CHAP. able to trace such intimations at least of infant baptism, III. in the earliest ages of the church, as may to a high degree of probability prove it an apostolic and consequently a divine institution." This eminent podobaptist clearly therefore admits that the practice is not to be found in the inspired history.

Mr. BAXTER is still more express; "I conclude," says that celebrated divine, "that all examples of baptism in Scripture do mention only the administration of it to professors of saving faith; and the precepts give us no other direction."

Dr. NEANDER, of Berlin, admits unhesitatingly, that "it cannot possibly be proved that infant baptism was practised in the apostolic age. That mention is made of baptism in whole families," adds that distinguished ecclesiastical historian, "proves nothing; for it does not follow that there were infants among them." a

The admissions of other eminent podobaptists will be found in a subsequent chapter. I close with a respectful appeal to every advocate of infant baptism, in the words of one of the most eminent of their own body, "to name one PRECEPT or EXAMPLE for baptizing any other" than "professors of saving faith."

с

Lect. CCIV. Miscel. Works, p. 403, London edit. 1830.

Right to Sacraments, p. 156.

Judd's Reply to Stuart, p. 194.

CHAPTER IV.

TESTIMONY FROM THE EPISTLES.

IV.

fold cord.

17, Acts xx.

22, and xi.

THE biography of the evangelists, the history of Luke, CHAP. and the apostolic epistles, constitute that threefold cord which cannot be broken, which binds our faith to the The threereligion of Jesus. All the great doctrines of the gospel are distinctly discernible in each of these departments of the temple of truth; although in the former they appear as the seed, and in the latter as the full grown plant. With respect to the ordinance of the Lord's supper, its institution, as described by the evangelist-its practice, Luke xxii. as stated in the Acts-and its proper administration as 11, 1 Cor. x. enforced in the epistles, are all in perfect accordance. 17, 17, 21, It is equally admitted by all that this threefold testimony 20-34. affirms beyond all doubt, the immersion of believers, as the command of Christ, the practice of the apostles, and the subject of these epistolary exhortations. So much is not pretended by any respecting either the immersion or sprinkling of infants: two of the cords have already been found wanting; it remains, however, to search the Is there any epistles to ascertain if in their numerous doctrinal argu- to infant ments or practical exhortations, the baptism of infants baptism in the episbe not at least once incidentally referred to. The be-tles? liever in this practice as a solemn act connected with the salvation of the souls of his children, and required by his church as a most important duty, will reasonably expect to find that its practice has been enforced, and its

exhortation

IV.

CHAP. neglect deprecated, by the inspired watchmen of Zion, especially by him who pathetically expresses himself, that the care of all the churches" came upon him. The pious podobaptist will be but the more confirmed in this assurance when he reflects how very minute are the practical injunctions of the apostles respecting the relative duties of parents and children.-Not to detain the inquirer longer from the investigation, I shall, in one view, place every passage in the epistles, relating to this subject, before him.

Rom vi.

Col. ii. 12.

"Know ye not, that so many of us as were baptized into Jesus 4 Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should 5 walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his 6 resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."

Ephes. iv. 5

1 Cor. x. 1.

ch. xii. 13.

ch. xv. 29.

Gal. iii. 27.

"Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."

One, Lord, one faith, one baptism."

"Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed 2 through the sea; and were all baptized unto Moses, in the cloud and in the sea."

1 Pet. iii. 20

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 made to drink into one Spirit."

"Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead." "For as many of you as have been baptized into Christ have put on Christ."

"Which sometime were disobedient when once the long suffering of God waited in the days of Noah, while the ark was a pre21 paring, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us, (not the

putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ."

CHAP.
IV.

of all anti

dern divines

and to immer

sion, as re

But ferred to in

im- Rom. vi.

and Col. xii.

In these passages is there aught that favours sprin- Testimony kling? The figurative expression, "baptized unto Moses quity and in the cloud, and in the sea," has already been demon- most mostrated to have no reference to any such process; the same can be said of the baptism of the Spirit. while there is not a shadow of an argument against mersion, is there no assurance that this was the mode practised by the apostles? Have all the Fathers,' and Tillotson, Secker, Wall, Doddridge, Scott, Wells, Whitby, Towerson, and Macknight, with Tindal, Calvin, Luther, Grotius, and Tholuck, and the whole catalogue of German critics, all podobaptists, been in error in supposing that the "burying into baptism," spoken of by Paul in his epistle to the Romans and the Collossians, has a distinct reference to the mode of baptism in the apostolic age? Tindal, one of the morning stars of reformation, and earliest translator of the Bible, says, justly, that the "plungeynge in the water signifieth the death of Christ; and our pulleynge out again, his resurrection." Quotations from all the authors named, might readily be given; but as many have already been introduced in Chapter I. Section ix, and as the question of mode will again come under consideration in that portion of the work which treats of the history of baptism

a The author of the Apostolic Constitutions says "baptism was given to represent the death of Christ, the water his burial."— Const. Apost. lib. iii. c. 17.

St. Chrysostom proves the resurrection from the apostolic mode of baptism. "Our being baptized and immerged in the water, and our rising again out of it, is a symbol of our descending into hell, or the grave, and of our returning from them."-Chrys. Hom. xi. 1 Cor. p. 689,

IV.

CHAP. from the uninspired writings, I shall leave this branch of the argument for the far more important question of the proper subjects of baptism. Do the passages quoted sustain believers in baptism? Do they not by just implication deny the existence of any other baptism?

The pas sage in Romans excludes infants.

Concerning these Romans whom Paul addresses as baptized, he affirms that their "old man is crucified;" that is, that such is their solemn avowal made in baptism. Can this be affirmed respecting baptized infants? The most ancient podobaptist churches-the Roman and Greek-rather than appear to separate the sign from the thing signified, most strangely dare to affirm that the child has "renounced the world, the flesh, and the devil;" the episcopal church arranges for some one to undertake a most terrible responsibility, and declares the child shall do so; but other churches without cover or pretence affix the sign where they admit there is no possession of the thing signified, and hence are driven to deny or obscure the true import of this holy ordinance. In writing to the Colossians, Paul connects baptism sians, Co- inseparably with the "faith of the operation of God." rinthians, In his epistles to the Ephesians, Corinthians and GalaEphesians, and Gala- tians, the same association is found. The affirmation

Also those

in the Colos

in the latter is peculiarly forcible, so as to render it certain that no infants had been baptized in the Galatian churches. Not only is there no positive allusion to the baptism of infants, 'which is needful to justify the practice; but the Holy Ghost has seen fit, in condescension to the foreseen and unfortunate condition of many of the children of God, to do more than can be justly required of any human teacher, he has directed the mind of Paul to an assertion which clearly proves the negative-that there could be none in the church he is writing to, who had been baptized in the unconscious.