christ, and who style themselves pastors of churches in the nineteenth century : the fact is, they cannot reconcile their own dijiping system, with the language of inspi- ration, " I will ])our out my Spirit upon all flesh ;" and, therefore, try by shufliing, and fractioning, to deny what, from the express declarations of Scriptures, is perfectly evident. For instance, " It is to be observ- ed, also, that, though the Spirit is spoken of as being poured out, it does not thence follow, that the pouring itself was the bai)tism of the Holy Ghost. Tupper : tract page 154. Thus fractioning the very promise of God contained, in full, in the passage I have quoted frorii Joel, by omitting, and keeping out of the view of his careless readers, the preposition, (f//, upon, of Joel ; because that, e/>i, upon, would fix him to the a])- plication of what was to be, poured out, to •' all flesh," and would put him to a stand, with regard to what he had in view, to prove, dipping in the Spirit, from the passage to which he was hastening with unjustifiable precipitation ; but his solicitude and anxiety caused him to miss his aim ; for, in place of action, he produ- FVVPTISM OF IHK HOLY CJHOST, LTC. 109 ces condition, in proof of his dippin^j;" system : " I was in the Spirit" Rev : i. 10: but, in that after condition of John, he could never see the mode of administra- tion, any more than he could see it, in the condition of the baptized, on the day of Pentecost, immediately after the prophecy by Joel, " I will pour out my Spirit upon all flesh," was fulfilled : " and they were all filled with the Holy Ghost." Acts ii.--The two pas- sa4;-es oug-ht to have been considered, upon so hij^hly important a subject, that the fulfilment oi' the prom- ise, by Joel, might be presented joyfully to the view of his readers, in the one, and the after condition, in both ; that justice might be done to the \\o\\ Scrip- tures, in the very order in which it has pleased Clod to arrang-e them ; and that, <•/>/, upon, might be al- lowed the purpose for which Ciod placed it in the passage ; and that, c//, in, mig-ht be used, in that position, to express condition and not action. It is cruel treatment of the Bible, to employ portions thereof, purposely, for the contradicting- o( other, equally important portions ; and to constrain it to speak language which is manifestly subversive of its own immutable truths. That this is the case, with regard to Tupper's third chapter of his tract on dip- ping-, is undeniable : but the fact is, the Baptists can never reconcile, their dipping system, with the pour- ing- out of the Spirit upon all llesh, by all their futile evasive efforts ; but the more tliey attempt it, the deeper into error they must inevitably sink ; and the clearer must their unavailing- endeavours prove the indelible stain of perversive practices on their order. Their etforts to establish their system must prove unavailing-, when the Holy Scriptures are. properly, candidly, and impartially treated, and applied to the subject in question. The Spirit is poured out, is sent, and comes, and sits, or rests, or abides upon the bap- tized ; and thus, they are in the Spirit, and are filled with the Holy Ghost, in the truth, and unequivocal reality o( the word of God. Does not the Father promise to send his Son into the world ? And in the place of the second person in I I JO TKbATlSE ON BAPTISM i the glorious Trinity, does he send anything" in fulfil- ment of his promise, but the actual son of God, the Logfos, who was in the beg'inning', who was with God, and who was God ? Does not the Son speak of his own eternal being and existence, in the eighth chap- ter of Proverbs ? "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth ; when there were no fountains abound- ing with water ; before the mountains were settled ; before the hills was 1 brought forth," &c. And was he not really and truly, identically and personally in the flesh? " The word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Feather,) full of grace and truth." John, i. 14. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them ;" 2 Cor. v. 19. He was not, figuratively or metaphorically, in Christ, else the reconciliation of the world would necessarily be a figurative reconcili- ation. And is not the address of Jesus Christ in the Gar- den of Gethsemane to one, even the F'ather ? '* O my Father, if it be possible, let this cup pass from me : nevertheless not as I will but as thou wilt." Matthew xxvi. 29. And are not his doleful lamenta- tions on the cross, which were wrung from his sub- missive soul, on account of the obscurity which con- cealed his God's countenance, for a moment, from him, addressed to two persons, as inferable from the repetition of the same name, *'My God, my God," Cifpressive of his own personality in the Trinity ? 'Vhereas, the four Zoon, living beings, ** which rest n 3t day and night," in their sublime strains of eulogy, * saying. Holy, holy, holy. Lord God Almighty, »vf . h was, and is, and is to come." Rev. iv. 8. re- repeat the word of adoration, three times, thus, us- ing language clearly expressive of the Trinity. Infidels and deists may, daringly, and presumptu- ously deny the personality ot the Son of God as one (i BAPTISM OF THE HOLY GHOST, ETC. IT I in the Trinity ; may deny his descent from the bosom of the Father ; his humiliation in the flesh ; his gflor- ious manifestation of divine power, in the miracles which he wrought, in testimony of his divine nature, mission and authority ; his tasting of death for every man ; his resurrection and miraculous appearances to his disciples ; his visible ascension ; and his fulfilment of his promise to his disciples, that they should be baptized with the Holy Ghost, not many days hence, as exemplified on the day of Pentecost. And Bap- tists may commit, a more daring, and more horrible act of presumption, in attempting to deny the per- sonality of the Holy Spirit, in the ordinance of bap- tism ; and, like Tupper, term the language of inspi- ration, which is expressive of his real presence, and personality in baptism, highly figurative language : Nevertheless the foundation of God standeth sure, and the real presence, and personality of the Holy Ghost, shall be continued in the Church of Christ on earth, as long as his gracious influence is required : and figures and oceans of grace, or any other un- scriptural language, for dipping, can never be allowed, upon the bare authority of carnally minded men, to the manifest contradiction of the word of inspiration, and the clear undoubted experience of every child of God. As well then may the Baptists become infidels, and deists, as to deny the personality, and real presence, of the Holy Ghost, in baptism ; because actions are ascribed to, and performed by him, in the Church, in his own department in the work of salvation ; and, therefore, his descent, and gracious operations, are equally certain, with the descent, active, and passive, obediehce of the Son of God. '* Nevertheless I tell you the truth ; it is expedient for you that I go away : for if I go not away, the Comforter will not come unto you ; but if I depart I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and ot judgment." John xvi. 7. 8. '* Howbeit, when he, the Spirit of truth, is come ; he will guide you into all truth : for he shall i'i if it ^ ■ I I 2 TRKATISK ON HAITISM ] I" ■it i Hi ii ill not speak oi' himself ; but whatsoever he shall hear, that shall he speak ; and he will shew you things to come. He shall f>lorify me : for he shall receive of mine, and shew it unto you." John xvi. 13. 14. And for farther testimony of his personality, and real presence, in the Church, I shall quote a most explicit and highly satisfactory passaj^-e, w here the Holy Ghost spoke, was understood, and was obeyed as God. " As they ministered to the Lord, and fasted, the Holy Cihost said, separate me Barnabas and Saul, for the work whereunto I have called them. And when they had ffisted and prayed, and laid their hands on them, they sent them away." Acts xiii 2. 3. The Baptists, because they cannot avoid some shew of ac- knowledi^-ment of the i^^racious influences of the Spirit, enter on the subject, as if they professed, and believed, the full amount of testimony of the Holy .Scriptures, with rci^ard to the bestowini^, and reception of the Holy Spirit, accordinj^ to the nijuiifest declarations of the lani;-uai,'-e of inspiration. " And it shall come to pass afterward, that 1 will pour out my Spirit upon all flesh," " He sat on each of them." "He saw the Spirit oi' God descending;;' like a dove and lij^hting" upon him ;" but when they come to speak of the mode of administration, because of the dippintj- system, they must shrink from the explicit lanij;ua<^e of the Bible, and try to conceal the truth under the j^arb of sophistry, and unavailing- perversions of the plain passages of scripture, which they pretend to inter- pret, and expound ; and daringh', and presumptuous- ly propose a figurative, or metaphorical, dipping in the Spirit, or in the ocean of his grace. Tupper's tract, page 152—3. 4. The argument is not about the influence, and graci- ous operations of the Spirit ; but about the mode of administration and reception, personality, and real presence, in the baptism of the Holy Ghost ; as the mode, in the external emblematic baptism with water, depends wholly upon the mode of the administration, of the internal real, "One baptism," the baptism of the Holy Ghost, ever since Christ Jesus was g-lorified. HAHIISM Ot THE HOLY GHOST, ETC. J»3 and the Holy Ghost was given after his glorification. And if the language of the Holy Bible, which refers to the baptism of the Holy Ghost, be termed figurative, or metaphorical, the actual ])ouring out of the Spirit of God upon all fiesh, according to promise, is actually denied; the personality and real presence, in baptism, are also denied ; and God's promise rendered nugatory, and null, and void ; the Holy Spirit basely insulted ; and God himself, by such denial, is held out as a liar and a deceiver. When water, one of *he emblems of the Spirit, is promised, as in Isaiah, '• 1 will pour water upon him that is thirsty," the figure of speech is meant to con- vey our ideas to the reality thus emblematized ; but when the Si)irit himself is, in express terms, promised, the rendering what is identically real, and personal, figurative or emblematic, is surely culpable, and un- justifiable, and subversive of the truth ; and cannot fail of its own success to deceive. " He that believeth on the Son of God hath the witness in himself : he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record that God hath given to us eter- nal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life." I John v. lo, it. 12. " If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Ghost to them that ask him." Luke ii. 13. The reality, identity, and personality, in these two cases, must undoubtedly be admitted, else the indwelling cannot be admitted ; and, thus, a multiplicity of scrip- ture truths must be denied to suit a system of human contrivance and adoption : and, therefore, those who term the baptism of the Holy Ghost, metaphorical, highly figurative language, dipping in the ocean of his grace, must, in grand consistency, deny the reality of the operations which are ascribed to him ; as well as the consequent, or after condition, of all who are in scripture language termed baptized. To give an ex- ample in consistency with the figurative baptism of the 16 ' I' ? ■ i 1 114 TREATISK ON HAPilSM Tupperian creed, John would l)e understood to say, I was in the ocean of his grace on the Lord's day ; but although his condition was truly a most gracious con- dition, in consequence of his being in the S|)irii ; yet we must not lose sight of the scriptural expression, c/i pneumatic in the Spirit, because thereby wc are trans- ported from mere feelings, affections, and joyful con- dition of soul, to the identical i)ersonality of the Spirit himself, which an ocean of grace, fi1ISM OF THK HOLY GHOST, KTC. 1^5 to acknowledge, and admit the full amount weight of ihe combined leslimony of the verbs, ekchuOy to pour out, chrio^ to anoint, and baptizo, to baptize, which conjointly comprehend, and express, all that we re- (jiiire for our guidance in the administration of the holy ordinance (;f l)a])tism ; than to harrass and perplex themselves, and their followers, with borrowed, un- meaning terms and |)hrases, such as, "dip in the ocean of his grace," "dip in the Holy Spirit," Tup's. 'I'ract ; terms and jjhrases which cannot possibly be a|)plied by them, nor received, and countenanced by us, as having the most distant claims to scripturality ; or the most distant tendency to inform the mind, and to establish it in sound orthodox faith and practice. The verb, ekchuein^ to pour out, used by Isaiah em- blematirnlly, " I will pour water upon him that is thirsty," and by [oel literally, "1 will pour out my Si)irit ujjon all flesh," has its preposition, ck^ in com- j)Osition, and is used by Peter on the day of Pentecost, to prove thai what they themselves had received on that glorious, auspicious day, was that which God, by Joel, had promised by the verb, ckchuein^ with its ac- companying {^reposition epi, upon : and God promised by John the Bai)tist, Math. 3. 11. Mark i. 8. the self same o])eraiion by the verb baptizein, and its ac- com|janying preposition en ; and it is remarkable and wc)!thy of the most solemn attention and consideration, that Jesus Christ, after his resurrection and imme- diately before his ascension, both in the word of in- stitution in the Apostolic Commission, and in his pro- mise of the bai)tism of the Holy Ghost, not many days hence, Acts, i. 5. makes the verb, baptizein, with its l)rei)osition, en^ speak the same language and convey the same ideas, as he conveys, in Joel by, ekchuein epi ; and besides, it is also remarkable that both forms of exi)ression are a|)plied, both where water, and the Spirit are signified, in the language by which the ordinance is to be understood, with regard to the mode of ad- ministration. These two verbs, therefore, ekchtiein and baptizein^ with their prepositions, epi and en^ must undeniably ill:. ,'.A 1 ''^* * -I ! ■4 r vlli 1 >| 1-1 ; I 1 IlitI !l6 'IRKAIISK ON MAfllSM be considered synonymous with regard lo the action of pouring upon ; and chriein, and baptizein, with their common j)reposition, <•;/, must al e of your calling," shews its si)iritual condition ; as called from darkness to light : from the power of Satan to God : from bondage and slavery to the glorious liberty of the sons of God ; and from death to life, and to the enjoyment of that si)iritual life with the immunities and privileges thereof, to the praise of the glory of God ; and, therefore, it is a body whose God is their Father ; not merely by original creation ; but also by spiritual creation : a new birth : " created anew after God in righteousness and true holiness." *' Created anew in Christ Jesus unto good works, which God hath before ordained, that we should walk in them." Eph. ii. lo. And the same view is ad- HAPTISM OF THE HOLY GHOST, ETC. 123 vanced also by Jesus Christ, where he says, " that which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." John 3. 6. " Who is above all," answering to, "One Lord," ruling and reigning supreme over all blessed for ever. " Through all and in you all," in conclusion of that sublime de- scrii)lion of the condition of the Church at Ephesus, Cod is manifestly declared to be the indwelling God, thus, raising our view to the highest pitch of the Church's condition, in its militant condition on earth. And, besides, Jesus Christ himself exhibits the same view of his people, in their exalted, spiritual condition, in his intercessory prayer to the Father : " I in them and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hiist loved them, as thou hast loved me." John xvii. 23. Let these and parallel synonymous passages l)e understood, and the pali)able absurdity of Ba])tist adaptation of that phrase, " one baptism, " to dipi)ing in water, to the exclusion of the bai)tism of the Holy Ghost, "by pouring out upon," must evidently and in- con trover libly ai)pear. To what jnirpose then are the wrestings, and perver- sions of Scrijjture language which plainly shew that the baptism of the Holy Ghost was. in its original admin- istration, by pouring upon, as I have already jiroven ? And it must baffle the utmost ingenuity of all the Bap- lists in the creation, to satisfy the reason and judgment of men j3ossessed of rational intellectual faculties, how di|)ping in the Spirit, could be performed : and indeed il is a sjjecies of blasphemy to i)ropose it, or to exhibit such Innguage to the view of rational beings, even for supposed credit to an untenable system. ^Lan could not sup])ose it in that proposed manner, and God never promised it after that mode ; but by the pouring out of Ills spirit upon all flesh : no example of the kind can l)ossibly be adduced ; for no instance of the kind was ever known or heard of; and no passage of the Holy Dible will give countenance to it ; but the Bible is wholly against it : common sense is against it : reason and judgment are against it : the enlightened under- 11 b^i »r I. H #1 W i I! .' i!|!: 124 TKEAilSK ON IJAI'TISM i , Standing is against it : the united testimony of the Church of Christ is against it : the exi)erience of the Apostles and the primitive churches are against it : the experience of all the regenerated, justified by grace, and saved, is against it : and God himself, by the language of inspiration, isagainst it: " And it shall come to pass after- ward I will pour out my spirit upon all flesh ; and your sons p" 1 your daughters shall i)rojjhesy, your old men shall a.eani dreams, your young men shall see visions : and also upon the servants and ui)on the hand- maids in those days will I pour out my spirit." Joel, ii. 28. 29. " I am / 'V' ' -.'id Omega, the beginning and the end, the first r.nd *h • hist. Blessed are they that do his commandmen.s, L.a. they may have right to the tree of life, ind m^y ente: ' through the gates into the city. For witi^out ;ii ., cU'^s, a .orcerers, and whoremongers, and murderers, and idcl.-cc) . ..-.J. whosoever loveth and maketh a lie. I Jesus have sent mine Angel to testify to you these things in the churches. 1 am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say come. And let him that heareth say come. And let him that is athirst come. And whosoever will, let him take the water of life freely. For I testify to every man that heareth the words of the projihecy of this Book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book ; and if any man shall take away from the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book. He which testifieth these things, saith, surely I come quickly ; Amen, even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen." Rev. xxii. (>25) en th, Old ith SECTION \r. Baptism of Watkk — Mode of AD.MiNis'iKAriDX. To prove the Baptism of the Gospoldispensation, by pouring, from, baptizein cn^ to baptize with or by, an expression uniformly used in the (ireek New Testa- ment, in contradistinction to, bdpiociu whicii is never used when the ordinance of baptism is referred to in scripture hini^ua^e ; as well as to pro\e baptism to infants in the room of infant circumcision, was my orig-inal intention and desii^n ; and, however tedious the process of investii^ation of other subjects, bearing" directly or indirectly upon my original purpose may appear, yet the necessity of special research and in- vestigation is evident, when we see jarring and con- flicting elements thrown together, and daily accu- mulating, to bewilder the mind among a mass oi in- congruous contradictionary quotations from various denominations and sections of the great Christian church ; as well as from the Mosaic usages, during the ceremonial law, and from the intermediate period of J oh n ' s m i n i st ry . During the periods of ceremonial lavings and ablu- tions, and the preparatory baptism of John, called the baptism of repentance, the Holy Ghost \\ as not given because that Jesus was not yet glorified ; but since the day of Pentecost, a- new era in the history of the church is to be kept undeviatingly in view ; and all typical and preparatory observances are to be con- sidered as abrogated and laid aside ; and the gospel ordinances, by which all others which had special re- ference to them are supplanted, are instituted, and commanded to be observed during the gospel dispen- sation permanency. It nil i 1 26 treatisp: on baptism !i. I would not presume, with the Baptists, to dij»-nify John the Baptist with co-equal power and authority with Jesus Christ ; and say with them, that John com- menced the j'i'ospel baptism; or in other words, that the baptism of John and the j^ospel baptism were one and the same thin*^ — John was indeed sent to preach and to administer tlie baptism of repentance in the wilder- ness of Judea ; but the baptism of the j^ospel dispen- sation was instituted by Jesus Christ in person ; I would consider myself, therefore, robbinj^-the Author and I'inisher of our faith of the g"lory ol' his own ina- lienable preroiJ^ative, were I to admit that the g"Ospel baptism was instituted or commenced by any of the creatures which he made, and not by himself person- ally, who was established by the oath of God, a Priest for ever after the order of Melchisedec. John the Baptist was indeed hii^fhly disting-uished and honoured as the immediate forerunner ot Messiah, and Jesus Christ himself acknowledj^ed his h\g\\ con- dition and station, in the capacity of a messeng-er sent before his face, to herald forth the near approach of Messiah and his king"dom, in these words, " Verily I say unto you, among- them that are born of women there hath not risen a g-reater than John the Baptist : notwithstanding", he that is least in the kingfdom of heaven is g-reater than he." Matt. xi. 11 [See sec- tion on the baptism of John.] He came indeed preach- ing- the baptism of repentance, in the wilderness of Judea, for the remission of sins ; but by Jesus Christ life and immortality are broug-ht to ltg"ht. "And other foundation can no man lay than that is laid, which is Jesus Christ." i Cor. iii. 11. I therefore, do not retrog-rade, in my views of the gospel baptism, beyond its institution by Jesus Christ, and its appoint- ment in the Apostolic commission, only as it is the outward sign and seal of the Abrahamic covenant, in the room of circumcision, as I find it divinely insti- tuted, and authoritatively commanded by Jesus Christ when personally present with the church on earth ; but that the baptism of John and the gospel baptism are two distinct baptisms is manifest, when it is con- 15APTISM OF WATER 127 sidered that the Holy Ghost was not j^iven until that was Jesus j^K^rified ; and, therefore, none could be baptized in the name of the F'ather, and oi' the Son, and of the Holy Ghost, before the day of Pentecost. The baptism of John also differed from the f^ospel dispensation baptism, in its nature and character ; because it was called the baptism of repentance, for the forg^iveness of sins, before the kini^ilom of heaven, or <;-ospel dispensatisn was manifested, which was done by Jesus Christ in person, and not by proxy as the Baptists would have it, for " by him life and immortality are broui^^ht to li£>ht." Now after that John was put in prison, Jesus came into Cialiloe, preaching the i^^ospel ot' the Kinj^d'tni of God, and saying-, the time is iultiiled, and tlie ivingd.im of God, is at hand : repent ye auvl believe the gospel." Mark i. 14. 15. In John's preaching nearly the same mode of expression is used, with regard to the approaching kingdom. " In those days came John the Baptist preaching in the wilderness of Judea, and saying, re- pent ye, for the kingdom of heaven is at hanJ." Matt. iii. i. 2. But Christ alone at that time had authority to say believe the gospel. The baptism of John was the baptism of repentance, for the remis- sion ot sins ; but the baptism of the gospel dispensa- tion initiated the subjects thereof into the new dis- pensation, which John's baptism could not do, being of a preparatory nature, and antecedent to the com- mencement of the new dispensation ; and shall any, who presume to hold that the baptism of John was the same as that under the Apostolic ministry, both, before the day of Pentecost, and, after that glorious day, take upon them also to say, that Jesus Christ in person, and not by proxy or commission, did not institute the ordinance of baptism, whicli, he com- missioned, and commanded the Apostles to observe, and to teach others to observe in the Christian church ? The baptism of John was of a preparatory nature and character, as was also his preaching, heralding- forth a king and kingdom not then publicly maniiJssted, although . he . had full commission.iind .' m ■f P ii I ■ ■ # •t . r •! 1 t. 128 TREATISK ON IJAPIISM i , : I -1 i '■ :■«.• ■ f authority, to preach the baptism oi repentance, and that tiie l- of the baptism of John, that John's ministerial doctrines partook of the doctrines of both dispensa- tions, as the twilight is compounded of the darkness ot the evenini^ and the precursory lii^ht of the succeed- nii^ day ; because at the evening- of the Mosaic dis- pensation, the light of the g-lorious g-ospel of Jesus Christ was beginning- to shed forth its brilliant cheer- ing- rays m its native lustre, to chase au^ay the shad- ows of the nig-ht. And it is also to be remarked, that during- the ministry of John, the Mosaic dispen- sation was not fully closed and terminated ; otherwise, Jesus Christ would not have directed the multitude and his disciples, to observe and to do whatsoever the Scribes and the Pharisees would enjoin them to ob- serve and to do, in these words, *' Then spake Jesus to the multitude, and to his disciples, saying-, The Scribes and the Pharisees sit in Moses' seat : all therefore whatsoever they bid you observe, that ob- serve and do ; but do ye not after their w^orks : for they say and do not." Matt, xxiii. i, — by which iii-i ■ i n, may easily, and satisfactorily draw the jjiula-iijii, that the Mosaic dispensation was not IJAPllSM OF WATER 129 Ot then closed ; nor was the gospel dispensation then com- menced: for succeeding objects cannot be said to com- mence until those they succeed are ended ; and, there- fore, if the gospel dis|)ensation had commenced with the baptism of John, this could not hold, and surely Jesus Christ would not have eaten of the paschal supper with his disciples, immediately before his suffering on the cross, and after John the Baptist was beheaded. It was then, and then only, he laid aside the Jewish Passover, and introduced the new dispensation ordinance, bread and wine ; because he himself the true paschal Lamb, wap about to be offered, as typified by the Jewish Pass- over : and thus the shadows of the night were gradually fjassing away, by the gradual progress of the coming light of the gospel, until the glorious resurrection and ascension of our blessed Saviour ; and until the prom- ise of the Father was fulfilled on the day of Pentecost, when the Holy Ghost was given, in complete manifesta- tion of the kingly power and authority of our Lord and King. The Apostles were then, and not till then, auth- oritatively, [)y the Holy Ghost, over the church, as stew- ards of the mysteries of God : And they, therefore, could not understand the nature and character of these mysteries until they were endued with power from on high, and taught of God by the Holy Ghost, whom they received on the day of Pentecost ; and, therefore, mere- ly i)raclised under Christ's immediate inspection what- soever they were by him directed to perform, until the glorious development, on the day of Pentecost, of the mysteries of God, which they then understood and prac- tised and taught. John the Baptist could not preach Christ crucified, to the Jews a stumbling block, and to the Greeks fool- ishness : but to them who believe, both Jews and Greeks, the power of God and the wisdom of God, as Paul, and all coeval messengers could : John could bear undoubted testimony to him who was to come ; but the gospel dispensation witnesses have had in their power to bear testimony to his coming, as declared by John ; and in addition to John's testimony, to bear their undoubted testimony to his suffering for our sins, 18 Hi I t 1 .:# nil ^^M- im t '^ I30 TkEATISL ON BAPlISM if i ii^ IS. ■'1 ; ■i 1 ; . to his burial and resurrection, to his manifestation after his death and resurrection, to his ascension, and to his shedding forth of that which was seen and heard on the day of Pentecost ; therefore, the intermediate period of John's ministry, was comparatively a period of glim- mering twilight between the two dispensations : the Mosaic dispensation ending by John's ministry and baptism, and the gospel dis|)ensation light shedding, at that time, si)aringly and parabolical ly, its precursory rays of twilight, under the ministry and baptism of Jesus Christ ; for he made and baptized more disciples than John (although he himself baptized not, but his disciples) ; and, therefore, John's ministry and bajitism partook of the nature, doctrmes, and ordinances of both dispensations, without belonging wholly to either : and now to maintain that John's ministry and baptism com- menced the gospel dispensation, is as much as to say that Jesus Christ is not the Alpha and Omega, the first and the last, the beginning and the end of the dispen- sation by which he hath brought life and immortality to light : and that he will give his glory to another and his praise to graven images ; which is all in direct con- tradiction of his own word ; therefore the baptism with which we have to do, is the gospel baptism, instituted by Jesus Christ in person, and not by proxy, as the commencement thereof, by John the Baptist, would prove and establish. And, besides, there is no account in Scripture, given by any of the evangelists, who have by inspiration of God, given all the accounts we have, in their writings of John's preaching and bai)tism, of his ever baptizing any in the name of Jesus, and we are commanded not to be wise above what is written ; and, therefore, as the scrip- tures are wholly silenton the subject, in the four gospels, we dare not presume to say that he ever baptized in the name of Jesus Christ, either by command orcommission : nor is there any account that any of those who were bap- tized in Christ's immediate presence, and by his own immediate authority to his disciples, were baptized in the name of Jesus Christ, and how could John, who was merely his forerunner, have a commission more MAPI ISM Ol WATKR »3' nearly approaching the gospel development, than the immediate disciples, whom jesus was teaching, and pre- paring for tiie reception of the mysteries of God, which he committed to them on the day of Pentecost : the day of their inauguration into office? On that day they were endued witli power from on high, and sent forth to disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : this is the first time mention is made of any name in the administration of the ordinance ; and, indeed, it is the first time that the name of the Son is revealed in personality in the unity of the Trinity, and, therefore, the name in which the ordinance of baptism was, ever after in ))erpetuity, to be administered was purposely and wisely delayed, until his own name could be au- thoritatively used in unity with Father, and Holy Ghost : and the reason is plain from the use of the word, there- fore, in the prolegomena to the Apostolic « ommission ; that is, therefore, or because all power in heaven and in earth is given unto me, "Go ye therefore :" He had then fully executed and accomplished the work which the Father had given him to do ; . id, therefore, his name as Son, was to be honoured in the church, in per- sonality ; and also in the divine unity in the Godhead, so that, as often as a human creature should enter into the world, the name of the Son was to be respected and honoured, not only because all things were made by him ; but because there is no salvation in any other; and that there is no other name given among men un- der heaven whereby we must be saved : therefore, his name as Son is appointed to be used, with the Father, and the Holy Ghost, in the ordinance of baptism, to the end of the world. Jesus Christ himself could not baptize in his own name, nor could his Apostles until authorized so to do, much less John the Baptist ; because he came not in his own name, but in the name of his Father, for the Father sent him ; and, therefore, he came not to do his own will but the will of him that sent him ; and, therefore, the name to be used in the administration of the ordinance of baptism was delayed, until the work m 4- mttam 132 TREATISE ON BAPTISM f> ! I ill , ' ii was finished on the cross ; and until his resurrection from the dead ; and until all power in heaven aid in earth, was given to him ; and till he could authorita- tively grant their commission to the twelve Apostles. How then could John, without authority or com mis- sion ^ baptize in his name? The passage upon which they endeavour to build, where some were interrogated by the Apostle Paul, whether they had received the Holy Ghost since they believed, and where the answer returned was, that they had not heard as much as that there was any Holy Ghost, I consider correctly ren- dered as we read it. Acts xix 4. 5. As the Evangel ist^ who wrote the book of Acts, first quotes John's mode of expression, " that they should believe on him which should come after him, and then adds, that is, on Christ Jesus." Thus showing that the ambiguity of John's usual mode of expression, was removed from their minds, by the application of John's expression^ " one cometh after me whose shoes I am not worthy to bear," to Christ Jesus by the Apostle Paul ; which application "when they heard, they were baptized in the name of the Lord Jesus." I am the more con- firmed in ray belief of the correctness of our present translation of that fifth verse, although the word, f/iis, is supplied by the translators, from the declaration of John's disciples, that they had not heard whether there be any Holy Ghost, and that they were merely bap- tized unto John's baptism ; therefore the expression when they h?ard this, applies to Paul's speaking or preaching, and not to John's preaching, as the Baptist advocate, Tupper, would obtrude upon us. for the sake of proving, if he could, that the gospel dispensation baptism, was commenced by John the Baptist, and merely taken up at second hand by Jesus Christ. The baptism of John was the baptism of repentance, and how could persons be " regenerated, and justified by faith, and saved," before repentance, as Tupper's tract test requires ? I would ask seriously whether the baptism of re- pentance includes the idea of repentance about the time of its administration, or, is it of a retrospective re- ihe tive BAPTISM OF WATKR 133 nature commemorative of repentance finished before faith and salvation : or, in other words, have people faith and salvation before repentance, or have they repentance and faith, and salvation in that order? iMetanoia, translated repentance, sijj^nifies a chang^e of mind, being- a compound of meta and uo?is : and repetcNS or boiistrophedon^ translated also repentance, signifies to retrace one's steps, or to return the way he went. Now, I ask again, can any one confess with his mouth, and believe with his heart, and be saved, without the gracious operations of the Spirit of God, signified by the words metanoia, and rcpctens^ translated repentance ? If not, what can the experi- ence and knowledge of those be, who profess faith, and salvation, in connection with the baptism of John, the baptism of repentance ? The Baptist catechumenical test reverses the order of the word of God ; the language of inspiration is, " He that believeth and is baptized shall be saved :" althoug-h that refers to the baptism of the Holy Ghost ; but the Baptist test requires a different form and order, an inconsistent form, Tupper's Tract test. The Baptist test is, "he that believeth and is saved shall be baptized," manifestly and undeniably rever- sive of the order and meaning of the word ot God. "Teaching them to observe all things whatsoever I have commanded you." Matt, xxviii. 19. Jesus, and not John commanded them to teach those whom they made disciples of, and whom they baptized, to ob- serve all thing^s whatsoever he commanded them, and among other things, the sign and seal of the cov- enant to their offspring, in order to initiate and in- duct them into the visible, baptized, or Christianized church, into church membership, luid fellowship, by the form of induction by which they were them- selves ce^nstitutcd members : and, therefore, we de- riv^e our commission from the express word of in- stitution ; and not in the way of imitation or example from John the Baptist. A commission is not derivable from example, how- ever exalted ; but from express precept and authority : 1 •t '■ ■A- m ^1 I ti ^ . "^ 1 II ^1 '^ m m 134 TREATISK ON BAPTISM l; S u 'k nor is a Christian ordinance to be administered merely in consequence of any examples to the neg"lect of un- doubted precept and authority, derivable from the word of institution. Jesus Christ, Jehovah our Righteousness, instituted the Mosaic dispensation ordinances by immediate authority ; and by the same authority supplanted them by the g-ospel ordinances, when, immediately and per- sonally present with his disciples : the one, before he suffered ; and the other, after his sufferings and resur- rection, and before his ascension, thus proving them both to be of a prospective nature, and not of a retro- spective character merely : they are both retrospective as regards their commemorative character ; but pro- spective as regards promises of future blessings. The baptism of John could not have in its nature a commemorative character, any more than the Levi- tical ablutions, only that it referred more immediately to the approaching kingdom of Messiah : but the or- dinances of the gospel dispensation have, in their na- ture, the character of retrospective commemoration ; as well as a prospective anticipation of all promised, spiritual and eternal blessings : it is, therefore, highly derogatory to the character and offices of Jesus Christ, who was constituted a Priest for ever after the order of Melchizedec, to ascribe to John the Baptist any part of his kingly, or pontifical inalienable preroga- tive. John the Baptist was not called a disciple of Jesus Christ, any more than any of the Levitical priesthood ; neither was Jesus, atter the order of Aaron, nor after the order of John the Baptist ; but after the order of Melchizedec. John is called the '* voice of one crying in the wilderness," sent to pre- pare the Lord's way, not by instituting ordinances for his coming kingdom, but to preach, and to ad- minister the baptism of repentance, for the remission of sins. " Behold 1 send you Elijah the prophet be- fore the coming of the great and dreadful day of the Lord : and he shall turn the hearts of the fathers to the children, and the hearts of the children to their i V \ 1 ,■ Hi i] ^ 1 to keir BAPTISM OF NVATLU MS fathers, lest I come and smite the earth with a curse." Mai. iv. 5. John the Baptist, in the power and Spirit of Elias, preached the baptism of repentance, at the very time that he announced the near approach of another greater than himself, and could not practice that which was not instituted, and which could not be in- stituted until the Mosaic dispensation ordinances should be abrogated and laid aside, by the authority of him who instituted and appointed them : until he should take out of the way the hand-writing of or- dinances that was against us, that was contrary to us, nailing it to his cross : otherwise we must aban- don every idea ot a Christian baptism, and return to the baptism of John, and at once become John's dis- ciples, and not Christ's ; for a patched garment will not pass the catechumenical test ; but there is no war- rant in Scripture for that retrograde movement ; but the warrant is, " Brethren, I count not myself to have apprehended : but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." Phil. iii. 13. 14. And also, ''Where- fore, we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith ; who, for the joy set before him, endured the cross, despis- ing the shame, and is set down at the right hand of the throne of God." Heb. xii. 1. 2. The disciples of John, to whom he pointed out Jesus, as the Lamh of God who taketh away the sin of the world, went with Jesus and abode with him, and returned not again to their former master. " Again the next day after, John stood, and two of his disciples, and looking upon Jesus as he walked, he saith, behold the Lcimb of God ! and the two dis- ciples heard him speak, and they followed Jesus. Th&a Jesus turnfsd, and saw them £aUowiDg, sjxd m ■ M '= \''.\ ^ '•'I I If 1 ti Mi 136 TREATISE ON BAPTISM saith unto them what seek ye ? They said unto him Rabbi (which is to say, being interpreted, Master,) where dwellest thou ? He saith unto them, come and see. They came and saw where he dwelt : and abode with him that day ; for it was about the tenth hour." Go ye, therefore, and do likewise, and never again return to John the Baptist : nor presume to recommend to the disciples of Jesus Christ, the bap- tism of John ; but allow Andrew to find his own brother Simon, and to bring him to Jesus Christ. John, I. 35. Christian baptism could not be instituted by any other, than Christ himself in person, as the alone Law- giver, and who alone possessed all authority to insti- tute the ordinances of his own kingdom : and the or- dinance of baptism could not be publicly instituted, in the name of the Father, and of the Son, and of the Holy Ghost, until all things were accomplished, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning him. Luke xxiv. 44. And until he could, in triumph, declare to his Messengers, whom he was authorizing and send- ing forth to disciple all nations, baptizing them in the name of the Father, and ot the Son, and of the Holy Ghost, that all power in heaven and in earth, was given to him, and until his name, as Son, should be honoured in personalitv, in the Trinity. Matt, xxviii. 18. Christian baptism, although instituted before his as- cension, was not, and indeed could not be, authorita- tively administered prior to the day of Pentecost : until those who were commissioned for that, and all other duties, should be endued with power from on high, and be inaugurated into office by the Holy Ghost. Jesus Christ commissioned them as his Apostles, and sent them out to make disciples of all nations, baptizing them, &c. but he ** commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me." Acts i, 4. Jesus Christ thus commissioned and instructed them ; but the in 11 on oly his all Ided rist the KAPTISM OK WATER »37 Holy Ghost, the promise of the Father, qualified them and made them overseers over the household of God. *' Take heed, therefore, unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers ; to feed the church of God, which he hath purchased with his own blood." Acts xx. 28. The Apostles themselves, therefore, much less John the Baptist, could not, authoritatively, administer the holy ordinance of Christian baptism, in the name of the Father, and of the Son, and of the Holy Ghost, un- til they were endued with power from on high, and until they were, by the Holy Ghost, on the day of Pentecost, made overseers over the Church of God. They did baptize under Jesus Christ's immediate and personal su|)erintendence and inspection, during the period of his personal ministry before his sufferings and death : but as the Bible is silent with regard to mode and name, it is plain, that it was not intended to be continued without public institution, and that the Christian baptism, was instituted before his ascen- sion, to the utter supplanting of all typical, and pre- paratory forms and modes. Although Jesus Christ made and baptized more dis- ciples than John (although he himself baptized not but his disciples) nevertheless, the scriptures are silent as to the mode and name, and it is the same with regard to John's baptism as to name, if not as to mode, in all places where mention is made of it, before the day of Pentecost : and it belongs to Jesus Christ's office as king, to institute the ordinance, and to the Holy Ghost to teach and direct, as to the subjects, and mode : and therefore, we commence our account of Christian bap- tism, from the word of institution, and the administra- tion and practice thereof after the day of Pentecost : after the Holy Ghost had made the commissioned Apostles overseers over the church of God. What, therefore, was the mode in practice of the baptism of John, affects not the doctrine and practice of Christian baptism ; because Christian baptisip is, by no means, a continuation of that preparatory baptism : and if the Baptists were to study their Bibles, in place of ransack- 19 1 : 1 4 1 4. i*" ^38 TREATISE ON BAPTfSM ing the libraries of the world, and the conflicting musty volumes of antiquity, or of modern times, and attend with more circumspection, to the nature of the pre- paratory baptism of John, and the language of their own catechumenical test, they could not but see the pal- pable absurdity of their inconsistent, heterogeneous system. The baptism of John is called, by the language of inspiration, the baptism of repentance ; but by no por- tion whatever, of the language of inspiration, is the gospel baptism called the baptism of repentance : and besides, no man of experience and knowledge of the finished work of the Spirit unto salvation, will place faith and salvation before the baptism of repentance, as the Baptists ignorantly do ; Tup's. Tract test : but clearly, and experimentally understand that the pre- paratory baptism of repentance is succeeded by faith, the baptism of the Holy Ghost, and salvation of which the external Christian baptism is emblematic or repre- sentative. Christian baptism, has succeeded the bap- tism of John, in the same way as Jesus himself suc- ceeded John as a greater than he ; and, therefore, in its prospective character must be considered referential baptism, as emblematic of the baptism of the Holy Ghost. If we were to consider the Christian baptism merely as a continuation of the baptism of John, it could not be emblematic of the baptism of the Holy Ghost ; but would require to be considered a modified form of its predecessor, to the exclusion of the baptism of the Holy Ghost, from the Christian church, and Christian creed : because the baptism of the Holy Ghost im- plies not in it the idea of repentance ; but indicates a work of repentance already finished, and a new birth already accomplished ; which the baptism ot repentance cannot possibly imply, or indicate. The Christian baptism, therefore, must be considered, not a continua- tion of the baptism of John, nor the alone baptism of the gospel dispensp,tion ; but a baptism instituted for the church during the gospel dispensation to its close, as the outward sign and seal of the Abrahamic cove- HA PI ISM OF WATKR Ki9 nant, in relation to, and connection with the baptism of the Holy Ghost, the inward, real sign and seal of the covenant of grace, that the two may agree in " one baptism," and forever supplant infant circumcision, for '' we are no longer under the law, but under grace." (mo) SKCTION VI r. External Christian Baptism, by Pouring Water ON the Infant, Emblematic of the Baptism OF THE Holy Ghost. Jesus Christ the Author and Finisher of our faith, is manifested to us, in the language of inspiration, in two distinct natures and one person : in the divine nature, as the Son of God, co-equal with the Fatlier in all the Attributes of the Godhead ; and, therefore, essentially God. " In the beginning was the Word, and the Word was with God, and the Word was God." John i. I. " Who, being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a ser- vant, and was made in the likeness of men ; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Phil. ii. 6, 7, 8: and in the human nature, as the Son of David in humanity; although David's Lord in divinity. " The book of the Generation of Je- sus Christ, the Son of David, the son of Abraham." Matt, i. I. " And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." John i. 14. And this twofold view of him is admirably expressive of his high and sacred character, as "Head over all to the Church which is his body, the fullness of him who filleth all in all," Eph. i. 22, 23, both in respect of ]Dre-eminence, in- fluence and compassion ; communicating life, motion, knowledge and strength to every true believer, as is beautifully expressed in the following passage : " from whom all the body by joints and bands having nourish- KX1ERNAL CHRISTIAN BAPTISM 141 I'S e- ace of red is til," i li- on, is •om ish- ment ministered, and knit together, increaseth with the increase of God." Col. ii. 19. And this Scriptural view of our blessed Saviour, possessing both the divine and human natures, shows him in eminently consistent character, not only, as the " One Mediator betweeri God and men, the man Christ Jesus ;" i Tim. 2. 5 ; but also as head over all, to a body possessing both the divine and the human natures, in one person ; as must» undoubtedly, be the character and condition of the body or church, which can, scripturaliy, and experi- mentally, lay claim to him, as the Head over all, answerable in all spiritual and human respects to a body thus constituted and conditioned. Such is the condition of the Church of Christ, when recovered from the miseries of the fall, and when re- instated in favour with that merciful God, who was gra- ciously pleased to look down from heaven the habita- tion of his holiness, upon sinful man, whose days are as the grass, who flourisheth as a flower of the field, over which the wind passeth and it is gone ; and, in his compassion for us, in our forlorn, low, and lost condi- tion, vouchsafed to provide a remedy for us, highly suitable to our various exigencies, and extremities ; and highly honourable to God, who appointed, and pro- vided that perfect Remedy for us : such is its condi- tion, when reclaimed from the natural state of revolt and rebellion, into which all mankind were plunged; when regenerated, and born again : when justified free- ly from all things from which we could not be justified by the law of Moses ; when made free by the law of the Spirit of life in Christ Jesus from the law of sin and death ; when " Baptized by One Spirit into one body ;" when under the gracious influences of the Holy Spirit, "sanctifying us wholly to himself from all filthi- ness of flesh and spirit ; and when enjoying the privi- leges and blessings of salvation, through the i)erfect righteousness of Jesus Christ, who died for our sins, and rose again for our justification. This twofold constitution and condition of the body of Jesus Christ, the Church, while in its militant ca- pacity on earth, is, I am persuaded, too little attended '% I 1 . ^t 1 1 1 *» i ' 1 't 1 ( - -'C-'i i i i ,.;i i II 142 I'RKATiSE ON BAPTISM to ; but it is not the less true on that account : the Holy Bible furnishes sufficient proof of this status, or condition of the Church, when raised up from the con- dition of sin and death, to the glorious liberty of the sons of God, in a justified, adopted, and sanctified state, as the real Church of Christ, the Bride, the Lamb's Wife : we were, naturally, alienated from the life of God : dead in trespasses and sins : children of wrath, even as others : without Christ, aliens from the commonwealth of Isarel, and strangers from the cove- nants of promise, having no hope, and without God in the world ; but, after the recovery, it is said of the Lord's people : " but now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ." Eph. ii. 13. And also, by the Apostle Pe- ter, the constitution and condition of the Church mili- tant, is, beautifully, and emphatically expressed. " But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people ; that ye should shew forth the praises of him who hath called you out of darkness in- to his marvellous light : which in time past were not a people ; but are now the people of God : which had not obtained mercy, but now have obtained mercy." i. Peter 2. 9. 10. And the Church itself, in its triumphant Millennian song, is taught thus to express itself, " And they sung a new song, saying. Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation ; and hast made us unto our God, kings and priests : and we shall reign on the earth." Rev. v. 9. 10. And also convincingly expressed by Jesus Christ himself, in language which cannot be misunderstood, or gainsaved. ** Jesus answered, verily, verily, I say unto thee. Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." John iii. 5. And the terms outer man, and inner man must be familiar to every careful Bible reader ; never- theless, for the sake of those who may lack scriptural knowledge, I shall quote one passage more, in addition to what has already been advanced, in proof of the two- EXTERNAL CHRISTIAN BAPTISM •43 fold constitution and condition of the body of Christ, the Church militant, afterits recovery from its natural state, afterit is broui^htni^h, by the washinj^of rej;-eneration andrenewingofthe Holy Spirit ; and after it is re-instat- ed in favour with God, and qualified for the discharj^e of all the duties required. " For which cause we faint not ; but thoug-h our outward man perish, yet the in- ward man is renewed day by day." ii. Cor. 4. 16. Now, when we consider both the Head and the body, severally, in two distinct natures, and one per- son, sig-nified by the " unity of the Spirit, and the bond of peace," as expressed in the following- pas- sag^e, " Endeavouring- to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called into one hope of your call- ing- ; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Eph. iv. 3, we can have no hesitation or difficulty in giving a satisfactory view of a twofold baptism, the one outwardly, and the other inwardly ; human and divine baptisms, agreeing in one, with re- gard to character, and mode of administration, so as to become ** one baptism " as expressed above in the passage which I have quoted ; nor can there be any difficulty in shewing the outward baptism with water, in its referential character, as emblematic of the bap- tism of the Holy Ghost : neither can there be any difficulty, after the mode of the baptism of the Holy Ghost is, scripturally and unequivocally, established, to understand the mode of administration of the bap- tism of water : the mode of that which is representa- tiv^e : their agreement in one must be observed, so as to observe consistency, and so as that the two may become, *' one baptism," as expressed in that passage which I have already quoted : with regard to the bap- tism of the Holy Ghost there can be no hesitation or question, when the verb, ekchueiUy to pour out, and the preposition, epi, upon, are understood and ap- plied in our discussions : and when pouring out upon, and shedding forth, are the unequivocal phrases of the Holy Bible, with regard to the baptism of the Holy ":l| h ■f 144 TRHATISK ON BAPTISM Ghost on the day of Pentecost, there is no room left for doubt or hesitation, with regard to the mode of the administration of that which is its representative, the baptism of water ; but as that which is represent- ed is administered so must the representative be ad- ministered, else their could be no consistency ob- served between them ; and thus they would become two baptisms, the one by dipping^, and the other by pourinj^, to the manifest contradiction of each other, and to the unjustifiable falsifying of the word o( God *• one Baptism." The outward representative ordinances of the Chris- tian relig-ion, being of divine institution, have in them a prospective character, elevating our thoughts into rapturous contemplation of what they are intended to represent : indeed all means and ordinances are, wise- ly and graciously, intended to draw forth the desires and aspirations of our souls towards our Maker, through a crucified, and highly exalted Saviour ; and there is, therefore, contained in them an anticipation of something infinitely superior to themselves, as they appear in their typical or referential character, answer- able to the growing, progressing character of the Church militant ; an anticipation of what the Church triumphant possess, and enjoy, without interruption, diminution, alloy, or end. By the observance of the outward ordinances, not only is the mind and thoughts carried forward to the more real and substantial objects which are represent- ed by them ; but are even transported and elevated to some degree of hopeful participation of the unsearch- able riches of redeeming grace and love : to the u' mate and complete emancipation of the soul from present clay, mortal tenement, where it is encompass- ed with unspeakable evils, and dangers ; as well as to the complete and triumphant deliverance ot the body itself from the sinful corruptions of its carnal, mortal nature ; and its restoration, in spiritual, glorious, im- mortal form, to the enjoyment, in unity with the glori- fied soul, of the beatific vision, and of all the bless- ings and glory of which its constitution, in glorified, KXTKUNAl. CHRISTIAN 11APII8M •45 immortal organization, can be rendered capable of re- ceiving. Tile suitableness of our present mode of administer- ing those ordinances, which characteri/e the gosjiel (lispensntion. to these results, when those things which arc represented by them are carefully considered and closely attended to, is, lieautifully and consistently displayed in the accordance of the rejjresentation witli what is, in elevated concei)tion, thereby represented and anticipated. Circumcision, passovcr, ablutions, and sacrifices, with all legal tythings and offerings, which were ob- served, and practised, by the authority and sanction of the (Ireat Lawgiver, Jehovah our Righteousness, who instituted and appointed them, under the ceremonial law, and Levitical i)riesthood, tyjjified, and prefigured corresponding objects and circumstances of identical and substantial nature and character: as in like man- ner, the divinely instituted ordinances, of the gospel (iisj)cnsation, have, in their nature and character, an anticipation of what they prefigure and represent, of higher and more exalted nature and character than themselves : with this difference, that the ordinances of the New Testament, have, in their nature and char- acter, a retrospective commemoration of events already ])ast : of events accomplished by Jesus Christ on the cross ; whereas, the ordinances and legal ol)servances of the old Testament, could be nothing more than ty- pically ])rosi)ective, with regard to that event on the cross, and to all concomitant circumstances ; and could not im])ly a commemoration of events which were then unaccomplished. Circumcision, being the sign and seal of the Abrahamic covenant, sanctioned the initia- tion and recei)tion of '* the seed of the Blessed of the Lord and their offsjjring with them," Isa. Ixv. 23, into Chur< '1 membership ; and guaranteed their church pri- vilege and rights : in like manner, the passover, whi' t commemorated the triumphant deliverance of the dren of Israel from Egyptian bondage, typified and cfigured the true Paschal Lamb, the Lamb of God, who taketh away the sin of the world ; therefore, 20 I f. ,;.5| '•■'I /fj E* • !'. -1 I . "i I fTT 146 TREATISE ON BAPTISM -I ^ :^ 1 :j- il I) if 'f ! -■:iill • ! ■|: when we view the passover, not only in its retrospec- tive commemorative character, but also in its prospec- tive nature and anticipative character, we must also view circumcision in its prospective referential charac- ter, so as to observe a clear accordance and consis- tency between type and antetype, in treating the ne- cessary, important ordinances of our most holy reli- gion, under two dispensations. The observance of this reciprocal connection is indispensably necessary ; because, viewing any of those ordinances in a detached, separated, unconnected condition, and jiosition, would render it, in its nature and character, quite unintelli- gible and insignificant : circumcision and bapti'>rn both, when viewed in their detached position, would api)ear useless redundancies in the practice ol the Church ; but, when viewed in their reciprocal connection, as type and antetype ; and as representative and the thing represented, we are led to a meaning and significancy, in both, which shews the wif^dom of him who instituted them, and commanded them to be observed in his church, that by outward signs and seals, ue might lead our attention to what they are meant to rejiresent and illustrate : and this shows the necessity of a mode of administration in accordance with the manner of be- stowing what they are intended to represent and illus- trate : circumcision illustrative of the rolling off the filth of the flesh, Ci the putting off the body oft he sins • of the flesh, by the circumcision of Christ, made with out hands. Col. ii. 11. And the ordinance of Bap- tism illustrative of the Baptism of the Holy Ghost, which is administered by the pouring out of the Spirit upon all flesh. Joel ii. 28. By understanding and observing this reciprocal connection, and dependence of the one ordinance upon the other, the dependence of the outward upon the inward, their meaning is de- veloped ; and their nature and character, are, beauti- fully and consistently displayed ; and, therefore, we can arrive at the mode of the administration of out- ward Baptism by its referential character, and neces- sary connection with the Baptism of the Holy Ghost, which cannot be administered any other way than by i'r liXTEKNAl. CHRISTIAN BAPTISM M7 the pouring out of the Spirit upon all flesh : the Bap- tism with water, outwardly, therefore, must be admin- istered by the jiouring out of the water upon the sub- jects, by shedding forth, or by sprinkling, so as to re- present fairly and truly the Baptism of the Holy Ghost, and the blood of sprinkling. But the Baptists would restrict the word, baptizcin, to ba|>tize, to their own interpretation thereof, in mani- fest contradiction of the Apostle Peter's interpretation of the same word : Jesus Christ uses, baptizei?i, in the language of promise of what they were to receive shortly -fter his ascension, and what they actually did receive, on the day of Pentecost, ten days after his ascension ; " ye shall be baptized with the Holy Ghost not many days hence." Acts i. 5. That promise of Jesus Christ, expressed by, Baptizein^ to Baptize, Peter declares to be synonymous with the promise by Joel of the self same thing, expressed by the word, ekchucin, to pour out ; and when the two prepositions, epi^ upon, and, 01, with, are used severally with the verbs to which they respectively belong, we have the clearest proof which we possibly could require for Bnptism, by pouring out upon : it is safer therefore to keep to Peter's translation and interpretation of, Bap- tizein, to Baptize, than to follow the new, conjectural interpretation of Bajjtists, by which Peter's interpre- tation of the language of Jesus Christ, with regard to the mode of baptism is manifestly contradicted. Circumcision, being the sign and seal of a Cove- nant which God made with Abraham, the typical head of a typical body, or people, must be viewed as a typical, or referential ordinance, typifying the sign and seal of a better covenant, of better and surer promises, which was made with Jesus Christ, the true and real Head over all to the Church, which is his body, the fullness of him who filleth all in all, called the covenant of grace, in behalf of the elect, spiritual seed of Abraham : that sign and seal, therefore, is administered to all the spiri'-al seed, the Elect, or spiritual, invisible Body, the Church militant, spiritually considered, by Him, who instituted the typical, visible, sign and seal, as its m i I *l \ [fit: : m 1 1 \\:t:' i| 148 TKEATISK ON BAPTISM representation during the Mosaic dispensation perma- nency. "Old things are passed away, and all things are become new." The spiritual sign and seal is administered to all the Heirs of promise, after their recovery and deliverance from spiritual slavery and bondnge to .the glorious li- berty of the sons of God, " That we should be to the praise of his glory who first trusted in Christ : in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation ; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory." Eph. i. 12. Circumcision, therefore, is twofold, as the external sign and seal of the Abrahamic covenant ; and the in- ternal sign and seal of the covenant of grace : and as the sign and seal which was attached to the Abrahamic covenant, was typical and external, it Was intended to be supplanted and superseded by that which excellelh, that is, by the sign and seal which is administered in- ternally by that Holy Spirit of promise'. Since ye be- lieved ye were sealed with that Holy Spirit of pro- mise." Eph. i. 13. The Mosaic dispensation had thus attached to it dis- tinctive, characteristic ordinances, Circumcision and Passover : and so has the Gospel dispensation, its dis- tinctive, characteristic ordinances, Baptism and the Lord's Supper, in perfect accordance and consistency, worthy of the Wise Disposer of all events, the traces of whose wisdom and glory are conspicuously discern- ible throughout the whole gracious things, consisting in doctrines, laws, and ordinances of his own kingdom, both external and internal ; both natural and spiritual ; visible and invisible ; human and divine : and when the Mosaic dispensation was closed, the ordinances which characterized it, being of a typical nature agreeably to the typical dispensation to which they were attached, were supplanted and superseded by those ordinances which they typically represented, that is, ]]aptism and the Lord's Sui)perj but I do not consider outward 1 ;es lid 1(1 EXTERNA I. CHRISTIAN' BAPTISM 149 ij Baptism, and the Lord's Supper as administered out- wardly by bread and wine, to have been typified, or represented by outward circumcision and outward passover ; because theMosaicdispensation was typical o( the gospel dispensation, and because the g-ospel dispensation is a spiritual dispensation since the Holy Gh ost was liiven on the dav of Pentecost : for the things that were formerly concealetl under the vail oi' type, prophecy, and parable, are by the Holy Spirit developed, and revealed ; and the understanding is enlii^htened to understand the spiritual meaning', and spiritual import of thini^s that many prophets and righteous men have desired to see, and have not seen them : and to hear them, but have not heju"d them : " Hut is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brouirht life and immortalitv to li^fht through the gospe 2 Tim. i. 10. Circumcision and Passover were typical of the circumcision made without hjmds, in putting off the body of the sins of the flesh, by the circumcision of Christ ; and of the true Paschal Lamb, who was, not only offered up for our sins, but is also the true Bread, the living- Bread which came down from heaven, as declared by Jesus Christ himself. " I am the living; bread which came down from heaven, eat of this bread, he shall live for ever : luiv man If and the bread that I shall pive is mv llesh, which I w ill jrive for the life of the world. Jol in VI. Therefore, the outward ordinances of the Mosaic dis- pensation were typical of their corresponding spiritual objects, spiritual circumcision and spiritual passover : and in like manner the outward ordinances of the gos- peldispensation are representative of tlieir correspond- ing spiritual objects, the baptism of the Holy Ghost, and spiritual bread and spiritual wine. And fdthoug-h the typical ordinances represented their corresponding- spiritual ordinances, that is, the spiritual sig-n and seal, and the spiritual bread and wine ; and although these typical ordinances are ab- rog-ated and discontinued ; yet they are only supplant- ed and superseded by others which bear the same ana- ¥•' 11 fji ill i\ '50 TREATISE ON BAPTISM i 'f ■ I ii J! I i I iii logy to the same internal spiritual circumstances, in their referential, representative character, as the others, in their typical character, did ; and, therefore, the outward must still be observed, as commemora- tive, and anticipative ordinances, in the Christian Church ; because they were instituted and sanctioned, nay, even commanded authoritatively by Jesus Christ, to be observed in the Christian Church, until the end of the world or ag-e ; and until he should come : and it cannot but give cheering satisfaction to every one, who has a knowledge of the beautiful harmony, and reciprocal relation, which exist between all the parts of the wonderfullv constructed, and arranged book of inspiration, the Bible : and the wonderful unanimity of sentiment and doctrine which is observable among all those who were employed in the compilation there- of ; to be able to observe and recognize the very spirit and essence of the doctrines, laws, and ordinances of the one Testament, beautifully and harmoniously de- veloped and displayed in those ot the other Testament : and to understand them, in their referential character, as directing our attention to the selfsame objects and circumstances ; and elevating our minds and thoughts high above mere outward c^bservances, to more ex- alted and more glorious things : to things which have direct and immediate reference to the better part, the precious, immortal soul, and its destinies and future concerns. Without these spiritual and exalted views of the holy ordinances of the Christian religion, they would degenerate into mere dead forms, without life, or essence, or spiritufdity, or divinity ; and might be practised by infidels, Deists, Atheists, and by the heathen idolaters, with equ propriety to their ob- servance by the Christian Church : and when the scriptural order is reversed, they lose their tone and character, and cannot be found to represent what, by their original institution, and design, they were graci- ously intended to represent. It is useless, therefore, for the Baptists, or for any others, to attempt to give a satisfactory exposition of the language of the Holy Bible, by treating any por- EXTERNAL CHRISTIAN BAPTISM 15' ex- lave the ture lews ;hey ife, be the ob- the and ,by anv tions thereof in their detached and sohtary position, without viewing' them in their necessarily dependent, and reciprocal relation, and bearings upon one an- other : the ordinance of Baptism can never be satis- factorily understood, or properly appreciated, either in its nature, or mode of administration, without suffi- cient knowledg-e and consideration of its retrospec- tive, and prospective character : in its retrospective character, as the substitution in the room of out- ward circumcision : and in its prospective character, as the representative of the Baptism of the Holy Ghost, or the spiritual sign and seal of the covenant of grace, as typified by circumcision, the outward sig-n and seal of the covenant with Abraham : and thus we observe, under its g^ospel form, the outward sign and seal, in the room of circumcision, which was thereby supplanted, and superseded, and direct the attention thereby to the internal sign and seal, which the Bap- tism, outwardly administered by the pouring*-, shed- ding-, or sprinkling- of water, in the name of the Father, and of the Son, and of the Holy Ghost, doth beautifully, scripturally, and significantly represent : but dipping- cannot be clothed either with retrospec- tive or prospective character, in reference either to circumcision, or to the Baptism of the Holy Ghost ; because blood was shed in the administration of the ordinance of circumcision ; and because the Holy Spirit is poured out upon all flesh, in the administra- tion ot the Baptism of the Holy Ghost, the inward sign and seal of the covenant of g-race, which is now, in the Christian Church, represented by the outward sign and seal of the self-same covenant, the Baptism with water, in the name of the Father, and of the Son, and of the Holy Ghost. The dipping, therefore, cannot possibly be thrust into the Christian system, nor be admitted as a Christian ordinance ; because it can have no retrospective reference to circumcision, which was the initiatory, sealing- ordinance of the Mosaic dispensation ; for blood was shed in the ad- ministering- of that ordinance ; dipping reverses that order, in the form and mode ; and, therefore, the i 1 (; !% «-y is destroyed, and cannot be understood, or admitted as the substitute in the room of circumcision: and, in the second phice, because it cannot be consi- dered as a representation ot the Baptism of the Holy Ghost, which is administered by pourini;- : in consider- ation, therefore, of these two ordinances, outward circumcision made with hands, and inward circumci- sion made without hands, as type and antetype, or outward and inward sealinj;- ordinances, dippini^ re- verses the order of their administration ; and, there- fore, cannot be admitted with the most distant ana- logy, reference or rehition to them : and even should it be allowed to have retrospective reierence to cir- cumcision, it contradicts the mode of the administra- tion of the Baptism of the Holy Ghost : but circum- cision is typical, as a sealing- ordinance, of the Bap- tism of the Holy Ghost ; as the inward sealini^ ordi- nance, and, therefore, dippinj^^ cannot have reference to circumcision, because it does not represent the Baptism of the Holy Ghost : .and, therefore, the practice of dippini^, as a reliijious ordinance, must be considered anomalous, and contradictory of the or- dinances of the Holy Bible. Circumcision was, during'- the continuance of the Mosaic dispensation, the outward sii^n and seal of an everlasting covenant, so must the sitfn and seal be continued in perpetuity, under whatever form or mode; because the covenant is an everlastini^ covenant ; and because a covenant without sii^-n and seal is not bind- ing- or obligatory, anymore than a deed or grant of land or tenure, without sign and seal, can oblige the grantor to implement or fulfil the terms of the deed : the covenant, therefore, beingof everlasting duration, must have an everlasting sign and seal, else it cannot be considered valid and binding in its nature. The sign and seal continue attached to the covenant : the mode of administration was changed by the Supreme Lawgiver and King, who instituted and appointed it, when the dispensation, to which circumcision, as sign and seal, was changed, to suit the nature of the new dispensation : and the reason and necessity of the EXTERNAL CHRISTIAN BAFTIHM the f an 1 be ode; and find- ; of the ed : ion, nnot The the erne dit, sig:n new the 153 change is manifest, when we advert to the circum- stances which indispensably required the change. From the first institution of the ordinance of circum- cision, blood was shed in the administration thereof; but when Christ shed his own blood for the remission of sins, in satisfying divine justice, by vicarious suffer- ings, the tyi)ical shedding ot blood, necessarily ceased forever from that eventful hour; and because blood could no longer be typically shed ; as the covenant is an everlasting covenant, and, therefore, requires sign and seal commensurate with its duration, water is sub- stituted for blood ; this is not an arbitrary, unmean- ing enactment ; but a change which explicitly char- acterizes the new dispensation ; for water is an Em- blem of the Spirit ; and, therefore, as the Mosaic dispensation was closed by the shedding of blood ; and the gospel dispensation was opened by the shedding forth of that which was seen and heard, the Holy Ghost, 011 the day of Pentecost ; therefore, the water, since that ever memorable day, was intended and ap- pointed, by Him, who instituted the ordinance of the new dis])ensation, to be poured out, or shed forth, or sprinkled, in the administration of Christian Baptism ; therefore, as the inward sign and seal of the covenant, since the day of Pentecost, when the Holy Ghost was given, is administered by the pouring out of tne Spirit, ui)on all flesh, Joel ii. 28, so also must the water, which is an emblem of the Sijirit, be poured out upon all flesh, as far as the outward sign and seal is purposed to be administered, that is, as far as the Apostles were commissioned to make disciples. There is an important circumstance, connected with the Scri|)ture history of the sufferings of Jesus Christ, which deserves the most particular attention, and se- rious consideration, as it must be evident that its bear- ing upon the present subject tends greatly to elucidate its character and mode of administration : it is not related without design and jjurpose, nor is it i)laced there as an unmeaning solecism, as there is not an iota of the Holy Bible placed there as detached, uncon- nected solecism. The important circumstance is — the 21 1^ I :?. 1 ^..aM r^ 154 TREATISE ON BAPTISM il: i m^ M! Vi\' il*' piercing of Jesus' side with the spear, and the con- sequence thereof — " But when they came to Jesus, and saw that he was dead already, they brake not his legs : bul one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water." John ^^^'33-34' The vast importance of that circumstance cannot be denied ; nor can its bearing on our present subject, the mode of administering the ordinance of Baptism, be denied : for ail the blood that was shed, in circumcision and paschal observances, as well as in all the ceremonial sacrifices, and immolations, during the Mosaic ritual, and Levitical priesthood, was typi- cal of the blood of the Lamb of God who taketh away the sin of the world ; and now that the blood of sprink- ling, which speaketh better things than the blood of Abel, hath been shed as was clearly demonstrated, when he thus suffered on the cross, and when the sol- dier with a spear pierced his side, and forthwith came thereout blood and water : the blood which was typifi- ed by the much shedding of blood, in immolations and ceremonial observances, under the Mosaic dispensa- tion, was then shed ; and not only what was typified during the Mosaic dispensation ; but what was typi- fied by all the blood that was shed, from the blood of righteous Abel to the blood of Zacharias, son of Ba- rachias, who was slain between the temple and the altar, was then shed, when the soldier with a spear pierced the side of Jesus, and forthwith came thereout blood and water ; and, therefore, no more blood was to be shed for the remission of sins, either typically, or antetypically : enough was shed : justice was satis- fied : the Father was reconciled : our pardon was ob- tained : God was glorified : peace on earth and good will to men was secured : the powers of darkness were vanquished : a new and a living way was consecrated through the vail, that is to say, his flesh, into the holiest : access to the Father was procured, through the crucified Saviour : life and immortality were brought to light through the gospel : and a fountain was opened to the House of David and to the inhabitants of Jerusalem, for sin and for uncleanness : " Behold a EXTERNAL CHRISTIAN UAPTISM J55 '11 king shall reign in righteousness, and princes shall rule in judgment, and a man shall be as an hiding place from the wind, and a covert from the tempest ; as rivers of water in a dry place ; as the shadow of a great rock in a weary land." Isa. xxxii. i, 2. The fountain of blood was now shut : blood was no more to be shed on earth for the remission of sins ; it was finished : all that was written in the law of Moses, and in the Prophets, and in the Psalms, concerning him, was fulfilled ; therefore, blood ceased forever to flow for the remission of sins ; and forthwith there came from the side of Jesus, water ; thus shewing the uninterrupted flowing of the cleansing, healing, sanctifying fountain of unchangeable love. This highly important circumstance took place after that Jesus was declared to have been dead, and prior to the day of Pentecost, no doubt, referring to the change of the Mosaic dispensation, and the introduc- tion of the gospel dispensation : the Mosaic dispensa- tion was marked to its termination by the shedding of blood, in the administration of its characteristic ordi- nances, circTumcision and passover ; but a milder dis- pensation succeeded it, marked by the shedding or pouring forth of the Holy Ghost, and spiritual influ- ences and blessings in the administration of its ordi- nances. *' For the law was given by Moses, but grace and truth came by Jesus Christ." John i. 17. The blood and the water coming from the side of Jesus, most emphatically marked and signified the closing of the one dispensation, by the shedding of blood ; and the opening of the other by the shedding, or pouring, or sprinkling of water : now water is an emblem of purity, and also of the sanctifying Holy Spirit, and his sanc- tifying, purifying influences ; when the blood, there- fore, ceased forever to flow from the holy body of Jesus Christ, the water succeeded, marking and em- blematizing the spirituality and purity of the gospel dispensation, and its referential ordinances ; therefore, as the sealing ordinance of the Mosaic dispensation was always administered by the shedding of blood ; and the dispensation being now terminated by the i w i; ■' ij U' 3 IIW"^ i !- \ ' 156 TKKATISFC ON HAmSW •i ■? shedding of blood for the remission of sins ; and as the new dispensation was evidently opened l)y t iie slicdding forth of the Holy Spirit, we understand thereby, that the sealing ordinance of the new dispensation, in con- sistency and accordance therewith, is intended to be administered, by the shedding fortli of that which was seen and heard on the day of Pentecost, the Holy Ghost : that is the inward sealing by that Holy Si)irit of promise ; but an outward sealing, referring to the inward, is commanded in the Apostolic commission, to be observed in the Christian Church, that is, the Baptism of water by the pouring of the emblematic element upon the subjects, in harmony, accordance, and consistency with the mode of the administration of that which it represents, the Baptism of the Holy Ghost, which is administered by the pouring out of the spirit of God upon all flesh; so that the two, the representa- tion and that wh.jh is represented, may agree in one, and become " one Baptism." This important circumstance, of blood and water coming from the pierced side of Jesus, with many others of equal importance, is apt to escape' the notice of careless, superficial readers ; but it is not, on that account, without its own meaning and importance, where it makes its appearance in the Holy Bible. The inference that may be safely drawn from so imi)ortant a relation of so grave and solemn a subject, cannot but be highly satisfactory to those who have a spiritual understanding of the nature and character of the laws, doctrines, and ordinances of the Christian religion, as contained in the scriptures of the old and new Testa- ments, as they are beautifully arranged, in indissoluble contexture and bearings upon one another. The Holy Bible is a self-interpreting book : all its component parts are reciprocally connected, and expletive, in one grand chain of necessary connection, so as to exhibit the full amount of God's gracious revelations to man- kind, on subjects of the highest importance ; as well for the glory of God, as for the benefit and enlighten- ing of rational beings : the typical observances, the prophetic descriptions, and the parabolic language and KXTKKNAL CHRIS I IAN BAPTISM '57 transactions, which are therein recorded, are to be understood, as intended to lead the mind to those thin^^-s which are therein contained, and wliich they are j^iven, by inspiration oi' Cjo<.\, to iUustrate : can it be denied, therefore, that the important, solemn sub- ject, which we have under consideration, has in it a reference to the mode of Baptism, when we read that blood and water was poured from the pierced side of Jesus Christ : even those who would feel disposed, from deeply rooted prejudices, to deny to the pour- ing of the water from his side its referential charac- ter, would not hesitate to allow the pourinj;- ot the blood from the same wound what they wish to deny to the water ; but the water and the blood are two of the three which bear witness in earth; "for there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost : and these three are one. And there are three that bear witness in earth, the Spirit, the water, and the blood : and these three ai^-ree in one." i. John v. It is therefore, worthy of the most serious consideration to what extent these three agree in one : that they do at^ree is undeniable, and even certain, from the scripture declaration quoted : and it is also certain that any thinj;- that may have a tendency to counteract that agreement must be con- sidered wrong- and reversive of that beautiful order and harmony, which characterize the doctrines of the Bible, in their relative, and reciprocal bearings. The pouring out of the Spirit upon all flesh, is, un- deniably, the doctrine of the Bible. "And it shall come to pass afterward I will pour out my Spirit upon all flesh, &c." Joel ii. 28, And the shedding and sprinkling of blood, is, as undeniably, the doctrine of the Bible ; "Saying, this is the blood of the Testa- ment wliich God hath enjoined to you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood ; and without shedding ot blood is no remission." Heb. ix. 20. And the blood of sp'rinkling which speaketh better things than the blood of Abel, is surely a phrase which is familiar to > ki m ' 4 hi r ]^ ■\ •1 -'I III ill $ I^8 TREATISE ON BAPTISM every Bible reader, or surely ougfht to be so, as a term of reference to the blood which was shed for the re- mission of sins ; and which is applied by the Holy Ghost, in all its purifying-, cleansing efficacy to the soul. "The blood of Jesus Christ his Son cleanseth us from all sin." I John i. 7. I will pour water upon him that is thirsty, and floods upon the dry g-round : I will pour my Spirit upon thy seed, and my blessing- upon thine offspring- : and they shall spring- up among the g-rass, as willows by the water courses." Isa. xliv. 3. 4. These and many other such phrases ap- pear among- the promises of God in the Holy Bible ; and, therefore, we have in scripture language, in the most explicit and most express terms, the mode of be- stowing the Spirit, the water and the blood, the three that bear witness in earth, and that agree in one as above, that is, by pouring, shedding, and sprinkling ; but never by dipping in the Spirit, in the wind, in the fire, in the water, in the oil, or in the dove ; therefore, the dipping system breaks the agreement, in one, of these three witnesses, the Spirit, the water, and the blood ; for they agree, in one, by pouring, shedding, and sprinkling, as true and faithful witnesses for the glorious truths of the gospel : and their united testi- mony will ultimately confound all who oppose and counteract their faithful evidence and accordance. The agreement in one of these three that bear wit- ness in earth might be expected to cause the Baptists, who contradict, by their practice of dipping, their agreeing testimony, to pause and consider before they would fix, as their rule of interpretation of, baptizein^ to baptize, their present adopted plan of administer- ing what they are made to consider the gospel dis- pensation ordinance ot Christian Baptism. Although amass of overwhelming evidence from the unite'd testi- mony of more remote, and less perspicuous passages, which still have reference to, and manifest bearing upon the subject in question should be misunderstood and rejected, yet the undeniable, explicit language of the word of God, with regard to the agreement in one of these tjiree that bear witness in earth, the Spirit, u EXTERNAL CHRISTIAN BAPTISM 159 the water, and the blood, ou|^ht to have sufficient vveig"ht and influence on the mind and on tlie judg- ment of those who profess to be in authority for the administration of the holy ordinance of Haptism, so as to deter them from their present mode ofdippinj^, which undeniably falsifies their united testimony. The Spirit is poured out upon all flesh : the water is pour- ed upon the thirsty, and floods upon the dry ground, and the blood is poured, or shed, or sprinkled, as the holy scriptures every where testify, where even the most distant reference is made to the bestowing or applying of these most precious gifts of heaven to mankind. And indeed every good gift, and every per- fect gift is from above, and cometh down from the Father of lights with whom is no variableness neither shadow of turning ; and if the referential or represen- tative character of the holy ordinance of baptism be at all admitted, it must be administered by pouring, so as to represent truly and consistently the pouring out of the Holy Spirit upon all flesh : the pouring of the water upon the thirdly, and the floods upon the dry gound : as well as the shedding or sprinkling of the blood. These three that bear witness in earth do unquestionably agree in one as to the* mode of administration ; and when they are viewed in their spiritual essence, character, and mode of application, the earthly, material element used in the administra- tion of Christian Baptism, by man, must be con- sidered, in its own character, an emblem of what is purely spiritual ; and, therefore, the Baptism admin- istered thereby must be considered emblematic or representative Baptism : that is undeniable ; and so is the mode of administration, that a clear con- sistency in the representation may be undeviatingly observed. Now if the dipping bear no analogy to spiritual Baptism, what is it ? Has it sanctifying efficiency and virtue in itself? Can what is applied outwardly cleanse and purify the soul from the guilt and pollutions of sin ? If not, the necessity of inward spiritual application is perfectly evident ; and that spiritual application is by the sprinkling or shedding n I ti^:> ?;f i ,\' id k i ' I :V Ll i6o TKEATISK ON BAiniSM Itii -t m m'^r^' I of the blood of Jesus Christ, in its heavenly, spiritual, essence, and purifying- influence and sovereig-n virtue. *' But if we walk in the lig"ht, as he is in the lig^ht, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." I John i. 7. "And such were some of you : but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." f Cor. vi. 11. Therefore, by the in- ward spiritual application of the blood and Spirit of the Lord his people are washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God : but the spiritual, inward applica- tion for these purposes Is by sprinkling-, shedding-, and pouring- ; and we, therefore, represent that merely in our [.''actice, with the hope that the Lord himself in due time will fulfil his most g-racious promise : "I will pour water upon him that is thirsty, and floods upon the dry g-round : I will pour my Spirit upon thy seed, and my blessing- upon thine offspring- : and they shall spring- up as among the g-rass, as willows by the water courses." Isa. Pedobaptists represent these promises by the outward application of the emblematic element, 'water, in the name of the P'ather, and of the Son, and of the Holy Ghost ; and wait, in hope, for the glorious manifestation of the Lord's g-reat and precious promises contained in his holy word, by which alone we have hopes of washing-, sanctification, and justification in the name of the Lord Jesus, and by the Spirit of our God. In reference, thereof, to the pouring- of the Spirit, is the pouring- of the wjiter, in the administration of the lioly ordinance of baptism, and any attempt to reverse the order of thing's in contradiction to the mode of baptism, by pouring-, as exemplified and warranted, as in the three cases I have thus illustrated, must be con- sidi^red daring- presumption, when these three cases of scripture testimony are cle;u"ly ruid explicitly corro- borated by an overwhelming- mass of irresistible evi- dence from many parts of the Holy Bible : and to- g-ether with all other relevant testimony, the trans- lAlKkNAI, CIIRISIJAN l;.\l'-ll>M i6i .'t of lation and iiUcr[)rctalion of, Juiptist/icsesihc^ ye shall be l)a|)ti/.ed, by the Apostle Pelcr, and declared by him to be synoDymous wiih the jiromise, Ijy Joel, of the self same thing, by ckchuLiii^ to })Our out, surely ouf^du to have great weiglit and conse(iuence in our decision ujjon so important a suijjecl, as a religious ordinance, which was instituted by jesus Christ. Whether the conduct of dii)iiing Innovators be l^rompted by expectation of worldly gain, called in scripture, hllhy lucre : by jirejudice arising from ignorance : 1)\ reservation of mind superinduced by blind zeal and i)re])ossession ; or by the combined in- fluence of them all ; yet their conduct, with regard to their reversive mode, must be re[)r()bated and exi^osed for tlie honour and glory of the truth j and for tlio inc- Kervntion of the orthodoxy of our most holy religion in ftUlh and })ractice. ..t •it, IS )f the Iverse Ide of ;d, as con- rases »rro- evi- |d to- •ans- ';i 22 i^i po" \ '4 (162) V I' I . • i I m% SECTION VIII. Reasons for not Descending into the Water TO Baptize. Water is an emblem of the Spirit, and, since the day of Pentecost, we are under the government of the Holy Spirit, more immediately than they were during the two foregoing dispensations, by his kindly sanc- tifying influence : by his gracious mode of communi- cating instruction and knowledge : by making the servants of the Lord overseers over the household of God: and by reproof and correction, as may be found necessary for the prevention of crime, revolt, conspi- racy, rebellion, apostacy, and final impenitency ; and every species of impurity in thought, word, and deed : and as both the application of the water and of the Spirit has been, I trust, satisfactorily proven to be, by pouring, consistently with one another, as rei)resenta- tive, and that which is represented, agreeing in one, so as to become, "one Baptism," descending into the water would destroy that agreement and consistency, and leave the Baj)lism of water an unmeaning, uncon- nected, solitary action in the Holy Bible. The gospel dispensation is called, in the Bible, '' a pure river of water of life"; and the Holy Spirit is signified by the water of life, of which the pure river is composed. " And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of Ood and of the Lamb." Rev. xxii. i. 1 he gospel dispensation is the pure river of water of life, as it suc<:eeds the two former dis))ensations, Antedilu- vian and Mosaic, signified by the Throne of God and of the I^amb ; and as the water of life signifies the Holy Spirit, we are thus led to an understanding of DESCENDING INTO THE WATER 163 the nature and character of the dispensation under which we live ; and of the more immediate influence, and power, and government of the Holy Spirit, than was vouchsafed to the Church during the two preced- ing dispensations. This division of the history of the Church of God, from the foundation of the world to the close of the gospel or third dispensation, into three distinct periods, is in accordance and harmony with the revelation which God has given of himself under the character of Father, Son, and Holy Ghost, one living and true God. The Church is one, and yet given, in its his- torical divisions, under three periods or dispensations ; and each period or dispensation distinguished from the others, in its mode of government, characteristic as- pect, and appropriate peculiarities. A fourth period or dispensation is in immediate expectation, when the saints shall reign with Jesus Christ a thousand years, still in accordance and harmony with the other or pre- ceding dispensations or periods of the Church's history : the first tiiree divisions are expressive of the govern- ment of the Church under the three persons of the glorious Trinity respectively : and the fourth period or Millennium is the period assigned to the Son of man, Jesus Christ, for his immediate personal government, as Jehovah our Righteousness, King of Zion, King of Saints, These views are no innovations, or fanatical notions ; but the standard views of every enlightened member of the Christian Church, manifestly founded on the express word of God : the difference of belief is with regard to the doctrines and ordinances peculiar to these dispensations severally ; and with regard to the subject under consideration, the mode is the point in dispute : whether it is scriptural to pour water on the infant in the name of the Father, and of the Son, and of the Holy Ghost ; or leave them u ibaptized heathens until they make some show of profession of being Re- generated, and Justified by faith, and in the state of salvation, and tb'^n to be descended with into a river, water, &c. : r.. sere to be dipped, plunged, or im- mersed in the 111 rice Holy Name as above : to all these • I m 1|| '9 + TREATISE ON UAP'JISM i I *Si cases we object, because they are not supported by divine authority, in the New Testament, since Bap- tism of the Holy Ghost, by ])Ouring, was demonstra- bly exhibited on the day of Pentecost, when Mie sub- jects were sitting in the house where they were assem- bled together, as the infant gospel Church, waiting the promise of the Father, expressed by Jesus Christ, by the words, Baptisthhsestlie en Pncumati Hagio, trans- lated, ye shall be Baptized with the Holy Ghost. These few words, in their constructed form, convey the promise of the Father — Joel ii. 28, renewed and repromised by Jesus Christ, Acts i. 5, and the mode and position of tl.em who were baptized on the day of Pentecost, when the promise was fulfilled, shew the meaning of these words. Baptize en, in so plain and explicit a manner as to leave no room for conjecture or hesitation, when the self-same words are found also in the Apostolic Commission, with reference to the out- ward symbolic Baptism with water. During the Mo- saic permanency and the intermediate period of John's ministry and Baptism, there were descendings into Rivers and Pools frequently practised in their lavings, ablutions, and baptisms ; but since the Holy Ghost was manifestly given by the pouring out of the Spirit ujion those who were Baptized with the Holy Ghost, de- scendings into rivers and pools have been laid aside to be discontinued to the close of the third or gospel dis- pensation, in consistency and accordance vvitli the manner in which the Holy Ghost was given. Vv'ater is an emblem of the Spirit, and since the day of Pentecost, we are under the immediate government of the Holy Spirit, by his kindly sanctifying influences ; by his gracious mode of communicating instruction and knowledge ; by making the servants of the Lord overseers over the household of God ; and by rei)roof, and correction, as may, by Him, be found necessary for the prevention of crime, revolt, conspiracy, rebel- lion, apostacy, and final tmpenitcncy in the Church ; and as there is no command in the New Testament for descending into a river or pool for the purpose of administering the holy ordinance of Baptism, we ho- clay nent CCS ; tion ^ord roof, ssary bel- rch ; mcnt se of ho- DESCENDING INTO THK WATKR 165 nour the Holy Spirit, under whose immediate influ- ence, teaching, and government we act, hy pouring the water, in reference to the mode of the J}ai)tism ot the- Holy Ghost, without descending into a river or l)OOl. The gosi)el dispensation is called, in the BiMe, a pure river of water of life ; and the Holy Spirit is meant by that phrase, water of life, " And he shewed me a pure river of water of life, clear as crystal, proceedinj^- out of thethrone of Godar.dof the Lamb." Rev. xxii. I . The gospel dispensation, comprisin:,'- its laws, doc- trines, and ordinances, is the pure river oi' water ot life, proceediui^ out of the two former dispensations, signihed by the throne of God, and oi' the Lamb ; as well as referring- to Father, and Son, from whom the Holy Ghost proceeds: and as the water of lite sii^nifies the Holy vSpirit, V\e are thus led to an understandini^ of the nature and character of the dispensation of the Church under which we live ; and the more imme- diate influence, power, and i^overnment of the Holy vSpirit than the Church was durinj^- the two preceding dispensations : "The law was given by Moses, but grace and truth came by Jesus Christ." John i. 17. And, therefore, since the opening of the gospel dis- pensation, by the pouring out ot the Spirit ofCiod on the dav of Pentecost, the things that were hid from the ages past were developed and clearly revealed. " But is made manifest by the appearing of our Saviour Je- sus Christ, whohathabolished death, andhathbrought life and immc^rtality to light through the ^'•ospel." H. Tim. i. 10. Descending into ri\ers anil pools, before the Holy Ghost was given, prefigured the descendings of Jesus Christ into the many waters of ailliclion, and sorrow, and anguish, and overwhelming sulTerings, and hum- blings, even unto death, which were poured dow 1 up- on him, by the justice oi' the Father, in \ icarious suf- fermgs, for our sins ; for the iniquities of us all were laid on him, and he bare our sins on the Cross : and, in the advancing progress of gospel histc^ry, those de- scendings prefigured our once descending", as the » t \ I i r i : ' ■> '■ !■ i.i 'j,!:? i66 TREATISE ON BAPTISM Church of Christ, boiig-ht with a price, into the g-ospel dispensation, or pure river of water of life : and since '* all thing-s have been fulfilled, by Jesus Christ, which were written in the law of Moses, and in the Prophets, and in the Psalms, concernin^J^ him." Luke xxiv. 44, prefiguring^, referential usages, have been laid aside to be discontinued in the Church, which had manifest reference to things already accomplished by Jesus Christ. Jesus Christ, having fulfilled all righteousness, .and abolished death ; and having brought life and immor- tality to light through the gospel ; and been raised up by the power of God ; and being by the right hand of God exalted ; and having received of the Father the promise ot the Holy Ghost, shed forth, or poured out, that which was seen and heard, on the day of Pentecost. Acts- ii. 32. 33. That day, therefore, opened a new era in the Church's history ; and the pouring out of the Spirit, on that day, ended the de- scending into rivers tor the purpose of cleansing, and sanctifying, which necessarily had to be practised, as typical, referential circumstances, until all righteous- ness juld be fulfilled by Jesus Christ ; and until the Holy (-host, according to the promise of the F'ather, shoulu be poured out upon all tlesli." Joel ii. 28, which was done on the day of Pentecost. Thus then, the Church, on that day, entered into the gospel dis- pensation, by the initiatory ordinance of the Baptism of the Holy Ghost, which we represent by the initiatory ordinance of Baptism with water, without descending into water, pool, or river : when we consider outward Baptism emblematic of the Baptism of the Holy Ghost, we represent fairly and truly, when we pour the water on the subjects, without descending with them into any water, river, or pool. We have been within the confines or limits of the pure river of water of life, the gospel dispensation, since the infant initia- tion of the Church into the dispensation, on the day of Pentecost ; what was preligured and represented by former descondings was f\ilfilled, when the gospel dis- pensation was opened and commenced ; and to con- jlrll f JJESCKNDINC; INTO THK WATKk 167 .and Ithe ither, 28, hen, dis- ntism itory ding ward Holy pour with been water nitia- e day ed bv dis'- jon- tinue in practice what was already fulfilled, would evi- dently be a bold denial, and rejection, of all that was fulfilled, as represented by former descendings into water. It cannot be denied that all ablutions, lavings, plungings, immersions, and baptisms, which were practised in the Jewish Church, had manifest refer- ence to the washing of regeneration and renewing of the Holy Ghost — the dispensation to which they be- longed was a typical dispensation ; and, therefore, all these descendings, and washings, had not in them the virtue or efficacy which could take away sin ; but merely gave the answer of a good conscience, until that which was thereby represented should be fulfilled: washing with water signified purifying, cleansing, and sanctifying the conscience ; but surely no man who has any ordinary knowledge of the Holy Bible, would attribute to outward washing the efficacy or purifying virtue, which is found alone in the blood of sprinkling v.hich speaketh better things than the blood of Abel. " But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." I John i. 7. ** And almost all tnings are by the law purged with blood ; and without shedding of blood is no re- mission." Heb. ix. 22. Those legal ablutions, and purg-ings with blood, are laid aside, and discontinued, since Jesus Christ shed his own blood for the remis- sion of sins , and since the Holy Ghost has been evi- dently shed forth, or poured out, as manifested on the day of Pentecost : Since tlat day then we are under the gt'spel dispensation which was commenced by the real infantile initiatory ordinance of the Baptism of the Holy Ghost, which we represent by the outward infantile initiatory ordinance of the Baptism of water, within the confines or limits of the river, the gospel dispensation : and we cannot, therefore, descend into water to administer the ordinance there, because that would be a denud of the fulfilment ot all righteousness by Jesus Chr"st ; as well as of the commencement of the gospel dispensation, by the pouring out of the w^ i68 TKEATISK ON r.APlISM .S^i'::;l ^1 i: Spirit of (iod upon all flesh, in the Baptism of the Holy Cihost, whii'h we represent by the i^^ospel out- ward ordinance o^ infantile initiation into the visible Church, the Baptism o'l water by pouring*-, sheddinj^, or sprinklin<4-. ^ have thus, therefore, j^'-iven a view of a twofold infantile initiation into the gospel dispen- sation Church, an outward infantile initiation by the Baptism oi water bv pourini^- ; and an inward in- fantile initiation by the Baptism of the Holy Ghost by the pourin_i»- out of the Spirit upon the subjects, in per- fect harmony, accordance, and consistency ; aad we find no authority in all the New 'IV'stament for de- scendini,*- into a river, water, or pool, for the purpose of administering- that, which was «>-iven in the Apos- tolic Commission, to represent and anticipate what they themselves had received by pourinj^-, sitting;- in the house in infantile Church assembly. The Church, once for all, entered into tlie i^ospel dispensation at its conunencement ; or in other words descended into the pure river of water of life, clear as crystal, on the day oi Pentecost ; and after travellini^- eis^hteen hundred years and upwards, within the banks of that river, or limits and confines of the i^-ospel dis- pensation, we are now, as many as are the children oi the day and of the lij^ht, on whom the day of the Lord shall not come as a thief in the ni^ht, reflecting with lonj^iui^ desire and expectation, on the sitj^ns of the times, and ready, at the call and command of the Lord, to ascend out of the channel of the river or gos- pel dispensation ; and, at the same call and command, to enter into a dispensation of still more exalted and more j^-lorious privilei^-es and promises : a dispensa- tion of the immediate reig-n of the Son of man, the man Christ Jesus, when the saints shall reign with Christ a thousand years, called commonly the Millennium. The three dispensations. Antediluvian, Mosaic, and gospel dispensations, complete three periods of the Church of God on earth ; in which, successively, he has been pleased to grant to the rational creation, more and more exalted views, revelations, and de- DKSCLNDING INTO THE WATP:R 169 in and of the ?ly, be ation, id de- velopments of the attributes of the Godhead ; of his counsel and will ; of the laws and ordinances of his kingdom ; of the glorious plan of salvation : and of the future blessedness of the saints, in the regions of a blessed and a glorious immortality : and these three divisions of the history of the Church answer to the number of the Trinity, Father, Son, and Holy Ghost ; and, as the Son assumed the human nature, a fourth period is announced in scripture language, and reve- lation, near at hand to commence, suitable in its cha- racter and developments, to the exalted character and royal dignity of Jesus Christ, in manhood, as the King of Zion, King of Sai is ; but as we are still under the gospel dispensation, die pure river of water of life, our views, with regard to the ordinances of the gospel dis- pensation, must be confined within its limits. The gospel dispensation was presented and revealed to John in spiritual vision, as a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, signifying the purity and spi- rituality of its doctrines, laws, and ordinances ; as well as the purity and holiness of life and conversation which become the gospel of Jesus Christ. " And let every one that nameth the name of Christ depart from iniquity," II Tim. ii. 19, conformable to the purity and holiness of the nature and character of the dispensa- tion itself, which is more immediately under the sanc- tifying influences of the Holy Spirit than the preceding dispensations were. And it is put beyond doubt, that the water of life the Holy Spirit, was poured out upon the people, not only in the first glorious manifestation of the Baptism of the Holy Ghost ; but also in conti- nuation, without any command to descend into water ; but merely to be Baptized. *' Then Peter said unto them, Repent, (and not. Believe, as the Baptists hold out to their hearers) and be Baptized 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." Acts ii. 38. And when the Bible gives no authority, or command ; or exan^ple by authority or command, to descend into any water or river, on that ever memora- 23 ■ f ^ M lyo TREATISE ON HAFTISM k <: ■>! ble day, or at any given period or stage of the history of commands, and examples "l)y authority and com- mand, until the close of the Book of Revelation, in the New Testament throughout, the present descendings into salt or fresh water, indiscriminately, for the pur- pose of Baptizing, is without one shred of command, or example by authority and command, in the whole Greek New Testament. And Peter, surely, who was initiated himself, and many with him, in their infancy in the faith, on the very day on which he preached to thousands to Repent, and be Baptized every one of them in the name of Jesus Christ for the remission of sins, and they would receive the gift of the Holy Ghost, would not omit so necessary a direction as to go to a river or pool and there dip the people ; but Peter, on that very day, interprets, Baptizo cu, by Joel's pour- ing out the Spirit upon all flesh, in reference to the Baptism of the Holy Ghost, and surely Bible critics will not be guilty of so gross a blunder, as to make Peter speak a contradictory language in his ever mem- orable sermon on the day of Pentecost : in the early part of his sermon he interprets Christ's words, Bap- tisthescsthe en Pneumati Hagio, ye shall be Baptized with the Holy Ghost, by, ekclieo apo ton Pneumatos mou epi pasan sarka, I will pour out of my Spirit upon all flesh. Acts, i. 5, — and Acts ii. 17, and when there is only, one Baptism, or two agreeing in one, surely Peter would not give a contradicting, disagreeing character to the twofold Baptism of the gospel : he had in an early stage of his sermon declared that the inward, spiritual Baptism is administered by pouring ; the doctrine was given with regard to Baptism before the Jews were pricked in their hearts, and cried out men and brethren what must we do ; and before Peter recommended to them to Repent, and to be Baptized every one of them in the name of Jesus Christ, and they should receive the gift of the Holy Ghost ; that is. Repent, and receive first the representative Bap- tism with water outwardly in the name of Jesus Christ, and ye shall afterward receive that which is repre- sented, the Baptism of the Holy Ghost. — Now he de- 1»KSLKN1)IN(; INTO IHK WA'IKR 171 clared before thai the tiling represent was by pouring; and, therefore, there could be no difficulty in repre- senting what was already explained, and the mode proved by the promise of God by Joel, and by the promise of Jesus Christ, by Baptizo en, words which he declares to be equivalent and synonymous with the, ckchuo epi, to pour out upon, of Joel. And when there is not a shred of authority or command since that day, given in the Greek New Testament through- out, for descending into water for the purpose of ad- ministering the holy ordinance ; and when there is a certainty for the administering of the Baptism of the Holy Ghost by pouring upon, it is safer not to be wise above what is written ; but to shew the perfect consistency of the holy scriptures in the consistency of its ordinances both outwardly and inwardly, that out- ward pouring, and inward pouring may be shewn to agree in one and become " one Baptism." As the Holy Spirit, therefore, of which the pure river, the gospel dispensation, is composed, is, ac- cording to promise, poured out upon all flesh, without any descendings into water for that purpose, we can- not, we dare not but represent the pouring upon of the Spirit by the pouring upon the subjects of the water in Baptism, so as to observe the necessary consistency between the two, that they may be seen to agree in one, and thus become one. The spiritual understanding of the doctrines of the gospel has been, in several ages and countries through- out Christendom, at a very low ebb ; and still, although the light of the glorious gospel of Jesus Christ is bursting forth, in various parts of the Church, in illu- minating vigour and splendour, gross darkness, and ignorance of the spirituality of the scriptures, as is exhibited in Tupper's unscriptural Tract, pervades the human mind to a woful degree ; and, therefore, purely spiritual doctrine, when advanced, is apt to bring down the anathemas of the blind, heathenish branches of the Church, upon the enlightened part of the self-Tsame Christian Church : it has always been so^-And of necessity it must continue so, as long as ,vJi il tin IMAGE EVALUATION TEST TARGET (MT-3) ^ 'if, ^^ .' y^ J-P^ 1.0 I.I 1.25 If 1^ 1^ I i.g, u niii.6 7] A^ »5V > '/ /A Photographic Sciences Corporation #^ ^ V \\ lV Ci^ 23 WEST MAIN 3TREET WEBSTER, N.Y. MS80 (716) 873-4S03 ? i^J 4;o 4l^p <" i^ n Ni M r' 172 TREATISE ON BAPTISM tares and wheat are permitted to grow together in the same field : " nevertheless the Lord hath not left him- self without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness." Acts xiv. 17. The pure river, therefore, has never been dried up or wholly become stagnate, for he gave rain, the former and the latter rain, in several parts of the Church for refreshing and for fruitful seasons, thus filling his peo- ple's heart with food and gladness : we are, therefore, since the day of Pentecost, as a Christian Church, in the channel of the pure river of water of life, between its two banks, or the beginning and ending of the dis- pensation ; and every child which has been born to Christian parents, since the beginning of the present dispensation, or shall be born until the close thereof, has been, and shall be born within the banks of the pure river ; and none have been, or shall be born, to Christian parents, from the commencement of the dis- pensation to its close, within the pale of the Christian Church, that could be considered outside of the banks of the pure river, or limits of the gospel dispensation ; therefore what is already realized need not to be re- presented. With a clear understanding, therefore, of past ty- pical, figurative, referential, and representative cir- cumstances, and of their certain fulfilment, we are brought to the simplicity of the truth as it is in Jesus ; and, therefore, have a two-fold Baptism in view, agreeing in one, both as to its character and mode of administration, that is, the Baptism of water outward- ly, and the Baptism of the Holy Ghost inwardly, and both administered within the limits of the dispensa- tion ; we, therefore. Baptize the infants of Christian parents, by pouring, or shedding, or sprinkling the water upon them, in the name of the Father, and of the Son, and of the Holy Ghost, so as to observe har- monious connection and consistency between exter- nal and internal Baptism, that they may agree in one and become one Baptism. " For, by one Spirit are we all Baptized into one body, whether we be Jews, DESCENDING INTO THli WATER W3 I the him- re us our The ip or jrmer :h for 5 peo- efore, •ch, in itweeii le dis- jrn to )resent hereof, of the orn, to he dis- iristian : banks sation ; be re- )ast ty- ve cir- hve are Jesus ; view, node of utward- ily, and ispensa- hristian ing the and of rve har- n exter- in one pirit are \e Tews, 1 or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit." I Cor. 12, 13. And, *• There is one body, and one Spirit even as ye are called into one hope of your calling* ; one Lord, one faith, one Baptism." Eph. iv. 4. 5. That one Baptism is not by dipping or immersion in salt or fresh water indiscriminately ; but the Baptism of the Holy Ghost, by the pouring" out of the Spirit of the living God upon all flesh, according to promise ; and represented only by the pouring of water upon the sub- jects, or as the two may agree in one, and still be manifested as the two-fold one Baptism of the gospel dispensation. Any person of ordinary intelligence and common discernment may easily distinguish between, pouring out upon, which is the scriptural form and mode, and dipping in, which is not in use, since the day of Pen- tecost, by the authority of the word of God : Since Peter proved the meaning of the form of expression used by Jesus Christ, Baptisthesesthe en Pneumati HagiOy ye shall be baptized with the Holy Ghost, to be Baptism by pouring out upon ; and indeed never was used in application or reference to the Baptism of the Holy Ghost. By what rule or authority then would the Baptists translate Baptizo en, dip in, when the words are applied to the ordinance, when Baptism with water is commanded to be administered by that word in dispute, Baptizo, when the same word. Bap- tize, must be understood to signify, according to Peter's judgment and understanding of it, when ap- plied to inward Baptism by the Holy Ghost, pouring out upon ? Counter translations of the same word, when applied to the same purpose, to suit sectarian systems, is repugnant to sound Biblical knowledge and criticism. The word baptize was used, before the Holy Ghost was given by the pouring out of the Spirit in Bap- tism, to signify washing, and sanctifying ; and de- scendings into pools and rivers were practised ; but since the Holy Ghost was given. Baptism has become the sign and seal of the covenant ; and as blood was shed in the administration of the sign and seal during !■■. 1;: n fl' ■ » ' r*i 174 IREATISK ON BAPTISM i\ ii-- the Mosaic dispensation ; and as Baptism must be considered the outward sig^n and seal as a representa- tion of the Baptism of the Holy Ghost, the inward sign and seal, it must be administered by pouring- without descending into water or river. The ablutions and purifications of the Jews, and the after Baptism of John, were not typical sign and seal of the covenant ; and, therefore, the pouring, or shed- ding, or sprinkling of the Blood of the covenant were not represented so immediately by them as by the blood shed in the administration of the sign and seal, and by the blood shed in the sacrifices which were offered under the Mosaic dispensation, and Levitical Priesthood-«-those washings and ablutions signified the after condition, or the consequent purity and ho- liness effectedby the shedding, and sprinkling of blood; and by the pouring out of the Spirit upon all flesh, in the washing of regeneration and renewing of the Holy Ghost : but the act of bestowing what cleanses, puri- fies, and sanctifies is what we have under considera- tion, and not the after work of cleansing, purifying, and sanctifying, or the after condition, as the Bap- tists would exhibit without scriptural authority or ex- ample, See Tupper's Tract, &c. Surely the commissioned, qualified, inspired Apos- tles, who received the "one Baptism," by the pour- ing out of the Spirit upon them, could not but under- stand and know how to represent what they had clear experience of: nor would the Holy Spirit leave them in ignorance of that simple, though important, part of their duty ; and consequently, there is no instance on record, in the New TestaTient, ofanyotthem go- ing down into a river, pool, or any water for the pur- pose of Baptizing ; and as the Baptists insist so much on a command, and obedience to a command, we call upon them to shew a command, or any Apostolic authority, for descending into water, for the purpose of Baptizing in the name of the Father, and of the Son, and ot the Holy Ghost : they do it withdut cortimand, authority, or ' example, and yet in their shameless audacity call upon us to shew an exam'ple of pourinfg 1 ap- ex- )S- :lear ince go- Ipur- luch call ItoHc >on, \nng DKSCiCNDING INTO THE WATER 175 or sprinkling : this they do in the very face of Peter's interpretation of Christ's words, to Baptize with, and his own declared experience of being" Baptized by the pouring out of the Spirit upon him : and since there IS no example, on record in the Holy Bible, no, not one, where any of the Apostles by the authority of Jesus Christ, or any other by their delegated autho- rity, ever went down into water of any kind, for the purpose of administering the Christian ordinance of Baptism, the Baptists are requested to shew by what authority, or after what example, they act in their dipping, in opposition to the practice of learned, in- telligent, enlightened thousands of the tried, and ap- proved Messengers of Jesus Christ. The authority they attempt to draw from the case where John the Baptist descended with Jesus into the River Jordan is not admissible relevant proof, because that was not the gospel Baptism, but an act of fulfil- ment of the law of Moses, or of fulfilling all righteous- ness, according to Jesus's own declaration, *' Sufferit to be so now ; for thus it becometh us to fulfil all righteousness." Matt. iii. 15. John's baptism of repentance was preached and administered before the Mosaic dispensation was fully closed, as has been shewn fully under another section, for the Scribes and Pharisees were then in Moses' seat, and the gospel dispensation was not then commenced : because that the Holy Ghost was not yet given ; because that Jesus was not yet glorified. *' In the last day, that great day of the feast, Jesus stood and cried, saying, if any man thirst, let him come unto me, and drink : he that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water (but this spake he of the Spirit, which they that believe should re- ceive : for the Holy Ghost was not yet given ; because that Jesus was not yet glorified.") John vii. 37. Jesus came into the world to give perfect obedience to the law : to fulfil all righteousness : to fulfil all things which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning him : and to satisfy the divine justice by vicarious sufferings ; I t. 1 i P b :h ' ■ 76 TREATISE ON BAPTISM therefore, he submitted, in fulfilling- all righteousness, to be circumcised, and also to be Baptised of John in Jordan ; but when he exclaimed on the cross, it is finished, all righteousness was fulfilled and to follow John's example would be to deny that all righteous- ness was then fulfilled when Jesus exclaimed, in tri- umph, it is finished. Justice was then satisfied, and the Father was then reconciled to guilty sinners through the satisfaction then given to justice by the obedience and vicarious sufferings of Jesus Christ his Son ; and would the Baptists drag us back to Jor- dan, and the Baptism by which Jesus Christ declared they were thus fulfilling-all righteousness, to the palpa- ble denial of what was finished, not to be repeated after the whole was finished on the cross, by Jesus Christ, when he bowed his head, and g-ave up the Ghost? And also to the manifest contradiction of his Father's full and explicit testimony and approbation ? " For we have not followed cunningly devised fables, when we made known unto you the coming of our Lord Jesus Christ, but were eye witnesses of 1 'is ma- jesty. For he received of God the Father honour and g"lory, when there came such a voice to him from the excellent glory. This is my beloved Son, in whom I am well pleased." II Peter i. i6. The Mosaic dispensation, and intermediate period of John's ministry, together with the observances that belonged to them, were ended, and to be discon- tinued from that time thenceforth for ever, and a new era was about to commence ; that the gospel dispen- sation Church, forgetting the things that are behind, might reach forth unto those things which are before, and press toward the mark, for the prize of the high calling of God in Christ Jesus. Phil. iii. 13. 14. Therefore, as all things are already fulfilled, we do not revert to ordinances and observances which were typical and preparatory of better things to come, and which wei-e necessarily practised and observed until the full accomplishment of those things which they were given to typify and represent, for keeping alive the hope and expectation of those who believe in the ? nKSCi:NDlN(J IN 10 THK WATKR •77 comiiij^' of ilic Messiah, and for llial purijosc ol)scivcd those tilings whicii were coiinnandcd them \)y the law of Moses, as ihey were jdescribed to them by insi)i- ration cf God : therefore, in the full belief that all righteousness hath been accomplished, by Jesus Christ, we have discontinued the typical, representative ob- servances of the Mosaic ritual, and now re|)resent the gosi)el promise of the Father. " And it shall come to pass afterward I will ])our out my Sjjirit ui)on all ilesh," by pouring out the water upon all Hesh, with- out descending into water, that inward pouring upon, and outward pouring upon, may agree in one ; and that there may not be two baptisms, inward |)0uring U])on, after coming uj) out of tlu,> |ordan of aitliction, after the example of Jesus Christ ; or rising up, after the e.\am])le of Paul ; and outward di|)ping, after re- generation, faith and salvation are obtained, which is never the case until the believer has arisen from his sorrowful state of alfliction, and become a new creature in the possession of life from spiritual death, in con- tradiction of one another : therefore, sulliciently satis- factory reasons are given for our not descending into rivers or i)Ools for the puri)ose of administering the holy ordinance of Jiaptism tliere, either by dijijiing or pouring : and besides these supplementary reasons, I formerly i)rovcd in other sections of the work, that the words used by Jesus Christ bapti'A) en, are. by the Ajjostle Peter, interpreted, ])Ouring out upon, in his application to the IJaptism of the Iloly (Ihost, of these very words, which must be considered the main ground of dispute and controversy with regard to the mode of baj)tism. We refjuire not, therefore, to bor'\)W the auxiliary skill and wisdom of nun of different denominations and persuasions to help us out with a meaning and translation for Iniptizo in ; Peter has been taught of Clod to furnish us with the mind of the Holy Spirit on the subject, to save us the trouble of ransacking the conll.icting volumes of antiquity, and to swell our works to an useless bulk by quotations from their con- jectural, contrary views on so simple a subject : it is i 1- . i I i-'i m I f •* .: '.'f M I! M ! ktli r 7« TKEA'llSK ON HAPIISM sufficient for us to understand that Jesus Christ pro- mised Baptism by those words which we have every where in the New Testament where the gospel ordi- nance is spoken of ; and that Peter declared that the meaning of Christ's words, Baptisthhsestlie cn^ ye shall be Baptized with, is, what Joel's expression with re- gard to the self same promise contained, and was meant to convey, to baptize by the pouring out ujion the subjects of that by which they are bai)tized, and no river, or pool, or water mentioned. Therefore, unless people themselves are desirous of starting doubts, darkening counsel without knowledge, to serve some favour'te, denominational purposes of their own framing, it must be allowed that the words used in the original language are sufficiently explicit and authori- tative from Peter's pen, and interpretation, in the ap- plication of them to the gospel baptism : and that the twofold one baptism of the gospel dispensation, in- ward baptism and outward baptism, agreeing in one, is to be administered, both inwardly and outwardly, in perfect harmony and consistency, by the i)Ouring of that upon the subjects, without descending into water, in either case, by which they are to be baptized. (179) .1 t, SKCTIOX IX. The Eunuch's Baptism is no Proof of Descend- ing INTO A RiVKR, OR WaTER FOR THE PURPOSE OF Administering Christian Baptism. Much stress is laid by the Baptists upon the des- cending of Philip into the water with the Ethiopian Eunuch for the purpose of baptizing him ; but were they properly to attend to the condition of the Eunuch, and his nativity, their argument, rested upon that foundation, would, even to themselves, appear less plausible. It is proper, therefore, by a relation of the uncir- cumcised Eunuch's condition, to undeceive those who may have been misled by that circumstance, in the character in which it is held out to general view, by those who find it their interest to use it for their own peculiar purpose, and who may not have had an opportunity of acquiring knowledge of those things for themselves. According to Cruden's concordance, the Eunuch was of that class of people called prose- lytes of the gate, who were not required to be circum- cised, as the Jews were, nor to obey the law of Moses, but to observe the rules that were enjoined to the children of Noah. These precepts are seven in num- ber, viz. I. Obedience to Judges, Magistrates, and Princes, 2. The worship of false gods, superstition and sacrilege, are forbidden. 3. Cursing the name of God, blasphemies, and false oaths, are forbidden. 4. All incestuous and unlawful conjunctions and copulations, as sodomy, bestiality, and crimes against nature, are forbidden. 5. The effusion of the blood of all sorts of animals, murder, wounds and mutilation are forbidden. 6. Thefts, cheating, lying, &c. are forbidden. 7. The parts of an animal, still alive, not III i ji' ^^ !-: 1 i' I So ■IKKAllSK ON I;AI I l>.M to be eaten. Tliese were tlie rules prescribed to tl.c l)roselytes of tlie gate, of whi( h class the ImhuicIi was, aiul which nlonc were enjoined on ihcni to oi)servc. Now three things were refpiired in a complete Eunuch, whi<:h were washing or plunging his i)ody in a cistern of water, circumcision, and sacrifice. I ask now, and recpiest of any learnetl IJaplist, who may sec any thing of consequence in my (jue^^tion. was it that washing or j)lunging in water, so as to become something liker a complete i)roselyte, the Kiinuch re- ([uesled, and thereby to i)e admitted more closely into tlic Jewish commonwealth and i)rivileges? He was not received on catechumen ical trials, nor joined to any Christian Church in consequence of what he re- ceived ; but by Christian baptism the baptized are ini- tiated into Churcli membership, and Christian privile- ges. And if the question cannot be satisfactorily solved, how can the IJaptists sui)port and defend iheir dipping system, by so precarious and uncertain an exnmi)le for descending into water with the subject for Baptism, since the day of Pentecost, that is found on record in the whole New Testament. 'I'he Mosaic ablutions, and subsequent bai)tism of John, belonged not to the gosi)el dispensation, for they were prior to the A])Ostolic Commission, and tlie baj)- tism of the Holy Ghost on the day of Pentecost ; and were not administered in the name of the I-ather, and of the Son, and of the Holy (ihost : and as no name is mentioned in the New Testament in which the prose- lyted Eunuch was baptized, the ([uestion with regard .0 what baptism he received must remain unanswered upon scriptural grounds and authority, and the Ba])- tists must inevitably be considered to follow an ex- ample, which they cannot jiossibly ])rove to be the gosj)el baptism. The Eunuch was a heathen by nativity, and merely l)roselyted to the Jewish religion, and consequently, without the least shadow of doubt not of the covenant- ed people, the descendants of Abraham, within the line of promise, to whom the sign and seal of the cove- nant was enjoined, and who could be addressed by I UK KUNULH s ItAI'THM 181 IVtor, as oil tho tiny of Pentecost, " Vor tlio promise is unto you and to your children, antl to all that are atar off, as many as the I. ore! our Ciod shall call." He coukl not be considered as included in the lol- lowliii^- passaj^e by the I^'ophet Isaiah, "'Ihey shall not labour in vain, ni>r brins^ lorth for trouble ; lor they are the seed of the blessed of the Lord, and their oirsprini4- with them." Isa. Ixv. 2}. I am well aware, that the all that were declared in Peter's declaration of the promise of the covenant to be then afar oiX, are j^enerallx considered to be the ancient heathen nations; but where were the Vcn Tribes of Israel then, who were orij^inally included with Judah and Henjamin in the covenant which CukI made with Abraham, to the exclusion «.>f all the other naliv>ns ol the world ? Were the\' not then mixet.1 in amoni;- the idolatrous nalii^ns of the earth, and j^enerally become itlolatrous heathens themselves?' Hut nevertheless, because it was in the purpose of (Jod that they sluuild lie in-j^athered at^-ain, in mercy to his ancient, coxenanted people, he ap- pointed the i>uter court of the Temple for the Cientiles to worship (iod there, antl to offer j^'ifts, that there mis^'-ht be a place apprt^priated for thern, when they should come to Jerusalem to worship the Clod iif Jacob there, that Jehovah's name mii^ht be ^reat in Jerusa- lem, esen amon^- the heathen or Cientiles : and that none of his scattered, heathenized people should be pre\ented to enter the courts of the Lord's house, when influenced, and inclined to return to the city of their ancestors, where they formerl)' worshipped the Lord their Ciod, in his holy Temple ; therefore, as many as the Lord our God shall call, are all those whose hearts the Lord mii^ht i' line to seek him in the place of his habitation, w here h'> purposed his name should forev er clwe II. Is it not. therefore, more m ac- cordance and harmony with the tenor of the covenant, and the views j^iven thereof in its restrictive nature and character, to restrict the promises contained there- in and connected therewitli, in this expre: sion of its extension and permanency by the Apostle, as God himself has done in the wordinir of the covenant ; and ii TjHli. ■II 11 l82 TREAT! SK ON BAPTISM i1 St: f li as Isaiah has done, in the passage quoted. Peter ap- plied, in the first part of his address, the terms of the covenant to the house of Israel, and by what autho- rity in the Bible could behold out the promises of the covenant to people, which God did not include in the terms of the covenant? '* And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting cove- nant, to be a God unto thee, and to thy seed after thee." Gen. xvii. 7. The promises of the covenant are restricted by God himself to Abraham and to his seed ; and they are also restricted by Isaiah ; and why may he not be understood, in connection and harmony with them, to imply the ten Tribes which were then afar off among- the nations, when he says, and to all that are afar off, as many as the Lord our God shall call ? They cannot be excluded, and it would require to be proven, by express declarations of scripture, that those who were not included originally under the terms of the covenant ; and to whom circumcision, the sign and seal of the covenant, was never enjoined, have obtained a right to the blessings and privileges of the covenant along with the children of promise. It is time the Church c( Christ should attend to the distinction which God has placed between the tares and the wheat ; because the time is at hand when the separation shall undoubtedly be made, which is re- served, by Jesus Christ, in the parable, until the day of the harvest. Lift up your eyes, for the fields are already white unto the harvest. It is too generally maintained that Jesus Christ has done away all distinction between Jew and Gentile : that he hath broken down the middle wall of partition between them : and that the gospel promises are held out to all alike : Such doctrine would well suit uni- versalists ; and all who make no distinction in doctrine between tares and wheat : the middle wall of partition has, by Jesus Christ, been broken down between Israel and Judah as prophesied by Ezekiel. '* Say unto them. Thus saith the Lord God, I will take the stick of Joseph, which is in the hand of Ephraim, and the THE KUNUCH S BAPIISM i8.< r ap- >fthe utho- afthe n the ;h my after cove- after en ant to his d why •mony ; then to all 1 shall equire ipture, Jer the on, the joined, ^ileges lise. 1 to the e tares len the is re- le day ds are ist has entile : irtition re held .lit uni- octrine artition 1 Israel ly unto e stick ind the Trihes of Israel his fellows, and will put them with him, even with the stick of J udah, and make them one stick, and they shall be one in mine hand.- And one kinjc, shall be kinj^ to them all : and they shall no more be two nations, neither shall they be divided into two kinj^-doms any more at all." ICzek. xxxvii. k), 22. The middle wall of partition there is to be broken down fully and finally, when the harvest is ended, as there was a commencement of it at his death, when the vail of the temple was rent in twain from top to bottom, sij^-nifyinj;- that a new and a living- way is consecrated throui^-h the vail, that is to say, his flesh, into the holi- est. That new and livinjf way is consecrated throuj^^h the vail into the holiest to all the wheat ; but not surely to all the tares with them without distinction : The wheat accordinji^ to promise, is to be j^athered into the barn ; but the tares are to be g-athered into bundles to be burned : the middle wall of partition between tares and wheat then is not in the purpose or counsel of God to be broken down, so as to admit both, without distinction, to a parity of condition, and privilej^es, and blessings ; nay but the distinction is fixed unalter- ably in the word of God, and is intended to be main- tained in doctrine, until all is accomplished : until the tares, according to their fate and destiny, are ga- thered into bundles, to be burned, and the wheat into the garner. But it must be remarked that God made Abraham the Father of many nations : " Neither shall thy name any more be called Abram ; but thy name shall be Abraham : for a Father of many nations have I made thee." Gen. xvii. Now the Latin word, j^e/ites, is that from which the English word, Gentiles, is derived ; and, therefore, very particular care should be taken, in applying that word ; because Abraham was the Father of many, ef/i/ie, naUonSfge/ites, or gen- tiles ; there are, therefore, many genteSy gentiles, and nations of promise, as the descendants of Abraham, Isaac, and Jacob ; as well as many genteSy gentiles, heathens, and nations which never were included in any covenant which is recorded in the Bible ; but the two kinds are now only to be discovered by man in '♦. ■I' i. I 111 11. 1 A: i 11 iible, and not by any peculiar denominational name, or discriminatint;- rule ; for God says, " I will command, and I will sift the house of Israel amon^- all nations, like as ctirn is silted in a sieve, yei shall not the least i^rain fall upon the earth." Amos i\. 9. It is riexertheless the purpose ofCiodto j^ather all the nations of promise, out oi' all nations, kindreds, touijues, andpeople, anu>ni^' whom they were scattered in the dark and cloudy day : now here is the distinction which must he observed in doctrine, until the full de\elopment of the purposes of (lod ; and until his promises, which are all, ii"! Christ Jesus, yea, and amen, are fully accomplislied. Holding;" these views then, I fnid it scriptural and safe, to apply the declaration of Peter, "The pro- mise is unto you, and unto your children, and to all that are afar olf, even as many as the Lord our (iod shall call." To the twelve Tribes sc;ittered abroad. The Apostles are directed to address h-pistles to them. James addressed his iOpistle to them in very pointed, endearintrlaiii^uai^e, and very express terms. "James, a ser\ant of (iod and ot the Lord Jesus Christ, to the twelve tribes which are scattered abroad, i^reetini^." James i. i. And if that application should be denied and i^auisayed, let the ^-ainsayer keep consistency be- tween the promises of Ciod, to that effect, in the Old Testament, and the fulfilment oi' those promises, in the New Testament ; and prove, if he can, whether the (ientiles were prohibited from enterini,'' into the Tem- ple o\' God in Jerusalem, to worship God there, for any other reason, than that they were not under cove- nant to God, as the twelve tribes were ; and whether that exclusion, for that reason, under the Mosaic dis- pensation, may not have reference, in harmony and consistency, to similar exclusion under the \ew, so as to atTect their conditio n. Tares are luuioubtedlv mixed with the wheat, under the i^^ospel dispensation, fromitsbe^inninj^toits termination, to be then i^-ather- ed into bundles, and I would ask the j^ainsayer, who are meant by the tares ? He, who knows tlv? hearts of all men, knew what line thev were of, although or the Tem- o, tor covo- ictlAor ic dis- V and e\v, so btcdly sal ion, rjilber- r, who hearts :hou^H-i THK hUNUCHS BAI'TISM l8i mixed with his covenanted people, the children of pro- mise ; and, therefore, left the distinction between tares and wheat, until the day of the harvest, on record in his word, in order that the same distinction, in doctrine, and as far as practicable, in treatment also, should be maintained in his Church, until his omniscience and power are displayed, in their final separation : for it is for that purpose it is recorded by inspiration of God, in the Holy Bible. Now the Ethiopian Eunuch, in every sense of the word, was of the uncovcnanted Gentiles, only prosely- ted to the Jewish religion, and when under the preach- ing of Philip, he made profession that he believed that Jesus Christ is the Son of God, and requested Baptism, he received it at his own request, and nei- ther by commandment of Jesus Christ, nor Apostolic authority ; but merely by permission. Widely differ- ent is the account of the baptism of the Eunuch and beautiful and satisfactory history which is handed down to us of the Bajitism of Cornelius and his family : the Eunuch, received Baptism, by permission and not by commandment of Jesus Christ ; but Cornelius and his family, by the command, and authority of an inspired Apostle : these two Baptisms, therefore, are not paral- lel cases, although both the Eunuch and Cornelius were proselytes from heathenism to Judaism : the one is obtained by request ; but the other is given by Apostolic command and authority : in the one case, there is no mention of spiritual endowment ; but the other is by Apostolic command, upon clear proof of qualification : in the one case, it is given at the Eunuch's own request, without catechumenical trial ; but merely upon bare profession : in the other, nei- ther by request, nor on bare profession ; but upon proof by clear demonstration of the Spirit ; and Apos- tolic authority and command. " While Peter spake these words, the Holy Ghost fell on all them who heard the word. And they of the circumcision who believed were astonished, as many as came with Peter, because on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with 25 ^ S i : *i 1 86 TKl'.ATISE ON liAFlISM I: till ^ (! Ifl f k ■ < m t 'I: tongues, and magnify God. Then answered Peter, can any man forbid water (any of you of the circum- cision) that these should not be baptized, whicli have received the Holy Ghost as well as we ? And he commanded them to be Bajjtized in the name of the Lord. Then ])rayed they him to tarry certain days," Acts X. 44. — In the recjuest of the Eunuch, " Lo, here is water, what hindereth me to be baptized? we find much difference between that case, and the case of Cornelius and his family, whicii was directed l)y Apostolic authority: where the gift of the Holy Ghost was given, under the jireaching of Peter, his hearers did not presume to propose ; but enjoyed in silence, at least as regards request, what inlluence and commu- nications of the Spirit they had received, and left to Apostolic authority and teaching, whatsoever might still be necessary, and did not i)resume to dictate to the divine Messenger, through whose word they had received all that they were in sweet enjoyment of : they had already received more than they could expect, and were satisfied : they had already received the in- ward spiritual l^aptism, and saw no need of the outward, until Peter showed the necessity of outward baptism in connection and harmony with what they had already received, even the gift of the Holy Ghost ; and wlien thus instructed, they cheerful Iv accepted what office bearers were commanded by the Apostle to apply. And besides another imi)ortant circumstance or two, in those two, by no means ))arallel, cases, may be ad- vanced : in the case of Cornelius, the approbation of God is given with regard to his devotion—" A devout man, a man that feared Crod with all his house, which gave much alms to the peo])le, and ])rayed to God al- way." Cornelius saw a heavenly vision, and received divine direction, to send for Peter, who should sj^eak words unto him. — While Peter yet sj)ake these words, the Holy Ghost fell on all them who heard the word. For they heard them speak with tongues, and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized who have received the Holy Ghost as well as we? Tlien he commanded IMK IXNUCHS RAPTISM 187 UVO, 2 ad- which od al- ceivcd speak ,vords, word, agnify water, ceive'd Handed them to he baptized in llie name of the Lord : that is according to tiie terms of his commission, in the name of the Father, and of the Son, and of the Holy Ghost ; for the three names are com|)re!iended under tiiat Glo- rious name ; " For in him dwelleth all the fullness of the Godhead bodily." Col. ii. 9. Whereas the ap- probation of C'od is neither expressed nor recorded in favour of the Eunuch, as a devout man, only '' The Sjjirit said to Phili]), go near and join thyself to this chariot." Acts viii. 29, without giving any com- mendation of the charioteer ; but left Philip to the guidance of the Spirit as he should judge of the F^unuch upon trial : in this case there is no mention of any heavenly vision, as in the case of Cornelius ; nor any direction to send for Philii) : nor is there any men- tion of the Holy Ghost's falling on this man, as on Cornelius, and his family, nor of his speaking with tongues, nor of his magnifying God, like Cornelius and his family ; but merely on his own request and bare j)rofession, without any demonstration of the Spirit, as in the other case, received Baptism. Now, in the case of the Eunuch, there is a total ab- sence of the approbation of the word of God, with re- gard to his condition, onlv that his own declaration, along with the other circumstances of the case, is re- corded by inspiration of God. *' Lo, here is water, what doth hinder me to be ba|)tized ? And Philip said, if thou believest with all thine heart thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." Acts viii. 36. 37. Piiilip, there- fore, on that bare profession granted his recjuest. Now this case, at best, is to any candid critic, who will not carelessly take important subjects for granted upon the use and wont of any system, a doubtful case, with regard to the Bajjtist catechumenical test, regenera- tion, justification, and salvation, so as to consider the Eunuch a i)roper subject for Christian Baptism, on the very test of those who are left to this solitary in- stance, of descending into the water to be baptized, since the day of Pentecost, as far as tiie sacred re- cords are concerned. ,1 II I ■ 1; i i 11 M ; 11 : w i ffi! t88 TREATISE ON BAPTISM The Ethiopian Eunuch, like many others, was pro- selyted to the Jewish religion, and went, as such, to Jerusalem to worship God in the court of the Gentiles, the only place to which, according to the law of Moses, he could have access : and the Jewish plungings and washings in water, which they used for making the proselytes of the gate complete proselytes for admis- sion to more Jewish privileges, the Eunuch wanted, and was familiarized to the practice ; and, therefore, as no command, by divine authority is on record, to give him Baptism, the safest way is, not to be wise above what is written, and to consider his Baptism, that which the proselyte required before he could be re- ceived into Jewish privileges and freedom ; for there is no name mentioned, in which he was baptized ; as there is no name mentioned in which proselyte plung- ing and washing was administered ; but merely that Philip baptized him : whereas Cornelius and his fa- mily who had received the gift of the Holy Ghost, were commanded, according to the Apostolic commission, by Peter, to be baptized in the name of the Lord. There, therefore, lies the difference, the Baptism of them who received the gift of the Holy Ghost, was by divine command and Apostolic authority, upon clear demonstration of the Spirit, that the subjects were ac- cepted of God, to be admitted into Christian fellow- ship and privileges, without their descending into water. And such also was the condition of Lydia and her family. *' And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which wor- shipped God, heard uf : whose heart the Lord opened, that she attended to the things that were spoken by Paul. And when she was baptized, and her house- hold, she besought us, saying, if ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us." Now these two cases, are parallel cases in general ; but the case of the Eunuch bears no analogy to them ; neither to the case of Cornelius, nor to that of Lydia : but is exhi- bited a solitary unconnected case, with regard to THE EUNUCHS BAniSM 189 f il of s by clear ac- ow- into I her ouse- e to abide two mc of o the exhi- d to Christian Baptism ; but, by the hiw, in the mouth of two or three witnesses every word shall be confirmed : let the Baptists brings one or two witnesses alonj^^ with that case of the Eunuch to confirm it as a Christian Baptism if they can ; but there is not another case of the same kind ; but proselyte plunj^ing- or washini;' to be found, so as to authorize them to call it Christian Baptism, upon the j^round of the Apostolic commis- sion, by which we must abide. I have already adverted to a ^reat and important circumstance of divine manifestation, the pourini;f out of the Holy Ghost, on the day of Pentecost, on the Lord's people, as the alone baptism, which in the spi- rituality of scripture lanj^ua^e, can be called the "one baptism ;" because this undoubtedly, is, by Jesus Christ, called baptism. "But ye shall be baptized with the Holy Ghost not many days hence." Acts i. 5. And because the holdinj^ up of the baptism of water outwardly, as the " one baptism " of the g-ospel dispensation, Vvould falsify the word of God : or make the baptism of the Holy Ghost fij^urative, as Tupper has attempted foolishly and profanely to do, and the baptism of water what is represented by it ; but that would reverse the order of thing's in the Bible, as water is an emblem of the Spirit, and not the Spirit of water : and, besides, should the two be allowed and countenanced, even in that reversed order and form, they never could be made to ag^ree in one, so as to become one baptism, where the one is administered by pouring", and the other by dipping ; but quite the reverse. I would therefore, consider it leaning- to the broken reed of Egypt, to reject so g-reat a mass of evidence in favour of pouring-, to take that solitary case, since the day of Pentecost, the Baptism of the Eunuch, as my sole example for the administration of the holy ordinance of Christian baptism, even althoug-h that dipping- or plunging could be clearly and satisfactorily proven : and indeed that vvould confirm me the more in the view of his baptism being the proselyte plungfing- or washing, which was then undoubtedly practised by VJ $1 1 II '1 I 90 TKKAJiSK ON MA I' I ISM the Jews, for makiiij^- the proselytes o( the g^ate com- plete proselytes. The latit^uaice of scripture is very pointed and par- ticular, with rei^ard to their t^oinj^- dowii into the water both IMiilip and the Eunuch, Philip's baptizing- him ; and their cominj^- both up out of the water, both Philip and the Kunuch ; but the main point remains still unsolved : viz. what Baptism he received, althouj^h the probability lies on the side of proselyte baptism or pluni^-inj^-, since we have the most positive proofs that Jesus Christ himself applied the lani>iiai;e of promise by John the Jiaplist, as quoted by Matthew and Mark, luil^tizeiu en, to baptize with, to the baptism of the Holy (ihost, by pourin,*^- ; and since these very words are used with rej^ard'to the luuuich's baptism the dilViculty may be considered j^^reater ; but these wortls were used during- the old testament, and during' the intermed.iale baptism of John ; and, therefore, no proof in favour of an ari^ument for the lumuch's bap- tism beiui,'- the Christian baptism, can be drawn tVom the use o\' these words. The Christian baptism can be drawn from the use of these words. The Christian twofold baptism of water and of the Holy Ghost, aj^'ree- ini»- in one and becomini,'- "one baptism" is sii^nified in scripture lanj^uai^e, by the self same expressions, and that is quite enoui^-h for our purpose, and we need not lean to the broken reed of Kj^ypt. The servants o\' the Lord had to deal cautiously at that time, as they have to deal cautiously at all times, but more espe- cially then when the chanj^'e from ouq dispensation to another was in progress ot accomplishinii', and when they had j^'-reatly to accommodate themselves to the prejudices of the people who composed the Jewish Church, to the prejudices oi the g-entiles, as well as to the newly revealed doctrines of the j^ospel ; " that they mii^'-ht j^ive none ofl'encc, neither to the Jews, nor to the tjentiles, nor to the Church of God. I Cor. 10. 32. They had to deal cautiously and prudently when so g-reat a chang-e was in progress, as the laying* aside of former ordinances, and the introduction of those by which they were forever to be superseded : it was re- IHE i;UNUCH S JiAl'l ISM 191 they >r to 10. hen Iside by re- commended to them, by their Blessed Master, to be wise as serpents, and liarmless as doves. "He- hold I send vou forth as lambs amonij' wolves : be ve therefore wise as serpents, and harmless as cloves." Mat. X. 16. Philip did not recommend to the Hunuch to J4"0 down into any water, neither is there any account ^iven in scripture oi' Philip's j^iviiii^- him any instruc- tion or teachini^- with rej^ard to the new ordinance, the ^••ospel Haptism, at all, at that or any prior period : he mav have been instructed with rei/ard to the chaiii'e ; but that can amount to nothin<4- more than a probabi- lity ; and to build faith and practice upon a bare proba- bility, to the re:''.:tion oi' much certainty, is dariny, foolish, and daiii^erous. Baptisms, ablutions, lavinj^s, pluni;in<;s, and wash- ini^-s were, to a reprovable extent, practised by the Jews. " For the Pharisees and all the Jews, except they wash their hands oft, eat not, holdinj^- the tradi- tion o{ the elders. And when they come from the market, except they wash they eat not. And many other thins^'-s there be which they have received to hold, as the washini^- of cups, and pots, brazen vessels, and oi' tables. ^ — Howbeit, in vain do they worship me, teachini^ for doctrines the commandments of men. For la\inii" aside the commandment oi' Ciod, \e hold the tradition of men, as the washinj^ of pots, and cups: and manv other such like thin jjs \ e do. Mark vii. 3. — 8. Therefore, I would rather abide by the Bap- tism of the Holy Ghost by pourini^-, as my example and i^round oi belief for the mode, and represent that by the pouring oi' what is undoubtedly an emblem of the Spirit, then Hy ott", like a tani^ent to a circle, to a supposititious act, which was administered without the least shadow oi' command or commission ; but merely by permission, at the lumuch's own request, upon bare profession of belief that Jesus Christ is the Son of God. I am the more confirmed in my belief that the Eunuch's Baptism was by permission, a Baptism oi' accommodation, that the Apostle l^aul administered circumcision to Timothy, lon^ after circumcision was »i ij i>! 192 Tkl'.ATISE ON HAI'IISM Ui laid aside and superseded by Baptism, the g^ospel dis- pensation ordinance, in accommodation to the circum- cised Jews' prepossessions and prejudices, that they mij^ht j^^ivc none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God ; which may be considered, with rej^^ard to accommodation, a paral- lel case. " Then came he to Derbe and Lystra : and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed ; but his father was a Greek : which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to ^o forth with him; and took and circumcised him because of the Jews that were in those quarters : For they knew all that his father was a Greek." Acts xvi. i. Now here is a plain instance of accommodation, in the practice of an Apostle, to the prepossessions and prejudices of the Jews lon^ after circumcision was superseded by the gospel ordinance. That is a solitary case of the kind ; and the circumstance of descending into the water with the Eunuch is another solitary case of its kind since the dav of Pentecost : where is the difficultv then in leaving them both as parallel cases of accom- modation given by permission, and not by command, to bear testimony to each other, as two witnesses of harmony and accordance, that from the mouth of two or three witnesses every word may be confirmed ? Philip's answer to the Eunuch's proposition shews plainly and convincingly that it was a case of accom- modation ; and not Baptism by authority, command, or commission ; or even in virtue of any example : " If thou believest with all thine heart, thou mayest." And indeed this case is more devoid of authority than the other, because it is merely, thou mayest. But the other case is without Timothy's request ; betook and circumcised him. — The one was to accompany Paul in the service of the Lord ; but the other was to go back to the land of idolatry to his own former service of chamberlain to Candace queen of the Ethiopians. If we were to draw authority from these two cases of accommodation there is stronger and clearer authority IHK KUNUCHS BAPTISM 193 for circumcision now, than there is for descending into water, river, or pool, for the purpose of adminis- tering the lioly ordinance of Cliristian IJaptism. The liapiisin of the Eunuch therefore, in the water, can- not l)e admilled as admissible relevant proof for de- scending into water for the purpose of administering the holy ordinance of Baptism. The Baptists then nuisl retrograde, and become John's disciples ; or be left to follow this solitary, uncertain, unauthorized baptism, which is as i)lainly a case of accommodation, though with less authority, as the circumcision of Ti- mothy : but John the Baptist could not baptize in the name of the Father, and of the Son, and of the Holy (ihost : and the Eunuch was baptized without mention of any name : but when we look at the gospel Baptism, we find qualitication and demonstration of the Spirit, together with Ai)Ostolic commission, and command for adults : Peter commanded that Cornelius, another proselyte, and his family, should be baptized in the name of the Lord ; because they had both ocular and auricular demonstration that the Lord had accei)ted them ; for the Holy Ghost came ui)on them, and they sj)ake with tongues, and magnified God. Now where the S'pirit is poured out ui)on the i)eoi)lc, the Bible is silent with regard to going down into water or river; and where the J>ible is silent, it is our prudence and safely to be silent too ; and not to be wise above what is written ; when we well know that the pouring out of tlie Spirit, ui)on all flesh, is interpreted, by Jesus Christ, by the words which have ever since continued in use in the Christian Church, as given in the New Testament, Baptizcin vn, to baptize with ; and when we as well know that the Baptism of the Eunuch is by accommodation, at his own request, without sufficient warrant in the Bible, to enable us, with any degree of l)lausibility, to countenance it as gospel Baptism. To run, heedlessly and unwarrantably, out of the l)ath which is clearly and i)erceptibly pointed out for us, by Jesus Christ, and his Apostles, into the by- paths of fancy and uncertainty, must be considered imprudent, rash, and dangerous ; therefore, we con- 26 111 >:' i 11 fc n 194 TRKA'IISK ON IJAI'IISM sider it safer to take the lJai)lism of the Holy Ghost, by pouring upon, as our cxam|)le, and ground of j)rac- tice, and pour the water, which is an enihlcm of the Spirit, in the name of the I'allier, and of llu; Son, and of the Holy Ghost, without descending into water, like the Baptists, to follow an uncertain, unauthorized exami)le, such as that solitary e.\anii)le, the Eunuch's Baptism. And thus by representing what is more glorious, and more exalted, than what man can be- stow, raise and elevate the desire and thought to spi- ritual, permanent, holy conceptions of the Kingdom. (•95) SKCTIOX X. BuklAI, WITH ('IIKIST IN BAPTISM NO PrOOF FOR Pi.AciNc; THK Body of Man undkr Watfr, IN A Rivkr, or Pool. Tliis portion of the holy scriptures, from which the Bnplists endeavour to i)rove dipjjing, lias no reference to the Ciirisiian ordinance of Baptism ; but is a most beautiful, comprehensive view of several operations c»f the Spirit in connection and continuation, together wiili the Apostle's exhortations to steadfastness in the faith, lest any man should beguile them through en- ticing words, and spoil them through vain philosophy and vain deceit, after the tradition of men, after the rudiments of the workl, and not after Christ. And his reasons for such exhortation, as wc find in that chaj)ter throughout, may be considered to refer to the troubles and vexations he often had to endure, on ac- count of the intermeddlings, and the unauthorized )jractices, of them of the circumcision, with those of the Gentiles who were converted to Christianity under his immediate ministry : and it is astonishing, that the Bai)tisls, who act the self-same jjart towards those who are baptized under other men's ministry, that those of the circumcision acted towards those who were converted and baptized under Paul's ministry, should not observe that the cautions given in that chapter are, at the same time that they warn our peo- ple of Baptist, unauthorized, unwarranted practices now, are full of rei)roof and condemnation to them. The same sort of enticing words, vain philosophy, or sophistry rather, and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, are now evidently practised by the Baptists, upon our people who have already been, scripturaHy ' i: M v\ ic)6 trkatisp: o\ iJ.vi'risNr and \varrantal)Iy, l)ai)ti/c(l ; i>iir|)Oscly to lead them away from tlicir steadfastness in the present truth which they know, and to jirevent their being rooted, and Ijiiilt iij) in Clirist Jesus our Lord, and their l)ein^' estal)lished in the faith as they have ])een taugiit. And it is also matter of surj)rise, that tliey coukl (piote from a chapter, which is replete and fraiii,'ht wiiii pre- cautions against their own present practices, and in- termeddlings, with the baptized ))eople of congrega- tions, which are already placed, by the Lord himself, under the pastoral care and inspection of ministers their superiors in scriptural knowledge, in spiriiual enlightening, in success in recovering by the spirit of the Lord, and by the word of their testimony, many from thejau"' of destruction, in leading them to the knowledge of the truth as it is in Jesus : as well as in diligence and perseverance in all the parts of their duty to the congregations over the which the Holy Ghost has made them overseers. 'J'heir coiiduct is just a counterpart of the conduct of them of the cir- cumcision, who vociferated excei)t yc be circumcised ye cannot be saved, which is now echoed excei)t ye be dipped ye cannot be saved ; for the word, bai)tized, which has been proved clearly to signify, pouring out upon, seems to be rather disagreeable to them, as dangerous to their system, whether from ignorance of its full amount of meaning, or from a determined dog- matic stul)bornness, I know not ; but one thing I know that they never shall be able to bear out their new and novel translation of, Baptizcin en, so as to recommend it to the judgment of them who have a competent know- ledge of the Greek language ; and who, along with that have the teaching of the Holy Spirit. I have pointed out one place where all the sophistry of Baptist ingenuity can never change our present trans- Lation from, to pour out upon, as the meaning and translation, by Peter, of the words in dispute, Bapti- zcin en, to baptize with : and it must be considered by every candid critic daring impiety, to attempt to twist these words to their own purpose, for the support of their system, which they never can support without 1 IIUKIAI, WriH (IIKISI IN i:\l'II^M, KTl. •97 'ISt of mt interpret iii)^'- these iiiiportaiil words by a pervert Iti}^- twist ; uikI by a bold rejection, and blunt denial of" IVter's interpretation. The advantaj^e also whieh they take of the inode of expression, now under consideration, '* Buried with hini in I^aptism," Cctl. ii. 12, tends to confnin me in my view - with him, in that verv baptism into death, by the faith of the operation ot] bUklAL WIIH CHRIST IN i;AmSM, KTC 99 the end." mriecl irupl- tions, Li" may lull it my cli- therc- imma- y dc- X con- burial .h the lands; rity to n into less of very ion of God, who raised him from the dead, must be consi- dered as, in whole and in part, performed without hands, in consistency and analoi^y with the scope oi' the sentences, in both the I'^pistles, where the lan- pi; ;i^e is used ; for the whole description, in both ices, exhi bits :i irrand and exalted view of the w ork of the Spirit in the merciful and i^'-racious process which is absolutely and indispensably necessar}- for the reci I death, throuj^'h :overv oi the soul trom sii) and uea death unto sin : throui^h burial with Jesus Christ by baptism into death, so as to be planted toj^ether in the likeness of his death, so as to be also in thj likeness of his resurrection, or risen with him by the faith of the operation of God who raised him from the dead : and we therefore maintain that all these operations must be accomplished, before the I^aptism of the Holy Ghost, the i,''ospel Baptism, which we represent by external water Baptism, can be administered. Now the Haptism of the Holy Cihost, and its repre- sentative Baptism with water, aj^reein';- in one, so as to become one Baptism, is the twofold one Baptism of the i^ospel dispensation, as has already been fully proven ; and, therefore, every attempt that may be used for dra^i^ini^- us back to a baptism by burial into death, must be strenuously opposed and resisted, as we understand the t^^ospel Baptism to be a Baptism unto salvation. '* He that believeth and is baptized shall be saved." Mark xvi. i6. The baptism of burial into death, is the baptism of John, the baptism of repentance, which must be allowed its own place, and purposes, without beini^- allowed to occupy the place and purposes of the i^ospel baptism, which un- doubtedly succeeds it, without interference, or depre- ciation of its merits and importance : just as John the Baptist was the forerunner of Jesus Christ ; so was his Baptism, the Baptism of repentance, the forerun- ner of the i^ospel Baptism, by which the Baptism of John was superseded, as John himself was succeeded by Jesus Christ, " He must increase, but I must decrease. He that cometh from abo\ e is above all : lie that is of the earth is earthly, and speaketh oi' the i> « 'V RMW 200 TRliATlSK ON BAPTISM earth : he that cometh from heaven is above all." John iii. 30. 31. Therefore, the Baptism of John, althouj^-h from heaven by divine institution, yet, beini,*- the Bap- tism of repentance, was a representation of the Baptism with Christ by burial into death ; or by burial into the likeness o( his death ; that those who are thus planted toj^ether in the likeness of his death, mij^Hit be also in the likeness of his resurrection, by beini;' also risen with him by the faith of the operation of God who raised him from the dead ; and that like as Christ was raised from the dead bv the irlorv of the Father, even so we also should walk in newness of life. To exemplify the doctrine by instances, Saul of Tarsus, after his g-racious call, was directed to i^^o down to Damascus, and to wait their for such direc- tion and instruction as he requested and required : his condition was that represented in the passag-es now under consideration : Saul of Tarsus lay three days and three nii,>-hts in Damascus, dyin*^ unto sin, that he mii^-ht live unto riijhteousness : he was there crucified with Christ, and buried with him in baptism, or buried with him by baptism into death : he w;is there bap- tized with the baptism of John, the baptism of repen- tance : the baptism of g"odly sorrow which worketh repentance unto salvation, which needeth not to be repented of: his own account of his condition there is implied in the following- declaration, " I am cruci- fied with Christ ; nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me." Gal. ii. 20. Now there is no other period of his life which possibly could be condescended upon, in which he suffered death by crucifixion, and burial by baptism into death, but that very period of sorrow, sore affliction and dis- tress for sin, called, tnctatioia., or repentance : that con- dition therefore expresses all that is contained in the two passages under review, with regard to baptism into death, or burial with Christ in baptism : but the gospel baptism is no part of all that Saul, in that condition, and during that period of powerful repover- 1 ; BURIAL WITH CHRIST IN BAPTISM, LTC. liOl )tism but that )vet- ing operations, experienced : the gospel Baptism he received not until that gracious work of repentance and recovery was finished in him : the gospel Baptism he received not during the progress of crucifixion, and dying unto sin, and when progressing to life by the faith of the operation of God who raised Christ from the dead ; but after Ananias laid his hand on him and preached Christ to him, saying, " Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales ; and he received sight forthwith, and arose, and was bapti^.ed." Acts, ix. 17. i8. The whole preliminary work of repentance and recovery from death to life was finished in him before he arose and was baptized : now that could not be burial by bap- tism into death, but baptism unto salvation — He be- lieved, and was baptized, and was saved. He was first crucified with Christ, and buried with him in bap- tism — buried with him by baptism into death — planted together with him in the likeness of his death ; and then arisen with him, in the same baptism in which he was buried with him, by the faith of the operation of God who raised liim from the dead, and after that he was baptized with the gospel baptism also without hands ; for it is needless and absurd to advance Paul's baptism in proof of immersion or dipping, so as to class him with the Eunuch, as Tupper has attempted to do for giving some show of importance and credibility to their Eunuch dipping : for Paul's baptism was the real gospel baptism, the baptism of the Holy Ghost ; and no argument can be drawn from that transaction, but for its own representative the baptism of water by pouring. Two promises were held out to him by An- anias, the Lord's Messenger to him, and these two promises were fulfilled to him, and nothing more. " Brother Saul, the Lord, even Jesus who appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight and might be filled with the Holy Ghost." Acts ix. 17. These two 27 j« ! ■ 202 TRKATISK ON UAPilSM ^M'! promises were undoubtedly fulfilled to him, and no- thing more : he certainly received sight forthwith, and arose and was bai)tized, and consequently was filled with the Holy Ghost, as the twelve Apostles and all the rest on the day of Pentecost were. — These cases were analogous, and harmonize, in beautiful accordance and consistency ; and, therefore, I would recommend to Tupi)er, to endeavour to break the black chain by which he has, daringly and prc- sumi)tuously, bundled the Ethiopian Eunuch, a pro- selyted heathen, with Saul of 'I'arsus, who was a Hebrew of the Hebrews, of the Tribe of Benjamin, for baptism in water; lest he should find himself in that unscriptural condition in which he has, in his Tract, coupled the great Ai)ostle Paul as twin-bro- ther with the uncircumcised heathen. We must not be wise above what is written ; and it is not written that Ananias baptized him, or that he was baptized with water at all at that time : but it is certain that he was baptized with the Holy Ghost, and was, ac- cording to ])romise, filled with the Holy (ihost. I have thus endeavoured to shew that Tui)i)er's bands and accordances are false, and exhibited for a sem- blance of proof for (JJi^jung : I considered it my duty to dissolve the connection which Tu])i)er has endeavour- ed to force, without the least shadow of authority. upon Paul with the uncircumcised Eunuch, who only said himself that he believed, without exhibiting sa- tisfactory signs of being filled with the Holy Ghost, as Paul was, and as Cornelius and his family were. It is merely recorded by inspiration of God that the Eu- nuch said that he believed that Jesus Christ is the Son of God : but we have no testimony of the Holy Ghost from whicn we could draw any positive conclusion in his favour as a true believer, so as to warrant us to put him on a parity of condition with the great Apos- tle Paul. — But that is a dexterous coup de main to deceive. The burial with Jesus Christ in baptism ; and the planting together in the likeness of his death, made without hands, are beautifully, convincingly, and con- I'.URIAL WITH CHRIST IN BAPTISM, K IC. 20J clusivcly illustrated, and exemplified in the condition of fasting and i)raying of the Apostles of the Lamb, and of all those who continued assembled together with one accord in fellowshii) of fasting and prayer, from the ascension until he sent them the promise of the Father on the day of Pentecost : ''These all con- tinued with one accord in i)rayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren." Acts i, 14. But the gospel baj)tism : the bajjtism of the Holy Ghost, they receiv- ed not until the days of their prayer and supplication were ended ; and that accords with the baptism of Saul of Tarsus, who after crucifixion with Jesus Christ and burial with him, at Damascus, arose, by the faith of the operation of God who raised Jesus from the dead, and was baptized, after the days of his praying and supi)lication were ended. These instances, there- fore, exem]jlify the burial with Jesus Christ in bap- tism — and by baj)tism into death ; that being thus planted together in the likeness of his death, they might be also in the likeness of his resurrection ; and be risen with him by the faith of the operation of God who raised him from the dead ; that like as Christ was raised up by the glory of the Father, even so we should walk in newness of life. These all are glorious transactions and operations of the Si)irit of the living God, not to be imitated or rei)resented by any outward ordinance, or enactment of divine institution, being the secret and inscrutable workings of God upon the rational faculties of the soul called, in scripture, a new creation — spiritual rege- neration — rise and progress of the soul in spiritual life — and a new birth ; but the baptism of the Holy Ghost is expressed in language sufficiently explicit, and intelligible, as to the subject and mode, '* I will ])our out my Spirit upon all tlesh." And as water is given, in the Bible, as an emblem of the Spirit, every doubt and difficulty are obviated and removed, by the clear, explicit language of inspiration ; for the pour- ing of water is in accordance and harmony with the N ^flJ , If : 1 M •04 TRKATISK ON BAPITSST pouring of the Spirit, in order that the two may agree in one, and become " one baptism." Now the inconsistency and palpable absurdity of Baptist test and practice cannot but appear glaringly prominent, when they speak of regeneration, justifica- tion, and salvation, as test, before they, in their prac- tice, bury them, as their system requires, with Jesus Christ,^ as they say, in baptism — that baptism is bap- tism into death ; and yet they maintain that they must be alive from spiritual death, and in possession of sal- vation, before they bury them with Jesus Christ into death — thus burying them alive into death : and da- ringly falsifying and contradicting the Lord Jesus himself, who has left his testimony on record. " And whosoever liveth and believeth in me shall never die." John xi. 26. But the baptism of the Holy Ghost is administered after they are risen with him by the faith of the operation of God who raised him Trom the dead : for the Holy Ghost came not down upon Jesus Christ himself until he condescended, in fulfilling all right- eousness, to descend into the water to be baptized of John ; and until he went straightway up out of the water : thus representing the descending under hu- miliating operations of the Spirit of his followers, and their rising in newness of life, by the faith of the ope- ration of God who raised him from the dead ; but these things were prior to the gospel dispensation and gos- pel baptism ; because he was then in the progress of fulfilling all righteousness, which was not fully accom- plished, until he exclaimed on the cross, '* It is finish- ed." Neither is the baptism of the Holy Ghost ad- ministered to any until after they are buried with him in baptism ; or by baptism into death ; and until they [V- :*:ien with him by the faith of the operation of God v,a;> m*-:J him from the dead: and the whole opera- irn^ in all the parts thereof made without hands. T\\' burial by baptism into death must be experi- encca ucfore faith ; whereas the baptism, or sealing ordinance, of the gospel dispensation is administered after faith is obtained. "Since ye believed ye were sealed with that Holy Spirit of promise." And, I i BURIAL WITH CHRIST IN BAPTISM, KTC. 20: gos- jss of ^coni- inish- \t ad- him they God ipera- :peri- laling Itered ye lAnd, *' He that believeth, and is baptized, shall be saved." So that faith precedes, and salvation undoubtedly fol- lows or attends the gospel baptism ; but they have not the true faith of a livinj^ soul before baptism by burial into death ; nor until they are risen with him by the faith of the operation of God who raised him from the dead — there must be a dyini^ unto sin, before there can be a rising unto righteousness. And as the in- ward and outward two-fold baptism agree in one, so as to become only *' one baptism, " either the baptism of the Holy Ghost must be discountenanced, or bap- tism by burial into death, called now dipping, must be discontinued, for they never can, by all the tradition and sophistry in the world be made to agree in one, so as to be exhibited, in, beautiful scriptural consistency, and harmony, as "one Baptism." Therefore, we conclude that the baptism of repentance wrought in the human heart by the Lord himself, of which John's baptism was merely the outward visible representative, as the outward gospel baptism with water is the re- presentative of the baptism of the Holy Ghost, is now that burial with Christ in baptism — that burial by bap- tism into death— that dying unto sin — that crucifying with Christ, without which none can be declared to be risen with him through the faith of the operation of God who raised him from the dead — without which none can be declared to be in the likeness of his re- surrection — without which none can be considered alive unto righteousness. " I was alive once without the law, but when the commandment came, sin reviv- ed and I died," Rom. vii. 9, that is, he was alive unto himself and sinful pleasures, and practices ; but when enlightened to see that the law is holy and the com- mandment holy, just, and good, sin took occasion by the commandment, deceived him, and thereby slew him : for, " the strength of sin is the law ;" therefore, the Apostle declares, '* I am crucified with Christ ;" for in all our afflictions he was afflicted." Be not, therefore, deceived, for that death unto sin ; and burial by baptism into death, are not mock transactions which can be made by the hands of sinful men, by a mock fi, 2C6 TREATISE ON BAFiISM exhibition of burial by dippiiij^- in salt or fresh water indiscriminately ; but the powerful operations of the Spirit of God upon the sin-sick, dyini,'' soul ; buried under mountains of provocations — under the lashing's and upbraidin^-s, and misj^-ivini^s of the i^'-uilty consci- ence — under horrors, and aj^oni/inj^- operations, be- cause of the wattes of sin beinj^ death, lest that should come upon them which is threatened in the word — under the terrors of aveni,''in54- justice, when their sins take such fast hold on them that they cannot look up — under the awful and appallinj;" apprehensions of the wrath and vent^-eance of offended and insulted Majesty — under heart-rending consciousness of the black in- i^ratitude of the heart, in the base returns which have been made to the profusion of tj-oodness, mercy, and lovini,'- kindness of the Lord, as displayed in his lonj:;^- sufterinj^-, patience and forbearance with such sinful beinj^-s, as rebel mankind ; and especially in his in- finite, unchani^eable, unmerited love manifested in the humiliation of his son Jesus Christ, in his suffering's and death ; and in the abundant blessings of heaven which are the sure consequents of a saving interest in him, — under a due sense of the sinfulness of the past; of the holiness of the future ; of the certainty of a judgf- ment to come ; and of the righteousness of the final, irrevocable sentence of him who " shall turn the wncked into hell, and all the nations that forget the Lord." Such is the burial with Christ in baptism- -the burial with him by baptism into death — the crucifying- with Christ — and the dying imto sin, which I find in the Holy Bible, and have experienced in myself, in common with all who are brought nigh by the washingf of regeneration and renewing of the Holy Spirit ; and who are risen in that baptism with him by the faith of the operation of God who raised him from the dead : who are in the likeness of his resurrection, and walk in newness of life. But, say they, these transactions and operations we imitate and represent, for our bap- tism, or dipping-, is the baptism or dipping- of John the dipper, by their novel translation of the word baptism, which they never can defend : nay, but they cannot nal, the the -the ing- m in ing land 1 of lad : alk ions [ap- Ithe ;m, Inot BUKIAI- WriH CHKISl IN HAFTI«M, K i C. 207 imitate, or represent, or exemplify the invisible, in- scrutable operations of creation — ot the condemning;' power of the law upon the awakened sinner — oi the humbling- and descending progress o( the soul under conviction — or ol' the rise and progress of the divine life in the soul, by their easy descendings into water — bv their beinir sunk under water, called bv tl id bv th( tof lem uippmgr — and by their hasty nsmgs out or water by the help of the hands of sinful man^ — nor does the Holy I^ible warrant or authorize any i-iiitation or ex- emplification of regeneration, growth of embryo, or of birth, by any public exhibition or exemplification ; but reg"eneration, growth, and birth are the operations of the Spirit, which are recorded, in their various fea- tures, and inscrutable complications, in the scriptures which we have been reviewing- ; and which we are not commanded nor authorized to commemorate by any ordinance of divine appointment ; but we are autho- rized and commamled to represent the Blood of sprink- ling- ; and the pouring out of the Holy Ghost upon all flesh, which God himself administers to every child which is born of the Spirit, by baptizing'- the human being'-s who are sent alive and in possession of reason into the world among us, with water, in the name of the Father, and of the Son, and of the Holy (ihost ; and thus we imitate, and represent the baptism of the Holy Ghost, without descending into water, and with- out burial in baptism, because they belong- not to the gospel dispensation. It may be here remarked, that regeneration and birth are not the same operation of the Spirit, as, I believe, too many ignorantly suppose ; because the operations of the Spirit, in the recovery of man, are not an instantaneous act ; but a progressive work of several distinct merciful, g-racious operations, having- beg-inning, and several intermediate steps in the divine procedure, before a conclusion by birth ; such as are exemplified in the progress of the wcrk of the Spirit of God, in bringing^ the human being-, man, to complete construction and preparedness for ushering him, as a fit monument of the wisdom, power ¥ \ i. 1 '.f ■* 1 '1 208 TKLATISK ON HA PI ISM and f^oodncss of his Almighty Creator, into this mate- rial world, ** Shall I brin^*- to the birth, and shall I not cause to brinj^ forth." Isa. Ixvi. 9. The baptism of the Holy Ghost therefore beinj^ administered to the new born babe, who is born of the Spirit, is properly, and scripturally, represented by infant baptism : and as the baptism o( the Holy Ghost is administered in the in- fancy in the faith — in the infancy in the new birth, by the pouring- out of the Spirit upon him, it is properly and satisfactorily represented by the baptism of the babe born of woman, by the pouring out of the emble- matic element, water, upon it in its v^ery infancy. There is a most important doctrine implied, in the wordin^^- of the account of the new birth, by Jesus Christ, in his reasonings with Nicodemus, which deserves particular attention, as it is intimately con- nected with the subject under consideration. He first introduces the subject by intimating" the necessity of being born again. ' ' Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God." John iii. 3. And after Nicodemus expresses his ignorance of the subject, Christ, in gracious condescension to his disciple's ignorance, gives a farther illustration of the doctrine by shewing the manner of the new birth *' Jesus answered, verily, verily, I say unto thee, except a m^'- be born of water, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh ; and that which is born of the Spirit is Spirit." John iii. 5. 6. Now both these operations, or that twofold operation, as expressed in another beautiful, descriptive passage, "but after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness that we have done, but according to his mercy he sav^ed us, by the washing of regeneration, and renewing of the Holy Ghost ; which he shed on us abundantly through Jesus Christ our Saviour ; that being justified by his grace, we should be made heirs according to the hope of eternal life." Titus iii. 4. 5. 6. That twofold operation, the washing of regeneration, and renew- T lich lorn lese d in \er ard we us, the igh his ope 'old UUUIM, Willi ( HKIST IN IIAPTISM, i.W 209 ing of the Holy Spirit, contviins all that is to be un- derstood in the passages under consideration, buried with Iiini in l)ai)tisni, and risen with him in the same baDtism, by the faith of the operation of (iod who raised iiim from the dead — and buried with him by bai)tism into death — and being also in the likeness of his resurrection. And it was never intended, nor proposed to man, to exiiibit by exemplification or re- l)resentation any part of those secret, inscrutable operations of sjuritual creation ; nor was it the pur- pose of God that any ordinance of representation, or of commemorative character, should be grounded upon any part of these gracious recovering operations : but what is given in scri])ture language as spiritual initia- tory sealing o])eration, the Baptism of the Holy Ghost, after all these secret operations are accom- plished, is surely to be represented, that the human corresponding sealing ordinance, which is of divine in- stitution, may be practised to initiate the child into church membership, after all the operations of creation and birth arc accomplished, and we put in possession of a living child upon whom the corresponding initia- tory ordinance is to be performed. But examples are required : ah, stiff-necked, and slow of heart to understand the scriptures ! Is not the ordinance of baptism instituted, and appointed by Jesus Christ, to be observed and practised in his church until the end of the world? And where can the gainsaycrs lind an example of prohibition, against the admission of the children into membership, along with their parents, in the visible church, so as therein to be trained up, in their childhood, in the way they should go ? We have the circumcision of the children as an example of high and heavenly authority : and where can they find an example of their forbidding, ])ro- hibitory practices ? where, but where the prohibitors were sharply reproved for the impropriety of their for- bidding, unauthorized, conduct. " Suffer the little children, and forbid them not to come to me ; for of such is the kingdom of heaven. And he laid his hands on them, and departed thence." Matthew xix. 14. 15. 28 !^ iill ::'i I ' I 1' > if ■ . ill ■ '■ n !li r\ lO ! I 11 iKKAllSI-: ON HAM ISM >lil lit Mi! y ' • i iV "And when llic chief priests and scribes, saw the wonderful things that he did, and the children crying in the 'JVniph,', saying, Mosanna to the son of David; they were sore displeased. And said unto him, hear- est thou what these say ? And Jesus saith unto them, yea ; have ye never read, out of the mouth of babes and sucklngs thou hast perfected praise? And he left them, and went out of the city into Bethany and lodged there." Matt. xxi. 15. I have thus shewn from the holy Scriptures two exam|)les of unauthorized prohibition against the children, and of acceptance by Jesus Christ before the very face of the prohibitors ; and have also, from the same scrii)tures, subjoined Jesus Christ's reproofs to them who attempted, from their ignorance of the scriptures, to act ]jresuniptuous- ly in direct opposition to the word of God, as others attempt to do now in their prohibitory practices, and the consequence then was he left them ; and others ought to fear now lest they should share the same fate. We, therefore, with those reproofs staring them broad in the face, call upon our opponents to produce one instance or example of authorized i)rohibiticn against infant admission into church membership, by the initiating ordinance, which has been instituted for that purpose, since circumcision, the initiatory ordinance of the Mosaic disjDensation, was necessarily superseded by infant baptism. The parents, under theformer dispen- sation, were not admitted and their children excluded; nay, but both parents and children were frequently, when the sign and seal was not applied to the parents when they were infants, circumcised together : and where the parents were circumcised when infants, the sign and seal was administered to their infants, accord- ing to the tenor of the covenant of circumcision, and the positive requisitions of the law of God. We also call upon our opponents to produce one in- stance or example of going down into a river or pool for the purpose of administering the holy ordinance of baptism, since the day of Pentecost, by an expressed command, commission, or authority, in all the New Testament, as from Jesus Christ, or any of his jf IIUUIAI, WriH CHRIsr IN UAIMISM, K I C. 2 I I md le rd- nd of ed ew lis Apostles: their solitary' examj)le, ijj)on wliicli they try to build themselves, in their unauthorized practice, was unauthorized itself: it was neither by commission nor command, but merely by jK'rmission, at the Vai- nuch's own request : if thou believest with all thine heart, thou mayest. But there is no name mentioned in which he was baptized, and he was not admitted into any Christian fellowship in consequence of what he received ; therefore, it is a solitary case in every res- pect, without a parallel ; and, therefore, a very un- safe foundation to build on. The burying with Christ in baptism, cannot be as- sumed by them as any proof of putting the body of man under water, as an initiative transaction, without being guilty of the grossest abuse of the word of (lod. and without an open exposure of their ignorance of the real spiritual import of the jiassages we have been considering. — 'I'hese passages, we aver, and alfirm, are the wonderful, inscrutable, secret works of crea- tion, when the soul is buried with Jesus Christ, who is then present with the soul ; " in all our afflictions he was afflicted." Although not necessarily by any promise with the sinful body which undergoes a sem- blance of burial in the muddy waters of earthly crea- tion. What we observe and practise outwardly, we prac- tise in obedience to him who instituted baptism and the IjOrd's Supper, as ordinances suitable in every re- spect to represent the Baptism of the Holy Chost ; and the flesh and the blood of Jesus Christ, as spiritual, invisible bestowments on the Heirs of promise, the elect of God, in their spiritual condition and capacity : and the outward representations are intended to in- duce believers, to leave the principles of the doctrine of Christ, dnd to go on unto perfection ; not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment, Heb. vi. i. 2, but by representing, according to the commandment of the Lord what is of higher consequence to the eternal ill I » !• 1 U 212 TRKATISK ON H.AP'IISAt \i-A ■ I 1'^ I' interests of their souls, we thus use the means and or- dinances, for weaning their affections from all human dependencies ; and for drawing forth the desires of their souls after those that are invisible and eternal — by authorized representations to elevate their thoughts to things of more glorious and exalted nature — to draw their attention and dependence from all human means and ordinances — and to teach them to put their whole dei)endence upon corresponding spiritual means and ordinances, which are surely held forth in the promises of God to his people. By the right understanding of the ordinance of Chris- tian baptism the mind is elevated, in spiritual contem- plation, and reflection, above the emblematic element — above the subjects of the ordinance — and also above the mode, to what is by them represented — to a child born of *lie Spirit — to the Holy Ghost — to the pouring of the Holy Spirit upon all flesh — to the ])rivileges, and blessings, and holy enjoyments of the children of God, who are sealed with that Holy Spirit ci' promise — to the glory which shall be revealed in the Saints, when all earthly things shall have ceased to captivate and encumber the pious thoughts and affections — nnd to the ultimate destination of every pious, redeemed, justified, adopted, sanctified, and glorified soul. And *;hus, not only are the rules and order of things in the Holy Bible religiously and solemnly observed ; but also incalculable benefits are derived from infant initiation into membership by the administration of the holy or- dinance of baptism, by the pouring of water, the emblematic element, upon the infant in the name of the Father, and of the Son, and of the Holy Ghost, in the faith of all sj^iritual things as thereby represented and anticipated : but the practice of the Baptists can never have that tendency, but quite the reverse, for, if they mean any thing by their dipping, that must be either commemorative or representative, and in either case they greatly fai' in exhibiting the views which are implied in baptism by pouring water on the infant, and which are intended to be communicated therebv : if they consider it a commemorative ordinance, they BURIAL WITH CHRIST IN HAPTISM, KTC. 213 are land if iney must thereby commemorate the dyiti^, and burial, and resurrection of Jesus Christ ; but tliat is intended to be commemorated by the other ordinance, the Lord's Supper, the true paschal supper, "do this in remem- brance of me." And if they consider it representa- tive, they must look for a second death and burial o{ Jesus Christ, and of resurrection ; because a repre- sentation has its corresponding- object in future ex- pectation : for all the types, and representative cir- cumstances, which are recorded in the Holy Bible, had their antetypes, and corresponding- anticipated objects in future expectation : and if it is neither of a comme- morative, nor of a representative character, it must either be of sovereig-n efficacy in itself, or an unmean- ing-, unconnected, circumstance in the Holy Bible ; but it cannot be of sovereig^n virtue and efficacy, because it cannot be applied to the better part, the soul ; and because it would, in that consideration, supersede the baptism of the Holy Ghost, and be established the one baptism of the gospel dispensation ; but that ag-ain would confound all distinction between humanity and spirituality — between body and soul- between outer man and inner man — between mortal and immortal — between matter and spirit — between an ordinance which is practicable to man to administer and what can be administered by God alone — the baptism of the Holy Ghost. What is it then ? Is it the ablutions of the Mosaic dispensation ? Or the baptism of John? Or proselyte plunging-? Or is it in reality the gospel dispensation representative ordinance ? Or is it the real baptism of the Holy Ghost, converted from pour- ing- out upon, to dipping in the Spirit? I leave it to themselves to choose among- all these, and to declare openly which o( these baptisms they have adopt- ed, and of late recommend to the adoption of the en- lig-htened churches. As for my own part, 1 have every cause of thankfulness, that the Lord has been pleased to enlighten my darkened understanding, and to lead me to a knowledg-e of the nature and character of the twofold, one Baptism, of the g-ospel dispensation, in beautiful harmonv, accordance, and consistencv, so m 1 1 I 214 TREATISE ON BAPTISM that I am satisfied and conscientious when I adminis- ter the Holy Ordinance of Baptism to the infants of Christian parents, by pouring- the water upon them, in the name of the Father, and of the Son, and of the Holy Ghost ; understanding thereby, that I represent the Baptism of the Holy Ghost by the pouring out of the Spirit of God upon all flesh. And, therefore, here I take my stand, and let any who has the courage try to remove me from my present scriptural, comfort- able, strong and spiritual position. (215) SECTION XI. Infant Tuition and Disciplining Practicable. The helpless infants are thankfully received by the church of God, from the hands of their Maker who sends them into the world among us, alive, and in the possession of rational intellect, and bodily senses, sus- ceptible of such instruction as we are commanded to bestow — that is, the early tuition and training which God has intended for them, suited and adapted to their opening faculties, when he directs his church to, *' Train up a child in the way he should g"o," accompa- nied with the promise of a happy result, " And when he is old he will not depart from it." Prov. xxii. 6. The care and solicitude of our Maker are thus mer- cifully and graciously displayed towards us, even from the first breathings of a helpless babe in this world — from its first efforts of filial affection, manifested in its infantile, feeble, approaches to its fostering mother — in its supplicating motions, cries, and tears, by which it can touch the tenderest cords of maternal affection, and apprize her of its wants, and of its need of her tenderest sympathies. His tender mercies also, which are new every morn- ing, and his peculiar fatherly care, are conspicuously displayed in the parental affection which is distinc- tively to be observed, in every genus, and species, of created animated beings toward their offspring, whe- ther rational or irrational, with very few exceptions ; but especially, towards the human race, in the anxious solicitude of parents towards their tender, helpless, infantile charge. Kind Providence thus provides for his creatures, not only through the instrumentality of the sympathiz- ing, tender, affections of their parents and guardians r' ; Ij. )1 '1 it I I 2 l6 TREATISK ON BAPTISM I > : i ■ towards them ; but also by imperatively imposing- such duties upon his church and people, as he knows the exposed condition of youth to the vices o( the world, require, for their preservation and safety, until they arrive at that period of life, when parental care is less demanded ; and when they themselves are, by early tuition, and more matured experience, fortified ag-ainst the baneful, and pestilential examples, and entice- ments of the proflig^ate wicked among" whom they dwell, where the want of early tuition is palpably visible. The care of God is thus early manifested to- ward the helpless, exposed, infants of his people, not only, as it is made to appear in the tender parental affection and solicitude ; but also, in the responsibility to God of all concerned, according- to the injunction and command contained in these merciful words, " Train up a child in the way he should g^o, and when he is old he will not depart from it." The early initiation into church membership, by the ordinance which God has undoubtedly instituted and appointed for that purpose, shews our mutual depend- ence in society, and calls forth our joint efforts for universal prosperity, and the advancement of the in- terests of the whole body politic, as well as ecclesiastic, to the glory and praise of him who endowed us with social, reciprocal feeling's of affection and sympathy : proves the responsibility of g-uardians, and the submis- sion and respect which is due, from the young-, totheir more matured and tried discretion and judgment : and establishes, in scripturally organized communities, the authority of the Divine Lawg-iver, and Judg-e of the quick and the dead, from the hig-hest in authority, rank, and responsibility, throug-h the links and g-rades oi' the family compact, to the youngest and most help- less babe in the Christian church : and thus conscious- ness of responsibility awakens the paternal affection : and stimulates parents, guardians and all concerned to the faithful discharge of all relative, incumbent du- ties, towards all who are thus, legitimately and scrip- turally, committed to their care and superintendence, by him who made us all ; and, with regard to whom, INFANT lUniON 17 they arc conscious of the heaviest responsibility : that having discharged their several duties to their youthful charge, they may, in that department of their duties, have the answer of a good conscience, both towards God, and towards men. This consciousness of responsibility, not only to so- ciety in general, but supremely, and religiously to God, constrains, and powerfully stimulates the pious, in tender affection, and zeal, and love towards the soul, to prostrate themselves often at the footstool of the throne of grace, to implore the blessings of heaven u|)on their labours of love towards the young and rising generation, who are legitimately, federally, and religiously placed, in church membership, under their superintending care, protection and instruction, with the scri|)tural, legitimate hope, according to promise, that their instructions, reproofs, admonitions, warnings, and prayers, may, under the divine blessing, be in- strumental in the preservation of their youthful charge from treading the paths of youthful profligacy, pro- fanity, irreligion, and impiety : and that they may thus be " trained up in the way they should go." Our encouragement, in these several acts of phil- anthropy, in the discharge of incumbent duty, is cheeringly implied in the promise of God, which is, for that gracious purpose, attached to the commanded duty, " when they are old they will not depart from it." The early habits of Christian morality will grow with their growth, and gain strength with their strength ; and progressively counteract, by overwhelm- ing influence, power and action, the fascinating charms of forbidden enjoyment, and sinful ruinous pleasures, to which the unprotected, untutored, thoughtless, re- velling mass of youthful profligates, are left to become a willing prey ; to the disgrace of the community to whom thev belong ; to the shameful reproach of the religion professed by those among whom they si)ort in youthful pleasures ; as well as to the imminent danger of their own souls, and the dishonour put upon the God who made them, and capacitated them, by human intellect, for more honourable purposes, for " he made k i' i. I Ml i, :|i 29 2l8 TKEATISr: ox UAI'IISM I'n^ % all things for himself, for his pleasure they are and were created." And then appears the necessity of the initiation by baptism, into membership, of the in- fants of our people, that they may be scrij)turaMy, and federally placed under the immediate care, inspection, and protection of the Christian church, there to obtain the early training which we are federally bound to be- stow, that they r? • have a scriptural, federal, legiti- mate claim to tne pi'-jmise attached to the early train- ing, that "when they are old they will not depart from it." We have also the veracity of the unchange- able word of God for our encouragement, which con- firms our hope of ?'\,'s md of the haj)py result of our persevering indus*' v • > t^raining practices. It may be said by tiiost a ho withhold the initiatory ordinance of I iptism ^rom thji 'nfants and who try, by their doctrine and sys.cm to ■. "^ the ordinance in- to such disrepute, as to produce ar ».ist the desig-- an un- of the he pas- hall be Gospel dispensation, by its initiatory ordinance, bap- tism, by families yount;' and old, from the least to the g'reatest of them, in virtue of their covenant enj^-aj^^e- ments to the Lord, just as they were initiated under the former dispensation, by the initiatory ordinance, which was appointed for that purpose, and which was suitable, and adapted to the dispensation to which it belonged, in perfect harmony and consistency : and when Peter's language on the day of Pentecost is pro- perly considered and understood, it will undoubtedly be found to accord and harmonize with these views. *' Repent, and be baptized every one ot you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost ; for the pro- mise is unto you and to your children, &c." It was necessary that those who were held under responsi- bility, by the terms of the covenant of circumcision, should be translated from the one dispensation to the other, by belief and acquiescence in the new dispensa- tion doctrines, and ordinances ; but they were not re- quired to come over, from one dispensation to another, and to leave their infants behind them. That would be the same as if the adult believers of the children of Israel, should be instructed in virtue of qualification test to come out of Egypt ; but because their infants were not capable of understanding and believing the nature of the change, about to be effected in their condition, and could not, on that very night, eat be- lievingly of the paschal lamb, to leave them in Egypt until they should be capable of repenting, so as to be liberated according to test qualification. Was it in consequence of that test qualification the infants of all the Jewish families were spared, when the destroying angel went over all Egypt, and killed all the first-born in Egypt, both of man and beast ? "And it came to pass, that, at midnight, the Lord smote all the first- born in the Land of Egypt, from the first-born of Pha^ raoh that sat on his throne, unto the first-born of the captive that was in the dungeon, and all the first-born of cattle." Ex. xii. 29.* There was a test qualifica- tion proposed and enacted ; but not of the infants, and ' 1. $ I ■II id I 13 r I lit m . I r m:! ih 224 TkKAllSl!: (;N I5AF1ISM yet the infants were safe inconsequence of their fede- ral rij^hts, and of the compliance of their parents with all that was required oi' them on the memorable ni^»'ht oi the l^lssover ; and, therefore, they were federally broui^ht out of I'^i^^^ypt toj^ether with their parents : and were tOf,'-ether with their parents baptized unto Moses in the cloud and in the Red Sea, in virtue, not of per- sonal test qualification ; but in virtue oi' their federal or covenant claims and rij;hts : therefore, I^eter, ob- serving the same analogy, says, " for the promise is unto you, and to yvUir children, &c." The Israelites were not to leave a child, nor a beasL nor any thini;- of all that they possessed behind them in l^i^'ypt ; nor were the people on the day of I'entecost, to leave a child after them under the Mosaic dispensation bon- daj^e ; but were to be, according to Peter's injunction, baptized every one of them in the name of Jesus Cnrist for the remission of sins, accompanied with the pro- mise of the j^ift of the Holy Ghost ; and the reason follows : for the promise is unto you and to your chil- dren ; and, therefore, in virtue of that promise, he says, '* and be baptized every one of you." And thus their children, with the parents were to be absolved from under the Mosaic, burdensome ritual ; and to be initiated, toj^ether with their repenting- parents, into the milder gospel dispensation, not by the shedding of blood, as formerly, but by the pouring or sprinkling of water in Christian baptism, as the representative of the baptism of the Holy Ghost, which was promised by pouring out, or shedding forth. And thus they were to be initiated, in membership, into the Christian church, that they might there be trained up in the way they should go, that when they should be old, the pro- mise of God mig-ht be fulfilled to them, that they should not depart from it, but progress along with their par- ents, as their juvenile faculties, and rational intellect, might be expanded to receive more and more of the doctrine of Christ, according to the progress of their mental energy. The gospel, was, on the day of Peter's sermon, the day of Pentecost, commenced, by the pouring out of the Holy Ghost upon themselves, INFANT TUITION -^^5 • and promised in perpetuity, and by what rule could a separation in families take place, any more than it ' could take place under the former dispensation ? Peter •conjoins tiiem by families ©Id and young: one with • another, for, says he, the promise is unto you and to r children, cSrc. Attend to the conjunction, for, ...d you will tind, that it will confirm you in the belief, that the children are included in the command, and be bapli/ed every one of you, because the promise was not only to them, who were capable of understanding and of re])enting, but also to their children ; and, there- ' fore, the children, by the very construction of the lan- guage of inspiration, were to receive the sign and seal of the covenant along with their parents, because they were included with them under the covenant of pro- mise. If the children were not Included in Pet^cr's language, directing them to be bnptized every one of t' "ui, there would be an insignificant redundancy in language, when he says, and to your chihlren ; but e could be no insignificant redundancy in the lan- ■ guage, for that would have a tendency to mislead ; and that again would have a tendency to destroy the credibility of the holy scrijJtures. The doctrine of the passage, in reference to the • change to be effected, from one dispensation to ano- ther, is, Rejient, ye who are pricked in your hearts on account of what ye have heard, and be baptized every one of you, both old and young in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost, the promise of the Father, for the time which was prophesied of is come ; the gospel dispensation is commenced, and the promises of the covenant shall be sure, to you and to your chil- dren, &c. Therefore, take the sign and seal of the covenant, which is now to be administered to you and to your children, for establishing you and your chil- dren in the promises of the covenant, both you and your children, under the new covenant which is now ' commenced, and ye shall receive the gift of the Holy Ghost, by whom ye and your children shall be saving- ly taught in the doctrine of Christ, for there is no sal- 30 m ^^ « 226 TREATISE ON HAFTIS.M vation in any other ; neither is there any other name among men given under heaven whereby ye must be saved. As the children, therefcJre, were to be received to- gether with their believing parents, by baptism, under the gospel outward sign and seal of the covenant, they were to be placed under the care, and insi)ection, and superintendence of the church, that they might have a legal, federal, scriptural claim, in church membershi]), to such tuition and training as the dispensation shoiiid afford ; but it was not necessary that infants should have any thing proposed to them as lessons of train- ing, but just what would suit their capacities ; but it was necessary, and was, and is, required of the church, to make a commencement, according to the infant ca- pacity of their charge, and that as early as restraint could be practicable ; and as early as encouraging inducements could hopefully be held out to them : and that is practicable earlier than the generality of jjeo- ple are aware of : and I would ask why so many attempts to i)lease or to check infants are practised by nurses, if the infants are to be considered incapable of distinction between a smile and a frown — between patting and sla))ping — between tender, boft, dandling ; and harsh, paintul treatment — between palatable foc^d, and drink ; and bitter gall, and vinegar — between a horrifying sound ; and sweet, mellifluous, musical strains, — and between the cheering rays of light ; and the melancholy gloom of darkness? In short, the huLian senses are brought into the world with every perfect child ; and these senses — hearing — setMUg — tasting — smelling — and touching, when ])erfect in a new born infant, are sufficient warrant, and encourage- ment to expect corresponding faculties of soul, or hu- man intellect ; as well as to warrant and justify the as- sertion, that an infant is capable of receiving disci- pline and training, commensurate with its infantile opening faculties. Commence, therefore, as early as practicable, and continue as long as a lesson can be received, even to the dotage of old age, and decaying infirmity ; but especially '"Train up a child in the way i ■^ INFANT TUITION 227 od, |iu- |as- 6ci- li!e as l)e I'lg ay it should go ;'' and that there may be a mutual en- gagement and responsibility, both to teach and to learn, federally, scripturally, and lawfully established in the church of (Christ, initiate the infants into Church mem- bership by the a])plicalion of the sign and seal of the covenant, infant baptism. I have thus shewn that by application to the five human senses, infants can be made disciples of, ac- cording to the strict and correct meaning of the term disciple, which is used in' the word of the Apostolic Commission. " Go ye, therefore, and make disciples of all nations, baptizing them," &c. I have shewn that it is not a iiroticicncy, or a finished education that are required, Init initiation and a commencement by all practicable means. — First, those of riper years to be constituted, and organized into membership, and Christian communion ; and after them their children and infants with them — "The seed of the blessed of the Lord, and their offspring with them." That the fear and the worship of God may be in the dwellings of his people — that God may be their God, and that they may be his |jeople. That he may behold the pious endeavours of his people, training up their chil- dren who bear his name, by the scriptural application thereof in their baptism, that he may smell the sweet savour of their ofterings, and prosper their endeavours " to train up their children in the way they should go," with the hopes of the fulfilment of his promises, " when t!iey are old they will not depart from it." The chil- dren are thus placed under the means of divine ap- jiointment, for obtaining a Christian education, and, as they advance in years, the gospel doctrines are ap- jilied to their expanding faculties, according to their capacity and ability to receive, until, as little children, they shall be taught of the Lord, and enabled to cry with transj)orts of joy and exultation in the Temple of the Lord, Hosanna to the Son of David. Hosanna in the highest I And until, in more matured judgment and understanding, they shall be qualified to enter the Lord's courts, and bring an offering with them — "an offering of the corn, of the new wine, and the oil, ^fl 1 1? 2-i8 TREATISK ON^ IS.UM1.SM unto the chambers ; where are the vessels of the sanc- tuary, and the priests that minister, and the porters,, and the singers : and we will not forsake the house of God." Nehem. x. 39. The rational infants are sent into the world, not to end their days like the brutes that perish, .buti to exist throughout the endless duration of infinite existence,, either in heaven or hell ; and may be called, and are often' called away, in very infancy : their days are often terminated, almost as soon as they have commen- ced to breathe in the worlds and are not spared, to ar- rive at maturity of years, or of proficiency in the ac- quirement of any communicable, beneficial,, salutary knowledge, by man's tuition and training : and, if qua- lification test, such as man can receive, rind dipping,. on which so much' stress is beginning to be laid,, were necessary to insure their eternal salvation, and. happi- ness, and glory, the undipped^ or unbaptizcd infants would inevitably be all lost, and all turned into hell ; but that would limit the unbounded mercv of God tOr wards his creatures^ and exhibit the God of Israel in a character widely different from the revelations he has been graciously pleased to give of himself in the Holy Bible. — His compassion and mercy are often ex- pressed, as is to be seen in the Holy Bible^ in very endearing language, towards the offspring of his cove- nanted people ; an instance of which, in addition to what has already been written, I will quote from one df the Prophets of the Lord, " Moreover, thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredom a small mat' ter, that thou hast slain thy children, and delivered them to cause them to pass through the fire for them." Ezek. xvi. 20, 21. There, God claims the children as his own, not merely in consequence of his prerogative as their Creator; but also, and specially, in virtue of his covenant with the blessed of the Lord ; with the seed of the blessed of the Lord, and their offspring with them, to be a God unto them and to their seed after them, in their generations, for an everlasting INFANT TUITION 229 ft qovenant. What rig-ht or authority have people now to withhold the sig-n and seal of the covenant from the children, when. God claims them. as his own, in virtue of the covenant to which that sign and seal is undoubt- edly affixed? No. more right than the idolatrous Is- raelites had, in rnaking them pass through the fire, to the idols of the heathen nations among whom they dwelt : and indeed the withholding from the children now what they themselves lay so much stress upon for salvation and safety, may be considered indirectly tantamount to the murderous practices, which God reproves by his Prophet as quoted. An indirect act may be as dangerous as a direct : the withholding of food and drink may prove im fatal for the deprivation of life, as the murderous knife of the assassin : the withholding of rights and privileges, is an indirect act of robbery and spoliation, as detrimental and prejudi- cial to the interests of society, as the unjust extortion of violence : and the withholders of just rights and claims must be held reprehensible, and guilty of ini- quity and injustice ; as well as the actual, direct spoli- ators, robbers, and extortioners. And even should a kind of compensation or remuneration be offered, counterfeits, in place of gold, cannot be considered an equivalent or due satisfaction. But the ordinance o( baptism, as the sign and seal of God's covenant, to the infants of the covenanted people of God, is a right which is their covenanted right and privilege, nnd the withholding it from them is indirect robbery, and indi- rect spoliation : and it is to be administered to them by poLjring the water upon them, in the narne of the Fa- ther, and of thp Son, and of the Holy Ghost, so as to represent fairly and truly, the Baptism of the Holy Ghost by pouring the Spirit upon all flesh, and there- fore any thing in lieu thereof, in any other mode, must be termed a counterfeit, and a spurious, unscriptural ^et. When God therefore shew's such abhorrence of the fnurderous acts of idolatrous Israel, in the cruel treat- pient of their ^ons, and of their daughters, whorn, he ijaith, they bare to him, and whom, in virtue of his W .,»- 'A ; 230 rKllATISK ON BAPTISM covenant eng-a^ement to be their God, he acknowledg"- ed as his own children, we must not curtail their riij-hts and privilej>-es ; nor limit the mercy and com- passion of God towards them whom he calls his own : and therefore we may expect, and hope for, salvation for the infants althoujj;-h parents or guardians should deprive them of their just rights andclaims with regard to the outward sign and seal of God's covenant. And besides, should it be in the purpose and will oi him who made them, to call them, in very infancy, before they could be capable of receiving such instruction and tuition as might lead them to a knowledge of the plan of salvation through Jesus Christ, juid before they should arrive at that maturity of reason and judgment by which they should be qualified and capable of giv- ing an answer to every one who should ask them a reason of the hope that might be in them, we are not surely to suppose that God might not so operate upon the infantile faculties, by his creative Spirit, in his in- scrutable, merciful, and gracious operations, and by application of the blood of Jesus Christ, which clean- seth from all sin, and by his sanctifying influences, as to prepare the soul of the infant, by spiritual qualifica- tion, for entering the pure and holy regions of life and light, and immortal glory. These operations are ne- cessary for all before they can be qualified to enter those Holy and bright regions of immortality, and none can be admitted without them ; and none can thus operate upon themselves, so that the infants may be the objects o( the mercy of God, as much as those of matured qualification and reason : and indeed, if these operations were to be expected, on account of any personal qualification, the infants would have the best claim ;uid title, because they are not so awfully burdened with actual sins and transgressions as the adults necessarily are ; and because they had it not in their power to be so often and so shamefully guilty of the sin of the rejection of proffered mercy, grace, and reconciliation, as the practised adult rebels have been : and, therefore, the favour of God, and the operations, and sanctifying influences of the Holy Spirit, in the INFANT TUITION 231 recovery of the soul from sin and death, are as free to the new-born infant, as they can be to man in any sta^^e of his pro^^^ress through life : we, therefore, con- clude, that God in his own inscrutable, merciful way mav ijive such revelations of his will for salvation through Jesus Christ, by his Spirit, if not by his word also, to the soul of an infant as may answer every pur- pose of his jjfrace and love : the world was but in its infancy, and in its chaotic state, when God said "let there be lij;"ht, and there was lii^'ht ;" juid by what au- thority can any man say that God may not shine lij^'-ht into the benighted, darkened soul of an infant. "l-\-»r God whocommandedthelijj;'ht to shine out ofdarknoss, hath shined in our hearts, to i^five the lij^ht o( the knowledg'e of the Glory of (iod in the face of Jesus Ghrist." II Cor. iv. 6. With the hope, therefore, of the merciful dealiui^s of a merciful God with the in- fimts of our people, we receive them from the hands of a merciful God, to be, by us, trained up in the way they should go, baptize them, and thereby receive them into membership in the Christian church, in order to secure and j^uarantee for them their rij^-hts and pri- vileg-es, and that the mutual oblii^-ation to teach and learn, may be scripturally, federally, and relis^iously established in Christian communities, and immediately proceed in their traininic, from pattinj^ and slappinj^" to such proficiency as time and circumstances may per- mit. These are the doctrines and rules of the Bible, and can any one of those who refuse to accept of these doctrines and rules, be so bold as to say, in the very face of the word of God, that these doctrines, and the practice of these rules, are the cause ot all the evils that are in the world, as some begin profanely to say ? Infant baptism is not the cause of all the evils that are in the world, but the Devil, for it came all from him originally, and by him it is continued in the world by his infernal influences upon the creation of God, and by setting up false prophets and false teachers for counteracting the gospel of the kingdom of Jesus Christ ; and for dissuading the people from observing the ordinances of the Christian religion ; or by teaching ■ ' ly I; r 1 i' I'l 232 TKEAtlSE ON ' BAPTISM them to reverse the order of the divine appointtVient ?n their administration ; and thus try to frustrate the pur- pose of God, who appointed them, and commanded them to be religiously observed in his church. Infant baptism is not the cause of all the evil that is in the world, else there would be no evil among" those who reject and despise it : it must be allowed that there is a lamentable dereliction of duty observable among- those, who observe the administration of the ordinance, in their laxity in the proper disciplining and training of the baptized children, by which others take occasion to repudiate, and scandalize, the ordinance itself: but the cause of the evils, which undoubtedly are observable among the baptized, is not to be imputed either to the ordinance, or to the administration ot it to the infants ; but to the parents and to the guardian-s, on account of their want of knowledge and discipline, in the training of the baptized children — by the ordi- nance they are received for training, and the fault is to be found, where evil is prevalent, in the conduct of all who are under heavy responsibility, even in con- sequence of the ordinance, to train up the children in the way they should go, as well as from many other inevitable causes ; such as the want of means to pro- vide the necessaries of life for them, so that they are often, with sorrowful hearts, constrained to allow them to go to provide for themselves where they best can, and thus, they are not under the immediate inspection and care of them who were, lawfully and federally, under responsibility to God and his church ; that is the cause of much evil and not the ordinance, or its early administration. The ordinance is instituted and ap- pointed for gracious purposes, and its administra- tion to the infants cannot be supposed, for a moment, to defeat these gracious purposes ; else God, a mer- ciful God, would certainly have deemed it an evil ; and, would have revealed it, as such, among the other evils, which are mentioned in the Holy Bible, and which are, by the laws of his kingdom, forbidden ; but infant baptism is not termed an evil in the Holy Bible ; nor is there any prohibitory law or act in the whole the -ly Ira- »er ind mt )le IMAM' irriioN 33 Bible against infant Jiaptisin ; and, " where there is no law there is no transgression. Rom. iv. It;. In- fant baptism, therefore, cannot be the cause of any evil : bill the evils which are, where infant bajUism is, mii;>t be sought for from some other cpiarter, or source : but much good attends infant baptism, where the re- quisitions of the ordinance are acted up to. There canncn be any evil attached to an educational engage- ment, if the subjects, to be studied, arc of a good character ---evils may accompany it, from various causes, but tlic education itself is not to be charged with ihi;,- al)U!;e of it — neither is infant baptism charge- able wiili the many abuses, the many lamentable and shameful abuses, which must be confessed with sorrow, are made of it by the profane and profligate wretched world. But our i^resent inquiry is whether infants are pro- per subjects for tiie ordinance, according to the i)ro- position of the Apostobc Commission, ''Go ye, there- fore, and teach, or make disciples of, all nations, baptizing them," t\:c. I trust that is satisfactorily i)ro- ven, not only, from the i)racticability of making young infant disciples of them, l)y such correction and en- couragement as they are capable of receiving, from watchful experienced nurses, in the infant sciiool or nursery ; but also from the holy scriptures which prove their infantile claim and title to the sign and seal of the covenant — they ate the offspring of the seed of the blessed of the Lord ; and, tiierefore, they have as good a claim, in infancy, as they possibly can have, at any period, of after life. •• Repent, there- fore, and be baptized every one of you Iv, the name of jesus Christ for the remission of sins, and ye siiall re- ceive the gift of the Holy Ghost, for the promise is unto you and to your children, and to all that are afar off. as many as the Lord our God shall call. And " train u]) a child in the way he should go, and when he is old h.e will not dei)art from it." Prov. x\ii. i6. Not only is our res])onsibility to God to train up the children in the j^aths of duty clearly pointed out in the holy scriptures, but the mutual obligation is also to be 31 "t 1 1 234 I'kKATISE ON BAFIISM m clearly seen, in the scripture injunction, wliich is applied to the children of the church ; " Children obey your parents in the Lord." E|)h, vi. i. And as no age is signified, the application of that scripture, must be considered, as restricted to the whole offspring lineally descended from Christian parents, in virtue of their federal engagements now to the Lord, as parents in the Lord ; so that, both in the old and new Testaments, the federal qualifications are to be found in the parents, and from them accruing to the children or offsi)ring — the mutual obligations of parents and children naturally proceed from consan- guinity, and the mutual dei)endence of both parties upon one another for mutual acts of kindness as need requires ; of the one i)arty when young and helpless infants ; and of the other when old and infirm ; but that is the natural consequence of being parents and children only, as is to be seen in most of the irrational animals instinctively to a- certain degree, although not in so perfect a degree as in the human race, who are endow- ed with rational intellect, and sympathizing feelings of a higher nature, and are destined for nobler purposes ; but the federal reciprocal obligation refers, more es- pecially, to the concerns of the soul, and is of a moral, religious nature — duties which refer to the soul, im- posed upon the parents ; and, therefore, the children are commanded to obey them, so that the purpose of mercy may be accomi)lished in them. It is, there- fore, the prerogative of the parents, not only, as they are the natural protectors and almoners of their off- spring ; but as they are held responsible to God, in the faithful discharge of moral and religious duties, which concern rational souls : and it may be easily seen from the nature of that responsibility and obligation, under which the parents have every lawful right to exercise their authority over them, in every com- manded duty, from the first dawnings of reason, until they are of age, and lawfully responsible for their own actions and conduct, according to what may be required of them, in the condition in which they are placed in society, as constituted members of the til til" )e ire lie INFANT run ION 23.S visible cluirch of Christ. It is, therefore, the duty of ])nrcnts, guardians, and si)iritiial instructors to exer- cise their authority over them in the discharge of all commanded duties, and to exact obedience when they are ca])able of understanding the nature of a com- mand. It is not only required of the children to obey, w!ien the nature of a command is understood by them, but as early as they can be made sensible of a check by the means, which jirudence and the wisdom of those who have the legal authority over them, may suggest ; for there is no age mentioned or fixed as a point from which to begin to exercise authority over them ; al- though there is an age and ])eriod understood and fixed, bv human law, when the parent's authority over them, terminates ; and when they are themselves held legally resi)onsil)le for their actions. These views may lead to the object which I had originally in my purpose, that infants are capable of being made disci- ples o( ; and not only so, but to the necessity of ma- king disciples of them, baptizing them, in very in- fancy, in obedience to the terms of the Apostolic Com- mission ; andincomj)liancewithall the other requisitions of the word of God. ** Foolishness is bound in the heart of a child ; but the rod of correction shall drive it far from him." Prov. xxii. 15. "Withhold not correction from the child ; for if thou beat him with the rod, thou shalt deliver his soul from hell." Prov, xxiii. 13. 74. Many more |)assagcs might be quoted to prove the necessity of early correction, discipline, and tuition ; but surely enough has been advanced to prove not only the practicability of disciplining the infants ; but also the duty of parents, guardians, and spiritual instructors to commence as early as there is any, the least, ))rospect of moderate success : and, as baptism is immediately connected with the disci])lining, it is also to be administered to the infant disciple, that the covenant engagement may be a legal warrant, to all concerned, to proceed in the duty of tuition as re- quired in the word of God : and that those, who are thus lawfully constituted as overseers and rulers, may be held responsible to God, and to the society and *'i i • 4 J J ■ ii y ! il t li i' ■ i It \ ;l ! .1 2^6 rki.A'i isi: ON haitism ronuniinity lo wliicli llicy arc ihenisclvcs toiHRCtcd, in nu'inbcrshij), ])y llie self same inilialoiy ordinance of l)ai)tism. An opposition to what we l)elicvc to I)e riglu lias its good consequences, as well as its evil : il is true, it may be productive of much evil in its Inst appear- ance and oj^eration ; but may be followed with much desirable good — the overllowings of the Nile may do much damage to the pro|)erly of the careless and im- provident, and may sweej) off unsecured materials ; yet it leaves a blessing behind, when it subsides — it fertilizes the soil, -a violent storm may be injurious to a considerable extent ; yet it purities the air, and dis- pels its noxious, |)estilential vapours, and renders it salubrious and highly conducive to health. War has its evil, tremendous devastating consequences ; and yet it produces good to the concjuering nations — The l)eculiar people of God, under the Mosaic hierarchy, and regal dynasty, were compelled to engage in war for the suppression of immorality and violence ; as well as for the defence of their legal rights, and the securing of their lawful i^atrimonial possessions, and the defence of their rulers and laws, and also in de- fence of their religion — An op]X)sition also to what we believe to ])e riglU and agreeable to the word of Ciod, shall have its good effects ; although the first over- flowings may be extensively devastating in some quar- ters, and painfully grievous in others-l'he danger when clearly understood and perceived coming upon us, as an oversowing flood, sweeping -storm, and de- vastating army of spoliation, will have the beneficial tendency to arouse the careless and apathetic-- lo stimulate the diligent to redou1)led exertion — to quash party dogmatic differences— to draw together into coa- lition all, who apprehend the danger, for mutual de- fence and safety — to cause the ignorant to qualify themselves by diligent research and study, that they may be ready to give an answer to every one that asketh a reason of the ho])e that is in them — And, in short, it will cause the pious to approach the throne of grace with more perseverance and fervency It I) It as INTAN'I' -ll'ITinN -.•)/ of heart, to implore the divine blessing- upon their hibours o{ love, in the I'ailhrul and scriptural applica- tion of means and ordinances, that the j^ospel ol peace may have free course and he j^lorified, and to olVer to the Lord such pra}ers as the following- appropriate prayer Rill me, and tleli\er me from the hand oi' straiii^e children, whose nivnith speaketh \anit\-, and their riijht hand is a li.'/ht hand oi' falsehood : that our sons may be as plants i^-rown up in their youth ; that our daui^hters may bo as corner-stones, polished alter the similitude of a palace; that our i^arners may be full, alTordini^- all manner of store ; that our sheep may briui^- forth thousands and ten thousands in our streets; that our oxen mav be strouiJ- to labour ; that there be no breakinii- i n, nor jLiomir ou t : that there b e no com- plainiui;- in our streets. Happy is that people that is in such a case ; yea, happy is that people w hose God IS the Lord. Psalm cxli\' II ar as he id \c- Ive ;r- Icr )n hi lo le- {2^^) III sKcriox xii. The Ordinanck of Baptism not 'I'o in; RKpr.ATED. The repel ilion of ihe ordinjuu'e would not appear so fljij^raiith' culpable, slunikl there be a perfect cer- tainty that it was unscriptiirally used, in the first ad- ministration : but where there is a perfect certainty, from a mass of scriptural testimony, that the first act is aj^reuable to the nature and character of the ordi- nance, as well as to the divine comnand and commis- sion, in the word of institution, as explicitly exhibited, in the Apostolic Commission ; the repetition, in the self same thrice holy name, in which it was first, scriptu- rally and authoritatively administered, cannot be con- sidered in any other lii^'ht, than a darinj^- rebellion ai^ainst the appointment of heaven, and a despising and a rejection of Christ's authority and commission to his servants, who are placed under the hi^'-hest respon- sibility to him who installed them into office — and be- sides, when a cloud of witnesses^ — learned, enlitihten- ed men, bear their conscientious testimony to infant baptism, by the pouring orsprinkling' of water upon the subjects in the name of the Father, and of the Son, and of the Holy Ghost, the dipping;- of them afterwards, in the self-same thrice holy name, is surely a profana- tion of that i^-reat and j;-lorious and terrible name ; therefore, when we are decidedly aj^reed, and act conscientiously and scripturally in baptizing' the in- fants, the presumption of others who enter into our labours, without leave asked or received, and who try to undo, by a contradicting- act, what has, upon the hig-hest responsibility, been, scripturally and warrant- ably, done, cannot but be marked with the stylus of disapprobation, and reprehensible culpability : and we who baptize the infants, would not be found faithful to r.AI'lISM NOT lO MK KKI'KAl I.D -\?9 him wlio has been i^Taciously pleased lo enckie us with power from on hij^-h ; aiul who has, in token of his ap- probation, j^-rantecl us many seals oi' our ministry, if we should look on with careless indilVerenee, and sliameful apathy, and to allow such unjustifiable atc- j^ressions, and surreptitious dealini^s and intermed- dlinj^'-s to pass with impunity ; for, " It is required of stewards thatjii man be found faithful. 1 Cor. iv. *2, I When any man is lei^ally installed into olhce, an inter- ference with him or his actions, by any person, can- not be deemed admissible conduct, unless the autho- rity ot the person interferin*,'' be satisfactory to the person interfered with, when actins^', in virtue of in- disputable authority and commission, in the conscien- tious dischari^-e of duty, accordinij- to the terms and re- sponsibility of the commission which he holds : either the authority and commission must first be proven to be spurious and illei,'"al, or the interloper must be condemned as a busy body who enters, without autho- rity, into other men's matters ; and not only so, but as a daringly presumptuous despiser and rejecter of a sacred commission, and of the hii^-h responsibility con- sequent on sacred and solemn enj^a^'ements. These principles are sound, and can safely and jus- tifiably be applied to human authority, eni^a^ements, and responsibility, in all the common alVairs and trans- actions of human life ; but when they "are applied to the authoritv of heaven — enyapements between (lod and his creatures, with rcg^ard to spiritual and eternal thitifs ikI the awful responsibility of the creatures li V hose sacred authority they act under, the in- e of others, cannot but be deemed and de- .ei mc asd; u'lnt^" presumption, and impious intrusion. \ herefore when the nature and character of the of- fice, under which any man is held responsible, by the proper authorit' s, who have legally appointed him, is of vast iiTiport:i e ; and when the engaged party has voluntarily an ' jlieerfully submitted to the terms of his engageiTiL, , on vow or oath, to be faithful, any interference m -.t be considered repugnant to sound principle and just dealing — diametrically opposite to ii t' I ■ if !■ r iiri ;4C TRKATISK ON liAI'lISM the n.'iture and requisition of the eni^ai^-eniLMil, and the laws of contract — as well as to the scriptures of truth. " Who art thou that judj^-est another man's servant ? to his own master he standeth or falleth. Vea, he shall he holden up : for Ciod is able to make him stand." Rom. XIV. 4. VVhc^soeNer therefore resisteth the power, resisteth the ordinance oi' God : and they that resist shall receive to themselves damnation." Rom. XHl. Therefore any person solemnly sworn into office cannot he justiiudTly interfered with, while in the dis- charife of his dut\', with impunity, by any, butby those who ma\' have lawfully and authoritali\el\' placed him under solemn and awful responsibilily ; and who have the sole rii^'ht to approve or disapprove of his conduct, accordinpf to the satisfaction or dissatisfaction he mav i;'i\e in the performance oi' such duties as may have been prescribed to him — who have the sole riijht to contmue or disconlmue hmim ollice accordm 'I II' f : 1 i. 2SO TRKAIISK ON HAPIISM must be considered the effect of unbelief and distrust, and not the first ; and therefore the awful consequ Ji- ces threatened in the word of God, as exemplifiec in the censure and disapprobation, already referred to as above, must be applied to the second act, and not to the first — the first is commanded, but not the second — the second is the effect of disbelief and distrust, but not so the first — the first is a proof of faith and obedi- ence to the command, but not so the second. There- fore, in whatever light this important subject can pos- sibly be viewed, the second act — the dij^ping — must be condemned, unless those who practise it can scrip- turally defend ihcir conduct : and that they can never do, unless they can prove that the first — infant bap- tism by pouring — is administered without authority by uncommissioned men : and it is not enough to say that our form and mode are wrong, but they would require to prove that all ^hose who bai)tize' infants have never been appointed by Jesus Christ for the holy ministry before they can condemn our i)roceed- ings — or, that some may have been appointed, and yet that they continue, under the teaching and successful influence of the Holy Ghost, who hath made us over- seers over the church of God, to act unconscientious- ly and hypocritically in that part of duty, contrary to the teaching of the Holy Spirit ; and to the authority which we have received from Jesus Christ — the one or the other of these cases, or both, they must prove according to the above proposition, otherwise their se- cond act, by dipping, must be condemned, as equiva- lent to a second stroke to the rock ; for the self-same name is repeated, and that at all events, is a second application to the Rock of our salvation. We baptize the infants in the name of the Father, and of the Son, and of the Holy Ghost, and they re-baptize, or dip them, in the self-same thrice holy name, and that must be construed as striking the same rock a second time, unless they can prove that we never struck the rock at all, and that none of our people have ever drank of the abundant water of Meribah. Our people them- selves are living witnesses of the effects of our appli- HAPTISM NOT TO RE Kr.Pr.ATF.n 25' to ■J, cation to the Rock of agt-s ; and tlicrefore are our wit- nesses against a second application for the same i)ur- poses, to the same rock ; and therefore against dipping practices. There is a kind of sham apology under which they attempt to screen themselves from the sentence of condemnation, whicli their unjustifiable tamperings with our baptized tlocks, justly draws down upon them, that they never desire the weak things who are led astray i)y tliem to be dij)ped, but allow their prose- lytes to api)ly to tliem for that dipping ; now, I would ask them, whether, according to the Apostolic com- mission, the subjects are commanded to be baptized by tliose who are by the Holy Ghost made overseers over the church of God ; or the subjects themselves to be left in an unbaptized slate until they choose to ap- ply for it : the Apostles were commanded to go and make disci])les of all nations, bai)tizing them, &c. And agreeably to that commission we find the Apostle Peter commanding the people, on the day of Pentecost, to be baptized every one of them in the name of Jesus Christ for the remission of sins : and we find also the same Ajjostle commanding that Cornelius and his family should be baptized. — And we find also An- anias informing the penitent Saul, that Jesus who ap- ])cared to him in the way as he came had sent him that he might receive sight, and be filled with the Holy Ghost — where the Lord's command is thus expressed there is no mention of descending into water, or of dipjiing ; but we also find a solitary case where the person baptized in the water made application to the ])reacher, and obtained the object of his request. Lo, here is water, what hindereth me to be baptized? If thou believest with all thine heart thou mayest ; but that baj)tism is not in conformity either to the tenor of the Apostolic commission, or Apostolic practice. — But will the Bnj)tists clear themselves of the imputa- tion of the charge of the language of prophecy, as con- tained in the following passages. " The good man is perished out of the earth ; and there is none upright among men : they all lie in wait for blood : they hunt 252 TREATISE ON BAPTISM every man his brother with a net." Micah, vii. 2. — " And makest men as the fishes of the sea, as the creeping things, that have no ruler over them ? They take up all of them with the angle, they catch them in their net, and gather them in their drag ; therefore they rejoice and are glad. Therefore they sa- crifice unto their net, and burn incense unto their drag ; because by them their portion is fat, and their meat plenteous. Shall they therefore empty their net, and not spare continually to slay the nations?" Hah. i. 14, 15, 16, 17. These |)ortions of scripture are prophetic, and therefore have allusion to the conduct of people now, as much as they had immediate a|)|)li- cation to the practices which were then i)revalent : and we often have cause to take up our doleful lamenta- tion when witnessing the same licentious practices in our day towards our own flocks, when the unwary, weak ones are tampered with, and when the anglers of our day cunningly present the bait, and privily si)rend their net, for " surely in vain the net is spread in the sight of any bird." Prov. i. 17. The bait contains the hook, and the thoughtless, unwary, when often and much tempted, are taken thereby. " For man also knoweth not his time : as the fishes that are taken in an evil net, and as the birds that are caught in the snare in an evil time, when it falleth suddenly upon them." Eccle. ix. 12. The sin of repeating an act of divine institution and command must be considered, by those who view sin as a horrid insult to the Sover- eign Lord of the universe, an awful, and a daring act of rebellion, and resistance to the heavenly mandate. Who of those who baptize the infants, would presume to repeat that act of administration ? And what daring Baptist would take upon him to re-dip any of those who may have been already dipped by themselves ? How impudently daring then the conduct of those who joyfully and fearlessly dip those whom we have already baptized in the name of the Father, and of the Son, and of the Holy Ghost ! How callously obdurate to receive warning are men who treat with disdain and sullen contempt what we have done, under solemn HAPTFSM NOT TO HK RKPKATKD 253 enf*-afjfements and awful responsibility, to him who hath appointed us, and qualified us, and made us stew- ards of the mysteries of God !! And how wofully re- g-ardless are they of the evil consequences of entering into other men's labours, and breaking the ties of solemn eng-ajjements and pastoral responsibility !!! Ir- remediable evils are the consequences of their tamper- ing- practices, and yet they do not seem to lay these evils to heart, nor to regard them as the consequences of their own doings : lengthened lists of them could be produced, and substantiated by competent judges of unlawful transactions, who have been sorrowful and afflicted observers, and greatly troubled spectators for year** past on ihis Island. Many in the first stages of conviction — many weak wanderers and back-sliders — and many under sore and heavy trials, have been too successfully assailed in an evil hour by them, and caught in their net, and gathered in their drag ; there- fore they rejoiced and were glad. One thing is wor- thy of remark, in this place, as an elucidation of Bap- tist transactions, that those who were enlightened, in- structed, and confirmed in the orthodoxv of faith and practice, were rather a terror to them than objects to tamper with in their usual practice : and even the weak ones of my congregations whom they led away and dipped, they received on tested qualification from the effects of my teaching and preaching : and how then can they justify their conduct, in making property to themselves of those, according to their own admis- sion at the time of their alienation and dipping, were generally and publicly acknowledged and professed, to have been safely and hopefully trained as my pecu- liar charge and property, with the exception, as they say, of the dipping. These have been their tamper- ing practices with the weak, lapsed, backsliding part of the people over whom the Holy Ghost undoubtedly hath made me overseer : and such have always been their tampering practices, as might be instanced in many cases from the reports of their conduct in vari- ous places where revivals of religion were experienced under pedobaptist preaching. — One instance, for the 1.1 ! I I i i 54 'I'RKA'IISK ON HAPTISM sake of brevity, may suHice. Durini,'- the late revival at Kilsyth, it was published, that the Baptists were behind the Town, dipping'- as many as could be prose- lyted to the dipping- system, in a mill-dam.- -Now these were in the first stages oi' spiritual instruction under the ministry of approved, and accredited ser- vants oi' the Lord Jesus ; and therefore the intermed- dling-s of the Baptists were unlawful, and obtrusive, just as the obtrusion of thetn of the circumcision with the uncircumcised Galatian converts under Paul's mi- nistry was unlawful, reprehensible, and grievous in- termeddlings. Manv instances of the same kind of obtrusive practices might be quoted; but 1 will not trouble my readers with a lengthened catalogue of those shameful abuses ; but merely quote one case of Baptist admissica of what I have advanced. " The difficulty, which occasioned a separation between the Baptists and Pedobaptists in the Bible cause, origina- ted in the East Indies. The Pedobaptists who came into the field long- after our Baptist brethren, experi- enced great difficulties in making converts to sprink- ling-, and in retaining them after they were made, in consequence oi' the word baptizo being- rendered by a word sig-nifying to immerse, in all our versions of the sacred scriptures. Some of their converts were un- willing to be sprinkled; and others, when sprinkled, by mingling- with the Baptist converts, became dis- satisfied with this substitute for Baptism. The Bap- tist converts, would ask them, have you renounced idolatry, and embraced the gospel ? Upon being- an- swered in the affirmative, they would further inquire, have you been baptized? Ves. In what manner? By sprinkling-. But sprinkling" is not Baptism. Our teacher says it is. No, replies the Baptist, your tea- cher is wrong ; examine your Bib'e, and you will see that sprinkling- is not baptism. They would te reg^ions of tne great and abundant success oi Pedoi uptist pious and unwearied exertions, in tne conversion toChristianity of multitudes of theidolatrous heathens, althouifh they may have met, as Maclay admits, with many sore and g-rievous difliculties from Baptist bibles, and Baptist unlawful tamperings with their young andunestablish- ed converts, when the Baptists, asadmitted, would say to them, '* but sprinkling is not baptism." And al- though, as given above, thoy would endeavour to de- fend themselves, yet would be told by the Baptists, No, vour teacher is wrong ; examine vour bibles and you will see that sprinkling is not baptism, &c. And thus after insinuating their own tenets, and infusing their own dogmas into the tender, pliable, and uncon- firmed minds of the young, unsuspicious converts of Pedobaptists, send them thus prejudiced, with the picture of Baptist dogmas cunningly stamped upon their pliant minds, to read their bibles. Critic, is that 256 Ikli.ATISE ON BAPTISM fair, justifiable dealing? Would not this impression already made by the Baptists remain, and cause them to examine their bibles with jaundiced eyes, and para- lyzed belief? Could the Baptists shew these young converts a single instance, of what they recommended to them, in all the holy bible ? Could they shew them one example of a repetition of the holy ordinance of baptism in the Bible ? Where are the Baptist proofs that their Pedobaptist teachers were wrong? Was it lawful to discommend their teachers under whose mi- nistry those heathens were already converted to Chris- tianity? No more lawful than it was for the people of the circumcision to say that Paul was wrong because he did not circumcise his converts. And no more lawful is it now to tamper with our people than it was to tamper with the Apostle Paul's people then. The people of the circumcision then vociferated, except ye be circumcised, ye cannot be saved ; and re-echoed now, except ye be dipped ye cannot be saved. The same admonitions must now be tendered to the Pedo- baptists, who are, by the unlawful intermeddlings of Baptists, staggering in their belief, with regard to in- fant baptism by pouring or sprinkling, which the Apostle Paul saw it to be his duty to write to the Ga- latians in like condition. '*0 foolish Cialatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you ? This only would I learn of you, received ye the Spirit by the works of the law, or by tht hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" Gal. iii. i, 2, 3. The two cases are perfectl)' parallel and synonymous ; as the circumci- sion belonged to the Mosaic dispensation ; so do all plungings, ablutions, immersions and dippings : Cir- cumcision was laid aside by infant baptism ; and all ceremonial ablutions and immersions were superseded by the shedding of the blood of Jesus Christ, and by the pouring out of the Spirit of (iod, on the ever me- morable day of Pentecost. And the tampering Bap- tists would now drag us back to ihe immersions of the i;.\i'i ISM Noi K^ ):i; ripka ri;i) '57 V >y e- P- le Mosaic dispensation, as they of the cir umcision wotil,'! drag hack, the (iaialian converts to circumcision, although both were laid aside and superseded by the ,'ded gospel ordinance of infant l)aptisrn, which succeeded the shedding of the blood of sjjrinkling, and the pour- ing out of the Holy (ihost upon the infant church. 'I'he JiajJiist advocates mullii)ly and scatter among us tract after tract; but none of them which I have seen lead our attention to the true source of knowlerlgc and wisdom, the Jh'ble in its native beauty, harmony, and consistency., 'I'hey lay l)efore us lengthened lists of fractions and shreds of human authority ; but lead not our minds fairl.y, and safely to " all the words of this life," in connection and consistency, so as to ])re- sent before us the glorious views which are derivable from the scriptures of truth. They lay ])efore us na- tior- .r, 1 remnants of fallen nations who jjractice im- me;-^^" p : but lead not our minds to the satisfactory accoiu.i.ice clearly to l)e seen, by the bible student and critic, between Isaiah, Joel, John the JJa])tist, Matthew, Mark, Luke, John, Jesus Christ, Peter, nptism of water outwardly by j)ouringalso in harmony and consistent accordance, in honour of the F,ord Je- sus (.'hrist who shed his blood for the remission of sins ; and of the Holy S|)irit who is certainly poured out upon all llesh in the i)ap«" " "^f the l[oly Ghost. 1 care not for the v lUd translations of lexico- 34 25« TREATISE ON HA Pi' ISM graphcrs and commentators, and Baptist defenders of immersion, when they contradict tlie plain truths of the IJible. " To tlic law and to the testimony : if they speak not according to this word, it is because there is no light in them," Isa. viii. 20. I know as well as they do that baptizo was generally used for immersion, during the Mosaic dis[)cnsation, by the sacred writers of the Holy Bible : that it was used in that sense by heathen authors : and that it is now used by Baptists ard many nations ; but since Jesus Christ brought life and immortality to light by the gosi)el ; and be- came the minister of circumcision for the truth of God, to confirm the ])romises made to the Fathers, he gave these two Oreek words, bapiizo en, their new gospel, spiritual meaning, to endure under tiiat sense and meaning to the end of the disi)ensation. " //oti Joannrs men cbaptisen hudati, luuneis dc baptist/ixisest/ie en rnciimati Jfai:^io on met a poll as taut as hoiieras.'" For John truly bajUized with water ; but ye shall be baptized with the Holy GJiost not many days hence. Now all the Lexicograjjhers : all the Commentators : all the nations : and all the Baptists in the creation shall never be able to give tliese two words, baptizo en, any other meaning or interpretation than Peter gave them. '' And it shall come to pass in the last days (saith God) I will pour out of my Spirit upon all (lesh, &:c." Acts ii. 17. Peter's declaration in that passage proves, beyond the possibility of refutation, that the words, baptize en, mean 1' ig upc ipp Bap- tism of the Holy Ghost ; and when we represent the Baptism of the Holy Ghost, by the emblematic Bap- tism with water, for what i)urpose is all the seeming concern which is professed, by die Baptists, in behalf of our baptized people ? We not only profess to be a baptized people, and a Christianized Church ; but we are willing to submit ourselves on trial along with the most enlightened, and experienced Baptises, that can be found, if there is as much assuraiice of faith, and Christian firmness, to be found among them, as to en- able them to stand the competition of spiritual enlight- n.M'ii.^M Nor i(/ nv. ui:pi;ai i;i) '59 cning, scriptural knowledge, and sou! experience of the gracious operations of the Holy Spirit, and of the enjoyment of the blessings of salvation, to an extent wh'ch it would not be prudent, in this place, to lay be- fore the public. Our jK-ople also are willing, at any lime, and indeed at all times, to submit to the test of comi)etitioi^ with any I^aptist association, which can be brought forward, of soul experience, and knowledge of the holy scriptures, as they apj^ly to man's condition, from th<.' state of spiritual death, bondnge, slavery, disobedience, and rebellion, through the regular steps ot the work of the Spirit of (jod, to the condition of faith, Baptism of the Moly Ghost, and salvation through Jesus Christ our Lord ; and how daringly imprudent, and officious are men, who proj)ose to better our con- dition, by dragging us back to a repetition of what is merely emblematic and represe Uative of the inward spiritual reality, which we have already experienced to our full satisfaction ! Their officious, tampering, ))ractices must arise out of either of two considerations, if not out of both : they must be understood either to consider all the l*edoba])tists wrong, both as to subjects and mode of administration ; or they must be blindly actuated by undue cupidity, unhallowed desire of rank and i)referment to which their birth and breeding give them no claim or title. I i)refcr to consider it from the last stntements of these suj)positions, because they are not, in general, qualified to make the distinction, from the Holy Scriptures, between the two systems ; and because they arrogate to themselves, in their sys tem, discriminating power, which, in perfection, 1 e- longs not to man — discriminating power to ascertain, according to their i)roiK)sed test of qualification, the condition of the soul, before their ])roselytcs are en- titled to their dipping. The Tord has reserved that discriminating power to himself, and "he will not give his glory to another." He alone knows who is really regenerated, and justified, and in possession of salvation ; l)ecausc he alone can give these qualifica- tions ; and he alone ran make the perfect discrimina- tion between counterfeits and the true qualifications ; :6o TRIIAIISK ON liAl'lIS.M and he alone can give the IJaptism, whicli l)elongs to that system of spiritual cjualification, in undeviating perfection. With regard to the first supposition, I cannot believe that they consider us left in ignorance, with regard to that most imi)ortant i)art of duty, with- out })ainful twitchings, and pungent qualms of consci- ence. When they decoy, yes, decoy, coax, and flatter with ])ersevering adulation, our Deoplc, they cannot hut feel some twitchings of conscience, when they hear the weak ones, whom they have gained over unadvisedly to their own views, declare, oi)enly and unhesitatingly, that they experienced the all quicken- ing power of the word of Clod under our ministry ; and when they receive them upon an experience they never were instrumental in working in them. If they were faithful to the Master of the sheep, in place of s|)read- ing their net, and using their drag, tliey would as- suredly use their endeavours, to convince the straying ones, that they were acting wrong, in jjarting with the society where they received what th.ey profess to be in l)Ossession of, until what was hapi)ily begun in them should be brought to more jjerfection ; and, so as to l)rove themselves faithful servants, they would use their endeavour, to turn thicm back to those servants of the Lord, und whose care they were undoubtedly l)laced ; and 1. tiling such endeavours, their duty, if they knew theii duty, would dictate to them to give such in- formation as would induce their former guardians to look after them, and to recover tiiem from dangerous wander- ings. That would be the proper line of conduct for faithful servants : but when the conduct of the Baptists is ([uite the reverse, they must have their consciences overpowered, either by a misunderstanding of our knowledge of the nature and character of the ordi- nance, or by their covetous propensities, or both, al- though 1 v.'ould rather ascribe more powerful influence to the latter consideration, than to the former. In these views lam greatly confirmed from my own know- ledge of their proceedings and conduct, in whic h their covetousness, and fondiiess of filthy lucr( . and worldly mindedness, are undisguisedly, and jiublicly, and con- liAI'TISM NOI' lO I'.K Rr.PF.AlKI) 26 f 1- n Iv- lir h- spicuously observable. These carnal desires and propensities, cannot be i^ratilied without niinihers ; and therefore for swellini^ those numbers from whom their supplies may hopefully be expected, they must inevitably transj^ress the naturally prescribed limits o\' their own pro\ ince, and encroach upon the lej^al and authcM'ized pro\ ince oi' those with whose people they unlawfully tamper. Not only am I fully persuaded that the Haptist system is radically erroneous, but as a sorrowful spec- tator of the undue influence, and tamperintj- practices, which have unceasinj^ly been used upon my own peo- ple, I am constrained \o j^ixe m\- decided disapprv>ba- tion to the whi^le proccedinj^s of Baptist interlopers ; and must consider them, in all their proceedings, con- travening intermeddlers with other men's matters, which cannot but be reprobated, and condemned by every principle of equity and justice, as unchristian conduct, unsuitable to the character of ministers of the i^ospel of Jesus Christ. Paul, in one of his epistles to the cluu'ch at Corinth, cleais himself c>l such 'char- acter and conduct, when he writes, 'l^ut we will not boast of thinj^s without our measure, but accordini;* to the measure of the rule which Ciod hath distributed to us, a measure to reach even unto you. I'or we stretch not ourselves beyond our measure ; as thoui^^h we reached not imto }'ou ; for we are come as far as unto you .dso in preaching' the j^^ospel of Christ : not boastiui^- of things without our measure, that is, of other men's laboiu's ; but ha\ inj;- lu^pe, w hen your faith is increased, that we shall he enlarj^ed by you accordinj^" to our rule abiuidantl} , to preach the i^'os- pel in the t > i^^ions beyond you, and not to boast in an- other map'> line of thini^s made ready to our hand. But he that j^lorieth let him s^'lory in the Lord. i'"or not he that conimendelh himself is appro\etl, but whom the Lord commendeth." II Cor. x. 1^. Now the coikIuci ot" the Baptists, in every act thereot, is in direct opposition to every part of these exculpatory declarations of the Apostle Paul, and how can they take up that lanj4u;t^e of inspiration, and appeal to 26; TRKA'llSh: ON RAM ISM their hearers for confirmation, and dechire their innocency before God and man ? Nay, but every part of their proceedini^-s shews a palpable d"->similarity, and contravenint^ features, and never can they vindicate, and justify their conduct, when they boast in another man's line of thinj^-s made ready to their hand, and of thinj^s without their measure, that is, of other men's labours. Not only therefore am I fully persuaded, in my own mind, of the erroneous nature of the Baptist system, from my own observations of their contraven- ing^, tamperin^^ practices ; but also from the noncon- formity clearly observable between the interpretation f^iven, by the Baptists, of the words, baptizo en^ and that f^iven by the Apostle Peter : as well as between their conduct, and practice, and the declared conduct, and practice of the servant;* of the Lord, as shewn in the Holy h '.■)le, of which Paul's declaration, as in the passaj^e which I have quoted, is a clear con- vincing^ specimen. When I am therefore conscientious, in administer- ing- the holy ordinance of Baptism, to the infants of the people over whom the Holy Ghost hath undoubt- edly made me overseer, I cannot but consider the conduct of the Baptists as obtrusive, and scandalously reprehensible, when they boast in thinj^-s without their measure, that is, of other men's labours ; and in ano- ther man's line of thing's made ready to their hand. And althoug-h my lang-uag^e, in the discussion of the subject, may have, to the Baptists and others, the ap- pearance of asperity and want of charity, yet when matters are properly vveig-hed between us, candour will draw a vail over any thing- that may have the ap- pearance of unchristian disposition, and unbecoming- asperity.— The man who is g-rievously wrong-ed, and unlawfully deprived of his property, and daily threat- ened with unjustifiable acts of spoliation, is excusable in g-iving- vent to bitter expressions of condemnation ag-ainst the ruinous, devastating- practices of all who, unhesitating-ly and unceremoniously, deprive him of his lawful possessions. The people of God were com- manded to curse Meroz, to curse bitterly, not for acts HA PI ISM NOT TO UK KEI'EATtI) 263 » of ajj;"j4"ression and spoliation, but because they came not forth to the help of the Lord, aj^^ainst the niij^-hty. Judj^-es V. 23. An Ammonite or Moabite was not to enter into the conf^-rej^ation of the Lord ; even to their tenth j^enera- tion, because they met not the people of the Lord with bread and with water, in the way, when they came forth out of Lj^ypt ; and because they hired aj^ainst them Baalam the son of Beor, of Pethor, of Mesopo- tamia, to curse them. Deut. xxiii. 3. 4. And besides in the lang-ua^e of the prophet Obadiah threateninj^'s are pendinj^- over the heads of those who use violence ajj;"ainst those to whom favour ouj^ht to have been shewn. " For thy violeuv .• a^'^ainst thy brother Jacob shame shall cover thee, and thou shalt be cast ofTfor ever. In the day that tljou stoodest on the other side, in the day that strangers carried away captive his forces, and foreij;"ners enter into his g^ates, and cast lots upon Jerusalem, even thou wast as one of them." Obad. x. 1 i. These passages I have quoted as applicable to the conduct of people now who act a similar part to that of the Kdomites of old,- -and also to that of the Ammonite and Moabite signified in the passages which I have advanced, together with Meroz whom the people of the Lord were commanded to curse bitterly : and although under the milder dispen- sation of the gospel we are commanded to bless, and to curse not, yet the conduct of the people now, even under the gospel dispensation, when it is of the same nature with the conduct of people then, will ultimately bring upon them the heavy judgments, and curses, which are written in the word of God. We know that sin is punishable with death under all dispensations — that the wages of sin is death, under the gospel dis- pensation, as much as under the Mosaic : and indeed sin, under the gospel dispensation, is of a more ag- gravated, and of a more heinous nature, than under the Mosaic, because the revelations of the mercy, and of the grace and love of God, are more graciously dis- played now, since Jesus Christ died for the sins of his people, than under former dispensations — violentdeal- 264 TKKATISK ON IIA'.'TISM in^ — stantlinj^- 011 the other side — loolf their people ; day of ■).staiice le cross ;ind de- the day >le cou- which, d The ■actised >f other imitv- Ljir sins cannot ere, ap- leir liis- thc re- 'as dis- :t : and closely iptizin^ id then: rdarini^- id w iiat •){' their ") proved moving ize, and t a sub- , in the without ition of