Full text of "A treatise on baptism : wherein is briefly shewn when baptism was introduced into the church, John's baptism briefly considered, the baptism of sufferings, the baptism of the Holy Ghost, considered at large Christian baptism or that appointed by Our Lord and which we find recorded by the evangelist Matthew, chap. 28.16 to the end"

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O PRINCETON. N. J. <vV

Presented by Mr. Samuel Agnew of Philadelphia, Pa.

Ag.nczu Coll. on Baptism, No.

TREATISE

O N

BAPTISM:

"WHEREIN IS BRIEFLY SHEWN WHEN BAPTISM WAS IN-
TRODUCED INTO THE CHURCH.

II. JOHN'S BAPTISM BRIEFLY CONSIDERED.

III. THE BAPTISM OF SUFFERINGS.

IV. THE BAPTISM OF THE HOLY GHOST.

V. CONSIDERED AT LARGE CHRISTIAN BAPTISM, OR
THAT APPOINTED BY OUR LORD, AND WHICH WE
FIND RECORDED BY THE EVANGELIST, MATTHEW,
CHAP. 28. 16. TO THE END.

BY JAMES i/f^'IONRO,

MINISTER OF THE GOSPEL. DOR':.HESTER, NOVA-SCOTIA

Aas ». 38. 39. Then Peter faid unto them Repent, and be Baptifed every
oneof you for theRemiihon of Sins, and ye (halt receive the gift of the
Holy Ghoft : for the promife is to ycu, and to your Children and to all
thatare afar off :" ctcd as neacy as the Lord or.r God fhall call.

HALIFAX :

PRINTED BY HOWE & SON.
1811.

PREFACE.

IN the following Trcatlfe as the Inftitution of our
Lord led me, as recorded by the Evangelift Matthew,
chap. 28, have I gone : For the Treatife is an anfwer to
no book, but intended as an illuftration of the Ordinance
of Baptifin, inftituted by our Lord. It is not defigned
as a book of controverfy, though it treats of controvert-
ed points, but to explain the feveral parts of the Inftitu-
tion. Part of the Treatife may bear hard upon parti-
cular perfons, but does them no injuftice. If I have
wronged any, I am forry for it ; and can fafely fay no
wrong was intended. I faw the Ordinance negleded
and defpifed by fome ; and abufed and milimproved by
others ; and to redify thefe things was my principal
defign. How far I have fucceeded I leave it to a candid
Public to judge ; but have endeavoured to anfwer the
ends I had in view as much as poflible. The Appendix
may be thought too long, which in fome meafurc muft
be granted : But there was no avoiding it, in my opini-
on, if we mean to fet forth things in their full light, as
the Scriptures hold them out to us. And though it may
be long, yet will anfwer a good purpofe : will let both
parties fee at once v/hat fupport they can have in their
difputes about Baptifm, from the original Greek, as
they can now fee how far the original is for or againft
them. Each party, in the difpute about the fubjects and
mode of Baptifm, brought forward a few texts in the
original, which, they thought, made for them. This
they did formerly, but now the whole, in a manner, is
coilecled to their hands. And thofe, who do not under-

ftand the Greek language, and can only read the Englifli
New-Teftament — may fee things in a clearer point of
view than formerly, if they read the Appendix with the
leaft attention. It hath given me to fee more into thefe
matters than I did before, which recompences me for my
trouble. lam forry that my firft appearance in Public is
upon things that are difputed, but have made them as
little controverfial as poflible. I now (end out this
Treatife into the World under the care of Divine Provi-
dence. May it be ufeful to many. And 1 hope that a
candid Public will judge tenderly of a firfl Effay.

Bsrchefter^ igih Julyj 1811.

iiiiiw imwmiwi'gi^tlji^ili

^=^

UPON BAPTISM.

MaUb..i^. 19, 20. Go ye therefore and teach all Na-
tions, Baptifing them in the Name of the Father, Son,
and Holy Ghoil, teaching them to obferve all thofe things
whatfoever I have commanded you : and lo I am with
you alway to the end of the world. Amen.

IN writing upon the Ordinance of Baptifm it may bq
thought neccITary to enquire when it was introduced
into the Church ; and whether it was ufed as a faured rite
appointed of God before John the Baptift was authorized
of him to Baptifc : and wh(i accordingly adininiftered
it. That it was praclifed long before J^>hn, is affirmed
by divers learned men, fuch as Selden, Lightfoot, Spen-
cer, Ainfworth, Willius, Grotius, Hamaiod, Wall and^.
others.

I fliall lay before you what Wall fays upon the fubjec!:.
He faith it is evident that thecuftom of the Jews before
our Saviour's time (and as they themfeves affirm from
the beginning of their law) was to baptife as well as to cir*
cumcifeany profelyte that came over to them from other
nations. This fully appears from the books of the Jews
thcmfclves ; and alfo from others that underftood the
cuftomofthe Jews, and have written them. They
reckoned all mankind, except themfclves, to be in aa un.
clean ftate : and not being capable of being entered into
covenant with the Ifraelites without a Waftiing or Bap-
tifm, to denote their purification from their unclean nsls y

and this wal^. Baptifing them unto Mofcs. And thefe
things Dr. Wall advances from the authorities he quotes
from Miimonides, which I fhall take the liberty to tran-
fcribe.

Maimonides had been faying, that the Ifraelltes them-
felves were entered into covenant by Circumciiion,
Biptifm, and Sacrifice, And then adds, that in all ages,
when an Heathen or Gentile was willin^r to enter into
covenant, and to gather hlmfelf under the wings of God*s
Majeiiy, and to take upon him the .yoke of the law,
he mud be Circumcifcd, and Baptifed, and bring a
Sacrifice. And if it was a woman then (lie was to be
Baptifed, and to bring a Sacrifice. So likewife, was the
Stranger or Profelyte, through all generations by Circum-
cilion, B.iptifm, and Sacrifice. And what is the Stranger's
Sacrifice ? A burnt oflering of a bead, or two Turtle
Doves, or two young Pigeons : both of them.for a bmTiC
ofiering. And at this time, when there is no burnt
offering or Sacrifice, they muft be Circumcifcd^--^ ~d Bap-
tifed. And when theTem[)ie fiiall be built, they are to
brino; a facrifice. A Strann^er who is Circumcifed and
not Baptifed, or Baptifed and not Circumcifcd, was
not to be looked upon nor reckoned a profclvte, until,
he is Circumcifed, and B-ipiifcd. And he iimil be bap-
tifed in the prefence of three perfons. And as they
circumcife, and baptize Strangers, (o do they circumcife
and b.iptfie Servants, that are received from Meathens. '
into the name of Servitude. Maimonides farther men-
tions, that they baptifed not a Profelyte upon the Sabbath
day, nor on a holy day, nor by night. They do it in a
confluence of waters. And as fbon as he grows whole
of the wound of circumcifion they bring him to baptifm ;
and being placed in the water they again inflruft him.
And fuch a confluence of waters Jonathan's Chaldee
Paraphrafe determines ought not to be lefs than forty of
the meafares called Sala. A falam or fea contained two
gallons and four pints, Englifli meafurc. The Talmud
Babylon fays the fame thing with rcfped to the je-^.'^

receiving Profelytes by baptifm, only MaidMiUdes fpeaks
of three perfons as neceflliry to be prefent ^ihe baptifing.
While the Babylonic Talmud mentions; no more than
two grave men to be prefent on that occadon. The
words are when a profelyte is received, he muft be cir-
cumcifcd, and when he is cured of the wound made by
circumcifion, they baptife him in the prefence of two
vsifc men, faying. Behold he is an Ifraelite in all things.
Or if it be a woman, the vi^omen lead her into the v/ater,
&c. But the Jcrufaiem Talmud agrees with Maimonides
that a_ profelyte hath need of three to be prefent on that
occafion ; and that they do not baptife a profelyte by
night ; and not till the wound made by circumcifion was
healed.

And this practice continues to this day, agreeable to
the hiftory cifLeoModena ; fpeaking of the admiffion
of profelytes among the Jews, they take him, fays PJo-
dena, and circumcilehim, and as foon as he is healed of
his for^f^is to walh himfelf all over with water ; and
this is to be done in the prefence of three Rabbins, &c.
And from henceforth he becomes as a natural Jew. The
writings which fpcak of this wafhing or baptifmg
fpeak of it as abfolutely neceffary to the admillion of
profelytes among the Jews, and that none without it
could be counted a Profelyte,

Saith the Babylonian Gemorah, he is no Profelyte un-
Icfs he is circumcifed, and baptifcd. And if he be not
baptifed he remains a Gentile or Pagan, and the Profe-
lytes not entered into covenant any other way than by
circumcifion, baptifm, and by fprinkling of blood. This
cuftom of the Jews continued after Chrift*s time, and
after their cxpulfion from the Holy Land, and continues
to this day. If there be any that now turn to them, as
appears by Leo Modena's Hiftory, wherever they fojourn-
ed if they found any of that country who chofe to bf.
of their reUgion they will not admit them unlefs they
would be firft circumcifed, or be waflied or baptized by
them.

This folemn baptliing of profelytes diHl^red from the
reft of their divers baptifms (which the Apoftlc fpeaks
of, Heb. g. lo. as tuilomary among the Jews,) in this:
that the others were upon new occafions of un-
cleannefs, &c. many times repeated : but this was never
given but to one perfon only once. It was called, as Dr.
Lightfoot faith, baptifm for profelytifm, diftincl for bap-
tifm, fwF uncleanncfs. Thus far the practice of the Jews
in this matter.

Then Dr. Wall goes on to fhow upom what they
founded this practice, or what fcripture authorifed them
fo to do. And according to their apprchenlion are as
follow : One ordinance feall be both tor you and for the
congregation, and alfo for the ftranger (or profelytc)
who fojc'urns with you, an ordinance for ever in your
congregations : as ye are fo fhall the flrangcr be, before
the Lord. One manner and one law fliall be for you
and for the ftranR-er,

The Jews reckon that the Ifraelitcs themfelv-es were at
their entering into covenant with God at their time of
receiving the L:iw en Mount Sinai. All of them wafli-
ed or baptifed, for To they underftand the text. Ex. 19,
10. And the Lord f^iid unto Mofes ; go unto all the
people, and fandify them to-day and to-morrow, and
let them wafh their clothes, and be ready againft the
third day, and the third day the Lord will come down.
They take the meaning of that command to be, by which
Mofes was ordered to flmdlify the people, they under-
fland to be the wailiing of them, and fo that word to
fandify does commonly mean in the Jewifh Law, efpe-
cially when it is fprken of one man fanclifying other
men : as divers writers have (hewn in many inftanccs.

Dr. Wall alio quotes fome of the ancient Chriitian
Fathers as mentioning this practice of the Jews refpecl-
ing baptilm. He brings in Gregory N.izianzcn, faying
that Pvlofes gave a baptifm, but was w'ith water onlv.
And before that they were baptifed in the cloud and in
the fea J but thcfe were but a type or figure of ours,

as Paul underllands it. And alfo Bafil is introduced,
faying, that there v/ere three forts of baptifms, to wit ;
that of IVioks, and that of John, and that of Chriif.
The baptifm of ?vlofes made a difference of fins : for all
fins were not forgiven by it. It required facrifioes to
be joined with it. It ftood ftrict on outward cleanfing.
It enjoined an unclean perfon to continue feparate for
lomc time ; depended ori days and hours, &c. The
b."iptiriii of John had none of thefe inconveniences. He
farther fliews, that John's baptifm came far fhort of
Chrift's. He alfo mentions St. Cypriaii. That the cafe
of the Jews, who were to be baptiftd by the apoftles,
was different from that of Gentiles : for the Jews had
already, and long time ago, the baptifm of the law and
of Mofes, and were now to be baptifcd into the name
of Jcfus Chrifti

After producing thefc, and other authorities forjewifh
baptifm, Wail concludes thus ; that there was never
any age, at leaft fince Abraham, in which the ch ildren
of the Jews or their profelytes, that were admitted into
the covenant, had not (ome badge or fign of their admif-
fion. The male children of Abraham's race were en-
tered by circumcifion. The whole body of the Jews,
men, women and children, were, in Mofes* time, bap-
tifcd. After which the male children of profelytes, that
were entered with their parents, were (as well as their
parents) admitted by circumciiion, baptiim, and a facri-
fice. The male children of the natural Jews, and fuch
male children of prof>:;lyrcs as were born after the b:iptiihi
of their parents, by circumcifton and a (acrilice ; and a
female by afacrificc cfFered for them by the head of the
family. N>w that after circurncifi'n and facrifice were
to be afeoUflted. there was hothirg left, but vvr.fl-iirg or
b-ip^ifm fQr a Tign of the covenant an i aprohiiii)ri of
reiig'ori. ■ This our Saviour took (probably as btirig the
e»(ieii: and the lead opcrofe, or what doth " not adl fo
much pams aud labour of all the reft j and as being

common to both fexes, making no diiTcrence between
male and female) and enjoined upon all who fliv uld
enter into the Kingdom of Grd. And Paul plainly in-
timates to ihc Collofians, chap. 2, 11-12, that it leived
them inficad of circumcifiDn, calling it the circumcifjon
of Chrift, or Chriftian Circumcifion.

Thus far I have copied Dr. V/all, Vicar of Shoreham,
in Kent, in hij hiflory of Infant Baptii'm : have given
his own opinion, and fome of the authorities upon
which he hath founded his opinion — that the Jews, be-
fore our Saviour's time, praclifed bsptifm or wafhing;,
as before m>enlioned. And would be lulhcient to fatisty
people that it certainly was the cafe, was it not tha:t thc:e
are other refpeclable authorities who are againft it, ef-
pecially the learnedj laborious, and pious Dr. JohnOwen,
In his exercitations on the epiflle to the Hebrews, 19th,
exercitation on preparations for giving the law, exprefies
himfelf in the following words ; For the further pre-
paration of the people, God appoints, that they fliould
be fanclified, and vvafh their clothca. Ex. 19. 20. And
the Lord faid unto M(^fe5, go unto the pcopje, and fanc-
tify them to-day and to oiorrow, and' let them wafl^
their clothes — v. 14. And Mofes went down from the
mount unto the people, and fantB^ified the people ,
;ind they waihfd their clothes. The firft contained
their moral, the latter their ceremonial figniScative pre-
paration for converfe with God. The former coniirted
in the difpofal of their minds unto that Godly fear,
and holy reverence, that becomes poor worms of the
earth, unto whom the glorious God makes fuch ap-
proaches as he did unto them. The latter denoted that
purity and holinefs which was required of them in the.
inward man. From this latter temporary, occafional
inf^itution, fuch as they had many times granted unto
them whilft they were in the wildernefs before the giving.,
of the law, the Rabbins have framed a baptifm for thofe j-"
that enter into their Synagogues ; a fancy too readily
embraced by fome Chriftic^n writers, who would have

the holy ordinance of the churches, baptlfm, to be de-
rived from thence. Bat this wafhing of their clothes,
not of their bodies, was temporary, never repeated.
Neither is there any thing of any fuch baptifm or wafli-
ing required of any profslyrcs, either of men or of
women, where the laws of their admiflion are llriclly
laid down Nor are there the leaft footfteps of any
fuch ufage amongft the Jews, until afver the days of
John the Baptilf, in imitation of whom it was firfi: taken
up by fume anti-mifhnical R-ibbins.

Thus I have given what hith be^n faid upoa both
fides ; fome of which is direclly opposed to each other :
the one faying that it was the ciji.l.om ')f the Jews, time
out of mind of baptifitig their profelytes : the other
again that there was not the leal fooilleps of any fuch
ufage among the JeW' until after the time of J ^hn the
Baptift. However, there is this much to be icained fr^m
them, that bothagjee there was fuch a practice among t'le
Jews as the baptifing their profelytes, but ihcy differ
about the time when the practice was introducd. And
it is further to be obferved, that luch as di.i, had no
Divine command or authority enjoining them to it, or
fupporting them in the practice, unlefs a miftaken fenfe,
or miftpprehended nseaning of fome texts of Scripture,
which they thought lei thereto. Ic is true there were
divers waihings in life among the Je^vs previous to the
Chriftian Difpenfation — Heb. 9, lo ; which flood in
meats and drinks, and divers waihings. With rcfpedt
to Waihings ; —

ift. The priefts were to be wafhed, Aaron and his fons
— Ex 29, 4. And Aaron and his fons thou flialt bring
unto the door of the tabernacle of the congregation, and
iliall wafh them with water — chap. 30, 18-22. Thou
Ihalt make a laver of brafs to wafti withal ; and thou
(halt put it betwetn the tabernacle of the congregatioa
and the altar ; and thou (halt put water therein ; for Aa-
ron and his fons (hall wafh their hands and fee: thereat ;
when they enter into the tabernacle of the congiega-

tlon, they (Kali wafli with water that they die not ; and
it {hall be a ftatute forever to ihem, even to him and
to his feed forever. When they come near to the ahar
tominilter» ro burn offering made by fire unto the
Lord : fo they Ihall wafh their hands and thcr feet that
they die not — chap. 40 12. And thou (halt bring
Aaron and his fons un o the door of the tabernacle of
the congreation, and wa(h them with water — v. 30-33,
And he let the laver between the tent of the congrega-
tion and the altar, and put water therein to wadi with-
al. And M.)f^s, and Aaron and his fons wafhcd their
hands anj feet thereat. When they went into the tent
of the congregation, and when they came near unto the
altar they wafhed, as the Lord commanded Mofcs.
Lev. 16 4 he fhall put on the holy linen coat, and he
fhall have the linen breeches upon his lljfh, and fliail be
girded wi:h a linen giidle, and with the hnen mitiefli.ill
he be attired ; thefe are his holy garments ; therefore
fhall he wafh his flefli in water, and fo put them on.
V. 24. and he flidl wafh his flefh with vsjater in the
holy place, and pur on his garments and come forth
and vfFer the burnt offering, and the burnt offering of
the pe 'p!e ; an I make atonement for hi;Tifelf and for the
people. Thus with refpecf to the pricils being walhed,
their hands feet and flcfli Here we learn that priefts
were w/'lhcd ; whether their whole body was waflied
or nor is uncertain, unlefs the wafhing of their fleih or
themfeives is to be fo underftood, which is doubtful.
Neither will the laver, nor where it was placed> lead us
to conclude that their whole b. dies were wafhed. Their
hands and feet are particularly mentioned, and moft
likely thde were the only parts of the body that were
u-afhed. And it is fuppofed that the water with which they
wafhed, Jun out at cocks into bafons wherein the priefts
wafhed- Befidcs this wafhing was repeated ; and alfo
was confined to the priefts only. Of courfe there is no
ground from hence for the Jewifh practice in baptifing
their profelytes when they came over to them.

2. With refpe£l to the leprofy in the houfc, he that
Jay in the houfe infccled with the plague of leprofy
was to wafh his clothes ; f ) was he that eat in the
houfe, Lev. 14, 47. And he that iieth in the houfc (hill
wafh his clothes ; and he that eateth in the houfe fhill
wafh his clothes. Neither can this wafliing give any-
ground for the practice of the Jews in wafliing or bap-
lifing their profelytes.

3. With refpedl to the Leper hinnfelf he was to wafli
both himfelf and clothes in water. Lev. 14. 8. And he
th^tisto be cleanfed ftiall wafti his clothes, and ftiave
oft all his hair, and vvafli himfelf with water, that he
may be clean ; and after that he fliall come into the
c?.mp, and fhiU tarry abroad out of hh tent feven days.
Nor can this wafhing give any ground for the practice
of the Jews wafliing or biptiling their profelytes.

4. With regard to thofe that had eaten that which had
died of itfelf. or that which was torn with beafts, whe-
ther they were Jev/s or Strangers, were both to wafh
their clothes, and to bathe thcmfelves in water. Lev.
17, 15. And every foul that eateth that which dieth
of itfelf, or that which is torn of beafts, whether it be
one of your own country, or a ftranger, he fhall both
warn his clothes, and bathe himfelf in water; and be
vnclean until the evening. Neither does this give
any ground for the practice pleaded for.

5. With regard to thofe that had touched any un-
clean thing, Lev. 22. 6 The foul which hath touched
any fuch fhall be unclean until even, and fhall not eat of
the holy things unlefs he wafh his flcjfh with water.
Neither does this fupport the practice pleaded for.

There are wafhings appointea for different people un-
der different fpecies of ceremonial uicleannefs, as may
be feen, Levit. 15, yet thefe wafhings give no ground
for the wafliings pleaded for.

Thefe wafhings which I have mentioned were enjoin-
ed the Ifr^elites, but neither of them, nor all taken to-
gether, giye ground for the pradice pleaded for. They

»4

rcfpf dec! particular perfons, under certain ceremonial an.
cleannefles, fome times their clothes were to be wafhed,
and foaie times themfelves ; and fometimes both : but
no refi^rence to receiving profelytes, nor any wafhing
under the Levitical Law as far as I know.

It IS true they had other wafliin^s, as the waihing
of their hands when they came from rlie marker, and
the v/afliing of pots, cups, brazen vefTeis, and tables*
but thcfc were not enjoined by the law of Mcfes, but
were the tradition of the tlders. Mark 7. 4. And wheri
they faw fome of h?s Difciples eat bread with defiled
(that is to lay with uiiwaftien) iiands, they found fault,
l-'br the Pharifees and all the Jews except they wafh
their hands ofc, eac not, holding the tradition of the
Elders. And when they come from the market, except
ttiey wafli, they eat not, and many other things they do,
or which they have received to hold, as the wafhing of
cups, and pots, brazen ve{Tels,and of tables. But allowing
thefe had been enioinci by the law of Mofes, which they
were not, but the tradition of the Elders, yet they no-
wire fupport the practice pleaded for.

There is one text which mentions wafhing, Ex. ig.
10. And the Lord fpake unto Mofes, Go unto the people
and fanclify theai to day and to-morrow, and let them
wafhthi^ir clothes. This text both parties are agreed,
both Dr. Will and Dr. 0«^en. upon which che Ifraelites
ground their practice ot baptiling their prufelytcs.
Moreover Dr. Wall brings forward the following texts
for proof thereof, Numib. i5» 15. 16. One ordinance
Ihail be for you of the congregation, and alfo for the
llranger that f)jjarncth with you, an ordinance forever
in your generations : as ye are fo Ihall the ftranger be
before the Lord, one law and one manner fhall be for
you and for th^ llrangsr that fojourneth with you.
Had thefe texts bcfn connects i, or referred to one fub-
ject, there might have been fome ground for intro-
ducmo; the practice, but they were fpoke on different
otca^jus^ Jind had diiierdnt objecls. With refpect to

the Lord commandinjy Mofes to farK^ify the people, artc3
for theai to w?{h their clothes, this was er-j^-.ined on a
particular occafion which never before had happened^
and would never happen again. To wit : the giving of
the Law : And the defign of it was to fit them the
nicre for receiving the Law, and appearing before God.
And I cannot leirn that it was to be continued by the!
Ifiaelites, or to be introducf^ory to the receiving profe-
})tes eitlicr by the foregoing or following context; and
tiiis 1 refer to a:ny unprejudiced judicious perfon. And
with rerpe<5t to the latter text, which they have taekeJ
to the f{ rnier, it was fp( ke on a different occafion, and
with a different view, it referred to ( fferinps, as is clear
from the foregoing context, efpeciaily to an offering
made by fire. Num. 15. 13-17. All that are born of
the country fhall do thefe things after this manner m
offering, an offering made by fne, of a fweet favour tO'
the Lord. And if a Itranger fojourns with you, or
whofoevcr be among you in your generations* and will!
offer an offering ma(^e by fire of a fwect favour unto the
Lord : as ye do, fo he flrall do. One ordinance fliall
be both for you of the congregation, and aUo for the
ftranger that fojourneth with you, an ordinance forever
in your generations ; as ye are, fo fhall the flrangcr be'
before the Lord. One law and one manner fliall be for
you and for the firanger that fojourneth with you.
The woids taken in connexion clearly give the fenfe,
and the meaning as evident as words can make it, tha£
(Grangers were to be under the fame law with thelfraeU
ives in their offering an cfiVring made by lire of a fweet
favimr unto the Lord. Then upon the whole it doth
not appear to nrc that the Ifraelltes were warranted^
from thele fcripiu- ;^ texts, to proceed with their profe-
lyte> as they are faid to have done. It is true there is
great flrtfs put upon the word to fanclify them, and
that It is here taken for v/ailiing them, efpeciaily when
of a pe?fon lanclifying o^he men, which leads me to
underiiauci, that Moles waCied them j if he did he had'

much work upon his hand for that two days, taking
the ilighteft way poflible, but efpecially if they were
waflied all over, as faid they did in receiving their pro-
fe.yres. Such a multitude of people as the llraelires were
when they left Egypt, and could not be much decreai'ed
when they came to Sinai ; and they were then in number
about fix hundred thouland on foot that were m.en, be-
fides children, alfo a mixt multitude went up with them.
Ex, 1 2, 37-38. Therefore, in my opinion, it would have
been impoflible for Mofes to have done it as tbey be-
lieve it to have been done. And could he have done
it, yet there is nothing in this text referred to, nor in
its connexion^ that er joins the walhing ftrangers, or
receiving their profelytes by baptifm. And the mean-
ing of the text may be, and more likely is, that Mofes
was commanded of God, to enjoin the Ifraelites to
fanctify or cleanfe themfelves from all filthinefs of the
flvfh and fpirit, and that to the preparing their hearts
for receiving the law and entering into covenant with
God ; and directing them how to do it than wafliing
them, or they wafhing themfelves.

That profelytes or ilrargers were introduced Into the
church, in a certain way, I grant, but not as pleaied for
altogether. The cleared: account we have of the ad-
miflion offtrangers to the ordinances of religion among
the Ifraelites, and of being incorporate with them, is to
be found Ex. 1 2, 43-50. And the Lord faid unto Mo-
fes and Aaron, This is the ordinance of the PalTover ;
there fhall no flranger eat thereof, but every man's fer-
vant that is bought for money, when thou halt circum-
cifed him then fhall he eat thereof, in one houfe it
fhall be eaten ; thou fliali not carry ought of the ficfh
abroad out of the houfe ; neither fhiil ye break a bone
thereof. All the congregation of Ifrael (hall keep it ;.
and when a llranger fhall fojourn wirh thee, and k<.'ep
the PalTover to the Lord, let all his males be circumcifed,
and then let him come near and keep it : and he fhall
be as one born in the land^ for no uncircumcifed per-

»7

fon (Iiall cat thereof. One law {h?A\ be to him that is
home born, and to ihe ilranger that (Ijourneih among
you. Numb. 9. 14. And if a ftrangcr fh'4!l (ojourn a-
ir.ong you, and will keep the Paflovcr unto the Lord, ac-
cording to the ordinance of the Paffover, and according
to the manner thereof : fo fiiall he do; ye 3i:US have
one ordinance both for the ftranger and for him that
was born in the land He;e we have the terms of ad-
miflion into the Ilraelitilli church under Mofcs, but we
do not find cither biptlfm or ficrifice required in thefe
two paffages of holy writ, which are the fulleft and
cleared upon the fubjecl of any I know in the word of
God, and circumcifion is the only thing required. Had
there been any other thing enjoined or required it is
mofi likely we fhould have met with it in this place,
but v;e do not meet with it here nor no vv'hcre in the
Jewifh law that I know of. Of couvfc there is no di-
vine warrant for the wafhing pleaded for admitting pro-
felytes among the Jews, but circunocifion only.

That there were fuch things required of their profe-
lytes, and that they were received bv circumcilion, Wc>lh.-
ing, or baptifm, and an offi:;ring may be true ; and
that fuch things may be found recorded in their books
mav alfo be true, otherwife men of credit would not
<}uote them and hand them out to us, bur they arc not
to be found in the law of Mofes, and therefore are not
much to be depended on. For the wi itingb of the Rab-
bins did not defcrve much credit, fach as their oral tra-
ditions, or their oral law, their nielim /s, their tal-
muds, or gcmera ; for by thejr traditions tbty made
void the law of God. A collection of thefc oral traditi-
ons they call meilma. The talmuds, or gemera, w^ere ex-
pofi'ions or comments upon the mcllma. equally abfurd,
therefore there can be no dependence put upon them.
To the divine law and teilimony, and not to oral tradi-
tions, and Rabinical gloffcs and intefprelAtions, wluch
are commonly falle aad abfurd, and it is poffiole that

Dr. Owen had reference to thefe uhen he tells us tl.ic
there were not the leaft footltcps of any fuch ufage a-
mong the Jews until the days of John the Baptilf, or
any account that could be depended upon, thougli I am
not certain that he had an eye to thefe; however, if
the Jews admitted their profelytes by baptifin, they had
no authority for it in the law of Mofes, which was to
be their rule for receiving them, therefore there is no
foundation laid by this praclice of theirs for that bap-
ti(m which our Lord inftituted. If there was any foun-
dation in Mofes* law it v.'lll be in the divers vvafliings
that the Lord commanded, which rright fhadow forth
what was to take place in the ChriRian Church ; but
r.one of thefe wafhings enjoined the admiflion of profe-
lytes by baptifm. "VVe are told by the Apoflle, i. Co-
rinth, lo. 2. That the liraelites were all baptifed to Mo-
fes in the cloud and in the fca ; that is, as Dr. Guife pa-
raphrafes it, that ail the Church of Ifrael, both young
and old, male and female, were baptifed into the cove-
nant which God made with them by the miniftry of
Moles their leader ; and fo were broucrht under obli^ai
tions to believe and obey the divine law of that typical
Mediator and Deliverer, by pafiing under the cloud which
hung over them, and through the fea, whofe w'aters
ilood in heaps on their right hand and on their left, which
was typical of Chriftian baptifm, whereby they and their
children were vifibly and fole::nn!y initiated into God's
covenant, devoted to him, and engaged to be his, were
fprinkled here and there with drops of water from the
iea, which fl:ood upright on both fides as they paiTed
along, and from the cloud that was fpread over them,
by which the facrament of baptifm might be the more
evidently fignified. Thus far the Jewifh walhings pre-
fcribed of God in the law of Mofes ; and thefe fprink-
lings from the cloud and from the fea, might be, and no
doubt werCj typical of Chrifiian baptifm, but they v.o
where enjoined that the Jcwiih profelytes fhculd be
wallied or baptifed j circumcifion alone fecms to have

»9

been the term of admllTion. Having faid thus much on
vvliat they call baptifm praclifed in the Jcwifh Church,
or their b.iptifing their profciytes when they are faid to
admit them into their communion, 1 Ihail proceed —

In the fccoud place, to treat briefly of John's Baptifm :
We are certain that John was authorifed to baptife with
water, and that for two reafons : id. Becaufe he was
fentofGod; 2d. Becaufe our Lord himfelf went and
was baptifed of him. That he was (ent of God is evi-
dent from John I. 23' ^^d I knew him not : but he
that fent me to b.iptife wiih water, the fame faid unto
me, upon whom thou Tnalt fee tlie Spirit defcending
and remaining on him, the fame is he who baptifeth
with the H')}y Ghoft. Though it is but a fliort account
of his being fent to baptife v/ith water, yet, notwith-
ftunding, it is i>iicliy true that he was authorifed of
God to go and bdptile with water, and what may con-
firm us the more in the belief of it, is our Lord going to
}'>im for the very purpofe of being bapi.ifed by him,
TVlatth. 3. 13-16. ihen comeih Jeius from Galilee to
Jordan unto John to be baptifed of him. But John for-
bade,him, faying, I have need to be bapdfed of thee, and
corned; thou to me ? And Jefus anfwering, {liid unto
liim, fufFcr it to be fo now : for thus it becometh us to
fulfil all righteoufnefs, that is to be baptifed of him.
Mark i. 9. And it came to pafs in thofedays that Jefus
came from Nazareth, of Galilee, and was baptifed v£
John, in Jordan. Thefe texts fully allure us that Chriil:
v^ras baptifed of John, in Jordan, and that he came for
that very purpofe, and his coming with that defign, and
his being baptifed of hini, ought to convince us that
John was authorifed of God to baptife with water. It
doth not remain a doubtful cafe, as the baptifmg the
Jewifh profciytes did or doth. John was authorifed to
baptife with water, and this is the firfl time that water
biptifm became a divine ordinance or inftitution,
though it mightbefliadowed forth, by the walkings under
the Law, then we may juftly fay that itv/as from Heaven,

and not of men. When John firft beg?»n to preich and
baptilc is fupp- fed to be in the year of our Lord tv/enty.
iix, thout^h 1 am not certain ; hov/ever it was but a
ihort time befoi e our Lord entered upon his public mi-
niftry. John's B.iptifm was into the faitli of him who
was ihortly V* cnake his appearance, or into the faith
of the MelBah, prvjmifed to the Fathers, or into the
faith of Chrift. Acts ig. ^-6. And he laid unto
them, unto what then were ye baptifcd ? And they laid
unto. hiiTj, unto John's baptifm. Then faid Paul, John
veriJv bapt'fed with the baptifm of repentance, faying
U'.ito ihe people, that they (hould beiicve on him, who
lh)ui-l come after him, that is on Jefus Chriftv When
they i'.eard t)iis they were baptifcd in the name ot tiie
Lord JeCus Chrift. So that it is evident from tiie words
quoted that John bsptifed his d'*fciples into the faith of
lum who W.1S foon to make his appearance as tlie Hurt
Mefliah, or on the Lord Jcfus Chrift, that they fliould
believe in him, and accordingly v.'ere baptifed in the
na.ne of the Lord Jefus. And the end and dehgh of his
jSaptifm was to aw.iken and to ftir up their minds to the
expectifion ot the Mcftiih promifcd to the Fathers, and
to prepare the way for a more particular and^cspicfs
difjovery of him to the Houflt of Ifrael, that they niiglit
take fpecial notice of and believe on him. John i. 31.
And 1 knew him not : bur that he Ihould be made ma-
nifeft to Ifrae! thtTelorc am I comebaptifing with water.
To Uir up peopie to expccl and cordially to receive the
Mtfiijh p:om:iv.J to the Fathers, appears to have been
one great end of John's baptifing. John's Baptifm is
called the baptifm of repentance. Acbs 13. 24. When
John had fir ft preached before his coming, the bsptifm
of repentance to all the peop'e of Ifrael. Matth, 3. 11.
1 inceed baptife you with water unto repentance : but
he that com^th after me is mightier than L whofe {hoes
1 am no*- worthy to bear, he fhall baptife with the Holy
Glioft and with fire. It is called the baptifm of repen-
tance, no doubt for ihc fallowing reafons ; ift. That it

was a folsmn and manifeft profeiTion of their repen-
tLincc ; 2d. laying themfelves under obligations to bring
forth fruits meet for repentance ; or live in their future
Jifc fuitible to the profefilon they have made in being
forry for their (ins ; 3d. that all who are admitted to
baptifm in their adult itate are feriouHy to repent o£
their fins, and folcmnly to profefs their repentance for
them. Great numbers attended his baptifm, both ot the
Pharifees and Sadducees. Matth. 3. 7 But when he
faw many of the Pharifees come to his baptifm, he faid
unro them, O generation of vipers, who hath warned
you to fiee from the wrath to come ? Bring forth fruits
therefore m.eet for repentance. V. 5. 6. Then went out
to him Jerufalem, and all Judea, and all the region
round about Jordan, and were baptifed of him in Jor-
dan, confeffing their fins, 1 uke 3. 7 Then faid he to
the multitude which came forth to bs baptifed of him,
O (feneration of vipers, who hath warned you to flee
from the wrath to come ? Bring forth fruits meet for
repentance. From hence it would appear that great
numbers attended his miniftry, and were baptifed by
him.

It is farther to be obferved rcfpecling his Baptifm,
that we do not learn that any of thofe whom John bap-
tifed, were rebaptifed by the Apoftlcs. Some urge the
following text of fcrip ure for re-baptiling J ^hn's dif.
ciples, Acts 19. 2"^' ^^^^'^ ^^ ^^'-'^ unto them, unto
what then were ye baptifed. ?.nd they faid unto him, unto
John's baptifm. Then faid Paul unco them, John verily
baptifed with tlie baptifm of repentance, faying unto the
people that they fhould believe on him who fhould come
after him. "When they heard th's they were baptifed in
the name of the Lord Jefus. Some think that thcfe Difci-
ples whom the Apoftle found at Ephefus, were again
baptifed by Paul on this ocoatlon, and I myfelf thought
fo, until confidcring the v.^ords with more attention,
and finding them to have been originally fpoke by
John to thofe who came to bs baptifed of him j and

2 2

tliat upon their hearing thefs things from J>)hn, were
baptifed of him, and not by Paul on this occalion^ as
jfome fuppofe, of courfe changed my mind. Joim's
words to the people were, that they ihould believe on
him, who (hould come after him, that is, on Jefus
Chrirt. Thefearethe words of John fpoke to the peo-
ple, which came to be baptifed of him, but whether
they are recited by Paul or by Luke I am uncert?/m, but
more likely by Pauh Bu!: the words appear to me to have
been originally fpokenby John, and thofe that came to his
Baptiim, upon their hearing of them, were accordingly
baptifed by him, and not by Paul as is here fuppofdd.
All that the Apoftle did to thofe Difciples at Ephefus
was the laying of his hands upon them, in doing of
which the Holy Ghoft came upon them, in a miraculous
manner, as well as gracious ; and they immediately fpcke
different f«)rt5 of languages which they had never learned,
but rore-baptife them he did not, neither was there any
occalion for doing it. For though J'.^hn baptifed only
into the faith of him who was foon to make his appear-
ance in the world ; and ihe Apoftles into the faith of him
who was already come, yet it was into the faith of the
fame perfon, not into the faith of differenr perfons,
yea into the faith of tint perfon whoui Chriil com-
manded it fliould be d.;ne. So that tlicre is no
elTential diflerence between the baptilm of our Lord^s
fore-runner, and that of his apoilles. For w.hen Jelus
was received, and believed on, as the true Medi.ih, the
faith of fucn perfons, together wi:h the truth of the
doctrine they profclTcd, was fignified and feale 1 by the
baptifm that preceded, as well as by that which foHovved,
his appearing. And unlefs thefe biptifms were the fame
in fuoltance, ours mull be efrcniiaily different from what
our Lord liimfeif received, fmce he had none other than
John's baptifm, or that he was not baptifed by any other
perfon than John, and of courfe the New Teiiament
Church has not that communion v.'it'i him in baptifin,
which the Old Teilament Church had with him then

-3

in circiinicifion. Neither is it probable nor certain that
any of John's difc]ples>much lets the whole of them, were
re baplifed with water upon their believing in Chrift
as that Meffiah, into rhe faith of whom their Mafter bad
baptifed them. For as our Lord did not order the
eleven apoftles to be themfelves baptifed under the
gofpcl difpepfation, but only to baptife others ; fo it doth
not appear that they had any other baptifm than that
cf John. I grant that the apoftle Paul was baptifed
after his converlion ; but he probably Vi'as none of
John's difcipies. The fame alfo may be faid of the three
thoufiind who were baptifed on that memorable day of
Pcntecofl ; who appear rnofily to Itave been Jews, that
came from different or diftant nations. Therefore, upon
the whole, the baptifm of John was the fame in fub-
ilance with that which our Lord hinifcif appointed in
his church ; and it is not probable nor certain that
ever ai'y perfc.n baptifed by John was ever re-baptifed
byaryofonr Lord's apoftles, but the contrary. Ar-d
we are certain it came from Heaven, and not of men j
and fhat he had good authority for what he did, though
the «ct(;unt of it be fliort and from himfclf ; yet his
teftimotiy is true. I (hall now proceed.

Thirdly r-^— To fpeak a little upon tl e Baptifm of Suf-
ferings mentioned in the New lefiau ent, which both
Chrift and his D^lcip^es underwent, or were bap' lied
w^ith. Luke 12. 50. Burl have a B'ptifm to be bap-
tifed with, and hf>w am I ilraiteneri ui.til it be aceom-
piifhed ? Matth. 2c. 22. 23. But Jcfusfaid yeknow not
what ye sfk ; are ye able to driiik of the cup that I
drink of, and be baptifed with the baptifm that I am
baptiiedwith ? They faid, we are able. And he faith
unto ifeni, ) e fhall inreed drink of the cup that I drink
of. and be buptifed with the baptifm that I ?'m baptited
with. In the above, fuflerirgs aje called baptifm both
with refpecT: to C hriil and his /^\ponies- And fiifl, with
refpcct tuLhrifl, it may denote his being confecrated,
and let a-part, and being prepared for entering upcn his

prleftly and kingly offices, by thefe his fufkiings, as he
had been by the b^ptifm of water and the Holy Ghoft.
And with regard to his Apoftles we are certain they en-
dured gre^t i'ufferings, and with regard to them their
fufferings may be called baptifm for the following re.a-
fons : iirfi, becaufe in baptifm we give up ourfelves to
God, and devote ourfelves to his fervice and obedience.
So in like manner, the people of God, or true Chrifli-
ans, devote ihemfelves to God, in their fuffcings for
him. Secondly, as baptifm is not the putting away the
filth of the flclh, but the anfwer of a good confcience
towards God, fo, in like manner, fufferings tend to
purge away fin. This is the fruit of Jacob's trouble to
purge away his fin. In thefe r^fpects may fufferings be
cc mpared to baptifm.

Fourthly :— The Baptifm of the Holy Ghoft and of
fire. We find many in the New Tcftament faid to have
been baptifed with the Holy Ghoft and with fire, efpe-
cially on the day of Pentecoft. Acls 2, 1-5, And when
the day of Pentecoft was fully come, they were all with
one accord in one place, atid fuddenly there came a
found from Heaven, as of a rufhirg mighty wind, and it
filled the houfc where they were fitting ; and there ap-
peared unto them cloven tongues, like as of fire, and it
fat upon each of them ; and were filled with the Holy
Ghoft, and began to fpeak with other tongues, as the
Spirit gave them utterance. Luke ;^' \6 : He fhall bap-
tile you with the Holy Ghoft and with fire. By the
baptifm of the Holy Ghoft and v^ith fire, we underftand
the down pouring of the Holy Spirit upon the Apoftles,
and fome of the firft Chriftians, in a miraculous manner,
enabling them to fpeak languages they had never learn-
ed, and by divine fuggeftion to explain and apply Old
Teftament prophefics, and to fpeak of glorious things,
that are ftill more clearly revealed under the New 1 cfta-
mentdifpenfation. In fhort,the baptilmof the Holy Ghoft
and of fire denotes, in tl]e firft place, the miraculous
gifts of the Holy Ghoft, poured out upon the Apufdes,

and fomeof tlie firH: Chriftians. i. The gracinus inffu"
ences of the H. ly Spirit common to ail true Chriilians^
pciured down upon them from on high, for quickeninj^,
cleinfing, and comfortir.g them, and rendering them
fruitful in every good word and work. By the gracious
influences of the Holy Spiiit we become difpofc-d and
enabled to pre(trt ourfelvcs, foul and body, as our rea-
f(>nabie fervice, holy and acceptable to God, thrcmgh
Chjift. And devoting ouifelvcs to the Lord by this
means, we may be faid to be baptifed with the Holy
Gholt and with fire.

In the next place, having briefly treated ofthewafh-
ir g6 or the baptifms of the Jews in admitting their pro«
fclytes ; alfo j )hn'3 b.iprif;n ; the baptifai of fuffering ;
the baptifm of the Holy Ghoft and of fire, I fliall now
proceed to my main defign, to treat of Chriftian bap-
tifm, or of that baptifm inftituted by our Lord himfeif,
and in fo doing {hall lay down and profecute the fo'-
Io»ving plan or method, through Divine afliftance, which
■will include the moft that can be faid upon the fubject.
And,

1. What we are to underftand by the Ordinance o£
Baptifm, and what may be comprehended in it.

2. That our Lord is the author of this inftitution,
and promifes to be with his faithful fervants in the ad-
minift ration, to the end of the world ; which is an evi-
dence that it is to be a {landing, perpetual ordinance in
the church, to the end of time.

3. Show who arc the proper adminiilrators of Bap-
tifm.

4. The fubjedls of Baptifm, whether adult perfons or
infants, or both ; and in whofe name th^y are to be
baptifed, and what is implied therein, and intended there-
by.

5. The m.ode of adminiflration, whether by dipping
or fprinkiing, whsther in public or private j wnethcr

26-

jjpplying water only, or adding other things; as, alfo,-
the manner in which it is to be performed.

6. The fign or element made ufe of in this ordinance,
and what it (ignifies and fuppofes.

7. Whether baptifm is effer.tially neceffary to falvad-
on, or may not a perfon be faved v.-ithout it ?

8. The fin and danger of neglecling and defpifing it
when it can be conveniently had, and regularly ad-
miniftered.

9. The advantages arifing from this ordinance, or
attending thereupon, if rightly irrproved.

10. The duty of the baplifed, or how they ouglit to
improve their baptifm,

11. Rem-ove fome miftakes concerning the ordinance,
and anfwer fomeobjedlons made to it.

12. Offer fome arguments or confiderations to difpofe
and induce perfons to comply with theii duty, either to
have the ordinance adminiftered ; or when adminiiiered
to improve it in a proper manner, or to walk worthy
of that vocation wberwith they are called,

Thele particulars will nearly contain the fum and
fubftance of what can be faid upon the ordinance of
baptifm, inftituted by our Lord.

I come, in the firft place, to fhew, what we are to
underlland by the inftitution of baptifm, and what may
be comprehended therein ; and

In the firfl inftance, by the ordinance of baptifm, wd
undcrfland, a folemn admiffion of the baptifed peifon
into the vifible church, without the pale of which he
was before being baptifed. For while perfons continue
unbaptifed they cannot even be called members of
Chrift's vifible church on earth, because that they have
not yet complied with the mean of introducing them
thereinto. As baptifm is the initiating ordinance into
the Church of Ciirift, thofe upon whom it is not per-
formed, cannot with any degree of prctpriety be faid to
be within the pale thereof. But when baptifed, are by
that means brought into the vifible Church, or into the

Body of God, or Chrifl's profeffing people, and that in
the moft foleain manner. S^iith the Apoftle, id. Co-
rinth, 12. 13. For by one fpirit are we all baptifed into
one body, whether we be Jews or Gentiles ; whether we
be bond or free ; and have been made to drink into
one fpirit ; that is the baptifed, by his baptifm, is incor-
porated with Chrift*s Church or fpiritual body ; and
by D'eans of this ordinance is numbered with hia pro*
feflin^ people, whatever had been his former ftanding,
whether the perfon had been a Jew or Gentile, bond or
free, previous to his baptifm, fo that by baptifm we
fafely underftand a folemn adiniflion of the perfon bap-
tifed into the vifible church of Chrift, or into the focie-
ty of the faithful, and admitted into the privileges of
that body, becaufe he is baptifed into one body, the
church.

2. By baptifiii we do not only underftand a folemn
admiilion of a perfon into the number of Chrift's pro-
feiling people, or into Chrift's fpirituil body, the
church, but alfo we underftand thereby a folemn de-
votednefs of the perfon to God and Chrift, or to his
work and fcrvice. The words of inftitution are, teaching
them to obferve all thofe things which I have commanded
you. Thefe words lead us to underftand that a careful
obfervance of all the ordinances of Chrift Jefuf ; and obe*
dience to all his laws, are incumbent upon every bap-
tifed perfon, which will imply, that in baptifm perfons
are devoted, folemnly devoted to the fervice of God and
Chrift, to walk with him in newnefs of life, as the
Apoftle faith. They prefent themfelves, foul and body,
to God, as their reafonable fervice, holy and acceptable
to God, through Chrift ; and Rom. 6. 4. Therefore
being buried with him in baptifm unto death, that like
as Chrift was raifed from the dead by the glory of the
Father, even we fhould walk with him in newnefs of
life. To walk in newnefs of Ufe will fuppofe that their
life and con verfation prior to their baplifm had been
CGi>irary to the way of God's commandments, but that

ihey nowrenf'unce xht Devi', th^ worM an ' the fleTi,
and give themfelves up to the !ej vice of God :ind lel ;];i-
on, to Wilk in ncwriefs C'f life and holinefs of conver-
fation. Then by bapufni we unc'cfftatid a pcift)n*$
f -lemn dedication or devotednefs to God and his
f-rvicc.

3, By baptifm wc alfo unc^crft^nf^, a puMic and an
avj^wed pnftflion of Cbrift, as perl( ns in an (pen and
jublic manner for common have the ordinance adninir
ifered unto then;. They he~eby c-penly atsd avowedly
make proftfiion of Chrift and (»f his caufe. and alfo de-
clare hereby that they are not afhamed of Chrift, nor
of his crofs, but glory in it. Bapiilm may be faid to
be the fiift ftep of a public nrofefiionj which the peifons
Jiave made of religion By this ftcp, in a particular
manner, do they openly affume the Cliriltian name,
and not until then : fur, although they may atrend the
word preache"*, yet this doth not fo much denote their
publicly proftfling their/auh in Chrift, as their baptifm
doth, or their beliet-iti the Chriliian religion.

4. By baptifni we farther underftand, not only a
public pro^eftlon of faith in Chrift, an i a firm belief in
the ChrHii.\n religion ; not only a folemn dedication of
the perfon to God and hiG fervicc, but alfo a folemn pro-
rtiifiory oath that he v/iil abide by the public profeflion of
his faith, in Chrift; and his belief in the Chriftian
religion, vh^ch he hath made, and by that folemn de-
dication of bimfeif to God and his fervice. This ap-
pears from the nature of the ordinance : it is called a
fjcrament : it is tru5 the expreffion facramenr, is not a
fcripiure ter;n, it rom^s from the wor<i Jacramentum^
Latin, iignifying an oath, which the Roman foldiers
took to be true to their General, and not to de ert him;
in tiie hcur of da ger, fo that the word is a military pro-
miffjry oath, and though the word is not to be found
in fcriprure, yet the thing fignified thereby certainly is,
that pcrfons folemnly promife that they will cleave
to the Lord* whatever tit may coli theaii Then

the ordinance of baprifm miy be undcrftr»'-,cl to
be a folemn promife made bv the baptifed that he will
cleave to the Lord till death, will not deparf from vjod
or the foiemn pn^feiliun of religion which he then
makes, and that forever. And we are fare that Chriit
hath prornifed in the inflitution that he will be witlvhis
faithful fervants to the end of the world. And we reft
affured th.it he will never toral'y r or finally caft off any
perlon who truly and fincertly gives hinifelf to God and
Chrift in tlie ordinance of baptifm. Then by the ordi-
r^ance of baptifm we underOand an inftitu'ion appoii.ted
by the Lord J fus Chiift, by which perf >ns are inrnj-
duced into the church of Chrift, and numbered with
his people; make a folemn furrender and dedication of
themf.lvcs to God and his fervice ; and m.tke an open
and public profefiion of religion ; and a folemn promife
in the llrengrh of God, that they will abide by the pro-
fefiion they have ma^de> o; that they will be faithful to
the death, that they may receive the crown of life.

5. By baptifrn we unclerifand the wafhing or applying
water only tofome pirt of the perfm baptiled, and that
tJiis application is made into the name of the Father,
Son, and Hoiy Ghofi:, as the fign and fcal of fome good
to be commur.icated to him in God's time and way,
^nd this appiicarion of water is both a (ign and f -al of
the following things ; by a fign we unctertland the rc-
prefen,fing and fctting forth any thing, and a feal is a ra-
tifying and confirming it, or makes it iure ; and firft,
it is a fign and Icil of the covenant of gracC) Rom. 4.
II. And he received the fign of circumcifion, a feal of
the righteoufnefs of faith, which he had, yet being un-
circumcifed : that he might be the father of all them
that believe, though they be not circumcifed, that
righteoufnefs may be imputed to them alfo. Com-
pared with Col. 2. II. In whom alfo yc are circum-
cifed. vvith the circumcifion not made with hands, in
putting off the body of the fins of the fl.'fh by the cir-
cumcifion of Chrift. V. 21. Buried with him in bap.

tifm, wherein ye are rifen with him through the faith of
the operation of God. That this circuiiicifion of Abraham
was a fign of the original corruption of human nature ;
and of the internal circumcifion of the heart ; and alfa
of the gracious and vilible diftinftion God had made of
him and his feed from all other nations ; and of his
having brought him and his offspring into the bond of
the covenant. And the covenant, of which circumciiion
was the fign and feal was none other than the covenant
of grace. For the righteoufnefs of faith unto juflificati-
on, which circumcifion was the feal of, can belong to
none other, and as circumcifion was a fign and feal of
that covenant, fo in like manner is baptifm, as it is come
in its place ; and is of the like fignification ; and an-
fwers the fame ends. I admit that covenant of grace
was ratified, and confirmed by the blood of Chrift, cal-
led the blood of ths covenant ; yet, notwithftanding
bapnfm exhibits unto us the bleflings of this covenant
and gives us afl^urance that the bleflings thereof (hall be
made good in their feafon. Speaking after the manner
of men, he hereby binds himfelf to fulfil the promifes at
the covenant, or to make good the bleflings of the co-
venant in due time. On tfie other hand, we, on our
part, folemnly vow and promife that v.-^e will carefully
perform the duties of the covenant, according to the
folemn promiflory oath we have made, giving it as a
kind of fecuriryfor the fulfiUing our baptifmal engage-,
ments.

a. It is a fign and feal of our engrafting into Chrift*
Gal. 3. 7. For as many of you as have been baptifed into
Chrift, have put on Chrift, or, in other words, are made
one with him, not only in being made a member of hisvi-
iible church, but one with him, as being a member of thac
body, the church, of which he is the head, branches en-
grafted unto him who is the true vine,oras chafte virgins
efpoufed unto Chrift the bride.groom and hufband of
the bride, the Lamb's wife. This ordinance is a repre-
fentation and aflurance given us, that he will take us in-*

to fuch a nearfpiritu.il and indlfTjivablc union with him-
fclf, and into luch a dear relation, and we, on our part,
are willing anddelirous to become one with Chrift, mem-
bers of his myftical body» the church. We farther open-
ly profefs on our part, and give the utmoft affurance to
the world, yea put our (eal to it in our baptifm, that
we have put on the Lord Jefus, and make no provifion
for the flefti, to fulfil the lulls thereof. Such things are
reprefenied to us in the ordinance of baptifm ; and con-
firmed to us therein.

3< It is a fign and a fealof the pardon of fin by the
blood of Chrift. Acls 2. 38. Then Peter faid unto
them, repent and be baptifed every one of you in the
name of the Lord Jefus Chriit for the remiflion of fins,
and ye fhall receive the gift of the Holy Ghoft. Chap.
22. 16. And now, why tarriefl. thou ? Arife and be
baptifed, and wafli away thy fins, calUng on the name
of the Lord. In this ordinance is laid before us, a ftrong,
and clear rcprefentation of the procuring and meritori-
ous caufe of the pardon of ail our fins in or bv the ele-
ment of water, reprefenting the blood of Chiift, vv^hich
cleanfcth from all fin. The atoning and purifying blood
of Chrill is well reprefented by the water in baptifnij
and we may reft well afl'ured that the thing fignified
fhall be made good in due time.

4. Baptifm is a fign and feal of regeneration by the
Spirit of God. Tit. 3. 5 Not by works of righteouf-
nels which we have done, but accordmg to his mercy
he faved us by the walhing of regeneration, and renew-
ing the Holy Ghoft. As the wafliing of the regenerati^
on is here underftood to be baptifm, will lead us to con-
clude that baptifm reprefents the regeneration or the
renovation of our corrupted natures, by the renewing
and fancflifying influences of God*sSpirit, purifying and
cleaijfing usfrom all filtliinefs, both of the flefli and
fpirit, perfecting holinefs in the fear of God. And our
regeneration is fitly reprefented or fignified by water
in baptifm : as water is of a cleanfing nature, fu are

J'*

iherenewirg 3nd fanflifying irEucrces C)f the Hol^r
Gholt ; and we may icrt afTured that Chrift will, in ciue
timp, give the thing (ignilisd, as well as the fign of our
regeneration,

5. Baptifm is a fign and feal of our refurrec^iion from
the dead unto eteina! life. ift. Corinth, 15. 29. Elfe
what {hall they d'> who are baptifed for the dt-ad, if the
dead rile rot <'t all ? Why arethey then b.iprifed for the
c^ead ? 1 hefc words would lead us to underftand, that
fu'.h of them as had been baptifed, had been baptifed
ji to the hopes of a glorious refurreciion unto eternal
life This li-eiJS to be the tneanjng of the Apt)llle.
Then our baptifiu may reprefent or fignify our ht)pe of
a glori( UK reiiineclior, and afluring us of- it. And we
may red affured that he will notdifappoiniusof our juil
and leaft nab'e hope through him,

6. Bapiifm is faid to fave us. \(t. Pet. 3. 12. The
like figure whercunto even baptifm doth alfo now fave us
(not by putting away the fiith of the flefh, but by the
anfwer of a good confcience toward God) by the re-
furredion of Jefus Chrift from the dead. By baptifm
faving us, we underftand it as a mean of our falva-
tion, or a channel of conveying faving bleffings unto us,
when bleffed of God for that purpoie.

Thus I have endeavoured briefly to fhevv what we are
to underftand by the ordinance of baptifm> and what is
comprehended in it, in fhort, that it is an ordinance in-
ftituted by Chrift, applying water to a part of the per-
fon*s body to be baptifed, in the name of the Father,
Son, and Holy Ghoft, a folemn admiflxon into the
church, and numbered with God's profeiling people,
a folemn dedication of themfelves to God and his fer-
vice, taking Chrift's yoke upon them, which is eafy, and
his burden, which is light, an open and public profeftion
of Chrift and his caule, a folemn promifTory oath that
they will cleave to Chrift, or be faithful unto the death,
or abide by the engagements they- have co.ne under, a
lign and feal of the covenknt of grace — of our engrafting

into Chrlft cr union with him, rcmiffi n of fin by the
blr.od of Chriil, of regeneration by his fpirit, of our re-
furredion to eternal Ufe— a mean of our falvation.

Fiom tin's fliort account of the ordinance we may in
fomc meafure know what we underftand by it, and what
is comprcheniied in it, and from whence we may leara
that it is an inftitation of the greateil impirtance. and
therefore is not to be negle»5fed nor defpUed, as Tome if
not m;ihy-, do : but is to be care uHy and conicienfi-
oufly obferved, wlien it can be conveniently had, and
Fegu'arly adftiiniflered. And having it adminiftered, it
ought to be duly and ferioufly confidered by adult perfons
befoic they coriie to baptifm, bccaufe it is a ferious and
folemn matter they are going about, folemnly devoting
themfelves, foul and body, unto God and his iervice, en-
tering into covenant with him never to be forgotten,
a lifting up the hand and fwearing to the Moft High^
laying the foundation of that honourable profeffion
which they mull never lay afide.

The fecond thing propofed was to (hew that Jefus
Chrirt, our Lord, is the author of the ordinance of
baptifm, and promifes to be with his faithful fervants
in the adminiftration thereof, to the end of the world,
which is an evidence that is to be a perpetual {land-
ing ordinance in the church of ChriR: to the end of
time. That our Lord is the author of it will appear
from what follows : John 3. 22. After thefe things
came Jefus and his Difciplcs into the land of Judea, and
there he tarried with his Difciples and baptltieu. V. 26.
And they came linto John and faid unto him Rabbi, he
that was with thee beyond Jordan, to whom thou
beared witnefs, behold the fame baptifeth, and all men
come to him. Chap, 4. i. 2. When therefore the
Lord knew how the Pharifees had heard, that Jefus
had made and baptlfed more difciples than John, though
Jefus himfelf baptifed not, but his DUciples In thefe
verfes we are told that Chrift baptifed not with his own

hands, but by thp miniftry of his Dlib'ples, and hU
doing it by them would lead us to conclude that they
did it by his comn^and and authority, or by his direc-
tion, and of courfe hs is the author of the ordinance of
baptifm. This is clear from the words. When he au-
thorifed them is uncertain, and what rules he gave them
concerning the adminiftration of the ordinance we are
not told, but that they adminiftcred it by his authority
and direction is beyond a doubt. Why he did not do
it himfclf it is fuppofed, that his end in not doing it
himfelf was to maintain the dignity of his character- sa
Lord of the Church, and every way fuperior ^o John,
who was merely a fervant and baptifed wit^hisown
hands, without commilTionir.g others to doitj and, al-
fo, that cur Lord might not feem to ad with improprie-
ty, and to feek his own honour, by bapt)fin;T in his
own name ; that he might fhew himfclf to be fent rot
to baptife with water, but to the more excellent work
of preaching the gofpt 1, and baptifing with the Holy
Ghort ; that he might prevent diCputes and emulations
among his Difciples, en account of feme being baptifed
by himfelf, and others by his commiiTioned fervants ;
and that the validity and eflicacy of baptifm might not
be fuppofed to depend upon the worthinefs of the admi-
niftrator, but only the authority and bleflingof Chrift
on the adminiftration, according to his will. Dr.
Guife on the place ; Whatever wms the reafon of not
doing it himfcif I know not, yet this we know, or
juftly infer, that he authorifed them, otherwife they
would not have done it under his eye. But what is
the beft proof of his authorifing to do it, is the infti-
tution itfelf now under confideration, and ground- work
of this treatife upon baptifm. This inftitution we find
recorded by the Evangelift Matthew, chap. 28. 18,
to the end. And Jefus came and fpake unto them, fay-
ing, all power is given me in Heaven and earth, go ye,
therefore, and teach all rations, baptifiag them in the
name of the Father, 'and of the Son, and cf the

Holy Ghoft, teaching them to obferve all thofe
things which I have commanded you ; and lo I am
with you to the end of the world. Amen, Here we
have the mod fatisfaftory evidence of Chrift being the
author of this ordinance of baptifm ; and as Mediator
he had the moft ample power given him to appoint
ordinances and laws for his church as he fa\v meet.
Then this ordinance is from Heaven, not of men ;
and that it hath no lefs a perfon for its author than our
Lord Jefus Chrift — God Man, the great King and Head
of his Church. And his faithful fervants may warranta-
bly difpenfe it in his name, and under his authority
and direction ; and in dependancc of his gracious pre-
sence to be with them in the adminiftration thereof,
for faithful is he that hath promifed — he will certainly
do it. And he hath not only promifed his gracious pre-
fence to his faithful fervants in difpenfing this ordinance,
but alfo hath given us to undcrftand that he deligns it
for a perpetual ftanding ordinance, to the end of time,
in his church : therefore the Minifters of the Gofpel
may cheerfully enter upon the work of difpenlilng the
ordinance of baptifm, feeing Chrift hath promifed to
be with them in it, to aflift and direct them in their
work. And we may draw ftill more comfort from his
promife, that this ordinance will be continued in his
church, while the world ftands. However perfons from
generation to geueration may negledt and defpifc it ;
yet, it fliall be continued in the church in fpitc of their
neglect and contempt '• for his promifing to be with
his faithful fervants in the adminiftration of it to the end
of the world, fairly implies that the ordinance itfelf will
alfo be continued. That Chrift inftituted this ordinance
after his refurrcclion, is evident, and it appears to have
been done on a certain mountain, and if not immediate-
ly before his afcenfion, yet but a fliort time before it.
However, he is the author of it, and gave it in charge
to his apoftles to difpenfe, and of courfe to their fucceflbrs
in oflice, the ordinary minifters of the gofpel, but faith-

ful fervin^s of Chrlft Jcfus. Let them then obferve his
cli.irgc. an 1 hope in his word ; and let their hearts
learn an 1 yic'd to his authority, and look for his pre.
fence in rlj^i way of his own appointment ; and tiev'>tc
thcmlielves and theirs to the Saore 1 Three, as the Ono
i'rer.ial God, hi whofe name they ought to be bap-
td>d.

I he third thingj prop f xl in the method was to fhew
who are the proper adminiftrators of the ordinance of
bipti/m, or who are properly authorifed to difpenfe this
inll tution.

Wnen the Lord Jefus chi.fe his Miniflers, he appoint-
ed the twelve Apo'Hes, and the fevcnty Diiciples. a*
appears fronj the f I'owirg texts of fcrip^ure. which I
Ihall take the liberty to tranlcribe, And firU, with ref-
pd[ to the Apoftle':, Mitth lo i-g. And when he
bad called unto him his twe've Difc pies, he gave then^
power ovci unclean Spirits, to call theninut; and to
he il all inau'ier of dilcife, ^nd all mmner of licknefs.
N »w rhe names of the twelve .^porle^were thefe,thefir(l
Simoo, who is (.ih«d Peter ; an! Andrew, his brother j
Jiuus the In oi Z bedfe; and J hn his brother; Philip
an! ^avh lomcw, Thomas, and Matthew, the publican ;
Ji:ne>, t.ef)n of alpheus ; and Lebbeus whole firname
Wis I haddeus ; SniK>n, the Canaanite ; and Ju laslfcari-
ot, who alio I crrayed him. Thefe twelve Jefus (ent
f nh, and commmded them, fiying. go not into the
way i)f the G^Mtdes, and it to any ciiy of Samaria enter
ye not, bur ga ye rather unto the loft flieep of the
H )u(e of IliHci, and as ye go, preach, faying, the kmg^
dorn of Heaven is at hand, heal the fi.k, cleanfe the
Jcpers, raife the dead, caft out devils; freely ye have
ic.eived ; frtelygVe. Mark 3, i3-«6. And he goeth
lip unto a mountain, and called unto him whom he
would ; and they come unto him, and he ordained
twelve, that they (hould be with him, and that he
inight fend them forth to preach, and to have power to
heal all manner of dife^fes or iicknefi j and to call out

dcvilj* Chap. 6. 7-14. And he calleth unto him the
twelve, and began t(* fend them forth by two and t»vo,
and gave them power over unclean fpirits ; and com-
ni-inded them th it they (hould take nothing tor their
journey, Tave a ftifFonly, no fcrip, no bread, no money
in tl'cir purfe ; but be (hod with findals ; and not put
on two coats. And he faid unto them, in what place
f( sever ye enter into an houfe, there abide until yc depart
from thac place. And whofocvcr {hall not receive you,
ror hear you. when yc depart fhake cff the dull under
yrur feet f < r a tedimony agiinfl them. Verily I fay un*
to you, it (hall be more tolerable for Sodom and Go-
morrah in the day of judgment than for that city. And
they went out and preached that men fhould repent, and
they caft out many devilsi and anointed with oil many
that were fick and healed them. Thus fir with refpect
to the commiflion given to the Twelve, upon his fend-
inor them forth at firft to preach the gofpel, to heal the
fick. and to caft out devils.

i fl^ill now liy before you the cominiflion given to
the Seventy in fending them out. Luke 10. i~io.
M'^X thefe things the Lord appointed other Seventy
alfo, and fent them two and two before his face, whither
he himfelf woufd come into every city and place. There-
fore faid he unto them, theharvcft truiy is great, but the
labourers are few ; pray ye,therefore the Lord of the har-
vcft, that be would (end forth labou? ers int ) his harveft ;
go your ways : behold I fend you forth as lambs among
wolves, (lirry neither purfe, nor fcrip, nor fh es, and
falute no man by the way. And into whatfoever houfe
ye enter firft, fiy p^ace be to this ho.ife, and if the fons
of peace be there, your peace fhall reft upon it. If not
it fhall retu n to you again. And in the fame houfe
remain, eating and drinking fuch things as they give:
fur the labourer is worthy of his hire. Go not from
houle to houfe. And into whatfoever city ye enter,
and they receive you, cat fuch things as are/fst before
you, and heal the iick that are therein > aad f^ unto

3»

tbem the kingdom of God is come nigh unto you. V.
19. And behold I give unto you power to tread on fer-
pents, and (corpions, and over all the power of the
enemy ; and nothing fhall by any means hurt you.
Notvvithrtanding, in thefe rejoice, not that the fpirits
are fubjedt unto you, but rather rejoice becaufc your
names are written in Heaven. The commiflion given
to the Apoftles, and feventy Dlfciples, appears to have
been much the fame, to wit, to preach the gofpel, to cure
diteafes, and to caft out devils, but no word of baptifm,
in either of their commiffions, as far as I can find.
However, the Apoftles muft have been authorifcd by
Chrift, as was already obferved, othcrwife they would
not have done it, which we find they did. It is moft
likely their commilfion was enlarged afterwards, though
not particularly mentioned by the Evangelifis, at lead
the commiflion of the twelve Apoftles, whom I under^
ftand to be the Difciples, referred to, John 4. i. 2.
Therefore when the Lord knew that the Pharifees had
heard that Jefus made and baptifed more difciples thm
Jf)hn, though Jefus baptifed not, but his Difciples. The
Difciples here mentioned, moft likely are the Twelve*
which he kept nigh him, though I will not be pofitive, but
as to the inftitution ofbiptifiii under confideration, and
recorded M^tth. 28. towari's the end, was certainly
addreflsd to the Eleven, for Judas had gone to his owa
place before this time. Then the eleven Difciples went
away into Galiiee> unto a mountain where Jefus had
appointed them, and when they faw him they worfhip-
ped, but fome doubted. And jefus came and fpake
unto them, faying, all power is given unto me in Heaven
and in earth, go ye, therefore, and teach all nations,
baptifing them in the name of the Father, the Son, and
the Holy Ghoft ; teach them to obferve all things what-
foevcr I have commanded yau, and lo I am with you
alway^ even unto the end of the world. Amen. The
eleven A^ioftles were the perfons commiflioned at this
time to go teach and bap^fe, and only a very fhort

time before his afccnfion into Heaven, aad I spprehend
that it was among the Lift things he did in perfon in
this world* his commKrioning the Eleven to teach and
baptife. Then the eleven Apoflles were commiifioned
by Chrift to teach and baptife. 1 hey v.ere the extraor-
dinary niinifters of religion to teach and to dlfpenfe the
facraments. But they were not to continue forever,
and the work of teaching and difpenfing the facraments,
and all the branches of the minifterial oflice> mult be
carried on to the end of the world, therefore there muft
be men appointed tofucceed the Apoftles in their mini-
fterial work to teach and baptife. It is the i^poflles in
the firfl: inftance who were appointed to this work, and
then it muft be their fucceffors in office, who aie to do
the work in fucceeding generations, and to enter into
their labours. But the great qu:2ftion is, who are the
fucceflbrs of the Apoftles in the office of the holy mini-
llry ? As it is claimed by every defcription of the pro-
feifors of the Chriftian religion, each denomination
looking upon themfeives, at leaft: their paftors h ok
upon themfeives, as fucceeding the Apoftles in the office
of teaching and difpeniing the facraments. Of courfe,
as teachers of the various denominations of Chriftians,
all claim the fucceffion, and would be highly offended
if it was denied them, it will be nectflary in Tome mea-
fure to afcertain who are their fucceilors in office. I
fliall not examine into all the various claims of ihofe
who would be thought to fucceed them, but fliall fix
upon the perfons following, as raoft likely to be their fuc-
cefTurs in office ; i. Teachers neareft them in dodrine ;
2. In manner of life ; 3. They who come into the office
of tJie holy miniftry, according to the rules of Chrift's
Houfe in that cafe. Teachers who come neareft to thefe
tliree, arc in my judgment moft likely to be the fuc-
cefTors in office to the apoftles, and of courfe the pro-
per adminiftrators of the ordinance of baptifm ; and
thofe who have them not^ v/hatever their pretenHons
may be, they have no juft cbiixi : for as our Lord him*

4»

felf faith, He that Cvimeth not in by the door, but
climbeth upfome other way, the fame is a thief and a
rj'bher. bo be that cometh not into the holy Miniftry
by that way which Chrift and his apoftles point out,
and hath not the qualifications required of a gofpel
nrjinirter, is no minillerof Chrift, nor fuccelTor to the
apoftles. It may then be receffary to give a fliort ac-
count of the qualifications and character of a gofpel
minifter, and of his coming into the miniftry, that wc
way the better know who are the proper adniiniftra-
<ors of the ordinances of religion. And

I. They muft be friends of the great King and Head
of the C hurch, whole Ambafladors they arc, otherwife
they will n( t be friendly to his caufe, nor careful to
promote his intereft, nor rejoice when his ciule gains
grcund, as they (liuuld do, nor will they be adn)itted
into his Councils. Saith our Lord, John 15 15,
Kencefcrth 1 call you not fervants : for the (ei vant
knoweth not what his Lord doeth ; but I have called
you fricndb; for all things, which I have heard of my
Father, I have ma^e known unto you. 1 his is highly
neceffary, for if a King fend an ambaflador to a foreign
Court upon very important bufinels, that ambaflador
if not friendly to his Prince, will be apt to betray his
truft, fo they will who arc not friends to Chrift, and do
not wifh well to his intereft. Or, in other words, they
muft be Chriftians, new creatures, created in Chrift
Jefus unto good works, or believers in Chrift. For the
carnal mind is enmity againft God, it is not fubjedl to
the law of God, neither indeed can be. They in this
cafe would be enemies to God by wicked works, there-
fore entirely unfit for the work of the gofpel miniftry,
and very unlike to the Apoftles, whom they pretend or
profefs to fucceed in office. For the Apoftles were bc«
lievers in Chrift, true Chriftian men, and friendly to
his caufe, and defirous to promote his intereft in the
world, and fofar qualified for being taken into fervice.
Nor will Judas, being numbered with the Twelve, weak-

en i\ic argument, that pcrfons friendly to ChrlH, per-
Tons w i)o arc adual believers in Chrill, (.r are true Chriiii-
ans, ought cr {liould be the perfons taken into theoiike of
the holy n)inilby. This is a nccefiary qualification in a
minKier of the gofpe!, and lies at the foundation of his
other nect (Tary qualifications: for witliouc it he vv,i] make
but an a\vk\vard figure in the officeof the holy miniilry.
Then a mimdcr of the gofpcl is himfelf firft to believe in'
Chriil, before he calls others to the faith of Chrift.
He muil needs be Chriftian himfelf, before he urges
others to become Chrifiians, or favingly changed, other-
wife they may turn upon him and fay, Phyfician heal
thyfelf. But I would not be underttood that every
perfon who takes in his head to think that he is con-
verted to God. is io, far from it : for divers perfuns
pretend orprofefs to be born again, whom I believe are
Grangers to God, or a faving change, if v.e are to judge
them by their fruits. Neither would I be underflood to
think that all believers in Chrift fhould preach the gof-
pel. Alii mean is, that found cocverfion, or being a
good man, is indifpenfably neccllliry for a preacher of the
gf^fpel.

2. If they are true mlniflers of Chrift Jefus, they arc
i^ot only to be truly gracious perfons, or religious, well-
difpofed ferious people,but alfo to be able to teach others.
They are to be fcribes, well inftruded in the gofpel
kingdom, who can bring forth out of their treafures
things new and old. Matth. 13. 51. and 2. Tim. 2. 2.
Therefore my fon be ftrong in the grace which is in.
Chrift Jefus, and the things which thou haft heard of
me among many witnefl'es, the fame commit thou to
faithful men who fhall be able to leach others alfo.
rhefe texts would lead us to underftand that minifiers of
the gofpel are to be able men in order to qualify them for
their work, which is of the greateft magnitude, all
things confjdcred : fo gieat that the ableft of them are
mfufficient to the talk. And this ability to teach, and

tohe furnillicd with thing.? newandnld, will cotr.prclicncf
ability of the mind, or tint miniilers of the gor;)el are to
be men of ii^ood natural parts or endovvmenis of the mind:
filch as a flrong judgment todifcern, ?^]\d Rronp; rational
powers to reafon the n)atter, and to argue the point
With gainf,:iyers ; a prompt iTiCuiory to bring ncccllary
tjutiis to remembrance : ail thefe things they will find
recefTary in ih.e difcharge of tl.eir duty. It is in vaiii
to think that weak men may ferve for the ir.iDiQerial
odice. Thofc wliohave miniftered in it for any time,-
find the contrary. Moreover, able to teach, will alCo
comprehend not only the endowments cf the mind,
but alfo a c;rcat fliaie of r.uman learr.ins: ; to be well
acqu.iinted with theLatin, Greek and Fiebrew laiiguagcs ;
alio in found philofophy, natural and moral. To be
well acquainted with thefe will enable him to teach with
much greater advantage. It may be fiid thai this th«
i\purdcs hurl not ; this I grant, but had what was fuperior
thereto. '1 hey had the Uoly Gholt poured down upon
them in a miraculous manner, which enabled them to
{]jeak languages they nevirr learned. So that they
couid fpcsk any language whatever, as appears from the
day oi Pcntec(>Il' For p:op'e heard the Apoillcs
fpeakin their own language, however difTcrcnt from th^'.
native language of the Apoft'e?, ?.s may be fee n, Acls 2.
Therefore, the Apoftics, by ihis means, had learning in
•a miraculous manner, as gave them the greater afcen-
cancy in this re'pecl:, and the better qualified for the
minillerial office , than the mod learned in the languages
in the piefent day. And it is evident from hence that
learning is nccclVary ; yea, indifpenfably necefTary for a
minifterof the gofpel, otherwife the gift of tongues
would not have been conferred upon the Apofiles, in
order the better to qualify them for preaching the gof-
pel. And we are fure the apoftic Paul was a learn-
ed man, and it is reafonable to fuppofe that a perfon ip;-
norant in human literature cannot make a good public
teacher, it would be unreafonabie to think it. 1 know

humin learning is ciieJ down by fevcral ciaflQ^s of peo-
ple, and hith been to myf^lf ; and .iltb th,u tliefe illi-
terate teichers are more a>:cepcable to certain defcrip-
tions of people, tlvan the abletl ichoiars or b.-:ft inftruct-
cdteicUers, but this is notlimg to the purpoie, Teacli-
crs delliiute of human learning will cry it down, becauK;
they have it not ; and ignorant people will admire
ihcin, becaufe they know not better, and by reafon of a
jull juilgmeiit from God upon them for their ignorance,
which they fufTcred to come upon them, by their own
carelelTnefs and inattention. But both thofe crying it
down will not alter the (late of the cafi. For it cannot be
fuppofcd that thofe who have fpent fome time in learn-
ing trades : and fpsnt fome time in the practice of thofe
trades they have learned, and cannot read a chapter of
the Englifli New Teftament with any degree of proprie-
ty, whicli is really the cafe with fome in this Country
or Province ; it therefore cannot be rightly fuppofed
^hat fach perfons can be qualified for public teachers,
k would be an infult to common fcnfe, and laying afide
our reafon and underdanding. It is well known that
the ChriiUan religion hath numerous enemies — men of
great abilities and learning, and fubtlc, and cunning,
and infidels are not wanting in our day, that are
neither deftltuteof parts nor literature, and which hath
been the cafe in all ages of the Chriftian church, lefs or
more ; and of courfe, it is highly requifite that the mi-
nifiers of the gofpcl, to whom are committed the
oracles of God in a great meafure, fiiould be men boili
of abilities and learning to counterad their attempts to
hurt and dcftroy the ChrilHan religion, which they
•ftrive to do with all their malice, migiit and fophiftry.
And what could thcfe illiterate men do in defence of the
truth ? rhefe enemies would confound them in a fhort
time even with their fophiftry. And therefore it re-
quires men of abilities and learning to defend the truth,
Tnd to contend earneft ly for the faith once delivered to
hs Saints. And v/e know that learning had great in-

fiuence in prcmotirg the reForn:atu)n and rcc.n-ery of
the truth. Therefore it is indlfpeiifably necefL:!'/ for
thofe in the mini{lcr"al office to be men of abililies, na-
tural ir.d acquired. It may be faid, in fivour of thel'e
illirerare men, that the great meafure of the Spirit will
niake up for their deficiency in learning. \t is true that
rrcat meafure of the Holy Spirit is a great help to a
gofpcl minifier in preaching the gofpel, but doth net
fuperfede or kt afide human learning, oi render it un-
rjecefl'ary ; neither doth human learning, render the
gracious aids of the Holy Ghofl unnecefTary. But brth
are receffary in their place in a gofpel mlnifter, and
mutually aflifi one another; and aregre^t helps to him
in the diicharjre of his office, Bat nrtwirhftandins;
the high claims tliey have upon the Spirit of God, it
will be found that their rr;eafure thereof is but fmall, if
any at all. But the exaniination thereof will t^U in
more naturally afterwards. And, upon the whole, to
be an <ible public teacher will require a great (hare of
human learning to the better dir:harge of his ofRce ;
efpecially when the extraordinary aids of the Divine
Spirit are withdrawn and withheld.

Still farther, to be an able miniiier of the New Tefta-
ment will alfo comprehend great knowledge (;f divine
truths laid up in his mind, fo that out of the Old and
New Teftaments : and out of old and new intlruclions,
cbfcrvations, ^nd experiences, he may bring forth doc-
trines fuited to ail perfons and cafes, as may be :noit
feafonable and advantarjeous to thofe he v/ould inftrucl:.
Or, in other words, be mighty in the fcriptures, and
well inflructed in the truths of religion, muft be well
iurnifhed with knowledge and utterance, gifts and
graces, to difpofe, qualify, and enable him for explain-
ing, proving and defending, and applying the whole
counfel of God. Then to be an able minifter of the
gofpel will require a perfon of great abilities of the
mind ; a good Ihare of human learning, with a great
{lock of divine knowledge, or knowledge of the icrip-

turcs, and a great fhare offaving grace. Thefe things
will make him the abler minider of the New Te(lamei;t,
and fucceffor in office to the apoftles ; whereas ignorant
men are but blind guides, who lead the blind, and both
fall into the ditch — Novices not to be admitted into the
nuaiber of public teichers as incapable of teaching.

3. They are not only to be able, bat alfo to be apt
to teach, ifl:. Tim. 3. 2, A Bifliop mufl; be blamelefs,
the hufoand of one wife, vigilant, fober, of good be-
haviour, given to hofpitality, apt to teach. 2d Tim. 2.
24. And the f^rvant of the Lord muft not ftrlve, but be
gentle unto all men, apt to teach. In thefe two places
it is required of agofpe! miniiter that he be apt to teach.
The word apt may denote in fjme meafure an ability to
teach, a capacity to do it. But here I appiehend it
will mean a capacity for conveying gofpel truths in the
eaiieft, plaineft and moft hmple manner poffible ; fo
that they may be eafily underftood and received : for
there is an abftruie, dark way which fome have in deli-
vering things which they have to fay, that renders it
dinicuit to underftand them. Then apt to teach will
denote that fuch teachers are fit and capable on account
of their knowledge in divine things; and fit to com-
municate knowledge and inftruction in fuch a plain and
fimple manner as to be eafily underftood, which is a very
necelfary qualification in a public fpeaker, cfpecially in
a gofpel miniiler who hath the weak and the ignorant to
inikuch. IF he wants this qualification he will be as
one that beats the air, or ip:;aks in an unknown tongue.
This doth not fay that his llyle (hould be flat or mem, or
below the dignity of a gofpel minifter, but that he be
quaUfied to deliver his ideas and thoughts in fuch a plain
and eafy manner as readily to be underfi;ood, and to be
fitted to the fubjed in hand. It will alfo denote that
the teacher is ready to lay hold on ali opportunities
of inftruclion.

4. Another qualification of a gofpel minifter is, that
his dodrine be found. He muft not deliver any thing

tliat IS contrary tof;)und doclrine. lie muft nc;t di-livef
any thing- contrary to the pure and vvholefonte words
or doclrine of Divine Revelation. He is to hold fall
the form of found v/ords. 2d Tim. 1. 13. Hold fad the
fornri of rv)und v/ords, which thou liafl heard of me in
faith and love which is in Chriil Jefus. Tit. 1. 9 Holding
faft the faithful vvord, as he hath been taught, that he
may be able, by found d ;cl:rine, both to exhort and to
convince gain fa ye rsi Chap. 2.1, But fpeak thou the
things which become found doctrine. He:c we have
found words and found doctrine required of a g')fpcl
preacher. And by them we underftand the doctrine
of Ch^ill and his apoftL-s, pure and unadulterated by
faife glofi'es and niifinterpretations which weak and
corrupt men put upon tliem, or the true and genuine
fessfe of icripture. And by keeping to this will fo far
piove them to be the fuccelTors of the apoftles in preach-
ing the gofpcl of Chrili:, or preaching Clirift, and him
crocifiecl) as they did, and will fo far qualify the'.ii foe
the right diicharge of. the duties belonging to the cflice
of the holy niiniilry, and for difpenOng the fjaling
ordinances of religion.

5. Ii is farther icquired of gofpel ininifters^tliat thcy-
be found faitliful to that trull committed to them, 2d.
Tim. 2. 2. And the tilings which thou haft heard of
mc among many wilnelfis, the fame commit to faitli-
fu! men who (h, ill be able to teach others; nlfo, i(t.
Corinth, 4. 2. Mareover it is required of ftewards,
that a man be found faithful, faithtul in the execution
of that truil committed to them, faithful in keeping no-
thing back v/hich th&y think to be profitable to their
hearers, feeding them with found knowledge?, warning
them of their danger, reproving, rebuking, inilructing
and admonilliing them as occafion requires, and en-
deavouring to lead them to Chrift ; faithful to God, and
to Chrift, and to the fouls of men. This was the
cafe with the ApoOies, and will be the cafe, lefs or more,
with every faithful nunifler of Chriit, fuccefl'>T in

rflice to the i^ipoHles, which will fo far qupJify him
for preaching the gofpel and dirpenliiig the lacra-
mcnts.

6. Miniflers of the rjofpel are to be earneft and dili-
gent in the duties of their oilice, 2. Fini. 4. 2. Preach
tiic word, l^c inftant in (iralbn and our of feafon, re-
prove, rebuke, exhort with ail h>rg fufl'cring, andgen»
tlener;, and doc"irine, that is, with all diligence and
carnefincls are to difcharre the duties of their office;
and to lay hold on cvay opporturiity that offers for
promotirg tl'.e intereil: of a Redeemer's kingdom, and
the good of feu's. To preach tl;^ wind of God with heart
cngagcdnefs and diligence on thcLcrd'aDay, and at other
times; in times of peace, and perfecurion ; in pubUc,
and in private ; on flated and occaflonal opportunities>
when it is, more or lefs, likely to do good. To apply
the word as there may be occaiion, for repi'oof, to con-
vince g.iin-fiyers of their errors ; for repreheriding fm-
ners and back-ftidets, to reclaim and reform them ; and
for counrehinsc, sxhortingr, and encourasirHi; believers-

o ^ o on

to go on in the way of righteoufnefs ; or to jj^rfeV'cre in
the good Vv-ays of God, and the faith and profefilon of
the g:>(pel, and in a fjec, open and faithful declaratioa'
of the Vi^'hoie counfcl of God, and that w'uh a proper
difpoiition of mind.

7. The minillers of the gofpel are to be watchful, sd-
Tim. ^. 5 — But watch thou in all things. Heb. 13.
17 — Obey them that have the rule over you, and fubmitf
yourfelves ; for they watch for your fouls as they that?
muft give an account, that they may do it with joy, and
not v/ith grief. To watch for the fouls committed to-
their trull, will denote their great attention and care ta
obferve the dangers (innsrs may be in, and to want
them thereof; and their earneft endeavours to promote
their faffety, holinefs and felicity ; and to check or re-
train what may be amifs about them. Moreover, they
are to watch againft erroneous perfons and their errors,
and watch for opportunities of confuting them ar-^

in efjabllflilng the truth in oppnfition to the errors o£
falfe teachers j to guard a^ainft tcmprations to iln ;
to watch over their own fpirit?. and their own conduct,
at all times and in all circumftances. In fhort they are
to watch over themldves and others with the oreateft
care and attention : by which means they will lb far
manifeft themfelves to be the fucceilors of the apoiiles in
office, and fo far qualified for preaching the gofpel and
adminifttiring the facraments.

8. The minifters of the gofpel are to be firm and re-
folute in thecaufe of God and Chrift. Acls 20. 22. —
And now 1 go bound in tlie fpirit unto Jerufalem, not
knowing the things that fliall befal me there. V. 23. Save
that the Holy Ghoft witnefTeth that bonds and aitlicli-
ons abide me. V. 24. But none of thefe things move
me, tieither count I my hfe dear to myfelf, fo that I
might finifh my courfe with joy, and the miinitby
which I have received of the Lord Jcfus to teftify the
gofpel of the grace of God. Chap. 21. 13. Then Paul
aniVeied, what mean ye to weep and break my heart ?
For I am ready not only to be bound, but to die at Je-
rufalem for the name of the Lord Jefus. 2d. Tim. 2. 3.
T hcu therefore endure hardnefs as a good foldier of
J' fus Chrift. The faithful miinifters of Jefus Chrift have
hirdihips, dangers, dIflicuUies, and dilcourjgcmenrs to
encounter, and to meet with in the way of their office;
and therefore firmnefs and refolution are indifpcnfably
necefTary to their furmounting them, and perfevering in
their duty ; for without them they would be apt to
faint ami give over. But refolutely facing danger, and
firmly ftanding in the evil day, they thereby manifeft:
themfelves to be the iu'ctffors of the Apoftles^ who
fheweo the greateft fortitude in times of dinger, and
would obey God ratiier than men, at the rifk of their
lives. They like brave folciiers of Jefus Chrift fight
valiantly under his banner and refufe to fubniit,
and fuch preachers cfthe gnfpel vsIm imiiate in this>
manifeft fo far their being riie fucctflurs of the apoftles.

and fir perl'ons fo far for preaching the gofpcl and dif-
penfing the facramcnts of the New Teftament.

9. Another qualification of gofpel minifters is to be
wife in winning fouls, to lay themfelves oiit as much as
they poflibly can to bring fouls to believe In the Lord J'-fus
Chriiljto thefivingof the fouh This was the ^reat buiinefs
of the Apoftlesin their preaching the everlaltirij; gofpel, and
this their great defireihat fouls might be faved,and they
took every winning method to gain them over to the ahnie
Saviour, and to be wife as ferpents, andharmleTsas doves.
They are to life their utmoil caution in their minitlratit-ns,
condiift and conVerfation. The greateft caution and
circumfpeclion is neccffary in gofpel minilters, coniider-
ing the circumllances in which they are placed, placed
in the midfl of a crooked and perverfe generation,
among whom they live, and among many M'^ho bear
them no good will, wait for their halting, and would
rejoice in their fall ; belides deceitful and treacherous,
who are apt to lay fnares for the minifters of Chrift,
while they are fpeaking them fair. Befides a cunning
devil, who fifts them as wheat, and treacherous hearts,
that ftart afide like a deceitful bow, Then the minifters
of the gofpel are to be wife in winning fouls to Clirift, pru-
dent in their miniftrations, conduct and converfation,
left their good fliould be evil fpoken of, and left they
fhould give occafion for the enemies of the Lord to
blafpheme ; or that they may not be enfnared and hurt
by thofc that wait for their halting. Then the greatefb
caution, wifdom, prudence, fimplicity, and a harm-
Icfs, inofFcnfive difpofirion, are to be about minifters
of the gofpel. And hereby they manifeft themfelves to
be the fucceflbrs of the Apofties in the office of the holy
miniftry ; and that they are fo far qualified for preach-
ing the gofpel and difpenftug the faciaments.

10. Another qualification of gofpel minifters is that
they ftudy to approve themfelves unto God. 2d. Tim.
i. 15. Study to fliew thyfelf approved unto God, a-

5«

v/orkman that needeth not to be. afliamed, rigiidy di*
viding the word of truth. They Ate to endeavour
through the ftrength of divii;e grace to approve themfelves
to the Lord as good workmen, who have no caufe to be
afliamed on account of their neglect, urlkilfulnefs, un.
faithfuhiefs, or any other reniarkable defect in the work
of the holy miniilry. Moreover, that with the utinoft
care and judgment they fcparate between truth and .er-
ror, between important and trifling things ; and to give
every one a portion of God's word in due feafon, with
a proper application of its various parts to the circuni-
Itances of their hearers. To endeavour, as much as pof-
lible, to aj)prove themfelves unto God, both in tlieir
minillerial character, and a!fo in their private converfa-
tion as Chriflians : and by fo doing they fo far manlfeft
themfelves to be the fucceflbrs of the apoftle and qualified
to preach the gofp el, and to difpenfe the fdcraments cf
the New Tcilament.

1 1. They are to be of good report, even with them
that are without, ift lim. 3, 7. Moreover he muft
be of good report of them who are without, Icaft he fall
into reproach, and the fnare of the devil. Gofpel inini-
llers ought to be men of clear reputation and un-
blemifhed characters, not only with Chriilians themfelves,
but alfo among unbelievers, or thofe without the pale
the vilible church, and who wait for the halting of
of the profeflbrs of religion, efpecially of gofpel miui-
iters. If not, it will both be a reproach upon themfelves
and the caufe they haveefpoufed, or upon the ways of
God and religion. And by this means the devil may
take an advantage aeainfl them to the injury of their own
fouls, and their ufefulnefs in the work of the holy mini-
ilry, and to the difcredit of religion, the triumphs of its
adverlaries, and to the griet of the godly ; and the
{tumbling of young converts. Then when they endea-
vour to conduct themfelves in fuch a manner, as that
they fhall have the efteem even of thofe without the pale
of the vifible Church, walking worthy of that vocatiou

5«

wherewith they are called, adorning the doctrine of
God our Saviour, by their well ordered lives and con-
verlations. By thuir fo doing they will be the more
qualified for preaching the gol'pel and adminiftering tlie
llicrarcents of the New Tellament ; and will fo far ma-
nifett themfclvcs to be fuccell'ors in ofUce to the Apof-
tles.

12. Minifters of the gofpel are to be blamelefs. ift.
Tim. 3. 2. A Bifliop muu be blamelefs, the Iiufband of
one wife. Tit. i. 7. For a Bifhop muft be blamelefs,
as the Rewards of God. They are to be of an unfpotted
reputation or of an unblemiflied moral charadler ; free
from fcandal or reproach in their life and converfation.
This will make them to be of good report among thoib
without thep.ile of the vihble church.

I fliail now (hut up this part of the difcourfe with a
few fcripture texs, fetting forth the character and con-
verfation of gofpel miniders. 1 ft Tim. 3. 1-8. This is
a true faying, if a man deftre the office of a bifliop, he
dehreth a good work. A bifhop muft be blamelefs, the
hufbind of on- wife, vigilant, fober, of good behaviour,
given to hofpitality, apt to teach, not given to w^ine,
no ftriker, nor greedy of filthy lucre, but pitient, not
a brawler, not covetous ; one that ruleth well his own
houfe, having in fubjection his children, with all gravity ;
(for if a man know not how to rule his own houfe, how
ihall he take care of the church of God ?) Not a novice,
left he be lifted up with pride — he fall into the con-
demnation of the devil. Tit. i, 7-10. For a Bifhop
muft be blamelefs, as the fteward of God, not felf willed,
not foon angry, not given to wlne> no ftriker, not giv-
en to filthy lucre ; but a lover of hofpitality, a lover of
good men, fober, holy, temperate ; holding faft the
faithful word as he hath been taught, that he may be
able by found doctrine both to exhort and convince
gain-faycrs. Thus I have given the outlines of a gofpel
minifter's qualification in doctrine and practice, necefla-
ry for the right difcharg^e of their oflicCj taken from th«

wordofGo:1, efpedally from tliceplllles of Paul to Ti-
mothy and T'tiis.

To which I fhall add a regular iutroduclion into the
office of the holy miniftry, which may be briefly fum-
irted up in what follows: A ftricl and an impartial in-
quiry into the abilities, learning, gifts, and graces of the
perfoii or pcrf )ns defirous of entering into the office of
the holy miniftry, by the minifteri* of the gofpel already
in that office, who ate the proper judges in that cafe,
or of the necefl'ary qualifications of candidates for th(?
office of the miniftry ; ;md upon finding them properly
or in a great meafure fo qualified for preaching the
;gofpel, they foiemnly fet them apart for that purpofe,
by the laying on of the hands of the Prefbytery, or by the
impofitioR of the hands of the feveral members of thatbo-
dy convened in a particular manner for that purpofe- Be-
ing thus qualified and thus fjlemnly ordained to the work
of the holy miniftry, then they may be judged fit perfons
for iiifpenfing the ordinances of religion, for preaching
the gofpel, and adminiftering the f^craments ; as hereby
the rules of Chrift's houfe are obferved. If fo, if thefe
are the qu ilificntions of a gofpel minifier, and the regu-
lations of Chrift's Houfe, then how unhke to thef« are
not a few in the Province, who pretend to preach the
gofpel, and even to adminifter the facraments,have neither
the abilities of the mind, nor human learning, nor know-
ledge in the fcriptures, nor have taken the proper fteps in
Coining mto the miniftry, and, it is to be feared, are
ftrangers to God, though confident of a faving ch;?ngc ;
of courfe may be deemed unlearned, ignorant, and even
erroneous, and immoral, which render them very unfit
to preach the gofpel, or to difpenfe the facraments.
Yea, perfons in the Province that never pretended to
preach have baptiffd children. Now applying the afore-
going rules and qualifications to them, we tafily fee that
they had no right to do it, and that it was the greatefl
prefumption in them to have done it, and ftill more fo
lor women to do it, as it hath been done by fome of

that fex, ev©n in this Province, if I am rightly inform-
ed.

But fome of thefe claffes mentioned will ftlll juftify
theinfelves by faying, that though they have not hu-
man learning, which they think altogether unneceffary
to the preaching the gofpel, or for adminiftering the
facraments ; that they preach by the Spirit, which learn-
ed men have not, and therefore are better qualified for
the office of the holy miniflry than they. That liuman
learning doth not lliut out the Spirit of God fo that
thofe who have learning cannot be good men, is utterly
falie : for many very learned men have been gracious
perfons. Neither doth the gracious influences of the
Divine Spirit render learning unneceflary in the work of
the holy miniUry : for they both have met in one per-
fon, and that in many a perfon, efpecially in the apoftle
Paul, who was a great fcholar. So that thefe pretend-
ers to the fpirit in(inuate that learned men have not the
fpirit of God, which is doing them the grcateft: injuftice,
for we h;ive found the greatefl. fcholars to be very gra-
cious perfons. However there are fome defcriptions of
perfons that have no learning, yet make great preten-
iions to the fpirit^ and fome of them I am well inform-
ed have carried their preteniions fo high in their public
difcourfes, as to have applied to themfelves the follow-
ing text of fcripture, which is applicable to Chrift only.
Ifa. 6i. T. The fpirit of the Lord is upon me ; becaufs
the Lord hath anointed me to preach good tidings to
the meek, and fo forth. A high move indeed, and nothing
Ihort of blafphemy, in applying to themfelves what parti-
cularly belongs to Chrift, as appears from hi.nfelf, Luke
4. 18-23. ^^'^ when perfons, or thofe who pretend to
preach the gofpel, make fuch high pretenfions to the (pU
rit,and that they are actuated thereby, it is time for us to
take the direcflion of the Apoftle, to examine the fpirits,
I, John, 4. I Beloved, believe not every fpirit, but
try the fpirits whether they be of God. There are
fpirits under different charai^ers. There is the fpirit of

«rror, i. John, 4. 6. Thereby know we the fplrit of
truth and the Ipirit {<f error A feducing fpirit. u
Tim. 4. I. Now the fpirit faith exprefsly, that in the
latter days feme ihall depart from the faith, giving heed
to feducing fpirits, and doctrines of devils, fpeaking lies
in hypocrify, having their confciences feared as with a
hot iron. A lying fpirit, i. Kings, 22. 20-26. And
the Lord faid, who (hall deceive Ahab, that he may go
up and' fall at Ramoth Gilead, And one faid in this
manner, and another on that manner. And there came
forth a lying fpirit and f^ood bef^ore the Lord, and faid
I will perfuade him. And the Lord faid wherewith.
And he faid, I will go forth and be a lying fpirit in the
month of his prophets. And he faid thou fhalt perfuade
!)!m, and prevail alfo : go forth and do fj. Now
iherefore the Lord hath pat a lying fpirit in the mouth
of thefe diy prophets ; and the Lord hath fpoken evil
concerning thcc. There is alfo the fpirit of the world,
1. Corinth, 2. 12. Now we have not receiveJ the fpi-
rit of the world, but the fpirit that is of God. There
13 the fpirit that rulcth in the children of difobedience,
Eph. 2. 2 Wherein time pafifed, ye walked according
to the courfc of this world, according to the Prince of
the Power of the Air, the fpirit that nov7 worketh in
the children of difv)bcdicnce. Therefore, as there are-
divers other fpirits befide the fpirit of God, fuch as the
fpirit of errot, a feducing fpirit, a lying fpirit, a world-
ly fpirit, a fpirit that worketh in the children of difb-
bedience, it becomes us, according to Apoftolic direfli-
on, to try the fpirits, whether they are of God or not ;
uP.d by their fruits we fliali know theni, and the fol-
lowing marks may give fome light upon the fubjecl, fo
that we fhall know in fome meafure, whether thefe high
pretenders to the Spirit of God, be really under the in-
fluences of the Holy Ghofl in their difcourfcs.

1. The fpirit cf God is the fpirit of truth, and leads
all thofe into all neccUary truth, v/ho are under his im-
mediate direction and »ii;flucnce. This is dear from

John 1 6. 3. Howbeit, when lie the fpint of trut h k
come he will guide you into all ttuth ; for he lliall rot
fpeak of himfcif ; but vvhatfoever he (hall hear, that
fhall he fpeak, and he will Ihcv/ you things to come. It
is as clear from hence as words can make it, that the
Holy Ghoft is the Spirit of Truth, and that ?.ll under
his direclion, guidance and influence, will be led into
all necefT-iry truth, otherwife they cannot be faid to be
led by him. This 1 hope will be granted me. Then
fhoukl fuch perfons as profefs to have the fplrit, advance
things in their public difcourfes, or otherwife contrary
to the real and true meaninsr of God's word, which was
indited by the holy fpirit, which they certainly do,
v/ithout charging them \njuft!y. Let the difcourfes of
thofe that make great pretenfions to the fpirit, be tried
by the fcriptures of truth, or by the law and the tefti-
mony, and in a great meafure they will be found in-
confiflent therewith. Then can fuch perfons, very er-
roneous in their principles, advancing contrary things
to the word of God. be faid in theie difcourfes to be un*
der the cireclion of the Holy Ghofl; or led and guided
by the Spirit of God, which every man mud be who
profeffes to have fo much of the fpirit as they pretend to :
may wc not rather place them under the fpirit of error,
than to be led by the fpirit of truth, and that they have
no claim upon having the fpirit of God. It will not be
their bold afl'ertions that will prove they have the fpirit
of God, and of courfe preach by the fpirit, when their
difcourfes in public, il" any thing, are full of error and
cannot abide to be tried by the word of God. There*
fore I would have fuch ferioufly to confider what ground
they have for fuch bold affertions that they have the
fpirit ot God. If they really have, let them bring for-
ward their proof : and to be led by the fpirit of God
into all necelTiry truth, is one good reafon for it. Bat
in this their principles and public difcourfes witnefs a-
gainft them,

2. The fpirit of God is a fpirit of knowledge and vn.

derftandingj John 14. 2 6. But the Comforter, whicli is the
Holy Ghoft, whom the Father will fend in my name, he
fhall teach you all things and bring all things to your re^
membrance whatfover I have faid unto you. Chap. 16.
13. Hcwbeit, when he the fpirit of truth is come he will
guideyou into all truth : for he fballtake ofmine andlliall
ihewituntoyoUshc Ihall not fpcakof himfelf,but whatfo-
evcr he fhall hear, that fliall he fpeak, and fliew you
things to come. i. John, 2. 20. But ye have an undion
from the Holy One, and ye know all things. From hence
it will or doth appear that fuch petfons as are taught
by the fpirit of God, and under his direction and ir;flu-
ence, will be men well acquainted with the doctrines of
Chrift, or mighty in the fcriptures, or they will be per-i
fons well inftrucled in the kingdom of God* For the
fpirit was to teach them all things, and to bring all
things to their remembrance, and that they had an
unction from the Holy One, and knew all things. And
though thefc general expreffions may not be taken in an
unlimited fenfe, that the perfons referred to were to be
taught fo as to know every thing of the doctrines of
Chrift, yet it will be admitted that by their being taught
all things; and by,^their knowing all things, we may fafely
underltand that they fhould knov/ much ; or be much
acquainted with the doctrines of Chrift, and well verfcd
in the fcriptures of truth. This I hope will be granted
me. Then can it be faid that perfons grofsly ignorant
and unacquainted with the leading doctrines of the gof-
pcl, ^re under the immediate direction and influence of
the Holy Spirit ? And yet fome ftich are found among
thofe that make great pretenfions to the fpirit. May
they not rather be ranked with the novices which the
Apoftle would not have admitted into the office of the
holy miniftry, or with the bhnd guides upon whom our
Lord pronounces a woe : or thofe blind leaders of the
blind, both of which fall intothe ditch ? I think they have
abetter right to beranke(^ with thefcjthanto fay that they
are under the direction and influence of the Holy Spi-

rk, who communicates light and knowledge to all under
his dlreclloii and influence, rhtifc taught by him are
no novices in the doclrines of Chrid we may be well
affured, and thit they who profef's to have a great
fliare of the fpirit, and yet fo grofsly ignorant of the
leading doctrines of religion, as a great many of them
really are, have no part nor lot in the matter, otherwife
the fcriptures would not have fet forth thofe under the
influence of the divine fpirit, to be perfons of exten-
five knowledge. Then thofe under the direction of the
Huly Ghoft will be well acquainted with the truth as it
is in Jefus Chrift, and the truth makes them free.

3. The Spirit of God is an uniform fpirit, confident
with himfeif, fettled, and fteadily purfuing one uniform
plan. Thelb things are evident in the fcriptures, which
he moved holy men to write, and though fomc of
the penmen lived far remote, both with refpecl to time
and place, yet we fee a wonderful and flriking uni-
formity and concord running through the word of
God from beginning to end, and one part confluent
with another, and though the fcriptures were long in
finifhing, nearly lixteen hundred years, and coniiderable
intervals or fpaces of time betv/een the writing of fome
of the parts ; yet during this long fpace of time, and the
ifitermifllons which took pLice between the writing of
the different parts of fcripture, God tlie Holy Spirit em«
ployed different perfons to write the fcriptures, that
could have no opportunity for coUufion ; yet we find
the Holy Ghoft uniformly, conftantly, and fleadily pur-
fuing the fame plan, from firft to lafl, with the parts
which compofe it, whether faith or practice. I hefe
things ace evident in the word of God, which the Holy
Gholl moved holy men to write. Therefore we may
c include that he is an uniform Spirit, ccnftftent with
himfeif, and flealily purfuing one uniform plan, and is
the fftnc fpirit as ever, acting in the fame manner upon
the udnda of men, nor can ^ve fuopofc that he will

fuffer pcrfons under his guidance and direclion, and in-
fluence, to deliver any thing dinmetricaliy oppofue to
what thefe holy men have written, moved by him
thereto. If this was the cafe, -which it is not, then he
would be building with one hand, pulling down u ith
the other, and acting inconTillent with himfclf, which he
never will. Then if this is the cafe, then can thofe he faid
to be under the fpirit*s direction and influence in their
public difcourfes, or in writing, who pour forth a tor-
1 ent of words contrary to the fcriptures ; and incoherent,
inconfiftent, and contradiclory ? This furely cannot be
admitted, therefore thcfc that are inconfiilcHt with
themfeivcs, fometimes delivering one thing, and not h)ng
after deUvering what is contrary thereto, fhif ting and turn-
ing from one thing to another, leaving one doclrine and
believing its oppofite : and as pofitive that they were
under the influences of God's fpirit when they held to
their former opinion, or what they have eaft ofl^) as they
are now in what tuey hold j and that is — with a great
deal of ailurance.. '^Iruth when once received, needs
not be given up, tut fliould be retained, and will
be adhered to by ail under the faving irfiuence of God's
fpirit, and men under his dire<f\ion will have a great de-
gree of uniformity and confiflency in their difcourfes
which a great many have not, who pretend to have a
great mealure of the fpirit.

4. The bpirit of God is a fpirit of regularity, cdh-
neclion, and precifion. This is a'fo evident from the
fcriptures which he moved holy men to write. In
them there is a regular chain of doctrines, ofduties> of
promifcs, of threatenings ; a regular chain of hiftory and
prophefles, a chain of arguments — iound and. conclu-
five, and all with the greateft precifion and exactnefs.
This will be admitted by all who are anywife acquaint-
ed with the word of God. Then can perfons be
faid to be under the influence of the fpirit, whofc pub-
lic difcourfes have neither order, connection, nor precifi-
cn in them, but may be truly faid to be ajumbie of

words, a rliapfody of matter, without any method or
order ; an heap of incoherent things which 'have neither
connection with, nor dependence upon, one another, or
a hiofe harangue, very unlike perfons under the direc-
tion of the Holy Ghofl, andean have no juft claim upon
having the fpirit of God, which they pretend to have.
5. The Spirit of God had fome particular end in view
in what he diciatcd to holy men ; and not only propofed
the end, but alfo followed it up and accomplidied the
end which he propofed. This is alfo clear from the
fcriptures, whether it be to eftablifli fome doctrine, or
to explain or enforce fome duty. Then can they be
faid to be under the direction of God's fpirit, that
whatever they may propofe to themfelves in their public
difcourfes ; yet notwithtlanding, do not follow up their
defign, if they can be faid to have any, neither prove
nor ertablifli any thing to the purpofc, but continue
fpcaking, tacking one fcntence to another, and poilibly
one fcripture text to another, without doing any thing
to the purpofe. And when they have concluded, there
is no knowledge of divine things communicated or con-
veyed to the hearers, no doctrine eilabliflied ; no duty
explained or properly enjoined, but a loofe harangue,
in which the fpirit of God hath no hand, or of which
he is not the author. It would be prefumption, yea
blafphemy, to fay that thefe nonfenhcal efFulions were
delivered by his direction. They may be faid to be thofe
wandering ftars which the Apoftic Jude fpcaks of, to
whom is referved the blacknefs of darknefs forever ;
and as one well exprelTes it, with a fhlning blaze of
profefuon, and prerencc of knowledge, piety and z al,
they remefsly move in the firmament of the vKible
church, and unceahngly bewilder themfelves and others
into the perplexed mazes of error, and th-2 dreary hopc-
iefs ilate of endlefs woe. Without being of any real
fervice to them they pretend to inftrud, going they
know not where, and doing they know not what. Thus,
with all their pretenfions to the Spirit of God.

6. The Spirit of God illuminates the mind, and ena-
bles thofe under his influence and direflion tn fee and
tinderftand divine truths themfelves, and clearly to ex-
plain and lay them before others. This will be the cafe,
lefsor more, with all under his guidance and direction.
Then can perfons be faid to be under his influence, who
darken things with words without knowledge, and ra-,
ther perplex than refolvc, and confound rather than in-
i^rucl, and bewilder rather than edify? Can fuch per-
fons be faid to be led by the Spirit of God : let their
pretrnfions be never fo great ? And yet fuch is the cafe
with fome, if not many, who profefs to be under the
dirc-ciivon of the Holy Ghoft, incapable of caRing liglit
upon a fubjecl, but rather bewilder the hearers than
edify them ? Can fuch perfons be faid to be under the
influence of God's fpirit, let their pretenflons thereto be
never fo great, who ratlier bewilder than cafl light up-
on a fubject ? Yea, incapable of doing it. For as he is
an enlightening fpirit he will communicate knowledge
and undei {landing in divine things to fuch as are under
his influence, as will enable them to fet things in their
proper light,

7. The fpirt of God is a holy fpirit, and both difpofes
and enables to holy things, whether in taith or pradtice ;
and thole under his influence will certainly ftudy to
promote hoiirefs in doctrine and pradice ; but fome of
thefe who prp.tcnd to have the fpirit, do neither : of
courfe cannot be faid to be under his influence.

I have endeavoured to fliew the qualifications of gof-
pel minifters ; perfons proper for preaching the gofpel,
and for difpenfn g the fjcraments ; and as there are di-
vers who pretend to have the fpirit of God, and cry
down learning, and profefs to go by the fpirit in their
public difcourfes, I have given a few marks of God*s
fpirit, to enable people, in fome meafure, to know fuch
as are under his direction and influence ; and whether
thofe perfons who openly profefs to have the fpirit of
God, are really actuated "by him or not.

And what hatli been faid upon this part of the fubjed
will lead us to conclude that if iuch are the qualifications
of gofpel minifters, that there are numbers in that office,
and efpecially in this Province* very unfit for the office
of the holy minifiry) and have no jull claim to the Ho-
ly Spirit, which they fo much pretend to, and in my
judgment they have unwarrantably taken upon them
that office. I am not their enemy, nor do I wifti them
harm, nor any perfon whatever, yet I honeftly de-
clare that in my judgment and opinion they have
gone beyond their line, or without their proper fphere,
in taking upon them the office of the holy miniftry, to
preach and to difpenie the facraments ; as they appear
to be deilitute of the qualifications neceflary for thefe
purpofes. It is vain to urge that the Apoftlcs were but
fifhermen, and had juft left their nets to preach the
gofpel, and therefore iUiterate men may leave their
trades, whether fhoemakers or tailors, or any other bu*
linefsj and rufli into the miniftry. It is not a parallel
cafe I afiure you. I do not blame them for their be-
ing of fuch and Iuch occupations in life, to leave
them and preach the gofpel, did they take the fteps ne-
ceflary for entering upon that office as they ought, and
as have been briefly laid before you. Perfons fo grofsly
ignorant as fome of them, and no extraordinary aid to
be expected, rauft be \^cry improper fotp that office. No
extraordinary gifts and graces bcftowed upon any now,
as were then, which immediately quahfiedthem for the
right difcharge of their duty. They were immediately
fentout by their Lord in perfon, who would not be want-
ing to them for his work and fervice. But it would be
great boldnefs and prefumption in any illiterate tradefman
to fay that he wasimmediately caliedofGod,orof Chrift,
as they were, to preach the gofpel and to difpenfe the
facraments. And although they make themfelves and o-
thers believe it, yet it is ftill prefumption, and beyond their
line. I (hall thus far yield to them as to fuppofe them to be
ferious,and in fome mcafure moved withadcfirc to pro«

mote the flilvation of others, which it is pofiible is more
than I ought to grant, yet allowing it fo far to be the
cafe: yet all ferious perfons are not to be preachers ;
nor all, who wifh well to the fouls of others to take upon
them the oflicc of the holy miniiby, otherwife every
Chriftian, or godly man, would beaminiUcr : for I verily
believe that every oracious pcrfon wiflies the falvation of
his fellowmen, and would wifh to promote it as much as
he can, but dosch it in his private capacity, and within
his own fphere, by earneft prayer to God, private ad-
monition, warning and counfel, and by a good exam-
ple. And h.id fach as I have reference to kept here,
they might have been more ferviceable to the real in-
tereds of religion than they now are, in the public
charader which they have unwarrantably affumed : for
they muft certainly know that a man is not crowned,
unlefs he flrive lawfully, and this they appear not to have
done : and therefore cannot expecl the reward. I would
have them to confider attentively the danger they expofe
themfelves to, who run without being fent of God, which
will appear from the following texts of fcripture. Jcrcm,
23, 2 1. I have not fent thefe prophets, yet they ran ; I have
not fp. ken to them, yet they propheli^jd. V. 25-2S. I have
heard what the prophets Cud that prophefied lies in my
Dame, faying, I have dreamed, I have dreamed. How
long (hall this be in tlie heart of the prophets that pro-
phefy lies ? Yea, they are the prophets of the deceit of
their own hearts, who think to caufc my people to for-
get my name by their dreams, which they tell every
one to his neighbour, as their fathers have forgotten my
name for Baal. V. 31. 32. Bshold I am againfl the
prophets faith the Lord, thatufe their tongues and fay,
he faith. Behold I am againft them that prophefy falfc
dreams faith ths Lord, and do tell them, and do caul'e
my people to err by their lies, and by their lightnefs.
Yet 1 fent them not, nor neither commanded them, there-
fore they fhall not profit this people at all faith the
-Lord. Alfo to lay to heaVt what he faith refpectlng

Mind guIJcs. Matth. 15, 14. Let them alone ; tliey
he blind leaders of" the blind ; ^nd if the blind lead
the blind, both fliall fall into the ditch. Luke 6,
39. (^an the blind lead the blind ? iliall not both falJ
into the ditch ? P>^att. 23. 16. Woe unto you blind
guides. It is a ferious matter to be ranked wirh them ;
and peifons fliould be careful not to be of that number,
if not they will fiiare the fame fate, I would have
them to confider the fate of King Uzziah, who would
needs burn incenfe upon the akar of incenfe, which was
not his province. For though a Kfng, yet not a Prieil,
and of courfe had no right to burn incenfe, nor to do
any thing which pertained to the prieft's office ; and
for his intrufion wasfeverely punilhed, and that with
a leprofy until the day of his death. 2d Chron. 26.
16-22, But when he was firong, his heart was lifted
up to his dcflrudion, for he tranfgreffed againft the
Lord his God, and went into the temple of the
Lord to burn incenfe upon the akar of incenfe. And
-nzzari.ih, the high prieft, went In after him, and
with him fourfccre pricds of the Lord, that were valiant
men, and they withllood Uzziah, the king, and faid un-
to him, it appertaincth not unto Uzziah to burn incenfe,
but to the priefls, the fors of Aaron, that are confe-
crated to burn incenfe to the Lord. Go out of the
fancluary, for thou hail: trefpafied, neither fhall it be for
thine honour from the Lord God. Then Uzziah wa»
wroth, and had a cenfer in his hand to burn incenfe j
and while he was wroth with the priefts, the Icprofy rofs
upon his forehead, before the priells, in the Houfe of the
Lord, from befide the incenfe akar. And Azzariah, the
chief prieft, and all the priefts looked upon him, and be-
hold he was leprous in his forehead, and they thruft
him out from thence, yea himfelf hafted to go out,
becaufe the Lord had fmitten him ; and Uzziah was a
leper until the day of his death, and dwelt in a feparate
houfe, being a leper, for he was cut oft" from the houfe
of the Lord. Here the King paid dear for bis intruiion

upon the priefis* office. Even though a King the Lord
did not fpare him ; which ought to be a loud warning
to all to take heed to what they do in taking upon
them the office of the holy miniftry : for God will re-
quire it of them, fooner or later. For though fentence
againft an evil work be not fpeedily executed ; yet not
repealed, but continues in full forccj and the longer de-
ferred the weightier it will fall at laft. And 1 would
farther warn them, that neither ignorance, impudence,
nor prefumption, of which they feem to have a large
Ihare, will be of any avail to them, when the great King
and Head of the Church conies to call falfe teachers to an
account for ther intruHons. Nor will it be of any fer-
vice to them to fay that they have the Spirit of God :
for bare and even bold aflertions are no proof. By their
fruits ye fliall know them. Neither will it be of any
fervice unto them that they arc zealous : for zeal may
be without knowledge. Neither will it avail them to
think highly of themfelves : for they may think of
themfelves above what they ought to think, deceiving
their own fouls, which it is to be feared they do. 1 hefe
things I warn them of, without the leaft defign to give
offence, or to irritate. And though I have laid things
which may bear hard en fome,yet I have endeavoured to
do it in the fpirit of meeknefs, without ufing opprobrious
names, but have treated them as men, though much
oppofed to their principles j and that part of their con-
dud in afTuming the office of the holy miniftry, for
which they are unqualified. And if any think that there
was none occafion for faying thofe things which I
have faid upon this part of the fubjed, let them pafs it
by as unnecelTary ; but if upon reading thcfe particulars
they find them to be true, which 1 hope they wiilj and
that there was good ground for all that haih been faid,
then let it have its weight and due influeHce in avoiding
fuch.

It hath been faid that the conducl of the regular Clergy
hath been rcprchenfible, and which hath been the caufe

of iliefe illiterate men becoming teachers of the peoplcj
and they falling in with them. Although I do not deem
it a fufilcient reafon either for the one or the other of
them, though plaufible, yet 1 would earneftly recom-
mend to the regular clergy to take heed unto themfelve^
and to their do<^rine, to preach the truths of the gofpel,
to be circumfpccl in their walk and converfation, and to
v/alk worthy of that vocation wherewith they are
called, and this will fo far leave them inexcufable. It
is pity that thofe who profefs to be properly trained
up for the office of the holy miniftry, and to be regu-
larly introduced Into office, fhould give any jufl handle
for others to make a fchifm in the body. They no
doubt will do it. But let them have as little occahon for
it from us as we poffibly can ; and then they> and not
we, fhall bear the blame. So that I would ferioufly re-
commend to regular clergymen, of whatever denomina-
tion, to be found in their doclrines, and circumfpecl in
their walk and converfation.

Thus I have endeavour:id briery to fct before you
the qualifications of a gofpel minifter, whofe right it is
to preach the gofpel and to difpenfe the facramcnts, as
being moft likely the apoftles* fuccelTors in office, and
have avoided difputes on the fubjeclas much as pofTible.
The adminlilrators of the ordinance of baptifm, upon
which I treat, is a part of the inftitution, therefore right
that 1 fhould endeavour to fhew who they are, and
their qualifications for that office, which 1. have done
with as much candor, impartiality, plainnefs and fimplici-
ty, as I poffibly could, without thelealt defign to hurt
any denomination of profeffing ChriRians whatever ;
and if offi^nce is taken, none was intended ; and there-
fore they muft bear it as well as they can, and make as
good ufe of it as in them lies.

IV. The next thing propofed in the method, was to
Ihew who are the fubjecls of baptifm, whether adult or
grown up perfons, or infants, or both ; and in whofe

;>5

name they are to be bapiifed ; and wliat is ccmprehendt'd
therein, or intended thereby. All nritions, Gentiles as
well as Jews, children, and grown up perfons under
certain circumilances, are to be baptifed. And

Firft — With refpect to grown up perfons, who are
capable of being I'ponfors for themfelves, and have not
been baptifed in their infancy. Thefe, upon a profefijon
of their faith in Chrift, and obedience to him, are to be
admitted to baptifm j but not until then. Perfons to be
baptifed previous thereto, are to be well inftructed in
the doctrines of the Chrillian religion ; in the nature and
defign of the ordinance ; and in the obligations they are
coming under by their baptifm. Moreover they ought
to give fome evidence of their repentance towards God,
and faith towards our Lord Jefus Chriil: ; and alfo of
their firm and determinate purpoie and refolution,
through the flrength of Divine grace, to cleave to
Chriil amidfl: all the oppofition and difcouragements
they may meet with, either from without or within j
that they will conftantly go on in (Irength of God the
Lord, making mention of his riglueoufnefs, even of his
only. It is a matter of the greateft importance, and
ought not to be rafhly gone into, either by the admini--
llrator or the pcrfun to be baptifed. We fee Philip did
not raflily baptife the eunuch ; 1 e inquired into bis
faith : when the eunuch fiid, here is water, what hin-
ders me to be baptifed ? Nothing, faith he, if thou be-
licvell:. Which leads us to underftand that he made in-
quiry, and fati?iied himfelf with refpecJ- to the ennuch's
faith before he baptifed him, which renders it manifeft
that Philip did not go about the matter rafhly. So
ought every minilter of the gofpe! in his adminiftering
this ordinance to grown up perfons ; and to make dili-
prent inquiry into the knowledge and faith of the per-
fon to be baptifed, and of his or her pious difpofition ;
and of their refoluticm to cleave to the Lord ; otherwifs
the adtniniflrator proceeds unwarrantably, k is true,
after all his care, he may *be led co adminiiler the ordi-

6; -

nance to an undefervinp; perfon, as the fame Philip hap.
tifed Simon Magus. This cannot be altogether avoi(i-
ed : minifters afe but men, and not God to know men's
hearts; they can only judge from outward appearance,
and by what they may knov/ of the perfon. And
though fome will impofe upon themfelves, and upon the
minillers of the gofpel, yet it is the buGnefs of admini-
iiratorstobe careful in admitting perfons to baptifni ;
and the more To, as they are apt to be impofed upon.
It is alio the bulinefs of people themfelves to be careful
in having the ordinance of baptifm adminiftered unto
them ; as they arc then folemnly d-evoting themfelves
to tlie fervice of God, and openly and avowedly de-
claring themfelves to be the difciplcs and followers of
Chrift, and members of his vifible church ; and this
they do in the moft public and folemn manner, and
therefore ought ferioufly to confider the matter previous
to their baptifm, and to be careful to lay a good founda-
tion, otherwife the building will come to nought, and
their latter end will be worfe than the beginning,
as was the cafe with Simon Magus. Therefore perlons
ought to be fincere and upright in their intentions, and
ferioufly to go about their baptifm, if they mean to have
the gracious prefcnce of God v/ith thtm in, and his
blefling upon, the ordinance. The grown up perfona
whom we read of in the fcriptures to have been baptifed,
appear to have been believers in Chrift ; therefore It
is an example for us to follow in being baptifed, and is
flrictly tobeobferved by all who would do their dut}
Tiright. Then adult perfons are to be admitted to bap-
tifm, be they of whatever nation, or country, or tongue,
or people, or kindred, they may, upon profefling their
taith in Chrift and obedience to him ; yea, bond or
free, male or female. This is evident from fcripture,
and herein are we perfectly agreed with thofe, who
deny baptifm to infants, that grown up perfons fhou!d
be taught and profefs their faith in Chrift and obedience
to him, and give fatisfaclory evidence of a pious difpc-

fition. In all thefe things we agree with them ; but go
farther in faying thit the children of fuch parents as rire
Vvithin the pale oi the vlfible church, are to be baptifcd,
even fiiouki one only of the pa'cnts be Chrillian. And
this we accordingly practice, and judge ourfeKcs to be
fupporfed in this practice by fcripture, and the conflant
praclice of the Chriftian church in all age?, both in the
apoRles' days and ever iince : and if thefe ihingf can
be fairly made out, which I hope will be done to the
fatisficlion of reafonable, unprejudiced perforis, by of-
fering fuch arguments and confiderations as appear to
be fatisfadory and conclufive, then we arc in the right
in pracHfing infant baptifm, however much it may
be cried down by tho'e oppofed to it. The argui
ments 1 fli,ill bring forward in proof of, or in fa-
vour and fupport of, infant baptifm, (hall be from the
fcriptures, and the practice of the Chriftian church in all
ages ; and thele arguments fliall be as fairly ftated, and
as candidly difcuffed, and with as much meeknefs, as I
podibly can, and, though a controverted pointi fliall en-
deavour to tre?t the fubjecl with coolnefs and modera-
tion. And

The fird argument I would offer in proof and fup-
port of infant baptifm, ftiall be from the words of in-
flitution itfelf : Go teach all nations, baptiiing them.
The words in the original are : Matheteufate panta ia
Ethne ; which may be rendered, Go and difciple all
nations, or gather difciples to me out of all nation*?, as
well as to go and teach all nations, as the verb mathc'
ieuo is fometimes taken. In the v/ords we may obferve
in the firft inllance that the commiffion given the a-
poflies at this time is enlarged by on a former occafion.
Their firfl: commiffion was confined to the Jews only.
In the w^ay of the Gentiles, go ye not ; nor into any city
of the Samaritans enter ye not, but go to the loft fheep
of the houfe of Ifrael. The reftraint is now taken off,
and the commiflion enlarged : and they arc delired to go
and make difciples of all hations, Gentiles as well as Jews,

Then if" the commlfllon is fo far enlarged as to take in
the Gentiles with the Jews, this fame confideration is in
favour of infants being baptiled, for they make a con-
fiderable part of the nations. And as our Lord hath en-
larged it in favour of the Gentiles, it is not probable
that he would have made narrower by cafting out in-
fants, which for,abouttwo thcufand years had beentaken
into the Church by circumcifion, efpecially without let-
ting us know that he had done it. And as he was
changing the mode, and enlarging the commifljon, now
was the time to make this alteration, if he had been de-
figned to have made it, though we arc not to diclate to
him, but to allow him to take his time in appointing
his ordinances. However, according to human proba-
bility, now was a proper time to have the alteration
with refpecl to infants made, which he hath not fo
much as hinted at, and of courfe we prefume and na-
turally infer, that he did not delign their being denied
baptifm. And though it may refer to adult perfons in
the firft inftance, yet children of courfe are included
with the parents, agreeable to a long received praclicc
in the church, in taking children with their parents into
the church. This, long pradifed by the Jews, the then
people of God, that when they received profelytes into
their communion they received their children alfo,
agreeable to God's command. It is true, that neither
children, nor grown up perfons, arc particularly men-
tioned in thefe words of the inftitution, or in any part
of it, but the nations, it is therefore reafonable to fup*
pofe that both are included, as neither of them are par-
ticularly fpecified, and for this very reafon I fiiould fup-
pole both were intended. The Apoftles were to dif*
ciple and baptife the nations, which includes every age
and fex, old and young, male and female, and there*
fore they would think it their duty to baptife infants
as well as adults, feeing it had been the practice of the
church to receive infants ; and as the practice of taking
infants into the church had been fo long in ufe, and had

Rot been forbidJea ; though the mode cf fntroduc^ian
was altered, yet not the fubjecl, therefore the Apoftles
would think themfclves, by this brief commiiri)n, to bs
warranted to baptife infants, as well as grownup per-
fons, according to the covenant which God made with
i\braham, Gen. 17. 9-15. And God laid unto Abra-
ham, thou fhaltkeep my covenant, therefore, thou and
thy feed after thee in their generations. This is my
covenant which ye fhall keep between me and you, and
thy feed after thee ; every man-child among you fhall
he circumcifed. And ye (liall circumcife the flefh cf your
fcrefkin, and it fhall be a tok:;n of the covenant be-
twixt me and you ; and he that is eight days old fhili be
circumcifed among you, every man child in your genera-
tions, every man-child that is bora in the houfe, or
bought with money of any flranger .which is not of thy
feed. He that is born in thy houfe, and he thit is
bought with thy money, muft needs be circumcifed,
and my covenant fhall be in your flefh for an everlafting
covenant. And the uacircumcifcd man child, whole
fleCh of his forelkin is not circumcifed, (hall be cut
off from among his people ; he hath broken my co-
venant. Here we fee infants received into the church
by circumcifion, as well as perfons grown up, and alfo
their intereft in the covenant, and church memberlhip.
Moreover, with relpccl" to perfons being admitted to the
Pallover, profelytes were to be admitted by circumci-
fion, and all their miles were to be circumcifed, Ex. 12.
43-50. And the Lord faid unto Mofes and Aaron, this is
the ordinance of the Paffover, there Ihill no ftrang^r eat
thereofjbut every man's fervantthatisbought withmoney,
v/henthou haft circumcifed him, then fliall he eat thereof.
A foreigner, and an hired fervant, (hall not eat thereof.
In one houfe {hall it be eiten ; thou flialt not carry fortii
aught of the flcTu abroad out of the houfe: neither Ihail
ye break a bone thereof. All the congregation of the
Children of Ifrael fliall cat it ; and when a itranger (hill
£oJQurn witli you and ke^ the l^alTover to the Lord, let

7«

all his males be circumdfcd, and then let lilm come ntzr
and keep it> and he fiiall be as one born in the land i
for no uncircumcifed perfon fliall eat thereof; one law
^all be ro him that is home born, and to the ftranger
that fdjourneth among you. Herein we have a lawr
cftabliHiedi'or introducing perions into the church of
Ged ; the parents with the children, children to be tak-
en in with their parents ; and this practice long conti-
rued in the church of God ; about two thoufand years
at the time our Lord inftituted the ordinance of bap-
til'm ; and that this practice of taking in infants into
ihe church, hsd not been laid afide, nor the law revoked
or repealed : therefore v/e look upon it (till in force,
and it is reafonable to fuppofe that the apoHles would
underftand our Lord in the words of inflitution, when
he faid. Go and teach all nations, that the children with
the parents were to be received into the church by bap'
tifiiij as they had been by circumciiion for {o long tim«
paft. They would alfo recollect that Chrift had taught
tiiem that little children belonged to the kingdom of
Heaven 5 that he had laid his hands upon them, and
accordingly had pronounced a folemn bleffing upon
them ; and alfo gives us to underftand, that his wiH
was that they (hould be received in his name, as belong-
ing to him ; and tliat they themfelves had been reprov-
ed for their forbidding children to be brought to Chriil
to receive his bleffing ; that Chrift had never faid, nor

" given the leaft reafon to think, that it was his will to
cut off infants from being members of the church, or
that he meant to abridge the privileges of children ia
the leaft. They muft have conlidered their commiflion

. in this light for the reafons given ; to wit — for the right
they had fince there had been a church in the v/orld ;
and this right not being revoked ; and, thirdly, for the
favour CNrift manlfeiied towards children. They would
be naturally led to confider them as a part of the nati-
ons. Therefore the words of the inftitution itfelf fa-
vours infant baptifm, and gives ground to the pradice.

2. Another argument I would offer in fupport of
infant baptifm, that children arc compreiicnded in the
covenant along wich their parents, in their fuccefiive ge-
nerations, and the outward ilgn or token of an interert
i'n the covenant was to be applied to infants. This is ma-
jiifeft in the covenant which God made with Abraham,
Gen. 19. 1-15. And when Abraham was ninety years
old and nine, the Lord appeared to Abraham, and
faid unto him, I am the Almighty, walk before me,
and be thou perfect, and I will make my covenant be-
tween me and thee, and I will multiply thy feed ex-
ceedingly. And Abraham fell on his face : and God
talked with him, faying, as for me, behold my covenant
is with thee, and thou Ihalt be a father of many nati-
ons ; neither fliall thy name be any more Abram, but
thy name fhall be called Abraham, for a father of many
nations have I made thee- And I will make thee ex-
ceeding fruitful, and make nations of thee, and kings
of thee, and I will eftablifh my covenant between me
and thee, and thy feed after thee, in their generations,
for an everlafting covenant : to be a God to thee, and
thy feed after thee. And 1 will give unto thee, and thy
feed after thee, the land wherein thou art a flrangcr,
all the land of Canaan, for an everlaliing pofleflion, and
Iwill be their God, And God faid to Abraham, thou
Ihalt keep my covenant, therefore, thou and thy feed af-
ter thee, in their generations. This is my covenant
which ye fhall keep between me and thee, and thy
feed after thee ; every man-child among you fliall be
circumcifed. And ye fhall circumcife the flefti of your
forefkin, and it fhall be a token of the covenant betwixt
me and you. And he that is eight days old fhall be
circumcifed among you, every man-child in your
generations, he that is born in the houfe, or bought
with money of any flranger, which is not of thy feed.
He that is born in thy houfe, and he that is bought with
thy money, muft need^ be circumcifed> and my co-
venant fhall be in your flefhfor an everlafting covenant.

And\ht unclrcumclfed man-child, vvhofe flefh of Ills for^-
fkiTi is not cireumcifcd, that foul {hall be cut off from a-
mong his people : he hath broken my covenant. It is
evident from this paflage, that God took the children
of Abraham, with Abraham himfeif, into the covenant
which he made with him, and the fa.Tie token of the
covenant that was applied to himfelf, was applied to his
children, or feed, as a proof that he takes the children
into covenant with himfelf, along with the parents.
They are both comprehended in the covenant ; for when
God takes people into covenant, he includes the children
with the parents. He fays to Abraham, I will eftablifh
my covenant between me and thee, and thy feed after
thee, in their generations, for an everlaftinc^ covenant,
to be a God unto thee, and thy feed after thee. He did
not enter into covenant with Abraham alone, but takes
his children, or feed, alfo. And this he doth in all his
federal tranfactions with his people, as will appear from
what follows : and

1. With refpect to Adam and his feed *• his feed, or
children, were comprehended in the covenant which
God made with Adam, otherwife fin could not have
entered into the world by this one man, nor could
death have pafTed upon all men ; neither could all have
linnedin him ; nor would thofe have died, who had
not finned after the fimilitude of Adam's tranfgrefiiv)n,
Thcfe things could not have taken p!?xe, had not his
pofterity, or feed, in their feveral generations, been
included in covenant with him.

2. Moreover, in the covenant which God made with.
Noah and his fons, he included their children. Gen.
9 8. 9. And God fpake unto Noah,. and his fons with
him, faying, And I, behold I eftablifh my covenant with

I you, and your feed after you. In this covenant
\ the children are inclu led in the covenant with the pa-
rents.

3. The Lord comprehended the cbildien of the Ifra-

K
I

elites with their parent!?, in that covenant which he
made with them in Horeb, Deut. 4. 10. Efpecially the
day that thou ftcodfl before t^le Lvord in Horeb, when
the Lord faid unto me, gatlicr me the people together,
and I will make them hear my words, tliat they may
learn to fear me all the days of their lives that they (Iiall
live upon the earth, and that they may teach their chil-
dren. Chap. 29. I. Thefe are the words of the cove-
nant, wiiich the Lord commanded Mofcs to make with
the children of Ifrael in the land of Moab, befide the co-
venant which he m-ade vi'ith them in Horeb. V. 9-16.
Keep therefore this covenant and do ]:hem, that ye may
profper in all ye do. You Hand ail of you this day be-
fore the Lord your God ;.y'tur Captains of your Tribes,
yoiAr Elders, and your OHicers, with all the men of
Ifrael, your little ones, your wives, and the ftranger
that is within thy camp, from the hewer of wood to
the drawer of water, that thou (houidil enter into co-
vcnzmc with the Lord thy God, and into oath v^hich
the Lord thy God n^.aketh with thee this day : that he
may efi;abli(h thee to-day for a people to himfclf, and
that he m;iy be unto thee a God, as he hath faid unto
tliee, and as he hath fworn unto thy fathers, to Abra-
ham, to Ifaac, and to J'lcob. Neither with you do I
niake this oath and this covenant, but witli him
who ftandeih with us here this day before the Lord our
God J and alfo with him th.it is not with U3 here this
day. In thefe covenants which God made with his
people, it is manifeft that he comprehended the children
along with the parents in the covenant, to partake of
the privileges annexed to the covenant ; and alfo to per-
form the duties of the covenant. And in the covenant
which the Lord made with Abraham, the token of the
covenant, which was circumcilion, was to be applied to
the children along with the parents. And Iflimael was
circumcifed, as well as Abraham his father was, when
only thirteen years old^ when at that age he could not
have been adiniLted oa his own account. Then if the

Lnr^, in tJie covenant which he makes with his people,
comprehends the children with their parents in that co-
venant, and commands the token of the covenant to
be applied to the children as well as the parents, then,
jupon this footing, the children of Chriftian parents have
a right to baptifm with their parents, as being under the
fame covenant ;^and beings ordered to have the fame fic^u
or token to be adminiHered unto them. It is certainly
dolnr them thcgrearefl injuriice to deprive them of thofe
privileges which Cod hath granted them in his word,
and left it on record, as a ftanding memorial of his early
regard for their intereft, and as their charter, fecuring
to them their covenant privileges. And it is doing
them injutlice to deny them what God gives to them,
as they are under the fame covenant with their parents,
fo have a right to the token of the covenant along with
them, as rhe Lord hath commanded.

Moreover, God promifes in this covenant, not only
to be a God to Abraham, but alfo to be God of his feed —
Saith the Lord, unto thee, and thy feed after thee, will
1 be a God. therefore, if the Lord faith that he will be
a God both of his people, and God of their children
iikewife, then vv'C are to look upon them as God's
children, and if he declares them as fuch, then wc arc
warranted to admit them to the privileoes of his chil-
dren, and wrong them if we do not. For though we
are not to take the children's bread and to caft to dogs,
yet we are not to withhold the children's bread or
privileges from themfelves. From thefe conliderationsj
arifing from the covenant which God made with Abra*
ham, comprehendiJ)g the children with the parents, and
enjoining thefeii of that covenant to be applied to the
children as well as to their parents, and that in their very
infancy, or when but eight days old ; and his declaring
Itimfeifnotonly to be the God of the parents, but alfo
llie God of their feed, Thefe things fpeak in favour of
children, as having a right to the privileges of the co-
venirit, and of courfe warrant us to adminifter to them

the token of the covenant, or to baptifc the infjnts of
Chriftian parents ; and de^re b.iptifm for their children.
Thefc appv'^ar to be reafons for infant bapiifm, as this
covenant was nor limited to the immediate children of
Abraham, but extends to parents, with their cliildren,
in their facceiTive generations. It was to be an cver-
lafting covenant, fo that parents, with their children,
are intended in fuccecding generations, as well as
Abraham and his immediate feed. And all his fpiritual
fted, in every age, is to be uaderftood alfo, as (hall be
ihewn in its proper place.

3. Another argument I would offer in fupport (>6
Infant Baptilm, fhall be what the apoftlc Peter urged up-
on the day of Pentecoft, in order to perfuade thofs con-
verted on that day to be baptifed. Ads 2 38-39.
Then £^tcr faid unto them, Repent and be biutifed,
everyone of you, in the name of Jcfus Chrifi:, for tho
remiflionof fins, and ye (lull rec:ive the gift of the
Ho'y Ghoft : for the promife is to you and to your
children, and to all that are afar off, even as many as
the Lord our God fhill call. There are two things in
particular to be enqiired into in this piiTage. i. What
we are to underftand by the promife here mentioned by
the apo'ile, or to what pro-iiife it may refer. 2. The
pcrfons to vv'i ).ii it is mile, or thafj to whom the blcf-
lings contained do belong or refer. And firft with re-
fpecl to the pr >m f?. A promfe m;y be thus defiaed ;
Firii-, there is fomething good in it, and the perfon that
m ikes it tells the jjerfon or perfons that he will bellow
the mcendcJ go >d in dut tim^. And the promife men.
tioned by the apiftle, I apprehend, is that made to A-
braham ani to hU feed. This fe^ms to be agreed upon
by tliofe that h)ld to infant baptifm, and as the Revd.
Peter E-iwirds expreflf.'s my mind upDti the piflfige ia
his Treatife on Bipcifm, pig3 81, HhiU give it in his
ownwirds: Wi^a any difpare hippeis up3n any
place of fcripture, and ittcannot be fettled from the
context, the bsft w.-iy is top ifs to a fu-niUr place and

obferve (if there be any plain indications) in what man-
ner that was underftood, and what praclice took place
upon it. That paffage to which the text bears the
flrongeft refemblance is Gen. 17, 7. I will eftablilh my
covenant to be a God to thee, and to thy feed. There
is no place in fcripture fa like the text as this ; they arc
both worded in' the fame way — to thee and to thy feed
— you and to yoar children. They are both connected
with a religious ordinance. By feed, which is the
fame as children, was meant an infant of eight days
old and upv/ards ; and becaufe a promife is made
to the feed, an infant becomes the fubjecl of a re-
ligious ordinance. Nov/ if the language of the text
be {i;uilir, and if ic be connected wich a religious
ordinance as that was, what better comment can be
made upon it than what the paffage fuggefts ? Why
fhould not the ideas be alike, when the language and
circumftances arc fo ? The reafon for a comparing of
fcripture with fcripture is this. When God ufes the
fame kind of language in two places of fcripture, and
the circumftances are alike, it is plain he means to
be underftood as intending fimilar things. This is fo
fure a rule of interpretation, that we are not afraid of
venturing our everlaliing interefi.3 upon it ; and by
adopting it in this inftance the refult will be clearly
this : that the Holy Ghoft, by the phrafe you and youc
children, mean adults and infants ; that thefe arc placed
together in the fame promife ; and that the promife
made to adults and infants is connected with baptifm ;
and from hence it may be proved that infants are placed
in the fame relation to baptifm, as they were of old to
circumcifion. Thus then the promife mentioned by
Peter, in the paffage under confidtration, is that pro-
mife made to Abraham and his feed, that he would be
a God to him and his feed. And it remains to (how to
whom the promife belong?, k was in the lirfl inftance
to Abraham and his feed, in the next inftance to thofe
th:it ware coaverted, and to their children, and to thofc

that were af^r off, to as many as the Lord fiiould call,
and their children. Here it is evident that the proniife
is extended to the children as v/ell as to the parents, or
comprehends the children with the parents, as in tlie
caie of Abraham and his feed. Thefe two are parallel
Citfcs. That promife was connccled with circumcifion,
and comprehended Abraham and his feed, here it is
connecled with baprifin, and comprehends the children
with the p;) rents, fo that the children have as good a
right to bMptifm now, as they had to circumcifion then,
or to the privileges of the covenant. The promife is
continued to Chriftians, with their children. Children
had the good of the promife for about two thoufand
years, and the Apoftle declares their right to it on the day
ofPentecoft,at the fetting up the Gofpcl Church, whenjui?:
about to adminifter the ordinance of baptifrn, which the
^poillcs had been lately commiflioned to adminifter, and
he here tells us who the fubjects of it are, to wir, parents
with their children. This is evident, beyond a doubt, that
the children of Chriliian parents have as good a right to
baptifai as the children of the jews had to circumciiion.
And it would appear to me that Chriftian parents are au-
thorifed, yea commanded, to have their children bap-
tifed, by what the apodle Peter faid on this occafton.
Therefr/re, we conclude that when we read, Rife and
be baptifed every one of you : for the promile ivS to you
and to your children, we naturally and juftly under-
fland children hiving a right to baptifm as well as the
parents, and accordingly are to be baptifed : for the
promife is to them as well as to the parents : for if we
aik to whom is the promife made ? The Apoftle fays it
is to you and to your children. What the Apoftle here
fayg, appears to me to be a clear and direcl proof for
infant baptiim : for if the parents were to be bap-
tifed, fo were the children, the one as much as the other ;
for the promife extends to both, and to far as the
promife reaches, fo far d^ the privileges extend. Then
wc conclude that the right of infants to baptifm is de-

dared and eft.-jbliflicd on this occailon, and do not find
tlieir rijrht taken awav, nor infants excluded or fet
afide. They certainly had the privilege of being early
introduced into the Church of God, and this right h
declared upon the day of Pentccoft, and that when the
Chriftian Church was a fetting up, and the right of
church mcmberfl-ilp) or the fubjecis of baptifm, declared.
They are included as having that right, and we find
nothing in the New Telliment afterwards, which fcts
forth the right of infants being taken away, either by
pofitive proof, or by juft and natural confequence.
Then if they once had it, and long enjoyed it, and as it
hath never been taken away, by any thing that we can
learn from the word of God, then of courfc their right
continues to the prefcnt moment; and we may fafeiy
add that it will continue to the end of the world : for
we do not expect a new revelation, to alter the fettled
ftate of the Chriftian Church, in the admiflion of her
Members. Upon the whole then, children were early
admitted into the Church of God — long enjoyed that
right — nearly two thoufand years, when they were de-
clared by the infpired Apoftle to have it ftill ; and fince
that time we do not find this right to be fet afide,
by any thing in the word of God. Since Peter, aa
infpired Apoillc, declared them to have it then, they
muft continue to have it until the prefent day, as no
new revelation hatii been made, fince thcfhutting up
of the canon offcripture, declaring their right to be feC
afide. And if it hath not been done hitherto, it never
will, fo that children have their right to the privilege*
of the church and to baptifm continued, to the pre-
fent day, and alfo as long as there is a church upon
earth. The promife is to parents with the children,
from one generation to another, to the end of timej,
fecuring their right thereto. And if the right of infants
be taken away, which the opponents to infant baptifm
allow they once had, it lies upon them to ftievv us where
this right is taken away or fet afide, cither by pofitive

proof, or fair.juft,arid naturalcGnfequcncc,and if they can
fairly prove thi? I am willing to yield, but net until then.
I do not find a text in all the New Teftament, either
fpoken by our Lord, or his Apofties, which forbids the
admiflion of children into the church ; and if Thrill had
thought fit to take away their ancient privilege, either di-
reclly by himfelf, or by his Apofties, that would have been
left on record, as a rule for us to go by. We are fure thcv
had it once ; and if Chrifl had been to deprive them of
it, he would have certainly told us, and not left us ia
the dark in a matter which fo nearly concerned us.
Therefore, as he hath not forbid it, but rather given us
reafons to the contrary, we are bound to conclude that
he continues the privileges of children, until our oppo-
nents clearly prove the contrary, which lies upon them
to do.

4. Another argument I would ufc In fupport of In-
fant Biiptifm fhall be, that this ordiiance of baptifm is
come in the room of circumcifion, the rite of admiflion
into the Church of God. If this is not the cafe, we have
no initiating ordinance into the church, as the rite of
circumcifion is fet afide long ago by the Apofties, but
that baptifm is an initiating ordinance into the Church,
thofe who are oppofed to infant baptifm fofar allow, by
their practice of introducing adults into the church by
baptifm. This fofar grants it to be come in the room
of circumcifion, becaufe they introduce their grown up
perfons into the church by baptifm ; and do not admit
them to the Lord'sSupper until baptifed, at Icaft it is not
common for them to do it, though there may be fome
inftances of their doing it, which might proceed rather
from ignorance, than from a belief that baptifm was
not an initiating ordinance. Then if it is an initiating
ordinance into the church, it muft of courfe be come in
the room of circumcifion, as circumcifion was the in-
itiating rite under the Old Teftamennt difpenfation,
otherwife the rite of circumcifion is continued, vvliich
VTQ know it is not, but fet ;lfide long ago, or that there

IS none, no introduclory ordinance Into the church,
which we alfo knuw there is, and that baptifm, and not
any other, is that initiating rite, ofcouifeit is what is
come in the room of circumcifion. Therefore, as thofe
that are oppofed to infant baptifm grant it to be the
initiating ordinance in one cafe, why not in the other ?
As both parents with their children, or grown perfons
and infants were admitted in this way, and when we
conlider that there is no word of children being rejected
or denied adrniflion into the Church of Chriil : And
what the Apoftle Peter faid upon tlie day of Pentecoft,
when he fays, Repent and be baptifed every one of y.- u ;
for the promife is to you, and to your children — gives
us to undeiflmd that baptifm hath come in its room ;
as he exhorted them to come and be baptifed, as the or-
dinance of adrniflion into the Church of Chrift, and from
that time forward became the initiating rite and cir- um-
cifion laid afide. It niigiit and was continued for fome
time by Jiidaifrng teachers, who tauih.t that except pi^r-
fons were circumcifed they could not be faved, and aKo
might in fv)mc inftances be done by faithful men, for
piudential reafons, but was certainly laid afide by the
Church in the Synod at J^rufalem. Then baptifm be-
came an imitiating r te, or an introduct ry ordmance
into the church o\ Ch'iit. Then we have reaf jn to
conclude, unlefs wc' aie t)ld t) the contrary, that it
will extend to the (aire'u'j els. bo\h parents and chil-
dren, as (irciHrcifi{<n oui ; or that the door of admiili-
on will be ma *e as wide in the ordinance of bc»ptifm as
it was in circunic (i n, and then tne chil iren of i.;hrif-
tian pifents will have as mu h right to bj[;tifm. a^ the
male children of the j^w> ha I t » circu ncifion. or t'^e
ch.iidren of thiir prolclyres. Ano'her text of fcripfure
wliich leicls us to uiulerlliM i iti ir bapt.fiti ir. come ia
the roo.n < f circunci'ion, is. k\u. i it. 12. In whom
al(o ye ire cmcuih! ii*' 1 with \\\*i circumci(i(m made
wiihoUl hanJbj in .n ii •• < H' *l.e body of the fins of

the flefh, by the circumcilion of Chrifl, buried with him
in baptifm, wiierein alfo ye are rifcn with Iiim through
the faith (.f the operation of God, wh> harh railed
him from tlie dead. By the circun)cifi"n of Chrift,
here fpi ke (f, we fifely undeiftarid b.iptifm, and by
the way the Apoflle exprc-ffcs hinifclf, v/e have reafon to
conclude that bapiilm is c> ine in the room of circun'-
cifion ; and this cfTccluaily anfwered the oljjeclion
^•-a^.^ which Jewiili zealots had againR drcpping the riie of
ckcumcifion, or their infiliing upon its being inciifpen-
fablf^^eflary to fldvation, even iimong the Gentilej,
lince the ii^oftle fiiews that there was no ncceffity
for continuii g this rite, as Chrift had provided and fub-
ftituted anntl)er external ordinance of the Hke ufe, fig-
fication, and defign, to be continued under the g'dpel
flatc to the end of the world, more fuitable to its fim-
plicity and fpiritual nature. And the ordinance referred
to in the pafTage under confideratio'n is bapiifm, which
is a plain proof of its taking the p'ace of circumcifion,
asdanfvvers fimilar ends in t he gofpel church, and is of
the fame general fjgniiication, and ic is to be aj)plicd to
the fame (ubje<5ls, and hath the farnc name given to it ;
and an inftitution in the church of perpetual ftanding,
and univerfal ( bligation, and circumcifion was no longer
the token of admiffion into the cl.urch as it had been
befo«e, but was dr( pped, faving in fome inftances, it was
praciiied for pruder:tial reafc^ns. They are the outward
fign and badge of God*s pe p'e. As circumeificn was a
fealof ther'ghtcoulncfs of faith to Abraham: fo is bap-
tifm to Chriiiians. Agpiin, thcugh circumcifion and bap-
tsfm might diiT.T in external rites, yet aie they alike m
their fpiritual fignification. They both pointed out our
native corruptis n, and our reed of purification by an in*
ward and fpiritual renovation. They both fignified
cleanfing from the guilt and defilement ot fin by the blood
of Chrift, and adniifllon into the chur\h, dedication to
Gf~d, an obh'guion to via k in nevvnefs of life, and a
right to covenant piivilcgies. In thefe things they arc

fimilar. Moreover tlie apnflle calls Chriftians the clrcum-
cifion under the goipel, which was the common appella-
ti(jn of thofe who had, under the former difpeni'ation,
received the token of induction into the church. Ihefe
confiderations ferve to confirm us in the belief that
baptifm is certainly come in the room of circamcifion,
and feeint* this is the cafe we are warranted to admini-
fter the ordinance of baptifm to the children of ChrittSan
parents when required. As circumci(ion and baptifm
are (imilar in their main ends, ufes and (ignifications,
and as children are as proper fui^jects of baptifm as
they were of circu-ncifion, and as the ordinance of
circumciiion w^s admit. illered to infants by divine or-
der : {o, on that account, we ave warranred to admmi-
fber the ordinance of baprifm, which is come in its
place, to the fame fuoject ; to wit, the irfuits of
Chrillian parents, and therefore we have this farther ar-
gument for infant baptifin,

5. Another arganenc for Infint Biptifm which I
would offer, flidl be the great regard which Chrift
manifcPs towards children, efpecialiy thole chat were
brought to him to biefs them, and th'^ugh the kindnefs
he (liewed them did not direclly refer to baptifm, yet
notw'thftanding is in favour of it, as it particularly
regards infants. The texts which fet forth his regard
f(;r children, and his attention towards them, are as
fullow : Matth. 19. 13-16, Then there were brought
unto him little children, that he fhould put his hands
upon them and pray : and the difciples rebuked them.
But Jefus faid unto them, fuffer little children to come
unto me : for of fuch is the Kingdom of Heaven. And
he laid his hands upon them, and departed thence.
Maik 10. 1 3-' 1 7. And they brought young children
unto him, that he fhould touch them *• and his dif-
ciples rebuked thofe that brought them, but when Je-
fus faw it he was difpleifed much : and fiid unto them,
fuffer little children to come unto me, and forbid them
nut ; for of fuch is the Kingdom of Gud. Verily, vg-

rily, I Tiy unto you, whofoever f/iaU not receive the
ICingdom of God as this little child, fhall not csiter
therein. And he tO( k them up in his arms, and put
his hands upon them, and blelfed them Luke 1 8.
15-18. And they brought unto him infants alio, that
he fhould touch them: but when his difciples fawit»
they rebuked them, but Jefus called them unto him>
faying, fuffer little children to come unto me, and for-
bid them not : for fuch is the Kingdom of God ; verily
I fay unto you, whofc^ever fhill not receive the King-
dom of Goo as a little child, fhall in no wife enter
theiein. In thcfe texts of fcripture we find Chrifl: ex-
ceedingly favourable towards children that were brought
to him, and in the words the following things are to
be obfervcd : i. That thefe children that were brought
to Chrift appear to have been tfe children of believing
p^irents, otherwife they would not have brought their
children to Chrill in order that he fh* uld blefs them.
They feem to have had an high opinion of him, and
doubtlefs that he was the JMLfliah promifed to the Fa-
thers, and th:;t his blefling wc^uld be of elTential fer-
vice unto thefe children they \xere bringing unto him*
Thus tar niuil be the judgment of the parents, which
(difpofed them to bring their children to Jefus Chrifl to
be bhfled of him. We fee their forwardnefs to biing
their children to be blefT^d, but on the other hand we
find in the Apnfiles a veiy different difpofition, they
were averfe to it, and even offended with the parents
for their fo doing, and reluked them. What reif m they
had for it is not mentic/ned ; poflibly they thought it
would be troublefome to our Lord, that in cafe they
were allowed, abundance of children might be crowded
in upim him wherever they went ; or pofTibly they
th(.ught, as others have done fince, that it would be to
no purpofe to bring (hem to Chrift ; that they were not
capable of being taught ; that they did not underftand
what was to be done with them ; it will be of no ad-
vantage uiity them ; we 'cannot look upon them as be-

Hevers, or fit to belonp; to our fociety. Whether one or all
of thefe were the reafons for the rebuking thofe parents
who brought their children to Chiilt, not to cure them
of any corporeal difeafe ; for there is not the leaft hint
of thit, and if they had the dtfc;p!e3 wmld not have
gone to prevent them, but that he might blefs them with
the bledings of his kingdom. But our Lord was far fronci
appioving the conduct of his difciples, as they were a-
gainft the parents of the children : for he difcovcrs a
holy refentment, and fharply reproved them for the
fteps they had taken on this occafion, faying, Let the
tender babes have accefs unto me, and do not any
thing to prevent them. Here he manifefts the greateft
favour for thefe children, and hereby leads us to con-
dude what his mind is towards children, at leaft with
refpecl to the children of believing parents. And cer-
tainly he ishimfelf the beft judge wiiom he will have
admitted into his church, and it is bAld in men, and the
heighth of prefumption, to forbid fuch to be brought
to Chrift, whom he wills fliould come, and whom he
receives ; and the reafon he gives for children being
brought to him, is a ftrong reafon for the infants of
believing parents being brought in or admitted into the
church : Suffer little children to come unto me, and for-
bid them not, for of fuch is the kinoidom of God. The
kingdom of God and the kingdom of Heaven are fynoni-
mous terms, and taken in different fenfes in theNewTefta-
ment. Some times the kingdom of God is taken for his
power,as in the foUowingtexts. Pfalm 145. 1 2. To make
known his mighty adts, and the glorious Majefty of his
Kingdom. Dan. 4. 3. How great are his figns, and
how mighty are his wonders ! His kingdom is an ever-
lafting kingdom, and his dominion is from generation
to generation. 2. The kingdom of God is taken for
the kingdom of Glory. Luke 13, 28. There (hall be
weeping and gnafhing of teeth. When ye fhall fee
Abraham, and Ifaac> and Jacob, and all the prophets ia
the kingdom of God 5 and yc yourfelves thruft ou%

V. 29 "^"^ ^^^y ^^^^ come from the ead, and from
the well, an.l from the norch, and from the f mrh, and
ill ill fit down in the king iom of God. In thefe verfjs,
and in orher texts of ftrip;ure. the kmgdom of God is
taken for the kingdom of glory. 3. The kingdom
©f God is aifo taken for grace in tht heart. Luke 17,
4 1. Neither fhall they fay, Lo here, or lo there, for
the kingdom of God is within you. 4. The king lorn of
God and the kingdom of Heaven are more fiequently
taken for the gofpel ftate, or the church of Chrill, or
frequently denote tlie gofpel difpsnruion, inclufive of
all its gracious inflitutions, privileges and bleflings ;
cr for the kingdom of grace, which is faid to be of
God, and of Heaven ; becaufe its orig'nal is divine ;
its nature, tendency, and defign, are fplritual and heaven-
ly ; and its true fubjedls are formed and trained up fjr
Heaven. That the kingdom of God and of Heaven are
taken for the gofpel ftate or difpenfation, or for the
gofpel church, will appear from the following tests of
Icripture : Malt. 3. 2. And f.iy Repent, for the king-
dom of Heaven is at hand. Chap. 4. 17. From that
time J.jfus beg^n to preach, and to fay the kingdom of
Heaven is at hand. Chiip. 5. 19. Whofoevcr thesc-
fore who fhall break one of the Icaft of thefe command-
ments, and fhall teach men fo, fhall be called h^Q: in
the kingdom of Heaven ; but v/hofoever fh dl do and
tcaeh men fo, fhill be called great in the kingdom of
Heaven. Cdiap m. i i. Verily I fay unto you, among
them that are born of women, there hath not arifen a
greater than J dm the Biptifi: : notwithrtanding he that
is leall: in the kingrdom of Heaven, is ofreater than
he. V. 12. From the days of John the Biptifl until
now the kingdom of Heaven fufTereth violence, and the
violent take it by force. Matih. 13. 11. Recaufe it is
given you to know the myfteries of the kingdom of
Jkaven, but to them it is not given. V. 19. When any
one heareth the word of the kingdom and underfland-
ct!i it nut, thea coaieth th'e wicked one and catchcth

r;\vay that which was fown in his heart, V. 24. Ano-
ther parable put he furch, faying, ihe kingdom of
Heaven is hke unto a man who fowed feed in his
field. V. 31. if^nother parable put he forth, faying,
the kingdi^m of Hcwpn is like unto a grain of muliarci
feed, which a man tonk and fowed in Iiis field. V^,
33. Another parable fpake he unto them, faying,
the Kingdom of Heaven is like unto leaven, which
a woman took and hid in three meafures of meal,
until the whole was leavered. V. 44. 45. Again,
the Kingr'om of Heaven is lil^e ur>to trt afure hid
in a fudd, the v/hich a man hath found, he hiieih,
and forjoy thereof g(;eih and felleth all thit he hath,
and buyct>i >hat field. Agun, the kingdom of lleav n
is like unto a merchant man i'eeking goodly pearls.
V. 52. Iherefore he faid unto them, therefore*, every
fcribe which is inlirncled in the k'ng 'om of Heaven is
like unto a certain King, who would take account of
his fervants. Chsp. 20. i. For the kirglom of
Heaven is like unto an houfeholder, who went early in
the morning to hire labourers into his vineyard. Chap.
22. 2. The kingdom of Heaven is like unto a certain
King, who made a marriage f.r his fon. Chap. 25. i.
Then (hdl the kini^-dom of Heaven be likened unto ten
virgins, which toc-k ihtir lamps and went forth to meet
the bridegroom. V 14. For the kingdom of Heaven
is as a man travelling into a far country, who called his
ovi'n fervants and delivered unto them his goods. Thefe
tcxrs 1 have jull mentioned are to be taken for the
gofpe! State or Kingdom, or for the Kingdom of the
Mefiiah, and not for the Kingd<»m ( f Glory. I (hill
mention a few more, which are of the fame import,
and aieexpreffod by the kinglom of God, as in the
former tex.ts by the kingdom of Heaven. Matth. 2U
31. Verily I fay unt<> you, that the publicans and the
harlotb go into the kingdc^m of God before you. V. 43.
Iherefire, I fay unto y; u that the kingdom of God
fhall be t^kcn from you, and given unto a natu::

bringing forth the fruits thereof. Mark r. 14. Now
afier John wasput in prifon, Jefus came into Galilee,
preaching the gofpel of the kingdom of God : V. 1 5.
And faid the time is fulfilled, and the kingdom of God
is at hand : repent and believe the gofpel. Chap. 4.
26. And he faid fo is the kingdom of God, as if a man
lliculd caft feed into the ground. V. 30. And he faid
W'hereunto Ihall I liken the kingdom of God ? Or with
what comparifon fliall I con.paieit ? Mark 9 i. And
he faid unto them. Verily, I fay unto you, that there are
fonr.c of you thatftand here that fhall not tafte of deith
till they have feen the kingdom of God come with
power. Chap. 15. 43. Jifcph of Arimathea, an honora.
ble cour.fellor> who alfo waited for the kingdom of
God, came and went in boldly into Pilate, and craved
the body of Jefus. Luke 4, 43. And he faid unto them,
i muft preach the kingdom of God unto others alfo :
for therefore am I lent. Chap. 7, 28. For I fay unto
u amonor thofe (hat are born of women there is not a

^» eater than John the Baptift. But he that is leaft in
the kingdom of God is greater than he. Chap, 8 i.
And it came to pafs afterward that he went through
every city and vilhige preaching and fhewing tlie glad
tidings of the kingdom of God, and the Tuelve with
him» Chap 9. 2. And he fcnt them to preach the
kingdom ot God, and to heal the lick. V. 27. But I
tell you of a truth, that there be f-me (landing her^
that fhall not talle of death till they lee the kingdom of
God. Chap. 16. 16. The law and the prophets were
until John, fince that time the kingdom of Gnd is
preached and every man prefieth into it. In thefe nu-
merous texts V e have the gofpel, the gofp I ttare, or the
IVlefliah's kingdom in this world, or the cliurch held
forth under the expreflions — the kingdom (>f God, and
the kingdom of heaven. Ihcn if the g >ipel kingdom,
or gofpel dilpeniation is held forth under thele terms in
thelc leveral texts, we Ijave reafan to take the kmgdom
ot Heaven, and of God, in the fame fenfe, wherein our

§9

Lof'.i Is fpcakin!^ with refpecl to chil Wen : tliat (udi
children were nf the kin^r jom of HMven and oi Gi d ;
thar fuch chilJ'en vveie the fu'jecls (.f the Mefliah's
kingdom, wMiich he came to fet up in the work', and
had an irtere:t tn its privileges and bleffirgs as well as
grown up perfons. 'I hen if the kingriom of Chrift in
the world, be underliood uncer the exprt-filons—
kingdom of God ami i^f Heaven — in thete numer-
ous texts: and if our L-^rd tflls us that tlufe chil-
dren were the fubjec^s of his kingdom, and tliac they
were received of him as fuch ; then v/e juftly infer
fr(^.m hence, that fuch children were inutled to all rhe
privileges And blrffir^gs of that kingdom, and that thefe
bleUingsand privileges were not confined to thefe few
children prclerted to our Lord on this occafion, but
extended to all the children of believing parents ; and
their covenant intereft, and church-niemberlhip, were
to be continued unc'er the g^fpel difpenfation, as they
had been under the Jewifh. Then, if this is the cafe,
as it certainly is, according to what our Lord faid and
i\id upon this bccafivjn, fo the children of Chriftian
parents arefubjects of Chrift*s kingdom, and inritled to
the privileges of his church, and, anriong other things,
to that of baptifm. Though our Lord did not mentiori
it at this time, yet their right thereto is flrongly im-
plied by what he faid of them, and did unto theiii, on
this occafion. He called them the fubjech of his king-
dom, and he folemnly blefled them. Infants then
muft belong to the church of Thrift, as he hinifelf hatk
declared by words and actions, as lignificant as poffible.
And fhould it be faid, th it the kingdom of gh^ry is to
be underftood in thefe pl.tces, it would ftill be as much
in favour of children as ever ; for fure we could noc
exclude from the church on earth whom Chrift would
receive into the church in Heaven ; and, fhcmld it be
taken for grace in the heart, as ir fometimes is, then it
will ftill be in favour of thildren ; becaufe we couid not

deny a gracious perfon the privileges of the clmrcl?.
So that, in whatever fenfe we take the kingdom of
Heaven and of God, it is in favour of infants, and gives
great ground for adniiniilerirg the ordinance of bap-
tifm unto them. In fhort whether we conlider them as
gracious perfons> or fubjecls of Chrid's kingdom, or
heirs of glory, in all thefe points of view they have
a title to the privileges of the church, efpccially
•.vhen Chrift owns them in fuch a public manner, and
lolemnly blcfTed them, and defired that children fiiouid
be brought to him. And we are fure that whom Chritt
bleflcs Ihall be bieffsd indeed. Then fliall we be lo un-
reafonabk as to deny, or even to call in queftion, infants'
church memberfhip, after Chrift himielf hath declared
it, and not only fo, but folemnly blcfled them, Vv^hich is
as ftrong an evidence for church mcniberlliip, as bap-
tlfm itfeif, or any other ordinance vvhatever. Is there
any other profedion of faith that ought to have
more credit with the church than tlie teflimony of
Chrifl himfelf in their favour .? Though infants be not
able to fpeak for themfelves, yet Chi ill hath fpokenfor
them, and his teftimony is a fuxHcient teftimony of
credential for receiving them into the church by bap^
tifm.

6. I fhall ofTer another text of fcripture, which though
it doth not immediately refer to baprifm, yet gives (up-
port to the practice of it ; and is ift Corinth. 7. 14. For
the unbelieving hulband is fanclilied by the wife ; and
the unbelieving v/ife is fan6lilied by the hufband : elfe
were your children unclean, but now they are holy.
The children are called holy in this place, in a certain
fenfe, even when but one of the parents was a believer,-
Then we have to inquire in wha.t fenfe the exprefli-
on *' holy," is here to be underftood, and how far it
may favour the children of believing parents. It hath
different meanings in the word of God, as other fcrip-
ture exprefTions have, as will appear from what fol-
lows, and is applied to divers perfons and things ; God

is called holy by way of eminence; or it is appUeJ to
God theF.ither, Son, and Spirit, who are infinitely holy
above all creatures. Things that pertain to God in a
particular manner, fuch as his Nims, Throne, Heaven,
Place, Hill, Habitation, Mountain, Houfs, Oracle,
Promife, Covenant, Law, Scriptures, Calling, Sab-
hath, Prophets, Pricfts, and People, all thefe are called
holy in fcripture, as might be (hewn vvcrs it necelTary.
Bui ic is to our prefent point to coniidcr the term Ho-
ly as it refers to perlons, and to whom it is fo applied,
and in what rcfpecl they may be called. It is to be ob-
fsrved that the exprcHi'm Holy is never applied to any
perfon without the church of God. They, the Jewifh
Church, were called an holy people to the Lord, Deut.
7. 6. For thou art an holy psople to the Lord thy God :
The Lord thy God hath chofen thee to be a fpecial peo-
ple unto himfelf, above ail people that are on the face o£
the earth. Chap. 14. 2. For thou art an holy people
to the Lord thy God, and the Lord hath chofen thee to
be a peculiar people unto himfeif, above all the nations
that are upon the face of the earth. Chap. 26. 19. And
to make thee high above all nations that he hath made,
in praife, in name and honour, and thou mayft, be an
holy people to the Lord thy God as he hath fpoken.
Chap. 28. 9. The Lord lliali eilablifh thee an holy peo-
ple to himfeif as he hath (worn unto thee. Ifa. 62. 12.
And they fhdl call theoi the holy people, the redeemed
of the Lord.

Chriftians are called an holy nation, i. Pet. 2. 9.
But ye are a chofen generation, a royal priefthood, an
holy nation, a peculiar people, that ye might (hew forth
the praifes of him, who hath called you out of dark-
nefs into his ma'veilous light. They are called an holy
priefthood, 1. Pet. 2 5. Ye alfo, as lively flones, are
built up a fpiritual houfe, an holy priefthood, to offer
up fpiritual facrifices acceptable to God, by Jefus Chrift,
They are alfo called holy brethren, Heb. 3. i. Where-
fore^ holy brethren, partakers of the heavenly calling.

crnHder the Apoflle and Higli Prieft of our profefii )n,
Chiin Jelus. I. Thcfs. 5. 27. Let this epiRle bj read
to all t le holy brethren. In thcfi an.l other texts «^f
fciip'U e are the people of God, or true Chriftians, called
holy; all thof;^ within the pi'e of the v'QjIe church,
but none without rhe pale of the chu'ch are called
}\oly, in all the fcripiures as far as I know. They ni.iy
be called holy iq different refpects. '1 he cxprtflion holy
if^. fcriptu'c. i^i applied to perfons and things dcvt)tcd
and detlicated to God. Men are terrned h'-iy as being
feparared froni the reft of the wo IJ, and llan ^ing ia
peculiar relation untt) God, a? his vifible profcfling peo-
ple ; or pirtaking of a hoi) principle of grace whereby
the foul is renewe.i,and contormed to the vvill aid mo-
rd\ image rf God, in temper and pra<5lice. The former
is called a relative h(>lincf^, the latter inherent holinefs.
The firft is app'ie I to all thofe th.it bel )n;T to the vifible
church. Thus the pe^ pie of Ifrael are all h' |y, and upon
the lame account are Gofpel I hurciies Hiid to confill oi
Saints, or H. ly Perfons. It is not fuppofcd to be all
really or inherently h'>ly, or partakers of a divine na-
ture, yet th.*y are vifibly the people of God, feparared
fi^nithe \y< rid, and devoted to him And let it be
particularly lemaik^d, that rrn perlbn is ever ftyled
holy, fn^n the beginning to theend of the Bible, except
he be ol^ the church of God : ariy perfoii who doubts
If may fatis y himfelf by looking at the palTages of fcrip.
turewheiever the cxpreflion holy is applied to perfons.
And it is far' I er t(^ le remarked, that in the New lefta-
meat, a Siint, or Holy Periiin, a Difciple of Chrirt, a
IVIember of the Church, or a Subject of the Kingdom of
God, or the K ngdom of He wen, are otthe fame fi^ni-
fication. 1 hercfore. fince the appel.ation of holy is ne*
ver given t^^ any perfon in the world, except he be of
the vifible chu'ch, and feeing the Apoftle declares the
chil iren of B Tpvers to he holy, it is a plain and unde-
triable confequence, that fuch children are of, or within,
the pale ot the vifible diurcb, and therefure are en«

tu'e*^ to the privllej^es of thz church, and of courfe
are to be admitted to baptXm.

7. Another arc^ument I (hill off^r in proof of Iifant
Baptifm fhall be the baptifm of houfh )lds, which
c mprehends the whole of fuch famties W^ h<ive
tliree of fuch families lett on record, and firlt the f imily
of Lydia, Ads 16 15 And when (hi was baptifeJ,
and her houfiiold, ihe befought us, faying if ye have
judged me faithful to the Lord, come into nly houfe
and abide there ; and fh^ conllr.iinei us. 2 rhejiil)r,
and ail his. A6ls i6. 33. And he took them the fame
hv)urofthe nitrht and wafli^d their ftripes, and was
baptifed ; he and all his ftraightway. 3. I he hou(h old
of Stephanas, 1. Corinrh i 16. And [ biptifed alft)
theh wu{h')ld <;f Stephanas : ijelid^s I k?i(^wn )t whether I
baptiled any other. We have here ihree whole families
baptifed ; for houflit^ld comprehends th^ wh'^leof that fa-
mily, infants and adults, as may be fe n in a variety of
tpxtsof fcripture, where the espreili >n *' houfehold,"
is to be met with in the w ird of God. So are all his to
be taken in thefami: fenfe fur all the branches of the
faniily, «»l<ier and younger. So that we have reaf m to
believe that there we e infants in thofi families, or per-
fons incipable of being fponfors for th^mfelves : for
there are fe\v tami'ies without children in them, or
fome that could not be admitted to baptifm on their
own acounr, and it would appeir ^ngu ar that thefe
three fa'iiilies (hould all be grown up perfons, and all
believers in C'-hrift, and be baptifed on their own ac-
count, and (hould be left upon record ; f)r it is moft
likely that it was with families then, in this refpecl,
as it is now, to be made up in common of perf ons young-
er and older, parents with children ; and, according to
obfervation, we find, in the prefcnt diy, thirty fami-
lies wherein we find children, or fuch as would be in-
capable of being Iponfors for themfclves, for one family
which we find otherwife. Ot courfe it is more than
probable, thai there werp children in thefe families.

And It is mail: \\k4y thit the ap jftU wculd proceed'
tipoa the ancient right and. practice with families — that
is, when Abraham was circumcifeJ his houfehold was
circumcifed with him. So thac, when the apolile bap-
tif:jd the jailor, all his were biptifed likewire. Here we
obferve two cafes alilie in principle and priclice ; and
\vc are fare that infants were included in the one, and
we rcafonably conclude tint inf.ints mud be intended
in the other ; and from thefe three inlVinces of the
baptifm of whole families, lam led to conclude, that
the apolHes, in adminilleiing baptifm, proceeded ac-
cording to the Abrahamic covenant, in takinj^ into
the church children with their parents ; or conlidering
that the privileges of children we.re ftill continued, a-
rreeable to that covenant ; and what further leads mc
to the fameconclufion, is, what Peter urged on the Day
ofPentccoft, when he faith. Rife and be bipcifed every
one of you, for the promife is to you, and to your
children. Both of thefe agre^ with the covenant which
God made with Abraham and his feed, and with the
praclice of the Jewlfli church in receiving infants into
the church, or parents, with the children. In ail the
inftances mentioned the Apoftles appear to have pro-
ceeded upon this footing, and taking thefe together, I
think they will amount to thefe two thini^s, and arc
precept and example for Infant Baptifm, It a-
mounts to a precept when Peter tells them : Arife
and be baptifed every one of you - for the promife
is to you and to your children ; and to ail that are afar
off, even as many as the Lord our God (liall call. This
appears to me nothing llaort of a precept or com-
mandment to baptife the infants of Chriftian pa-
rents. For if the parents are delired to be baptifed,
which they certainly are, and the reafon afligned, be-
caufe the promife was to them, then the command ex-
tends to the children for the fame rcafon, for the pro-
iniije was not only to the parents, but to their children
alfo. And if the Apoftle dcfired the parents to arileand

hebsptifed, which be certainly did ; then the injiin<?li-
on reached the children in like manner, and therefore it
amounts to a precept for infant baptifm. Moreover,
the baptifm of the three houfholds, or families, will
amount to an example of infant bapiifm, as it is moft
iikely there were children in thefe families, and that ail
along they received the children of Chriftian parents a-
long with the parents themfelves. This feems to have
been thepradice of the apoftles. Thus I have offered a
few conliderations in proof and fupport of infant bap.
tifm : 1. That the words of the inaitution of baptiim
are^ in favour of infants, becaufe infants are part of the
uaiions to be bapiifed, and a confiderable part too. 2.
1 hat God takes into the covenant, which he makes
with his people, the children with the parents, and
promifcs to be their God as well as the God of their
parents. 3. What Peter urged upon thofe converted
upon the Day of Pentecoil, to rife and be baptifed every-
one of you. for the promife is to you and to your chil-
dren. 4. That baptifm is come in the room of circum-
cifion. 5. The great regard Chrift fhcvved to chil-
dren that were brought to him in order to blef^ them.
6- Becaufe children of Chrillians are faid to be holy. 7.
The bap[ifm of hou (holds. Ail thefe have their weight
apart, much more when taken together, and appear
to me fuliicient to put Infant Baptifm beyond a
doubt, if perfons will feriouily and candidly weigh the
arguments offered in proof, and fupport and vindication,
of infant Baptifm. For certainly 'infants are a part of
the nations, and a large part too of thofc nations which
the Apoaies were commiffioned to go and baptife.
Moreover, we are well affured that God"" not only takes
his people into covenant with himfelf, but alfo their
children in their fucceffive generations ; and promifes
to be a God to both children and parents. God him-
felf, who cannot lie, has told us, and we are alfo well
affured by the infpired Apoaie on the day of Pen.>
coft, that this promiie which he made with his people.

arid to their children, in their fucccfTi^'e generation^,
vas then in forre ; and hath not been rev« ked fmce,
and in corkquence of this, enjoins them to rife ai d
Yt baprifed We a f(» have good rcdi'^u to believe thit
bapMlm is con^e in the r( om of ciirunricifion, of cou! fe
infants now ire as inu h 'he fuljects if baptifm, as
tfey vera thtn the fuljects c t C'r< umcilion. We are
aHo ccitain how v\ell receive J childien v\tre by Chrilt,
and fiom which we niay infer that he did imt mean to
atirirge their piivl.'eg'^s ; and vc are alio certain, that
ropeifon wiih(U£ tie pale (^f the vifible church, but
the chiloren (tChriOian parents, arc called holy, and of
ctuife are within the church, ot couileare intitled to
the privileges thereof. And ve a'e *llo certain, that
divers uho'e fan ilies vieie baptifed, an<i it is more
than pr< bable the'e were chhren in tiem. or per-
fons who could not rightly be ac milted as fj-onfors tor
themfelves.

Having (ffered a few confidcia^ions or arguments
in proof and fuppcrt <i infant baptifm, I fhall now fhew
that it was the pr^clice of the church ever fuice the a-
poftles* days, to baptife infants of Chriltian parents.
In orc^er to prove tiiis to have been the cafe, 1 (hall fol-
low Dr. Wdll, in his hiftory of Infant Baptifm, as the
cleaieft and fullell guide 1 haVe fallen in with upon the
fuhjecl ; and would obferve with him, that the word
" regenerate** was the exprefiicm ufed for baptifm
in the early times of the Chriftian church : this is parti-
cularly to be attended to, otherwife we fhall not undcr-
ftand the primitive Fathers of the church, who have
written upon the fubjeil of Infant Baptifm, as this was
the term they generally ufed. And,

1. Juftin Martyr, in his Apology, tells us, that fc-
verl perfons among them were made difciples in their
childhood. His words are as follow : Several perfons
among us, who were made difciples to Chrift in their
childhood, do continup incorrupted Ir is to be obferv-
ed here that the word Emat/yetcuiatej made ufe of by

JuOin Martyr, made difc'ples, is the very Hime word thit
Is ufed by Matthew in recording it^e infjirution of
baptifm, when our Lord conimtlTioned his apoiUes to
difciple all nations. And this was done to the n in their
childhood Juftin telis us. And I cannot fee liow t],cy
could be made difciple3 at that time of life otherwife
than by baptifm ; and in this fefsfe we underftand
Juftin. This Juftin Martyr wrote about ninety years
after Matthev/, who wrote fifteen years afrer Chrift's
afcenfion. Then thofe who were about feventy years
old when he wrote, and had been made difciples to
Chrift in their childhood, muft have been fo made about:
thirty- fix years years after Chrift's afcenfion, that is, in
the middle of the Apoftles days, and within twenty years
of the time Matthew wrote, or nearly above forty years
after the Apoftles, fo that fo near as that to the Apof-
tles days do we find infant baptifm praflifed by the
church.

2. The next Chriftian Father I fhall mention is
Irenxus ; fpeaking of Chrift he faith : Therefore, as he
was a mafter, he had the age of a mafter ; not difdain-
ing or going in a way above human nature, nor break-
ing, in his own perfon, the law which he had fet for
mankind : but fanclifying every age by the likenefs it
h s to him : for he came to fave all perfons by himfelf :
all I mean, who by him are regenerated, or in other
words baptifed, unto God ; infants and little ones ; and
children and youths ; and elder perfons ; therefore he
went through the feveral ages. For infants being made
an infant, fanclifying infants; to little ones, he was made
a little one, fan(^ifying thofe of that age ; and alfo
giving them an example of godlinefs, juftice and duti-
fulnefs : to youths he was a youth, &c. This teftimo-
ny, which reckons infants among thofe that are regene-
rated, is much to the point, provided the reader is fatif-
fied that the word "regeneration," doth fignify bap-
tifm. And this cannot be doubted by any that are the

leafi acquainted v.'ith the writings of thofe times, wljich
life the word in this fenfe for common. And tliis Dr.
Wall fliews in a variety of inflances. So that we need not
in the lead doubt but it was ufcd in this fenfe. Of courfe
infant baptifm was praclifed in the Chriftian church in
the earlieft times. Since this is the firft time wherein
exprefs mention, is made oi infant baptiim by the
Chridian Fathers, it is proper to lock back, and to en-
quire, how near Irerseus was to the times of the Apoftles,
Mr. Dodwell, who haih, with the utmoft care and fkil),
computed his age, makes it cut that he was born in the
Apoflolic age, in the year 97 after the birth of Chrift,
and four years before St. John's death, and that he
was chofen bifhop of Lyons, in the year of our Lord
167, which is 66 after the apofles. So much is plain
that he wrote the bock from which the quotation
concerning infant baptifm is taken, within eighty years
of the f^ppftles, and that then he was a very old man,
for he wrote the two lirft of his five books againft he-
refies firflt, and publifned them in which thefe words
are ; and he publiflied his third book in the time of
Eleutherus, Bifliop of Rome, for he mentions him as
then Billiop. Eleutherus' time is placed by Bifhop
Pearfon, from the year of Chrift 170 to 185, but by
Mr. Dodwell, from 162 to 177, fo that the year of
Chrift 180, is the lateft that the two books can be fup-
pofed to have been written. Therefore, whether we
agree with Mr. Dodwell or not, that he was born be-
fore the death of St. John, }et it could be but very
little after it, by the age he muft have been when he
wrote, befides he himfelf tells us that the Revelation
made to John, in Patmos, was but a little before his
time. And that revelation was made, according to fome,
five or fix years before John died. And the perfon
that hath given the laft edition of his wcrks, ihcughhe
differs from Mr. Dodwell, yet makes him to have been born
but fix years after the death of St. John. 'Ihen every
perfon who was at this tiiiie eighty years old mufl have

been born in the times of the Apoflles : Ireeneus* parents
mud have been born, if not himfelf. Then it was not
poffible for the Church to be ignorant of what was done
in the Apoftolic age, as to the baptiling infants, when
many of them then living, and the parents of moll
of them then living, were themfs!ves infants in that
time. And this may be added, that Ireoteas though he
lived this time in France, being BiOiop of Lyons, yet
he was brought up in Afia, where John died a little be-
fore, and probably born of ChrilHan parents : for in his
younger years he often heard Polycarp (who was St.
John's acquaintance, and was chofen by him Bifhop of
Smyrna, and was probably that Angel or Pallor of the
Church of Smyrna, fo much commended, Rev. 2. 8.)
difcourfe of St. John and his docVrine. This he relates
of himfelf, in his epiille to Florinus, and fays that he re-
members the thing as it were but yefterday. For fays
he, I remember the things that v/ere done then, better
than I do thofe of latter times, fo that I could defcribe
the place where he fat, and his going out and coming in,
the convcrfation he had with John and others, that had
feen our Lord, and of his miracles and doclrine ; all
agreeble to the fcriptures. Therefore, in an age fo
nigh the Apoftles, and in a place where one of them had
fo lately lived, the Chriftians could not be ignorant of
what had been done in their time, in a matter of fo
much public concern as the bipcifing, or non-baptifing
infants, Irenaius was the difciple of Polycarp, and
Polycarp the difciple of John the apoftle. Ireneeus could
not mifs to know John's practice in that of infant bap-
tifm. Therefore, as this Chridian Father fpeaks of it,
though under the term to regenerate, which was the
name baplifm commonly went by in thofe days, we may
fo far firmly believe infant baptifm to have been prac-
tifed by the church. He fpeaks of it as a thing to have
been bcHeved, taught and pradlifed by the church. He
fpeaks of it as a thing generally known that childrer\
were then ufually regenerated or baptifed. This, a.q-

I CO

corr^irg to Dr. W.ill, was abnut the year 66 or 6-j afrer
the ipfiULs, or nearly about ihe middle of the fecoiid
centu»'v.

3. With refpe- to what TeitulHan fays concerning
inf.inr (vi )r;ffn. iut rhcy whofe duty it is to adininiftcr
bap-i^ni ate to know that ihey are not to do it raflily.
G<ve to tveiy ore that iifkeih thee ,hath its proper fub-
je<^, ana relnos to ihaiikfgivlnc!;. But that command
rather here to he confidet cd, Give not that which is
holy ro i!og,s ; n'. ither call your pearls before fwine j
an(i to lay hin Is fu Uicnly on no m<»n ; neither be par-
t.tker of other men's fauhs. Therefore, according to
evi! y man's condition and difpolition, and alfo their
aire, the delaying o^ biptifn is more profitable, efpecial-
ly in t!;e caie of little children ; for what reed is there
that the god-fathers fliould be brought into danger?
Becaule they may either fail of their promifes by deith,
or they may he pjiiV'ken by the child's proving of a
W'cke i di'.p firion. Our Lord ^ys indeed, Do not for-
bid them co come unto mc ; therefore let them come
when they are grown up j let them come when ihey
"un ieribnd ; when they a'"e inltrucled whither it is
they coil e. Let ihfm be made Chrilfians when they
con^e up when they come to know Chrift. What need
their guihlefs age m^ke iuch hafte to the forgive-efs of
fi^s r i\1en Wiij i e more waiy in worldly matters;
and he that fliould not have earthly goods committed to
him , yei (hili have heavenly. Let them know how to
ciehrc fiivition, that )ou may appear to h.ive given
to f ne iiiat cifkeih. For no Icfs lealon, unmarried per-
f.TS f LgSt to be kept ( fTuho are likely to come into
t n prauon ; a'fo th>>i"e in widowhood until they either
xiiairy or be confirmed in continence. They that un-
dcriiand the weight of baptifm will rather dre-d the
receiving than the delaying it ; an entire faith is furc
of falvati. n. Though it be difficult to come at what
his fixe 1 opinion concerning this (jrdinance was, yet
thus much O'ay be inferlred from Nvhat he fays in the

lOI

words quoted, that infant baptirm was then pra(n:^red
by the church, ocherwile he would not have infilled
upon its being delayed until they were grown up. His
arguments, poor as they are, wc^uld in my opinion have
been unneceffary, or he would have employed his time to
no purpofe, had not infant baptifru been in practifein his
day. And though he might in fome good meafure be
for the delaying it, yet his opinion is fmgular, and which
none of the Ancients did approve of. Fhen we juftly
fer from his words that ic was the pradlice of the church
to baptife infants in his time, otherwife he would not To
ftrenunufly have urged the delay thereof. He flourifh-
cd about an hundred years after the ap>ftle^, and was
cotemporary with the laltdays of Irenae.is, the laft men-
tioned Clhrirtian Fa'h-T. Therefore we learn that in-
fant baptifai was pra<5lif^d in his time, only he diflikes
the cuft()m or pra<fl!ce of baptifing them. But I am at
prefent fetting before you the practice of the church
refpscfing infant baptifm, not any one Doclor*s opinion,
cfpecially when it djth not appear that any one was pre-
vailed upon by him to alter the pracl ce : for the>*e is no
appearance that either the M.intonilVs, to whom he turned,
or the Fertuilians, whom he ief up, were ever a^ainft it ;
on the contra- y St Aufin, relating thc<jpinion of both
feclj, does not menti(/n any (uch thing held by either
of them, and fays in other places, that he never read of
any (cct that did deny iiifant baptifm,

4 With ref. ecf to what Origen fays, concerning the
practice of the Church in bapdfing infants. Origen
fl urifhed about no years afier the apoftjes, or within
fifteen years after the death of TertuUian, the lad men-
tioned Chriiban Father. Saith Origsn, fpeaking of
original fin. Heir what David fays, 1 was conceived in
iniquity, and in fin did my mothe* conceive me. Shew
that every foul that is born in the flc^fh is polluted with
the filth of fin and iniquity ; and that none is clean from
pollution, though his life be but the length of one day.
Befidcs let it be conlidered what is the rcafon, that

102

whereas the baptlfm of the Church is given fur the for-
givenefs of iins, infants alfo are by the ufage of the church
baptifed : when if there was nothing in infants which
wanted forgivenefs and mercy, the grace of baptifai
would be ncedlefs to them. Another thing hs fays, I
will mention one thing which caufes frequent enquiries
among the brethren : infants are baptifed for the for-
givenefi of fins. Of what fins ? Or in what have they
finned ? Or how can any reafon of the laver in their
cafe hold good, but according to that fenfe wj^icli
we mentioned even now ; that none is free from pollu-
tion, though his life be but one day upon the eirth ?
And it is becaufe of the facrament of baptifm the pollu-
tion of our birth is taken away, that infants are baptifed.
He further adds, that for this alfo, to wic, th3t(;f origi-.
ginal fin, that the church had from the apoftles trad.!-*
tion, or order, to baptife infants. For they to whom
the divine myfteries were committed, knew that there?
is in all perfons the natural pollution of fin, which mud
be done away by water and the fpirit : by reafon of
which the body itfelf is called the body of fin. Thefe
teftimonies in favour of inhnt baptifm arc full and plain
So the point, fo that nothing needs to be faid or added
to them, nor admits any thing to be faid againft the
practice. They do not only fuppofe the practice to be ge-
nerally known and practifed, but alfo mention that it was
ordered by the apoftles. The authenticity of fome of thefc
teftimonies of Origen have been called in qaeftion by
fome, but whatever may be the caf:^ with refpect to
fome of the fayings of Origen, yet his writings, with
refpect to infant baptifm, are plain and may be depended
upon, and this may be given for a reafon. St. Hierom
(who was of all the Latin Fathers, the greateft reader of
all Origen's works in theiroriginal language) doth tell us
that he did fo, and alfo that he built his falfe hypothefis
of the pre-exiftence of fouls upon this ground partly, by
which he might the b,etter account for the fins for
which infants are to be baptifed. For S:. Hierom,

in his Third Dialogue againft the Pelagians, having tip-
braided them that they could not apprehend what the
fcriptures teach of original fin in infants as derived from
Adam, for the forgivenefs thereof they fliould be bap-
tifed, fays to them, in the laft words of that book : And
if the forgivenefs of fins which are the fins of another,
feem unjuft to you, or fuch as he, an infant, who could
commit no fin himfelf, has no need of ; then march
over'to your beloved, (plainly meaning Origen) who
holds that in baptifm are forgiven thofe fins which have
been committed in a former Hate in the celeftial regions j
and as ye are influenced by his authority, partake ot"
his error in this too. Now Origen, or any of the an-
cient Fathers, mentioning a practice, as received and yet
giving a falfe ground for it, is as good an evidence of
the pradice iifelf as the moft orthodox perfon who men-
tions it.

Ihere is another circumftance that makes Origen a
more corripetent witnefs in evidencing whether the bap-
tifm of infants had been in ufe lime cut of mind or not,
than moft other authors that have left us any thing, of
that age, refpecling the matter. Becaufe he was him-
felf of a family that had been Chriftian for a long
time. Tertullian and the others we have mentioned,
except Irenseus, muft have been themfelves baptifed in
adult age j becaufe they were of Heathen parents ; and
were the firft of their family that turned Chriftians.
But Origen*s father was a martyr for Chrift in the per-
fecution under Severus, the year after the apoftles loa.
And Eufebius aflTures that his fore fathers had been
Chriftians for feveral generations. The Chriftian doc-
trine was conveyed to them by his forefathers, or as
Rufinus renders it, from his grand-fathers and great
grand-fathers.

What gave occafion to Eufebius to enquire into his
pedigree, was the flander of Porphyrius : for he endea-
vouring to fliew that the Chriftian religion had nothing
in it of learning or fcience ; and had none but illiterate

1C4

followers : and not being able to deny or Cv-ncc:.l the
great repute of Oripen toi fktll in human literature, had
feigned that he was iirtt an Heathen, and having learn-
ed their philofophy, and thf n rurni!:g Cbrifiian had en-
deavoured to trar^fer aiid apply it to ti iiTi upiheChriftian
fables. In confuri>tion of this lye, Luiebius, as was faid,
fets forth Ongen*b Chriflian cefcen. '1 herefore. fincc
Origen was born in the yearcfiu' loid, 185, that is
the year after the ape files 85. (for he was 17 years old
when his father died, or ravher iufF;.Ted) his grand-
father, at leaft. his great grand iather, iruft have lived
in the days of the .ipoftks ; and as he could m t be
ignorant whether he hinifeif was bjprifed in infancy, fo
he had no farther than his own family to go for
irquiry or inf( rm;.!tion how it was pradiled ir the times
cf theapoOles. Befii":es he was a very learned nian, and
could not be ignorant ot the practice of the cimrches,
in moft of which he had travelled : for as he was born
and bred at Alexandria, fo it appears by Eufebius. that he
had lived in Greece, and at Rome, and in Capadocia,
and Arabia ; and fpent the moft cf his time in Syria and
Palcftire, fo that he n.uft have been acquainted with
the practice of the feveral churches with refpec^ to the
baptifm of infants, and as he mentions their baptiiing
them in different parts of his writings, which are
iprovcd to be his by different perfons, elpecially by Dr.
Wall, a diligent, faithful and impartial enquirer into
thefe matters, therefore, we have the greateft reafon
to believe that it was the practice of the church both be-
fore and in his time. Then Origen flourifhed within
1 5 years after Tertullian's death, or about 1 10 after the
apoflles, according to Dr. Wall.

5, With refpecl to what St. Cyprian faith of infant
baptifm. This Cyprian was co-temporary with the lat-
ter days of Origen, and was bifhop of Carthage ; and
it was the cuflom or pradice in this, as in all other IVle-
tropoHtical cities, for the, neighbouring bifhops to meet at
certain times to co-ofuk oU and to determine, impor-

to5

fw.t afTairs .of the clu'-cli. Arrordirply ?n the year of
our Lord 2c;5, thejc were- li\iy lix biiiiops in coaiuiU
and oneFicu-i, a counrry bilhop. it^nc a !:iter w'vh rl.is
queliion, v.iiether an infant heUyrc it u us eight d?.ys
ol r might be baptilecl. if need rc-quircd, tiefir.irtjr ihcir
refblution tliereupon. In anlvver (<> wliich iLoy reiuni
the foltciwing Letter, which I (hali lay bef(jre yc.u ;

Cyprian, and the other Bifli- ps. who were preft^nt a^ the
Council, 66 in number, toFidus, our brother, greeiing :

We read your Letter, moft dear brother, in which
you wrote refpccling the cafe of infants. Whereas you
judge that they mud not be bapiifed wiihin two or thiee
days after they are born, and the rule of circunicilion
is to be obferved, fo that none Ihould be baptiled be-
fore the eighth day after he is born, we are ail in our
opinion contrary thereto. As for what you thought
fitting to be done, there was not one of your mind ;
but all of us to the contrary judged that the grace and
mercy of God is to be denied to no perfon that is born;
For whereas our Lord fays in his g fpel, I'he Son of
Man came not to deilroy men's lives, but to fave them,
as far as in us lies no foul is to be loil. For what liath
been deficient in him who hath been ouce formed in the
womb by the hand of God ? They appear to us, and
in our eyes, to have attained to perfection > or increafe,
in a few days of the M'orld. But all things that are
made by God are perfeci; by the work and power of
God, their maker. The icripture gives to undeiftand
the equaUty of the divine gift on alU whether infants or
grown perfons. Eliflia, in his prayer to God, flretch-
ing himfelf on the infant fon i-f the Shunamite woman,
that lay dead in fuch a manner, that his hand and face,
and limbs, and feet, were applied to the head, face,
limbs, and feet of the chUd, which if it be underftood
of the equality of our body and nafure, the infant
could not hold meafure wLh the grown man, noi*
its little huibs fit to reach to his great ones. But

lot)

in that phce a fpiritual equality, and fuch in the
etteem c t God is intimated to us, by which perfons
that are once made by God are alike and equal, and
our growth of body by age, makes difference in the fenfe
of the world, but notof God> unlefsyou will think the
grace itfelf, which is given to baptiled perfons, is great-
er or Icfs according to the age of [hofe that receive it ;
whereas the Holy Spirit is given not by different mea-
fures, but with fatherly affeclion and kindnefs, equal to
all. For as God accepts no man*s perfon, fo not his
age, but with an exad equality flicws himfelf a father
to all for their obtaining the heavenly grace. And
whereas you fay that an infant in tie firfl days after its
birth is unclean, fo that any of us abhors tokifsit, we
do not think this any rcafon to hinder the giving it the
heavenly grace. For it is written, to the clean all
things are clean : nor oug,ht any of us ro abhor that
which God hath vouciifafed to make. Though an in-
fant come frefli from the womb none oueLt to abhor ta
kifb it, at the giving of the prace, and owning the pcacfe
or brotherhood, when as kifling the infant every dec of
us ought, out of devotion, to thiir.k oi the frefli handy
work of God : for we do, in fon^e lei fe, kiis his hands irt
the perfon newly formed, and but new born, when we
embrace what is of his making. That the eighth day
was obferved in the Jewifh circumcilion was a type, go-
ing before in (how and refemblance, but on I ".hrifi's
coming was fulfilled in fubilaiuc. For becaufe the
eighth day, that is the next to the Sabbath, was to be
the day on which our Lord was to rife from the dead,
and to quicken us, and to give us the fpiritual circum-
cifion, this eighth day, to the Sabbath, or Lord's
Day, was fignified in the type before, which type ceafcd
when the fubftancc came, and ihe fpiritual circumctfion
giveii us, that we judge that no perfon is to be hindered
from obtaining the grace, by the law that is now ap-
pointed, and that the fpiritual circumcifion ought not
CO be reflrained by the circumcifion that was according

107

to the fl.-fh ; but all are to be admitted to the grace of
Chrift. Peter fpeaks in the Acls of the Apodles, that
the Lord hath Ihewn me that no perfon is to be called
common or unclean. If any thing could be an obftacle
to perfons againft obtaining the grace, the adult (jr
grownup, would be rather hindered, by their more
grievous fins, if then th*? greateft ofTvinders, and they
that have grievoufly finned agiinft G jd before, have,
when they came afterwards to believe, forgivenefs of
their fins, and no perfon is kept off from baprifm and
the grace; what reafon then to refufe an infant, whw
being newly born, having no fin, dvc that being de-
icended from Adam according to the flefti, he has from
his very birth contracted the contagion of death anci-
ently threatened ? Who comes for this reafon more eafily
to receive forgivenefs of his fins, becaufe they are not
his own, but other fins that are forgiven them.

This, dear brother, was our opinion in the AflTem-
bly ; that it is not for us to hinder any perfon from bap-
tifm and the grace of God, who is merciful and kind, and
affectionate to all, which rule, as it holds for all, fo we
think it more efpecially to be obferved in reference to in-
fants and perfons newly born, to whom our help and di-
vinemercy is rather to be granted, becaufebytheirweeping
and wailing at their firll entrance into the world, they
intimate nothing fo much as that they implore compaf-
fion. Dear brother, we always Wiili you good health.

This Letter is a plain proof of Infant Baptilhi being
taken for granted at that time, feeing that both Fidus,
who puts the queftion, and the Council th£.t refolves, do
Ihew by their words, their fenfe to be, that infants are
to be baptifed, only Fidus thought not until the eighth
day. And from hence we may juftly infer, that thofe
reckoned baptifm to have come in the room of circum-
cifion ; and if we look back from the time that this Let-
ter was wrote, to the time that had paffed from the
days of the apoftles, which v/as about one hundred
snd fifty years, we mull conclude, that it was eafy

loS

for t>ern to know tl;e praclice of Chrifllans in the apof-
ties GAVS for I'ome of ihehj fixty-fix Bilhops may be
iupp-rcd rV rhis time to iiave been iixty, or leventy, if
nor ei^iiiiVs years of age, which reaches to half the
Ipace ; And at ihat tirrc they were iiifanrs) there inuil
have bn:n r.ivevs alive that were born within the age of
tlu' .iiKjUie:-, and fuch ptrfons could not be igrorunt
Yv her her infii.t-. v.e.e bapu'ed in that age or not, whe-
thc t! cy ther.ifelves were Tome of thcfe infants. This
epiliie :o Fidus is fuch an account of infant baptifm,
as is f^liicient to prove that it had been the practice
of the church always to baptife infants. The African
church was one ot the mod flourifhing, ftricl and pious
of all the primicivc churches ; and this refoiution of
the Council was no new decree, and fupp^fes that infant
bupciim had been the original immemorial practice of
the: church ; and as the Letter is genuine, and hath been
proved to be fo. therefore we look upon it as a ftrong
and cunvinci«>g proof that it was the conliant practice of
the church to baptlle infants For it is plain that there
was no difpu^e or tiifFerenceof opinion among the whole
of ihe Council shout the naprifm of infants, nor even
about deferring it until ihe eighth day. They appear to
Lave i een unanim us, or a 11 of them agreed in the bjtplifm
of infants, and lo many being of one mi, id in the matter,
vouid 'eio us joiUy to conclune t!iat the practice had
been ge-jieral. I hi^ Cou icil fat in the \ear of our Lord
253, or i-^out 153 after the apoMes. There aje more
ci • ypriiJii's wriii'igs which fpeak of infant baptifni. at
leiH fVi.iii vv'hich inrant b;ipc:fm may be inferred. Speak-
ing of ihoh! tiiar had fallen trorn the Chrillian religion on
account ot perfecucion, hie fays of them.: And that nothing
might be wanting 5o the meafure of their wickednefs,
their little infants being brought in their parents arms, loft
vliat they had prcfently obtained after they were born,
Whtn he fays, that their children had loft that which
they Lad prefently obtained after they were born, it is
clear that he means thbir baptifm, or the benefit there-

109

of; atlcid we have reafon fo to unclerdind him. This
Cyprian was ctjteniporary with the latter days of Origen.
6. With vefped to what the Council of El^bris fays,
from whenc^ infant biprilm may be juftly inferred,
that C( uncil fat in the year of our Lord 305 or about
205 after the apolUes. The quotation is as follows ;
If any go over trom the Carhnlic to hear, fee, and re-
turn to the church ag:nin, it is rcfolved that penance be
not denied to fuch an one ; becaufe be acknowledges his
fault. Let him !c in the (late of penance for leu years,
he ought to be adaiifed into communion- But if they
were infants when they were carried over, inafmuch as
it was not their own fault that they finned, they oughc
to beadmifted prefently. Here, it is true, that there is
no mention n.ade o* baptifm, or that thofe infants were
baptifed in the Catholic Church betore they were carri-
ed over to any jcct ; but. as they are faid to be carried
over from the Catholic Church, it is fairly inferred, or
phifily hnpiied ; for the phrafe of all antiquity is not
to call any perfon of the church until he is baptifed. Be
he infant or adult that is defigned to be a Chriftian,
they call him a catechumen, until fuch time as he is
baptifed '• and a catechumen is not of the church.
Therefore we infer, that thofe children carried over from
the church by their parents or guardians, who were to
be received upon their return, were baptifed previous
to their being carried over.

7.' With refpect to what Optatus Milevitanus, a blfliop
in dfrica, in his fifth book of the Schifm of the Dona-
tifts, near the end. fay3> of infant baptifm : He had been
compari'jg a Chriftian, putting on Chrift in baptifm, to
the putting on a garment ; and had Chrift fo put on
a garment Iwimming in water ; and then fays : But left
any onefhould fay I fpeak irreverently in calling Cbrifk
a garment, let him read what the apollle fays : 'That as
many of you as have been baptifed in the name of
Chriit, have put on Chrift. Oh ! What a garment is
this, that is always on and never rene^ved j that decent-

119

ly fits all ages and all fliipes I It is neltlier too big for
inf.int$, nor too little fi)rm;2n, and, without any altcr-
'ation, fits women. He goes on to (hew how it may be
compared to a wedding garment. What may be judly
inferred from this paflfjge u, that the ordinance of bip-
tifm is fit to be difpenled to infants> or to men, or to
women in adult (late : or that Chrill may be put on in
baptiCm by infants, or perfons grown up, whether men
or women ; and of coiiife that infant biptifjn is approve
ed of by him, and that it was then in pradice. Hefluu-
jiffied about 260 years afier the apoftlcs.

8. With regard to Infant BapciftB, by St. Gregory
N^zianzen, who flourifhed much about the time the laft
perlon mcniioned did, or about 260 years after the a-»
paftles, in fpeaklng of infant baptifm, fays: li\(l thou
an infant child ? Let not wlckednefs have the advantage
©f time. Let him be fandiUed from his infancy. Let
him be dedicated to God from his. cradle by the Spirit..
Thou, as a faint hearted mother, and of little faith, art
atraid of giving liim the feal, becaufe of the weaknefs of
nature. Hannah, before Samuel was born, devoted
him, and as foon as he was born confecrated him, and
brought him up from thelirG: 'm a prieitly garment, not
fearing human infirniities, but truLVing in God, thou
Jiaft no need of amulets or charms ; together with
which the devil Aides into the minds of (hallow perfons,
drawing to liimfelf the veneration due to God. Give-.
to him the Trinity, that great and excellent prefervative,
in another place he faith : What jfay you to thofe that
are infants, who are not in a capacity to be fenlible either
of the grace or the mifs of it ? Yes, by all means, if
;^fly danger make it requifite.; For it is better they be
ianctified without the lenfe of it, than that they fliould
die unfealed and uninnitiatcd ; and a ground of this to
usis circumcifion, which was given on the eigh.th djy,
and was a typical feal of baptifm, and was practifed on
ihofe that had no ufe qf reafon ; as alfo the anointing
of the dopr polls, which preCerved the Gril born by

Ill

by tilings that have ro {crSe. As for other?, I give it as
iny opinion, that they fhall fiay three years or there a-
bout, when they are capable to hear and to anfwer fome
of the holy words ; and though they do not perfe<fl!y
undevrtand, yet they form them ; and that you then
lanelify them in foul and body with the great facranienC
of initiafion. For though they are not capable to give
an account of their life before their reafon be come to
maturity, (they have this advantage of their age that
they are not forced to give an account of the faults
which they have committed in ignorance) yet by rea-
fon of thofe fudden and unexpected afiaults of dangers,
that are by no endeavour to be prevented, it is by oil
ir>eans advifeable that they be fecured by the laver of
baptifm. It is plain in thefe two paffagesin his tvrkings
that he approved cf infant baptifm, tliough in ctrttiti
cafes of danger, that it fiiould be de.ayed fv5r three
years, cr thereabout, which doth rot arjVwtfo cr^nd
the matter. Becaufe at that age thfy we:e xm&i^ in fe
manner, of beirg fponfors for therrfehe.^. i^ v. hen
they were infants. I'his Gregory N. ziaiZj^n, and I'er-
tuliian, are the only two that fpeak cf haviig it cictiy-
ed at all, the one until the age of reafon, the ether, un-
til tlirce years ; both ?re to be undcrllood where there'
is no danger of death in the mean tim.e, which is
|)lainly exprefTed in Gregory'? fpeech, and alfo in the
writing of Tertullian, fo that upon the whole, thefe
two, though they were for delayirg baptifm in certain
cafes, yet upon the whole they approved of infant bap-
tifm and enforced it. From hence w'fe mav conclude,
that it was then the practice of the church, otherwife'
they would have fupported the argument f(vr cielaying
bnptifm by the practice of the church, had not the churcli
allowed ofrntant baptifm. We may farther obferve
from this Jpeech of Giet^ory's, that he believed that bap-
tifm was come in t{)e room of circumcifion, and which
was given on the eighth day, and was a typical feal, or
baptifm. Ihis Gregory flouriflied about 260 years after

1 12

ihe :^pr)rtles, or much about the fame time with Milevi*
t?.i!U>, a Bifh'^p in i^frica, both which appear to hive
approved of inf mt baptifm, nr^d le.id us to unceifl;i?id
that it was thesi the piaclice of i he church lo bapdfc
^ infants.

9. Wiihie^pecV to what Sr. Airbrofe fai'h rcfpecl-ng
Infant Bapcifm, (he flruriflied about 274 )^avh after
the ap :;fties, or 14 yei^rs ader the other tw(» laff i-j)eriti-
oned,) rn his cnn.mertary upon Luke i. 17. v;here
the An^elpr* pheiies of JcJin the lv=^pvilt, that lif. fl) )uld
go before Chr^f', in tlie power ano Ipirit c-f Fnas, and
after havi!»g (litwn in divers particulars, h(;w John, in
his ( ffice, did releixshle Eliab, and h.ivirg n:eniioned
that miracle in dividing the river Jovdj.n, he adds thcfe
words : But peihaps this may bs lulhiled in our time,
and in the apoftles time, in returning the water of the
liver backward, towards the fpring head, which v/as
caufed by Elias, when the river was divided, (as the
fcripturc fays Jordan was driven backjfignified the laver
offalvation, which was afterwards to be inilituied : by
which thofe infants which are baptifed, are refv')rnied
back again from wickednefs, or a wicked Hate, to the
primitive ftate of their nature. He means that they
were freed from original guilt, or of original lin, and in
fome fenfe reduced back to the primitive (late bef(>re the
fall. He here plaipily fpcaks of infants being baptifed in
the days of the apoftles, as well as in his own, and is
evidently of opinion, that the church praclifed infant
baptifm all along.

10. With regafd to what St. John Chryfoftom faith
refpecling Infant Bjptifm, (Chryfoftom fljurifhed 280
years after the-^apoftles, and nearly after Ambrofe )
Speaking of the advantages of baptifm, he fays : BlefTed
be God, who onJy does wonders, who has created, and
ordered, and ordained all things. Lo, they do enj(>y
the ferenity of freedom, who but even now were held
in captivity. They are become citizens of the church,
who were in the vagabond ftate of aliens j and they

ii3

are entered into the lot of the ri-^'ite^us, who were tin-
dcr the confufion of {in : for tiiev are not only f;ef,
but flints ; nor fiinrs only, but judifiel ; an-1 ntt only
juftiiied, but funs ; and not on-y f is, but heirs; not
only heirs, but brothers of Chrill: ; and not only hi* bre-
thren, but co-hens with hini ; ani r.'at or.ly c.v.i'.tr- ,
but members of hirn ; and not oiiiy mriiibers of lun?,
but his temple ; and not his ten^ple on'y, l.ut ortrans
of his fpirit. You fee how rr)any are the b'i^eH's of
baprfni ; but f nie think that the heavenly griice con-
fills in the fo^g'venefs of iins ; bur I have re k ^ned up
ten of them, all corning from bapriim ; feu- t!r.> ciul'^ ^^e
biptife infrxntfj alfo, although tliey are not defied with,
fin or have not any fins of th^ir own, that thcfe may
be fuperaddcd unto their Ginrfliip, righteiufiiefs, a-
doption, inheritance, brotherhood with ClirUf, and to
be made members of him. Ihis paff^c from Chryfof-
tom, is a plain proof that infant baptifm was praclifed
by the church in his day. There is another p.ififtge fro»n
him to the fime pu^pofe, wiiirh is as follows : That thole
that are baptifed, fome of them forafmuch as they were
children when tliey received it ; and fome who received
in a fit of ficknefs, having no mind to live p,oolily. fnew
no g'lod inclinativm ; and they that received it ia
their health, appear z-^aloully affecled at fnU, yet fuffer
their zeil to cool afe*. wards. It is alfo evii^eiit fri)rri
this paiTige, that a part of fucn, as he fpcks of here that
were bapiilevl, were bapiifcd ia their infancy, or when
they were children.

II. With refpecl to what St, Au(lin faith rrfpf(R:ing
Infant B.iptifm. (He flouiifhed after the ap'ftles ab( ut
288 yf!ars, or a few years afcer Chryf ilb-m ) S me
men, faith he, are wont to afk this qvi' flit n : What
good can the Gcrament of bapt. fm do inrajits ? As -after
thry have received it, they o<^ten die before they are
able to inderlland any thii^g of it. As to which mat r,
ii IS piouily and tiuiy believed, that the faith of thvfe.

I r4

byvv'hrm the child is oficrcd to c^nfecration, profirs the
cr.ild, ?-:ui tliis is tic nioft icund authority of t'nc
c'urch; doss comment,, that hence every man miyjudge
how profitable his own faith may be to hin>f It, wiiea
even another perfon's fa'th is ufeful, for t!;e advantapTe
of th' fe that have as yet none of their cv/n : V^r how
could tlie widow's f"n be helped by his o\^ n fairh ; when
dead, he had none? And )et his riutlier's faiih was
uAfu! for his beiiig rv.i'c\ to life again. \i would appear
frop hence that infant bsptiim was in life, orh.ervvne
there C( Uid h.nvc been rtMjucUion about irs being fer-
viceable or unfcrvjceabL unto tl cm. Another paffa^^e
is :is fiilhnvs : b>o that inary perfons. increafirg in know-
ledge after their bi-piiinn, especially thole that h^ve been
baptifed, either when they wese infants or when they
Were youti'.s, as their unctevftanding is cieareJ and en-
lightened, and their inward nun lentvvc^d day by day, do
theiiifeives deride, and with abhorrence and conleHTion
renounce the forner opinions they had of G« d wheri
they were impofed upon by their own imagin.itions ;
and yet are nor accounted either not to have received
bjp'ifni, (>r to have received bapiiim of thu nature,
that their error was. But in this cafe ti e validity of
the ficrameiit is ;!cknowkdgcd. and the vanity «f their
UHiicrrtan lings is rccl:fiel. '1 iiougli the perfons here
mentiot'ed. made a bad ufe of their baptiim, )et it iS'
evident that fonie of diem were baptiied when infants ;
"which proves that the thuich pnKtilcd infant baptiim at
that time.

Another pi ffa pre from St. Auflin> in fupport of infant
baptdm beiiig the pradice of the chuch, n< t only in
thofe times, bm alio in t)ie da)s of the apofllcs, is as^
follows : And as the thief, by i eceiTuy, went wi.htut
baptiftn, was faved, becaule, by his piety, he had it
Ipintua'ly, f.), whe e baptifm is hid, though the party
by neceility go without that faith which the thief had,
yet he ib la\e 1 ; which the whole body of the church
holds as delivered unto'theniin the cafe of little infants

1 1 ^

b-ipt?re.i, who certainly cmnoi belicn^e with tlie he^rt
to righteoulhef-j^ nor confcls with the mouth to (alvdt'.rn,
as the thief couid : nay, by their crying ;inv1 noife W';ile
the lacrament is adrninillering, they diflurb the h<'ly
myfteries ; aiicl no Chriftian man, n.'»tu'ir!ilhindir^(y. will
fiy that they are biptiiei to no parpofj ; and if any one
sfk for divine authority in this initter, thi)Ugn that
which tlie whole church praclfes, and which has not
been inftitute j by Council^, bat was ever in uie, is very
rcAfonabiy be'ic^ved to be noi'.e other than a thing de-
livered, or ordered, by the audioiiry of the apoiilcs.
Y.-a, we may eiiim.ite ho v nmcli the f^crament of bap-
tJfiU avails infmrs by the circusnjition which God*s for-
mer people received : for Abraham was juilificd before
he recelvc'd fhat, as Cornelius wis endued with the Holy
Spirit beh')re he Vv'as baprile.l ; and yet the apofiie fays
of AiiMaim, tha: hi received the fign of circ.urncifion,
a feal of the rif^liceLmfijefs of the faifh, by which he hid
in heart bdieved, and had been c /uiited u:uo him for
rigiiteoufn^fs. Why tiien was he commanded hence-
forward to circumcife his male infants on the eighth day
when they couid not then believe with the heirt, that
it m-ght be counted to th-^ai f >r righteoufnefs, but for
this reafv)n itlelf, which of itfeif, is of great import.
Therefore, as in Abraham, tlie righteoufaefs of faith
went befote and circa nciiio'i, the feal of the righteouf-
rcfi of fairh, foliow^^d after, fo in Cornehus the
fpiritual faiict'ii:ation by the li )ly Ghoft went bef)'e,
and the facrament of ;egeneration followed after by thq
I'.ver of baptf n. And as in Ifiac, who was c^cum-
cifel the eighth d^y, the fejl of the lig'iteoufucfs <f
fi'.th wc'it btforc, (and as lie was the follower of his
father's faith) the righteoufnefs itfclf, (the feal whetet f,
had g;)ne before, in his infancy) came after, So ia
infant baptifm, the facrament i;f rcgeneraricn goes be-
fore, and (if they pue in pi aclice the C-hnftian religion),
converfi.in of the heart, th.e niyiltry wheie f wcit be-
fore in *;heir boay, comes after, ^^nd, as in the thiet's

ii6

cafe, wh'^^ was wantingin the; Tacramcnt of h:ipt\f;.ii, the
ruivncy of<'r.)J xmd' up, bec.m e it vas iiofr.ui of priJc
or C''»nien)pr, f>ut: of neceility that it was wanting, bo
if i'.f,i;irvS vho die after they are baptiftd, it is to
be bJ evc.i, t:iar the f.mie grace of the r^lnriighty dees
m ike up fhat defect, that by rcaion, not (;f a wicked
wll, but for want of ac^e, chev can neither believe with
the hcirt to ri2:hteouincrs, nor coofeis wiili the niouth
to falvation. So that when others aifwer for thein,
th.it t..cy niay h«vt; this facratT)er,t a-'miniftered unto
them, ic is valid f.)r rhcir con(t'craiion, becaufe they^
cannnr anfwcr f:>r themfelves : but one that is able to
artfvvcr tor hinjfeif, and another anfv/ers for him, it
w .u'd nor be vdid. By whicii it appears, that the fa-
crauicnt of bApnfm is one thing, and cor.verfion of the
heart another ; but that thefaivation «.f a pejfon is com-
plete ! by bj[h of them ; and if one of thefe is wanting,
we are not to think it K'iu>ws that the o'hcr is wanting
alf ». fince the one may be wjiere the other is not, to wic
— with rtfj:e-:> to an infant, the one and tfjC other was
winMng, in the cafe of the tliief, God Almighty n^aking
up in bv'th, in operand in the other cafe, that vshich
"Wc<s nc)t Wilfully wantirg.

Th(;Ufjrh Sr. r\u^in be not fpeaking directly of infant
bapiifni. ;n the puilages quoted, nr-t even in the laft of
thc-n. yei his words are a- full proof that infant baptifrn
vv.is (hen untveifaiiy pr icf 'fed, and that it had been fo
b.y'nu thi'i nieaiory <.f mtjn, or any record ; that they
tr.ck ic lo 1)0 .1 rhii.g which had not been enacted by
aiiy Ci>urc.d. bur h^ii been in ufe from the beginning of
C hviR.aniiy. Th.ere are other parts of this ancient
larher's writings which lead us to underhand that in-
fcnir h.ipulm was pracfifed in his time, but fhail content
iiiyre'if with adding this one pall'age more : in his
XvriLing to Boniface, fays he : I would not have you to
iniftasce fo as to think that a bond of guik dciived from
Adam cannot be broken unlefs the children be offered
for the receiving the grace cf Chtift by their parents ;

it;

{nr fo you fpeak in your letter : thit as their parents
were aut:hors of their punifh nent, i"j they may be alfa
ju tilled by the talth of their pirents ; where is you fee
that a great many are offered not by th?ir pArent-?, but
by fomc other perfon : as the infant fl.ives are fome-
times oil^red up by their maifers ; and loinetimes when
their parents are dead, the infants are f iTered by any
th?t will fli.'W this compifliori to them ; and fi)!ne
infants, v^hora the parents have cruelly expofed, to be
brought up by thofethat have f )und them, are now aiid
theu taken up by the holy virgins, and oitered to b;ip-
tifm by them who have no children of thciir own, and
dcii e to have lone. And in all this there is nothing eife
done thin what is written in the gofpel when our Lord
afk d, who was neighbour to him that fell among
thieves ? U was anf vercd, he that fhcwed mercy. Ihis
St. Aullm fl urifheJ., as vvas faid, 288 years after the
apoftlcs, and foon after Chryfoilom.

13 Well refpsd to what the Council of Carthage
fays in iupport of Infant Biptiim being the practice of
the church, in the 48th canon of the Council of Car-
thage : Ab lut this uinc the fchifm of the Donatiils be-
gan to breakout, iiu J taofs that had been brought up
in that (chiim.came over in great numbers to the com-
munion of the church. This party of aien differed no-
thing cither in doctrine, in ceremonies, or in the fa-
craments, but only they ace ouniei thit pirry in Africa,
which was called Caih)Uc church, impure, by reafon of
fome ill men th.it were among them, or by reafon of
fome minifters thereof, deriving their ordination from
bilhi ops, who had been guilty of ap nlacy in times of
perfecuti(^n ; and all who came over to them from
the Catholics taey ufed to re baptifc as coming out
of an impure church. N )W the b (h.)p3 of this church
had debated anoong themC^lvcs how fir it was expe-
dient to admit any that had returned from this fchifm
into the church, into holy orders, and as for thofe that
had been once baptifed in the Catholic church, did, af-

3l8

ter th^y cime to yeirs, revolt to the D^na'rlfls-, and
were bapriied by them ; they a^reid thic fuch as re-
turned ti> t:"c church, might ihsreupan bi aim it ted in-
to !jy c )m'im lion, but never to ')eir .my office in the
church : but the cafe of the D)na'ids, who had ia
tier infancy b*?n oaptKed by them, and^ after they
ciaiC Ui the ycnrs of difcretio'i difl ked the fchii\n, and
can.e >>ve." ro ihe chu-ch. foe nc \ very d ifjreat. Con-
CfTJung thcfe rhcy c uld not CMme to any r^f.)lation at
th^t trtiic, any tajthcf than to ajrs^ to afk th^ advi:e
oftheHKHi: noted ne'^iib>urini^ churches, and the c-
fore ma 'e a can >n .istoiio*.vi : In refeience to the Do-
naiilts, it isref»!ved ih.it we ifk the advice of our bre-
thren and ftllow bi{h^^>p3 Siiicu^ an.l vSimpJicianus, con-
c-erniiig ihofe only who jre baptif.fd in their i-ifa-icy
asnov'j^ them, whether (th^t \vh;ch they h ive not in their
own ju igment^) tl\e error of iheir parents ftiall hinder
them, tnat when they by a wholeHjme p ii'p'^de iliill be
converted ti the church of God, they may not be promo-
te I to be miniilers of the holy ahar. This canon was
ma 'c in the ye^r of our Lord 397. Slricius at this
tin;e was Bfh^p of Rome, and Simplicianus was Si(h ip
T'f Milan, and made Bilhop thereof in the room of St.
Ambrofe, who died at that time ; and in the begg'nning
of next yea* Si(i:iu>\ Rifhop of R nn^, died. T.;e
anfwcr of tliefe two Bilh >ps feems to hive fiv )ured
thofe concerning whom their opinion was aHtel, fvxr
four years after the Council uf Cartha2fe determines
the p->int ab^Ju^e'v, that (uch j^'foos m.iy be pro-
more. I to the minill y, fli mid there be occalion for it.
The canoji is a*^ follows :

Yv)u remember in a former Council it was refoived,
that they who were bapriie 1 in their infancy.amoni^ the
1) matilts, before they woe able, to underlland the mii-
ch'ef of thit error, and when tiiey cime to the years of
un ierllanding acknowledged the truth, &c, were re-
ceived by U.S. All will grant tUat fach undoubteily bo
promjted to church orders, or oUvces, efpscialiy i;i

I!9

tifTfs of fo gre^it need. Some that have been te.icl~er$
in that kd: would come over wi'di tlicir cor.grcgatioivs
ir they might hiive pinces r^iPiOrgus. i leave the farther
cordi.leration of this to the brethren, &c. only ihaX
th.y coideiit to ( ur determination, that fuch as were
bapiifed in infancy be admitted to ordess. Ihis IhcMrs
p'ainly that both the Donatiils and the Cathc i^cs, or
tIiU>ch, b-.ptifea infanrs ; only thofe th^t had b::c,n b<ip»
tifcd by the church party, v.'l. ether in iiifuscy or at tuJl
age. tl ey would not receive into iheir fed without
baptiiing them anew, becau'e they judged bapt'im ia
an in'pure church, void, though given in ar!<,'t'.t fc rm,
and to ci fuljecl never fo capable : ror \yh;ch tj.e cl'U'ch
charged then) with the crime of Anabaptifm, and tiey
■weic by this tim.e reduced and came over to the church,
14. Vvith legard to what Pcpc S'ricius fays concern-
ing Infant Baptilm (who was ur<\ce- b'dhop ist the year
(»f (^ur Lord 384, or 284 after the apofties.) In writjo!*
to Memerms, Bidiop of Arragon, in Sp:im, he expref^
fwS hia,('e;f as KII'.avs ;

Sajs he, There is a bhmcable d^fcrdcr which ouglt
to be amended in bapiifing at vaiitus times as every one
fancies, which our f IIdw B {h ps among us adventure
to cr-iclice, as lam f )n ething vexed to hear, not by the
lu'e of any authority, but by mere rarnne's. So that
great i.UiTibers ot the people do as you fay receive their
bapti{m,fome at Chriiimas, fome at the Epiphany, and
others on the holy days of the Apoftles and Martyrs.
Whereas, not only in cur church, but in all churches,
our Lord'i Paffover, to wit, Kafter, tfgether with its
Tentccoft, does p.irticu'arly challenge this privilege to
itfcit, on which days of the year alone it is fir-ting that
the common facraments Oiould le givtn to ih( fe that
c( me to the fidth ; and th.it thofe ihould be admitted
in their names forty davs before or more ; or have been
cleanfsd by exorcifms. (or of ti.'C renounciations of the
ticvd and ot wickeonefsj and daily prayers and fafings,
to the end 'that tne precept of tiie apuftle may be fui-

12^

filled, of purgtnjr out the olJ leivcn, tint ye miy b^ 1
rew lump. As therefore I affi;m that ihe refpccl- due to
Eafler is not to be diminiflied, f<3 in like rniinner. or
my meaning is, tliLt as tor infants, who by reafon of
their age are not yet able to lp?ak. or others, that are
in any cafe of necefliry, they ought to be relieved with
all fpeed poffible, Ic'i; it turn to the perdition of our
own fouis, ifwe deny the water of falvation to tlioie
that Oand in f eed of it, and they departing this hfe,
lole their kingdom and their hfe. Whofoever (hail be in
dan^^cr of Ihipwreck, or of the aflau'ts of enemies, or
of a fiefjje, or (liall be? likely to die of any bodily htk-
nefs, and defire to be afiiitv-d with that which is the only
armour, faith, Tor re!igii)ii) thar they have the gift of
regenerati( n which they defire, the fame moment that
they deliit-d it. Here it is to be obfcrvcd, that with re-
gard to the tiinc thit bif icius inhflcd upon tic prepa-
rations and perfonal qualifications of adult perfons, yet
infants are excepted and were baptifed.

It is common, faith Dr. Wail, for Ant'poedobaptift
Writers to quote fuch pafT'ges as the foie p«rt of this
Letter w( uld be by itfel^ as tcftimonies, that luch au-
thors allowed n(^ baptifm to infants, bccaufe they re-
quire thofe preparatory exercifes of all that arc to be
baptifed. 1 his, fays he 1 have feen done an hundred
tinieS; when t^e fame author that is q.u ted does fome-
times in the fame Treatife as hfre, and in fome other
part of his works fiiew, that infants arc to be- baptifed,
as being a cafe that is exempted from the general rule,
which requires faith, prayer, repentince, and other
perfonal preparation ; and adds. No wonder that they
do it with other books when they can hardly firbear
doing it with the Chuich of England's catechsfm,
which requires repentance and faith ot pcrlons to be
baptifed ; but fhews, by the next words, that the
cafe (t infants is an exempt ca(c. Doing fo with
ai y author is deaiing unfairly, and doing the au-
thor injuftice whatever he be, and dcing^theinfeivcs

121

hurt when difcovered, which it w:!l be fnonrr or latefj
to the r fh:ir!^e and will greiirly ii jure thtir caule in ihe
eyes ot thole by whi m it is difwve'Cti. Vron\ this p f-
f/.ge quoren frdni Siricius it is cviiicnt that infant bapTifm
U'as piacUiCvi by ihe church. There "s anither paflajre
frum an rpilUe ot his, whe''cin I e biamr-s the pe- pic
of Spiin for puttiriiy fome into the mirtilhy tha' had
been but la'"ely converted to the Chti'lian i el gi'.n ; and
givefj them the f.jiinvAMrg direction, to wir, that he who
devot.s himlelf totheiervice of the c'urch ought to
be bapriied in his infancy, and ciiipi(jyed in tne oiiiue of
readers.

15. With refpecV to what* tnnofc^r, the bifhop of
Rome, the firlt(f that name, fays, in fu'^port oi Infant
Bipifm, who fl'uriflied about 3^0 years after the
apoitles. Says he, with regard to the q idhdcations of
fuch as are to be ch (en into the miiiltry, (here is a
cenain rule, to wit, that fuch as have been bip-
tifed from their infancy, and ha\c be>;i» eiucaced in
the oflicc of readers.

Thus I have followed Dr. Wall in h's Hiflory of In-
fant B. ptifm, and have carefuily tranicrihed from hint
thole authorities from whom he harti taken rhe nvitc-
rials of his hiitory. I have not tak.n all the evidences
which he hath brought forward to prove 5 hat b( th in
the days of the apolUes, anri 'hree centuiies af'cr the
apoftles, it was the oractice ot the church to baptife
infants; but have ftlede I iuch, ati I fo 'aoiy, as a:-^
lufficient to fliew, tjiat the chu t h pr.'C>i!e i infint bap-
tifm duting the *- ui fiTi centu i^s of the C^hriftim
Church, or the ti II f )U'- hu'i irei years, and afterwards
it hath not bee i dif;ni>e.l. 1 ht; a(jthi>.-s Dr. VV.di hath
quoted, to {hew that the chu'ch prMciit d irfant h-p ilm
during the fi. ft four fu idicd yea^s of the Cbaliian Dif*
penfation. and Ifr.sni bin, area>f)liow ; And

I. Ja iin Martyr, who fl U'iihed about 40 ye^rs
after tine apulUes, 2. 1 ei aeuo, 6^ years aUc» tlx a-

122

poRles. 3. T^Ttullian about icoyrars affrr the apofll^s,
4. Orlgen, about i le year* after the r^p. illes 5. ( y-
piian 150 years lifter the a p. -flits. 6. 1 l-e Courcil (f
I'ilibris 205 years after the apnftles. 7. Milcversnus
260 years alter the apofiles, 8. 8t. Gregory N<iztan-
z^n 260 years after the ape ftlts. 9 i^t. Airbr(>fe 274
years after ti-e ap<^filts. 10, St. John C^ityfDfion-' 280
years after the ap( files, i 1. /ibfin 288 )cars after
tb.e apoftlcs. 12. Ihe Ct uncil of Carthage, 257 years
after the apoft'cs. 13. Siriciiis 284 )cais after the
apo{tlc<5. 14. Inn<KCit the Firft abcut 300 )€ais
after the apofiles. /Ml thcfe, srd f n-.e (tl.ers btfiJe,
n^ention infaiit baptlfm to have been the practice of the
church during the peri d of the fiift 400 years of tlic
Chriftian difpenfaiion ; and f< riiC of them fo rear to
the apoftks days> that they ci.iild rnt KnKs to knc w tie
practice of the J!po(iles with refpcft to infant baptifni,
whether they obfcrved it or nt t, f(^r Iierseuswas the
diftiple f'f Polycarp, ar.d 1 e cigain the dilcipic of Ji^hn ;
{'J thrU Polycarp could inforir* Lei seu^ what the prac-
tice of the apoltiej^hn \v;i^ refpcding infant baptifm ;
and Tertuliian wr.s rn-ten'por.iry "w ith Irer.seus, or in
the latter part of Irtr aeus' hfe ; fo that he could know
what Irerseus did with reaped to i^ifant baptifm. And
Oriaen flouiiihcd yt leaft within fifteen )c.^^s after the
dcith of TertuMian ; fo that he ciuld cufily know what
the piacfite of the chuvcli wa.. m his tiu:e, And St.
(^priari was co-ternpor-iry vivh the la'ter days of
Origtn ; and hit epiftle to I'idus. upon the iubjecl of
jnfant bap'tfm.is \\ell kni wn. Yea, the generality of
them lived fo i,ij:h iJ e line ot each other, that they
could not be ignorjnt >\ hat cachi otlier had done with
refpe<ft to infant baptism, < r what had been the prac-
tice of the church in \ heir liiDc. And we have leafon
to depend upon ihcir tthimonits csgood, being honeft,
undefignipg uien, who woulcJ not write falfhoods ; and
he, who hath hande?! dawn their tcftinionies to .us, ap-
pears to me tuhitve been an impaitirfl writer ; £0 that

123

his tedlmony, as quotmT; from them, may alfo be de-
pended on. Moreover, thet'b ancient Chnftian Fathers^
at lead fome of them, not only mention infant baptifin
to have hjen ih^ pr.i^"ce of t'le church, but alfo fpeak
of bapiii.n as com^ in the room of circumcifion, us
Juftin Martyr, Cyprian, N^izianzsn, Bifil, Chryfollom,
and Auftin, the three h'\ ciilin* in St. Paul's p!irac
the circumcifion made w thou': hands, and Cypviin, the
fpiritual circu ncili )n. O "ig?n lays, Chfill: gives u^ cir-
cu'.ncill )n by bapufn, f > Uvit they b>:;iieved t'r\t bap-
tif n had come in the ro )m of circu mci (ion. M )reover,
Origen, Ambroi'e, and Auilin, exprefs!y affi.-m thit
bapuling infifits was ordere i by rhe ap >ilies, and prac-
tifed in their tine ; and Atnbrofe takes it as a thl.i?; for
g'-antfd that f )hn biptifed infants. C)f,thcfe, Orii^en
hid both his father and gran i-facher Chriftians, ai)d iie
himfelfwas born but 8a years after the apoftlcs, (othat
it is v.=ry p-Voible that his r'xvA fith^T "Vis b jrn in the
d.\ys of t le apo Ues. Fcriu'lian. though he was incon-
ftmt in his ophiion, and in one place advifes the delay
of infant oiptifm, yer no withft.mding fpenks of it as
cuitDniinlv receive I. Tiie Council of Cis.':y fix BmIi ips
in C) pnjin'> li n..^ sv'S^ u-iive'*lai'y for h ; an i fir its
being adminirtere ^ before the eighth day. Thefe, ?nd
mmy othcis. (h^w that infants w:ro baptifed in their
times, and iha. ^vuhoutcoi r )Vi'rfy, Au lia mendo js
ft as a thing th it hath not beeo in^tiru^e.l by any Cou":-
cil, but hath he;;i ever in ufe, and that the wii( le
ciiurch of ChriU conftanriy held tiiat infants are to
be bapiifel for thj for^^ive tef> of fms ; that he never
heard or reid of any Chrittian, Catholic or Sectary,
that held orherwife, and exprelsly fays that no Chriili-
an maH of any f)rt ever denied it to be ufe^ul or ne-
ceir.iry, aieining thole that alit)wed of any biptifm at
all. Tiie felagians, that deny having any need of the
forgivenefs of Cia, and were moft preffed with that
q jeilion, Why then ar« they bapfifed ? never offered to
deny that they are lo be baptifed, but exprefbly grant-

124

cd t^at Oipy were rorOartly rr u'ually ba'^tffer*; anrlthat
ro Chr.ftian, not an) Sectary, ciicJ ever (ieny it. And
it is farther to be ubicj vetJ, ilserc uere no oihtr Heretics
of th< (e times, to wa. fioni 60 ycc^r* after the itpoiVics
t!» ihe \eir 300 ai e tiie ipoltlcs, who uled any bapulm
a: alK that uen.ci it to infants.

M>reover it 'u to be obferved from thcfe ancient
Fithers. tliat they f'ppak of it as a great fin in parents,
or others, thit hive npp rtunity, to luffcr any chdd
up.:*er their care, or any uther perfon,to oie unb piifcd.
i^nd on ihe o^her hand they reprefent it as a great
p c'y and coinp.<ni ''n in thole that procuied an infant
ti ai h id t)i=-en cxpu e i in t'ue flreetb by an uuiutural mo-
ther, to be bap il'.d.

Ic is fait! er to be ibferved from thefe anc'cnt Fa-
tbe*s, thar rhey hid corrfidered thole leifois which An-
ti| oc ol?apriilh inake row uU o* as ol^jeclions ag/inft
infant h pnCui that infants have n'^ feife, n^> faith no
srrual fin, &c. and )e (h; nor judge them as lawful or
fuiiicieat reaf<»ns ro nw.keThein f )rbear baptilii'g ititants.

But, to come to a ct'nclufs .n, the evidences for bap-
tifi :g infmts f t the li II four hundied years of the
Cfifiltian chu;ch have been laid befoie yoii, an<i during
Ihnt t me in which there appears only one man, ti wit,
'Je! ;uiiian, th t adv f d the d. lay of infant baptifm, in
fme cdlcs, and one G>egory, that pe haps pracided
lu h driays in cafe of his children, but j.o fociety of Uicn
{') tinnki g, or fo practihng, nor no man faying it was
unlawful ti) baptdie infants. So in the next leven bun-
dled years ihere i. not f » much ^s ore mm to be found
that fp'ke for or praclifed Inch delay, but all of them
the contrary : aid when ab'Ut the year 1*30, ore fc-cf,
aoiong the Wd* ei)fes» declared agairfl iidant baptilm,
a-^ being incrpal; e of laivation, the main body of that
people rej cted their <i| inion, and they that held it
dwindled away and difappeared, there being no mi)re
beard of holdii'g that»opii.ion, unt'l the riling of the
Aniif oedobaptiils in Cirhiany, in the year vi our Lord

125

1522 a brief account of which we have given us by Dr.
Robcrrfon, Hiitory <if Charles t^'e Fifth

Still firthc, the te lino.ue«5 of cliefe Firhers of the
church Hi .ke maMifefl thar the objection which th ^e op-
p{>ferl to it fant baprifm'mike, h -.vithout f >u idi'iou, or
groundlefs, that infant bapcilm was an error which had
cjept into the Chriliian church in the f)U th or in
th<:' beginning of the lifih century, whereas it hid be n
the practice if the Chriilia.i church daring ihc ftrSl fouc
hundred yens as well as afterwards, f> that this obj-^-c-
ti'»n is of noadv.intafre t ) their caufe, d\id (h^^uM te^cli
people to be careful in m king their objc^dions to a.y
doctrine, and be careful to fnund thetii on truth if
otherwifc, they may and cerrainly niak.^ chem t > their
hu' t when the real ftjce is r^ifr Wereil, which it Will be,
fvjoner or la^er, as in ui-t preient cafe ; fo" I'i rhefe aa-
ci-'nt Fathersof tbcr c*iu ch, are io lanny ci editable wit-
reff.s to prove that tnere is n^ iru h in the <)Dj:icl:ton
made by Antij. oe 'obaptirts to infcini ii.>prifai. that it was
an error which had crept into the chu "ch a> was taid in
the fourth or in the beginning of the fifth ce' tU!:y,
whereas ir had been the pracl'ce of the Chnlliaa churcU
fioin t^c beginning.

I have thus enaeavoured to fet Tnfmt Bip'ifai in the
clearcft light I p-)flibly could, in ofFe'ing fujh c^mlileri-
tions or arguments as appear to have grc^at weight in
t'^em. as bcmj^ pi aclifed by the apolties. and ever fince,
or that infants w^re bapnie i in the apoitles Jays, auJ
every age of the Chriltian church.

I nave now Ih »wn that grown upperfons, upon a pro-
felhon ot their fata in Chnil and obedience to him, are
. to be baptifed ; alfo the infants of beheving parents
^nd that we agree with thofe that are oppofed to infml
baptilm, with tefpccf to grown up pvirfv)ns, and witt»
refpecl to the bap'ifm of the children of believing pa-
rents. 1 hope the reader will fee that wa have g >od rea-
fon for our fo doing.

Having {hewn who aie the fubjecls of Bv-ptifm, I

12^6

fkt^ procec i to (he y in whofs nime they are to be bap-f
ti:ei ; aiJ ^h.it imy b2 i.npUcJ thsreiii, or intcndei
thceby.

W^' are inro'iTi^-l t'at f.)m2 of thofc oppofe i to In-
fiMt S:p:iLi», baptifs on!y in the m.n<t at the Lord
Jfclus, inllei I of the Father, S m, ?.nd Holy Ghoit,
l-U'i-ic I u,JO 1 the txvo fi.vHt>v^'ing texts : Acli 8. i6:
W/iereis yjt lie x-is fillen upoi n Jiia of thsnr», only
th;-y were btpiii'ci in rhe n?.m.^ of the Lnrd Jcius. Chip.
19 5. W)ci they hcirA this, they wcire -baptifcd in
the na.iie of tfic Lord Jefus. Upon thefc tw.> texts it
appeiri the/ found this praclicc of biprilng in the
fti;nc ol- Jcius only. Bac v/s are not to fuDpofe that
t)vc apoltles would recede from the commitlion they
hid late y received to bapufe in the niaic of the Father,
S<):k and Holy Ghoft. It is thouglit that th^ J-\*'s al-
ready bflitrVv^d in God the Farhv^r, and in the H )ly
Gh'){l, as fpeaking in and by the prophets. Some (up-
pAi that tiiey were baptifed in the name of Je^us, in
tc'iiiiiony of their believing him to be a divine pcirfon,
and the t.uc Meihali, the grand point to be gaineJ up-
on thcr.i. But as tlie great qu^flion about the true
God, they were to be biptifed in the name of the Fa-
ther, Son, and Moly Ghoit, in oppofition to idols, ac-
cording to Chrifi's comnirii.)n in the words of inftitu-
tion relating to the Gentiles. Bit is this ordinance
was adminiitered bv the authority and command of
Chrill ; and upon the footing of faith in him, and obe-
dience to ill mi as a divine perfon, and rhe true Melliih :
k is ufualiy exprcffjd in baprifing Gentiles as well as
j^wS) in .he name of Chrift, and this fuppofcs that it
was adminiilered according to his exprefs inftirution,
which was to be not only in his own name, but alfo in
the name of the Father, and Holy Ghoil, together
witli his own ; and therefore it is thought not to be
cvp: cilive of the form of baptifm, but the fpecial re-
gard vihich was to be had to Chrill in it, which 1 appre-
hend ii> the true fcafc and. meaning of the pailige be*

ipg bsptifc'i in t'le name of Jefjs, becaufi this was a
p^'int h.ird to be :idmirtcd by the Jews, at leali by many
if them, to vvi*-, tU2t Jefus Chritl wus tlie tru*. Mef-
fi.ih, ajk! d divine perTon, Awd it was neccflary at that
time r(. be voy particular in tbis in^portant point of
b<ip''i Crg in lii.s n'nne. But v :\t thry \dt cut tlie nan^e
ct tlic father, ard iSpirit, in adn-Ljiileiing this ordi»
narce, and ()r>ly baplived theperion in Ciirii\*s name,
that we cannot adiisic, thorsgh they might be more par-
ticular in this (<)r the rrafon aiTr^oed. However, it ap*
pears fuiiiC h,ave foun-ed their praifi-ice of bapufiDg in
the name of J Uis upon thelc texts, by miiUkiug the
{e.r,(c. E jt I believe thefe are r.ow but few, and we
are fure that tiie (ordinance of b?.ptirin initituted by our
Lord, crj(Mns the adauniitrators of this ordinance to
baptife pcjfons in the name ot the Fuher, Sou, and
Holy Ghoft, or.in the name of the Holy Trinity, three
diilincl per(i)nalities, buc one G;;d ; and in baptiling
them in the naiiic of the Father, Son, and Holy Giioft,
Wiiiituply the foilo^^i^g tiding'' :

1. That the apr.files liad, and the faithful miniflers
of thegf fpt'i, their (ucccfiv.is in ofiice of the holy mi-
niflry% have au'honty trc m {'Jsrifl not only to adrj.i.
nider this oidinance, but to kiptife in the i Li^e of the
Ibjly Trinity, th'/t, th6y s^avefuil warrant to Jo, by the
commifr»f'n whi^h < hiiit tie Great Ki/g and Bead of
his (J)uuh had; givfi) tJtn!. l.e, a* Mediat(>r, had
full power in hfaveu and e^^.i.h given him by the Fa»
ther, and th^-y uom h^ni ; io that the Grdi?":anre of
haprilm is not tl e luvcrt'on of men, but an inHi-ution
ot Chi ift, the G^CiU ,K r g '^nd Head of his Church,
whole li^vu' ii n to <.ppo <.t fuch ordinances und bws
fv>r her as he fiw meet, aiKJ 'iie faiiiilul mii ifters vi the
golpet are warranted to diii^Cufe ic by his authori-

2. It will im} ly that fuch perfors as are to be bnp-
tifed aie to be hai;fil"ed, nor only in the name of tl e Holy
Tiiiiiiy, but kiioiiito ttic fditU ot tuice uiiiiuct i\iiouah-

325

ties in one Godhead, or undivided Fflence, into t^e
faith of tilt Ererr.al Father, Son, and Spi'it, one God,
as an important article of iLeir faiih. This lecnis to
hr<ve been intended.

3. It Will n<t('r.ly imply that they are baptifcd into
the faith <>f lie 'Innity. Father, S«.n, and Sprit, ore
t-od, but alf«) ir.to the open pre f(i]i(>n cf thefe three
c ftiict peildnalities. ii- fie uiidivued cil-^Lcc, as the or-
dinance )n (( n n oii i^ ac n. ir.il. e;fd in pbbiicand by tii<ir
beig baptiled, rhey ivA.e an (-pen ai,d public prnftffi-
m (i rl em m tl tir < rrer, ai.d tie part tluy act in the
ccorsoniv «.t man's falvaii'-n. In their b; pnJm they en-
t' r Upon a ju'.lic prohiHon tf lebgion, ceclani g
that they arcncii afhamed oiche Eternal Ihree.

4. In t-eing bapt;fed, in the njne< f the Fuiher, Son,
ami Hi)l) GhoU, w II. nip'y that luch perlons are therc-
l\ b uod r(i WDtlhip tiufe three diiiirct Perfcnaliti\s,
one G(^d v^ith the ame civine worih p ; for the fan.e
regard is paid to the one as the 01 her in adminifterii g
the ordinance accordif.g to the inftitution, and we sre
defired to honour the S<)n even as we honour the Father ;
fo are we to honour ihe Spi it with divine worfii-p ;
and as bip'ifm may be called an acl of W(rfliip, and they
equ illy mcnfiiuied, leads me to conclude, that they are
to be equally honoured and worfhipped.

5 Ii will inply tiiat luch baptifed perfons approve of
the part each Perion ( fihe glorious Trinity h. ve to aft
in the ecoromy rf man's ia'fVaiion, as the Father devif-
irg theplan, the Son cxecuiirg it, and the Ho^y Spirit
applying the terefit^ ariliig therefrom, and acc< rdii g'y
do accept c i God as their F^tler and their God ; the
Son as their S-viour and Rev'eeuier ; and the Holy
Ghoft as ihe'.r Sar<5lifier, Comforter, and Guide. 'Ihat
fu^h biiptlfed perfons do heartily accept (if thtfe three
ditiinc't Pel iOnalii-esin theie particuUr p^-ints of v'ew,and
arevviliing to be faved in this way, otiierwife tl cy would
T' t have been willif g to have been baptifed, and their
being baptifed in the luiiie ot the holy liinisy, wiii an-

129

ply their wlllingnefs to be faved in anJ by the plan
U'herein c?ch cf them hath their part to ad.

6. Being baptifed in the name of the Father, Son, and
Holy Gholl, vAW imply that fuch baptifed perfons do
hereby renounce the three great enemies ofourfalva-
tion, and of God's glory, to wit, the-devil, the world,
and the{le{h,and that whether grown up perfons or in-
fants. For although infants cannot then underhand
thefc things, or act for themfelves, yet when ihcy come
to the years of underflanding they are to know and
confider thefe things, and to look upon themfelves to
have renounced thefe enemies of God's glory, and their
own precious and immortal fouls, thefe enemies, the
devil, the world, and the fleHi, and to renounce them
with all the heart.

7. Our being baptifed in the name of the Father,
Son, and Holy Ghoft, will imply our being devoted to
God, or to the Trinity of perfons, bccaufe in this ordi-
nance, we offer up ourfelvcs, foul and body, as our rea-
fonable fervice holy and acceptable to God, through
Chrift ; giving up ourfcive* to the Lord in a perpetual
covenant not to be forgotten. We give up ourfelvcs to
his fervice and obedience, agreeable to the words of in-
ftitution, to obfcrve his ordinances, and to obey his
laws, ahd carefully to obfcrve, in faith and pracHce,
all the doclrinc5 and duties, both moial and pofitive,
which Chrift hath commanded or enjoined. This is in.
the very body of the inilitutinn ; Teaching them to
obferve all thofc things which 1 have commanded you.
Thefe things are implied and intended by being baptifed
in the name of the Father, Son, and Holy Ghoft. This
the belief in the Holy Trinity, Father, Son, and Spirit j
and that they are devt)ted to God, and ihe^'efoic to
walk with him in ne'A^nefii of life, as their being baptifed
cnrers them in a public manner upon the fci vice of
•God ; and they arc henceforward to walk worthy of
that vacation whciev/ith they are called.

i;o

V. The next thirg propi^fcci in t! e rrrtbot^, was to
fl^.ev,' the niocie if acniiniftc'li g the CHliiiarcc ct bap-
tiim : wh.etlKT by inm^ei fi-.i! (^i f{ rit klirg ; whether
applying water oiiiy, (-r adding otht r thii gs ; moreover
the mi4r.ncr in vlilch it Is t(> he aiiu.ipifkred.

As there hath hoer great oi'pu c ab« ur tie fuhjcc^^
ofbiptifn-; h> hrith ilctf [cv, PJ.d Hid i^, ,)h<ut the
iJiodc cf adiDiiiiUration : U.tDt warn-ly c nftnding for
iirmeifif'.n, others again for fpr>K,kiJng, and foiiic for
cither way, c< untirp si cm iid^flVicnr. But nsy dcfign
is to ertccav- ut to c( n-c av the rr<<'c the lVr"p ure vill
fuppoit, arni in. the pt( lccuti< n -. i \hh my dtllgn, I fiull
avail iTiyfcif of wi.at iig'it or ailinnrcc I car. have from
the Gretk hiagu^ge ir. 'cc uic cf by the pernien cf the
faaed fciipiUfCi, %^ hcri V ;inrg or fpci-kirg t f haptifn. j
alfo the places whe-c ihis i TdtjK:riCC was adiVilnilicreu,
Tjvhat aflilbnte ihcy crsn aflbid we; and the cix-mn-
ftances atrei<(iirg the adniiiiitiiation thereof : all which
will fer-^ e to c;dt liuht upf n ihc (uVjfCt, aid will tend
to fet the iTiauer in us t? ue lig't ; and 1 hope will prove
fatisf<;d<.>?y. And as thelirlccf ^n auihor is better
known fr( in the }argn;rfj;.c in \\l;ich he wrote, than frona
any trarilation wh.itcver, 1 fliall tliercfore candidly ar:cl
fai'ly ex::mire the Clic^k vt.nis nvjdc uie of by the
pcnn.cn (^( tic iacicd fciiptutcs w}-cn writirg up*^!^ tl.c
ordinance of baptii'ui, and lice wlwt fciilc ihcy Vi.ili bear.
And

1. With Tc^pecf to the verb B2pr:/:o. which is al-
ways n23< c u'e ot by 'he writers of the New Tcilanf.ent
when \*.rit^rg up<>n tic fur jcC^ of bajtiini. '1 his verb
baptizo, ano n< t bap-o, is c< i;f/ant!y iiJed by thton, a«
will app' ar trt-n. what f; ll< ws, anci is cajcfuily to be at-
tended to. 1 (h.ili nientii n a few places of fcripture,
w'lercin we meet with tl c G.tck veib B'pt^zo, as alfu
the veb 13ap o, arid endcavt^ui t(^ give their meaning,
or wh,it we me ir.ay fatcly andfiftxnd by them. And,
in the firil inlLuice, xith telpc<5l to tic vet b Biiprifo.
Mailh, 3. 11. B.iptiZv', 1 bapiife you with water untu

rcpfntaiice : but he that com?th afte mc \f preferred be-
f >ie or m'g'u Ci tfuin 1, whufe fhncs I am not worthy to
b€ir, he ihJi bi »tilVi, b prife. you with the Holy
Gil (ft aMd wkh {i?e. V. 23 Then J-fus cometh from
Giliiee to Jo'diif bap'^iffheiuu. to be biptifed of him.
V. 14 Qdt John iiid unto liiii, I liave need to be bap-
tlfod bipti;'<hc;uT. of tl:ce, and corned th>u tome ? And
j.'lus wh.en b.iptirthcis, was bip if:d, went iUaightway
our '»t the wittJr.

Mi;k I. 4 J ihri bip*ir»n. w^s bip^ifinor^ in the
V'Udcr^.cf^, and pveichioor the bipiii'm (jf rept'ntan'vC fv)r
the remiili >n v\t ir.^s V 5. And there wenr out unio
hifu air>he Unlofjadei, and rijcy of J ruf.ilem, and
cbapnlonto ^'eiebiaptifci of hi-^^ i.M the river Jordan,
confeihn,.'^ their O.m Ch\p. Jo 3^-39- Bui Jjfus
fiid unto thi^n, Ye know not whar ye «fk : can yc
drink of the cuji that I drink of, or hiptiilhcnai, be
bap'tilec^'wiih' the haptirm that I am h^prJied, bapizo-
rn.xc, w\rh ? Ye fliilj ifide^d drink id' the cup that I
d.'inkof, arid with the bi^p'ifm, b;Apriz')m'U, lam bap-
tilcd with bapiifoilhe. ihiil ye be bsptiied with.

John 3. 23 And J>hM alio was bapfifon, baptlfing, in
Enon, beciMl'e there Was niuch water there. And they
cjnie cbaptifonto, were r)ip-i{ed. Atf^s i, ^ For J ;hti
truly biptifed, ebap^iibn, w'th water, but baptifeilhe,
yelhali be bap ifcd with the Holy Ghofl, as with fire, not
many days he ice. Ads 8 36. Anl as th y went on
tli'*;r *'iiy th-y cirne to a certiin water ; and the eunuch
laid, hereiswae-, wh»td)th hinder me, biptifihcnai,
to be bipiiftd' • V. 3S. And he commindt^d the chaa-
ottoftiid it I!, and tiiry went down both into the wa-
ter, and ebip ife;!, he bapcifed, hi:n. I (hai! n H men-
tu>n' here, any irityrV places where the G^eek verb Bip*
liz ; occurs, wiien th;- Mew ' edanicnt wrirers are fpeak-
ing of biprifm, but ilidi reF*ir th*? icider to the Appen^
dix, where he wiii find a nuiib^r of texts more to fa-
tisfy hini that Bipriz > is the verb the New TeftamenC
writers ulb when treating upon tae orciiuancc ot bap-

132

tifai, but never the verb Bspto, as far as I know, and
toconliim wliat I here write, I Cball mention a few of
the texts, wherein B,ipto i'5 ufed by the penmen of the
fcnptures vvithout the u^oO: didant reference to the or-
dii aiicc of baptifii), and are as follow : —

Jv'Iaithew 26, 23. He that ecibapfas, dippeth. his
hand with ir.c in the difii, the fame fliall betray me.
Mark 14 20. And he (aid unto them, it is one o^ the
twelve, einbap-omc nos, diippcth, with me in the difli,
Luke 16. 24. Send Lazarus that he may bapfe, dip,
the tip ot h'xf^ finger in water and cool my tongue : for
lam tormenud in this flame. John 13. 26. He it is
to whom J (hill give a fr^p «'hen embapfas I have dipt
it. And when embapfas he dipt it he gave it to Judas
Ifcariot. Rev. 19, 13. And he was clothed with a
\^erture dipt bebaminenon in blood. In thefe pafTages
where bapto is mentioned and rendered dip or dipt it is
to be taken notice of ihat it hath not the leaft reference
to baptiim, bur to fjmething clfe, as may be fcen ; and
\vj!I more fully appear in the Appendix, upon the word
Bapro, to which 1 refer the reader. And, as this verb
hath no lef^^erencc to the ordinance of baptifm, though
it be rer-dcrcd dip or dipped, it can give no countenance
or iuppott to immerfion in that ordinance. On the
other hand it is to be obferved, that the verb Baptizo,
which is mentioned about eighty times in the New
TcftaTiient, (fee the Appendix upon the verb Baptizo)
is always ufcd by the infpired writers when writing upoti
the ordinance of baptifm, and when it refers to baptifm
is never rendered to dip, or dipped, by our tranflators
of the fcriptures ; nor is the word immerfion to be found
in the word of God, as far as I remember, nor the
the term under water ; and if the tranflators of the
fcriptures had thought that it bore fuch a fenfe as dip-
ping, or immerfion, it is to be wondered that they did
not ufe them or fomething fimilar thereto, feeing this
verb fo often occurs in the New Teftament. But in
their tranflating the Ne\^ Tellament, they keep to the

»33

Engllfli word to b:iptirc, when It refers to baptifm;
Ic is twice rendered to vvaQi, Mark 7. 4. And when
they come from the market except baptifontai, they wafh,
they eat not. Luke 11. 38. And when the Pharifec
faw it, he marvelicd that firft cbaptifthe, he had not
waftied. Thefc arc the two places where baptizo is
rendered wafliing, but have no rcfcrccne tobiptifm, yet
cad fomc Hght upon the word, or what fenfc it is to be
taken in ; and in thefe two places where it is rendered
to walh, will not fupport the mode of baptifm by
immerfiun : for it appears that this wafhing did not ex-
tend to the whole body, but more particularly confined
to the hands. Mark 7. 3. For the Pharifccs and all
the Jews, except they wafh their hands oft they eat
not, holding the tradition of the Elders, V. a. And
when they lawfome of the Difciplcs eat bread with
defiled, that ii to f^y with unwaflien hands, they
found fault. From hence it would appcarthat the
waihing here regarded the hands only, and not the
\t*hoIe body, and it is nowife probable that the Pharifec
would have-marvelled at our Lord not immcrfing him-
felf under water before dinner, but that he did not
wafh his hands before dinner, according to the tradi-
tion of the Elders, fo that a partial wetting, and not
the whole body, can be inferred from thefe texts quoted.
This verb is once made ufe of by the Seventy, for wafti-
ing, and is rendered dipped: 3. Kings, 5. 14. Then
he went down, ebaptiflm, to dip himfelf, in Jordan fe-
ven times, according to the man of God. The pro-
phet's direction to him was to go wafh in Jordan
fcven times, and both he himfelf, and fervants un-
derflood him fo, as appears from the foregoing context.
Are not Abana and Pharpar, rivers of Damafcus, better
than all the waters of Ifracl ; may 1 not wafh in them
and be clean ? So he turned, and went away in a rage*
And his fervants came near and fpake unto him, and faid
My father, if the prophet had bid thee do fome great
thing wouidft not thou have done it ? How much rather

<34

t^cn when I:c filt^i unto thei?, Wtfh an:? bcdrin ? Then
the prophet's liiicdioM to Inm was to go wa(h and hi
clcjii,' ti) lie and {ps fcrvMeiis un crlVuid the prophet.
Bat the vcib ir.aiir ufc rt by tlic Sevejity, in the three
piavC."> of Ujc {oicgouiir con'cxt is l.ouo, lo wufli. Wiis-
thipr the Sdvcnty i<i uiinjr ihvj verb ijaptlzo, in the fa;iic
fubj c1, ant oU the iauc t)ctM;l)ti, to be of r.he farrc
ir.Cdnng wiili Loijo^ I am uncertain, but it h wioii
hU. iy th<y chf. i'nc verb b;ipTo, iir this place, »s rcn-
d"eicl to <3ij), hat whether the dipping Jn t)u8 phcc be
really iTjeitit ifinnA^rftMijoV pmi»l wcd-iAjr, <>r w.<fKipjT^
to IDC »!» UiKCit.i.n ; xn\ I apjnchtnd iicjnoot p.li.ively
br difiim^'d which o^ ihvva fw'» ij the r^'il l.'nfjeor n?can-
ias^ of i\\> piH'igt? : wh.itevct of Tr c.u i>e the true lenie,
ti.iji isj ihe Ofu'y |>Ucciil t!ii* ();.l or *4t:>jv 'rciUm2nt
wh'j'C bAp^o i!*reii lerc t t^i dip ;js f.ir a-i I knoJV ; but
the A'jiJ <h'»4s ft »t a!w jys tdc*n f)r iiniDCi ii<»n, or put-
ting s^hvijly "U >dcr w ttc^r^ but Tor a partivl '.vetting, or
wj(hif?«^, as nuy he feea u^) ni the verb b.ipt'», as hatli
a^icaJy fi;c\i I Jill bc?f *je you, an 1 wiil more ful'y ap-
pc-iriv the Ap «a l(X, to which I refsr the rci -cr on
tliitvsrb. I >^ rru.t, a^ l\jth bccM aire* ly {"ai'l» that
this vctb- bi/pti), is never mi'le u(e of by iiifpircd
writers vv'te^l -.vrifirtg up Mi the ordinince of hipMim ;
ho«eve« . Vv'hc:T u'e i by the n on other favAJecls, is coiii-
mrtu y 'en.loic t to»Jip ;^ yef, norwi'hU.tndhirr, it c>nnot
b*t^kii(i f^- }'.tj;ue (ii»n,or psittini* under wjtcr who'ly,
a» in the fjltiwiajr irtU^nces ; An! the pricl^ (lull dip
1h<v lt}!t*er ijv the \Aju\ ; andai^rtitj he finli dip his fin-i;er
iitifVuio'.oi^ fhftHlo'od ; and the priell ihill dip his ri;^ht
lini^Ar in tl»e "il that IS in his hind; and In dipt his
finijer !fi the bl oii, a«»d put it up >n the horns of the
altar ; tni^i >u! dipt the end of the rod in the hfuicy comb ;
artd fMid'Laatru!* thit he may diptiw tip of hi» ftnger
in w«fc»v, aod ctv- I my tongue, for I anri tormented in
thU flivv*. lu all thefc, an<i in other pi ice», even bipto
itfeU i-^ t:ik?n f«>r a partial wetiing or walhing. — rSee
the A^>p€iKij^ ) 60 that nether the verb baptiz >, uor

^25 V

b^ptn, can fir^p/^rt the mode of liijt*rm hv inimfrQnn,

or bcin!< vholiy unt'crvatfr. I'ur ^5 h pto is revcr

uffcJ by ii!ij)ir(l n-cn v ht*n Wiitinp uy■^:t^ lr,»pt;5tn,

th.crttore c^nm;t sfl-cl tl.e Ciife in ciWj utc, wriy farther

than fi/iv.c ihif asct'ppolcd t«» fpiirklug, mak« ulc of k

in fjvour (.'f iniiaerliou, which it caijn t Juppoit : for

ih' u^h it did leftt tc» ilat orc'ir.<r»ic, vUiith it t-oth

rot, <o hti a*^^ ! know, »nci Ok uki it d<«. anti be jefuirrcd

lo dip> ycr (iippii g (U)th iHit a!v\a)s, i«r:d but ftldom,

fipj!iify iiUH'f. jiofi, ^(5 h:H}i ban ^!rc<«(jy Oiewn. Our

pfCit-nt liJii cfn is witit the verb bp.ptt), >*hith is ;»twiiys

uitd ly the vtiieiso.} the itr^ptmcs, ar d is rrDrctctl to

biip'iic <ii'V tuice tor vvaihii g, aiul orcc lor dippifsg, ia

tliC OUi 'IVlianifnt. 1 f.ave, i»i c(m»f«r oi my iei»<i»r!g tiic

SrptiK'gfMif, ( r the ]>il»lo irAiJlitcd into lijetk, f^hen

in wirh b.>pt-zo, (iKc v^. hen icn'.trtd to dip, but evca

then itcar n<'t l>c lliid (haf the pc ion w»s put vsrhoJiy

under Nt i>tcr ; and when it i- icn !c»fd Uitfii^ng^ it doth

n'.t refer it) the w^fhiiig the w lio'c body, but tl c h^nds

are inrcn ctb i\iu1 ;!S f.)r iltC ether pl-ates wicrc it

occurs in lie T>cw 1 ifUJn'.nt, a'jd is »iwi>ys traril ted

t ) ba| tire, we cjnn- t iitu r Jiom ihcfe pUtei that the

inrdc 'd ;.u!!nipiiU,iii'g tfke otciinancc oj b.>piifi/)» wa»

by iairiiei (i n. but hy vc^^ftdrig or ipriiikling. And the

Gtf:ck noi.'B b.«piilni< s, Vkhi<h fij^»iifu;s v^.'iihirg, at in

t'.e b)lli'w''ii-g place* : Mark 7, 4. An brtptdmous ;h"C

w::fld» g t ♦ « ti}s, pots, btrtZcn veirds, and tables, llcb.

9 10. Which hcod in me:*rs ard drii;k>*, and divcri'

biplifirjois. w*ihin^s, Inthtft! two places, baptriVrtO*

is ffjidrrtd w^iddrg *>r \f>.:j,ihti'^< oi divets thij'gs : luch

as the v,iih!f>g ol fupb, p< th, brazen xcilcK^, arnd tables^

and rcteri^ t« the *'i vers ua&ir.gs among the ]cw%

And the fprecited text him the HebrcvAs the Creek

is di.vtis w ifhitgs or baptilii.s, tiut ti'C walkings

»nd nu (ic 'ii. <s under the Iaw, arc p<i.rric.uUrly

i-.tr} tie cjjds W'uh a phiin reference to,

i-n4 as wn iiiuitracioo, or, wli^at he had jaft faid. If the

blood of Lulls anU of gouts, and the aQxca of an heif-

136

{tr, fprinkling the unclean, fanclifieth to the purifyltig
ot the flefli, how much more fhall the blood of Clitifti
who, through the Eternal Spirit, offered hlmfelf up to
G(;d without fpot, purge your conCciences from d'^ad
works to fervc the living God ? Which fhews that tliefe
purifications by fprinkling, are inftauces of thcfe walli-
iitgs or baptifms which he had mentioned, and indeed
fonie of the chief inftiinces, others ife it would not hare
been to his purpc-fe to hav« taken notice of them, a
plain proof that Waftiing or ipriLkiir.g, is true baptifm ;
»nd thefc W'a{hir<>s referred to, as the wafhing of pots,
cups, brazen vcdcis, and tables, cannot be underliood
that in wafhing the whole of thcfe mentioned, that they
were all of them put wholly under water. 1 leave the
reader to make his own obfervations, and to fee if he can
bring himfelf to think fo, Or that tlicy muft have been
wafticd fome other way, than being put wholly undet
water, or by wetting or fprinkling. The latter appears
to be the more natural inference, and ot courfe baptifm
by fprinkling, is true baptifm.

Thus I have endeavoured fo far, to afcertaln the trud
meaning of the verb Baptizo, to baptiie ; that in a ge-
neral way it is rendered, to baptife, and in a few in-
flances for wafhing, and that only a part cf the body,
particularly the hand$. That Ba,>tifmos, baptifm, i& aifo
taken for wafhing or fprinkling, fo that we juftiy fo tar
conclude, that wafhing a part of the body, or iprinkUng,
is true baptifm.

Secondly, I fhall farther enquire into the fcnfc and
meaning of the verb Baptizo, by it? connection with
other Greek words, which may be thought to give it a
fenfe different from that which I have sfllgned it, as for
infiancc, Matth. 3. 16. And Jcfui when Baptillheis, was
baptifed, went up fnaight out cf the water. Ihcy who
arc oppofcd to fprinkling, as the mode in baptifm, and
who favour immerfion, think this text makes much
for them, and gives another fenfe to the verb Baptizo
thae 1 have affigued it-^that if he came out of the wa«

»37

ter lie nriuft certainly have been in It. But every pcrfori
who knows any thing of the Greek language, krows
that the Greek prcpofition here rendered, out of, is
Apo» and it occurs in the New TtiUment about 585
timef» (kc the Appendix on the prepofition Apo) and
357 times it is rendered from, and only 39 times cut of
throughout the whole of the New Teihinent, fo that
there are 317 of a majority; therefore, with great pro-
priety, and agreeably to the Greek language, may Chrift
have been flud, inflead of coming ow/ o/" the water, to
have come frofti the water, and of this the reader will be
convinced by carefully looking over the Appendix upoa
the Greek prepofition Apo, to which 1 refer him. Then
the Greek verb cannot be faid to immerfe or dip, as
Chrift with great reafon, jufticc and propriety, may be
faid to come from the water, and not out of it. Of
courfe immerfion in baptifm cannot pcfitively be found-
ed on this text, which thofe that are oppofed to fprink-
ling, put great ftrcfs upon, and think that it puts im-
merfion, as the mode in baptifm, beyond a doubt-
that as he came out of the water, he mud certainly
have been in it. But allowing our Lord had been in the
water, which the text for certain will not lead us to un-
derftand, yet he might have been in the water, and not
wholly under water, which he muft have been, had he
been immerfed in baptifm. He might have been to the
ancles in water, to the knees, and even to the loins,
and not wholly under water, allowing that out of the
water was the real, the true, and only tranflation, and
not another, which certainly is not the cafe, but quite
otherwife, as Apo is much oftener rendered from, than
out of, as hath been (hewn. Therefore we are ftill left
in the pofieffion of the fenfe given to the verb Baptizo,
which was to wafli, or fprinkle.

Thirdly — I fhall farther enquire into the meaning of
this verb, conneded with other Greek words, which
may feem to change or alter the fenfe I have given, and

J3§

flroDfriy to favour ixrn-'oiion, and is Acls 8. 2,^. And
he conri mantled the chariot to ffar^d {lill, and ihcy went
down into the vvater, both Philip and the eunuch, ard
ebaptizen, baptifcd him. Wlrat they put the ftrcfs
upon here, who fjvour iinn^e rlion, and what they
thij.k gives fufilcient ground for in.irierfion in haptidn,
IS. that they wert down into the water. It is well
known that the Grerk v^-crd here rendered into, is Eis,
which occurs in t!:C New Tefiamcnt abcut fifteen hun-
dred and c'chr tinges, and about five hundred and cich-
ty tinges it is rendered into. But in oppofition to this
rumber it is rendered unto, about one hundred and
feventy tin;es ; to, about. two hundred and torty fevcn
t'inies ; tov.'ajds, twenry-four times, which arc of the
like fignifiCation, motion towards a plrvcc, and amount to
about four hundred and forTy-(.ne times, to which if we
add the number of times the word is rendered at. it will
raife the number ftill higher, fo that it will deeply aff:ct
the nrat.ter in difpute : for if Eis is fo of len rendered
unto, to, towards, and at, tl.en it may be faid with
great propriety, that they went down from thecliarioc
to the river, and he baptifed him at the river, indead of
going into the river. 'Ihis is no ft rained fen fe, as live
word is fo c:tien rendered unto, to, towarcis, and at.
(See the Appendix) Therefore, we fafely ftand to the
fenfe given to the verb Bapti/o, which is to wr.(ii or
fprinkle, as the different tranllations of the prepofition
Kis will fupoort. But lliculd ihofe that favour immeriion
lliil adhere to the prcfent trar.liation, into, inftead of the
other tranllations made of it by the fame perfons, fuch as
unto, to, towards, and at, then it would lead them into 1
what tliey do not admit ncr pradice, to wit, that the
baptifev, as well as the pcribn to be baptifed, is put un-
der Vi'atcr : for there is no difference between them in
the tra.iflstion : it is cxprcfsly fud', and they went down
, both into tlie water ; both Piiilip and the eunuch, and
he biptifed him ; fo th^tifthe tunuch was immcifed,
fo was Philip : for there is no difference fpccified : and

^39

tins IsaJs mt tvO conclude that the proper tranfiation of
Eis in this place is, unto, to, or towards the water,
which is certainly tru-oF th'^.ai b'^ith, but in the other
is not, nor will thoiein favour of immerfion admit of
it, neither doth their practice fiV that they do. Bat if
they will fdll hold to the prcfrnt tranflation. wliich they
cannot do coniliienr with thcmfe'vci, then [ w >uld add,
as ia the former pirticular, th:^t they raighr go into the
water to the ancles, to the knees, or even up to the
loins, and not be wholly unJcr water, and with
great propriety be faid to he in the water j nor will
the place where th:; canuch was bapiifcd admit of irn-
mcriion, but tais will more naturally fail in when I
come to conlid'sr the peaces where the ordinance of bap-
tilm was adnhnilicrcd.

Fourthly— I (hail confider ftiil farther the meaning of
Baptizo along with other Greek words connected with
it, and have a tendency to aii^ct its fenfe : in /^cis 8.
39. And whj^n they were come up out of the water.
They that favour iunnerlion, a^i the mo.le in b-ipsifin,
think that this text makes for them equuDy widi the
forrner. They that know any thing of the Greek
language, know that the prepohtion here rendered
ou:of, is Ek, which occurs in the New Teriament about
810 tlines, and is rendered out of. about 164 times, and
trom, 174 or 175 times, (fee the Appendix upon the
prepofiiion Ek) We may therefore obfervc here* that
this word is oftener rendered from, than out of, as well
as the word Apo, which hath been confidered already,
and m-ikes n-'e think that the tranllation here, and in
that place t«oo, ihould be from, and not out of, that is,
they came from the vvacer. But if the other is con-
tended for, th-n it will lead, as was formerly obfcrved,
into this, that the baptlfer was under the water, as
well as the peribn tobe baptifed, wliich thofe that are
oppofed to fprinkling will not grant.

In the fifth place it is fiid, that they were all baptifed
by Jijhn in Jordan. Mark i. 5. Here we aie told

that they were bnptlfed of John, in the river Jordin.
Theprepofition in this place is En, which is often ren-
dered in, but is alfo tranflated at, about feventy tunes
in the four Gofpelsj AcVs of the Apoftles, and Epiftle to
the Romans, for I did not profecute it farther. (See
the Appendix upon the prcpofition En.) And though
it be rendered in, much ofcener by far than it is ren-
dered at, yet its being fo often as feventy times in thefe
iix Books, it is no fmall matter, and may lead us to
conclude that they were baptlfed at, and not in, the
river Jordan, and of courfc not immerfed. And
Hiould they have been baptifed in the river, it doth not
follow of courfe, that they were put wholly under wa-
ter in being baptifcdi as they might be baptifed other wife.
In the hxth place — It is faid that Jefus was baptifed
in Jordan, Mark i. 9. And it came to pafs, in thofe
days, that Jefus came from Nazareth, of Galilee, and
was baptifed of John, in Jordan. The prcpofition here
Tendered in, is Ei?, which hath been already confider.
ed ; but there is this to be attended to, that though ic
is often rendered in, yet it is rendered at alfo, about
fevcnteen or eighteen times in the New Teflament,
which gives forae ground to think that he was baptifed
at, and not in, the river. See the Appendix on the
word Eis. Thus I have confidered the Greek verb Bap-
tizo, and the feveral prepofitions connected with it, and
with the fubjecl or ordinance of baptifm, and in fum-
ming up the whole, and agreeable to the original Greek,
the true tranllation will run thus : the perfons to be
baptifed came to, unto, or towards the water or river,
were baptifed at ; and when baptifed came from the
water or river ; and this is no forced nor ftrained
tr inflation, as appears from the numerous tranflations
which we have been confidering, and are laid before
you at great length in the Appendix : for Eis is ren-
dered to, towards, and unto, which arc all of the fame
import, motion towards a place, about foyr hundred
and forty ti^iie^, befide^ the number of times it might

141

be rendered linto, when it is tranflited into. The pre-
pofition Eis is alio rendered at, about fcvcntecn or eigh«
teen time?, and the prepofition En is rendered at,
about Ceventy times, and the prepofition Ek is rendered
from, about one hundred and fevcnty-four or one hun-
dred and Tcventy.fivc times, and thj prepofition Apo is
rendered from, three hur.dred and Sfty-feven times ; of
courfc it is no forced tranflaiion : therefore there is
ground to think that Baptizo meaLS w..fhing, or fprink-
ling, rather than inimerfion,

1 fhAll in the next place examjr* the places where the
ordinance of baptifm was adminiilcreJ. We fia i John
baptifing at Jordan, but that h.ith been confidcred aU
ready, and I fliall not rcfume the fa'^jcct.

2. He it faid to baptifc in Enon, and the reafon is
added ; bccaufc there was much water there. J.'hn
3. 23. And they came and were biptlfed. IJerc it
may be faid that there was not need for nrich water
for baptifing perfons, if immerfion w^s not the moda
of adminiftration. Was fprinklirg the manner of doing
it, a fmal! quantity would do the bufi .^{s. In anfw;r
to this every perfon that knows any thitxTr ui the Greek
language, knows that in the oiigini! it is, u U- 1 yolU^
many waters. Now it is carefully to be obferved, that
in common there are not; many places of water conri.
guous to one another of any confiderable di-pih, or that
would be fit for iaimerfrng a perfon. There were m?My
iprings and rivulets of water there, as iraveiiers have
related : for they have told us that there arc only
fprings and rivulets to be found in that pLiCe. A id as
multitudes reforted to John, a place that was well wa-
tered, or had fprings and rivulets as Enon fs^ n^ to
have had, would be mofl convenicat for rcfrcfli'n^ tha
people with drink, as well as for bapnifin^^ of fach as
defircd it ; and this might have been one chief reafo-.i
why John baptifedin Enon, though it doth not appear
that there was fuch a depth of waer in thcfe (^3ri,ig5
^nd rivulets as would admit of imaiwifin^ a psriju i

142

ror doth it appear, neither is there any certainty, that
any of the people were immcrfc-l in th^-ir being baputcd
Btthis place.

3. ]ohn is faicl to baptife at Bethahira, John r. 28.
Thefe things were done in B^thabara, beyond Jordan;
where John was b.iptirin[:j. Chap [o. 40. And went
away beyonc! Jordan, unto the place where John a*; firft
baptifed, which appears to have been Bcthabara. Here
John baptilbd, but tlicre is T) little faid of the place in
the fcriptureti, tiiat we cannot ("ay whether it favoured
iiT>mer(ion or vva.5a<rain{l it,on!v we miv learn fomethinnr
from the name Bwthabara, which fr^niiies tiie houle of
■pad '.ge> where people ufed to crofs or go over the river
Jordan. But it appears that it wis fome diilance from
the river where the people croflfed ; and (hould he have
baptifed here on account of the river being nigh,
which is doubtful, yetflillit doth not fupport imsuer-
fion J for as, hath been obfcrved already, he might
have baptifed at, and not in, the river ; and he might
have baptifed in the river, and not haveput thepcrfon to
be baptifed wholly uraler svater ; and if it was any confi-
derable diftance from the river, it it is not likely that he
would come to the river to bapiife fuch multitudes as
tarr.e to him.

4. John is alfo faid to baptlfe In the wlldernefs, Mark
I. 4. John did baptife in the wlldernefs, and preached
the baptifm of repentance for the remidion of fins. This
of bipdiing in the wlldernefs or defart, w,i5 nowife fa-
vourable for immerfion, as it is not a piare well fupplied
with water. It is true the Hebrews called it a wildernefs,
when cities and town? were more remote or diilant from
one another, as well as where there were no towns at all.
In either cafe according totheideawe have of a wil-
dernefs, it is feldoni well watered, and of courfe
feldom fav.jurable to immerlion, if favourable to it ac
all, eipecially where multitudes were to be baptifed.
And fhould it be faid that this defart was in the neigh-
bourhood ot Jordan, and' therefore he might baptile them

in the river — iliat he baDtifcd in the river Is granted,
af)d hnth been already confidcrcd. But it would appear
that ]r.hv. baptifed in this cclart or wildcrDefs^ agreeable
lo tlic tvangeiift, and leids us to htave no favourable
idea of the place, as being convenient for inimerfion io
baplifrn

5. Philip baptifcd the eunuch at certain waters, Acls
8. 36-39. And as they wc»t on their vray, they canis
urito a certain witer : ind the eunuch faid here is vsdi"
ter, what h.indcrs me to be baptiied ? And i;e anfvvcred
and fiid, if thou believed with all thine heart thoa
n^ayft ; and hcanfvvere.i and faid, I believe that Jefus is
the Son cf God. And he commanded the chariot to
fland ftill, and they went down both into the water,
both Phih'p and the eunuch, and he baptiied him at
thift certain water. Here it is tern;ed a certain water,
vvit bout farther fpccifying it, without teiiing us whe-
ther it was a l^.ke, pond, river, brook or fpring. The
Viior^ in the original is Ti, a diminutive cxpreilion, fo
that w^ are i;ot to look for a large rivsr here fuch as Jor-
dan ; ior ti udor wiil not lead us to expect it : and if
Jerome and Sandys, and other travel'crs aie to be de-
pended upon, they fpeak of it as a certain fpring or
fountain, v/hich rifes at the foot of a fiiour;tain in the
Tribe <,'f Ju"^.dj or Berjaniine, whof^i vsracers were luck-
ed in by tie (arae grt uad that produced ihem, and
report that thit> was the place where Philip baptifed the
eunuch. And if their tclMincny is to be believed, and
%vs believe thcoi to be hcncO, undcSff* Irifr >mcn, then
the eu^uch could not he imn^.eried or put under water
when hapnfed, becaufe accordirg to their telliiP.ony the
water did not adodt of it. And this account of theirs
cor?cfponds with the original, ti udor, a certain wa-
ter ; therefore we may conclude that the eunuch vviis
nor put under water in baptilm, but naid have been
Lapnfed fome other way; and that there can be no
ground for inionerfion in baptiici, from the baptifm of
the eunuch.

144

6. A!l tlie Houfe of Cornelius, Acls ic. 3 1. ,to tlic end
* — Can any one forbid water that tliele fliould not be bap-
tifed, who have received the Holy Ghoft as well as we?
iind he commAnded them to be baptiftjd in the name of
the Lord, Here thofethat were along with Cornelius,
gathered t'^gether in his houfe, appear to have been bap-
tifed in his houfe alfo. Aflembled there they certainly
were, and we do not read of their leaving the houfe to
go to any place eKe v. here they ni'ght be baptifcd by im-
mcrfiun. Ihe queftion put by Peter when he fay.«.
What hinders water that thefe may not be baptifed ?
would lead us to infer rather that water was brought
for the purpofe, thaa that they fliould have gone from
the houfe of Corneiius to fome other place to have the
ordinance admir.ittered to them ; therefore we have juft
rcafon to infer that immerlion was not the mode in
which they were baptifed.

The levcnih place — Where the jsilor was baptifed.
Afls »-6. 33. And he tack them the fame hour of the
night and waChed their ftripes, and was baptifed, he and
all his ftraightway. At fome hour in the night the
j.tilur and his whole family were immediately baptifed.
Where the jailor then was it is moft rcafonable tofup-
pofe that it was fome apartment in the prifon afligncd
him for his place of refidence with his family ; that he
might be at hand to perform the duties of his office.
If this is the cafe, as it is moft probable to be fo, then
there was not time fufficient for Paul and Silas, toge-
ther with the jailor and his houlhold, to have gone
any diftance to adminiftcr this ordinance, or to have it
adminiftered to them ; for he and his family were bap-
tifed immediately. Nor can it be fuppofcd that it
would have been fafe for the jailor to have left his
charge at that hour of the night, when the prifon was
in the fituation it was then in, by rcafon of the late
earthquake. Nor is it probable that ic would have been
fafe for Paul and Silas, \n their mangled condition, be-
ing fcverely fcourged the day before, to have gone

any diAance to any place of water fo deep as the mode
pr immerfion would require, and t!ut at midnight, to
have bapt'ifed the jailor and his family, nor is it to be
fuppofed that there was any place at iiand fit for baptif-
i'iig them by immerfion: all thefe taken together give
us good reafon to conclude, that the jailor and his fa-
mily were not baptifed by immerfion.

In the eighth place— Paul was baptifed. A6ts 9. i3.
/,rd immediately th'^re fell from his eyes as it had been
fcales ; and he received fight forthwith, and arofe and
was baptifed. 1 he place where Saul was then was in
the houfe of one Judas, in one of the (Ireets of Damafcua
called Straight. With refpect to the baptifm of Saul ot
Tarfus, it appears to have been in the houfe of Judas a-
forefaid, where he had been for a few days : for wc
have not the leaft hint of his leaving; the houfe to sfo
fomcwhere elfe to be baptifed ; and it w-ould alfo appear
that he was baptifed llanding : for he was ordered to
rife and be baptifed, and he arofe accordingly and was
baptifed. Ihen we have reafon to conclude that there
is no appearance of his leaving the room to go any
diftance to be baptifed ; and as it would appear that he
was baptifed flanding, therefore we have no ground to
believe that it was done by immerfion.

9. It appears there were numbers of men and wo-
men baptifed, but the place where is not particularly
fpccified ; only that it was in the city of Simaria. But
as we cannot learn any thing of the mode of baptifm,
either for or againft immerfion, I fhaii not further
infift.

10. There were great numbers upon the day of
Pcntecod. A (51$ 2. 41. Then rbey that gladly received
his word were baptifed : and the fame day there were
added unto them about three thoufand fouls. It is not
particularly fpecified where they were baptifed, but from
tijc account of other matters here recorder; by the facred
i ii^orlan, we are led to conclude that it was in Jerufaiem

140

where vafi numbers were affemblei-1 at the feaft of Pentc-
cod, which was one of the three annual ffafis upon
which all the njales were obliged to appear at JcruCalem.
tx. 23. 17. /,t Jerufalcm, upon this fbieinn feaft da>y,
was the down- pouring of the H(3ly Ghofl, both in a
miraculous and faving manner, fothat no lefs than three
thcufdnd fouls bel'evcd and were baptifcd. It is not (aid
that they left the city to go and to be baptifcd, and there-
fore unlikely ihcy were baptifed by immerfion. It is
true they n.ight have been baptifcd by irrmcrfionin the
city, picviding tlie ftream of Gihon, which Hczekiah
brought into the city, flill continues to run through the
city, might render it convenient for them all to be bap-
tifed by immerfion ; but other confiderations make it
improbable, efpecialiy when we confidcr the vaft num-
bers to be baptifed, and tl>e few that were authorifed to
adminifter the ordinance to them. Tl?ofe that were
appointed by Chrifl: to adminil^er this ordinance were
the eleven Apoftles, as appe:irs from the words of infti-
tution, or to whom our Lord addrelTcs himfelf on that
occafion. Matth. 28. 16. 1 hen the Eleven went away
into Galilee, unto a mountain where Jefus had appointed
them ; and when they faw him (hey woi dripped : but
fomed(5ubted. And Jcfus came and fpake unto the:!?,
faying, all power and authority is given me in Heave 11
and carih ; go therefore, and teach all nations, bap.
tiling them in the name of the Father, the Son, and
Holy Ghoft. Here the eleven difcipics were commifTi-
oned or authorifed to adminifter the ordinance of bap-
tifm ; but as to the feventy difcipics they are not men-
tioned in the ccmroiflion ; nor is there the Icaft mention
made of them on this memorable day of Pentccoft, or
on this folemn occafion j nor in any pare of the New
Tcftainent, but in the two following places. Luke 10.
I. And after thofc things the Lord appointed other
feventy alfo, and fent out two and two before his face
into every city and place, where he himfelf would come,
V. 17. And the feventy returned with joy. Lord,

even the devils are fubje^: unto us through thy name.
The fcventy were commiflioned to preach the gofpcl, to
he j1 the iick, and to caft out devil?, as appears and runs
parallel with the comrriiflion which our Lord gave the
twelve apoitles, wiiich we find Mirth. 10.7.8. And
theie twelve Jffus fent forth, and commanded them,
fciying, Go not into the way of the Geiitiles, and into
any city of the Samaritans enter ye not : but rather go
ye to the loft (hecp of the houfe of Ifrael ; and as ye go
preach, faying, The kingdom of Heaven is at hand.
Heal the fick, cleavifc the lepers, raifsi the dead, cad out
devils : freely yc have received, freely give. The com-
miffion of Lhe tv/elvc ap')ftlcs, and that of the feventy
difciplcs, are much alike ; but the commlffiin of the
apoftles was grearly enlarged by our Lord after his re-
furrection, which that of the fcventy difcipb^s was not,
as far as I know. The apoftles, in their full: commiiTion,
ware forbid to go into the way of the Gen files, and
from entering into any ciry of SimAria, but to confine
their miniftry to the loft flieep of the houfe of UVaei ;
but afterwards our Lord enlarged their commiffion, ex-
tending it to all nations. Gentile as well as Jews, to make
difciplcs of all nations, baptifing theni in the name of
the Father, Son, and lioly Ghoft. But this enlarge-
ment of commiifion did not extend to the feventy dif-
ciplcs : for they do not appear to have been prefent ;
and if they were, they are not mentioned, as the eleven
were, nor authorifed to baptife as they were j nor have
we any account of their aliilling the eleven or twelve
apoftles in their baptifing the three thoufand. There is
not the leaft hint of it in the feeond chapter of Acls of
the Apoftles, where we have the whole matter related.
We have an account of the tvv'^elve being employed
upon this occaiion. Acls 2. 14. But Peter flood up
v/ith the eleven, lift up his voice, and faid unto them,
Ye men of Judea, and ail y« that dwell at Jcrufalem,
be this known unto you, and hearken to my words.
Afterwards he delivered a difcourfs concerning the

14^

ixiiracics, dfatli ^nd refurreclion of Jcfus Chrifl, which
wasgreatiy bielTed ro thoufands of his hearers, fo that
they believed and were baptifed ; and as the apoftlcs had
been authorifed a few days before to adoiiaiiler this
ordinar.ce, it is not to be doubted but that they obeyed
his ofder and foilowed his direction— then adminiHer-
ing the facra;nent ot baptifjn to three thoufand in one
d-iy, and afier a great part of the day had been fpent
about other matters, luch as Peter*s fernnon, and likely
the other apoftles pi cached alfo ; and we arc told that
Peter counielled, teilified and exhor ted them with many
words ; and .ificr tiiis the apolilcs had to receive a con-
fefiion of iaith fiom each of ihem diilincliy, and then
to bap'ifc them ieverally, which, though done in the
quickefi manner it could be adminiftered, even by
fprinkiing, would require the rcnnainder of the day j
wherciS in the flower way of baptifing, by immerfion,
wecannoL conceive how it could be done without a
miracle, ej..ecially when they v/erc n }t afiiQed by the
feventy, which they appear not to have been, and they
appear lo have been baptifed that day all of them.
i^CiS 2. 41. Then they that gladly received his word
were baptifed ; and the fame day there v.'ere added un-
to them about three thoufand fouls.

Thus I have examined the feveral places where the
ordinance of baptifm w?s adminiftered to people and
individuals, and cannot hnd fullicient rcafon 10 believe,
that John the Baptift, or the Apoilles of our Lord, bap-
tiled by immcifion.

Khali now examine the circumftances attending thefe
baptifms, adminiftered by John the Baptift, and the a-
poftles of our Lord, and fee if they will fupport the
mode of baptifm by immcrfion. And

1. With refpccl to thofc John baptifed. They came
to him in great multitudes, and were baptifed. It cannot
be rcafonably fuppofed that Jo!m could ftand the fatigue
of baptifing fuch multitudes as refortcd to him in the
way ut immerfion 5 nor* can we- think that it would

149

have been fafe for him to have Hood To long in water,
and in fucha depth of water, until he had baptifcd fo
ir.any as were bxptifed by him. Moreover, as fome, if
not many, had come fome confiderablc diilanec, and
podibly without any dciign of being baptifed when they
left hoir.c, and that without any change of raiment ;
therefore couid not conveniently be immcrfcd with
their clothes upon them, and far Icfs convenient to have
been immcrfed naked* efpecially before fo many as
would Le prefent there. Whether women came to be
baptifed of John or not, I cannot affirm j but we are in-
formed by the facred hiilorian, Ads 8, 13, that thofs
who Delieved Philip preaching the things concerning the
kingdom of God, and the name of Jefus Chrift, they
were baptifed, both men and women. And v/hatcvcr
hath been (aid in vindication of bemg baptifed naked,
even women, yet doubtiefs it is indecent ; nor do I
think that Chriil, by any inilitution of his, puts us to
that neceffity. Thcfe circumftances confidered, give na
ground to think that immerfion was the mode of ad-
miniftering the ordinance of baptifm, cither by John,
the Baptift, nor Phihp, neither by any of the Apoftles.
The generality, if not the whole, of thefe baptifed up-
on the day of Pentecoft, came there without any pre-
vious deiign of being baptifed, of courfe cannot be fup-
pofed to have been provided with change of raiment
for the purpofe, and it would have been very inconveni-
ent for them to be immerfed in their clothes ; and fome
of them at confiderable diftance from home, and highly
indecent to have been immerfed naked, in fuch a popu-
lous place as the city of Jerufalem ; and where and
.when we may fuppofe many to have been prefent ; for
the city at that time feems to have been in a great ftirj
and no doubt but what had happened on that folemn
day would bring many together, befides them that were
to be baptifed. There is another circumftance attend-
ing the baptifms mentioned : of thofe who were
to be baptifed, wc never read that any went from the

phce where they were, when they refolv^d upon be-
ing baptifed, or propofed it, to any river or itreiin to
be biiptlibd in or at it, but dll who were baptifed in any
flream or river were by it when they firft ofljred them-
felves to be baptifsd. Saul, cf Tarfus, was baptifed in
the houfe wherein he had been for a few diys, and ap-
pears not to have moved from the fpot where he was
when propofcd to him. The ja'dor and his fainity ap*
pear to hiivc been baptifed at his houfe — 'o wei^e Cor-
nehus and his company baptifed at his houfe. Ii: appears
they were baptifed where they were when propofed,
which circumllance doth not favour immeriion ; and
from the circumftanc^s mcnii{)ned> which 1 have plainly
laid before you, we have no gronnd to infer that im-
merfion was the mode of adrntntftcring baptifm.

Putting all together, the general and p^rricular fig-
nilication of the verb Baptizo, and the divers prcp.'li-
tions connefted with it, upon the fubjscl of baptifm,
as Ei<, Kk, Apo, and En ; the places where the ordi-
nance of biptilm were adminiftered, and other circum-
iunces, mnke it very improbable that John, the B.iptift,
or the apottks of our Lord, baptifed by immerfion,
!mt fome orher wav, and the moil probable way was
by pouring water upon the perfon, or rather fprinkiing
fome part of the body moil convenient for tliat pur-
pofe, according to that v.'ell known prophcfy If.i. 52 12.
S J fill 11 he fpi inkle many nations. And though the
prepofitions Eis, and Ek, (liould always mean into, and
out of, which they certainly do not, ycL this will not
prove that fuch perfons as were baptifed were immerfed,
either n-ikcd, or in their clothes, but, according to cuf-
tom, going into the water up to the ancles, or mid-leg,
the bapcifer fprinkiing water upon them. I would firthcr
add in fupport of Iprinkling in baptifm, that fprinkiing
more fitly reprefents the thing fignifi?d in baptifm than
dipping. Baptifm is tlie outward fign and token of the
application of the benefits of redempcion to believers in
tlieir juftiiication and fanclification. Chrifl waQies us

J5»

fioin CUV fiis In his own blood. And how then is the!
applicai;i( n reprelented ? By the blood of fpiir.kiing,
r.ot by dipping : hkb. 1 2. 24. We are come to the
b'ocd of (pi inkling, which fpeaketh better tilings than
that of Abel. 1. Per. 1. 2. And fprinkling of the
blood of Jefus Chrifl. Moreover, with refpccl to our
{dr.cViCiCdzU n, it is alfo reprcfented by fpvinkling, nor by
dipping: flcb. 10. 22. Having our hearts fpriiiklcd
from an evil conicience ; and our bodies waflied with
pure water. Eztk. 36. 2<. Then will I fprinkle clean
water upon you, aijd ye fhaii be clean from all your
iilihinefs ; and from all yiiur idols vvill I clcanfe you.
In thcfe texts both our juftification and ianaitication arc
reprcfented or held iorth by fpriiikling, snd not by dip-
pirg, which fo far lead us to conclude that fprinkling,
and not immcrdon, is the mode in the aominiib .ition
of baptifm ; and what further leads us to the fame
concluficn is the baptifm of the Ifraelites in the c'.ud,
and in the (ca. 1. Corinth. 10. 2. Moreover, brethren,
1 would not thar ye iliould be ignorant, how that :di
our fathers palled under the cloud, and aiipxiled
through the Tea, and were ail bapiifed unto Mofes, in
the cloud and in the iC'A, But how were they bapriicd ?
Certainly not by imrncifion, or being dipped : for they
went on dry ground throagh the fea, which flood as a
wall on each hand. It was the Egyptians that were
inirncrfed, agreeably to the account which Mofes gives
us of the matter. The liraeiites could none otherwife
be bnptiied in the cloud, and in the fca, than bting
fprinkicd with rain from the one, and fpray from the
other, as they paffed along. This is a natural, and plain
.cniy account vi the matter, and a juft one, and from
whence we may infer that fprinkling is ihe mode in
baptifm, and not immerfion. Moreover, with rcfj^cct
to pr-uiing or fprinkling to be the mode in baptifra, I
v;ould oblcrve from the Reverend Peter Edwards, upon
baptiiiu, that according to the communicating the gr;ice
of the Holy Spirit unto the foul, and that of applying

J52

the baptifmal water to the body, are viewed as cnr-
refponding with each other. TI;c considerations which
lead to this are (uch as follow : r. They agree in
name. The influences of the Holy Spirit upon
the foul are called Baptilm, and (o like wife is the extcr*
nal application of water. The term Baotilm, when ufed
to exprefs the influences of the Holy Spit it, takes in both
his extraordinary and faving influences. Acts i. 5.
For John truly baptilcd with water, but ye fhail be bap«
tifcd with the Holy Gholl, not many days hence, ilt
Corinth, n. 13. For by one Spirit are we all baptifed
into one body, wliethcr we be Jews or Gentiles, whether
we be bonder free. And as tliefc have taken phce in
the fame perfons, the term Baptife has been ufed to ex-
prefs both. Acts lo. 44-47. While Peter yet fpakc
thefe words, the Holy Ghoft fell on all thefe which
heard the word, and they of the circumcifion which
had believed, were aftoniihed, as many as came with
Peter, becaufe that on the Gentiles alfo was poured out
the gift of the Holy Ghoft : for they heard them fpeak
with tongues and magnify God. Acts 11. i6. Then,
remembered I the v/ord of the Lord ; how that he
faid John indeed baptifed with water, but ye fiall
bebaptifed with the Holy Ghoft. a. Moreover they arc
aflbciated in fcripture. We commonly read fuch words
as thefe : I indeed baptife you with water ; but he ftiall
baptife you with the Holy Ghoft. 3. Still farther : their
mode of communication is cxpreffed in the fame man-
ner : I baptife you with water, but he fliall baptife you
with the Holy Ghoft. 4. Baptifni v.'ith water is an
emblem of the bapiifm with the Holy GJioft. Now if
thefe two pafs under the fame name ; if both are fre-
quently united in Icripture ; if the one be an emblem of
the other; and if the mode of communication in each
baptifm be expr'fTed in the (wme way : then the way to
come at a clear view of the mode of outward baptifm is
to obfervc in what mjinner the baptifm of the Holy
Ghoft is defcribed. Ihis will lead us to underftandthe

mode of outward baptlfm, or w.iter baptlfm. The rrtatt^
ner the baptifm of the Holy Glioft is exprelTcd in fcrip-
ture, is — by coming upon — Ads 1.8: But ye (IiaII receive
power after that the Holy Gholt is come upon you. To
fhed forth, Ad$ 2. 33. Therefore bein;^ by the right
hand of God exalted, and h;ivio2j received of the Fa-
ther the promife of the Holy Ghoit, he hath (hed forth
thefe which ye now fee and hear. To po'.'.r our. Acls
2, 17. ArA it fliall come to pafs in the Uft d?.yR (faith.
God) I will pour out my Spirit upon ail fiefli : and
your fans and your daughters (Iiall prophefy, and your
young men fliail fee vifions, and your old men fhall
dream dreams ; and upon my fervant!?, and on my
hand-maidens will pour out in thofc days of mj Sp'rii.
And they fliall prophefy. Acis 10 45. And they of
the circumcidoa were aftonifhed, as many as came with
Peter, becaufe that on the Gentiles alU) was poured cut
the gift of the Holy Ghofl. Ad< 11. 15. And as he
began to fpeak, the Holy Ghoft fell upon them as upoa
us at the beginning. Then the manner, by which tUe
Holy Ghoft comes upon perfons, is expieiTed by coming
upon ; filling upon ; fheddirg forth ; and pouring ouc.
This is the manner in which baptifing with the Holy-
Ghoft is exprefled in fcripture. Therefore, as baptif n
v;ith water is fimilar thereto, then wc may infer the
mode in which outward baptifni, or b.'.ptifm with warer,
is to be adminiftered : of courfe not by inimerii )n 5
not by dipping ; n'^t applying the fubj^cV to the \vater — »
but the water co the fabjecl ; not by dipping the per-
fon in the water, but pouring water upnn him. Theft
We have witnefs on the fide of pourin:jj, and fprinkiing
in water baptifm ; and this pr^nrii^g or fprinkiing in^
baptlfm, is to be with water, and water only: nothing
eUe is to be ad-ied thereto, as nothing clfe was ailded
by John the BapriO., nor by the apoftles of our Lord :
bv»th baptifed with water, without the addition of oil,
fj^ittle, or greaic, and v;Ithau- croiUng or cxorcifms, as

ufed by fome. There is ro acccunt of any other thirg
than water made ufe cf in nil the inftanccs of baptifm
adnniiiOerc.-i by them, which pcrple may fatisfy them-
felvcs in bj lo()kirg over thefe iniVances of baptifms left
upon record, where they will f^nd that John the Eaptifl,
ror tbe apoftles of our Lord, ufed any other thing in
br.ptifm but.v.ater only. And we find them in common
baptifirg in public, un!efs when circumitancfs rrqiiircd
ot]>erwifc. Paul fcems to liave been privately baplifed,
or baptifed in the houfe, ifnot in the room, where he
had i}aid for a few clays : and the family of the jailor
could r( t be faid to be arsy otljer ihan private baptifm.
But the many others were baptifed in the mcft public
marme.r, leading us to undeifland that the ordinance
of bnptifm {liould be adniinlf.ered publicly, ui leis that
circum.darces require it to be olherwife ; and when
circumflances require it, it fliould be con plied with, a?
God prefers mer<y to facrifice ; and as it is publicly
admii'illered, fci is it to be ferioufly and devoutly gone
about, both by the adminiftratcr and the fj onfor, or
the perfon to be baptiled if grown up. A miiniflcr of
ihc gofpel ought to be duly iiflccted when about to ad-
minihcr the ordinances of religion, efpecialiy one of tl.'C
fealing ordinances of the New 'J cflamcnt, and to intro-
duce a pcrfcn into the church of Chrifl:, and devoting
him to the fervice of God and religic n ; and the admini-
ilrator ought not only to be properly difpofed in dif-
charging his duty, but alfo to ftir up others to the right
performance of theirs ; the fponfors ferioufly to con-
Uder the fin ng oblig?tions they are coming under, to
train lip th(fe in tlie fear of God, whom they are be-
coming boupd for, or cfferirg up to the Lord. And
if they are grown up perfon or pcrfons defning baptifm
for thenifclvcs, then they ought ferJoully to conlider,
and lay it to heart, and to count the cofi, before ihcy
take tliC vows of God upon them ; and if fsiih and re-
pentance are indifpenfably necefhu-y to baptifm in grown
up perfun5j fciiuufly to enquire, wlieiher they are pol-

kiTed ofthcfe favlnggr:ices, which are required In or-
der to baptifrn, before they proceed tj have the ordi-
nance adminif ered unto thein ; this will be taking the
proper fteps in the matter, and laying a good foundation
for the time to come. There are fome, if not many,
that g 1 about this ordinance with h'ttlc concern ; and
of courfe are apt tomakefhip\A^reck of the faith and a
good confcience ; and often do it as Simon Magus did,
though they may not go the lengths in wickednefs
which he did ; yet ftill they mqjke fhipwreck of the fiiith
andperifliin the end; therefore they ought ferioufly
to coniider what they are going about : they are ab )UC
take upon them a public proteiiion of God and religjion,
and folemnly to enter into a covenant never to be for-
gotten ; that they arc now to put their hand to that
plough, from which they are not to look back ; chat
they are about to. open their mouth to the Lord, ani to
lift up their hand to the M )ft High, and to let their
faces Zionward, and Godward, and muit not turn back ;
and if thsy hn wilfully after they have received the
knowledge of the truth, there remaineth no more fa-
crifice for liii, but a fearful looking fTir of judgment, and
frery indignation, which Pa.W devour the adverfaries^
and that if afcer they have cfcaped the pollutions of the,
world, through the knowledge of our Lord and Saviour
Jefus Chrift) and are again entangled therein, and over-
come, that their latter end will be worfe than the be-
ginning, and that it would have been better for them
not to have known the way of righteoufnefs, than after
they have known it to turn from the holy command-
ment delivered unto them. Therefore they ought to

^take great care in going about the facrament of baptifm,
and fee that they be fmcere and ferious in the matter ;
11 will tend much to their prefent comfort and future
happinefs. They that enter upon a public profelHon of

I religion in fincerity and in good earned, will doubtlefs
perCevere to the end and be faved j but they who be^in
it in hypocrify will doubtlefs end in apof^acy. There-
I ^

155

fore let them duly confider what they are going about ;
and to endeavour, through the fcrength of divine grace,
to goab,mt this ordinance in as proper manner as they
can, or as the word of God direcls in inch cafes.
Tberefbic let them gn abeut it in the flrcngih of God,
in lincerity, ferinufj.efs, an.l fojemnity ; and with fixed
purpofes and refolurions to perform che vows rbcy arc
about to make. TI)U:< I have endeavouied to (hew the
mode t:t adttiiniftenrig the ordinance of b^ptiim ; that
h is by pouring oi fprinkimg water upon fome part of
the body ot the perfon uioll convenieri for the pur-
polt- ; and not any tJimg made iXic of but purely water ;
and that both rheadmlnillrator and the perions to be
fpon Tors, and they to be bapiifed, ^rc to go about it
with fciioufiiefs and folemnity.

vl. 'liie nrxt thing propoled in the method was to
flifw the eiernent made ufe of in the baptifm ; and
V. t it fi'j:riiCcb and fuppofes.

'j i u ciciiient: a;ide ufe of in admlniflerir?Gr this ordi-

pnrce IS w.; ^^r. as appears by tfic following texts of
Icf'piuje ; M;th. 3. 11. I indeed baprifc ycu with wa*
tej u >{o repcnunce : but he that cometh after me is^
inightiiT than I, vvjiofe ihoes I am not worthy to bear ;
hv' ih.d! b^piilc; you with the Hoiy Ghoft and with fire.
l^A-Aik I. 8. I liuked have baptn'ed you with water ; but.
he fhail baprife ytu with the Holy Ghofl. Luke 3. i6»,
J.^hf! ardV. eifd, ikying unto them all, I indeed bapdfe
y;.u withwatc; but one mightier than I cometh, the
liichet of whv'lc ihues I am not worthy to unloofe ; he
Ihdl baptife you with the Holy Ghoft ana with fire.
Acts I. 5. For John truly bapiifed with water ; but
yc Oiail oe biipri ied with the Holy Ghoft not many
days hence. Acts 11. 16. Then lernembcred I the
word of the Lord, how that he fald John did indeed
baptile with water '• but ye fhall be baptifed with the
Holy Ghoft. Acts 8. 56. And the eunuch faid, here
is water, what doth hinder me to be baptifed ? V. 36.
And they went down Into the water, both Philip and

»57

the eunuch, and he baptifed him. A&s lo. 47. Can
any forbid v/ater that thefe fhould not be baptifed, which,
have received the Holy Gholl as we ? And he com-
manded them to be baptifed in the name of the Lord,
In thefe texts we find that water is the clement made ufe
of by John the Baptift, and the Apollles of our Lord in
adminiftering the ordinance of baptifm, and water on-
ly ; and this conliJeration feems to correct two errors
refpecljng this ordinance : the fir ft, by thofe who deny
water baptifm, and only admit tihebaptifm of the Holy
Ghoft ; for water baprifm is (Irongly held forth in thefe
texts> and efpcciully in the text laft quoted, wherein wc
find it adniiniftered to thofe who had already received
the Holy Ghoft ; therefore the texts mentioned clearly
lay before us water baptifm, and prove thofe to be
in error who deny it ; and as they withhold what is
due, fo there arc others again wh > add thereto what was
neither required nor practifed by John the Baptift, nor
the Apofties of our Lord, as oil, fpittlc, greafe, crofling,
and exorcifms. So baptifm by water only corrects thefe
two errors, to wit, that in thofe who reject water bap-
tifm altogether, as it is fo clearly held forth in the texts
mentioned : and that in thofe who add the things men-
tioned to water baptifm, which were not added by John
the Baptift, neither by the Apofties of our Lord, nor
required. Then water, and water only is the element
made ufe of in adminiftering the ordinance of baptifm.
2. The next thing to be confidered, what the water
in baptifm reprefents, fignifies or fuppofes ; and as wa-^
ter is of a purifying, cleanfing nature ^ fo in the firft in^
ftance it reprefents the blood of Chrift, which cleanfetli
from all fin : i. John, i. 7. And the blood of Jefus
Chrift, his Son, cleanfeth us from all fin. Rev. i. 5,
Unto him who loved us> and wafiied us from our fin, in
his own blood. In thefe two texts we underftand the
guilt of fin being waflied away by the blood of Chrift,
juft as the filth of the body is taken away by the waih.
ing with water j and what the Apoftlc faith in A^s

C2, \6. And now why tarried thnu ; arifc and be
baptifed. and waQi away thy fins, calling upon the
name of the Lord. So that the water in baptifin will
denote, or hold forth unto us, the blood of Chrift
cleanfing us from the guik of Cm ; fo alfo a cleanfmg us
from the pollution and defiicment of fin, as will appear
from the following texts of fcripture : Heb. 9. 13. 14.
For if the bbod ot bulls, and of goats, and the a flies .
of an heifer, fprinkling the unclean, f;nclifying to the
purifying of the fleih, how much more fliUl the blood
of Chrilt, who, through the Eternal Spirit, offered
himfelf, without fpot, to God, purge your confciencc
from dead works, to fcrve the living God? i. Pet. 1.
18. 19. Forafmuch as ye know that ye were not
redeemed with corruptible things, as filver and
gold, from your vain converfation received by tradi-
tion from your fithcrs, but by the precious blood of
Chrift, as a Umb, without blemifh, and without fpot.
Iii thefe two texts the blood of Chriii is held forth as
wafhing and cleanHng us from the pollution of fm,
cleanfing us from all fikhinefs, both of the fiefa and
fpirit, perfecting holinefs, in the fear of God. Then
the water in baptifm reprefents the blood of Chrift,
which cleanieth from all lin, both from the guilt and'
pollution of fin. Tiiough the wine in the Lord's Sup-
per mo'"c ftrongly reprefents the blood of Chrift than
the water in bapnfm, yet as water is of a cleanfing, pu-
rifying nature, it fitly reprefents the blood of Chrift,
which cleanfcih from all fin. But, in the fecond place,
the water in bio'ifm more Darticul.irlv- reprefents the
renewing and fanclifying influences of the Hoiy Spiric,
renewing and fduclifying our corrupt and defiled na-
tures. Titus 3. 5. Not by works of righteoufnels,
which we have done, but according to his mercy, he
lav '3 us i)y the wafhing of regeneration, and renewing
of the Holy Ghoft, which lie flicd on u% abun-
dantly, through Jems Chrift, our SAviour. The re.
n<:wing and fanctifying influences of ihe fpirit of all

'59

grace, renewing and fanc^ifying cur defiled natures.
Thefe two things in a particular inanner are re|.refented
and held forth by water in baptiim, elpecially f lie^ancli-
fying iiifiuences of God's fpirii, and ot ccurfe will imply
that \vc are both guilty and polluted crcalurc^rn otherwife
we would not have ftood in need of the means of cleanf-
ing in ihefe refpecls, as we certainly have., had we not
been guilty before God, and unclean in his fight : for
God does nothing in vain ; and it is farther to be ob-
ferved how much we mankind, finrcrs, are indebted to
God for providing a remedy, for removing two fo
great evils as the guilt and pollution of hn, which would
have ruined us for ever and ever, had he not opened
up this fountain or fountains for waflvng away fm and
ULcleannefs, and that out of his tvWn tree goooncfs,
love, mercy and grace, and therefore weoughr fiiicerely
and learcily to thaik and piailc h.mlor li.gre.it mer-
cies.

VII. The next thing propofed in the method, was to
fncw whether baptifm is effenlial'v neceffary to falvation,
and m.ay not a perfi;n be faved vvith^.^ut it ? Whi^t the
allembly at Weflm.lnder fay upon the fuljecl, Ihat
though it be a great fm to cnnien n or to neglecfl this
ordinance'; yet grace and falvation arc not fo infepara-
bly annexed unto h, as that no pcrfc^n can be regenerat-
ed or faved without it ; or that all who are baptifed,
are undoubtedly faved : for it is not the want of bap-
tifm, but the want of faifh, thatexpofes to damnation.
Mark 16. 16. ^nd he faid unto them, Go ye into all
the world, and preach the gofpel to every creature :
he that believeth, and is baptifed,{ha]l be faved ; but he
that believeth not, fb all be dam.ned. J<'hn 3. 18. He
that believeth on him is not conoemned : but he that
believeth not, is condemned already, becaufe he hath
not believed in the name of the onlv-begfnton Son of
God. V. -^6. Uc. that believeth on the Son, hath ever-
huung life ; and he that believeth rot the Son, (hall not
fee lile. hu^ the wrath of God abideth on him. So from

i6o

thefe texts wc learn, that it is the want of faith, not
the want of baptifm, that cxpofcs to damnation. Nei-
ther does the receiving of baptifm fecurc our falvation,
but our believing on Cluift in a fiviits^ manner. Acts,
8. 13. Then Simon himfelf believed alfo, and when he
was baptifed he continued with Philip, and wondered,
beholdino: the miracles and l);^ns which were done.
V. 23. F^r I perceive that thou art in the gall of bit-
ternefs, and in the b:nd of iniquity. Simon was bap-
tifed it is true, and had baptifm fiscured to him, re-
generation or falvdion, he bail been both regenerate
and faved, neither of which ht was, for he was then in
the gall ot bitterr.efs, and in the bund (jf iniquity ; and
grew worfe and wcrfe, as appears by his after hfe and
conveifation : For it appears afterwards he did what he
could to oppofc thegofpel and the preach jr^ of ir ; aban-
doned himfelf to the vilcft wh(.redoms,and is faid to have
founded the feci of the Gnollics, who believed that men
wouldbcfaved by their know)edge,be their lives as vicious
as ihey W(»uld ; and held a vail number of inferior gods.
It it alfo faid that he gave himf^f out ior a divine- per-
fon, and the Meffiah, fent to the Samaritans, as Jcfus,
of Nazareth, was to the Jews, and that Helena, his
whore, was the Holy Gholl ; and yet this man was
baptifcd, and yet in the gall of bitternels, and in the
bond cf iniquity, as his after life flicwed and confirmed ;
and we fee many, who have been baptiled in their infan-
cy, vicious in their lives, and whofe conveifation is not
becoming thegofpel of Chrift, and whcic piaclice wit-
neflcs againft them, or is rather an evidencethat they arc
in the gall oi bitternefs and in the bond of iniquity, and
this is not only the cafe* with many of tho'e baptifed in
their infancy, but alfo the cafe with itine others, who
have been baptifcd after they have grown up, and have
been baprifed at tlieir (Avn defii e. It is a melanchi'ly
truth, which we know by our attending to their life
and converfation, whiclj is the befl: proof; io that
charity itlelf will not lupport us to think that they arc

born agiiin, or actually among the faved of the Lorcl '5
and had they been regenerate by being baptifed, and
aclually faved by having the ordinance adminiftered unto
them, they would not have turned out fo in their afi«r-
Hfe and convcrfation, or had it fccured their Cilvation ;
and as they are not all faved that are baptifed, neither
do they all perifh who are without it. Wc are not to
fiippofe that God is an hard Man, reaping where he hath
not fown, and gathering where he hath now ftrewed, or
requiring brick where he gives not draw ; or requiring
what they can have no opportunity to perform, or to
be perfA)rnicd for them, as, for inftance : many chihlren
die in the womb, and never fee tlie light ; and others
again foon after they are born, when there cannot be an
opportunity of having the ordinance regularly, or ac-
cording to divine iappointment, adminiftered unto them,
and fo may be the cafe with grown up perfons, that af-
ter they have delire to be baptifed, may not find a pro-
per or fit opportunity of being baptifed ; fuch cafes
may and do occur. Then we are not to think all thefe
are utterly loft who die without baptifm, or without
what they could not obtain, nor be obtained for them.
We have no rcafon to think that God willfo punifh his
creatures, fo circumftanced. And we are told that he,
who believeth and is baptifed, fhali be faved ; but he
that believeth not, fliaU be damned» Here they are
faid to be damned for not believins:, but not for Want
of baptifm ; and were they to be damned for want of
it, it is reafcmably t ) be fuppofed that we would have
been told of it in this place as foon as in any other,
when our Lord is telling us who fhall be faved, and who
iliall be damned ; and it is carefully to beobferved that
lie leaves ou' 'tie word baptifm, when he informs us
who {h\\\ be damned, which leads us to underftand,
at if a perG-)n believes lie may be fived, th(>ugh he
..r.ty n>>t bt' baptifed. It is faid, he that believeth not
iti'^li be damne.i, but it is not faid that he who is not

1 02

bapilfed, ihall be damned : of ccurfe we infer, that if
a man believes l^e fhall be faved, even Ihould he not
be baptifcd. 1 herefore, grace and falvation are not fo
clofely conneaed with baptifm as that a perfon may
not be regenerated and fav-ed without it. And if we
could not be laved without, our l^ilvation would be
upon a very precarious footing, becaufe often it can-
not properly be had ; and it would be putting our
falvation into the hands of church rulers, who are to
adminiiler this ordinance, and may deny it to pcrfons
upon very frivolous pretences, as hath fometimes been
the cafe. However, we are not to infer from what
hath been faid, that all are not faved, who are bap-
tifcd ; neither are all damned that die without, that
baptifm is nowife effential or neceifary : for there is no
divine ordinance, tut is highly proper and neceflary.
Neither are we to neglect nor defpile it ; which leads
me to the next thing propofed.

VIII. The ni xr thing prcpofrd in the method, was to
fhew the fin and danger of ne^Iedlng and dcfpifing this
ordinance of baptilm, wlitnit can conveniently be had,
and regulaily adminiilered : for though grace and fal-
vation be nr^t fo inieparabi) connected with baptifm as
that no per{bn can he regenerated or faved without it,
or that all who are baptife i are undoubtedly faved, yet
there is great fin in neglecting and defpifing It, as will
appear : We are to confider ihat baptifm is an ordi-
nance of Chrift Jefus, the Grcit King and Head of his
Church, whofe right it is to appoint her ordinances and
laws, and which he hath done ; and appointed her
fuch as are juft and good ; and hath ftrictly enjoined
the confcientious obfervance of them in this very infti-
tution of baptifm ; and we know how feverely he
hath puniftied thofe that neglected doing their duty,
and thofe who tranfgrefs his commandments, and ftill
more at the great and folemn day, when he will
feverely punifh every perfon who negleds the doing
his duty, as appears from that awful fentence which

i63

he will pronoance upnn all who do not their duty,
faying : depart ye curfei into everlailing fire, pre-
pared for the devil and hi:^ ancrels : for I was hungry,
and ye gave me no meat ; thirfty, and ye give me no
drink ; naked, and ye clv'thcd me not ; fick and in
prifon, and ye vifited me not. And If he fo fevcrely
puniih thefc for neglecl of fuch things as rhefe, much
more for the neglect of having this ordinanvt' adm'nif-
tered unto thcmj when they conveniently can, and in
a regular manner. We may reft affured that Chritt
will not futfer pcrfons , to negictl or defpif:; his
ordinances with impunity, that we may be fully con-
vinced of, but will in due time punifli them fcverely. Wc
fee God was fo much difpleafcd with Mofes for not hav-
ing his fon circumcifed, that he fought to kill him.
Ex. 4. 23-47. And it came to pafs by the way in the
inn, that the Lord met him, and fought to kill him.
Then Zipporah took a (harp ftons, and cut off the fore-
fkin of her fon, and caft it at his feet, and faid : a
bloody hufband art thou to mc : fo he let him go.
Then (he faid : a bloody hulbmd thou art, becaufe of
the circumcKion. So that wc learn from this text how
much the Lord was offended with Mofes for neglecting
to circumcife his child, or fon ; that he threatened to
kill him, though he had chofc him to be the deliverer of
his people. So that he will not fuffer fia in thofe who
are otherwife dear to him* We alfo fee how our Lord
appears to have been offended with the Pharifc:es and
Lawyers, who rejected the counfcl of God againft
themfelves, in not being baptifed of John. Luke 7. 30.
But the Pharifees and Lawyers rejected the counfel of
God againfl themfelves. being not baptifed of Jjhn.
liy their refuling and defpifing John's doctrine and
baptifm, they turned that difpenfation of God's wifdom
and grace toward them, into an aggravation of their
own gulk and condemnation, and for which they would
meet with condign punifhment ; fo that neglecting this
ordinance, or defpifing it, is a great fin, and expofos

1^4

the ri'/^cdioYo (>f It to the greateft danger, incurrlnc; the^

difpU'.ifure of the Great King and Head of his Chuixh,

wi.i.V. jightit is to appoint ordinances and laws for her,

agreeable to his pleaiure and wifdom ; and wc may reft

fatibfied that he will feverely punilh all who defpife his

ordinance?, and who neglect to oblerve them, and this

ordiuance of baptifiD in a fpecial manner, ss being a-

niong the Ldl things he did beiore his arcen(i(;n to his

God, ar)d our God ; to his Father, and our Father ^

and as it was among the laft things be did while he was

bodily prelent in this world, it is to be fuppofed that he

would have it carefully obferved. There are fomc in-

ft-^nces wherein the fourth generation running, or one

generation following one after another to fourth gene*

ration, have not been baptifed, though they pro-

feis the Chridian religion, and alfo believe baptifni

to be a divine ordinance. Hov/ they can judify their

conduct, in their negkcling their duty, 1 know not ;

but furely God will not wink at it, or overlook the

matter, but will certainly puuifli fuch negleclors, or

rather defpifers rf his ordinances, in due time> without

timely repentance and reformation. Others again negi

Itcl this ordinance, being unwilling to comply with the

rules of the church in admitfing perfons to fealing or-

dmanc'v^.3. Bat they ought to conlider that herein they

are doubly guilty : firtt, when they render themft^lves

obnoxi< us to church cenfure, and will not be fubject

to the laws of the church in fuch cafes ; and fecondiy,

in neglccHng iheir duty in having their children bap-

tifed : the one a confequence of the other. Now it is

a fin to omit what thrift enjoins, and to live in the

negltift of doing what he commands, expofes to the

iitmoft danger ; and it is what he will feverely punifli

in his own time, and efpecially at that awful day when

he comes to judge the vi^orld in righteoufnefs, and to

render to every one according to his works, when he

comes in flaming fire to take vengeance on them that

know not God, and wh6 obey not the gofpel of his Son.

1(35

It is then that he will punifli the neglcctors and de-
fpifers of their duty.

IX. The next thing propofed in the method was
to fliesv the advantages arifing from this ordinance, or
attending thereupon, if rightly improved, and

Firft, we may obferve of thofe who ferioufly and
confcientloufly do their duty, that the Lord will re--
ward them, though of grace, and not of debt. TKis
he hath promifed to do, as in the following things :
Matth. 6. 4. That thine alms may bs in fecret ; and thy
Father who feeth in fecret, will reward thee openly.
V, 6. And tliou, when thou prayeft, enter into thy clo.
fet ; and vi'hen thou halt (hue the door, pray to thy Fa-i
ther who feeth in fecret ; and thy Father, who feeth
ifl fecret, fhall reward thee openly. V. 18. That thou^
appear not to men to faft, but unto thy Father, which
is in fecret ; and thy Father, which feeth in fecret, fliall
reward thee openly. In thefe places he promifes to re-
compenfe fuch as do their duty in a proper manner,
whether in falling, prayer, or alms-giving ; and as he
promifes to reward fuch as do their duty in thefe ref-
pects, fo will he alfo thofe that do it in other refpecls 5
for none ihall feek his face in vain ; nor ferve him in
vain, or for nothing. But with refpecl to the advan-
tages which may arife in a particular manner from this
ordinance rightly performed and rightly improved, and
are fuch as are promifed, connected with the ordi-
nance, fignified and fettled thereby : and i. — The par-
don of fin.— Acts %, 38. Then he faid unto the;n, re-
pent and bebaptifed, every one of you, in the name of
JefusChriO:, for the remiflion of fins, and ye fhall re-
ceive the gift of the Holy Ghoft. Chap. 22. 16. And
now, why tarrieft thou, arife and be baptifed, and wafli
away thy fins, calling upon the name of the Lord.
This ordinance is called baptifm for forgivenefs and
wafhing away of fin, as it folemnly reprefents and fcals
the remiflion of all their fins to fuch as receive it in
faith ; and there is not the leaft doubt but this fhall be

i66

the cafe with all who improve their baptiihi aright, as
the blood of Chrift, which cleanfech from all {in, is
Teprcfented by the water in baptifm, fo that by the ap-
plication of the water to the p^rfon, {o the thing fig-
nified thereby fhall alfo be applied to the foul : for tak-
ing away the guilt of fin, or for granting pardon and
forgivenefs to the perfon, therefore we may cxped this
fingular blefiing to attend this ordinance to the perfon
V7ho makes the proper improve nent of his or her bap-
tifm, 2. — It is faid to be the waOiing of regeneration —
Tit. 3. 5. Not by works of righteoufnefs, which we
have done, but according to his nsercy, he favcd us by
the walhin^ of regeneration, and pouring out or re-
newing of the Holy Ghoft. As the fymbol of water re-
prcOjnts the renewing and finctifying influences of the
Holy Ghoilj therefore what is figaified by theoutward fign,
ttAilliii due time be bedovTed upon all who make aproper
life of their baptifm; and this, another very great advantage
arifing from our baplifrn, rightly improved. 3. — Baptifm
is alfo faid to favc us — i. Pet. 3. 21, The like figure
whereunto even b^^ptifm doth nowfave us, Cnot the put-
ting away the filth of the flefh, but the anfwer of a good
confcience towards God) by the refarrcclion of Jefus
Chrill from the dead. That is, it is a mean of falvati-
on, when it is confcientioully received and improved,
to lead men to apply the blood and refurrection of
Jefus Chrift ; fo that we have ddlverance from fin and
wrath by the means of the gofpel ordinance of baptifm,
through faith in the refurreclion of Jefus Chrift, as he
was delivered for our offences, and raifed again for our
judification, which is a very great bleding, or advan-
tage. Moreover, it is a lip;n and foil of our adoption
into the number of his children, fons and daughters^
Gal. 3. 26. 27. For ye are all the children of God, by
faith in Chrift Jefus. For as many of you as have been
baptifed into Chrill, have put on Chrifl. Hereby are
we admitted into the number of God's children, and
of courfe dealt with as fuch, having the privileges of hi«

i6j.

children beftowed upon us, x^'hlch are lingular bleffingS*
Still farther, < ur beirg ingrafted into Chritl, or made
one with liim, as in the tejsr forecitcd — ^ for as many o£
you as have bctn bsptJled into Chrift, have put on Chrill.
80 alfo dcies this oroinance iignity and feal our being
ingrafted inro Chril^ as was faid ; fo alio our refurrccli-
on into etejnal hie — Roni. 6. 5. For if we have been
phmted together in the likencf* of his death ; wc
fliall be alio in the likeneli? of his rcfurreaion. So
that we have our leiuncction into eternal life, fig-
nified and ilaled to us in this ordinaire in due
time, which is alfo a lingular blefiing. Ihefe are the
blcfiings that are repreicited and ieaied to pcrfons in
this ordinance in due tiii-e : tor the clhcacy ci baptifm,
though not tied to that moment of time, viheiein it is
adminiikred, )ct notwitltilandiag, by the light ufe and
iniprovement of the ordinance, the grace 'and bifilings
promifed are net only offered, bur really exhibited and
conferred by the Holy Ghofi: to fuch (whtther of age or
infants) as thele prcmlfed blcllings behng to, accord*
iag to thecounlel 01 God's own will^ in his appointed
time. i\nd we may reft afiured, that whatever blef-
fmgs the author of the ordinance defigned to convey
to perfons thrcugh the channel of this ordinance, fliall
be made go<'d iii tlieir feafon : for he hath not en-
joined us the obfervance of one ordinance, nor the per-
formance of one duty, but what is for cur intereft ro
oblerve and do ; and when rightly performed through
divine gr.ice, fhall be abundantly rewarded, though of
gi^ace and m:' ci debt : for be hath ciofely ccnnecfed
our du y p.nd i ;reil together, and when we do ouc
duty v-e are lu of the promifed rewavd ; and what-
ever b!(f[i. »s are a^jncxed to this facrament upon our
right obierving it, v/e fhall certainly have them in due
fealon, v/hi-n is a ftrong iiicuccment for perfons care-
fully and onlcientiouiiy to obferve it.

X. I he next thing propofed in the method, was to
fliew the duty of the baptifed j or how they ought t®

i68

Improve their baptirtn. And in fhort, tbeir duty is kid
before them in few words in the infticution , and as the
teaching them to obfervewhaifovever Chrift hath com-
n^anded, then a fincere and univerfil obedience to the
rrdinances and laws of Chrid J^^fus is the duty of the
baptifcd, agreeable to the words of inPitution ; a flric>
attendance upon the public ordinances, fuch as the
preaching of the word, and the partaking in the facra-
jTient of the Lord's Supper, Vvhen opportunity offers,
and health permits ; and to be punctual in the duty of
fecret prayer, to enter their clofet, and to fliut the door,
and t(^ pray to their Father, who is in fecret, and their
Father, who feeth in fecret, fliall reward (hem openly.
Not only to be careful in the obfervance of fecret prayer,
but alfo to fading, when circiimftances require it, and to
abound in alms deeds, iccdin^j: the hungry, clothing the
naked, giving driiik to the thirfty, vifiting the fick. and
thofc in prifon, fympathifmg with them in their afilicl-
Sng circumftances, and to relieve their wants, and alle-
viating their diftrefiing circumftance« as much as in them
lie; doing good to all men, but efpccially to thofe of
the houftiold of faith ; and to do juitly and love mercy,
and to walk humbly with their God ; to be careful
both tables of the law be confcientioufly obfervcd, tlie
duty they owe to God, and the duty they owe to thei^
fellow men, in which ftation they ftand, to be IVictly
attended to and carefully obferved, and to be caretul to
commit no known fm, nor to omit no known duty.
Yea, in fliort, the wliole ordinances and laws of Chrift
Jefus are to be carefully obferved by baptifed perfons,
as they have vowed and promifed, and undertaken to
t\o. or has been undertaken for them. Thefc things are
biiefly their duty, which they have undcrr^jken and
promife to do, and lie under the ftrot.geft obligation to
perform in the ftrength of God. Ihfy arc to confi-ler
that now they have taken upon them a public profellion
of religion, and have opei ed their mouth to the Lord,
%o ferve and obey him,' fo that they cannot go back,

i5g'

nor depart from wliat they have vowed and ftvorn to
the Moft High. Briefly, this is their duty, whether
they have been baptif'ed when grown up, or when in-
fants : for thofe that have been baptiled when infants,
when come to che years of difcrerion are under the fame
obligations to k^id holy lives, as thoft wlio have been,
baprifed at their own delire ; and the way they are'
rightly to improve their baptifVn, both of them are to
confidcr fenoufly to walk worthy of that vocation
wherevs/ith' they arc called, or that their baptifnial en-
gagement binds them to lead holy lives, and therefore
ihcy ought to make their baptifm an argument to dif-
pofe them thensto, to prevent them from doing wliaC
God forbids, and readily to do what he enjoins. When
tempted to fin, as they doubticfs will, ^hey ought to
remember that they were devoied to God in baptifm,
and therefore cannot yicid nor content thereto. We
therefore rightly insprovc our baptifm, when it prevents
us from lin when tempted tht:ret(j ; or when a mean
of difpofing and inrlinmg u.? tO the ready and chcartul
difcharge of our duty, or the ftiict ohfervanre of
ChrilFs ordinances, and obedience to his laws. i. Pet.
3. 21. The like fig-ure ^'hereunto even baptifm doth
now fave us, Tnot tlse puttini^ the filth of the flefh away,
biit the anfwer of a good confcicnce to\\ards God) by
the refurreclion of jcfus Chrill from rhe dead. Coi.
2. 1 1 In whotii alio ye are circumcifed with tlie cir-
cumc'Tinn made without hsinds, in putting off the fins
of the fiefh, by the circumcUion of Chrilh V. 12,
Buried with him in baptifm, wherein alfo you are rik-n
%vuh him, thmugh the faith of the operation of God,
who raifcd him from the dead. Rnm. 6. 4. Tberef<^ire
we are buried with him by b-iptifm into deith, that like
as Chrii^ was raifed up from the dead, by the glory of
; the Father, even we a'f^) fliould walk in newnefs of life.
V. 6« Knowing this, that oxir old man is crucified willi
liim, that tlic body of {v* might be deflrovcd, tiiac

170

lienceforth we dnuld not ferve iln. Therefore baptif^ci
perfoiis are not only to improve their baptifm, 2s 2 pre-
ventive againft liii when icmptcd thereto, as they nre
fi^lemnly c evotcd to God in that ordinance ; but alfo
to makf an argument of it to difpofe them to newne fs oi
lile and holincfs c f convcj fation* as ihis is one great defign
of the ordii);<:ice, to promote the finclification and purity
of the bapTifcd pcrk>ns, and therefore thty ought to
ufe ?nd in prove it for this important purpofe, and drive
to be holy in heart and in all manner of converfation ;
and not only To, but to ilrive alfo to improve in holi-
refs. as the m.orijlng light vliich Ihineth more and
more unto the perfect day, that ihey may maniteft that
thsy have not only tlic fign, but alio the thing fignified,
that they are born again, mside ncvi^ creatures, wiih
uhom old things are done away and things become new.
Still tariher, they ought to improve their baptifm in a way
of gratitude and thankfulncfs to God and Chrifl, for
fo great a blefiing as the ordinance of baptifm, and the
Mtliings connedfed with it, and are made good in thetr
proper feafon ; that God fliould have opened up a
t untain fur w^ filing away fin and uncleanncfs, for tak-
ing away the gnilt of fin, and removing the pollution
rf our natuvca, two great and infeparabic bleflings, and
for which we caiinot be fufficvently thankful , and when
we think upon our baptifm, we are ulfo to confidcr the
blrflings ronnci5led with it, and be thankful to God and
Chriit on that account. Moreover, we are to improve
our bapufm, in order to m;ike us humble, when we
confider what we veie, that we were guilty, pollut-
ed creature!:, and that fin remains with ui lull, in
ibme. if not in a great mcafure, both in guilt and
pollution. Moreover, our baptifm may tend to hum-
ble us, when we confider how far fhort we come in our
bapt.ifiT.al engagements, or in what we promifed, or
was promifed for us. Wlien wc think on rhefe thing*
we fhould humble ourfelves before God, in coming fo
far fiion in our duty in thefe) and in other things, which.

171

might be mcntioneJ, we are to improve our bap-
tifm •

XL The next thing propofed in the method, was to
remove I'ome millakes concerning the ordinance, and
Anfwer fome objeclions made to it. And

1. There is no virtue in this ordinance, purely in it-
felf confidered, fo as to make It faving, and thofe who
think it is faving, labour under a miflakc ; for had
there been virtue in it to produce this ptTict, then bi-
mon Magus would have certainly been faved ; for
doubtlcfs, he was baptifed, and not he only, but many
others who have been baptifed, and have ct^nrmued in
the gall of bltternef's, and in the bond of iniquity, as
well as he did, w mid alfo be faved. It is indted f^idl
that baptifm favcs as ; i. Pet. 3 21. The like figu«e
whcreuntocven bapvifm doth alfo now lave us. That
is, it is a mean of our falvation, when it is confcicnti-
ouily received and improved, but no virtue in the or-
dinance itfelf purely confidered, as to make it faving to
all who have it adminidered unto them ; it in^plants no
principle of grace effeclually in the heart : for the heart
of Simon Magus continued as bad as ever, in che gall of
bicternefs, and in the bcmd of iniquity^ void of evcjy
principle of faving i^race : from whence wc may infer
that it doth not operate lavingiy upon the hearts of all
who arc baprifed.

2. Neither is there any virtue to be derived from the
piety and intenti(m of the perfons by whom it is admi-
niftered, foas to make the ordinance effjcluil to falva-
tion. Had this been the cafe, then we need not doubt
bur it would have had that good effccl upon the mind
of Simon Magus, baptifed by Philip, a man of piety and
good intention, there is no room to doubt ; yet Simon
derived no faving benefit from his being baptifed by
this good man and good intention ; and wc find the
apoftle Paul difciaiming any virtue in himfeif, or in his
fellow labourers, in giving virtue and eflicacy to the or-
dinances adminiflertd by them, ift Coanth, 3. 6-yf

172

I have planfed and ApoUos watered ; bu?: God gave the
incrcafe. So, then, r.either is he that pl.inteth any
thing, nor he that watereth : but God nho giveth the
incredfe. So that it is not the i)icty of the adminiftra-
lors, nor their good intentions in dlfpeniiiig this ordi-
nance, which make it an cff dual mean of falvation ;
otherwifc inch ordinances as wcte adminiftered by thefc
good and pious men, efpecially the ordinance of bap-
tifm, would have proved an elfcclu.d niean of falvation
of itfelf. hue the apoftlc af^iiibes nothing to the ad-
niiniflrators j but afcribes all to the blefling of God.
Therefore thofe that think there is virtue and elllcacy
derived from the piety and intention of the adminiftra-
tnr of this ordinance, fo as to have a faving effect upon
the perfon baptiied, feem to labour under a miilakc.

3. Neither is grace or falvation fo infcparably annexed
to the ordinance of baptifm, fo as thai no perfon can
be regenerated or faved without it : f(jr it is not the
want of b^ptifui, but the want of faith which expofes
to damnatk^n. Mark 16. 16. He that belicveth, and
is b.iptifcd, Ihjl! be faved ; but he who belicveth not,
fiiall be damned. So that biptifm is here omitted, and
unbelief jiientioned, as expofing to damnation. Rom.
4. 9~Z2 Cometh tliis bldiedncfc then, upon the cir-
cumciiion orily, or upon the uncircumciln.'H aifj ? For
we uy that faith was reckoned to Abraham for
righteoufneis. H-^w was it then reckoned ? When he
was in circumciiion.or uncircumcilion f Not in circum-
cifion, but it: uncircuiDcihon ; and he received the Cgn
of circuniciiiovj, a icai of the righleoufncfs of faith which
he had, being \tt uncircumcifed. that he might be the
father of all thcin that behcvc, though they be not cir-
cumcifcd ; that righie^>ufncri might be imputed to
them alfo. It is here to be oblervcd, that Abraham was
blefied, pardoned, and accepted of God, a confiderable
time betore he was circumcifed, at Icaft fourteen years ;
and therefore the favour bellowed upon him, was not
ar4nexed to ciixai^aciCion } fo that he was in a jullified

/ J

ftate without it. So alfo in the text before quoted,
wherein biptilin is emitted, while unbelief is men-
tioned, as cxpofing perfons to damnation ; fo that
grace and falvatiou are not ib cU)fcly cnnnecled with
b.ipTifiii, as that a perfon cannot be faved without ic.
But it may be objected to wh<it hath been faid, that if
a pcrfon m»y be lived without ic, and that there is no
virtue in the ordiiijnce iifelf, purely confidered, to make
it laving ; and if there is no virtue in the piety and good
intention of adminiflrators to make it faving, then why
admini.ftcr it at nil ? and why be particular in the admini-
firator ? if his piety and good intention be not effectual to
make the adn.iaiO ration ot k faving to the perfon bap-
tifcd ? I'o wiiich I anfwer, that bapdfm is an ordinance
of Chriil's appointment, and therefore ia to be care-
fully oblerved. j\lo»eover, haih annexed t^c blefiing
to the ordinance when righ.-y adminiUced and im-
proved ; but lliil ref^rving tr^c power of blcflinpr it, or
making it a mean of falvation> or the adminilhator tiie
inftrument of conveying the bleiliag, Gjd refer ves tiie
making the ordinance the mean of faiva;ion> or the
adminiiirator the inftrumentj at the fame time that he
will have the ordinance confcicntic^ufly obferve-j, and
the adminiftrator to be pious, and hif intenti^'n in dif-
penfmg the ordinance well dc(igncd ; yet Ifdl the blef-
fing is his : for neither is he that planteth any thing,
por he that watereth, but God that giveth the mcreafe.
Therefore, we are by all means to obfcrve this ordi-
nance, and that in a confcientiv)us manner, and to have
ic adminiftcred by pious good men, who will have right
ends in view in difpendng it, yet ftill we are to look up
to God for the blefiing : for without his blefling it will
be of no fervicc to us, nor can we think to reap any
benefit from ic ; and we are to endeavour to have right
views of the ordinance. 1 now come to anfwer fomc
objeclions made to this ordinance, cfpecially made to
infant baptifm, and to fprinkling. And :

1. Thoic that are oppofed to infant baptifm objed

«74

and fay that the fcriptures require fairh and repentance
ill order to baptifm ; but infants can neither repent nor
believe, therefore are not proper fubjecls of baptifm, or
are not to be b^iptifed. I granr t'lat fiith and repent-
ance are required in order to b.ipu^n, as in the two fol-
lowing tests of fcripture> the one requiring faith—
and the other repentance. The one leq-jiring faith,
Acts 8 37. And the eunuch fiid, here is water, what
cioth hinder nie to be baptifcd ? And Philip faid, if thou
believed with all thine heart, thou mayll. And he
fiid, I believe that Jefus is the Chrift, the Son of
God. And he commanded the chariot to ftand 11:111;
and they went both down into the water, both Piiilip and
tlie eunuch, and he baptifcd him. This is the only
place I know of where faith is required in order to
baptifm. Bat of whom k it required ? It is not of
children, but of a grown up perfon. It halh not the
nioft remote reference to childreu, and I readi y grant
that faith is necclfary to baptif.n in pcrfous grown up.
The text requiring repentance we find, Acls 2 38. Then
Peier faid to them repent and be b^plifed, every one
of you, in the name of Jefus Chrid, ftir the rcmiilion of
fins, and ye lliall receive the Holy Ghoft : for the pro-
mife is to you, and to your children, and to all that are
afar off, even as many as the Lord, our God, ftiill c^lU
This is the only place I kn ;w of in all the New Tefta-
inent which require h repentance in order to baptihn.
And of whom is it lequired ? Of infants ? Surely not,
but of grown up p^rfons — that large AiTembly to which
Peter had been addreiiing himfcit, and thole who had
been exceedingly ift^dcd with his d'fcourfe. There-
fore, it is of SI iult pcribns — not of infi.its, that repent-
ance is required in order to baptifm, and that rapcntanca
is indifpenfibly necelTary with reJ'pecl to grown upperfons,
in order to baptifm, I readily grant, fo that 1 have no dif-
putcwith thofe that are oppofed t-) infant baptifm on this
head, but am perfectly, agreed with thcni : but I ap-
prelwnd that they haveilated their objedion againii in-

^1S

f.mt baptirm unfairly — contrary to fcripture and fi)und
realnriing. 'i heir argument or objechon ;iq;ainft infaiit
b.iptifm runs thus : the fcriptures require faith and re-
pentarce in order tobsptlfm ; but infants have neither
faith nor repentance, therefore they a? c nut to be biip-
tilld.

This argument, as they have ftated it, is unfair
with refpect to irf,3nts» in kccpirg c ut of f'g''t the per-
fons of whom faith and repentance are required, in
order to baptiiai : f()r, as hath been already fhe'.vn,
the fcriptures do not require faith and repentance of
infar.tfc but of growp up pcrfons. Had the fcriptui cs
required thefe of infants, tlien it would have been fair
in fsying that they ought not to be baptiied, becaufc
that which was wanting in them, was necrlTary to their
being baptifed. 'iherelrTe tiicir argument is contrary
to fcripture. requiring of infants v^'liat tUe word iif God
doth not rccjaixe. 1 heir reafoning is unfair, as veil
as antifcripturai, for this rcafon, titar t^iey have put in-
to the ccnclufion what is lu.t in the prenufcs. ibcy
have brought children into the conclufion who are not
in the pr<mifes ; for faith and repentance are not re-
quired of infants ; therefore they ought n< t to be either
in the prcnnfcs or in the conciufn-n Children are not
con«:erned in this matter: for had the nuuer been
fairly fiated the argument would have run thus :

Baith and repentance are required of grown up pcr-
fons in order to baptifm : but all grown up perfons have
not faith and repentance ; therefore all are not to be
baptifed. Here the cafe is fairly f^ated : becaufe there
is nothing more in the conclufion than in the preniifes ;
fo that upon the vvh<.Ie, their argument ig contrary to
fcripture and found reafoning ; and by this m.ode of
reafoningof theirs, they would deprive children of na-
tural food or nourifhrnent : for it is faid, they who do
not work fhould not eat j but children cannot work,
neither flK;uld ihcy cat. Iherefore, by this mode of
reafoning, they deprive children of their natural food*

176

Avhich IS certainly allowed them. And by the lame way
cf reafoning they deprive cliildren of what is dearer
unto them ; and that is — [heir lalvation : for faiih and
repcniance are neceffa' y to falvation. But children have
neither faith nor repentance ; thcieiorc they are
damned, or cannot be laved, if they die when children,
which many of the m do ; and it woulJ be very un-
charitable to think that fuch are utterly loft. Moreover
their mode oi rcafoning would alfo invalidate our Lord's
baptifm, for be had neither faith nor rcpcnvancc ; nei-
ther did he need them : of courfe his bapiifm was not
valid. Their rcafoning is alfo againft circumcifion of
inf ?nis, as well as the baptifa^ oF infants, as they could do
nothing that could quahfy them for that ordu'ancc, any
more than infants could do to fit themfeives for baptifm.
So that upon the whole, by their n)o<:e of reafoniiie; you
may prove any thing the moft abiurd, putting into the
conclufion what is not in the premiies. i would gladly
hope that it wag an ovcr-fight in thofe who fra'.r>ed the
argument, in fo framing it, that they did not attentive-
ly confidcr where it would lead them : for inftead of
fupporting it hurts their caufc, and would lead a per-
fon to conclude that they were hard put to to maintain
it, when they lay hold on a fophilm or falfe realbning to
fupport it, and fhould teach all who frame an argument
in fupport of their caufe, to lay its foundarion in truth
and found rcafoning : for however wife we may be in
our own eyes, our neighbour comes and finds us out,
and inftead of bettering: our caufc we hurr it, as in the
prcfent cafe : for it is not framed according to fcripturc
nor found reifoning, nor doth it in the leaft overturn
the practice of infant baptiim, nor in the leaft weaken it :
for faith or repentance is not required of infants,
neither arc they at all concerned in the argument. But
to conclude, that fuch grown up perlons as have not
faith and repentance are not to be baptifed, to which I
rear'ily agree, but flill infift that infants are to be bap-
tilcd J and the argument of thufc oppofed to infant

177

b^ptifm proves noth'n^^ to the contrary, fjr it Is a fo-
philm.

2. Another obie^^ion which they make that are op-
pofed to infant baptifm, that there is neither prCvCpt n<ii*
example in fcriprurc for baptifu^g infants ; and how
then can it be a divine ordinance ? rhat there is exprefs
account of men and women being baptifed, bur not of
infants. Moreover, that a perfon who hath a right to
a pofitive inflitution, nwiil be exprefsly mentioned as
having that rio;ht. Thefe, the objections and argument
formed againfl: infant baptifm. The objections are no
precept for, nor example of, Infant B<^.pt!fm, and there-
fore they can have no right to baptifm ; and hereby all
confequential proof is fet afide. And with refpect to
exprefs precept, I wc^uld afk fuch perfons as make the
objections, whether there is any exprefs precept in thr;
word of God enjoining us to obferve the firft day of
the week for the Sabbath, inftead of the feventh. which
was form»erly obferved for the Sai)batli ? I do not re-
member one text rf fcripture, or command of our Lord
and his apoftlcs, enj lining us to keep the lirft day of the
week for the Sibbaih, inllead of the feventh ; and yet
the generality, profefling Chriftianity, do obferve it, a
few excepted ; and the greater part of thofc who
m;ikc the objection do obferve it. Now if they have
no exprefs command, no particular precept for it, upon
their own principles, why do they obferve it ? and not
keep the feventh, that they may be conjdftent v^'ith.
themfelves ? This they fhould be aware of in framing
their argument, or making their objection, fo as not
to have entangled themfelves : for, as far as I rememberj^
there is not a precept in all the N^ v Tcllainenc exprefs-
ly enjoining us to obferve the firft day of the week for
the babbath inftead of the feventh. It is true Chrift
rofe from the dead in the morning of the firit day of
the wtck ; on this day of the week after his refurrecH-
on,he made his difciples repeated vifits, and thcreoa the

178

priiTiitivc Chriftians met for public worfhlp, and ir.afle
their colledions for the Peer : anci it is called the Lord's
Day ; but fl.ill it is to be attended to, that there is no
co'.pniand or precept in ail the Nev/ 'left anient that
cxprcGly or in lo many vords enjoins us to keep
the firft day of the week f( r the Sabhuth ; and yet the
jfifi day ft the week was all along kept by Chriftiars
for the Sabbath, f(>r alnu ft fifteen hundred year?, be-
fore any p'etciiders tv the Chriftian name oppoled, as
far as I ktjow, and thcfe few that did, by ail accounts,
were ro ornsmcnt to rhridiaisity.

I would fu) ti.er ?.ik (uch perfons as are for parti-
cular precept, exprcisly enjoining a thing, or giving a
right to any prfitive inflitution, whether there is any
cxprcfs command crjoining women to partake of the
Lord's Supper, or which gives them a right to iit down at
the Lore's Table ? Wc read, let a man examine himfclf,
and let him ear of that bread, and drink (if that cup,
bur no uord of the woman : f!ie is omitted : and ac-
cording to tl'.e requifirion and prccifion cf the objectors,
the injuncli(m of the apoftle fhould have been ; let every
man and woman examine him and herfelf, and then let
them eat of th^t bread, and drink of that cup, before
file could have a right to this pofitive infiitution. But
this is not faid, only, let a man examine himklf, and id
let him eat of that bread, and rSrink of that cup, fo that
there is no cxprefs precept enjoining or commanding
a woman to partake of the Lord's Supper, or that gives
her a right to that ordinance.

As the objecfors to infant baptifm are for cxprcfs
•precepts and precedents, I would afk them, how many
exprefs inftances or exunples of nia!c circumcilion, or
the circumcilion of male infants on the eighth day, they
can produce in the Old Tcftament. J his wds a rite
which continued in the church of God for near two
thoufand years, at Icail about nineteen hundred and
thirty years, andfure, according to the law ot circum-
cilion, many inftances during that time of m.alc infants

^79

being drcunicifcd on the eighth day miift have taken
place, (ceing the l:iw was ib cxprcfs, thati'uch as negled-
cd it were to be cut off.

I (hall lay the inftitution, ordinance or command, for
circunicifion before you as g?veri to A.br2ha.n, Gen,
17. 9-15. And God laid unto Abraham, thf>u fhalc
keep aiy covenant therefore^ thou, an i thy feed after
thee, in their generations. This is my covenant which
thou {h<ilr keep between me and thee, and thy feed
after thee ; every nun child among y.)u (h »il be cir«
cu!ncifcd ; and ye fhdl circu ncife the flefh <{ vour
foreikni, and it (hill be for a token of fhe coven.int be-
twixt me aad you. And he that is eight days old fhall
be circumc^fed among you, every man-chiid in your
gt*neratit)ns ; he that is born in the houfe, or bought
wirh thy money, of ai:y tlranger, which is not of thy
feed. He that is born in thine houfe, and he that is
bought with thy money, muil needs be circumcifed :
and my covenant Ihaii be in your 'l°ili for an c-
verlaftifig covenant ; and the uncircumcifed man-
child, whofe fle h of his for^^ikin is not circumcifed,
that f ml (hiH be cut oiF from his people : he hath
broken my covenant. Here we have an cxprefs and
particusav cumnian.i to circurncile a ni ile-cinid upon the
eighth day $ and this rite of circumcilion was continued
in the Ci)urch duriutr the time rpctiiif*'i ; and certainly
there muil have been maiiy isiil^ncesof male-child; en be»
ing circumcifed np.in the cighvh day ; thih our opponents
mud, and doubtlels will, allow. 'I'hen I would be glad
to know of them, ho>v many inftances or examples of
the rircumcihon of male infants on the eighth day they
can produce in the Old t'cliament. The' e is only <me
1 can find, which is the circumdrinn of liaac, Gen.
21. 4. And Abraham circumcifed his fon Ifa uC, being
eight days old, as God had commanded him. This is
the only example of a male-child being circumcifed on
the eighth day left upon record in the Old Telument as
far as 1 know, yet no doubt but it was pravtiied every

i8o

day ; airl fh'f thi" opponents to \rS2nt baptifm will grant
roc.oubr. Wlic'her th's one precedent, during nearly
two thouCmi ycub. ^vl fifisfy them refpecling circum-
cifi >n. I know nut, bui karce v.'ould with rcg.ird to
intanr h.ipnlm. Bat as there is but one example on
rrv:o d nf in.dc circufj^cifion nn the eighth day in the
O i IVOmieiit, duririg a |..Ciiod of nraHy two thoufand
years and yer it ma) juitly be fuppofed to have hap-
pened tvety ddy. then how much more miy it happen,
in If) fh )rt i hi ( >' y oi the Chri'.lian church as wc
have ^ivcn u>^ in the /^c)-sof the Apotlles, that there is
i'n lu le f id of infant bipnim, which was only a period
of about thirty yc^ars. /^s there is but one example of
mile circumcih'n on the eighth day, during fo long a
peiioij of I eir two thoufand years, and yet mofi; likely
h-ippenir g every day, and polTu'ly many on one day, it
15 tuu at ai! lo be wondered at that ihce is fo little faid a-
bouf the baptilm of infants, in fuch alliort period as that
< f thirty years, or tl'ereabout, and yet many examples to
have taken pi ice I would further aik thofc that are for
prete lents, how many examples they can produce of
female b»p!iln>, and femaie communion. With refpe<5t
•to f-male baptilm, we have the b.iptifm of l.ydia upon
rec.ird ; anti at another time, Acls 8. 12. They were
bapiiel botii men and women. Thefe are the only
pi lift) where the baptifm of women arefpoken of, and it
i.> n t to be d< milled, bat that during the fpace of thirty
yjMrs many infunces happened, th^ ugh not recorded.
But with reipect to female communion, there is not any
example in all the Ttftauient, of a woman partaking in
the Lord's Supper, and yet it is not to be doubted but
thty were admitted to the Lord's Table during the
period of thirty years of the Act;> of the Apollles> as
V'ell as afterwards, though not left upon record ; and
though there be no example upon record of female com-
nuinion, yet thofe who are oppofed to infant baptifm
admit them to the Lord's Table, but inconfiftcnt with
themfclves, becaufc fo tenacious of pieccdeuts, aud as

i8i

far as I know there is not an in fiance or example of fe-
male communion upon record in all the New Tcftament.
They acl inconfiRently with thrnilelves in admitting wo-
men to the Lord's Table, as there is no example of it in
the Acts of tiie Apoftles ; a!fo inconiillently with them-
felves in keeping the firft day of the week for the Sab*
bath, infl^ead of the fevcnth, as there is no exprcfs com-
mand for it. And, by their ftridly adhering to pre-
cepts or particular <:ommands, and exprcfs examples,
they reject and fet afiic ail proof by juft and natural
confequence, ani hereby they bring all thofc into "^an er-
ror who kc^'p the iii ft day of the tvcek for the Sabbath,
inftead oi the feventh, and who admit women to the
Lord's Table and alfo themrives along with them, and
all with a view to get rid of infant baptifm, which ap-
pears to be off^niive unto them, and when they have
done all they can, infant baptifm cannot be faid
to be without precept or precedent altogether. Not
altoge her without a prec^^pt : for the words of in-
fliiution are fo far an ii junction to bap'ife infants, as
they are a part of all nations : as alf) the text : Arifc
and be baptifed eveiy one of you, for the promife is ta
you and to your children. The promife is "connected
with baptifm and rcfpecled both parents and children,
and the command or injunction is of courfe to both, as
if the apoUle had faid, Arife and be baptifed you and
your children, for the promife is to both. And this
is no forced fenfc at all *• and this text continues the
right of children to the privileges of the church in or
under the Chriftian difpenfation, as it was under the
Jewilh, though in a different manner. Then we cannot
pofuively fay that infant baptifin is without a precept
enjoining it ; neither can it be faid to be altogether
without a precedent, as there were divers whole fa-
milies baptifed, as the family of Lydia» the jiilor and
his family, the houfehold of Stephanas , and it is not
to he fuppofed chat thefc three families were wholly with-
out children, or that they were all i&t to bs? fpoufurs^

l82

for thenifelves. This cannot well be flippofed, as in
common you cannot find one family among thirty, yea,
among forty, wherein they arc all fit to be (])onfor$
for themfelvcs ; therefore we may fafely conclude, that
infant biptifm is not without a precedent or example,
nor alt'.-gethcr without a precept enjoining it, though
rot fo clearly fp^cificd as fome other doctrines in
the word of God.

3. I'hofe oppofel to infant baptifm objccT: to infants
"being hiprifed^ alle <ging for rcafon, that, being but in-
fants, they c^n receive no benefit from the ordinance
being adminiiiercd unto them. According to this, tlic
male infants of the Jews could receive no benefit from
having the ordinance of circumcifion adminiftered unto
theai upon the eighth day j but, as Chrill, thc-grea'" King
and Head of the Church, hith appointed ordtiiance* for
her,ind alfo the fubjerts of thefc ordinances, vvc make no
doubt but he will blef» thcfe ordinances to fuch as have
them rightly adminiftered unto them, and popcrly receive
tiicm — i^jptifeJ infants not excepted. Icinnot but won-
der that perfons would make this an objection to infant
baptf n, as the fame obje(9"ion lies agiinfl infant cir-
cumcifion, and the confequencc will then be the charg-
ing God with appointing ordinances in his church of no
fervicc to the fuDJeds thereof, which would be abGird,
yea, blafphemy to aiiirm j therefore the objection is
of no weight.

4. They that are oppofcd to infant baptifm objccV,
2nd fay, that Chrill himfelf was not baptifed until of
adult age and we herein ought to follow his example.
Inanl\ver to this ohjc:lion. I would obferve, that John's
baptifm, whcewiih our Lord was baptifed, was not in-
l^itutci until our Lord was of adult age, and of courfe
could not be b ipufcd until the ordinance of baprifm was
inftituted : and wc are fare he was cirjumcifed tlie
eighth d ly : for we read Luke 2-21: When eight days
were accomplifhed for the circumcifion of the child, his
name was called Jefus, who was fo named of the angel

i8j 1

before he was conceived in the womb, and circumcifiosi
was the initiating rite then in ufe, and which was ac-
cordingly adminiftered unto him. But as for baptifm,
it was not tlien appointed ; but when it became a divine
ordinance, he took an early opportunity of having it
admiiiifleied unto him, but could not do it before ic
becatnc one. Ihtrefuic, as he had ctrcumcifion adniini-
flcred to hitn on the eighth day, the rite of ir.dudion
into the church then iix ufe, and alfo the ordinance of
baptifin admir.iftered when it became a divine inftituti»
on, there can be n<^thing'nfcvred, from Chrift not being
bripti'cd, till of arc againil mUrA baptifm^ nor any ihmg
to militate againlt ir.

5. Another cbjiclion which feme pcrfi^ns mrtke to
infant baptifm, Ihat it cannot have come in tiie room
of circursicilion, for this rcafon, that it was mOJtuted by
John, and by Chrift bimfdf,iome lime before circumcifH^n
was abohflicd. Ihat Judaizing Chriitians, or tcacljcrs
rather, continued circumcifion after the ordinance of
baptifm was inftituted, I grant, and triUght thii even
thofe that had embraced Chriftianity, uniefs they wc?fr
circumcifed, couki not be faved ; but this dcclrine
was condemned by the Synod at Jerufalem, and rcjecled
by the apofiks, i^ho taught the people that if they were
circumcifed, Chrift could pre lit then nothing. So
that circumcifion was early rejected in the Chriftian
Church. Chrift inftituied the ordinance of baptifm im-
mediately btfare his akcnfion ; and in a few days after,
or on the day of Pen tec ft, we find the apoftks dif-
peniirg the ordinance of b.ip»ifm as the rite of indu^ion
into th*" church of Chrift, and not that of circunicili n ;
fr m which it isju(i*y to be inferred, that baptifm had
come in rbc room ot circumcifion, as the apoftl©? took the
carlicft opportunity they hid of adminiftcring the ordi-
nance of l>a[)tifm according to Chrift's appointmeat, and
layirg afire cinumcifion. So tliat we are certain that
early did theChiiftian Church difcontinue the rice of
ciicumcifiun, and practice bapiifm, sls the initiating or-

i84

dinance into the church ; which leads us to conclude,
that thry unricrftord the one to come in the roc m of
the otlici\ and if not, there is none other come in its
place ; ft^r, certainly, the rite of circumcifit)n is laid
afide with all profcflirg Chriflianity, as far as I know ;
and thkt in the eariiett period of the church, and that
as eailyas it could well be done, confident with pru-
dence, and the then exiOing circuniHances. So that their
obje<5tion is of no weight, nor the inference they wi'uld
draw from it, of any force, as baptifm is now the ini-
tialing rite into the Chriflian Church, and circumcifion
laid afide by thofc proiefli ig ChriiVianity. Uheieforc
we conclude, that the one is come in the place (f the
other ; and that the children of believing ( hriftian pa-
rents have the fame right to baptifm that the male in-
fants of the Jews had to circumc:rion.

6. Another objection our opponents make to bap-
tifm of infants, that the anfwer of a good confciencc
towards God is required m baptifm, in orc'er to its be-
ing of any faving advantage, therefore children are
r.ot fit fuhjecls of baptiim. I'his objection is fimilar to
one made before, that faith and repentance are necef-
iary to baptifm — fo is a good confcience—^But of wh<.m
are thefe required ? Not of infants, but of grown up
perfons : for it is adults the apoftle is addreiling himfelf
to in tharpUcc, an 1 of courfe it can make nothing a*
giir ft infant baptifm. I readily grant that thofe bap*
tifed in their infancy, are bound to the anfvcr of a
good confcience uhen come to the years of dilcretion,
or when come to diilinguifh between good and evil ;
but that the text up >n which the objection is founded
liath any rcfpect to children, is denied : for, as was
faid, the apoftfe is addiefling himfelf to people grown
up, and it i^ of them a good confciencc is required ; fo
that the obj> rcli«m is of no weight.

7. It is farther objticlcd by thofc oppofcd to infant
baptifm. that if children arc to be baptifed, they ought
to be admitted to the Lorci'i> Table »lfo j and were

185

tliofe whrt favour infant baptifm confident wifli tl^em-
feives, they would either dlGlIow infant baptirm, or
admit theili to the L(n-d*s Supper. That children b.»ve
an external right to all the ordinances of the vifible
church, as far and as foon as they are capable, and it
is mc«c for tiicm, is granted. That the children of be-
lieviiig parents h.we a right to b^ptifni, hath been ai-
readv prt»vcd and that they have a right to the Lord's
Supj^T, and that they ought toobferve it, wlien they
are capihle of examining themfelves to dlfcern the
L«nd's Body, and not lili then ; and we think that wc
act conhilendy when we hold to infant baptifm, and
deny them the l^ord's Supper till they are capahic of
«\ un'niiig Thcrnfc^lves, and difcerning the Lord's Body,
and th,it tor the follo^-lng re..f ^ns ; i. Hecaufe we are
fupporteJ by fcripru'c in baptifing them ; and alfv up-
1-Cid by the fune authority in denying them the Lo»a*s
Supper until they a e cipib'e of receiving it ; and it is
p) lin that they may be fit f >r having one ordinance ad-
ininiltcrcd to them and not be meet to have another
dilpent'ed unto them : therefore we conclu.ie, that
tiiereisno weight in the n*j action ma 1e agiinil infant
baptifm, as they are ai^ capable of baptif-n now as rhcy
were of ciicumciliou under the Old Teftament DifpeU'.
fation.

8. In proof of infant baptifm. it was faid that %hoIe

houfholds were bapiifed, as the houihold of 6tephatias.

ift Corinth, i. i6 rhchoufhold of Lydia. Acts i6«

15. As alfo the jdlor and his houfhold. But they

that are oppoCcd to infant baptifm objecf and fay. That

with rdpec^ to the jailor's fasnily ♦"hac he rtjoiced, be-

1 eviijg with all his h<,ufe, that his whole family bcliev-

s , td as well as hin»f If, and of couric had a right to bap-

^ tiihj : to which I anlw^r with Dr Guifc, in a no e

^ . upt.n tlic place. That it ib evicles t that the words l^gaU

liakopepePeuxos (he having bcleved rijoiced) expref-

ico iii& uwa uidy, aud Rot his family's iaitii and joy,

i86

Aud according to Mr. Henry's obfervatlon that it may
be read, He believed in God, rrjoiced all the houfc ever.
(Pifioiki;. He went to every apartment, exprefiing
his joy. The original will bear fuch a fenfe ; ai;d the
more fo when wc conlidcr that there ave few families
without children in them, or fuch as are nt.t fix to be
fponfors for themiclvc.s ; and it is moll likely that the
iaith and joy here mentioned rclptcls his oi^n only,
and not his family's faith and joy ; and yet we are told
in the preceding verfe, that he and his whole famJTy
were bsptifcd ; and this was done not on account of
their own faith, but according to the tenor of God's
covenant with Abraham and his feed ; in token where-
of, both Abraham hi mfelf and ail the males, whether
older or younger, in his hcufe were circumcifed : fo in
like manner, the jailor having believed, he him.felf and
whole family were baptifed, whether older or younger.
It is further urged by thofe oppofed to infant baptifm,
that Paul and Siias fpake the word of the Lord to the
jailor's houfiiold as well as himfelf. This is granted ;
but ftill it doth not prove that there were no children in
the family, as we wcM know that a famiily for common
is made up of older and younger, and while fome may
be children, others of them may be grown up perfons, fit
to be fpoke to ; and for the fake of the jailor himfelf,
snd \hofc of his family capable of undenlanding, might
make it nccefTary topi eaclr Jefus Chrift, and falvation
through him ; but, ilill, it doth not hold good that the
whole family believed and were baptifed upon their own
faith. That the whole family was baptifed, is evident,
but to fuppofe that there were no children in the houf-
hoid of Stephanas, norin the houfliold of Lydia, '. nor
in the jailor's houfiiold, they take it for granted,
which it is now in)pofliblc to prove, and the greater
probability is there were children in thofe families, than
that ihere were none ; thirty, yea, forty to one that
tha'e were children in thefe families, than that there
were none. This we !niay Icnov.^ from the ftate cf fa-

\2y

milles with which vvc ourfclves are acquainted j and it
ii to be fuppofcd ihaC the ftate of families then wat»
limilar to whit they are now, as tu children being ia
them. And Ihould there be families in particular with-
out children, or that could be all fponfors for thitm-
fcilvcs, which is very rirc, yet it is fomething ftran^^e
that all thefe houfiiold baptifms fhould happen wher^
there were no cliildren, but that all in them could un-
dertake for themfelves ; and it is certain that the term
Houfhold generally includes the children of the family.
And with refpcd to Lydia*s family, the Syrlac verlion
has it the children of her houfe were baptifed. And
there is no circumftancc attending the baptifm of the
jailor's family which ncjakes it evident or probable ilmt
there were no children in it ; and that his believing and
rejoicing v/as peculiar to himfelf and not to his family,
according to the opinion of thofe I have mentioned, and
the original v/ill bear the fenfc given.

Thuh I have confidered a few objections made to infant
baptifm with as much attention, impartiality and meek-
nefg, as I poUibly could, and have treated them with
as much fairnefs and candor as it was in my power
to do, and I hope the reader will fee it to be fo ; and
will fee that there Is no weight in the objeclions made
againft infant baptifm when duly confidered. And, if
infant baptifm be no baptifm, then the greater part by
far of thofe that bear the Chriftian name have no bap-
tifm : and I may farther add, that fincc ever Chrif-
tianity commenced, the greater part of thofe that
called themfelves Chriilians, have been without bap-
tiihi, as thegreater part was baptifed in their infancy,
as they do in the prefent day. There were many grown
up perfons baptifed at the commencement of Chrlfli-
anity, and fome time afterwards, but ftill they bear no
proportion to thofe baptifed ia their Infancy ; and this
v;ill appear from what follows : that for the firft four
hundred years of the Chriftian church there was only
but one man, to v,'it, Tertullian, who advifed the delay

of in 'ant bnpt'fm In fd^p cafes ; and Only one Gi^gory,
that, perhaps, pracliled fuch dcldy in cafe di his chil-
dren ; but m)fi)ciety of m.'n fo thinking or fo pracli-
fi< g, nv>r no man fiyinj^ th;it it was unlawful to baptifc
inlints. So in the nest lievcn hundred years, there
js not (o much as one man to be found who ip<.)ke of, or
prar^ifcd, fuch delay, but all of them to the contrary.
And when ahcmt i}:e year 1130, one feet among the
\V,ild<^nfes dedircd againft the baptilm ()f infants,
as being inc;ipable of falvation, the main body of that
people rejected their op'nion, and they that held it
dwindled away and difapj cared, there being do more
heard of holding that opinion until the riling of the
i\r*ipoe 'obaptitb, in the year of our Lord 1532, and
they are but a fmall proportion of ihofe that bear the
n.riftian name ; fo that the greater part by far of
ChrUUans have had none otlicr than infant baptifm j
and the greiter numfjcrs of Chriftians now living
have had nothing more than infant baptifm ; and
if ir is not biprifm, they arc witht-ut baptifm, and the
whole of the Church without it, for hundreds of years :
for they praclifed nothing eife, and thofe oppofed to
infant bapnfjn will fet aiide the whole of thofe profcili'^g
Chriftianity from having any baptifm but themfelves.
Moreover, if infant baptifm is not admitted as an ini-
tiating rite, then children arc entirely excluded from
the privileges of the church, and their privileges greatly
abridged tr Mm what they were under the Jewilh diipenfa-
tion, as there is none other ordinance come in the room
of circumciiion, which was the initiating rite fur chil-
dren under that difpenfation, but baptifm ; and we
may add, that children of Jewilh parents enjoyed great-
er privileges under the law than the children of Chrifti-
an parents under the gofpel, which it it not reafona-
ble to fuppofe, but would really be the cafe ivas bap-
tifm denied to infants.

1 fhall now endeavoi^r to remove an objc(5lion Anti-
poedobaptifts make to fprinkling in baptifm, and what

189

they tliliik b in favour of imincrilon as the mndc. The
text upon wliich they found their, opinion is, Rom. 6.
4. Therefore we are buried wiih him by baptifm into
death ; like as Chrilt was raifci frotii the dead, by the
glory of the Father, fo wc alio Ih )uM walk in newnefs
of lite. They that favour immer{i.)n as the mode in
bAptifin, thiiik that this portion of fcriptuie mightily
lupports thcai in this tiicTC opinion^ that the Apoftle
alludes 10 the bur)'ing the fubjecl under warer in bap-
tifm. To come to the true meaning or fenfc of an au-
thor, wc mutt in the fiifl inftance fee to find outhisfcope
and delign^ or what he means to prove, a. To confidcr
attentively rhc argument or arguments he makes ufe of
in order to prove tns point ; and if he reifons fair, they
will prove what he hid in view. 3. That wc are to
tike then) in clofe connection, and not detached from
one aiK.ther. or to wrcft them from the ftnfe, thefenfe
defigtcd by the writer, t > iupport ou^* opinions, or to
anfwer our purpo fc. Thefc things are to be attended
to in our coming at the true fenfc of an author or
writer, whether facred or profane. Then, upon this
portion of icripture, which the Antipocdobapiills bring
forward in fupport of immeriion^ there is, in the iirft
infl-ancc, the Apoilic's fcope or de(ign, and for this we
mull look back to the beginning of this 6th chapter,
and there we will find what he intend^. He had before
that been edabUiliing the fuRdamental principles of the
goipcl, to wit, the juifification of a fiiiner in the fight
ot God, by free and fovereign grace, through faith in
Jefus Chriit ; but as fome might be apt to think that
this doclrine tended to liccntioufnefs, he then proceeds
to fliew the contrary, and his fcope now is to vindicate
the doctrine he had been eftabliftiing — to ftiew the ne-
cefiity of Believers dying unto fin, and living unto
God. This I take to be his intention and deugn, and
not the mode of baptifm, and therefore this cannot leid
to the conclufion which they draw from it, that bury-
ing with Chi ill by baptifm, alludes to immerfmg tne

1^9

whole body underwater. 2. We are to take tlie argu-
ments in con ncclion which he takes or makes ufe of
to prove his point, and they in connection with—
being buried v;ith him in b3ptifm,arc as follow : Know
yc not, that fo many of us as were baptifcd into Jefua
Chrift, were baptlfed into his death ? Therefore we are
buried with him by baptifm into death j that hke as
Chrift was raifed up from th; dead by the glory of the
Father, even fo we alfo lliould walk in ncwncfs of Wfc ■> fur
if wc be planted together in the likencfs of his death, \vc
Ihull be alfo in ihc likcnefs of his rcfurrcdion. Here we
have baptifm conncv^cd with thefc three things, a being
baptifcd into Cbriil Jefus j fccondly — into his death j
thirdly — into his buriaU As the Reverend Peter Ed-
wards, in his Trcatifc on Baptifm, and on this place,
gives my fentiment?> I (hall give thcmaifo in his words.
I obferve, that theic v/orda, fays he, to wit, therefore we
arc buried with him in baptifm, that thefe words are an
inference from the third verfe, in which the Apallle faith.
Know yc not, that fo many of us as were baptifcd into
Jefus Chrift, were baptiicd into his death ? Therefore
we are buried with him by baptifm. We have here
three things : i. A baptifmg into Jefus Chrift. a. Into
his death 3. Into his burial. : and the laft is made
the confequence of the firft ; therefore we are buried
with him, becaufe we were baptifcd into him. To form
the antithelis we mud dillinguilh between the life and
death of Chrift, and then it will be, we are baptifed in-
to the life of Chrift, then into the dcathof Chrift, and
laft: of all into his burial. By baptifm we are brought
into his life, into his death, and into his burial. Novy,
if baptifm brings us into each of tliefe, and one of
them, as the Baptifts fay, is an allufion to ihe mode of
baptiiing, then, for the fame rcafon, fo muft the other
two: that is, his life mull allude to the mode, and fo
muft his death, and fo muft his burial j and the reafoa
is, becaufe baptifm unites us to him in each of thefe ;
and if all thcf^ are to allude to the mode, I Hiould be

191

p-lad to know what kind of a mode it muft at h(i be,
which is to bear a refemblance to every one. The lite
of Chrift was aclion, his death was crucifixion, his bu-
rial was the enclofmg of his body in the cavity of the
rock. The mcde, therefore, muft be threefold; it
muft reprefent action, crucifixion, and enclofing in a
rock, becaufe, to purfue the notion of the Baptiils, his
life, death, and burial, muft -.11 have an alluiion to the
mode of baptifm. Thus far Mr. Edward'j. So that
if the apoftle alludes to the mode of baptifm when he
fays we are buried with him in baptifm, then he muft
aifo allude to the other two particulars mentioned, and
then we fbould have a variety of modes, as would ap-
pear from the connexion and depcndance the words of
the text have to and with one another, and would
lead the apoftle from his fcope and dcfign, which I have
already mentioned, to wit, to fhew the nccefTity of be-
lievers dying unto fin 2v\d living unto God, or unto ho-
linefs, and what he here delivers, in order to m.aintaia
his point, is to his purpofe : for it is not the fign, but
the thing fignificd, which is here undcrllood ; for it
iignifies our being dead to, or cut off from, a life of fin,
that we may rife again to a new life of faith and holi-
nefs. In rcfemblance to Chrift, fliould walk in the
whole tenor of our converfation, with freedom, con-
ftancy, and progreffivencfs> in all holy obedience, with
new principles, motives and ends, and by a new rule,
to thepraife and glory of God, as thofc that are made
alive to him by his Almighty power and grace. This
the thing fignified ; bit no mode of baptifm can be
fignified in either of thefe. But the things fignified
thereby, arc our dying to fin and living unto righteouf-
nefs* And thefe are agreeable to the apoflle's fcope and
defign, which was to vindicate the doclrines of grace
from being prejudicial to holinefs. And he purfues his
defign through the whole of the fixth chapter to the
Romans in a manner. But no mode of baptifm feems
to be intended by him, and we arc not to wreil hi*

v*ords in order to fupport our opinion, or to lurn them
from his intended purpofc, in order to favour ourdc-
ligns, but to do the uimoft juftice to the word of God ;
for neither our purpofei, nor our prepoflVfllons, nor
prejudices, nill alter or turn the word of God frf>m its
real meanii g. '1 hen our being buried uith Chriil in
baptifm, has no allufion to tl e mode of baptifm ; fo
that there is hereby '^ fdundatioii hid for imnioiion :
for if there is, then the allufion mul^ be threef )!d : it
muft rrprefent aclif n, ciucifixit n, atirf ct tlofirg in a
rock ; bccaufe that, '\i our being buricrl with htm in
baptilm, have an allufion to the n oi'e < f bapnlm. fo
n/uii the other two, and then there will be ihiee nio-tcs,
which would lead us to aduiiniile? the ordiname ciiffer-
crt wa>s» which cannot be the cafe. 1 ht ret.»e we
conclude, that the apolilc hath no ahufion to the mode
of baptifnj in thcfc words.

I have now ciu-ieavourcd to remove fome c>bj'"clions
made t<^ infant briprilm, and to fprinklino; ; and alfo
have « ffered a variety of arguments and confideration*
in fupport of infant baptifm, and the mode of admini*
flratit n by fprirkling.

i (hail, in condudirg this part of the fubjecl :

1. Britfl) fet before you the objeclions which our op-
ponents make to infant baptifm, ar.d to fprinkhng, znd
what they ( flfer in fupport of immerfjon.

2. I (hall briefly lay before you the arguments in fup-
pori of infant baptifm and fprinkling.

3. Compare thcfe two tf gether, fo that we may fee
upon wh.ch tide the truth hcs. Ihis is as fair a way a»
1 know t'f in Cf mii g at the truth.

Then I fliall biiefly recapitulate in laying the objefti-
on> of th( feoppoied to infant baptifm, and to fprink-
ling. and what rhty offer in fupport of imn.erfion, be-
fore you. And

I. That faith and repentance are uecefTary to bap-
tifm ; but infanrs have 1 either faith nor repentance,
•• theiciorc cannot he baplifed.

«93

C2.. That tliere is neither precept nor example for, or
of, infant baptifm, in the word of God ; moreover, ihac
a pcrfon having a ri^ht to a pofitive inftitution> muil
be exprcfsly mentioned as having that right.

3. That being infants they can receive no benefit
from having the ordinance adminifterfd to them.

'4. That Chrid hinifelf was not bAptifed uniil nf age,

5. That baptifm has not come in the room of cir-
cumcifion, as it was inilituted before clrcumcifion was
aboliOied.

6. That the asfwer of a good confcience is required in
baptifm, in order to receive any benefit thereby, there-
fore infants are not the lubjccls of baptifm.

7. That if children arc to be baptifed, they ought
alfo to be admitted to the Lord's Supper.

8. In order to evade the force of houlhold baptifm,
they alledge that the jailor's houfliold believed as well
as himfelf.

Thus far with regard to fhe objections wh'ch they
make to infant baptifm. Though thefc are not the
whole they make thereto, yet the chief of tliem- I (hall
next, in the fame brief manner, lay before you what
they offer in fupport of immerfion 5 and, firft :

They ground immerfion on this text of fcrip'ure,
Matth. 3. 16. And Jefus when he was baptifcd, went
up (Iraightway out of the water.

2. Acts 8. 38. 39. And they went down both into
the water, both Philip and the eunuch ; and he bapti-
fcd him. And when they were come up out of the
water, the Spirit of God caught Philip, that the eunuch
iaw him no more.

3. Jf)hn 3 23. And John was alfo baptifing in Enon,
becaufc there was much water there.

4. Mitth. 3. 6 And they were baptifed of him ift
Jfirdan, confeffing their fins."

5. Rom. 6. 4 Therefore we are buried with him by
bapti(m unto dc:ath j that like as Chiift was raifed from

194

the dead by tlie glory of the Father, even fb wc alfo
fliould walk in newnefs of life.

6. That the verb Baptizo, rendered, to baptife, and
always ufed in writing upon the ordinance, llgnifie*
immerrion, and immerlion only. Thcfeare the texts of
i'ciipture which they think fulHcientJy fupport them iu
the pr2<5liceof imrrerfion in baptifm.

Secondly — I fliall, in like manner, lay before you
the arguments in fupport of infant baptifm and fprink-
ling ; and

1. From the words of inftifution — the baptifing all
rations i of v.diith chiidien arc a part : tor though it
may refer to adult pc^rfons in the firft inftance, yet chil-
dren of courfc are included with the p^^icnts, agreeable
to a long received practice in the Church, in taking in
children w:th the parents.

2. That children aie comprehended in the covenant
along with their parents, iri thr;ir lucccflive generations,
and the outward fign.or token of an intereft in the co-
venant v/as to be applied to infants : this is manifeli in
the covenant which Cod ina3e with Abiabam.

3. 1 hat which Feter urged upon the Day of Pcntc-
ccif, Rife and be baptiibd every (-nc of you for the re-
mifiion of Tin, and yc flia'.l receive thegiit of the Holy
GhoPc ; for the promife is to you and to your children,
to all that are afar off, even as many as the Lord our
Cod fliall call.

4. That the ordinance of baptifm is come in the room
of circumcifion ; and of courfe the children of believ-
ing Chrillian parents, -have as much right to baptifm, as
the male children had to ciicumcifion.

5. The great regard, which the Lord Jefus Chriu paid
to children, efpecially to thofe that were brought to him
in Older to blefs them, and, though this confideratiou
may not directly refer to the baptifm of infants, yet it is
in favour of it.

6. That children are^ holy, ift Corinth. 7. 14. For
the unbelieving hufband is fanclificd by the wife ; and

^95

i'nc unbelieving wife Is finctified by the hufband, clfe
were your children clearly but now they are \u,\y.

7. The baptifm of whole families or houfbolds.

8. The praclice of the church, from the earhefl ages
of Chrlftianity, to the prefent day.

With refpccl to fprinkling, as the mode of adminiftra-
tion in baptifm* the greater probability, and more na-
tural, and jaft inference or confequcr.ee lies upon the
fideof wiihirig, or fprinhling rather, than immeiiion,
as appears from the following confideratioas, which
have been more at large laid before you in the foregoing
part of this Treatlfe, which I IhJd but briefly recapitu-
late. And

1. The original language, in which matters are writ-
ten concerning baptifm, lead us to conclude, that fprink-
Hng rather than dipping, was the mode of adtniniP.er-
ing the ordinance of baptifm by John the Baptiil and
the Apollles of our Lord.

2. The places whcve baptifm was adminiftcrcd by
them, make it more probable, that fprinkling was the
mode than dipping.

3. The circumilances attending the adminiflration of
baptifm, make it more probable that fpriukling was the
manner of baptifm, rather than immerfion.

Thirdly, 1 now come to compare what eacli party
have to fay in their own behalf ; or, what is faid agalnft
infant baptifm and fprikling ; and thofe on the other fide
of the quellion have to lay in vindication and fupport of
the practice of infant baptifm and fprinkling, as the mode
of adminiiiration. And

I. As hath been mentioned, that faith and repentance
are ncceflary to baptifm : but infants have neither faith
nor repentance, therefore cannot be baptifed. Anfwcr.
That this objection is contrary to fcripture and found
reafoning. i. Contrary to fcripture, btcaufe the word
of God doth not require faith nor repentance of chil-
dren ; and that grown up perfons are alluded to, of
whom fuch things arc required, a. Becaufe it is con-

19^

trary to found reafcn'npj in putting more in the con-
c'uli'jn than in the preniifcs. But the framers of this
objecli'm have put children into the conclufion which
arc not in the prcixiifes, therefore it is falfe reafonlng,
and proves nothing. I'hen this ol jv-Clion is fdirijr re-
moved out of the way.

2. That any pprfun having a right to a pofitivc in-
fiiiution, muft be fpccia ly mentioned as hav!ng tnat
ri<;ht ; and that there is neither precept nor example in
the woid ot Gcd for infant baptifm. Anfwcr. 'Ihit
adhering to exprtfs and pofitive proof, and re j^:cling
juft and natural confcqucnce, then women mufi be de-
n ed the Lord's Supper •, and wc muft not keep tlie
lirlt day of the week inftead of the feventh for the Sab-
bath diy, at> neither of theie are exprel^ly commanded,
yet botii are done. Women are even admitted to the
Lord's .Supper, and by the very perfons who m^ke the
oljeclion ; and, aUo, the rirO: day of the week is cbfcrv-
ed bv the greater number, by far, of the very fame per-
f ns who rtquire cxpreis and pofitivc proof, and, of
courfe, thev themfelves put no great ftrefs upon the
objedion they make, as they make it void by rheir
own conduct, which certainly is the cafe, and hereby
ad inconfiltent with themfelves. And thrugh ihey
m.ike it, they do it to ferve a turn, and put no real
confidence in it, nor believe it to be of any weight, and
it u'- not to be wondered at, for it is fiilfe : for as far
a* I am acquairted witii the word of Cod, the admifli-
on of a perion to any pofuive inlliiutinn is not entirely
reftr dcd to bei^^g fpecifiedas having that right, other-
wfe women are not to be admitted to the Lord's Sup-
per, as they are not particularly fpccificd as having
that right. Neither can we obfervc the firfl day of the
week for the Sabbath day, as wc are not particularly
commanded to do it. And with refpecl to no exprefs pre-
cept for infant baptifm wc have what amounts toit, in
thefe words of the ipoftic : Then Peter faidunto them,
recent and be baptifed every one of you, in the name of

197

Jefus Chjiftjfor the remiHion of fiiif?, and ye fhill receive
the gift of the Ho!y Ghotl : for the promife is to you,
and to your childJen, and to all that are afar off, even
as many ab the Lord our God (liiil call. This we think
an exprcfs command to baptife children as well as grov/n
up perfons : for the promife is to the childrcji with the
parents, and of courfe if the parents are hereby com-
manded to be baptifed, which they certainly are, fo cer-
tainly alfo aic their children : therefore we have an ex-
prefs precept for baptifing infants of believing parents ;
and we have alfo examples of infant baptifm, at l^alt
a great probibility that there were infants in thefc
different families who were baptifed, and if our oppo-
nents deny it, it is what they cannot prove ; and if the
whole rei s up >n a probability, the greater probability
by far is on the fi ie of infant baptifm, yea thirty, if not
forty, to one. Then I hope that this objection is fairly
removed out of the way alfo : for, as it may rell on a
probability on both li Ics, yet the greater probability by
tar is on the fi Ie of infant baptifm.

3. That being infants they can receive no benefit
from the ordinance of baptifm being adminiftercd unto
them. Anfwer, as much as the male children of the
Jews would have, bcuig clrcumcifed the eighth day.
80 this objedion is of no weight, and would have
a tendency to bring a reproach upon God, tor in-
flituting an ordinance which could be of no fcrvice to
perfons for whom it was intended.

4. That Chrill was of full age before he was baptifed.
Anfwer, he was circumcifcd the eighth day, when cir-
cumcifion was the iniii^tlng rit« into the church ; and
as foon as it was expedient, after baptifm became the
rite of introduction into the church, he was baptifed.
This ordinance of bapi;ifm does not feem to have been
jnftitutcd before Chriit had arrived at manhood, therefore
he Could not have it adminiftercd to him prior to its be-
ing appointed ; of courfe this objection is removed.

5. That bapcifoi is not come in the room of circuni-

cUion, bec.iufeit was Inftituted befor.'^ circumdfion was
aboliih^d. Anfwer, that for prudential reafons, there
might be fome inrtances of circumcifion after the ordi-
nance of baptifm was app'iinced ; but in a fe<v days
after baptifm was iriftitutcd by our Lord, it was put
in pr^dicc by his apolUes, to wit, on the day of Pen-
tecoft, and circumcifion was difcontinued by them.
Therefore there can be no weight in the oi^jeclion.

6. That the anf'.vcr of a good confcience is required,
in order to receive any benefit from the ordinance of
baptifm. Anfwer, but of whom is it required ? Of
adult perfons, not of infants. Therefore it cannot mi-
litate againft infant baptifm. They are not concerned
in this matter ; of courfe the objection is of no weight,
and is removed out of the way.

7. That the houfhold of the jailor bv'-Iievedas well as
liimCclf. Anfwer, that the beii of interpreters of the
text agree in faying that his faith rmd j >y was peculiar
tohimfe{f, and did not extend to the fcvcial branches of
his fan^iily.

S. That if children are admitted to baptif.Ti, they
ought to be admitted to the Lord's Table alfo. That
they have a right to baptifm has in a great meafure
l>een proved already ; and are, notwithftanding, to be
kept from the Lord's Table till they arc capable of ex-
amining themfelvcs, and be able to difcern the Lord's
Body : fo that this objection hath not the lead weight
with it.

9. That infant baptifm is an error that crept into th.-
church in the four firft centuries. Anfwer, It was the
pracliccof the chuixh in the apoflles' days, and ever
iifjce, as hath been ihewn at large from the Fathers of
the Church ; therefore, there is not the leart weight in
this ot>jcclion) and it is removed out of the way.

The obieclions they have to fprinkling, and in fup-
porc of immcriion, as the mode in baptifm. And

I. Jcfus, when he was baptifed, went up ftraight way
out of the water. Anfwer, The word here rendered

199

Out of, is Apo, Nvliich Is rendered From, t,;'/ tlines, and
Cue of, only 39 or 40 times in the New Teflament ;
ii) that there is 3«7 of a nr}ajority. Ihen it is move
likely Chrifl c^n.c from the v^atcr, than out of it ; but,
allowing the prcfert ti«r.llauon to {land, yet he might
h^ve been in the water, and not wholly under it-

2. '1 1'f.y went down into the water both Philip and the
Enruch, and he baptiicd Isim j ind vi hen they were coniC
up out f)t' the water, the Spirit of God caught Pulip,
that the Eiiruch faw him no more. Anfwer, The word
in the origin?! hierc rranlLUtd Into, is Ei-^-, and is iiMnf-
bie'j uncc, 17c tiaie.";, to, abcu! 247 times, and towards,
all which lignify mot'oki towards a place, and amount to
ab(;ul 441 ; bcfides many plactts vheie the word, with
greater propriety, might brj rendered Unto, and not
Iico. Thereiure it maybcfrijd, witli great propriety,
that they wer.t unto, to, ov to.vards tlie water ; and he
baptifed him : for, though this woui be oftner rendered
Into th?.n Unto, yet ii is probable that Unto is the more
pioper tranfl.i;ii,n, lor thefc two reafons. i. That if
it is Into, and according to the fenfe they that are in
fivour of irnmcrlion put upon it, the bnpiifer, or Philip,
WIS put under water, as well as the Euruch, there is no
diffeicnce, the one was as far into the water as the
other. 2. That, allowing Into was the only tranflati-
on, and not another, yet, Itill, they might go into the
water unto the ancles, unto the knees, or loins ; and
not under the water : therefore there can be no juft
ground for immerfion from this text.

3. They can-e out of .,the w^ater. This exactly cor-
refponds, wiili their going into the water ; but, as was
faid upon the hi\ particular, they might go into the
v'wtcr to the ancles, knees, and even unto the loins,
and accordingly to come out of the water, as really as
if they had been under the water ; and according ta
the meaning v.-hich they, who are oppofed to fprinkling,
and in favour of immerfion, put upon it — that the
Eunuch muil have been dipt. So then 1 fay was Philip,

for there is no diiference between their going into, or
coming out of. the water ; befidcs, the word in tlie
original rendered Out of, isEk, which is rendered From
about 1 74 or 175 timcs> while it is rendered Out of, 164
times ; fo that, taking all thefe together, leaves no
ground for immcrlion in baptifm. for the reafons afiigncd.
A. That they were all baptifcd of John in Jf)idan.
Anfwcr, That the prepohtion in this place is En, which
is often rendered In, and much ofrncr than it is ren-
dered any thing clfe ; but ftill it is rendered At, about
70 times in the four Gofpels, Acis of the Apofiles, and
Epilile to the Romans, for I did not profecute it any
farther ; and it being fo often rendered At, gives feme
ground to conclude, that thty were baptifcd at, inftead
of in the river ; and fhould it have been in the river,
yet dill ihey might not be immerfed in their being bap-
tifed, but fprinkled ftill.

5. Jcfus came from Nazareth of Galilee, and was bap.
tifed of John in Jordan. The word here rendered In
is Eis, and though it may be often tranllated In, yet
is rendered At, about 17 or 18 times in the New Tefta-
ment, which gives ground to think that he was baptifed
at, and not in the river ; and fhould it have been in
the river, that does not abfolutely lead us to conclude
that he was put wholly under water.

6. He was baptifing in Enon, becaufe there was much
water there. Anfwer, The words in the original, render-
ed much water, are udata polla, many waters. It is to
be obferved here, that for common, there are not many
places of water contiguous to one another, of any con(i-
derablc depth, which would be fit for immerfing people
in baptifm, and it is probable that he baptifed here for
other reafons, than that there might be water fufiicient
or fit for immerfion, to wit, for refrefliing the many
that attended his miniftry ; and travellers inform us
that there arc fprings and rivulets in this place, which
give not fufiicient ground for the conclufion which
thofe draw, who are in favour of immerfion.

203

12. 1 how come to cffer feme arguittents Cr con
fiderations to difpofe and induce perfons to ccmply with
their duty, either to have the ordinance adminiftered
unto them, or, when adminiftered, to improve it in a
proper manner, or to walk worthy of that vocation
wherewith they are called. And

In the firft place, with refped to perfons grown up or
come to the years of tinderftanding, and are not bapti-
fed, and of this defcription there are numbers in the
Province, young men and young women, and msrried
perfons with their children, and even fome aged even to
grey hairs. Then I would alii fuch as have ccme to the
years of difcretion, whether they are confidering the
matter or laying it to heart ? or whether they are in-
quiring into upon what ground they ftand while they
remain unbaptifed. My friends where is your ilanding
place within or without the pale of the vifible Church ?
iurely without the pale of the vifible Church as long as ye
remain unbaptifed : for baptifra is the initiating or intro-
ductory rite into the Church of Chrift, as circumciiion was
into the Church of God under the old Teftament, or the
door by \^hich we muft enter, fo that perfons cannot be
looked upon within the pale of the Church while un-
baptifed. Then ye are not within but on the outflde of
the Church of God or Chrift. Then yotir {landing is
very dangerous and difagreeable : for the Church of
God is hkea ftrong walled and fortified city which
God hath promifed to defend and protect. For he prb-
xnifes, Zachariah 2, 5, That he will be as a wall of fire
round about her, and the glory in the midft of her :
and he that toucheth her toucheth the apple of his eye.
Moreover, that no weapon formed againft her fliall
profper. That he is in the midft of her and will prove
an helper, and that right early. But to this fafety,
proteftion and defence, ye can have no claim : for ye are
on the cutfide of this facred inclofure, and therefore
can reap no benefit by it ; ye no doubt have been
invited to come in and to take the benefit it aifords:,

202

but have hitherto flighted the cfier and ftard in an
open court or fencelefs void place, affording no (heher,
but expofed to the darts and arrows, or all the threat-
rings and denunciations, and down pouring cf God'g
wrath, ftiry and vengeance, while thofewho have taken
flielter within this facred inclofure pre exceedingly (afe,
ye have no right fo nr.uch as to external privileges of
the Church while ye remain unbabtifed : nor have ye a
right to the Name of Chrifiians while without the pale
of the Church of Chrifl. nor do ye fcem to defirc it,
and I aJn at a Icfs what Name to give, you : for in {\r\&
fpeaking, or with propriety, I cannot call you Chiiflian,
and therefore leave you Namelefs. But 1 am Aire God
God will find you one and punifh you accordingly 5
punifh ycu as negleders, and defpifers of his ordinan*-
ces, and difobedient to his commands, all thefe ye are
chargeable with '. for it is certain ye are not baptifed.
Therefore negleders of the ordinance of baptifm : and
it is alfo certain that negleclers are defpifers alfo in a
certain degree, and it is alfo true that ye are difobe-
dient, as Chrifl inftitutedthis ordinance and defired that
all nations Ihould obferve it, which amounts to a com-
mand. Then ye are guilty of difobedience to a com-
n^and of the Great King, and he.id of his Church, an ordi-
nance which he iilftituted a little before his afcenfion to
his God and our God, to his Father and our Father,
and among the laft public things he did, in perfon while
in this world, and therefore we may infer that he is very
defirous it fliould be carefully obferved : and alfo that
he will feverely punifh the non-obfervance of it.
Then I would have you to confider your character that
ye are difobedient to the divine command, are flighters
and defpifers of a di;'ine ordinance, and without the
Name of Chriftian, and alfo on the outfideof the Church
of Chrill ; Moreover, may be faid to be wearers out of
the ordinance of baptifm, out of the country, as fo many
omit and negled it, and that from generation to gener-
ation 1 have myfelf kno^u an inftance of the third or

fiOJ
I

fourth generation unbaptlfed, and yet to allow of bap-
tifin. This may be faid to be a wearing out of the
ordinance out of the country and out of the Church,
and the neglcd feems to increafc, arifing from care lefs-
neG. From carelessnefs in the firft inftance : for thofa
that are unbaptifed appear to be carelefs and unconcern-
ed as well-^as the neglecting the ordinance ; and I makcf
no doubt but that is in a great meafure the caufe of
the omiilion. Moreover, owing to pride, becaufe they
have been guilty of fome public offence to the Church
which requires public rebuke, which their pride will not
fuffer them to give, fo that they rather remain unbapti-
fed themfelves, if not baptifed before this happened, and
alfo their children rather than liibmit, and pride lies ac
the bottom of this rcfufal, and is making bad worfe,
adding one fin unto another and rendering God more
difpteafed. I wifh perfons would lay thefe things
ferioully to heart, and that they will not avail them
any thing at the tribunal of Chrift where carelefsnefs
in ma tters of religion, and omiffion of duty, will be
tried and condemned as well as the commiffion of fm.
How do ye think to meet the great King and head of
his Church when he comes with flaming iire to take
vengeance on them that know not God and who
obey not the Gofpel of his Son j Do ye think to meet
him with confidence, comfort and joy ? By no means
but the contrary. Ye will be fo much confounded and
difmayed as to call upon the rocks and mountains to
fall upon you, and to hide you from the face cf him
that fits upon the Throne, and from the wrath of the
Lamb : for the great day of his wrath is come and
who ftiall be able to (land ? Then will your carelefsnefs
and indifference forfake, and your fool hardinefs defert
you ; and the utmoft anxiety, care and concern, take
place though too late to be of any fervice to you then.
Then ye thoughtlefs and unconcerned ; ye neglecc-
ers and dcfpifers of the ordinances of Chrift JeiuS : ye
dilobedient to the divine command, and who cannot bs

called Chnftbns with any degree of prcpiiety,. ye who
are without God*s Sacred Inclofure, the Churchy which
he piomifes to protect and defend againft ail her
Enemies *- while ye are expofed to all the arrows and
darts of the Almighty ; to all the threatenings and dc-
Dunciations of the moll High j to the wrath, fury and
vengeance, of God. Be rcufed up and convinced of the
dangerous {late in which ye are, and make hafte and
flee from the wrath to come, l>y actually believing in the
Lord Jefus Chvift, and then come and be baptifed.
Come v.?ithin God's Sacred Inclofure, the Church, and ye
liiall have the benefit of protection along vyith her other
Members ; and other Bleffings in common with them;
ye may be endeavouring to excufe or to juftify your*
felves in your continuing unbaptifed, and in a fpecial
manner that ye judge yourfelves unfit, which may no
doubt be true. But any fericus concern about the
matter, or a, ccnfcious concern of unworthinefs, is the
cafe but v/lth the feweft part of you I am afraid, and
rather as. hath becn.faid carelefsnefs and pride. But if it
is a Cenfe of unworthinefs which keeps you back, this
rather ought to bring you for\vard, as a fenfe of un-
v.orjhii:icfs is a proper difpofition for receiving the
ordinance of baptifm, and adminiftrators of baptifm wilt
be ready to admit you. May God difpofe and enable
you to do your duty.

To perfons baptifed in their infancy and now grown
up to man and womanhood, of thefe are many in this
Province.

The quefsion is, whether they have rightly improved
their baptirm, or walked worthy of that vocation where-
with they are called ? In their baptifm they were early
devoted to God, through Chrifl, to walk in newnefs of
life vvjien capable of it. In baptifm they renounced the
devil, the world, and the flefh, thefe things their pa-
rents or fponfors undertook for them. And as a perfon
is to be but once baptifed, or but once to have the ordi-
nance adnnnifiered v^nto hinij therefore what his pi-

205

i'ents or fponfors became bound for him, fuch when
come to the years of underftanding is he bound to ob-
ferve, or the vows devolve upon him. Then if this
is the cafe, let us enquire, whether thefe baptifed in their
infancy, when grown up to the years of difcretion are
careful to walk agreeable to thefe engagements. Their
life and converfation is the beft proof. By thefe fruits
ye {hall know them. Then do ths generality of young
men and young women, or fuch as have come to the
years of difcretion, and that have been baptifed in their
infancy, walk agreeable to thefe^ engagements, or rather
in general, acl the dxrcdc contrary ? A perfon who
would carefully obferve their conduct and behaviour
would be led to conclude that inftead of being baptifed
in the Name of the Father, Son, and Holy Ghoft, or in-
to the Name of the Sacred Three, devoted to God, to
ferve him in newnefs of life, and to obferve all that
Chrift commanded, that they had rather been devoted
to the fervice of the oppofite Three, the Devil, the
World, and the Flelh. For their conduct, correfpond^
more thereto, or is agreeable therewith. For they are led
captive by Satan at his will, are conformed to the world,
and follow their pleafures, their youthful luflis, that war
againft the foul. Bent upon gratifying their fenfual ap-
petites and paflionsj, or following their pleafures both of
bodyand mind, and I may farther add with refpedl to not a
fev/ of them, that they are like the unjuft Judge, neither
fear God nor regard man, nor have any fenfe of honour,
or goodnefs ; proud, conceited, felf willed, without na-
tural afFeflion, difobedient to parentsj obftinate and per-
verfe, light and vain, deftitute of any thing truly ferious,
fome of therp belong to no religious fociety, put them-
felves under the care of no minifterof the gofpel to take
careof chemand to break the bread of Hfe unto them;
neither in the leaft do they endeavour to fupport the
ordinances of religion, and feldom attend public
worfhip, rather purfue their worldly bufinefs or their
fir^ful pleafures on the Lord's Day, and in fluttering

206

about from place to place. Thefe things may be faid
to bear hard upon them, and may be faid to be
carrying matters high, which I grant: but it is not
beyond the bounds of truth, and they ftiould be
careful not to put it in my power to (ay hard, things
of them ; for it is not agreeable to my nature to (ay
hard things cf anyj and I would much rather commend
thoufands than have occafion to reprove one. And
I have not been hunting for hard things ; their conduct
is too manifeft to be concealed ; evident to theflighteft
obfcrver. Their own behaviour publiflies them to the
world more than lean do ; and fhews \yhat kind of per-
fons they arc. And minifters of the Gotpel are to be
faithful to the fouls of men, to cry aloud and not fpare ;
to lift up their voice like a trumpet to fhew his people
their fins, and to make them know their abominations :
and not to fuffer their blood to be found in the fkirt of
their garrrents; Then if this is the cafe, which it truly
i.S what a great perverfion or mifimprpvement of the
ordnance of baiptiim >e have made ! and what reproach
^e. !ring upon it and upon ynurfelves by your unworthy
tonctuti- -Hereby give y(Ujfelves the name of baptifed
Infidels. That you were baptifed is granted ; and that ye
h-ixc walked contrary to your baptismal engagements
y . ur ou; ward conduct witnelles agamft you, and your be-
jtuvi< ur evi<iei ccs y<iur want of faith. Ihac though yc
have Ujen bapn(ed,yGU have not believed ; and youarein a
worfe condiiion in a manner, than if ye had not been bap-
tifed. For having a bleflingbeftowed, and then mifimpro-
vcd, heightens a per(oi.*ii condemnation gieatly, by your
unbecoming behavicur you have undone what your pa-
rents did for you, who weie lo kind and good to you
as to bring you wiihin the pale of the vilible church,
cevoted you to God and his fervice^ to walk with him
in newnefs of life, and put you m a fair way of having
your fouls faved. And ye have undone all, paid no re-
gard to your b^ptifmal engagements, but have been and
are ferving the dcvi!, t^ic world, and the fl-ifli. I would

i07

urge you ferioufly to confider and lay to heart tlie fcame*
ful part you are adirg, and the injury ye do religion ; and
the hurt ye do to your own fouls. Call to noind that
ye were folenmly baptifed, folemnly devoted to God, and
his (ervicCf and as ye are now come to the years of
^ilcietion, that ye are bound to obferve thefe things,
and to walk worthy of that vocation wherewith ye are
called. I beg it of you in the mod ferious manner to lay
thefe matters deeply to heart, and ceafe to do evil, and
iearn to do well : matters arc not yet irretrievcable or pad
recovery, there is yet hope concernirg this thing, then
turn ye to your ftrong hold, ye prifoners of hope fly*
from the wrath to come, and that quickly, quicker
dill, as quick as pofiible, it, is for your life , yea, for the
life ot your fouls. Mourn over your evil pad condu6l,
fo inconfiftent with your cevotednefs to God, and fin-
cerely repent of your evil ways, and amend your ways
and doings that are not good, and turn to the Lord,
with the whole heart. Let the wicked forfake his way,
and the unrighteous man his thoughts, and let him turn
to the Lord who will have mercy upon him, and to cur
God who will abundantly pardon.

A few words jointly to botl; the neglef^ers and def-
pifers of the ordinance of bapcifm j and thofe who miiim-
prove :

1. There are a few things common to them both
which 1 would have them ferioufly to confider, and are
the'arraigning the confummate wifdom of the great King
and head of the Churchi in appointing an ordinance
which the one defpifes and the other abutes.

2. That thereby they caft reproach upon thS ordi-
nance itfelf.

3. By their fo doing deprive themfelves of the great-
eft of bleflings.

4. And bring upon themfelves the greatefl of evils.
Thefe are common, both to the defpifers and abufers

of the inftitution of baplifm, and which they ought feri-
oufly to conlider. For Chrift the King and head of his

108

Church, will fupport and vindicate his own caufe ; \vill
feverely punifli thofe who neglect and d cfpife his ordi-
nances J and alfo, thofe who abufe his inftitutions. But
on the other hand v/ill amply reward fuch as are careful
to obferve his ordinances and laws, though of grace and
not of debt ; then let thefe confiderations have their due
weight with you, let that punifliment which Chrift will
certainly in Aid u^jon the profaners of his inftitutions,
roufe you up to a fenfe of your danger, and ftir you up to
fly to Chrill for fafety, and let the reward which he will
certainly beftow upon thofe who refpeft his inftitutions,
engage you to comply with your duty j thofe that have
never been baptifed to prepare for baptifm, and be
baptifed ; and thofe that are already baptifed, whether
in their infancy or v/hen come of age, to be very careful
to walk worthy of that vocation wherewith they are
called 5 and to adore the do«5irine of God their Saviour
in all things, by well ordered lives and converfations.

3C9

POSTSCRIPT.

A SHORT ADDRESS

To thofe oppof^d to Infant Biptifm, and to Sprinkling,
and in favour of Adult Baptifm, and Immerfion.

MT FRIENDS,

FORfomeofyou I look upon as fuch, I donot findfuult
with youfor your opinion refpecling baptifm, as ye
have a right to judge for yourfelves as I have for myfelf j
and it is nor likely that we fhall fee eye to eye, in religious
matters, while in this world ; though chriftians in a future
day, and better (late of the Church, may fee more alike ;
but what I would recomn^end and urge upon you, is to
tike a fair and juft way to vindicate and fupport your
opinions. As forae of your authors upon baptifm have
been charged with dealing unfairly with authors on the
oppofite fide, in making them concede or grant what
they never did. Let me therefore admonifli you to re-
frain from fuch praAices for the future, whether ye be
authors or readers ; never attempt to wreft the fenfe o£
an author, or to turn his meaning to another fenfe than
what he intends. This inflead of bettering, will hurt
your caule, and will lead us to conclude, that it is bad
when falsehood is made ufe of to fupport it ; and ye may
be alTured that we have penetration fufficient to fee into,
and difcover the fault, and inclination enough to make
it manifeft to the eyes of the world, and to turn it to our
own advantage ; therefore be careful to give the author
his due for your own fake as well as his.

2d. I would recommend to you, when ye bring
forward an argument in favour of your opinion, let it
be founded upon the genuine fenfe of Scripture, and do not
wreft it in order to make it fpeak the fenfe ye put upon
it, in order to make it anfwer your purpofc. If ye are
capable of reading the tc;st in the ^original, upon which ye

found your argument "; then carefully enamire what
the original will bear ; hereby ye may come at the fenfe
of the paflage j but if ye cannot do it, then confidcr well
the foregoing, and follovtirg context, and by this means
ye will ccmc at the fenfe of the paflige under confidera-
tion ; and hereby ye fupport your argument, and gairi.
ll.ie viftory over your cppofers. And it is owing to
your miftaking the true fenfe of Scripture.that hath been
the occafion of your lofing fo much in the arguments
ye have made ufe of in the difpute, and given thofc thsit
were opofed to your oppinions, the viftory over you.

3d. I would further recommend to you, to found
fuch arguments as ye may cfTer in fupport of your
opinion upon found reafonirg, which is confiflent with
truth : for faJfe reafcning will rather betray than fupport
your caufe. A fophifm will not fupport but hurt a
caufe, and it is owing to this that your caufe hath fuffer-
sd already,.by puttihg inore into the ccndufion than
■was in the premifcs ; /ind-I Would have you to confidcr,
that thofe perfcns who are of different fentiments from
you upon thofe matters in difpute, know fomething of
found reafoning, and the genuine fenfe of Scripture, and
will turn both to their own advantage. Therefore for
your own fake, and for the fake of truth, and found rea-
fonirg, be carefuj to find out the genuine fenfe of
Scripture, and to rcafon fairly ; and then ye need not
fear your caufe, however powerful your antagonifts may
be :ior truth and found reafoning will prevail and tri-
umph at laft.

4th. Moreover, If yotir arguments in favour of your
opinion be founded upon hiftory, fee that it be authen-
tic or genuine fo that it m.ay be depended upon, other-
wife ye lofc your caufe. What I have reference to is,
what ye have advanced refpefling the introdudion of
Infant Bapiilm into the Church, that it was an -error
which crept into the Church in the fourth century, of
the beginning of the fifth. If this is true, then your
caufe is good 5 but if divers of the chriftian Fathens

211

V'hofe writings can be proved to be genuine, ar^
brought forward, evidencing the contrary to what ye
aflert, then this weakens your caufe, if not wholly
overturns it, which happens to be the cafe in the prefent
difpute ; as a number of the chriftiaa fathers witnets the
contrary to what ye aflert, as hath been fhewn.
Therefore, bring nothing forward but the truth to fup-
port your caufe,

5th, I would farther recommend to you to have more
chriftian charity towards thofe who differ from you
refpe(5ting baptifm, than the generality of you fe'em to
have. You fee they have arguments of^confiderable weight
to offer in fupport of their opinions, though you may
not think them conclufiye* And therefore are intitlcd
to your Chriftian charity, which is an ,excellen: grace,
and (Irongly enforced upon Chriftians, and highly be-
comes them* Therefore I would ftrongly rccommcncl
more chriftian charity, and lefs fpiritual pride, which
would be for your fpiritual good ; and would render
you more agreeable tq (uch chriftians as, may differ from
you in fomc thingsf.

6th. \ would farther recommend to you,Jferioufly ta
confider your ftanding in religioi\. Some of you have
made great profeffions of religion, and arrived ^t great
attainments in grace, and alfo nun^erous converfions of
late have taken place among you. See that thefe things
be real, otherwife they wiH he of no feryice to you, but
miferable difappointment. This much I know about
religion, that it is not an eafy matter to be a real
chriftian ; and fhort of that is of no confequen*.
Therefore look ferioufly to it, that thefe converfions
and profeffed attainments be fuch as will ftand the teft at
the hour of trial, when God will judge the fecrets of men*3
hearts by Jefus Chrift. If not it will be a miferable difap-
pointment to fuch as fuppofed their ftate to be good when
otherwife j then take thefe advices in good part from a
friend, they are found and good you muft allow, and
in them I have been pleading your caufcj as well as my

212

own, and they are not only found 'and good, but alfo
delivered or given in fuch meeknefs as entitles them to
fonie degree of reception and acceptance from you ; as
alfo the treatife itfelf. Ifliall clofc this Poftfcript with
wifhirg you farther knowledge of the truth, and every
thing truly and fpiritually good.

APPENDIX:

IN WHICH THERE IS A CANDID ENQUIRY OR

liXAMINATION OF DIVERS TEXTS, WHICH

THOSE THAT ARE OPPOSED TO IN.

FANT BAPnSM AND SPRINKLING,

THINK MAKE FOR THEM,

A fair and candid Enquiry into divers Texts of Scrip*;

ture, that thofc who are oppofed to Infant Baptifm,
and to Sprinkling, think make for them ; fuch as the
Greek Prepofitions, Eis, Ek, Apo^ and En ; as alfo
the noun Baplifma ; and the verbs Baptizo, and Bapio*
I fhall Jay them before ycu as they lie in order in the
Scriptures, with their divers tranflations, or by what
Englifh word they are rendered.
Firft with refpeft to the prepofuion Eh,
Mathew 2, i, From thecaft f/V to Jerufalem ; Chapter
2, 8, eis to Bethlehem ; verfe 1 1, eis into the Hpufe ;
verfe 12, £/i into their own Country 5 verfe 13, Eit
into Egypt ; verfe 14, els into Egypt ; verfe 20, eis into
the Land of Ifrael ; verfe 21, as into the land of
ifrael j verfe 22, Eis into the parts of Galilee ; verfe 23,
mina City called Nazareth. Chapter 3, 10,' eis into
the fire ; verfe 11, eis into repentance; vei{e 12, eis
into the garden. Chapter 4, 1, eis into the wildernefs j
verfe 5, eis into the Holy city ; verfe 8, eis into an ex-
ceeding high mountain; verk 12, m into Galilee j
verfe 13, eis in Capernaum ; verfe 18, eis into the Seas ^
verfe 24, m throughout all Syria. Chapter 5, i, eir
into a mountain ; verfe 13, eis thenceforth good for no.
thing ; verfe 20, eis into the Kingdom of Heaven ;
Verfe 22, #« of Hell fire; verfe 25, m into prifon ;
verfe 29, eis into Hell; verfe 38, «V into Hell ; 35. eis
by Jeriifalem. Chapter 6, 6, m into thy clofet ; vsrfc
13, eis into temptation ; verfe 26, eis into the fowls of
the air ; fw into barns; verfe 30, eis into the oven,
verfe 34, eis for to-morrow. Chapter 7, 13, eis to
dearudion ; verfe 14, eis into life ; verfe 19, m into
the fire ; verfe 21, eis into the Kingdom of Heaven*
Chapter 8, 4, eis for a teftimony unto them; verfe 5,
e}s into Capernaum ; verfe 12, «j into utter darknpfs j
verfe 14, f;V into Peter's Houfc ; verfe 18, eis into the
cither fide ; verfe 19, came eis to him ; verfe 22, eis into
u (hip ; verfe 28, eis to the other (ide ; eis iiito the
Country; verfe 31, eis into the herd of Swine i verfe

4
^2,eis into the herd of Swire ; verfe33, eis into the Sea ;
eis into the City ; verfe 34, eis to meet him. Chap-
ter 9, I, eis into a ftiip; eis into his own City j
verfe 6^ eis into thine Houle ; verfe 7, went eis into his
Houfe ; verfe 13, eis to repentance ;^ verfe 17, f/V into
old bottles ; eis into new bottles ; verfe 23, eis into the
Rul<r's Ho-ufe ; verfe 26, m ii)t« all that land; verfe
28, m into the Houfe ; verfe 38, eis into his harveft*
Chapter 10, 5, m into the way cf the Gentiles; eis
into any City of the Samaritans, enter ye not ; verfe 9»
f/5 in }cur puifes; verfe 10, eis for y ur journey;
verfe 1 1, eis into whatfoever Town ye enter ; verfe 12,
fis into an Houfe, falute it ; verfe 18, eis for a teftimony
unto them / verfe si, the Brother eis to death / verfe
22, ejs to the end Ihall be faved ; verfe 23, flee eis into
another ; verfe 27, what ye hear eis in the ear ; verfg
41, eis in the name of a Prophet ; eis in the name of
a righteous man. Chapter 11,7} eis into the wHder-
refs to fee ? Chapter 12, 4^ tis into the Houfe of
God ; verfe 9, eis into their Synagogue ; verle 1 1.> eis
into a pit ; verfe 20, eis into victory / verfe 29, enter eis
into aftrong man's Houfe ; verfe 41, eis at the preach-
ing of Jonas ; verfe 44, eis into mine Houfe. Chapter

13, 2, f/J into afhlp; verfe 22, eis among thorns ;
verfe 36, eis in bundles to burn them / eis into my
barn; verfe 33, eis in three meafures of meal ; verfe
36, went (is into the Houfe ; verfe 42, eis into a fur-
nace of fire ; verfe 47, that was call eis into the Sea ; ■
Verse 48, eis into Veffels ; verfe 50, eis into a furnace
cf fire ; verfe 52, infiruded eis into the Kingdom of
Heaven ; verfe 54. ^/-f into his own Country. Chapter

14, 13, «'/ in a defert place; verfe 15, eis ijito the Vil-
lages ; verfe 19, look up eis to Heaven ; verfe 22, to
get eis into a fhip ; eis into the other fide ; verfe 23,
eis into a mountain apart ; verfe 32, eis into the fliip,
the wind ceafed / verfe 35, lent out eis into all that
country. Chapter 15, 1 1, goeth eis into the mouth,
defileth the man; veiife 14, fall eis into the ditch;

▼erfe 17, eis in at the mouth ; els into the belly ; eis
into the draught ; veife 21, eis into the coafts of Tyre
and Sidon ; verfe 29, eis into a mountain, and fat down
there ; verfe 39, went^/i into a fhip ; came eh into the
coaft of Magdala. Chapter i6» 5, eis to the other fide /
verfe 15, came eis intocoafts of Ccefarea ; verfe 21, up
eis to Jerufalem. Chapter 17, i, eis into an high moun-
tain apart. Chapter 17, 15, eis into the fire ; oft «f
into the water ; verfe 22, eis into the hands of finncrs ;
verfe 24, eis to Capernaum ; verfe 27, eis to the Sea^
Chapter 18,3, f/j into the Kingdom of Heaven; verfe
6, believe eis in me ; verfe 8, eis into life ; eis into
eveilaftltig fire ; verfe 9, eis into life ; eis into Hell
fire ; verfe 14, that one eis of thefe little ones fhould not
perifli ; verfe 15, Trefpafs eis againft thee ; verfe 20, eis
in my name j verfe 21, fin eij againft me 5 verfe 29,
fall down eis at his feet ; verfe 30, caft him eis into
prifon. Chapter 19, I, eis into the coafls of Judea ^f
verfe 17, ^// into life; verfe 23, ^zV into the Kingdom
of Heaven j verfe 24, eis into the Kingdom of Heaven.
Chapter 20, I, m into his vineyard; verfe 2f eis into
his vineyard ; verfe 4, go alfo eis into the vineyard »
verfe i7> going up eis to Jerufalem. Chapter 21,1,
eis unto Jerufalem ; ei^ to Bethphage ; verfe lo, eis into
Jerufalem ; verfe I2, eis into the temple of God ; verfe
17, eis into Bethany j verfe i8, eis into the city 5 verfe
19, eis for ever ; verfe 21 eis, into the fea 5 verfe 23, eis
into the temple j verfe 31, eis into the Kingdom o£
God. Chapter 22, 4, come eis into the marriage %
verfe 5, one eis to his farm ; another f/V to his merchan-
dize i verfe 9, eis to the marriage j verfe 10, eis into
the high ways ; verfe 13, caft them eis into utter dark,
nefs ; verfe 16, eis to the perfons of men. Chapter 24,
9, eis to afilifiion ; verfe 13. eis to the end » verfe 14, eis
for a witnefs unto ail nations j verfe 38, eis into the
aik. Chapter 25, i,«J to meet the bridegroom j verfe
% (is to meet him fverfe 10, went eis into the marri-

age J verfe 23, eis into the joy of the Lord ; verfc 3^
fii into utter darknefs ; vcp^c 41, ds into cverlafting
jBre i verfe 46, eis into everlaftirg punlfhment i ejs into
life eternal. Chapter 26, a, Wj la be crucified ; verfe
3, eis into the palace of the High Prieft > verfe 8, eis tc»
what purpofe is this wafte ? verfe 10, iii upon im- ;
Terfc 13, etj for a memorial of her ; verfe i3, eis kno
the city j verfe 28, eis for the remiflionof fin ; veifc* 3q,
m into the mount of Olives i verfe 32, «J into Galli-
Ice ; verfe 36, eis into a place called Gethfamane j verfe
41, eis into temptation -, verfe 45, eis into the hands of
iinners ; verfe 52, m into its place; verfe 6"/, fpit eis in
liisjface j verfe 71, f/'-^ into the porch. Chapter 27, 6,
eis into the treafury ; verfe i o, m for the potter*s field 5
yerfe 27, m into the common hall ; verfe 3©, fpit eis
upon him ; verfe 31, eis to be crucified ; verfe 33, eis
into a place called Golgotha ; verfe 51, eis in twain;
verfe 53, eh into the holy city. Chapter 28, i, eis
towards the firft day of the week j verfe 10^ eis into Ga-
lilee; verfe 11, eis into the city; yerfe 16, eis into
Galilee; eis into a mountain ; verfe 19, baptifing them
eis in the Name of the Father, Son, and Holy Ghoft.

Thus I have endeavored to fhew how often the
Greek prepofition «s is mentioned in the Gofpel ac-
cording to Matthew, and the divers tranflations, by
iR^hich ir is rendered. And we find the exprcfiion to
occur in this Gofpel about two hundred times, as appear
by the mentioned quotations. And is rendered — into,
to, unto, in, for, againft, by, at, on, and towards ; as
may alfo be feen by looking over the Texts aforegoing.
It is rendered— into, about one hundred and thirty-
five tinies — to, twenty-fix — unto, eight — in, fix — for,
four times, and £0 of the reft. I will not affirm that
thefe numbers are pertedlly exa<5t, but will be found to
be nearly fo.

Gofpel according to Mark.

Mark 1,4, m for the remiflion of fins i verfe 9, eis
in Jordan ; verfe 12, eis into the wi Id erneCs ; verfe 14,

eis into Galilee ; verfe 21, cis into Capernaum j verfc 285
eis throughout all the -region round about ; verfe 29, and
be entered eis into the houfe of Simon ; verfe 35, f/'j into
a deferc place ; verfe 38, ^ij into the next Towns ; verf^.
39, eis throughout all Galilee ; verfe 44, ii* for a tefti*
mony towards them ; verfe 45, eis into the city. Chap-
ter 2, i, eis in the houfe ; verfe 1 1, eiz into thine houfe ^
verfe 17, eis to repentance ; verfe 32, eis into old bottles ;
«5 into new bottles ; verfe 26, eis into the houfe of God„
Chapter 3, 1, ^^j into the Synagogue 5 verfe 3, eis in
the inidfV ; verfe 13, eif into a liioijntain ; verfe 1^, eif
into the houfe i verfe 57, aj into the houfs ; verfe 29,
eis againfl the Holy Ghofl. Chapter 4, i, eis }nto ^
£hip ; verfe 7, eis among thorns 5 verfe 8, eij on goo^
ground ; verfe 18, eis among thorns i verfe 35, <«'untc»
the other fide ; verfe 37, eis ^nto the Chip. Chapter 5,
j,«/ unto the other fide; eis into the countt'y of ths
Gadarenes ; verfe 12, eis into the Swine ;«i into them 5
verfe 13^, eif into the Swine ; eis into the Sc5 ; verfe 14,
r/; in the city ', and W/in the country ; verfe 18, eis into
the Chip ; veik 19, eis into thine houfe ; verfe si, </> into
the other fide ; verfe 34, eis in peace ; verfe 38, (is into
the houfe. Chapter 6, i, eis in^ohii oiyD country j
v^rfe 8, ^/r for their journey ; vpfe lo, eis into an
houfe ; verfe 11, cis for a tefiimony againfl them;
verfe 31, eis into a defert place ; verfe 36, eis into a de-
fcrt place ; verfe 36, eis into the country round about /
verfe 4 1 , m to Heaven ; verfe 45, eis into a fhip j £//
into the other fide ; verfe 51, eis into a fhip ; verfe 56,
eis into the Villages. Chapter 7, 15, */; into him ;
verfe 17, w into the houfe; verfe 18, eis into his
man ; verfe 19, eis into his heart; hut eis into the
belly ; eis into the draught ; verfe 24, eis into the
coafls of Tyre ; eis into an hotffe ; verfe 30, eis into the
houfe; verse 34, eis to Heaven. Chapter 8, 3, eis in.
to their own houfes ; verfe 10, eis into a fhip ; eis inta
the parts of Dalmanutha ; verfe 13, eis into a fhip ; eis
to the other fide ; verfe 19* eis asiong five thoufand >

Verie 20) els amorgfour thouranci ; vcrfe 22, eis to, Beth*
faida j vcrfe 23, eis on his eyes ; verfe 26, eis into his
.houfe ; eis into the town ; verfe 27, ^rj into the
• towns of Ccefarea Phillppi. Chapter 9, 2, eis into an
exceedirg high mountain ; verfe 22j eis into the fire
and oft ; eis into the water j verfe 25* eis into him ;
verfe 28, eis into the houfe ; verfe 31, eis into the
hands of man; verfe ^^^ m into Capernaum; verfe
42, win me ; eis Into thefea ; verfe 43. eis into life ;
eis into hell ^eis into ths fire that fhali never be quench-
ed ; verfe 45, eis into hfe halt ; eis into hell i eis into the
fire that fhali never be quenched ; verfe 47, eis into t|ic
kingdom of God ; eis into h^sll fire. Chapter 10, i,
eif into the cd^lIs of Jadea ; verfe 1 5, eis therein;
verfe 17, eis into the way; verfe 23, eis into the
Kipgdcmof God ; verfe 25^ eis into the Kingdom of
God ; verfe 32, eis to Jerufalem ; verfe 46, ^// to Je-
rico. Chapter 1 1, T,<f/J to Jerufalem; eis unto Beih-
phagc ; verfe 2, m into the village; eis into it i verfe
8, eis in the way ; eis in the way ; eis in the way ;
verfe 1 1, eis into Jerufalem ; eis into the temple ; eii into
Bethany ; verfe 15, lis to Jerufalem ; eis into the tem-
ple ; veife 23, eis into the fea ; vcrie 27, eis to Jerufa-
lem. Chapter 12, 41, f/^ into the treafury; verfe 43,
y}s into the treafury. Chapter 13, 3, m upon the
mount of Olives ; vcrfe 9, dJ to the council ; and eis
in the fynagogues ; ets for a teflimony againft them ;
verfe 10, et's among all nations ; verfe 12, eis to death ;
verfe 13, eii to the end j verfe i^^cis to the mountains ;
verfe i5,-r/jinto the houfe ; verfe 16, eis in the field.
Chapter 1*4, 8> eis to the burying ; verfe 9, eis through-
out the whole world ; eis for a memorial of her ; verfe
12,^ f'S into the city . verfe 16, eis into the city j vcrfe
2 0, (is in the difh ; verfe 26, eis into the- mount of
Olive^i ; verfe 28, eis into Galilee j verfe 32, eis into a
place called Gethfemane ; verfe 38, r/V into temptation j
verfe 41, eis into the hands of finncrs ; vcrfe 54, eis into
the palace of the High Pricfl > verie 60,^/5 in the midil

of thctii i verfe 68, eis into the porch. Chapter 15, 58,
eis in two; vexfe 41, eis^ unto Jeruraleroi. Chapter 16,
5, «■/ into the Sepulchre ; verfe 7, eis into Galilee ;
verfe 12, m into the country; verfe 15, eis into all
the world / verfe 19, eis into Heaven.

Thus I have collected the divers Texts wherein the
Greek prepofition eis is to be found in the Gofpel accor-
ding to thfEvangelifl Mai k, which is to be found about one
hundred and forty-four times, ninety times it is rendered
into— feventcen times rendered in*— fifteen times to- —
fix times unto — five times throughoui-^four times
rendered for — it is alfo rendered— on, upon, againft,
and therein.

Luke I, g,eis into the Temple of the Lord ; verfe
20, eis in their feafon ; verfe 23, eis into his own
hcufe ; verfe 26, eis unto a city of Galilee named Na-
zareth ; verfe 33, eis for ever ; verfe 39, eis into the
hill country / eis into a city of Judah j verse 40, eis into
the houle of Zacharias ; verfe 44, eis in my ears ; verfe
55, eis for ever y verfe ^6, eis to her own houfe j verfe
79, eis into the way of peace. Chapter 2, 3, eis into
his own city ; verfe 4, eis into Judea ; eis into the city
of David; verfe 15, eis into Heaven; verfe 22, ^/j to
Jerufalem ; verfe 27, eis into the Temple ; verfe 28,
eis in his arms j verfe ^2^ eis to enlighten the Gen-
tiles ; verfe 34, eis for the fall and raifing again of
many ; eis for a fign that fkall be fpcken againft ; verfe
39, eis into Galilee ; ei' into their own city ; verfe
42, eis to Jerufalem ; verfe 45, eis to Jerufalem,
Verfe 51, eis into Nazareth. Chapter 3, 3, eis into all
the country about Jordan ; eis for the forgivenefs of
fins; verfe 9, «V into the fire; verfe 17, ets into the
garner. Chapter 4, i, eis into wildernefs ; vcife 5,
tis into an high mountain ; verfe 9, eis to Jerufalem ;
verfe 14, eis io Galilee; verfe 16, eis to Nazareth ; tftf
into the Synagogue ; verfe 26, eis unto Sarepta ; verfe
31* eis to Capernaum ; verfe ^s, eis in the midft }

E e

'vcrfe 37, eis into every place j verfe 38, cis into Simon%
Koufe ; verfe 42, eis into a defcrt place ; verfe 43, eis
for that I am fent. Chapter 5, 3, eis into one of the
Clips i verfe 4, f/j into the deep ;* eis for a draught ;
verfe 14, eis for a. teftimony unto them; veife 17, eis
to heal tbem ; verfe 24, eis into thine houfe. Chap-
ter 5, 25, eis into his houfe; verfe 32, ^« to repen-
tance; verfe 37, eis into old" bottles; verfe 38, eis
into new bottle?* C^upter 6, 4, eis into the houfe of
God ; verfe 6, eis into the Syragogue ; vcife 8, eis in
the midft ; verle 12, Wj into the mountain to pray ;
verfe 20, eis on his Difciples ; verfe 38, eis into your
bofom ; verfe 39^ cis into the ditch. Chapter 7, i, et's
in the audience of the people ; eis into Capernaum ;
verfe 10, eis to the houfe ; verfe 1 1, eis into the city ;
vcrfQ 14., eh into the wiidemefs; verfe 30, ^/j agarft
thcmfelves ; verfe 36, eis into the Pharifees' houfe ;
vcTie 44, eis into thine hcufe j Chapter 8, 14. eis among
thorns ; verfe 17, eis into light ; verfe 22, eis into a fhip ;
iis unto the other fide of the lake ; v&de 23, eis upon
the lake ; verfe 26, «J at the country of the Gadarenes j
verfe £9, eis into the wildernefs i verfe 3c, eis into
bim ; verfe 31, ^/j into the deep; verfe 32, eis into
them i verfe 33, ^/i^ into the fwine > f/j into the lake ;
verfe 34, eis in the city j eis in the country ;- verfe 37,
eis into the fliip ; verfe 39, eis into thine hoUfe ; verfe
41, eis into the houle; yeife 48, go eis in peace;
veife 51, eis into the houfe. Chapter 9, 3, eis for your
journey ; verfe 4, ye enter eis into there abide ; verfe
10, eis into a defart place ;'Verfe 12, eis into the towns j
verfe 13, eis ior all this people ; verfe 18, eis to hea-
ven ; verfe 28, e/^ into a mountiiin to pray j verfe
34, eis into the cloud j verfe 4 s ^^s into your ears ;
eis into your ears ; eis into the hands of men ; verfe 51,
eis to jerufalem i verfe 52* eis into a village of the
Samaritans ; verfe 53,^/^ to Jerufalem ; verle ^6, eis to
another village j verie 61, eis at n.y hcu(e ; verfe 62 tis
for the Kingdom of Gocl. Chapter 10, i, W^ into every

city ; verfc 2, ets into his harvefl j verfc ^ 5, f/s inta,
vhatfoever houfeye enter ; verfe 7, not from houfe ei*
to houfe ; vcrfe 8, e^s into whatfoever city ye entei ;
eis into the ftrects ; verfe 30, ex's to Jericho ; verfe 34, ets
into an inn ; verfe 36, «s among thorns; verfe 38, eis
into a certain vilhge / Chapter 1 1, 4> eis into tempta-
tion ; verfe 7, wJ in bed ; verfe 24, f/j into my hoyfe /
verfe 32, m at the preaching of Jonas j verfe 33, eis
in a fecret place ; verfe 491 eis to them. Chapter 1 2,
5, eis into hell ; verie 10, magainft the Son of ruin i eis
againft the Holy Ghoft ; verfe 19, eis for many y^ars ',
verfe 21, eis toivards God ; verfe 28, eis into the oven ;
vcrfe 49. eis on earth ; verfe 58, ^/V into prifon. Chapter
13, 9. tfs in future ; verfe i^.eis into his garden ; eis into
a great tree ; verfe 21, eis in three mealures of meal;
verfe 22, eis towards Jerufalem. Chapter 14, i, eis
into the houfe ; verfe 5, eis into a pit •, verfe 8, eis to
a wedding ; eis in the loweft room ; verfe 21, eis .into
the ftreetsj verfe 23, f /J into the high, ways i verfe 3.1,
eis to war with another King j verfe 7^y eis for the land /
eis for the dung hill. Chapter 15, 6, eis into his
houfe J verfe 13, eis intq a far country j verfe 15, eis
into his fields to feed fwine j verfe 17, eis to himfelf j
verfe 18, eis againft Heaven and before thee jveife 22,
eis on his hand and fhoes ; eis on his feet. Chapter
16, 4, eis into their houfes ; verfe 8, eis in their genera-
tion jverfs 16, eis into it; verfe 22, eis into Abra-
ham*s bofom ; verfe 27, eis to my Father's houfe /
verfe 28, «'J into this pla<:e of torments. Chapter 17,
2, eis into thefea; verfe 3, ^'/'j againft thee; verfe 4,
e/J againft thee feven times in a day; verfe 11, eis
to Jerufalem j verfe 12, m into a certain village ;
verfe 14, eis into the other part of Heaven ; verfe 27,
eis into the ark. Chapter 18, 5, eis in the end fhe
weary me ; verfe 10, eis into the temple to pray ;
vcrfe 13, eis to Heaven ; verfe 14, eis into his
houfe ; verfe iy,eis mio it j verfe 24, eis into the
Kingdom of God ; verfe 25, eis into the King-

ido'm of God ; verfe 31, eis to Jerufaltfm ; verfe
35, f/j unto Jericho, Chapter 19, 12, eis into a far
c(untry; verfe 28, eis to Jerufalem s verfe 29, eis to
Bethphagc ; verfe ;^o, eis into the village ; verfe 45,
eis into the temple. Chapter 20, 17, aj into the head
of the corner. Chapter 21, 1, eis into the Treafury ;
verfe 4, f/J into the cfFerings of God; verfe 12, eis
to the Synagrgues ; verfe 131 ets for a teftiniony ; verfe
14, eis in ycur hearts j verfe 21, eis into the moun-
tains ; eis into it ; verfe 24, eis into all nations ;
Verfe ^^y^ eis in the mount. Chapter 22, eis into Ju-
das ; verfe 10, eis into the city ; eis into the hciufe ;
verfe 19, eis in remembrance of me j verfe 33, eis into
priliin i eis into death j verfe 39, eis to the mount of
Olives ; verfe 4q, eis into temptation ; verfe 46, eis into
temptation ; verfe 54, eis into the houfe ; verfe 65, fit
ag?iiiift him; verfe 66, eis into their council. Chapter
23. 19. eis into prifon ; verfe 25, f/j into prifon ; verfe-
46, ets into thine hands I commend my fpirit. Chap-
ter 24 5. eis to the earth yveife 7, eis into the hands
of fi'iful men 3 verfe 13, eis to a village called Emmaus /
verfe 30, eis to be condemned j verfe 26, eis into his
Glory ; vtrfe 28, eis unto a village ; verfe 33, eis to
Jerufalem ; vei fc 47, eis among all nations ; verfe 50,
eis to Bethany ; verfe 51, eis into Heaven ; verfe 52,
«, to Jerufalem with great Joy.

Thus I have collcded the many Texts where we
meet with the Greek Prepofition eis in the Gofpel ac-
cording to Luke, with its various Tranflations, In this
Gt'fpel it occurs about two hundred and nine limes, and
is rendered — into, one hundred and fifteen times — to,
thirty lis — in, nineteen — for, fourteen — unto, five—
on, four — againfl, five — ramong, fix — at, four times—
upon, once — towards twice. This nearly, I will not
iay perfectly, exacV.

John I, 7, tf/i for a witnefs /verfe 9, eis in^o the
world i verle 12, eis on his name j verfe 18, eis in the
bofom of the Father i verfe 44, eis into Gaiilee. Chap.

tfr 2, 2, fh to the manage; verf.- ii, eti rr h'm
verfe 12, eis to Capernaum •, verfe 13. eis fo Jerufa-
lem ; verfe 2^> eis in his nan-.e. Chapter 3, 4. fis into
his Mother's Worrb ; vcrfe 5, ^/j into the K rgdt ni o
God ; verfe 13, eis into Heaven ; verfe 15, e^s in him f
verfe 17, m into the world ; veife 18, eis on him ; veife
ig^as into the wcild ; verfe 22, cis iito the land of
Jud^a / verfe 24, leis into pr'fon ; vcrfe 36, ^-Z^ on the
Son hath everlailing life. Chi^pter 4, 5, eis to a city
of Samaria ; verfe 8, eis into the city; verfe 14, eis into
life eternal ; verfe 28, ffjf into the city j verfe 7^6^ eis
into life eternal ; veife 38, eis into their labtmrs ;
verfe 39 eis rn hirn ; verfe 43, eis \n*o Galilee /
vcrfe 45, ^\f into Galilee; verfe 47, eij into Galilee;
verfe 54, eis into Galilee. Chapter 5, i. eis to Jeru-
falem j verfe y, eis into the p<)( 1 ; verfe 24,. eis into
jui^gment ; munrolife; verfe 29 eis unto the Refur-
recliun of life ; f/'j unto the Refurrt<flion of Damna-
tion ; verfe 45, eis in v.h«'m ye truft. Chapter 6, 3,
tis into a mountain ; verfe 9, <?/> prrong fo many /
verfe 14 ^'/^ into the vi'orld ; verfe 15, ^/i into a
mountain alone; verie 17, tf/j into a fh'p ; eis into
Capernaum ; ver^e 21^ eis iutothefh'p ; verfe 22, eis
into the boat ; verfe 24, eis into a fliip ; eis to Ca-
pernaum ; vari'e 27, eis into everladirg liic ; verfe 29,
eis on him whom he hath fent ; verfe 2,5- ^^^ on me ;
Verfe 40, eis on him; verfe 47, eis en n.e ; verfe 51,
Wi for ever ; verfe 58, eis for ever. Chapter 7, 3. ^/V
into Judea ; verfe 5, m in him ; verfe 8, eis unto this
feafl: • eis unto this feaft ; verfe 10, eif unto this
feaft. Chapter 7, 14, eis into the Temple; verfe 31,
eis on him ; verfe 35, eis into the difpcr fed among
the Gentiles ; verfe 38, eis on him ; verfe 39, eis on
him; verfe 48, eis on him ; veife 53, eis into his
own houfe. Chapter 8, i, eis unto the mountain o£
Olives ; verfe 2, eis irito the Temple ; verfe 6, eis on
the ground j verfe 26, eis to the world j verfe 30, «is

on Mm ; verfc 35, ^/V for ever ;m for erer. Chap*
tcr 9, 7, eis in the pool of Siloam ; verle it, eis to
the pool (fSrloam i verfe 25*^" ^" him; verfe 39,
fis for judgment i am I come eis into this world. Chap-
ter 10, I, eis into the (heep fold ; verfe 36, «j into
the world / verfe 40, eis into the phce where John at
firft baptifed ; verfe 42, ei* on him there. Chapter 11,
7, eis into Jadea again j verfe 25, a/ in me ; verfe 26,
tf/J in me / eis for ever ; verfe 27, ^/f into the world j
verfe 30, eis inro the town ; verfe 31, eis to the grave ;
vcrfc 32, eis at his feet / verfe 38, eis to the grave i
Veife 45, tf// on him ; verfe 52, «i into one the Chil-
dren I t Qud ; veri-e 54, eis into the country ; eis into
a city called Ephraim ; verfe ^^^ eis to Jerufalem ;
vc^c 56, eis to the teaft. Chapter 12, 1, eis into
Bethauy / verfe 7, eis againft the day of my burying ;
Vfrfe 1 1, eis on Jefus ; verfe 12, eis to the feaft ; eis to
Jerufalem ;verfe 24, «jinto the ground ; verfe 25 eis
Unto eternal life / verfc 27, eis into this hour ; verfe
34, eis fur ever ; verfc 36, eis in the light ; verfe ^y, eis
on him ; vcrfc 42, eis on him ; verfe 44, eis on me ; eis on
him that fent me } verfe 46, eif into the world ; eis on me.
Chapter 13, i, eis to the end ; verfe 2, eis into the
lieart of Judas ; verfe 3, eis into his hands j verfe 5, eis
into a bafon ; verfe 22, eis on one another ; verfe 27^
fis into him ; verfe 29, ets againft the feaft. Cliap-
tpr 14, i^gis in God / eis in me ; verfe 1 2, f*// on me ;
veife 1 6. tf/J f or ever. Chapter 15, 6, eis into the fire.
Chapter 161 9. w on me / ver(e 13, eis into all truth ;
veilc 2Q, tfij into joy; verfe 21, m into the world;
verfc 28, eis intotke world ; verfe 32, eis to his own ;
Chapter 17* 1, eis to Heaven and faid ; verfe iS, eis
into the world leis int^ the world ; verfe 20, eiS on me ;
verle 23, eis in one. Chapter 18, 1, eis into the which
he enteied • verfe 1 1, eis into the {heath ; verfe 15, eis
into the paLce of the High Prieft *, verfe 2^. eis into the
hall at Judgmemt j c^i i|[KQ the Judgment ; verfe 37, eis
to this end was I born ; ei-^ for this caul'e came I eis into

»5

the wr>rld. Chapter 4g, g, eh Into the Judgment hall-;
verfc 13, m in a phcc called the pavement ; ver(e 1 7>
eis into a pi ice called the place of a fcull ; verfe 517,
eis unto his owa home ; verfe 37, eis on him whom
they have pierce J. Chapter 20, 1, eii unto the SepuU
chrc ; verfe 3, came to the Sepulchre ; verfc 4, eis to
the Sepulchre j verfe 6» eis into the Sepulchre ; verfe 7,
eis in a place bj' itfelf ; verfe 8, eis to the Sepulchre ;
verfe II, eis into the Sepulchre $ verfe 191 eis in the
midfl ; verfe 25, eis into the print of the nails ; eis into
his fide ; verfe 26, eis in the midft ; verfe 27, eis into
my fide. Chapter 21, 3, eis on the fhore / verfe 6, eis
on the right fide ; verfe 7, eis into the fea ; yerfe 9, «jf
to land i verfe 23, eis among the B re hren.

Thus I have coHeded the m jft of the places wherein
the Greek Prepofition eis occurs in the Gjfp^I accor-
ding to John, with its divers Tranflitions, and we meet
with it in this Evangelill ab )ut one hundred aai feventy
times, and is rendered— into, fw*v«nty-three times — < q,
thirty-four-r»to> twenty — in, feventeen-— unto, fifteen
times — ten times for. It is alfo rendered — among,
againft, and ?t a- few times.

Acts I, 10, eis towards Heaven / verfe 11, eis into
Heaven ; eis into Heaven ; eis into Heaven ; verfe 1 2,
eis into Jerufalem ; verfe 13, eis into an upper room ;
verfe 26, eis into his own place. Chapter 2, 6, e^s
in his own language ; verfe 20, eis into darknefs ;
eis into blood j verfe 22, eis among you ; verfe 25, eis
concerning him ; verfe 27, eis in heil ; verfe 31, eis in
hell ; verfe 34, ^/j into Heaven ; verfe 38, eis for the rc-
mifii.^n of fins. Chapter 3,1, f/s into the Temple / verfe
2, eis into the Temple ; verfe 3, eis into the Temple ;
verfe 4, eis on him ; eis on us ; veife 8, eis into the
Tempie. Chapter 4, 3, eis \n hold ; eis unto the next
rfay ; verfe 5, eis at J-rufileii) ; verfe 1 1, eis for a head
of the corner ; verfe 17, eis among the people ; verfc
30, «x to heal. Chapter 5, 16, ^ri unto Jerufalem ;
yerfe 2 it eis into the Temple j tf'j iiUo the prifon tQ

liavc them brnught ; Terfc 36, m to nought. Chap.
tcr 6, I L, eis againfl Moles and againft God ; verfe 12,
eis into the council i verfe 15 eis on hinfi. Chapter
7, 3, tf/V into the lard that I fhall give thee ; verle 4,
eis into this land ; veife 5, 4is for a p( (Teflion ; verfe g,
ei^ into Fgypt ; verfe 16, ets into Scchem ; ve'Jc
17, f/j into Egypt; verfe 21, f/j for her Son;
verfe 34, eis irto Eg) pt ; vnfe 39, f/V into Egypt;
Veife S3->^^^ ^Y ^^^ dilpofiiion of Angels ; verfe 55, e'S
to Heaven. Chapter 8- 3. (is iiito prifon ; verfe 5,
f/'j into the city rf Samaria ; ve/fe 16. m in the narrie
of Jefus ; ve)fe 25 it's to J^:rt-fakm ; veife 26, <?iJ into
Gaza; verfe 27, <?'/ to JciUlaltO) ; verfe t^S, fis into
the water ; vcife 40, eis into /.z -tUb ; eis to Cclii-
rea. Chapter 9, 1, eis againft the Dlfciples of cuf
Lord ; verfe 2, eis unto Jerufalem ; vei fe 6, eis into the
city; veife 8, eis to Damafcus ; verfe 17, ^/j into
the hi.ufe ; verfe 26. f/5 to Jerufalem ; veifc 30,
Wf to Cefarea j ^ij to Tarfus ; verfe 39, eis into an up-
per chamber. Chapter 10, 4, eis for a memorial be-
fore God ; verfe 5. m to Joppa, veife 8, eis to Joppa ;
Verfe- 22, f/V into his houfe j verfe 24, eis into Cefa-
r*a; verfe 32, ^J to Joppa. Chapter 11, 2, ^/j to Je*
rufalem ; verle 12^ eis into the man's houfe ; veifc 13,
eis to Joppa, verfe 18, f /J unto life ; verfe 20, eis to
Antioch ; verfe 22, eis unto the ears of the Church;
v«rfc 25) eis to Tarfus ; eis into Antioch ; verfe ly, eis
unto Antioch. Chapter 12, 4^ eis into prifon j verfe
lOt eis into the city ; verfe iy,tis intoanf>ther place ;
Verfe 19, eis to Cefarea. Chapter 13, 2, eis for the work
^R'hereunto I have called them ; verfe 4, eis unto Selu-
cia J eis to Cyprus; verfe 9, eis upon him ; verfe 13,
eis to Perga ; etj to Jerufalem ; verfe 14, eij to Antioch ;
eis into the Synagogue ; verfe 22, ei^ to be their King ;
verfe 29. eis in a Sepulchre ; verfe 31, eis to Jerufa-
lem ; verfe 46, eij to the Gentiles ; verfe 47, eis cA the
Geniilcs ; eis for Salvation to the ends of the earth i
verfe 48, eis to eternal life bclisved. Chapter 14, i>

iis Into the S'ynagogve ; verfe 6. eis unto Lyfira ; verfc
"14, f^'j in amiVng the people ; \'eric so, m into the
city ; eis ro Derbe ; verfe 21, (?/■? o Lyftra ; verfe 22. w
into the Kincrdom of God ; verle 23, eis on whom
they had believed; verfe 24, eis into Pamphilea;'
verfe 25, f /J into Atralia /verfe 26, ff.' into Antioch ;
is for the work which they had fulfilled. Chapter 15,
2, WJ to Jcrufalfin ; verfe 4, as to Jcrulalem; vcife 22,
€}^ to Antioch ; verfe 30, eh to Antioch j verfe 38,
ti^ to the work ;, verfe 39. eis unto Cyprus. Chapter
16, I, eis into Derbe » vcrf^e Z, eis to Troas. ; vcrfc
9, eis \tAo Macedonia ; verfe 10, eis into Maced(*nia ;
verfe 11, eis to Samothrifia j ver,(e i2> eis to Phil-
lippc ; verfe 1$ eif into my houfe ; verfe 16, m to
prayer ; verfe 19, eis into the marketplace ; verfe 23,
eis into the prifon ; verfe 24, eis in the flocks j eir
into the inner prilon ; verfe 34, eis into his houfe ; verfe
37, eU into prifon ; verfe 40, eis into the houfe of
Lydia. Chapter 17, i, ^/j to Ihcffalonica ; verfe 5^
eis to thepeojjie J verfe xo^eis into Berfea ; ^/j into the
iSynagogue ; veife 21, eis into nothing elfc. Chapter
i3, I, eis into Corinth; verfe 6, fij unto tic Gen-
tiles; verfe "j. eis \v\KOs 2. certain houfe; yzrio 18, eis
into Syria j verfe 19, eis to Fphefus ; verfe 21, eis in Jc-
rufaiem ; verfe 22, eis at Cefiria ; elf to Antioch ^
verfe 24, m to Ephefus ; verfe 27, eis into Achaia»
Chapter 19, i, f/s to Ephefus ; verfe 3, ^?J into what
ucrc ye baptifed ; eis into John's baptifm ; verfe 4, eis
on him who fliouid come after him ; eis on Jefus Chrift^
Chapter 19, 5, ei% in the name of the Lord jefus %
vevfe 8, eis into the Synagogue; verfe 21, ^-^'J folr
Jerufalem ; verfe 22. «^ into Macedonia; its in Afia ^
verfe 27, eis to be fet at nought ; verfe 29. eis into the
Theatre ; verfe 30, m unto the people ; veife 31, ds
into the theatre ; Clmpter 20, i, eis into Macedonia;
verfe 2, eis into Greece ; verfe 3, eis into Syria ; verfe
^^f/5toTroa3 ; verfe 13- eis unto Aflos ; yerfc 14, eis

at Aflos ; iis to Mitylene ; verfe 15, eU at Samos ;
its to Milerus j verfe 16, tis at Jerulalcm ; verfc 17,
(if to Ephefus ; verfe 18, ei^ into Afia ; verfe 21, eis
towards God ; eis towards our Lord Jelui Chrift ; verfc
a2, */i unto Jerufalem ; verfe 29, eis among you ;
verfe 38, f/V into the fhip. Chapter 21, 1, ^/; unto
Coos ; munto Rhodes ; eis unto Fatara ; verie 2, eis
untoPhenicia ; verle 3, eis into Syria ; eis at Tyre;
verfe 4, eis to Jerufalem ; verfe 6, eis into the (hip ;
verfe 7, eis to Ptolemais j W/ unto Cefarea ; eis into the
houlc J verfe 11, ^;J into the hands of the Gentiles j
verfe 12, eis to Jerufalem j verfc 13, eis at Jerufalem ;
verfe 15. eis to JtMufalem ; verfe 17, eis to Jerufalem j
verfe 26, m into the Temple; verfc 28, eis into the
Temple ; verfe 29, eis into the Temple ; verfe 37, eis
into the Temple or Caftle i verfe 38, eis into the wil-
dcrnefs. Chapter 22, 4, eis into prifon j verfe 5, eis
to Damafcus ; eis unto Jerufalem ; verfe 7, eis'iuio the
ground ; verfe le, eis into Damafcus; verie 13, eis
upon him ; verfe 17, mto Jerufalem > verfe 21, m unto
the Gentiles, verfe 23, eis into the air i verii 24, eh
into the Caftle ; verfc 30, eis before them. Chapter
23, 10, eis into the Caftle ; veife 11, eis in Jerufalem ;
eis at Rome ; verfe 16, eis into the Caftle i verfe 20, eis
into the Council ; verfe 28, eis into their Council ; verfe
31, eis to Antipatris / verfe 32, eis to the Caftle;
verfe 33, m to Cefarea. Chapter 24, 15, eis towards
God / verfe 17, eis to my nation j \er(e 24, eis io
Chrift. Chapter 25, I, f/J to Jerufalem; verfe 31 eis
to Jerufalem ; vcrte 6, eis unto Cetarca ; verfe 8, eis
againft the IdW ; eis againft the Temple ; eis againft:
Cscfar } verle 9. t:S to Jfiulaicm ; verle 13. eiS to Ce-
farea ; verfc 15, eit at Jeiulalem ; verfc 16, eis to die ;
verfc 20, eis to JcrulHiem j verle 21, eis unto the
heaimg of Aguftus j verfe 22, eis into the place of hear-
ing. Chapter 26, 7, eis unto which promifs ; verfc
II, r/J unto tlrange Cities ; verfe i2i-mto Damafcus;
vrrfc 14, eis to the earth ; verfe 17, eis unto whom now

»9

I fend you; verfc i8, els to light ;m in me ,' verfet
20, m through every coaft. Chapter 27, i, eis intci
Italy i verfe 3, eis at Sidon ; veric 5* gis to Myra ;
verfe 6, eis into Italy ; eis therein ; verfe 8, eis into
a place called the fair Haven ; verfe 12, m to Phe-
nice ; verfc 17, eis into the quicklands ; veifc sg, eis
upon a rock ; verfe 30, eii into the fea ; verfe 3S. ei^
into the lea ; verfe 39, ^w into which ; verfe 40. eis in-
to the fea j ^/.s towards the fliore ; verfc 41, eis into a
place where two feas m«t. Chapter 28, 5, eif ii^to the
fire / verfe 12, eis at Syracufe ; vcrie 13, eis to R!ie*
gium ; eis to Puteoli ; verfe 14, eis towards Rome;
verfe 16, ets to Rome; verfe 17. eis into the hands of
the Romans ; verfe 23, eis into his lodgings.

Thus I have collecled the different Texts wherein we
meet with the Greek Prepoiition eis in the A6ls of the
Apoftles, with iis various Trinflaiions, and w« find it
to occur about two hundred and feventy-two times —
feventy-fight times it is rendered into — -to, fixty fcven
—unto, thirty — in, eleven — towards, fix — on, fix—
againft, five — at, eleven times — for> feven times — a-
mong, twice— therein, once — upon, once — concern-
ing, once — by, once — from, once — of> once — before.
Once — and througbotit, once. — Thefe, nearly the
number of tinjcs, with its divers Tranflitions,

Romans i, i, eis to the Gofpel of God; verfe 5> «V
for obedience ; verfe 11. eis to the end ; verfe {S, eir
unto S.ilvation ; verfe ly^eis to faith i verfe 24 eis to
difhonour ; verfe 25, eis for ever ;ver/e 26 its unto vile
affedions ; verfe 27, eis towards another ; verfe 28, eis
to a reprobate mind. Chapter 2. 4 eis to repentance ;
verse 26, #/.r for circumcifi )n. Chapter 3 7, eis unto
his glory ; verfe 22, eis unto all ; verfe 25 eis for the
rc'iiuflion of fins. Chapter 4, 3, eis for righteoufnefs ;
verlej,^// for righteoufnefs ; verfe9,«V for rig'iteoufnefs ;
verfc 22, eis for righteoufnefs. Chapter 5, 2, eis into
this grace ; verfe 12, eis into the world ; ets upon all
men ; verfc i5,#/i unto many i verfe 16, eis to condcm-

nation ; vcrfe 18, eh' upon all men ; elf upon all men ;
^/j unto juftification ; veife 21, eis unto eternal lifi?.
Chapter 6, 3, m into Jefus Chri'il ; eis into his death ;
verfe 4, eis into death ; verfb 16, eis into death ; eis
unto righteoufncfs ; verfc 17, m unto you; verfe 19,
f/i unto iniquity i W.^ unto holinefs. Chapter 7, 10 eis
to life ; #/j unto death. Chapter 3, 7, eis againft God ;
vcrfe 15, eis to fear ; verfe 18, eis in us ; verfe 21, eis
into the glorious liberty ©f the children of God ; verfe
28, Wi for good. Chapter 9, 8, m for the feed ; verfe
37, f/5 for this fame purpufe ; verfe 21, eis unto ho-
nour ; eis unto difhonour ; verfe ai^eis lo deftruclion ;
vcrfe 2^, eis to glory ; vcrfe 31, eis to the law. Chap^
ter 10. 4, eis for righteoufneis ; verfe 7,^/5 into the
depth J verfe 6. eis into Heaven ; vcrfe 1*0, eis unto
rightcouftncls ; eis unto falvation ; verfe 12, tf/j unto
all ; verfe i4,f/jin whom ; verfe 18, eis into all the
earth ; eis unto the end of the world / verfe 24, eis
into a good (<live tree. Chapter 12, 10, eis towards an-
oth-ir; eis upon th'.s very thing. Chapter 15, 2, eis for
good ; verfe 4, eis for our learning j verfe 7, eis to
the glory of God j verfe i6>eisto the Gentiles; \crk
24, eis into SpaiB ; vcrfe 25, eis unto Jerufalem / verfe
26, eis for the poor faints ; verfe 28, eis into Spain ;
vcrfe 31, m for Jerulalem. Chapter 16, eis URto
Chrifl ; verfe 6, eis on us; vcrfe 19, eis unto all men ;
eis unto that which is good ; eis concerning that which
is evil.

Thus I have collected the different Texts wherein we
meet with the Greek Prcpcfition eis in the Epilllc to the
Romans, and there we find it about feventy-five times,
with its divers Tranflations, and it is rendered, twenty-
two times unto — twelve, to — into, about twelve times—
for, fifteen timcs-^— towards, twice — uponj thrice.-;— Be-
sides fome others, this, nearly the number.

ifi Corinthians, i^g.eis unto the fcllowmip of his
Son ; verfe 13, eis in the nsme of Paul » verfe 15, eis ia.
myc^iTn r.ame. Chapter '2, 7, «V to cur glory. Chapter

4, 6, tis to myfelf. Chapter 5, 5, m for the defi:ru(?lion
of the flefli. Chapter 6, 18, eis againft his own foul or
body- Chapter 8, 6, eis in him ; verfe 10, eis to idols ;
verfe 12, f/i againft the Brethren; eis againft Chr'ft.
Chapter 10, 2, eis unto Mofes ; verfe 3 1, eis to the Glo-
ry of God, Chapter 1 1, 17, eis for the belter ; eis for
the worle; verfe 2^, eis of me ; verfe 34 eh to con-
dennnarion. Chapter 12, 13, w into one body ; «j in-
to one fpirir. Chapter 14,8, eis to the battle ; verfe 9,
eis into the air ; verfe 22, eis for a fign ; verfe 36, eis
unto you only. Chapter 15, 10, eis upon me ; verfe
54, ^/j in vidlory. Chapter 16, 1, eis for the Saints;
verfe 3, eis unto Jerufalem.

Thus I have collecled the divers Texts, wherein we
meet with the Greek Prepofition eis in the firft Epiftle
to the Corinthians, and there we find it about twenty
feven times with its various tranflations : and is rendered
unto, four times ; to, fix ; into, three ; for, four 5 and
in» about five times, &c.

2d Corinthians, i, 5, eis in us ; verfe 10, eis in whom ;
verfe 11, eis upon ; verfe 16, eis into Macedonia ; eis to-
wards Judea ; verfe 21, ets in Chrift ; verfe 23, eis unto
Corinth. Chapter 2, 4, eis unto you ; verfe 8, eis towards
him ; verfe 9, eis to this end ; eis in all things j verfe 1 2,
eis to Troas ; verfe 13, eis into Macedonia ; verfe
16, eis unto death ; eis unto life. Chapter 3, 13,
eis to the end ; eis to glory. Chapter 4, 11, «j un-
to death ; verfe 15, ei^ to the glory of God. Chapter

5, 5, eis for the felf fame thing. Chapter 6, i, eis m
vain. Chapter 7, 5, eis into Macedonia; verfe 9^ eis to
repentance ; verfe i o, eis to falvation ; verfe 1 5, eis to-
wards you. Chapter 8, 2, eis unto the riches of their
liberality ; verfe 4, eis to the faints ; eis in you ; verfe 14,
eis for your want ; verfe 22, eis in you ; verfe 23, eis
concerning you. Chapter 9, 1, eis to the faints j verfe
^i eis unto you ; verfe 8, eis toward you ; eis to every
good work ^ Terfe 10, eis to the fower; verfe 9, eis for»

H h

"?2

ever; vcrfeii, m to all bountifulnefs ; verfe 13, eis
uuto the Gofpel of Chrift ; eis unro them ; eis unto all.
Chapter 10, i, eis towards you ; verfe 5, eis to the obedi-
eace of Chrift » v^i^rie 8, eis for edification ; eis for def-
trudlion i verfe 13, eis withcw/ our meafure ; verfe 14, eis
unto you ; verfe 15, eis without cut meafure. Chapter
II, 3» m in Chrift ; verfe 6, eis among you ; ver(Q 13,
(is into the Apoftles ; verfe i4r (is into an Angel of Light ;
verfe 31, eis for evermore. Chapter 12,1, eis to vifions ;
verse 4, eis into Paradife / verfe 6, eis of me. Chapter
13, 3, eis toward you j veife 10, eis to edification ; eis to
deiiruclion.

I have now collecl:ed the divers Texts wherein the
Greek Prepofition els occurs in the Second Epiftle t© the
Corinthians, and find it to occur about fifty-fix times,
with its various tranflations, and is rendered : — to, four-
teen times j unto, eleven; for, feven ; towards, fix ;
into, fix ; in, ten ; upon, twice ; and with, twice.

Galatians, i, 5, eis forever ; verfe 6^ eis unto another
Gofpel ; verfe 17, eis uato Arabia j efs unto Damafcus ;
mto Jerufalem ; verfe i8,f/-r to Jerufalem ; verfe at ^ eis
into the regions of Syria j Chapter 2, 1, eis to Jerufalem ;
verfe 2, eis in vain j verfe 8, eis to the Apoftlefhip ; eis to-
wards the Gentiles ; verfe 9, eif unto the heathen » eis
unto the circumcifion ; verfe 1 i, eii to Anrioch ; verfe
16^ eis in Chrift. Chapter 3, 14, eis on the Gentiles j
verfe 17^ eis in Chrift ; verfe 24, eis to Chrift ; verfe ly^eis
into Chrift. Chapter 4, 6, eis unto your hearts ; verfe
1 I, eis upon you in vain ; verfe 24, eis to bondage. Chap-
ter 5, 10, eis in you ; verfe 13, n's for an occafion to the
flefh. Chaptel" 6, 4, eis in himfelf ; eis in another ; verfe
8, eis to the flefh ; eis to the flefh ; eis to the fpirit.

'Ihus I have collcdfcd the feveral Texts wheiein the
Greek Prepofi^on eis occurs in the fCpiflle to the Galati-
ans, and we find it about twenty-feven times, and ren-
dered : — to, ten times ; in, fix; into, three ; unto, three ;
for, twice j towards, oijce ; on, once ; aud, upon, once.

Ephefians, Chapter 1, 5,^/i unto the adoption of chili

drcn ; eis to liimfelf ; vcrfe 6, els to the praife ; verfe 8,
cis towards us ; verfe i i,eis indifpenfation ot the fulnefs
of time ; verfe 12, e:S to the praife of i verfe 14, eb until the
redemption of the purchufed poffefiion ; eis to the praife
of his glory ; verfe 15, eis to all the faints; verfe 19,
eis toward us. Chapter 2, 21, eis unto an holy temple ;
verfe 22, eis for sn habitation of God. Chapter 3, 2,
eis toward you ; verfe 16, eis in the inner man ; verfe
19, eis towards us ; f/i with all the fulnefs of God ;
vcrfe 21, m throughout all generations. Chapter 4, 8,
eis on high j verfe 9, eis into the lower parts of the earth ;
verfe 12, ^i^for the work of the miniftry ; eis for the edi-
fying of the body of Chrift j verfe 13. eis in unity of the
faith ; «Junto a perfect man j eis unto the meafure 5
verfe 15, eis unto him j verfe 16, eis unto the edifying
of itfelf J verfe 19, eis unto lafcivioufnefs j verfe 30, eis
unto the day of redemption. Chapter 5, 2, eis for a
fvveet Imelling favour ; verfe 32, eis concerning Chrift
or Church. Chapter 6, 18, tf/ J thereunto with all per-
feverance ; verfe 22, eis for the fame purpofe.

Thus I have coUecled the divers Texts wherein we find
the Greek Prepofition eis in the Epiftle to the Ephefians,
and its divers tranflati )ns,and occurs about twenty feven
times in this Epiftle, and is rendered : — unto, feven times;
to, four J towar<ls, five ; for, five ; in, three i and fooif
others, as may be feen.

Fhillippians, i, 5, eis in the Gofpel ; verfe 10, eis till
the day of Chrift ; verfe i ij eis unto the praife of God ;
verfe 12, eis unto the furtherance of the Gofpel j verfe
17, eis for the defence of the Gofpel ; verfe 19,. eis ty
uiy falvation ; verfe 25, eis for your furtherance ; verfe
29, eis on him. Chapter 2, 11, eis to the glory of the
Father ; verfe 16, eis in the day of Chrift ; eis in vain.
Chapter 3, H, eis unto the refurreclion of the dead.
Chapter 4, 16, eis to my neceffity ; verfe ly^eis to your
account j verfe 20, eis forever.

I have collected the divers Texts wherein we meet
with the Greek Prepofition eis in the Epiftle to the Phil.

ipians, With its trarflations, and we find it about fixteen
times, and is rendered : — in, four times ; to, four j un-
to, three ; for, three i till, once ; on, once.

Coloflians, i, 4, ei^ to all the faints ; verfe 6, eis to
you ; verfe 10, «Junto all plealing; eis in (he knowledge
of God ; verfe 1 1, eis unto all patience; verfe 12, eis to
be made partakers of the faints in light j verfe 1 3, eis into
the Kingdom of his dear Son; verfe 16, eis for him;
verfe 20, eis unto hin.felf ; verfe 25, eis for you. Chapter
2, 2, eis unto all ; eis to the acknowledgment ; verfe 5,
eis in Chrift ; verfe 22, eis to perifti j eis'm knowledge ;
verfe 15, eis to the which. Chapter 4, 8, eis for the
fame purpofe ; verfe 1 1, eis unto the Kingdom of God.

In the above it occurs about eighteen times, and is
rendered unto, five times ; four times to ; for, twice j
&c.

ift Thcflalonians, i, 5, eis unto you. Chapter 2, 9,
fi; unto you ; verfe 12, eis unto his glory i verfe 16,
eis to the utrermoft. Chapter 3, 5, eis in vain ; verfe 12,
eis towards all men ; eis towards you. Chapter 4, 8,
eis to us ; verfe 9, eis to love one another j verfe 10,
eis towards all the brethren ; verfe 15, eis unto the
coming of the Lord; verfe 17, eis to meet the Lord;
eis in the air. Chapter 5, 9, eis to wrath ; eis to ob-
tain falvation ; verfe 15, eis unto all men* verfe 18,
eis concerning you.

2d. Theffalonians 2, 4, eis in the temple of God 5
verfe 13, m to falvation. Chapter 3, 5, eis into the
love of God ; eis into the patient waiting for Chrift.

Thus I have colleded tha few Texts wherein we
meet with the Greek Prepofition eis in the two Epiftlcs
to the Theffalonians, and amount to about twenty times,
and is rendered — five times unto ; feven to ; towards,
three times ; into, twice j in, twice ; concerning,

ift Timothy, 1, 3, eis into Macedonia j verfe 1 2. eis into
theminiflryj verfe 15, eis Into the world ; verfe 16,
eis to life eternal ; verfe 17, eis for ever^ Chapter 2,
4, eis unto the knowledge of the truth. Chapter 3, 6,

its into condemnation; verfe 7, eis into Tcproaclr,
Chapter, 5, 24, m to judgment. Chapter 6. 7 ^^V into
this world; verfe 9, eis into temptation ; verfe ^2^ eis
whereunto ; verfe 19* «.f for the tiine to come.

2d Timothy, 2, 20, eis to honour ; eis to diflionour ;
verfe 21, eis unto honour ; eis unto every good work ;
verfe 25, eis to the acknowledging of the truth; verfe
26, eis at his pleafure. Chapter 3, 6, ^/V into h« uiesj
verfe 7, eis to the knowledge of the truth. Chapter 4,
10, eis unto ThelTalonica ; m to GaUtia ; et^ unto Dal-
matla ; verfe 12, eis for the miniflry ; vc'fe 13 eis to E-
phefus J verfe 18, eis unto his Heavenly Kingdom ; eis
forever.

Thus I have collected the divers Texts in the two
Epiftlcs to Timothy, where we meet with the Greek Pre-
pofition eiSi with its different tranllations, and find it a-
bout twenty. feven times, and is rendered — into, eight
times ; unto, feven ; to, eight ; at, once ; for, twice. '

Titus, 3, 12, eis to Nicapohs ; verfe 14, eis for neceflary
ufes.

Philemon, verfe 5, eis toward all Saints j verfe 6, eis
in Chrift Jefus.

Hebrews, Chapter 1, 6, eis into the world ; verfe 8,
tis forever ; verfe 14, eis to minifter for them. Chapter
i, 3, eis to us by them ; verfe lo, eis unto glory. Chap-
ter 3, 5, eis ior a teftimony ; verfe ii, eis into my reft /
verfe 18, eis into his reft. Chapter 4, i, eis into his
refl ; verfe 3, eis into reft ; eis into my .reft ; verfe 5 eis
into my reft / verfe 6, eis therein ; vcrfc 10, eis into hit
reft; verfe xi, eis into that reft j verfe 16. eis'm time
of need. Chapter ^^O^eis forever. Chapter 6, 6 eis
. unto repentance ; verfe 8, eis to be burned ; verfe 10,
eis toward his name ; verfe 20, eif forever. Chapter 7,
14, eis of which Tribe ; verfe 17, eii forever ; verfe 21,
eis forever ; verfe 24, eis forever ; verfe 25, eis to the
Uttermoft ; eis to make interceilion for them ; eis for
evermore. Chapter 8, lo, ^"into their minds; eit to

them ; eis to me a people. Chapter 9, 6, eis into the
firft tabernacle ; verfe 7, eis into the fecond ; Terfe 9, eit
for the time then prefent ; verfe 12, eis into the holy
place ; verfe 14, eis to ferve the living God ; verfe 15, eis
for the redemption of the tranfgreflbrs ; verfe 24, eis mto
the holy place; eis into Heaven itfelf ; verfe 25, eis into
the holy place ; verfe 26, eis to put away fin ; verfe 28*
eis to bear the fins of many j eis unto falvation. Chap«
ter 10, 5, eis into the world; verfe 1 2 , «J forever j
verfe 14, eis forever; verfe 31, eis into the hands of the
living God ; verfe 39, eis unto perdition ; eis to the fav-
ing of the foul. Chapter 11,7, eis to the faving of his
houfe ; verfe 8, eis into a place ; eis for an inheritance ;
verfe 9, eis in the land of promife ; verfe 1 1, eis to con-
ceive feed ; verfe 27, eis to the recompencc of^ reward.
Chapter 12, a, eis of our faith ; verfe 3, eis againft himfelf.
Chapter 13,8, eis forever j verfe 11, eis into the holy
place ; verlc ai, eis for ever ; verfe 25, eis into the perfedt
law of liberty.

Thus I have colleded the divers Texts* wherein we
meet with the Greek Prepofition eis in the Epiftle to the
Hebrewb, with its divers tra:iflations : and we find it
about (ixty times, and is rendered about nineteen tiaies
into ; for, iixteen ; to, fourteen ; unto, four ; and, in,
four times j therein, once ; of, twice ; and, againft,
once.

James, 2, 2, eis unto your Affembly ; verfe 6, eis be-
fore your judgnient feats ; verfe 23, eis for righteouf-
nefs. Chapter 3, 3, eis in the hories mouths. Chapter
4, 9, m to mourning i f/j to heavinefs j verfe 13, eis
into fuch aciry. Chapter 5, 12, eis into condemnation.

ift Peter, 1, 2, eis unto obedience ; verfe 3,«i unto a
lively hope ; verfe 4, eis to an inheritance incorruptible ;
eis for you ; verfe 5, eis unto Salvation j verfe 7, eis unto
praife ; verfe 8, eis in whom ; verfe 10, eis unto you ; verfe
1 1, eis of Chrift ; verfe 2 1 , eis in God ; eis in God ; verfe 22,
<is unto unfeigned love of the Brethren ; verfe 23, eis for
ever ; verfe 25, eis for ever j eis unto you i Chapter 2,

»7

9, eis into his marvellous light ; verse 14, eis for the pu-
niOiment of evil doers. Chapter 3, 12, eis unto their
pi'ayers ; vcrfc 2v,eis towards God ; verfe 22, eis into
Heaven. Chapter 4, 4, eis to the fame excefs of riot ;
verfe 7, *// unto prayer ; verfc 8, eis among your-
fclves ; verfe 11,*// for ever. Chapter 5,10, eis unto
his eternal glory.

ad Peter, i, 8, eis in the knowledge of our Lord /
verfc 1 1 , eis into the evcrlafting kingdom j verfe 1 7,
eis in whom I am well pleafed. Chapter 3, 4, eis unto
Judgment > verfe 9, eis unto the day of Judgment ;
verfe 17, eis for ever; verfe 22, eis to her wallowing in
the mire. Chapter 3, 7, eis againft the day of Judg-
ment ; verfe 9, eis toward us ; eis to repentance ;
verfe 1 8, eis for ever.

Thus I have collected the divers Texts wherein the
Greek Prepofition els occurs in the two Epiftles of Peter,
with its various tranllations, and we meet wich it in them
about thirty-five times, and is rendered ;— unto, thir-
teen times ; for, feven j in, five ; to, four ; into, three ;
towards, twice ; againili once ', and among once.

ift John, 2, ly^eis forever. Chapter 3, 8> eis for this
purpofe : verfe 14, eis unt© life. Chapter 4, i, eis into
the world ; verfe 9, eis into the world. Chapter 5, 11,
eis on the Son ; verfe 13, eis on the name of the Son of
God.

2d John, verfe 2, eis forever ; verfe 7, eis into the
world / verfe 1 o, eis into your houfe.

3d John, verfe 5, eis to the brethren ; eis to Grangers,

Jude> verfe 4, eis to this condemnation ; eis into lafcivi-
oufnefs ; verfc 6, eis unto the judgment of the great day ;
verfe 13, eis forever ; verfe 21, eis unto eternal life ;
verfc 25, eis forever.

Revelations, i, 6, eis forever » verfe 1 1, eis in a book ;
eis unto Ephefus j eis unto Smyrna ; et's unto Pergamos ;
eis unto Thiatyra j eis unto Sardis ; eis unto Philadel-
phia J eis unto Laodicea ; verfc 18, eis forever. Chapter
tf 10, eis into piifon 3 verfe 22, eis into a bed i eis into

great tribulation. Chapter 4, 9, eU forever. Chapter 5,
6 eis into all the world or earth ; verfe 13, eis forever j
verfe \ 4, «j for ever. Chapter 6, 1 3, «V unto the earth »
vrrfe 15, #/j in dens ; eis in the rocks of the mountains.
Chapter 7, 1 2, <?/i for ever. Chapter 8, 5, wV into the
earth ; verfe 7, «V upon the earth j verfe 8, eis into the
fea. Chap<:er 9, i, eii into the earth j '^rfe 3, «j upon the
earth ; verfe 7, eis unto battle j verfe 9, m to battle >
verfe 15, eis for an hour. Chapter 10, 5, tf/V toHeavcn \
verfe 6, m for ever. Chapter 11,6, eis to blood ; verfe 9,
tis in graves ; verfe 12, eis to Heavert j verfe i^, eis for
ever. Chapter 12, 9, «V into the earth ; verfe 13, eis
into the earth ; verfe 14, eis into the wildcrnels ; eis into
her place. Chapter 13. ^,eis to death ; verfe 6j eis in
blafphemy ; verfe 10, eis into captivity ; verfe 13, eis on
the earth. Chapter 14, ii^eis forever; verfe 19, *« into
the earth ; eis into the great wiHe-prefs, Chapter 15, 7,
f/V for ever ; verfe 8, ^// into the temple. Chapter i5,

1, eis upon the earth ; verfe 2, eis upon the men -
verfe 3, ^w upon the fea ; verfe 4, eis upon the rivers ;
eis upon the fountains ; verfe 14, eis to the battle of that
great day ; verfe 16, eis into a place ; verfe 17, eis into
the air ; verfe 19, eis into three parts. Chapter 17, 3,
*« into the wildernefs ; verfe 8, eis into perdition , verfe
II, m into perdition J verfe 17, m into their hearts.
Chapter 18, 21, m into the fea. Chapter .9, 3, m for
ever / verfe 19, eis unto the marriage fupper ; verfe 1 7,
eis into the fupper of the Great God j verfe 20, eis into the
lake of fire. Chapter 20, 3, eis into the bottomlcfs pit ;
Ycrfc 8, eis to battle ; verfe 10, eis into the lake of fire /
eis for ever ; verfe 14, iis into the lake of fire ; verfe 15,
eis into the lake of fire. Chapter 21, 24, eis into it ;
verfe 6, eis into it j verfe 27, ^ii into it. Chapter 22,

2, eis for the healing of the nations j verfe 5, eis for ever j
verfe 14, eis into the city.

Thus I have colle<51ed the feveral Texts wherein we
find the Greek Prepofition m in the Book of Revela-
tion, with its divers tranflations ; and is to be met with

in that Book about fevcnty-fix times, and ts Tcri'^cic* :
into, about thirty four times; for, fourteen ; unto, thir-
teen ; to, feven ; upon, feven ; jn, five times.

I have now collected niearly the number of times
wliere we meet with the Greek Prcpofition eis in the
New Teihmcnt, a6 alio the divers trarflations by
which it i? rendered, without deviating in the leaft de-
fignedly to favour either fide j There may be miftakes
both as to the exaft number of limes it occurs, or in
the tranilatiohs, but neither was intended.

In the fecond place I {lull fairly fet before ydu the
Greek Prepofition 6",^ or (?x, the places where it occurs,
and its divers Tranilations, fo that people may judge for
themfelves,

Matthew, t, 20, f^ of the Holy Ghofl. Chapter 2,

15, f)^ out of Egypt have I called mv fon. Chapter 1,

16, e',r of whom Jefus was born. Chapters, 6^ ek out
of thee fhall come a Governor. Chapter 5, 37, ek of evil.
Chapter 6, 27, ex of you. Chapter 7, 5, ek out of thine
own eye ; ek out thy brother's eye ; verfe 9, ex of you.
Chapter lo, 29, f?? of them. Chapter 12, 11, ^at among
you ; verfe 33, ek by his fruits ; verfe 34, ek out of
the abundance j verfe 35, ek out of the good treafure ;
ek out of the evil rreafure ; verfe 27* ^k by thy words
thou fliall be juftified ; ek by thy words thofe fliall be
condemned ; verfe 42, ek from the uttermoft parts of
the earth. Chapter 13,41, ek out of his Kingdom;
verfe 52, ek of his treafure ;• verfe 49, ek from among
thejuft. Chapter 15,5, f.v by me ; verfe 19, ek out
of the heart. Chapter 16, i, ek from Heaven. Chap-
ter 17, 4, ^)t out of the cloud; verfe 9, ek from the
dead* Chapter 18, 12, one ex of them. Chapter 19,
ic, e;C' from their Mother's womb ; verfe 20, ek from
my youth. Chapter 20, 2, ek for a penny a day verfe
2!,f/ton thy right hand /^xon thy left; verfe 23, ek
on my right hand ; ex on my left. Chapter 21, 16, ek
out of the moiith of Babes : verfe 19, ek on thee ; verfe

K k

a^,ix from Heaven ;or ex of men ; ex from Heaven ;
verfe 26, ex of men / verfe 3 «, fi^ cf ihe twain. Chap-
ter 22, 35, onef;f of them ; verfe 44, ek (>n my right
hand. Chapter 23, 25, f-.v of extortion ; verfe 34, fome
^x" of them. Chapter izA, 17, f/& out of his houfe ; Chap-
ter 25, 2, five ^a; of them , vcrfo 8, ek of your oil ;
verfe 33,^^ on his right hand ; ex on the left ; verfe 34,
«?^ on his right ; veriic 41, ^a- on the left hand. Chap-
ter 25, 21, one ex of you ; verfe 27, (k of this fruit of
the wine > verfe 64, ck on the right hand of power ;
verfe 73, art ex of them. Chapter 27, ex with them
the potters field j verfe 29, a crown ex of thorns ; verfe
38, ek on the right hand ; ex on the left ; verfe 48, one
ex of them ran; verfe ^;^, come out ck ot their graves.
Chapter 28, 2, ex from Heaven,

Thus I have collected the different Texts wherein wc
meet with the Greek Prepofuion ek or ex in the
Gofpel according Matihew, with its divers Tranflatiops ;
in that Gofpcl we meet with it about fixty five times,
it is rendered : of, twenty.two times ; out of, four-
teen j from, 10; on, thirteen ; by, three times; among,
once ; for, once , and without, once,

Mark, i, 7, ek from Heaven ; verfe 25, ex of him ;
verfe 29, ek of the Synagogue. Chapter 5, 2, ek of the
ihip ; verfe 30, fx out of him. Chapter 6, 14, ^A- from
the dead J verle 16, ek from the dead j verfe 54, ek out
of the fhip. Chapter 7, 1 1, ^a- by me ; verfe ai, fi^ due
of the heart ; verfe 26, ek out of his daughter j verfe
29, ek out of thy daughter ; verfe 3 « , ek from the coails
of Tyre. Chapter 9, 7, ek out ot the clould ; verfe 9,
ik from the dead j verfe 10, ek from the dead ; verfe 1 7,
ek of the multitude ; verfe 25, ex out of him. Chapter
JO, 20, f-l from my youth J verfe ^y, ek on the right
hand i ex on the left hand ; verfe 40, ek on my right
hand ; ^;f on my left. Chapter 11, 14, f-^ of thee here-
after ; verfe 20, ek from the roots ; verfe 3c, ek from
lieaveii j e» of men > \V^rfe 3 i , ^a- from Heaven ; verfe
32, ^.Y of men. Chapter 12, 25, ck from the dead i

3"^

vcrfe 30, ^^ with all thy heart; ex with all thy foul j
€K with all thy mind ; ex with all thy (Irength » vcrfe 33,
ex with all the heart ; ex with all the underftandin;^ i ex
with all the foul ; ex with all the ftrength ; verfe 36,
ex on my right hand ; verfe 44, ek of their abundance ;
ek of her want. Chapter 13, i, ek out of the temple ;
verfe i5,f^out of the houfe ; verfe 27, ek from the
four winds. Chapter 14, 18, ex of you (hall betray me j
verfe 20, ek of the twelve s verfe 23, ex of it ; verfe 25,
ek of the viae ; vcrfe 62, ek on the right hand of pow-
er ; verfe 70, ex of them. Chapter 15, 27, ek on the
right hand j ex on the left / verfe 46, ek out of the
rock. Chapter 16, ^,ek from the door of the Sepul-
chre i verfe 12, ex of them ; verfe 19, ek on the right
hand of God.

Thus I have collecled the divers Texts wherein we
meet with Greek Prepofition ek or ex in the Evangelift
Mark.with its feveral traniiations, and we find them in
this Gofpel about fifty-fix times, and is rendered ;-—
of, about twelve times ; out of, fixteenj from, twelve j
on, nine ; with, nine times.

Luke I, ^,ex of the courfe of Abia ; ek of the daugh-
ters of Aaron ; verfe 1 1, tf/& on the right fide of the altar j
verfe 15, ek from his mother's womb ; verfe 27, e,v of
the houfe of David ; verfe 71, ex from the hands o£
our enemies ; ^j^ from the hands of all that ha»:e us;
vcrfe 74, ek out of the hands of our enemies ; verfe 78,
ex from on high. Chapter 2, 4, ek out of the city ;
verfe 4, ex of the houfe and lineage of David ; verfe ^^^
ek of many hearts may be revealed ; verse 36, ek of the
tribe of Afher, Chapter ^, S, ek of thefe ilones ;
verfe 22, ^^ from Heaven. Chapter 4, 22, ek out of
his mouth ; verfe 35, ex out of him; verfe 38, ek out
of the Synagogue. Chapter 5, 3,^^ out of the (hip;
verfe 1 7, ^/^ out of every town. Chapter 6, 42, ^^ out
of thine own eye ; verfe 44, ek by his own fruit ; ex of
thorns jfi; of a bramble bufli ; verfe 45, ek out of
the good treafure of his heart j ci' out of the evil trea-

fureofhis heart. Chapter 8,27, ek out of the ck/.
Chapter 9, 9, f/w from the dead; verfe 25^^^ out of
the cloud. Chapter 10, 7, ex from haufe to houfe ;
verfe u, f^ of your city i verfe 18, e^ from Hea-
ven j verfe 27, f^ with all thy heart J ex with all thy
foulj^.Y with all thy {^rength ; and ex with all thy
mind. Chapter 11,5, ex oi you fhall have a friend;
verfe 6, cx'm hisjcurney ; verfe 13, ex of Heaven ;
verfe 1 5, ex of them j verfe 1 6, ex from Heaven ; verfe
27, ek of the company ; verfe 31, ek from the uiter.
moft parts cf the earth ; verfe 49, ex of them they fhall
flay. . Chapter 12, 6, one ex of them ; veife 15, ek of
the things which he pofTefieth i verfe 25, which r* of you
by taking thought; verfe 36, ek from the Wedding.,
Chapter 14, 28, which ex of you ; verfe 33, of you
which forfalseth not all. Chapter 15, 4, ex of you
having an hundred fheep ; one ek of them. Chapter
^7» 7> which ex of you having a fervant ; ek from the
field J verfe 15, one ex of them j verfe 24^' ek out of one
part of Heaven. Chapter 20, 4, ex from Heaven ; or
c-srofmen; verfe 5, ^A' from Heaven; verfe 6, ex of
mep ;, verfe 2S^ ^^ from the dead ; verfe 42, ek on my
right hand. Chapter 21, 4, fhe ek of her penury / ek
of their abundance ; verfe i6,{omeex of you ; verfe
78, one hair ek of your head. Chapter 22, 3, being
ek of the number ; verfe 1 6, not eat ex of it ; verfe 23,
which ex of them ; verfe 50, one ex of them ; verfe
58, alfo ex of them ; verfe 69, ek on the right hand of
power. Chapter 23, 7, ek of Herod's jurisdiction ;
verfe 8, ex of along feafon ; verfe 33, ek on the right
hand ; ex on the left ; verfe 55, ek from Galilee. Ckap.
ter 24, 13, two ex of them; verfe 22, certain women
f.Y of our company ; verfe 46, f/^from the dead i verfe
/^0» ^-Y from on high.

Thus i have collected the divers Texts wherein we
meet with the Greek Prepoficion ek or ex in the Gofpel
according to Luke, and find,to occur about feventy-cighc
times, and is rendered — of, thirty-fcven times j out of,

fifteen ; from, fifteen j on, five ; with, four ; by, once ;
and, in, once,

John, I, 1 6, f^ of his fulnefs ; ex from Jerufalem ;
verfe 24, ek of the Fharifees ; verfe 32, c^ from Heaven j
Terfe 35, two ek of his difciples ; veife 40, ek of the two.
Chapter 2, 15, ek of fir.all cords ; ek out of the temple ;
verfe 22, ek from the dead. Chapter 3, i, a man ek oi
the Pharifees ; verfe 5, ex of water ; verse 6, ek of the
flefli ; f^ of the fpiric j ver/e S, ek of the fpirit; verfe
13, tk from Heaven ; verle 25, fome ek of John's Difci-
ples ; verfe 27, ek from Heaven ; verfe 31, ek of the
earth ; ^^ of the earth; ck from Heaven. Chapter 4,
6, ek with Ills journey ; verk 7» ^>^ of Samaria j verfe
1 2, <fx .cf it ; verfe 13, ^a; of this water; verfe 14, ek
of the water ; verle 22, ex of the Jews j verfe 30, ek
cut of the city ; , verfe 39, ek vMt. of that city ; verfe
47, ek out of Judea ; verfe 54, ek out of Judea. Chapter
5, 23, ek £roxn death. Cliapter 6, 8, one fi^ of his difci-
ples ; verfe 1 1, f-^ of the fifhes ; verfe 1-3, ek of the five
barley loaves ; verfe 23. ek from I'iberius ; verfe 26, ek
of the loaves ; verfe 31, ek from Heaven ; verfe 38, ek
from Heaven ; verfe 39, nothing ex of it j verfe 41, ek
from Heaven ; verfe 42, ek from Heaven ; verfe 50, ek
from Heaven ; ex of it j verfe .^i^ ek from Heaven ; ek
of this bread ; verfe 581 ek from Heaven; verfe 60, f/^
of his difciples ; ex from the beginning ; verfe 65, ek of
my Father ; verfe 70, one ek of you is a devil ; verfe 7 ',
one f-^ of the twelve. Chapter 7, iy,ek of God j verfe
19, none ex of you ; verfe 22, ek of Mofes ; ek of the
Fathers ; verfe 25, fome ek of them ; verfe 31, ek of the
people ; verfe 38, ek out of his belly ; verfe 40, many
. ck of the people ; verfe 41 ek of Galilee ; verfe 42, ekoi
the feed of David ; verfe 44, ioir.eex of them ; verfe 48,
ek of the rulers ; ek of the Pharifees ; verfe 50, one ex of
tliem ; verfe 52.*?^ of Galilee ; <?.l'out of Galilee. Chap-
ter- 8, 23, ck from b eneath ; ek from above ; ^^ of this
world i uoick of th* 1 world ; verfe 42, ek from God;

verfe 44. tk of his own ; verfe 46, who ex of you ; verfc
4.7, ck of God J not ek of God ; verfe 59, ek out of the
temple. Chapter 9, i, ek from his birth ; vcrCc 6,tk of
the fpittle ; verle 16, fome ek of the Pharifees. Chapter
10, 1 6, f^ of this fold ; verfe 20, unny ex of ihein ;
verfe 26, ek of my (Iieep ; verfe 28, ek out of niy liands ;
verfe 29, ek out of his hand ; \&Ti<: 32, ek from my Fa-
ther J verfe 39, (f/C' out of their hands. Chapter 11,1,
ek of the town of Mary ; verfe 19, ek of the Jews ; verfe
46, fomc ex of them j verfe 49, one ex of them. Chapter
12, i,r^ from the dead \ verfe 3, ^/^ with the odour of
the ointment j vcrle 4, one ek of the-difclples ; verfe 9>
ex of the Jews ; ek from the dead^ verfe 17, ek out of
his grave ; ck from the dead ; yzxit 27, ^-/^ from this hour ;
verie 28, fy^ from Heaven ; verfe 32, ek from the earth ;
verfe 34, ck out of the law ; verfe 42, ex among the
chief rulers j ex of myfdf. Chaprer 13, i, ek out of this
world; verfe 4, ek from fupper verie 21, one ex of
you. Chapter 15, 19, exoi the world ; ex out of the
world. Chapter 16, 4, ^x at the beginning; verfe 5,
T\oi\Q.ex ofyoui verfe 14, ex of mine j verfe 15, ek of
iViine ; verfe 1 7, fome ek of !iis difciples. Chapter i 7, 6,
^i^ out of the world ; verfe 12, none ex of them j verfvi
J 4, f/^ of the world ; ek of tlie W(^rid ; verfe 15, ek out
of the world ; ek from the evil j verfe 16, ek of the
world ; not tf^ of the world. Chapter 18, 3, ek from
the chief priefts ; verfe 9, c^ of thein thou hafl ^ivc^.
me ; verfe 17, ek q{ this, mau's difcipies ;'verle 2S-, ck
of I his man's difciples; verfe 26, one ek of the fer-
vants i verfe 36, f/^ of this world; verle 37, ek of the
truth, Chapter 19, 2, crov/n ex of thorns j verfe 12,
:k trom that time ; verfe 23,f,v from the top. Chapter
20, i,tf^from the fepulciire ; verfe 2, ek oUt of the Se-
pulchre; verfe 9, ek from the' dead ; verfe 24, one tk
of them. Chapter c, 2, <rt of hii difciples ; vcrfc 14,
tk from the dcadi

Thus I have collected the v:irioiH Texts wlr^icin we
meet with the Griick Prcjpofition t/i or <f,v, in the Goipjl

according to John> and there we find It about one hun-
dred and forty five times ; and is rendered : — of> about
eighty times ; from, thirty-eight i out of, twenty times j
and fome times with, among, and at.

Acts, 1, 18,^/: of mighty j verfc 24* ex of thefe ;
verfe 25, ex by tranfgrefUon fell. Chapter 2, 2. ek from
Heaven j verfe 25, ex on my right hand. Chapter 3. 2,
ek from his mother's womb; verfe 15,^^ from the
dead i verfe 22, ex of your brethren ; verfe 23, ek from
among the people. Chapter 4, 2, ek from the dead ;
verfe 6, ek of the kindred ; verfe 10, ex from the
dead. Chapter 5, 38, ek of men. Chapter 6, 3, ff/f
among you j verfe g^ek of the Libertines. Chapter 7,

3, tfjf out of thy country ; ex from thy kindred , verfe

4, ek out of thy land ; verfe 10, ^X-out of his affe(^ion ;
verfe37, <?;f of your brethren ; verfe 40, ek out of the
land of Egypt ; verfe $^, ek on the right hand of God ;
verfe 56, ek on the right hand of God. Chapter 8 37/
tfA: with all thine heart i verfe 39, <f a; out of the water*.

Chapter 10, i, e^ of the band called Italian , verfe
41, ekhom the dead. Chapter 11, 2> they ^a? of the
circumcifion / verfe 20, fome ex of them i verfe 28, one
^x of them. Chapter 12,7, ^a? from his hands; verfe
J I, ^^ out of the hands of Herod ; verfe 17, e^ out cr£
prifon ; verfe 25, ^a? from Jerufalem. Chapter 13, 17,
ex out of it ; verfe 30, ex from the dead ; verfe 34, ex
from tlie dead ; verfe 42, ek out of the Synagogue.
Chapter 15, 2, ex of them ; verfe 14, ex of them a pco-
pJe ; verfe 21, Mofes ex of old j verfe 22, ex of their own
company ; verfc 23, ex of the Gentiles ; verfe 24, ex
out from us verfe 29, ex from which if ye keep your*
Idves. Chapter 16,40, ex out of prifon. Chapter 17,
3, ek from the dead ; verfe 4, fome ex of them ; verfe
1 2, ex of them ; verfe 3 1, ^r^ from the dead. Chapter 18,
1 , ex from Athens ; verfe 2, cx from Rome. Chapter
19, 25, (f^by this craft we have our wealth ; verfe 33,
f^ out of the multitude. Chapter 23. 3, '^.v of your
own felves. Chapter 22, 18, f;v out of .Jerufalem

3«

Chapter 23, 21, ex of them ; verfe 34, #* of what
Province. Chapter 24, 7> tf/^ out of our hands ; verfe
10, ^x of many years. Chapter 26, 17, f;p from the
people J verfe 23, ex from the dead ; verfe 27, 22, ex a-
mong you ; verfe 2f, ek out of the Itern ; verfe 30,
ex out of the fhip ; ek out or the fore fhip. Chapter 27,
34, ex from the head of any of you. Chapter 28, 3, ek
out of the the heat ; verfe 4, ek from the fea j verfe 17,
tfAf from Jerufalem.

I have colleded the feveral Texts wherein we find
the Greek Prepofition ek or ex with its divers tranfla-
tions in the Ads, and find it about feventy-two times,
and is rendered: — from, twenty-five times; of, twen-
ty : out of, eighteen j onj four times, alfo among,
twice ; by, once, &c.

Romans, i. 3, fX:of the feed of David; verfe 4, ex by
the refurreclion from the dead ; verfe 17, ex from faith
to faith J ex by faith. Chapter 2, 8, ex of contention ;
verfe i^^ck out of the law j verfe 27, ek by nature ;
verfe 29, not ex of men ; ex of God. Chapter 3, 20,
ex by the deeds of the law ; verfe 26, ek in Jefus j verfe
30, ek by faith. Chapter 4, 2, ex by works j verfe 1 2,
ex of the circumcifion ; verfe 1 3, ek of the law be heir ;
verfe 1 6, ex of the law ; ek of the faith of Abraham ;
verse 24, £■ A: from the cloud. Chapter 5, 16, <px to
condemnation. Chapter 6. 9, ck from the dead ; verfe
33, ek from the dead ; verfe ij^ek from the heart.
Chapter 7, 4, <'/:from the dead. Chapter 8, w^ek from
the dead. Chapter 9, 5, ^-a: of whom Chrift came ;
verfe 6, are ex of Ifrael j verfe 10, conceived ex by one ;
verfe 1 1 , not f Af of works; verfe 21, ok of the fame
lump J verfe 24, ek of the Jews ; ex\ of the Gentiles ;
verfe 30, is ek of faith i verfe 32, ex by faith ; verfe 32,
ek by failh ; cx of the law. Chapter 10, 5, ^t of the
law i verfe 6, ek of faith ; verfe 7, «>* from the dead ;
verfe 9, f A* from the dead; verfe ly^ex by hearing.^
Chapter 11, i, of the feed of Abraham 1 verfe 6, fxof
works i ^^ of works J verfe 14, fomc of them; verf^

15' ^'^^'■om the dead ; vcrfc 24, ek out of the Olive
Tree ; verle 26, ek out of Zion the deliverer ; verfe 36,
f;rofhim. Chapter 12, 18, tf;c of you. Chapter 13,
3. tfxofrhe fame ; verfe 11, ^jsrbutof fleep. Chapter

14, 23 ek of faith 5 ek of faith. Chapter 15, 16, ek by
the Holy Ghoft. Chapter 16, 11, houfc ek of Narciflfus,

Thus I have coUeiled the fevcral Texts wherein wc
imeet with the Greek Prepolition ek or ev and its divers
Trai flations, and we find it about fifty -three times ;
and is rendered from, teh times ; of, twenty-eight ; by,
ten ; out of five time!? ; in, once ; to, once ; thefe nearly.

if^. Corinthians, i, 3, tfji: of hin:i. Chapter 2, 12, is
f;^ of God Chapter 5, 2, ek from among you; vrrfe
13, ex from among you i ek out of this world. Chap-
ter 7, 5, ek with ccnfent ; verfe 7, ek of God. Chapter
8. 6, ?x of whom arc all things. Chapter 9, 7, ek of the
fiuit thereof ; ek of the flock. Chapter 9, 13, ek (»f the
temple; verle 19, #/(• from all men. Chapter i®, ly,
ek of that one bread. Chapter n, 8, f/^ of the woman ;
ek of the nian ; verfe 12, ek of the man i ek of God /
verfe 28, ek of that bread ; ek of that cup- Chapter 12,

15, sk of the body ; ek of the body ; verfe i5, ek of rhe
body i ek of the body. Chapter 15, 6, ex of whom the
greater part remain; verfe 12, ek from the dead;
verfe 47, ek of the earth ; en from Heaven.

Thus I have colleded the divers Texts where we
meet with the Greek Prepofition ek cr ex in the firft
£piftle to the Corinthians, and we find it about twenty-
eight times, and is rendered, of, twenty times 5 from,
fix times j with, once ; out of, once.

2d. Corinthians, Chapter i, 10, tf;& from fo great a
death ; verfe 1 1, ^i^ by means of many. Chapter 2, 2,
ex by me ; verfe 17, of fincerity. Chapter 3, 1, ex from
you ; verfe 5, ej: of ourfelvcs ; ek of God.- Chapter 4,
6, ek out of darknefs/ verfe 7, ex of us. Chapter 5, i,
ek of God ; verfe 2, ex from Heaven ; verfe 8. ek from
the body ; verfe 1 8, tk of God ; ek from among.

xM m

Chapter 6, 17. Chapter 7, 9, ex by us in nothing.
Chapter 8, 7, ^a; to us ; verfe 1 1, ^/^ out of that which
ye have. Chapter 9, 7, ex of nccefHty. Chapter 11,
26, ek by mine owji countrymen \ ex by the heathen.
Chapter 12, 6, ^j: of me.

Here I have collecled the fevcral places where we
meet with ek or c^ the Greek Prepofition, in the fecond
Epiftletothe Corinthians, with its divers Tranflations ,
and find it about twenty times in the Epiftle ; and is ren-
dered of, eight times i from, five J by, five times 5 out
of, twice ; to, once.

Galations, 1, i, ekixova the dead ; verfe 4, ek froii^
this prefent world ; verfe 8, ek from Heaven ; verfe
15, f^ from my mother's womb. Chapter 2, 12, ^^of
the circumcifion ; verfe 15, ex of the Gentiles ; verfe 16,
§K by the works of the law ; veife 16, ex by the faith of
Chrift ; ex by the works of the law ; ex by the works of
the law ; ix by the works of the law. Chapter 3, 2,
ex by the works of the law ; f^rby the hearing of faith ;
verfe 5, ex by the works of the law : ex by the hearing
of faith ; verfe 7, ek of faith ; verfe 8, ek through
faith ; verfe 9, ek of faith j verfe 10, ek of the works
of the law; verfe 11, ^^ by faith; verfe 12, ^k of
faith ; verfe 13, ek ixi>m the courfe of the law ; verfe
i8,tf^ of the law; ex of promife ; verfe i\ ex by the
law ; verse 24, tk by faith. Chapter 5, 4, ek of a wo-
man ; verfe 22, ek by a bond-maid; ek by a free wo-
man ; verfe 23, ^/^ of the bond-woman ; e^ of the free
woman ; verle 23", ek cf the bond- woman ; ek of the
free woman. Chapter 5, t^^ek by faith ; verfe 8, ck of
of him that calleth. Chapter 6, 8, ek of the fle(h ; ek
qf the fpirit,

I'hus I have colleclcd the feveral Texts where we
find the Greek Prepolition r/- or ex in the Kpiftle to the
Galations, with its divers Tratifiaiions, and fmd it in this
EpilUe about thirty-fix times ; and is rendered of,
about fifteen times \ by, twelve ; and, from, five times 5
through, once.

Ephcfians, i, 20, ek from the dead. Chapter 2, 8,
tf^ of yourfelves ; verfc 9, ex of works. Chapter 3, 15, ex
of whom- Chapter 4, 16, ex from whom ; verfc 29, ek
but of your mouth. Chapter 5, 14, ek from the
dead ; verfe 30, ek of his flefh ; ek of his bones. Chapter
6, 6, ek from the heart.

In this Epiftle it occurs about ten times, and is render-
ed of five times > from, four times > out of, once«

Philippians, I, 16, ex of contention ; verfe 17, ex of
love ; verfe 23, ex betwixt two. Chapter 3, 5, ck of
the flock ; ex of Hebrews ; verfe g,ek of the law ; verfc
20, ex from whence* Chapter 4, 22, ek of Csefar's
houfehold. — eight times.

Colbffians, 1, iB, ek from the dead. Chapter 2, 12,
£'^from the dead ; verfe 14, f'^ out of the way ; verfe
19, ex from which all the body. Chapter 3, 8, ek out
of your mouth ; verfe 23. ek from the heart. Chapter
4, 9, one ex of you ; verfe 1 1, ^i| of the circumcilion ;
verfe 12, one *^ of you.— ^nine times.

111. Thcffalonians. 1,10, ek from Heaven ; ek from the
dead. Chapter 2, 3, not ek of deceit ; not ex of un-.
cleannefs ; verfe 6, ex of men fought we glory.

2d. ThefTalonians, 2, 7, ek out of the way.

ift. Timothy, i, 5, ^^^out of a pjire heart. Chapter
6, 4> ex of which comclh envy,

2d. Timothy, 2, 8, e^ from the dead ; ek of the feed
of David ; verfe 22, ek out of a pure heart ; verfe 26,
^^out of the fnare of the DcviL Chapter 3, 6, ek of
this fort i verfe i i^ek out of them all j verfc 17, ek out
of the mouth of the lion.

Titus, I. lo^ekof the circumciiion ; one ^^ of them-
felvcs. Chapter 2, 8, ^i: of the contrary party. Chap,
^^r 3, 5, not of works,

Hebrews, ij 3, f;^ on my right hand. Chapter 2, 11;'
all^A- of one. Chapter 3, 13, any ex of you ; verfe 16,
f.v out of Egypt by Mofes. Chapter 4, 1, one ex of
you. Chapter 5, i^ ex from among men ; verfe y^ek
from death. Chapter 7, 4, ek of the fpoil ; verfe s> ^k

of the Sons of Levi , rx out of the Sons of Abr aham /
vcrfe 6,tfA:from them ; verfc 12, rorof ncceillty ; verfe
J 4,^^ out of Judah. Chapter S, 9, ek out of the land
of Egypt, Chapter io»38,tf^ by faith. Chapter 11, 19,
tf^ from the dead. Chapter 13. a o, ^^ from the dead.
I have collcdtcd the feveral Texts wherfc we meet
with the Greiek Prepofiiion ek or e^t in theEpiftle to the
Hebrews, with its divers Tranflations, and we find it to
occur about fixteen times ; and is rendered from, five
time* 5 of, five limes i out of, four times j on, once i by
once*

Jamc5. 3, 1 6, one iit of you ; Verfe 1 8, ek without
thy wtrks \€k by iny works ; verfe 21, ex by works/
verfe 22, ek by works was faith made perfe(fl j verfe 24,
tx by works ; ek by faitb ; verfe 45, ex by works*
Chapter 3, 10, en out of the fatne ; verfe 11, ek tlX. the
fame place ; verfc 1 3, ek out of good converfation.
Chapter 4, t, ek oiyoMt lufts. Chapter 51 20, ek from
the error of his ways j ek from death. — Here it occurs
about thirteen times.

ift. Peter, 1, 3,^* ffomthe dead; verfc 18, ek from
your vain converfation : verfe 21, ek from the dead;
verfe 22, ek with a pure heart ; verfe 23, f^of corrupta-
ble ieed. Chapter s, ili ek by your good works.
Chapter 4, 11, ekoi the ability-

2d. Peter, i, 18, ex from Heaven. Chapter 2, 8, ex
today I verfe 9, ek out of temptation ; Chapter 2, 21,
ek from the holy Commandment. Chapter 3, 5, ex
out of the water,

ifl John, 2, 16, ek of the Father ; ek of the world ;
verfe 19, ex from you ; tx of you ; ex of us ; not ek of
us; verfe 29, fjtof him. Chapter 3, 8,^^ of the devil ;
vcrfe 9, ek of God ; ek of God; verCe 10, not ex of
God ; verfe 12, of that wicked one ; vcrfe 14, ek from
death ; verfc 19, ^^ of the truth; verfe, 24> ek by the
fpirit. Chapter 4, itek of God ; verfe iy\s ek of God ;
verfe 3, not ek of God ; verfc 4, ek of God j verfe 5,
$k of the Avorld ; ek of the world ^ verfe 6, ek of God, j

• 4^

pot of God ; tfyl: hereby > vcrf? 7, ek of Go J; verfl' 13,
(fit «f his fpirit. Chapter 5, i^ f^ nf God ; ^-yt ')f \\\m ;
verie 4, ek of God ;"ve;fe x'^^ek of God ; ek of Got ;
verfe 19, <f,^ of God-. — About thirty-two times do wc
find it in this Epiftle, and is generally rendered of.

ad John, verfe 4, ek of thy children.

3(i John, verfe 10, ek out of the Church ; verfe 11, e«
is of God.

Jude, verfe 5, ek out of the land of Egypt ; verfe 23,
ek out of the fire.

Revelation, 1,5,^^ of the dead ; verfe 16, ek out of his

mouth. Chapter 2^ 5, ek out of his place ; verfe 7, ek of

the tree of life ; verfe i o, fome ex of you ; verfe w^ekoi

the fecond death ; verfe 2 j, ^4^ of her fornication ; verfe

22, ek of their deeds. Chapter 3, 5, ek out of the book of

life ; verfe 9, ek of the fynagogue of Satan ; verfe 10. ek

from the hour of temptation ; verfe 1 2, ek out of Heaven ;

verfe 16, ek out of my mouth ; verfe 18, ek in the fi e.

Chapter 5, 5, ex of the Elders. Chapter 4. x^^ek out of

the throne proceeded lightnings. Chapter s 5' ^^ ^'f

the tribe of Judah ; verfe 7, ek out of the rit;ht hand of

him; verfe 9, ^^ out of every kindred. Chapter 6, i,

one ek of the feals ; one ek of the four beafts ; verfe 14 ek

out of their places. Chapter 7, 4, ek of all the tribes ; veiTe

5, ek of the tribe of Judah ; ek of the tribe of Reuben j ek

of the tribe of Gad j ek of the tribe of Afer / fit, of the

tribe of ^epthalim ; ek of the tribe of ManaiTeh ; ek

of the tribe of Simeon ; ek of the tribe of Levi / ek of the

tribe of Ifachar ; (k of the tribe of Zebalon ; ek of the tribe

of Jofeph J ek of the tribe of Benjamin ; verfe 9, ek of all

nations ; Vferfe 12, oneek of the elders / verfe 14, ek out

of much tribulation. Chapter 8, 4, ek out of the Angel's

band ; verfe ^, ck with the fire of the altar > verfe 10,

ekiiovn Heaven, verfe 11, f^ of the waters; verfe 13,

ek by reafon of the other voices. Chapter 9, 2 ek out

of the pit / ek by reafon of the fmoke ; verfe i, ek from

Heaven j verfe 3, ek out of the fmoke j verfe 13, ek from

the four horns of the altar; verCe \y^ ek out of their
mouths ; verfe 1 8, ek by the fire ; ek by the fmoke , ek
out of their mouths / verfe 20 ek oH the works ot their
hands ; verfe 21. ek of their murHers ; ek ot their forcc-
ries ; ek of their ft rnications i (k of their thefts. Chap-
ter 10, I, ^y^ from Heaven; verfe 4. ^^ from Heaven ;
verf>; 8, ek from Heaven ; verfe lo, ek out of the AngePs
hand. Chapter 1 1, 5. ek out of their m^.uth ; ver e 7,
rk out of the bottomlefs pit ; verfe 9. tk of the pti pie ;
verfe ii,^/(-from God ; verfe 12, ek from Heaven j
verfe 15. ek out of his mouth wvcv ; verfe 16, ek out
of his mouth. Chapter 13, i, f^ out of the fea ; verfe
Hi ek out of ^ the earth ; verfe 13, ek from HeaveOi
Chapter 14, 2, f^ from Heaven ; ek with their harps;
verle 8, ek of the wine ; verfe 10, ek of the wine ; verfe
13, ek from Heaven ; e^ from their labours ; verfe 15, ek
cut of the teniple ; verfe 17, ek f ut of the temple j verlc
18, ek fiom the altar ; verfe 20, ek out of the wine p-efs.
Chapter 1 c, 2 ek over the beall ; ek over his image ; ek
over his mark ; ek over the number of his name ; verfe
6, ek out of the temple ; verle 7, one ek of the tour
bealJs ; verfe 8, ek from the glory of God j ek from his
power. Chapter 16, I, ^;t out of the temple J verle 7,
ek out of the altar ; verfe 10, ek for pain ; verfe 11, ek
becauieot their pains ; ek of their fores ; verfe 13, ek out
of the mouth of the dragon ; ek out of the mouth of the
falfe prophet ; ek out of the mouth of the beaft / ek out
of Heaven ; ek becaufe of the plague. Chapter 17, ex of
the Seven Angel? ; verfe 2, ex with the wine of her for-
nication ; verfe 6, ek with the blood of the faints ; ek
with the blocd of the martyrs ; verfe 8, ^^ out of the
boitomlefs pit ; verfe 1 1, f/k of the feven. Chapter 18, i,
ek iiovn Heaven ; ek wifh his glory j verfe 3, ek of the
wine ; ek through the abundance of her delicacies , verfe
4.. ek r. urn Heaven; ck from out of her ; ek of her plagues ;
verfe \q,ek by reafon of her coftlinefs ; verse 20, (fAfon
her. (h^ipter 19, 2, ek at her hand ; verfe 5, ek out of
the throne , verfe 15, ek out of his mouth ; verle 21,^^

out of his mouth ; ek with their fleffi. Chapter 20, i,*,.
from Heaven ; veife 7, ek out of his prifon ; verfe 9, ek
out of Heaven ; verfe 1 2, ek out of thofe things. Chapter
%i^ek out of Heaven ; verfe 3, ek out of Heaven ; verfe
6; 6k of the fountain ; verfe 10, ek out of Heaven ; verfe
21, ex of one pearl. Chapter 22, ex out of the throne of
God ; verfe 19, ek out of the holy city.

Ihus I have colledted the divers Texts wherein we
meet with the Greek Prepofition £4: in the Bock of Re-
velations ; and we find it about one hundred and twenty-
eight times, and is rendered out of about forty five times ;
of, forty one ; from, twenty ; with, fevcn ; by, five j
over, four times ; for, once ; at, once i through, once ;
on, once ; becaufe, twice.

I fliail, in the third place, carefully fet before you the
Greek Prepofition j^po, with its divers tranflations :

Matthew, i, 17, apo from David ; verfe 11, apo from
hi? fleep. Chapter 2, 1, ^^4? from the eaft. Chapter 3,
7, ap9 from the wrath to come / verfe 1 3, apo from Ga-
lilee / verfe 1 6, and Jefus, when he was baptifed, went
up itraightway out of the water. Chapter 4, 17, apa
from that time. Chapter 5, 29, apo from thee ; verfe
42, apo from him. Chapter 7, 15, o/iofrom them ; verfe
i6> apo by their fruits ; apo of thorns i apo of thiflles ;
verfe 20, by their fruits. Chapter 8, 1, apo from the
mountain; verfe 11, apo horn the eaft ; verfe 34, apo
out of their coafls. Chapter 9, i6,apo from the gar-
ment; verfe 22, ^2/»o from ^hat hour. Chapter 10,17,
0/0 from them ; verfe 28, apo of them. Chapter 1 1, apo
from the days of John / verfe 19, apo of her children ;
verfe 15, apo from the wife. Chapter 12, 38, apo
from thee / verfe 43, apo out of a man. Chapter 13, i,
fipo out of the houfe ; verfe 44, apo for joy. Chaptci
14, 2, apo from the dead j verfe 26, apo for fear ; verfJ
. 29, apo from the Iheep. Chapter 15, i, apo of Jerafalem
verfe ii^apo out of ths fame coafls ; verfe 27, apo of th
crumbs ; verfe 29, apo from that very hour. Chaptf
J 6, 6, apo of the leaven of the Pharifees ; verfe iif apo i

the leaven of the Pharifees ; verfe 1 2, apo of the leaven
of bread ; verfe ii^apo from that time ; ap9 of the ciders.
Chapter 17, 9, apo from the mountain ; verfe 18, ap9 out
of him i apo from that hour i verfe 25, apo of whom ; apo
of their own children j apo of ftrangers ; verfe 26s apooi
ftrangers Chapter 18, 7, apo of offences ; verfe 8, ap9
from thee ; verfe 35, ^^^ from your hearts. Chapter
19, I, apo from Galilee ; verfe 4, apo at the beginning ;
verfe 8, apo from the beginning. Chapter 20, 8, apo
from the laft unto the firft j verfe 23, apo of my father;
verfe 27, apo from Jericho. Chapter 21, 8, apo from the
trees. Chapter 22, 46, apo from that day. Chapter 23.
34, apo from city to city ; verfe 35, apo from the blood
of righteous Abel. Chapter 24, i, apohom the temple ;
verfe 21, apo from the beginning of the world j verfe 27,
apo out of the eaft ; verfe 29, apo from Heaven ; verfe
32 » ap9 of the fig tree. Chapter 25, 28, apo from him
the talent; verfe 29, ^/^ from him ; vere 32, apo from
one another ; apo from the goats ; verfe 34, apo from the
fornication of the world j verfe 4.1, apo from me. Chap-
ter 26, 16, apo from that time ; verfe 29, apo from hence-
forth ; verfe 39, apo from me ; verfe 42^ apo from me /
verfe 47, 5/>o from the chief priefts ; verfe 58, ap§ zt a
diftance. Chapter 27,9, j^o of the children of Ifrael ;
verfe 21, of the twain ; verfe 24, apo of the blood of this
jurt perfon j verfe 42, apo from the crofs ; verfe 51, apo
from the top to the bottom ; verfe ^^t apo at a diftance ;
verfe 57, apo of Arimathea ; apo from the dead. Chap-
ter 28, 2, apo from the door ; verfe 7, apo from the
dead ; verfe 8, apo from the fepulchre.

Thus I have coUecled the divers places where we
meet with the Greek Prepolition apo in the Gofpel ac-
cording to Matthew : and find it .ibout ninety times—
and it is rendered from> about fifty-five times; of,
twenty- one ; out of, fevcn j at, three times j by, twice j
and for, twice.

Mark, i, 9, apo from 'Nazareth ; verfe 10, and ftraight
way Cuming out of the water j verfe 42, apo from him ^

verfe 20, apo from them. Chapter 3. 7, j^o from Gali-
lee J apo from Judea ; veri^ % apo from Jerufalem ;
apo from Idumea ; verfe 22, apo from Jerufalem.
Chapter 4, 25, tf/)o from him. Chapter 5, 6, tf;5o
afar off; verfe 17, fi'^o out of their coafts j verfe 29,
apo of that plague ; verfe 34, tf/o of that plague ; verfe
35, apo from the ruler of the fynagogue. Chapter 6, 33,
apo from all cities ; verfe 43, apo of the fiflies. Chap-
ter 7, I, apo from Jerufalem ; verfe 4, apo from the
market ; verfe 15, apo out of him ; verfe 17, apo from
the people j verfe 28, apo of the children's bread / verfe
33, flfofrom the multitude. Chapters, i\, apo horn
Hea\ren ; verfe 15, apo of the leaven of the Pharifees ;
verfe 3.1, apooiiht elders. Chapter 9, 9, apo from the
mountain. Chapter lo, 6, apo from the beginning ;
verfe 46, ^/^o out of Jericho. Chapter if, n, apoivoxxi
Bethany. Chapter 12, 2, <?/7(? from the hufbandmen ;
verfe 34, apo from the kingdom of God ; verfe 38, apo
of the fcribes. Chapter 13,19, apo from the beginning ;
verfe 27, apo from the uttermoft parts of the earth ;
verfe i^i^apo of the fig tree. Chapter 14, 35, apo from
him ; verfe 36, apo from me ; verfe 52, apo from them ;
verfe 54, afo at a diftance. Chapter 15, 21, apo out of
the country ; verfe 30, apo from the crofs ; verfe 32,
apo hom the crofs ; verfe 38, apo from the top to the
bottom ; verfe 40, apo^t a diftance ; verfe 43, apo of
Arimathea. Chapter 16, 8, apo from the fepulchre.

Thus I have colleded the divers texts where we meet
with the Greek Prepofition apo in^the Gofpel according
to Mark, and find it occurs forty-eight times — and is
rendered from, thirty times ; of, nine ; out of, five ;
at, four times,

Luke, I, 2, ^;?o from the beginning were eye wit-
neffes ; verfe 38, apoicomhQt ; verfe 48, apo from
henceforth; verfe 52, j/7o from their feats; verfe 70,
apo from the beginning. Chapter 2, 4, dpo from Ga-
lilee J verfe 15, apo from them j verfe ^6^ apo from hef

virginity ; verfe 37, apo irom the temple. Chapter 3,
7, ufo from the wrath to come. Chapter 4, i^apo from
Jordan ; verfe 13, apo from him for a feafon ; verfe 35,
apo of him ; verfe 41, apo of many i verlc 42, apo from
them. Chapter 5, 2, afs out of them ; verfe 3,
apo from the land ; verfe 8, apo from me ; verfe lo, afo
from henceforth thou Ihall catch men ; verfe 13, apo
from him ; verfe 15, apo of their infirmities ; verfe 35,
cpo from them ; verfe 36, apo out of the new. Chapter 6,
1 3, apo of them he chofe twelve ; verfe 1 7, apo out of all
Judea ; apo oi their difeafes ; verfe 18, apo with unclean
fpirits ; verfe 29, apo from thee ; verfe 30, apo of him.
Chapter 7, 6, apo from the houfe / verfe 21, apo of their
infirmities; verfe 35, apo of her children. Chapter 8,
2, Mpo of evil Ipirits ; verfe 3, apo of their fubftance ;
verfe 1 2> <i/7(> out of their hearts; verfe 18, apo from
him i verfe 29. apo out of the man ; apo of the devil into
the wildernerfs j verfe 33, apo out of the man ; verfe ;^yy
apo from them > verfe 46, apo out of me. Chapterg, 5,
apo out of that city ; verfe 22, apo of the elders; verfe
33, apo from him ; verfe 37, apo from the hill ; verfe 38,
^po of the company cried out ; verfe 39, apo from him >
verfe 35, apo from them; verfe 54, apo from Heaven*
Chapter 10, 2 1 , afo from the wife and prudent ; verfe
30, apo from Jerufalem ; verfe 42, apo from her. Chap-
ter II, 4, apo from evil ; verfe 24, apo out of the man;
verfe 50, apo from the foundation of the world ; apooi
this generation ; verfe 51, apo from the blood of x\bel ;
^po of ihis generation. Chapter 12, i, apo of the leaven
i^f the Pharifees ; verfe 4, apo of them j verfe 15, apo
of coveteoufnets ; verfe 20^ ^po of thee ; verfe 52, (Jpo
from henceforth ; verfe ^4.9 apo out of the weft ; verfe
53, frpo from him. Chapter 13, 15, apo from the ftall ;
Mtxfe 16, apo from this bond ; verfe 27, apo from me ;
verfe 29, ^po from the eaft ; apo from the north.
Chapter 14, 18, ^?/?<7with one confent. Chapter 15, 16,
apo with the hulks. Chapter 16, 3, apo from me ;
verfe 16. ^ipo from that tiu'e ; verfe 18, <'-po from her

Imffeand ; verfc 2 1 , fl/o with the crumbs ; apo from the
rich man*s table j verfe 23, apo at a diftancc, or afar off;
verfe3o, apo from the dead. Chapter 17, 25, fl/>« of
this generation ; verfe 2g,apo out of Sodom ; apo from
Heaven. Chapter 18, 3, ^/J^of mine adverfary. Chap-
ter J 9, 3,5/>(? for the prefsi verfe 24, tf/>ofrom him the
pound ; verfe 26, «/>(? from him that hath not ; ap9
from him i verfe 39, apo from among the multitude ;
verfe 42, apo from thine eyes. Chapter 20, 10, apo of
the fruit of his vineyard; verfe 46, apo of the Scribes.
Chapter 21, n, apo from Heaven ; verfe 26, apo for
fear. Chapter 22, 18, apo of the fruit of the vine ;
verfe 41, apohova them ; verie 42> apo from me ; verfe
43, apo from Heaven ; verfe 45, apo from prayer ; apo
for forrow ; verfe 69, apo after this ; verfe 71, apo of
his own mouth. Chapter 23, 5, apo from Galilee ;
verfe 26, apo out of the country ; verfe 49, tf/>o from Ga.
like ; verfe 51, apo of Arimathea. Chapter 24, 2, apQ
from the fepalchrc j verfe 9, apo horn the fepulchre .
verfe 13? apo from Jerufalem ; verfe 27:, apo at Mofes •
apo at all the Prophets ; verfe 31, apo out of their fight j
verfe 42, apo of an honey comb ; verfe 41, apo for joy ;
verfe 47, apo at Jerufalem ; verfe 51, apo from them*

Thus I have coUeiled the divers text;s where we meet
with the Gree]£ Prepofition apo^ with JS» feveral tranfla-
tions, in the Gofpel according to Luke, and find it to
occur about one hundred and twenty-three times — and
is rendered from, fixty-two times ; of, 25 ; out of,
fourteen j with, four j for, four ; and at, three times ;
after, once.

John I, 4Sj apo of Bethfaida j verfe 46, apo of Na«
2;areth ; verfe 49, apo under the fig tree ; verfe 52 ap$
after this. Chapter 3, 2, apoirom God. Chapter 7,
17, apo of myf«lf J verfe 28, apo of myfelfj verfe 42,
apo out of the town. Chapter 8, 9, apo at the eldeft ;
v'crfe 28, apo of myfelfj verfe 42, apo of oiyfelf. Chap-
ter 10, 5, apo from him j verfe i8> apo from me j ap9
ofniyfelf. Chapter 11, i, apo of Bethany j apo from

4«

Jerufalem ; vcrfe ^^^apofrom that day forth. Chapter
12, 36, tf^ofrom them. Chapter 13, 3,^/1(3 from God.
Chapter 14, 7, opo from henceforth ; verfe 10, apo of
myfelf. Chapter i^, 27, apo from the beginning.
Chapter 16, 30, c/^ from God. Chapter 18, 25, apo from
Caiphas. Chapter 19, 27, apo from that tin.e ; verfe
38, ^7^£? of Arimathea. Chapter 2 i, 2, ^/»c of Cana of
Galilee i verfe 8, apo from land; verfe 10, r^po of the
fifh.

Thus I have collected the divers tests where we find
IJbe Greek Prepofition apo in the Gofpel according to
John, with its feveral tranflations, and find it about
twenty-eight times, and is rendered — from, twelve s of
twelve times ; is alfo rendered out of, at, and after.

Acts of the Apoftles, i, 4, apo from Jerufalem j ver^e
^, aft out of their fight ; verfe 12, apo from the Mount ;
verfe 22, apo from the baptifm of John. Chapter 2, 5,
opo out of every nation ; verfe 1 7, apo of my fpirit upon
all flefh ; verfe 18, apo of my fpirit ; verfe 22, apo of
God ; verfe 40, apo from this untoward generation^
Chapter 3,19, apo from the prefence of the Lord j verfe

21, apohomthe beginning; verfe 26, apo from your
micnitifiS. Chapter 5> 2yapo of the price j verfe 3, apo
ct the price of the land ; vcrfe 38, di^ofrom thefe men ;
verfe 41, apo from the prefence of the Council. Chap-
ter 7, 45, apo from the face of our fathers. Chapter 8,

22, apo of this thy wickedncfs ; verfe 33, apOt from the
earth ; verfe 35, apo at the fame fcripture. Chapter 9*
3, apo from Heaven ; verfe 8, apo from the earth 5 verfe
13, apo by this man ; verfe 18, apo from his eyes. Chap-
ter 10, 17, apo from Cornelius ; verfe 21, apo from
Cornelius ; verfe 2'^yapo from Joppa ; verfe 37, apoivQin
Galilee J verfe 23, «;?o of Nazareth. Chapter 1 1, 27,
apo from Jerufalem. Chapter 12, i, apo of the Churdi ;
ycr\Q 10, apo from him ; verfe 14, apo for gladnefs ;
ver.'e 19, epo from Judea ; verfe 20, apo by the King's
country. Chapter 13, ^/o from Paphos ; verfe 14^ iipo
from Ferga 5 verfe 2 ;^\ apo cfih'u man's feed j verfe

2^5 apo from the tree ; verfe 31, apo from Galilee ; verfe
50, ^/x? out of their coafts. Chapter 14, 19, afo from
Ancioch. Chapter 15, i, /?^o from Jude.i > veric 5, apo
of the Pharifees , verfe 18, ^/>o from the beginning ;
Irerfc 19, apo from among the Gentiles ; verfe 20, apo
from pollution of idols j verfe 38, apo from then* ; ^Z)-?
froai Parnphilea ; verfe 39, apo from the other. Chapt ^ r
16, II, apo from Troas ; verfe 18, apo out of her. Chap-
ter 17,2, apo otit of the fcriptures ; vt^rfe 1 3, apo of Thff-
falonica ; verfe 27, cpo from every one ot you. Chap-
ter i8> 6, opo from henceforth ; verfe 16, apo from the
judgment feat ; verfe 2 1 , <7/?o from Ephefus. Chapter
19, 9,^/^0 frcm them ; verfe 12^ op© from his body ;
apo from them; verfe 13, apo of the vagabond Jews.
Chapter 20, 6, t/i^o from Philippi ; verfe 9, avo from the
third loft; verfe xy, apo horn Miletus; -^tv^t 18^ apo
from the firft day ; verfe 26, <sfo from the blood of
all men. Chapter 21, i, ^/^^ from them ; verfe. y apo
from Tyre ; verfe 10, apo from Judea ; verfe 16, apo of
Caefarea ; verfe 27, apo of ACi2i. Chapter 22, 22, apo
from the earth • verfe 29, ^po from him -, verfe 30, apo
£iom his bands. Chapter 23, 23, ^^o at the thiro hour
of the night ; verfe 34, apo of Cilefia. Chapter 24, iB,
fi/?o from Afia. Chapter 25, i, iz/^^? from Caefarea j verfe
7, apo from Jerufalem. Chapter 26^ 4, c/jo from my
youth i verfe 18. apo from daiknefs to light. Chapter
27, 21, apo from Crere ; verfe 44, apo of the fhlp.
Chapter 28, 21^ ape out of Judea ; verfe 23, apo out of
the law of Mofes j apo from morning to night.

Thus I have collected ihe feveral texts where we meet
with the Greek Prepofition apo in the A(fts of the A-
poflles ; and find it occurs in this book about ninety
times, and is rendered — from, fixty-five times ; out of,
ten times ; of, ten times ; at, twice j for> once i by,
once.

Romans, 1, 7, ape from God our Father ; verfe 18, ^po
from Heaven ; verfe 20, apo from the creation of the

world. Chapter 5, 9, tf/)o from wrath throuf^h him j
verfe 14, apo from Adam to Mofes. Chapter 6. 7, apa
fr'jm iin ; verJe 17, o^^o from fin j veife 22, tf^Co from lin.
Chapter 7, 3, <2;'<j from that law ; verfe 6, cpoiTom ihe
law. ChiLprer 8 2, ^/o from the law of fin ; verfe 2I1
avo from the hondngeof corruptmn ; verfe 35, apoivnm
the love of'v'hi lit ; viirfe 39, apo from the love of God.
Chapter 9, 3, apo from Chiift. Chapter 11, 26,
(7^5 from Jacob. Chapter 13, i, opo of God. Chapter
15, .9, apo from JerufAiem ; verfe 51, apo from them ;
opo from Rome. I have collected the Several texts

where we fi.i J the Gi esk Prepoddon apo^ and we find
it to occur aI>out twenty times in this Kpiftie, and is
rcndere.'— from. niiitUen times ; and of, ooce.

L Co.inthianSv i, 3 ^^5 from God. Chapter 4. 5, apo
of God. Ch-jpter 6, 19,^^"^ of God. Chapter 7, \o, apo
from her hufband ; verfe 27, apo from a wifs. Chapter
10, 14, <?/^o from i-iohtry. Chupter 11,23, .j/jo of the Lord ;
apoivov!^ Rome. In this EoiiUe it occurs eight times,
and is rendered-— from> five times ; and ofs three times.

II. Corinthians, 2, 2, api> from God the Father ; verfe
26, apo out of Macedonia. Chapter 3, 17, apo from
glory to glory ; apo by the fpirit of the Lord. Chap-
ter 5, 6, apo from the Lord ; verfe 16, apo from hence-
forth. Chapter 7> i, apoiroin ail filthinefs ; verfe »3, <?/«
by you all. Chapter 11, 3, app from the (implicit/
that Is in Chrift : verfe 9, apo from Macedonia ; apo
from Ro. lie. In this Epiftle we meet with it eleven
times : and is rendered — from, eight times j by, twice;
out of, once.

GalatiaD<, i, 3, cpo from God; verfe 6, apofvom him.
Chapter 2, 6, apo of thofe who feemed to be fome-
v/hat ; verfe 1 2, apo from Jimes. Chapter 4, 24, apa
from Mount Sinae. Chapter 5, 4, apo to you ; apo from
Rome. S'-ven times : and is rendered — from, five
times ; of, once ; to. once.

Epheflans, i, 2, ^f 0 from God the Father. Chap-
ter 3, 9, apoiiom the beginning. Chapter 6, 231 apo

from God ilie Father 5 apo from Rome. Four times,
and rcndv^red from.

Phiiippians, i, 2, apo from God the Father ; verfe 5,
apo horn the firfl day ; vcrfe 28, /2/»5 of God. Chaprei'
4, 15, apo from Macedonia; apo from Rome. Five
times — four times rendered from i and of once.

Colodlins, I, i^apoinom God ; verfe 7, apo of Epi-
phras ; verfe 2 ^, apo from the hope of the gofpel ; verfe
26, apo from ages. Chapter 2, 20, apo from the rudi-
tnents of the world. Chapter 3, 24, apo of the Lord ; apa
from Rome. Seven times ; and is rendered from, five
times ; of, tv/ice.

I. Theffalonians, i, i^ apo from God the Father ; verfe
9, apo from idols ; verfe 10, apo from the wrath to come.
Chapter 2, 6, apo of others. Chapter 4, 3. ^/^'o from
fornication ; verfe 16, apo horn Heaven ; apoivom A-
thens. Seven times : and is rendered from, fix times;
and of, once.

II. Theffalonians, i, 2, apo from God our Father ;
verfe 7., apo from Heaven ; verfe 9, apo from the prefence
of the Lord ; t^'o from the glory of his power. Chap-
ter 3, 2, apo from unreafonable men ; verfe 3, apo frorn
evil i verfe 6, apo from every brother that vi^ ilks dif-
ordcrly. Chapter 2,2, <2po in mind ; apoivom Athens.
Nine times ; and always rendered from.

L Timothy, 1,2, apQ from God our Father. Chapter
3- 7> ^P^ of them that are without. Chapter 6,. 5, apo
from which withdraw thyfelf ; apo from Laodocea.
Four |;ime5 ; and rendered from, three times ; and of,
once,

IL Timothy, i, 2, apo from God the Father ; verfe 3,
ap.o from my forefathers ; verfe 19, apQ frommiquity ;
verfe 21, apo from thefe. Chapter 3, 5, apo from a
child. Chapter 4, 4, apo from the truth ; verfe 18,
apo from every evil work ; apo from Rome. Eight
times : and always rendered from.

Titus I, 4, apo from God, Chapter 2, 14, ^^jfroni
all iniquity. Twice •• and rendered from.

Hebrews, 3, 12, ^/Jt? from the living God. Chapter
4, 3, apo from the foundation of the world ; verfe 4 ap'o^
JFrom all his works ; verfe \o,afo from his own works ;
afo from his. Chapter 5, 7, apo in that he feared.
Chapter 6, i, apo from dead works j verfe 7, apo from
God. Chapter 7, i, apo from the fiauirhter ; vt\(t 2,
fl;?o of all ; verfe 26, ^;3 from Cnners. Chapter 8, 1 1,
^/lo from the lead to the greateft. Chapter 9, 14. apo
^rcm dead works ; verfe 26, apo fince the foundation
of the world. Chapter 10^, 2iy apo hovxi -in evil con-
fcience. Chapter 11, 34, apo out' of we-knefs were
made ftrong. Chapter 12, 5. apo of the grace of God ;
verfe 25^ apo from Heaven. Chapter 13, 24, apo oi
Iraly ; apo fiom Italy. In th's Fpiftle the Greek Pre-
pofition <2/'6' occurs tvienty times : and is rendered from
about fourteen times / of, twice ; iince, once j in,
once.

Jiime?, 1, 13, apo of God ; verfe 17, apo from the
fa'hc* ; verfe 27, afo froin the world. Chapter 5>
19, cp'y fiom die trtith. Fjur times — and is rendered
from, thrice ; and, of, once.

lit Peter, I, 13, <?/'(? from Keaven. Chapter 3, 10,
apo '^rom evil. Chapter 4, 17, apo at the houfe of
God.

2d Peter, 3, 4, apo from the beginning. — Four times
in thefe twc — and rendered from, thrice ; and, at, once.

iQ. Jchn, i> I, opo from the beginning i verfe 5,
apo of him j verfe 7, apo from all fm j verfe 9, apo from
all unrighteoufnefs. Chapter 2, 7, apo from the be-
ginning ; opo from the beginning ; verfe 13, apo from
the beginning ; verfe 14, apo from the beginning ;
veifc 20, apo from the holy one ; verfe 24, apo
from the beginning j apo from the beginning ;
verfe 27, apo of him ; verie 28, apo before him.
Chapter 3, 8, apo from the beginning ; verfe 1 1,
apo from the beginning ; verfe 17, apo from him.
Chapter 4, 21, cfio frpm him. Chapter 5, 21, d'/>o from
iduls, — Kighteen tinnes in this Fpiftle — and is. rendered

fiom about fifteen times ; of, twice ; and before, once.

ad John, verfe 5, apo from the beginning ; verfe 6,
apo from the beginning.

3d John, verfe 7, apo of the Gentiles.

JuHe, verfe 14, ^/>o from Adam ; verfe 23, apo by
the flefli. — five times ; and is rendered from, three
times ; of, on<:e ; and by, once.

Revelations, i, 4, apo from him / apo from the fsven
Spirits / verfe 5, apofcom C!irill J' as ; a:>3 from ur
fins.^ Chapter 2, 17, apo of the hidden manna.
Chapter 3, 12, ap^ from God, Chapter 6 4. apa f r m
the earth ; verfe 10, apo on thofe / verfe \6 apo froin
the face of him ; apo irom the wraih of the Iamb,
Chapter 7, 2, apo irom the eaft. Chapter pt 6^ apo horn
them. Chapter i2j 6, ^/t? from the face of theferpent.
Chapter 13, 8, apo from the foundation of the world.
Chapter 14, 3, apo from the earth ; verfe 4, apg from
among men; verfe 20, apo by the fpace of a thoufand
and fix hundred furlongs. Chapter 16, 12, apo of the
eaft ; verfe 17, apo out of the temple / apo from the
throne. Chapter 18, 14, apo from thee j apo from
thee; verfe 15, apo by thee. Chapter 20, 9. fl^o from
God ; apo from whofe face the earth fled. Chapter
21, 2, coming down from God ; verfe 4, opo from their
eyes; verfe 10, apo from God ; verfe 13. apo on the
eaft ; ap9 on the north ; apo on the fourh ; apo on the
weft three gates. Chapter 22, ig,a-o (rom the words
of this book ; apo out of the book of Hfc.

Thus 1 have collected the divers texts where wefi -.l
the Greek Prepofition apo in the Book of Revelation,
and meet with it about thirty-four times .* and is ren-
dered— from, twenty-three times ; of ihci^ tiines ; on,
il^vc times ; out of, twice ; by, once.

In the f )urth place fhill fet before you the div?rs
texts where we meet with thi Greek P«;pjlKiori E4
with its divers tranflations :

Matthew, i, 18. en with child ; verfs 20, twin her is of

the Holy Ghcft ; rerfe 23, tf« withchllc'. Chapters,
J, en in the days cf Herod ; verfc 5, en in Bethlehem ;
yerfc a, en in the caft ; verfe 6, en in the land of ju-
f^ah ; verfe 9, en in the eaft ; verfe 16, en in Bethlehem ;
en in all the c calls ; verk 18, en in Rama. Chapter 3,
I5 e» in thofe days j verfc 3. in the wildernefs ; verfc 6,
#» in Jnrdan ; verfe p, rn within yourfelves ; verfe 11,
#•? with water; ^n with the Holy Ghoft; verfe 12, en
in his hand. Chapter 4, 13, ^« in the borders of Ze-
bjlon ; verfe 16, rnin daikncfs ; en in the region and
fhddrw of death ; verfe 21, en in a £hip with Zchcdee ;
verfc 25, en in their fyriagogues; ^« among the pewple.
Chapter 5 12, ^» in Heaven j verle i^^ en wherewith
ihill it be failed ; verfe 15, en in the houfe; verfe 16,
en in Heaven ; verfe 19, ^«in the kingdom of Heaven ;
en in the kirgdom of Heaven ; verfe 25, en in the
wiy with him ; verfe 28, en in his heart ; verfe 34,
en by Heaven ; veife ^St ^" t>y the earth ; verfe 36, en
by tjiy head ; verfe 45. en in Heaven i verfe 48, en in
Heaven. Chapter 6 i, en in Heaven ; verfe 2, en in the
fynagoguc ; en in the ftreets ; verfe 4^ en in fecret ; en
in fecret ; verfe ^, en in the fynagogues ; en in the cor-
ner o^ the ftreets ; vcrfe 6, en in fecret ; verfe 7, en for
their much fpeakirg j \>er(c 10, £» in Hezven ; verfe i8,
r« in fecret ; en in fccret ; verfe 20, #« in Heaven ; verfe
93,tf«inthee bediiknefs ; verfe 29, en in all his glory.
phapter 7, «, f/i with what judgment yejucJge; en
in what meafure you me^e / verfe 3, en in thy bro*
ther's eye ; eu in thine own eye i verfe 4. enin thine own
eye ; verfe 6, en under their feet ; vcrfe ii,^n in Hea-
\f.n ; veifc 21 9 en inHeaven ; vtrfe22, en in that day.
i h.^pter 8, 6, en at home ; verfe lo, en in Ifrael ; verfe
ir. en u* the kirgdom of Heaven ; vcrfe 13 en in the felf
fame hour ; verie 24,tf« in the fea i verle 32, en in the
vatcrs. Chapter 9, 3, en within themfelves ; verfe 10, en
in the houfe ; verfc 3 1, in all that country -, verfe 33, eh
in Ifrae! ; verfe 34, en through the prince of the devils ;
ycrfe 35..' u in their fynag- gues ; ^w among the people.

Chapter lo, tr, en in it is worthy; verfe 15, en in th®
day of judgment i verfe 16, en in the midft of woWes j
verfe ijiCn in their fynagogues ; verfe 19, en in that
fame hour .* verfe 23, en in this citv J verfe 27, en in the
light J en in the dark ; verfe 32, w in Heaven ; verfe
33, en in Heaven. Chapter 11, i, en in their cities s
verfe 1, r/i in prifon ; verfe 6, tf« in me ; verfe 8, en in
fo*t raiment} en in King's houfes / verfe 11, win the
kingdom of Heaven. Chapter 1 1, 1 6, (« in the market ;
verfe 20, en wherein moft pf his mighty works were
done ; yer/e 21, en in you ; en in Tyre and Sidon ;
verfe 22, en at the day ofjudgment ; verfe 23,^0 is
thee J en in Sodom ; verfe 24, en in the day of judg.
tnent. Chapter 12, 1, f»at th^t time » ^n upon the
Sabbath; veife 5, en in the law ; ^^^ in the temple;
vei ie 1 9, en in the ftreets ; verfe 2 1 , r» in his name ;
verfe 14, en by Belzebub ; en by whom ; verfe 28, en
by ihc fpirit of God ; verfe 32, enin this world ; en in
the world to come; ycrk 36, en in the day ofjudgment s
verfe 40. em in the whale*s belly ; en in the heart of the
fjrth; verfe 4 1, r» in judgment; verfe 42, ^n in judg-
ii.ert ; verle 50, en in Heaven. Chapter 13, 3, en in
|>4rabies; verfe 10, en in parables ; verfe 13, en in para-
bks i verfe 19, en in the heart; verfe 21, en in himfelf ;
yeiic 24 en in hi s field ; verfe 27, en in thy field ; verfe
30 en ii» the time of harvefl ; verfe 31, en in his field ;
verfe 32. en in the branches of it ; verfe 34, en in para-
bles ; verfe 35 en in parables ; verfe 40, en in the end
of tiie world j vei fe 43, en in the kingdom of their
Father ; verfe 44, en in a field ; verie 49, en at the end
of the world j verfe 54, en in their fynagogues ; verfe
^y^ en \n him ; en in his own country ; en in his own
houfe. Chapter i4) i» enzx. that time; verfe 2, en in
him ; verfe 6> en before them ; verfe 10, en in prifon ;
verfe 13, en by fhip into a defart place ; verfe 33, en
in the fhip. Chapter 15, 32, en in the way ; verle 33,
#K in the wildernefs. Chapter 16,7, #w among them-
felves ; verfe 17, en in Heaven ; verfe 19, f/i in Heaven ;

yerfe 27, en in the glory of his Father ; verfc 28, enlfi
his Kingiom. Chapter 17, 5, en'in whom ; verfc i2f
enunto h'm ; verfe 21, tf« by prayer; verfe 22, ^« in
Galilee.^ Chapter 18, i, ^wat the fime time; ^« in the
kingdom of Heaven ; verfc 2^ en \n the mirlfl: of them j
verle 4. en in the kingdom of Hea,ven ; verfe 6, en in the
c'cpth of the fea ; verfe Jo. en in Heaven ; en in Heaven ;
"v^rfc 14, en Ml Heaven ; verfe iB^en in Heaven ; verfc
19, en in Heaven ; verfe 20, en in the midft of them.
Chapter 19, 21, en in Heaven ; verfe 28, en in the rcr
generation. Chapter 20, 3 en in the market place ;
verfe 17, en'in the way ; verfe 21, <« in thy King^om ;
verfe 26, ^n among you ; en among you ; verfe 27. en
am^ng yoii. Chapter 21, 8, /« in the way ; ^« in the
way J verfe 9. en in the higheft ; verf^ J2,*« in the
temple ; verfe 14^ en in the temple ; verfe 15, en in
the tfrmple ; veife 19, en thereon ; verfe 22, ^;2 in prayer ;
verfe 24, f« by what authority ;, verfe 27, ^» by what
authority ; verfe 28,<?» in my vineyard ; verfe 32, en in
the way of righteoufnefs ; verfe 33,^^ in it ; verie 38,
en among themfelves ; verfe 41, tf» in their feafon ;
verfe 42, en in the Scriptures / en in your eyes.
Chapter 22, i, en in parables ; verfe i5> en in his talk ;
verfe 16, e^i'ni truth / verfe 30. en in the refurreclion ;
en in Heaven ; verfe 36, en in the law ; verfe 37, en
with all the heart ; en with all the foul ; en with all <he
mind ; verfe 34, en in fpirit. Chapter 23, 6, en at
feafts ; en in the Synagogues j verfe 7. en in the market
place J verie 9, en in Heaven ; verfe 16, en by the tem-
ple i^« by the gold of the temple ; verfe i8,<» by the
altar ; <r« by the gift that is upon it ; verfe 20, en by the
aicar ; en by it ; en by all things thereon ; verfe 21, en
by the temple ; e'W by it; en by him that dwelleth
therein ; verfe 22, en bo Heaven ; en by the throne j en
by him that fetteth thereon ; verfe 30, en in the days of
our fathers ; en in the blood of the Prophets ; verfe 39, en
in the nanie of the Lord. Chapter 24, 14, en in all the
world, verfe 15, en in die holy place, veife iS, en in the

^BelH ;,ve5fe 19, en with child ; verfe i5, e^i in Ju 'es ;
verfe 20, tf/y on the Sabbath ; velfe 26, f» in the de-
fart ; en in the fecret chambers ; verfe 30, en in He i-
ven ; veife 38, en in the days before the flood ; vniie
40 en in the field ; verfe 41? en at the mill ; verfe 45,
en in due feaibii ; verfe 48, en in his heart ; vpirfc 50, e>i
in a day ; en in an hour. Chapter 25, 4, en in their ve;?-
iels ; verfe 13, f» wherein the fon of man cometh ; verf^
1.5, en to every man according to his ability ; verfe 16,
in with the fime; verfe i8,^»in the earth ; verie 25,
en in the earth ; verfe 3!, ^» in his glory ; verfe 36, en
in prifon ; verfe 39, en in prifon 5 verfe 43, en in
prifi)n. Chapter 26, 5^ en on the feaft day ; verfe 6,
en in Bethany ; en in the houfe of Simon ; verfe 1 "i^y
'€n in the vvhole world ; verle 23, en in the difh ; verfe
27, en in my Father's Kingdom ; verfe 3^, en becaufa
of mc ; verfe 33, en becauf:j of thee ; verfe 52, en
with the fword ; verfe ^^, en in that fame hour ; en
in the temple ; verfe 69, e^j in the palace. Chap-
ter 27, 5. en in the temple ; verfe 40, en m three days ;
verfe 56, en among which was Mary Magdalen ; verfe
60, en in his own new tomb ; en in the rock. Chap-
ter 28, iS,en in Heaven ; and upon Earth.

Thusl have colleded the feveral te^^ts where we
- meet with the Greek Prepofition en with its divers
tranflj-tions, and find it to occur in this Gofpel ac-
cording to Matthew, about two- hundred and fixty-
three, or two-hundred and fixty-four times : and is
rendered — in, about two hundred and fcjur times ; at,
about eight times j twenty-one by ; twelve, with ; eight,
among ; twice, becaufe ; on, once ; unto once ; within,
once ; thefe numbers nearly, I will not fay exactly
though fo intended.

Mark, 1,2, en in the prophets ; verfe 3, en in the
wildernefs ; verfe 4, en in the vKildernefs ; vc^ie 5, en
in the river Jordan ; verfe 8, en with water ; verfe
9, cn in thofe days ; verfe 11, en in whom 1 am well

R r

pleafed ; verfe T3,<rw Jn the wilucrnefa ; verfe l6, en
iino the fea ; veifc .'9, en in the flip ; verfe 20, ^// in
the fhip ; verfe 23, <?« in rl;cir fynagogue ;^« with an
unclean fpirit ; verie 39, en in their i'yiiagogues ; verfe
43, en in defart places. Chapter 2, 6, en in their
hearts ; verfe 8, en vvUhIn themfeWes ; tn in your
hc.irfs ; verfe 15, en in his houfe ; verfe 20, en in thofe
rays ; verfe 23, en on the Sabbath ; verfe 24, <?» on the
Sabbath. Chapter 3, 22, en by the prince of the
ccvil.s ; 'verfe 23 en in parables. Chapter 4, ly en in
t|,e fca ;ctt in parables; en in his do<ftrine ; verfe 11,
e;t in parables ; verfe 15, en in their hearts ; verfe 17,
r; iu themfelves ; yerfe 24, en with \t'hat meafurc ;
yeifc 28. e>i in the ear ; verfe 33, e^ vith what com-
paiifon ; verfo 36, er/in the (hip. Chapter 5, 2, c»
vita aj uncle.":: Iplrit ; verfe 3, £^« amorg the tombs ;
yerie 5, en in the mountains ; en in the tomris ; verfe

13, t» in the fea ;. verfe 20, en in Decapolis ; ve^fe 2 !,
fi'^by {hip ; verfe 27, en in the prefs behind him ; verfe
30, efi in the prefs. Chapter 6, 2, f« in their fyna-
gogues ; verfe 3, en at him ; verfe 4, en in his own
country ; en among his own kindred ; en in his own
houfe ; verfe 11, e:2 in t.'je day of Judgment ; verft

14, en m him; verfe 17, en in prifon ; v.^jfe 2S, en in a
charger ; verfe 29, en in a tomb ; verf'? 47, en in the
ni'cKl (f the fea; verfe 48, ^;7 in rowhig ; vcife 51,
en in themfelycs ; verfe ^6, en in the flreets. Chap-
ter 8, 1, en in thofe days j verfe 3, en by the way ;
verfe 14, en \i\ the fliipj verfe? 26, en in the town ;
v<:rfe 27, e>i by the way ; verfe 38, en in this finful
generation ; en in the glory of his fa(her. Chapter 9,
33, en in the hou(e ; en by the way ; verfe 34, en by the
way ; verfe 36, en in the midft of them ; verfe 38, en
in thy nime ; verfe 41, en in my name ; verfe 50,
en in ytyurfelves ; Chapter 10, lo, en in the houfe;
verfe 21, r;f in Heaven ; verfe 30, en in this life ; en
in the world to come j ^^cde 32, f» in the way j verfe'

.37» fft in thy glory ; verfe 43, tf« among you ; en a-
mong you ; verfe 52, ^n in the way. Cha.pter 11,9,
tn'in the name of the Lord x verfe lo, en in the
liime of the Lord ; en in the higheft ; verfe 15, ^«
into the temple ; en in the temple ; verfe 23, en
in his heart ; verfe 25, en in heaven ; verfe 26, en in
Heaven; verk 27, <7J in the temple; verfe 28 » enhy
what authority ; verfe 29, f» by what authority j verfe
33,tf«by what authority. Chapter la, i^enin para-
bles; verfe 23, ^n in the refurre<flion ; verfe 25, *n in
Heaven ; verfe 26, en in the book of Mofes ; verfe
^,35, en in the temple ; verfe 36, en by the Holy Ghoft ;
verfe 38, en in long clothes ; en in his doctrine ; en in
the market phces i verfe 39, tf« in the fynagogues ; en
at feafts. Chapter 13, 11, en in that hour ; verfe 14,
en in Judca j verfe 24, en in thofe days ; verfe 25, en
in Heaven ; verfe 26, en in the Clouds of Heaven;
verfe 32, en in Heaven. Chapter 14, 2, en on the feaft
day; ver(e 3, en in Bethanv » en in the houfe of Si-
mon the leaper ; verfe 25, en in the Kingdom of God;
verfc' 27, en becaufe of me ; verfe 39, en in this nigh^ ;
ve-ic 49, en in the te nple ; verfe 66, en in the pa-
lace. Chapter 15,7, ^» in the infurredion ,* verfe 29,
en in three days ; verfe 41, en in Galilee ; verie 46,
en m a Sepulchre. Chapter 16, 5^ en on the right
fide; verfe 13, en'm another form ; verfe 17, en in
my Name.

Thus I have colledVed the divers texts where we meet
with the Greek Prepofition en^ with its feveral tran*
flA«^ions, in the Gufpel according to IV-ark : and find it
about one hundred and twenty-four times, and is ren-
dered in, about ninety-four times ; by, about feven
times ; with, about four times, on, four times ; into,
twice at twice ; among, once j bccaufe, once j thefc
nearly.

Luke, I, 1, en among us ; verfe 5, en in the days
of Herod j verlc 6, en in all the commandments ;
yerkiyyfn in years i verfe 21, en in the temple 5

Vei-re 22, en in the teinple ; verfe 25, en in the days j
i?» among men ; verfe 26, en in the fixth month ;
veife 28, en amorg women ; verfe 31, en in the
womb* verfe 36, ^» in her old ?'ge ; verfe 39, en in
thofe days ; verfe 41, en in her womb; verie 42, en
among women ; verfe 44, en in mine ears ; en in
my v^rrib ; en on the eighth day ; verfe 61, en oi thy
kindred; verfe 65, ff« on all them that dwelt round
about ; verle 66, en in iheir hearts; vcrfsr 69. en in
the hoijff ; v\.v{c 75, en in hciinefs ; verfe 77, e« by
the reniillion of (ins; Verfe 79, ^» in darknefs ;
verle 80, fn in the delart. Chapter 2, 1, tf« in thufe
days ; verfe 7,. r» in a iDanger ; en in the inn ; verfe 8,
en in the fame country ; Verfe 1 1; ^» in the city ; verfe
12, en iti a inanger ; verfe 14, en in the higheft ; en
towaids men ; verfe 16, en in a manger ; verfe 19. en
in her hcait ; verfe 21, en in the womb ; verfe 23. en
in the law of the Lord ; verfe 24, en in ti.e law of the
Lord J verfe 27, en by the fpirit ; en in the temple ,-
verle 29, tf« in peace ; verfe 38, en in Jerufalem ;
verfe 44 en\n the company ; en among their kinsfolks ;
en among their acquaintance ; verfe 46, en in the
temple j en in the midft of the dodors ; verfe 49. en
about m.y fathcr*s bufinefs ; \t\iz 51, en in her heart.
Chapter 3, 1, ^» in the fifreentl year ; verfe a en in
the wilderrefs j verfe 4, en in the book of Efais
the prophet ; en in the wiiderntfs ; verfe 8, en with-
in yourfelves ; verfe 15, en'm their hearts ; verfe 16,
en with the Holy Ghofl ; verfe 17, en in his hand ;
verfe 20, en in prifon ; verfe 22, en'in thee I am well
pieafed. Chapter 4, i, en by the fpirit * verfe 2, en in
rhofe days ; verfe 5, en in a moment of time ; verfe
14, en\T] the power of Elias ; verfe 15, en to their fyna-
gogues ; verfe 16. en into the Syr^agogue ; verfe 19. en
at hberty ; verfe 20, ^« in the fynagrgue ; verfe 21,
en in your ears ; verfe 23, ^n in Capernaum; en in
thine own country ; verfe 24, en in his own cmntry ;
verfe 25, en in dnys hi Elias ; en in Ifrael ^ verfe

^7, en in Ifrael j verfe 28, en in their Synagogues ;
verfe3i, en on the Sabbath ; verfe 32, en with power ;
verfe 33, <f« in the Synagogue; verfe 36, en w'.th au-
thority ; verfe 43, en in the Synagogues of Galilee.
Chapter 5, y^en in the other fhip ; verfe 12, en in a
cfrtain cicy ; verfe 16, en into the wilderncfs ; verfe
17, en on a certain day ; verfe 22, en in yovr hearts ;
verfe 29^ en in his houfe. Chapter 6. 2, en on
the fVabbath ; verls 6, en on another Sabbath ; verfe
1 2, f« in thofe days ; verfe 23, en in Heaven ; verfe ^r,
en in thy brother's eye j <fB in thine own eye ; verfe
42, enin thine own eye j ^/i in thine own eye ; en in thy
brother's eye. Chapter 7, 9, en in Ifrael / verfe i(;,
(f/i among us ; verfe 17, ^« throughout all Judea; verfe
2i,^« in that fame hour; verfe 23, en in me; verfe
25, en in foft raiment / en in King's courts ; verfe 28, ^^i
am^'^ngft thofe bcrn of women ; verfe 32* en in the
market place ; verfe 37, en in the city / efi in the
Pharifee*s houfe ; verfe 39, en within himfelf ; verfe 49,
tf;2 within themfelves. Chapter 8, io,tf«in parables,
Verfe 13, en in time of temptation ; verfe 15, ^« on
good ground j en in an honeft and good he*irt ; verfe
22, en on a terrain day ; verfe 27, en in any houfe ;
Verfe 32, ^«on the mountain. Chapter 9, 12, en in &
defart place ; veife 26, en'in his own glory ; verfe ^i^
en in glory , en at Jerufalem j verfe 36, en in thofe
days J verfe 37, en on the next day ; verfe 46, en a-
jnong them ; verfe 48, en among you all ; verfe 57,
en in the way. Chapter 10, 3. en among wolves ; verfe
1 2, en in that day , \ct£q i 3, en in Tyre and Sidon ;
en in ycu ; en infack cloth j verfe 14, en at the day
of Judgment / verfe 17, en through thy nume i verfe
20, en in this rejoice not ; en in Kcaven ; verfe 21, e»
in that hour ; verfe 26, fn in the law. Chapter 11, 1,
en in a certain place ; verfe 2, en in Heaven j verfe 3, <?»
in Heaven J verfe iB,f» through Belzebub I cafl out
devils ; verfe 19, e« by Belzebub ; e^i bv whom do

S s

your children caft them out ; verfc 20, 1 en with the
finger of God ; verfe 21, en in peace ; verlc 31, f» in
judgment j verfe 32, ^« in judgment; verfe 35, ^« in-
thee ; verfe 43, en'm the Synagogues j en in the mar-
kets. Chapter 12, 3, en in daiknels ; en in the
l^ght ; en in the ear i en in dofets ; verfc la, en in the
lame hour ; verfe 17, en within himfelf ; verfe 27, en
in all his glory 5 verfe 28, en in the field ; verfc 33,
en \\\ the Heavens ; verfe 38, en in the fecond wretch ;
en in the third j verfe 42, en in due feafon ; verfe 45,
en in his heart j verfe 46, en in a day j en at an hour »
verfc 51, ^« on earth ; verfe 5 2, ^» in one houfe ; verfe
58, en in the way. Chapter 13, i, en at that feafon ;
verfe 4, ^« in Siloam fell ; en in Jcrufalern ; verfe 6, en
in his vine-yard ; verfe 7, en on this fig tree ; verfe 10,
en in one of the fynagogues ; en on the Sabbath ; verfe
14, en in vfhich men ought to work ; en in thein
therefore come and be healed , verfe 19, en in the bran-
ches ; verfe 26, en in our ftreets ; verfe 28, en in the
kingdom of God ; verfe 29, en in the kingdom of
God. Chapter 14, 5, en on the Sabbath j verfe 14, en
at the refurredion of the juft. Chapter 15, 7, en
in Heaven ; verfe 25, e* in the field, Chapter 16,
I c, en in that which is leaft ; en in the leafl ; verfe 1 1, tf«
in ilie unrighteous mammon ; verfe 12, f» in that
which is another man*s ; verfe 15, en among men ;
verfe 23, eniTi hell; en in torments ; en in his bofom ;
verfe 24, en in this flame ; verfe 25, en in thy life
time. Chapter 1 7, 6, if« in the fea ; verfe 24, enia.
his day ; verfe 26, en in the days of Noah ; en in the
days of the fon of man ; verfe 28, en in the days of
1 ot ; verfc 31, en in that day ; en in the houfe ; en in
the f.eld. Chapter iS, 2, en in^a city a judge ; verfe 31 ^«
in that city ; verfe 4, ^/* within himfelf ; verfe 22, en
in Heaven ; verfe 30, en in this prefc^nt time ; (n in
the world to come. Chapter 19, 5, en at thine houfe ;
vcrie 17, £■" in a very httle j verfe 20, en in a napkin. ;
verfe 30, cniw the which ye (hall find ; verfe 36, <?«

in the way ; vsrfe 38, ^« in the name of the Lord /
f« in Heaven ; f» in the higheft ; verfe 42, en in this
thy day j verfe 44, efi within thee ; en in the one
lluiie ; verfe 47, en in the temple. Chapter 20, i, en on
one of thofe days ; en in the temple ; verfe 2, en by what
authority ; verfe 10, en at the fcafon ; verfe 33, en in the
refurredion ; verfe 42, <?« in the book of Pfalms ; verfe
46, en in long robes ; e^ in the fynagogues ; en at feafts.
Chapter 21, 6, ^« in the which; verfe 19, en in your
patience poffefs your fouis ; verfe 21, en in Judca ; en
in the mid ft of it ; en in the countries; verfe 23, tf«
with child ; en in thofe days ; en upon the people ; verfe
25, en in the fun ; en with perplexity ; vcrle 27, en in a
cloud; verfe 34, en wkh furfeiting / verfe 37, en in
the day time ; en in the temple ; verfe 38, en in the tem-
ple. Chapter 22, 16, en in the kingdom of God;
verfe 20, en in my blood ; verfe 24, en among them j
verfe 26, en among yo\i ; verfe 28, en in my tempta-
tion ; verfe 30, en in my kingdom ; verfe 37, en in
me ; verfe 44, en in an agony ; verfe 49, en with the
fword ; verfe 53, en in the temple } verfe 5^, en in
the midft of the hall. Chapter 23, 4, ^« in this man /
vevfe 7, en at Jerufalem ; en at that time ; verfe 9, en
in many words ; verfe i4» en in this man ; verfe 19,
en in the city j verfe 22, en in him ; verfe 31, en in
the green tree ; en in the dry ; verfe 40', en in the fame
coodemnation ; verfe 42, en into thy kingdom ; verfe
44, en in paradife ; verfe $2>^ en in a fepuichre.
Chapter 24, 4, en in fhining garments ; verfe 6, en in
Galilee ; verfe 18, en in Jerufalem ; V» in thofe days ;
verfe 19, ^« indeed ; verfe 32, en within us ; en by
the way j verfe 'y^$, en in the way ; verfe 36, en in the
mtdft of them ; verfe 38, <?» in your hearts ; verfe 44.,
en in the law of Mofes ; verfe 49, en in the city of
Jerufalem.

I have^collecled the divers Texts where we meet
with the Greek Prcporition en in the Gofpel according
vo Luke, with its divers tranllations ; and find it tu

occur about two-hundred and eighty tiir.e?, and is rer.'-
fiered — in, about two-hundied and feven times ; at,
eleven times ; on, fixteen ; among, thirteen ; within,
eight ; with, four ; by, fix times ; through, twice ;
about, once j into, once.

John, I, 1, tf« in the beginning ; verfc 2, f« in the
beginning i verfe 4, en in him was life ; verfe 5, en in
darknefs ; verfe io> en in the world ; #« among us 5
verfc 23, en in the wildernefs ; verfc 26, en with water ;
verfe 28, f« in Bathabara ; verfe 3!,<f«wilh water ;
verfe 33, en with water ; en with the Holy Ghoft /
Verfe 46, en in the law ; verfe 48, t» in whom there
is no guile. Chapter 2, 1, en in Cana of Galilee;
veife II, en\n the temple ; verfe 2o^ en in three days ;
verfe 19, en in three dsys ; verfe 23, en in Jerufalem ;
en at the paffover ; en in the feail day j verfe 25, en in
iDan, Chapter 3, 13., en in Heaven; verfe 14, tf» in
the wiideraefs ; verfe 21- en in Enon near to Salem ;
verfe 2,S'> ^'^ into his hand. Chapter 4, 14, en in him
a well of water j verfe 20, en in this mountain ; en in
Jerufalem ; verfe 21, en in this mountain ; en at Je-
rufalem ; verfe 23, en in fpirit and in truth ; verfe 24,
en in fpirit ; verfe 45, en at Jerufalem ; ^nat the feaft ;
verfe 46, f« at Capernaum $ verfe 53, en at the
fame hour ; en in which Jefus faid unto h-m. Chapter
5, 2, en at Jerufafem i verfe 3, en in thefc lay a number
of impotent folk ; verfe 4, en into the pool ; verf? 9,
en on the fame day was the Sabbath ; verfe 13, en in
that place ; verfe 16, en on the Sabbath ; verfe 26, en
in himfelf ; en in himfelf ; 'verfe 28, en in the
'which ; en in their graves flialJ hear his voice J
•verfe 35, en in his light ; verfe 38, en in you ;
'Verio 39, en in them j verfe 42, en in you ; verfe
'43, en in my Father's name ; en in his own name.
Chapter 6, 10, en in the place; verfe y, e n\i\ the
deferc>'Verfe 39, en at the laft day ; verfe 45, ^n in the
prophets ; verfe 49, en in the wildernefs ; verfe ^G^ en
\n me ; and I i^ in hloi j verfe 59, en in the fynagogue ;

en in Capernaum ; verf« 61, en In himfelf. Chapter 7,
I, en in Galilee ; en in Jewry i verfe 4, en in fecrer ;
verfe 9> en in Galilee ; verfe 10, en in fecet ; verfe 1 1,
eriix. the fcaft ; verfe 12, en among the people ; verfc
18. d"7 in him ; verfe 23, en on the Sabbath receive
Circumcifion ; en on the Sabbath ; verfe 28, en in the tem-
ple ; verfe 43, en among the people. Chapter 8, 3, en
in adultery ; en in the midft ; verfe 5, en in the law ;
verfe' 9, en in the midft ; verfe 1 2, en in dai knefs ;
verfe 17, en in your law ; verfe 20, ^^ in the trea-
fury J ^« in the temple; verfe 2r, en in your (ids;
verfe 24, en in your fins; verfe ^i, en in my word ;
Verfe ^^, en in the houfe ; verfe 44, en in the truth ;
verfe 37, en in you. Chapter 9, 3, en in him ; verfe
5, ^» in the world* ; verfs 16, en among them ;
verfe 34, ^k in fins. Chapter 10, 19, en among the
Jews; verfe 22, ^« at Jerufalenij verfe 23. <?.7 in the
temples ; en in Solomon's porch ; veife 25. en in my
Father's name j verfe 34, en in your law ; verfe 38, ^«
in me ; and I ^«in him. Chapter 1 1, 6, en in the iame
place ; verle 10, en in the night ; verfe 17, en in the
grave four days ; verfe 20, en in the houfe ; verfe' 24,
en in the refurrection ; en at the laft day ; verfe 30, en
in that place ; verfe 31, en in the houfe i verfe 54, en
among the Jews ; verfe 56, en in the temple. Chapter

12. I, enm the name of the Lord ; verfe 20, ei^ at the
fcaft ; verfe 25, en in this world j verfe 35, ^nin ria k-
nefs ; verfe 46, en in darknefs. Chapter 13. i, en in
the world ; verfe 23, en on Jefus's bofom ; verfe 3 1 ,
en in him j verfe 32, en in him ; en in himfelf; ve*ie"
35, en by this fhall all men know. Chapter 14, 2,

. tf« in myFather*s houfe; verfe 10, en \n the Father ;
en in me ; verfe 1 1, tw in the Father ; en in me ; v jrfe

13, en\n my name ; en in the fon ; verfe 14, en in my
name J verfe 17, tf« in you ; v^rfe 20, en at that day ;
en in the Father j and you en in me ; and I en in you ;
verfe 26, tf« in my name. Chapter 15, 2, en in me;

T t

verfe 4, en in me ; I f« in you ; en in the vine ; en \^
me ; verfe 5, en in me ,* I <?^. in him j veife 6, en in me ,
verfe 7, ^« in me ; en in you ; verfe 9, en in my love ;
verfe jo, en in my love ; en in his love ; verfe 1 1, en \i\
you J verfe 16, en m my name ; verfe 24, en among
them ; verfe 25, f« in their law. Chapter 16, 23, e^
in that day ; en in my name ; verfe 24, en in my
came ; verfe 35, en in proverbs j en m proverbs ; verfe
26, eu at that day ; en in my name ; verfe 33, en in me.
Chapter 17, 10, en in them ; verfe ii> <?« in the world ;
€^ through thine own riame ; verfe 12, en in the uorld ;
en in thy name ; verfe 13, en in the world ',en in them-
flves; verfe ^^^0^ through thy truih ; verfe 19, iV'
through the truth ; verfe '20, en in me; and I en \i;i
thee ; en in us ; verfe 23, en in them ; en in me ;. verfe
26, en in them ; \en in them; Chapter 18, 20, en in
the fynagogues ; en in the temple ; verfe 26, en in the
garden with him ; vcffe 38, en in him. Chapter 19, 4,
^nin him \ en in hini ; verfe 6, €n in him ; verfe 31,
enow the Sabbath ; verfe 41, ^« in the Qardsn. Chap-
ter 20, 12, en in while ; verf; 25^ r« in his hand the print
of the nails ; verfe 30, en in this book; verfe 31, en
through him. Chapter 21, 20, en at lupper.

Thus I have collected the feveral Texts where we
meet with the Greek Prepofition en in the Gofpel ac-
cording to John, with its diver's trar.flations, ; and find
it about one-hundred and ninety times, and is rendered
' — in, about one-hundred and.. fifty times; at, fifteen
times ; among, fix tia^s ; on, five times 5 with, four
times ; throvigh, thrice.

Acts, 1, 3, en by many infallible proofs ; verfe 5,
en with the Holy Ghoft ; verfe 6, en 2.1 this time
rcflore again the Kingdom to Ifrael ; verfe 7, en in his
own power ; verfe 9, en in Jerufrjicm ; en in all Judea ;
verfe 10, en in white apparel ; verfe 15, en in thofe days ;
en in the mid (I of the dilciples ; verfe 20, ^k in the
B ok of Pfalms. Chapter 2, 5, en at Jerutalcm ; verfe
17, enizi tiie lail days; Veife 29, en with us to this

day / verfe 46, en in the tennple ; en with glacJnefs,
C hapten 3, 6, V« in the name of the LorH Jefus. Chap.
ter 4 2, en through Jelus ; verfe 7, en in the midft ;
en by what power ; en by whst name ye have donq
this; verle 9, en hy what means he is ma'de whole 5
verle 10. en by the nan c ^ f J Tus ; en by him ; veife i2»
f» ill any other ; en am* ng men ; verfe 24, f« in them ;
v&xic 34, en among them. Chapter 5, 4, ^« in thine
own power; en'xn thine heart ; verfe 12, ^?7 amono^
all the people ; verfe iS, en in the co^•^mon prifon ;
verfe 2o,^» in the temple; verfe 22, en in prifon;
verfe 23, en with all fafety ; verfe 25, en'm prifon ; en
}n the temple ; verfe 27, en before the coanfel ,- verle

34, en in ths Cwuncil ; ve. fe ^y, en in ihe days of the
taxing ; verfe 42, en in the temple. Chapter 6. i,
en in thofe days ; veife 7, en in Jerufalem ; verfe 8, en
among the people; verfe 15, en in the council.
Chapter 7, 2, en in Mefopotamia j en in Charan ; verfe
4, cK in Charan ; verfe 5, ^» in it ; verfe 6, f« in a
flrange land ; verfe 7, d^«in this place ; verfe 17, en in
]pgypt ; verfe i3,(f« at the fecond time; verfe 16, en
in a Sepulchre ; verfe 17, en in tgypt ; verfe 20, en'\xi
which time ; en in his Father's houfe j verfe 22, en
in words ; and en in deeds ; verfe 29, ^« at this faying ;
en in the land of Midian i verfe 30, en in the wikler-
nefs ; ^« in a flime of fire ; verfe 34, en ir\ Egypt ; verfe

35, en by the hand of the angel ; en in the bufh ; verfe

36, en in the land of Egypt ; en in the red fea ; en in
the wilderncfs ; verfe 38, en in the church ; en in
the wildernefs ; en in the Mount Sinai ; verfe 41, en
in thofe days ; en in the work of their own hands ;
verfe 42, en in the book of the prophets ; en in
the wildernefs ; verfe 45, en into the pofTedMn of
the Gentiles ; verfe 48, ^n in temples Chipier
8, I, en at that time ; en at Jerufalem ; verfe 8. en in
that city ; verfe 9, en in the fame ciry ; verfe 14, en
at Jerufalem ; ve.fe 21, en I.0 thiM nutter; verle ^3*
^« in his huoiiiiation. Chapter 9, lo, en at Dimafcus >

gftm a vlfion ; verfe ii, en in the houfe of Ju(!as ;
vcrfe 12, ^« in a vifion ; verfe 13, en at Jerulalem ;
verfe 17, en in the way ; verfe 19, en at Damafcus ;
verfe 20, f» in the fynagogues; verfe ai, ^«in Jerufa-
lem. Chapter 9, 22, en at Damafcus ; verfe 25, en in
a bafket j verfe 27, en in the way ; en at Damafcus ;
verle 28, en at Jerufalem ; verfe 29, en in the name of
Jefus ; verfe 7,"/, en in thofe days ; e» in an upper
room ; verfe 43 » en In J'^ppi. Chapter 10, r, in Ce-
farea ; verfe 3, tf« in a vfiion j verfe 7, tf« in himfelf;.
verfe 30, en in my houfe ; verfe ;^2,en in the houfe ;
en by the fea fide ; verfe 35, en in every nation j
verfe 39, en in the land of the Jews ; en in Jerufa-
cm ; verfe 48, en in the name of the Lord Jefus.
Chapter 11, c, f» in the city ; ^« in a trance; verfe
13, f« in his houfe/ verfe 15, en zt the beginning ;
Verfe :6, en with the Holy Ghoft ; verfe 22, en in
JerufaJem ; verfe 26, en in Antioch ; x^erfe 27, en in
thofe days ; verfe 29, en in Judea. Chapter 12, 5,
en in prifon ; verfe 7, f« in prifon ; verfe lu en to
himfelf ; verfe 18, en among the foldiers. Chapter 13,
i,en at Antioch j verfe 5, en at Salames ; tf» in the
fynagogue of the Jews ; verfe 17, en in the land of
Egypt ; verfe 19, en in the land of Canaan ; verle 26,
en among you feareth God ; verfe 27, en at Jeru-
falem J verfe 33, en in the fecond Pfalm ; verfe 35, en
in another Pfalm ; verfe 39, en by the law of Mofes ;
en by him; verfe 40, en in the prophets; verfe 41, en
in your days. Chapter 14, i, tf« in Iconium ; verfe 8,
tfw at Lyftra ; verfe 16, en in times paft ; verfe 25, en
in Perga. Chapter 1 5, 7, en among us ; verfe 1 2, en
among the Gentiles ; verfe 21, being read ; en in their
fynagogues; verfe 22, tf« among the brethren; verfe
35, <f« in Antioch. Chapter 16, 2> ^« at Lyftra ; verfe
3, e?i in thofe quarters ; verfe 4, en at Jerufalem ;
verfe 6, en in Afia ; veife 13, ^n in that city / verfe
18, en in the name o^ Jefus Chrift ; verfe 32, en in
his houfe; verfe 36, fn in peac. Chapter 17, 11 ? en

In Theffalonica ; verCc 13, en at Berea ; verfe i6, eri
at Athens ; en in hiin / verfc 17, en in the fynago7,aes ;
tn in the marker ; verfe 22, £n in the midll ot iMi 's
bill ; en in temples ; verfe 28. en in him vre liv- ;
verfe 31, en in which he will judge the world ; en by
that man ; verfe 34, en among the which. C'lap-
ter 18, 4, en in the iynagogue ; verf;: 9, en in the
night; verfe 10, en in this city ; verfe n,en mon^
them ; verfe 18, ^« in Cenchrea / ve'-fe 24, t -2 in the
fciiptures; verfe 26, en in the fyri'^jogue* Chiprer
19. 1, en at Corinth ; verfe 9, en in the fcho I oF Tyraa-
nus ; veife 16, en in v/ho n ; verfe 31 s?* in fpi-
rit ; verfe 39, en in a Uwfa' aiTi a'>iy. Chapter

20, 5, en at Tro-i? ; vejfe 7, ^ upin the firft day
of the week ; verf; 8. en in the tapper chamber l
verfe 10, fh in him ; vrrfe 15, <?« at Trcgyilium ; verfe
16, en in Afia ; verfe sg, f» by lying in -^air ; verfe
2 Si en among whom ; verfe 28, e-i over the whch /
verfe 32, en among then? thac a^'c fiic^fied. C^hipter

21, II, en at Jerufjiem ; Vfrfe 19, «■« among the Glmi-
tiles ; verfe zy, en in the temple ; verle 29, en in ths
city; verfe 34, en am^rg the ma titud^. Chipt.T

22, 3,(e«in Tarfiis ; verfe 17 en in t^c tevi.pl>* ; e*J in a
trarce. Chapter 23, en in the council j verfe 9, en
in this man J verfe 35. f» in Herod's ju-Jgmcut h:.l!.
Chapter 24, 11, f« to Jsrufalem for to wjn'hip ; verfe
t2, en in the temple ; eA in the fynagogiie j verfe 18,
tn in the temple ; verfe 20, en in me ; verfe ai, tf« a-
mong therti. Chapter 25, 4, en at Cicfarea ; verfe 5, en
in him ; verfe 6, en among them ; Verfe 24» en at
Jerufalem. Chapter 26, 4. en among them , en at jcrufa-
1cm i verfe 18, en among them ,- verfe 21, en in the
tCDple ; verfe 26, en in a corner. Chapter 27, 2i,f«in
the midft ct them ; verfe 27, en in Adria ; verfe 37, en in
the (hip. Chapter 28, 9, f« in the ifland ; verfe 1 1, ^ in
a (hip of Alexandria ; en in the ifle ; verfe 18, en in me j
verfe sf, f» among themfelves.

V v

M;.

7®

Thus I have collecled the feveral texts wherein we
meet with the Greek Prepofition f» in the Ads of tho
Apoflles, with its divers tranflations : and find it to
cccur about two hundred and twenty times, and is ren-
dered— in, about one hundred and forty-nine times ;■
at, about twenty-eight times i among, tv/enty / by, le-
ven tinQes. It is alfo rendered with, to, over and upon.

Romans, i, 2, en in the HoJy Scripture ; verfe 4, en
with power ; verfe 7, en in Rome ; verfe 8, en through-
out the whole world ; verfe 9, f« with my fpirit ; en in
the G ofpei ; verfe io> enhy the will of God ; verit 12,
en with you; verfe 13, en among you ; en among
other Gentiles; verfe 15, ^;i at Rome ; verfe 18, en
in unrighteousnefs J verfe 19, en in tl.em ; vcr'esi,
en in their im;jginations ; verfe 23, ^« into an image ;
verfe 24, ^« urfto uncleannefs ; e7i between them(elves ;
veife 25, en into a lie ; verfe 27, en in their lulls ; en
with n.en ; en in themfclves. Chapter 2, 5, en againft:
the day of wrath ; verfe 12. en in the law ; verfe 15,
f« in their hearts; verfe 16, f« in the day ; verfe 17,
en of God ; verfe 19, en in darknefs ; verfe 20, en in the
law ; veife 23, en of the law ; verfe 24, en among the
Gentiles ; verfe 28, e^ in the fiefli ; verfe 29, en in
the fpiric. Chapter 3, 4, en in thy fayings j verle 7, in
through my lie j verfe 16, en in their ways j verle 24,
en in Chriit Jefus ; verfe 25, en in his blood j verfe 26,
e"^ at this time. Chapter 4, lo, en in circumcifion ;
en in uncircumcifion. Chapter 5, 3, en in tribulations ;
vei fe 5, en in your hearts ; verfe 9) en by his blood ;
verfe 10. en by his life ; verfe 11, en'in God ; verfe 13,
en in the world > verfe 15, en by grace ; verfe 17, t/t
in life ; verfa 2 i, ^« unto death. Chaptei 6,4, en in
rewnefs of life ; verfe 11, en throughout Chrift
Jefus ; verfe 12, en in your mortal body ; verfe 23, en
through our Lord Jefus Chiift. Chapter 7, 5, en
in the flcfh ; en in you« members ; verfe 6, en in new-
nefs of the fpint ; verfe 8, <?« in me » ve:le 17, en in
ii:ie ; Vi.rfe 18, en in me j verie 20, en in me j verfe 23,

en in iny members ; en in my members. Chapter 8:,
I, en \\\ Chrift Jefus / verfe 2, :n in Chrift J'-^us j
verle 3, en in that it was weak ; en in ilie likeneis of
iinful flefh ; eX in the fl^fh ; vcif;!: 4, en in us ; verfe
8, en in the flefh; verfe 9, en in the flefh ; en in the
fpirit ; f?;in you ; verfe id, en in you ; verfe 11, en in
you J en in you ; verfe 239 en virhin ourfelves ; verfe
20, en \mong many brethren ; verfe 23, en in ali thef-e
things ; verfe 39. en in Chritl^ Jefus, Chapter 9, i. en
in Chriit ; en va the Holy Ghott ; verfe 7, en in Ifuc ;
verfe 17, en in thee ; en throughout all the earth ; verfe
22, 6« with much long lufFering ; verfe 25, en in Oiee ;
vei'le 26, (pw in the place ; verfe 28, en in righteoufnef-'' ;
veife33, en in Sion. Chapter 10, 5, en by them ;
verfe 0. en in thine heart •, verfe 8, en in thy mouth,
and en in ih ne heirt ; vei fe 9, en with thy mouth ;
f«in thy lea^t. Chapter 11,2, en of Eli as ; verfe 5,
en at this prefctit time; verfe \J, en among them.
Ch.ip;e' 12, 3, en among you ; verfe 4, en in one body ;
vnic 5, en in Ohrill j verfe 7, en on our miniflrin^ ; en
D 1 teaci!i(jg ; verfe 8. f« on exhortation ; en with fim-
plicrt) ; f« with dUJgv^nce J en with cheerfulnefs ; verfe
2 !,v« with God. Chapter 13, 9, en in this ; verfe 13,
fw in the day. Chapter 14,5, <?« in his own mind;
verfe 14, 6"« by the Lord Jefui ; verfe 18, en'm thefe
things; verfe 2t, e» whereby my brother flumbleth ;
verle 22, en in that which he alloweth. Chnpter 15,
5 f« towards another ; verfe 6, en with one mourh ;
verfe 9, en among the Gentiles j verfe 13. cnii\
believing ; in in hope ; en through the power of
the Hoiy Ghofl ; verfe 16, en by the Holy Ghofl ;
verfe 17, en through Jefus Chrifl ; verfe 19, tn through
mighty figns ;verfe 23, f« in thefe parts ; verfe 26, ^^2
at Jerulalem ; verfe 27, f« in carnal things ; verfe 29,
ea in the fuilnels of the bicflings j verie 30 f« in y )ur
prayers ; verfe 31, en in Judea ; ver(e 32, en vvi'h joy.
Chapter \6^ 1, ^« at Cencrci ; vt^.fe 2. en in the
Lord ; en in whadbever buiinelb j vcife 3, t» in Chtiil ;

Vrrfe 7, if?? amone the Apoftlcs; *n in Chnft ; verle
8j <■« in the Lord ; ver(e 9, en in Chnrt ; verlc 10 en
in Thrift ; verfe 1 1, ^n in the Lnrd ; vcrfc 1 1. en in th#
i' rd ; en in the Lord ; verle 13 er> in the Lord^
xcfff 16, r»with an holy kifs ; verfe 22, «» in the
1 ord ; en at Cenchrea.

'! hus I have ct)llc(fttd the feveral Tekts where the
Trfck Prepofitinn ^w is to be met with the E^idle to
t' e RoR^ns, Witli its divers tranflainns, and v^e find it
ah« ui one-hunilredand fifty -eight times i and ts ^en'^cecl
—in ab' ut nirety-tuur times ; amoi.g, ^ight time?. ; by,
Ic ven nme:> ; with leven vimes ; throughour, five times 5
jt, ilx nmes ; iin*o, twice ; into, rwicc ; through,
three times ; on, three times ; cf, twice ; as alfo it is
lendercd — againft. between, and towards ; the(e as
nearly at. I cculd, I do not Ciy that they are perfectly
tzit>, bur they will be tc und nearly (o.

The civeis texts where we meet the noun Baptismd
In the ISlew Teftament :

Matthew. 3,7, many of the Pharifees and Saddiiceet
feome ^tf/>//jma to his baptifrii. Chapter 20, 22, are fe
able to dnnkof the cup that I drink of, and be baptiled
with the baptiitna baptifm that I am baptifed with.
Chapter «o, 23, be t>aptifed baptifma with the baptifm
vvliich lam bjptifed with. Chapter 2i> 2 $tbaptisma the
b?ptdm of John, whence Was it.

Mark, 1, 4, and preach baptifma the baptifm of re-
pentance for the remiffion of fins. Chapter 10, 38, and
be.baptifed with baptiitna the baptifm I am baptifed
with. Chapter 11, 30 > bapiisma the baptifm of John
was it from Heaven or of men.

Luke, 3. 3, preaching bapti ma the bapt'^fm of repen-
tance. Ciiapter 7, 29, being baptifed haplisma with the
b?.pi'fm of John. Chapter 12, 50, I have baptisma a
bi;ptifm to be bapsi^d with. Chapter 20. 4, baptijma the
baptifm cf J' hn, wne^ce^was 't.

Acts, I, 2, beginning from baptismatos the baptifm of
J.'hn. thaprer lo, 37, after taptisma the baptifm which

John preached, Ch:\pter 13, 24, hapthma the baptifiii
of repentance to all the people of Ifrael. Chapter 18,
25, knowing only the b^ptisma baptifn) of John. Chap-
ter yg 3, unto John's btipiisma baptil.ii i verl'c' 4, John
bap' ifed ^t7/i//5?Ma with the baptifm ot repentance,

Ronrians, 6, 4, buried with him bapthm^toi by bap-
tifm unto death.

E helians, 4, 5, one Lord, one Faith* haplima one
baptifm.

Co^oflians, 2, i2> buried with him baptismati in
baptifm.

ift. Peter, 3, 21, even baptisma baptifm doth now
fave us.

The divers places where the Greek verb baptiso oc-
curs in the New Teftament.

Matthew, 3, n, I indeed baptiso baptifc you with
water: ^.//>/ij^/ftia!! baptife you with the Holy Ghoft ;
verfe 13, to John baptiuhenia to be baptifed of him ;
verfc 1 4, I have need baptisthenia to be baptifed of thee ;
Yerfe 16, when ^^^//J/'.vi5 he was baptifed.

Mark, 1, 4, John baptizon was baptiiing in the wil-
dernefs ; verfe 8, I indeed ebaptisa baptife you with
water ; but he bapttseis fhall baptife with the Holy
Ghoft ; verfe 9, and ebaptisihe was baptifed of John in
Jordan ; verfe ^t smd baptizonie were baptifed of him
in the river Jordan.

Luke, 3, 1 6, 1 indeed baptis9 baptife you with wa-
ter ; he bapiisthei fliall baptife you with the Holy Ghofti

John, I, 26, baptiss I baptifc with water ; verfe 33,
but he that fent me bapuxein to baptife with water j
who baptizon baptifcth with the Holy Ghoft.

ift Corinthians, i, 17, fent me not baptizein to bap-
tife but to preach the Gofpel.

Mathew, 3, 6, ebaptcnto were baptifed of him in Jor-
don confeffing their fins j verfe 13, to John baptist he-
nai to be baptifed of him; verfe 14, b^pihihin^i to be

W w

bsptifeJ cf thee ; verfe 16, and Jefus when Bapththeii
bi'i'tifed went ftra'ght way out of the water.

Mark, i. 5, eb.'ptironto were all baptiled of him in
Jrrdan. cciiittfljrg their lins j verfe 9, ?LT\d ebaptUthe was
b pttfed of John in Jordan. Chapter 10, ^g, baptisthe*
nt>i be bnptiled with the baptifm ^apiizoi»ail am bap-
tifed with J baptizoinai I am b:^ptifed ; baptisesihe (hall
)e he baptifed. Chapter 16, 16^ smd bapl is tbei^ is bap-
tiied (hall be faved.

Lijke 3. 7, that came to him baptisihenai to be bap-
tifeo ; veife i2, then came the Publicans baptisthenai ;
vtjfe 21, when the peoip\c baptistbefJai were baptifed j
J fi!s alio baptisihentos beii)g baptifed. Chapter 7, 29,
2,0 b-p-i^'hf^tts being baptifed with John's baptifm ;
In t b^iptisthtnies being baptifed of him.

John, 3, 2 2» 23, and ebapt'non baptifed ; John was
hiPtison b»prifiiig in Enon ; and ebaptnonto were bap-
tiied C hapter 4, 1,2, and haptiiei baptifed ; though
J:lus li'mfcif ibpptisein baptifed not but his difciples.
Chaprer lo, 4c, John at firft Baptiion baptifed.

r^clt1, I, 5. J 'hn ehaptisen baptifed with water;
but ye (li.Ul be haptisesthe baptifed with the Holy Ghoft,
Chapter 2, 38, and.be haptiubeto baptifed every one of
you; veric 41, ehaptisthesan were baptifed j Chapter 8,
3 2, ih.:ptiionto were baptifed ; verfe 13. and when
ebjpfi.ibciihe Wis baptifed ; verfe 16, only be Baptis^
me^.ct were b<ipiifed ; verfe 36, Baptist henai to be bap.
Xikd ; verfe 38, and ehaptnen baptifed him. Chap,
ter 9, 185 and iBapt'nthe was baptifed. Chapter 10, 47,
48, that there fhould not Baptisthenai be baptifed j
hjptisihenat to be baptifed in the name of the Lord,
Ck'pter II, 16, ihaptisen baptife with water ; but ye
Bjpvseahe (hall be baptifed with the Holy Ghoft,
C h p er 16, 15, when the was {Bapt'nihe baptifed;
verfe 33, and cBuptiithe was baptifed. Chapter 18, 8,
zm'. tb.^ptiionlo were baptifed. Chapter 19, 3, .5, into
vvhat ihcn cB^ptisthftev/cva ye baptifed; John e%//i«

b^pt'fed with the bapiifm of repentance ; ehaptlthenai
were baptifed.

Romans, 6, 3, as hai>tislhe men were baphfed info
Jef'us Chrift \ehapii5the men were haptifed into his death.

ift. Corinthians, 1, 13, haftiiihe were ye baptifed in
the name of Paul ; verfe 14, thaptisa 1 baptifed nore
ot you but Crispus and Garus ; verfe 15, thaptisa I had
baptifed in my own name ; verfa 16, ebapia I baptifed
the houfehold of Stephanas ; whether ehaptisal baptifed
any other ; verfe 17, not iapiiiein to baptife but to
preach the Gofpel. Cliapter 10, 2, eBcpsanfo were. bap.
tiled unto Mofes in the cloud and in the fea. Chapter
12. 13, we hsptisthe men are baptifed into one body.
Chapter 15, 29, baptizonenoi are baptifed for the dead ;
baptisoniai are they baptifed for the dead.

Gallatians, 3, 27, as ebapthihete have been baptifed
into Chrift.

John, I, 25, why baptizeh baptifefl thou then ; verfe
33, baptisein to baptife with water ; bapiison baptifeth
with the Holy Ghoft Chapter 3, 26, ebaptisei bapiifeth
and all men come to him.

Matthew, 28, 19, h^ptisantos baptifing them.

John, 1, 28, haptizon baptifing ; verfe 3 1 , ^j;7//s<7»
baptising with water. Chapter 3, 23, haptizon baptiting
in Eiion, near Salem.

Thefe a'-e the divers places wherein the infpired
writers mention baptifm ; and it is to be obferved that
they make ufe of the verb hapiizo on fuch cccafions,
and not the verb hapto which is rendered dipping.
However as it is brought into the difpute concerning
baptifm, in orc'er to fatisfy people 1 fhall mention the
places where it is to be met with in the Septuagent, and
in the Ncw-Teftament ; and,

»ifl. From the Septuagent or Greek Tranflation of
the Bible :

Exodus 12, 22, and hapsantes d'^p it in the blood
that is in the bafon.

Leviticus, 4, 6, and the Prieft Bapsei dip his finger is

the blood and fprinkle the blood feven times before the
Lord ; verfe 17, and the prieft hapsei (hall dip his fin-
ger in fome of the blood. Chapter 14, 16, and the
Prieft hapsei fhall dip his right finger in the oil that is
in his hand ; verfe 6, as for the living bird he fhall
take it and the cedar wood and hyfop, and hafsei fliall
dip them and the living bird in the blcodof the bird
that v/as killed over the running water ; verfe 51, and
he lliail take the cedcr wood, and the hyfop, and the
fcarlet, and the living bird, and hapsei dip them in the
blood of the llain bird, and in the living water, and
fprinkle the houfe feven -times,'

Numbers, i, 19, 10, a clean perfon Oiall take hy-
sop and hapsei dip ^t in the^ water and fprinkle it upon
the tent.

Deutronomy, ^tj^ 24, Mofes faid let Aflier dip his foot
in oil,

Ruth, 2, 14, Bapfei dip thy morfel in the vinegar.

Leviticus, 9, 9, ehapse he dipt his finger in the blood
and put it upon the horns of the alrar.

ifi. Siuiiuel [4, ly^ehapscn he dipt the end of the
rod in the honey comb.

2d. Kings, 8, 15, Hazael took a cloth and ehapson
dipt 't in water and fpread it on his face, fo that he died.
Thus far with regard to the feventy. Now with re-
fpecl to the New Teftatnent with which we are particu-
larly concerned at prefent.

Luke, 16. 24, and fend Lazarus that he xmy hapst
dip the tip of his finger in water and cool my tongue,
for I am tormented in this flame.

Matthew, 26, 23, he tliat c?nhapsas dippeth his hand
with me in the diih, the fame (hail betray me.

Mark, 14, 20, who emhapiominos dippeth with me in
thedifh.

John, 13, 26, to whom I Ihall give a fop when
hnp/aB I have dipt it ; and when £tub.:psas he dipt it he
gave it to Judas. »

■Revelations, 19, 13, and he was clothed with a ?cs^
lure hehamenon dipt in blood.

Jofhua, 3, 15, and when they that bore the ark were
come unto Jordan, and the feet of the pricfts that bore
the ark chapbesanwzvt dipped in the brim of the water,
that the waters which came down from above {lood,
and rofe up an heap, Thefe are the moft of the places,
as far as I know, where the verb hapto occurs, both in
the Septuagen* and New Teftament : and is rendered
dip, dippeth, and dipt ; an<l never refers to baptifm, as
may be feen in the feveral exaoiples adduced, not even
in the moft diftant refpecl, fo that there was no occafi-
on for bringing it into the difpute at all ; as it never re-
fers to baptifm, it affords no help to the caufe of thofe
who have ufed it.

I have with a good deal of labour and care laid before
you the feveral texts which they who arc oppofed^to
infant baptifm and fprinkling think make for them*
And

1. Matthew, 3, 16, And Jefus when he was- baptifed
went up ftraightway out of the water* — the Prepoiiiion
rendered out of is apo. So, in order to fatisfy people, I
have colle6led the divers texts where it is to be found in
the New Teftament, with its different tranilations, that
people may judge for thenifelves.

2. Ads, 8, 38, And they both went down into the
water. The Prepofition rendered into is eii, 1 have
colledcd the numerous texts wherein it occurs in the
New Teftament, that you may alio judge for yourfelves,
or fatisfy your own minds.

3. Ads 8, 39, And they were come up out of the
water. The Preposition here rendered out of is ek%

, So have I colleded the many texts where it is to be
met with, and have laid them before you, fo that you
may fee for yourfelves,

4. Matthew, 3, 6, and were baptifed of him in Jor-
dan. The Preporition here rendered irf is en. So have
I collected the divers texts wherein it is to be found in

T«

theEvangellfts, Acls of the Apoftles, and Epiftle to the
Romans, that p;r(ons miy fatisfy their own minds. So
have have I collefted the feveral texts where 'we meet
with the nuon Baptijma, that peifons may judge for them-
fclves.

5. And as feme of thofe that are oppofed to infant
baptifm, and to fprinkling, are faid to hold that Baptiso
is taken for immerfion, and immerfion only, therefore
have collected the feveral places where it occurs, fo that
perfons may fee and judge for themfelves ; that, by fe-
rioufly confidering the feveral paffages, whether they can
bring themfelves to think that itfignifies immerfion, and
immerfion only, in thefe places, or immerfion at all^ as
for the verb Bapto^ it is out of the queftion, as it is ne-
ver ufed tor baptifm, as hath beqn obfcrved already,
And as thefubjefts, and mode of, baptifm, are difputcd
points, I would earneflly wifh that they might be dif-
puted with more meeknefs and chriflian charity than
they are for common ; for we may contend earnefily
for the faith once delivered to the faints, without lofing
sight of chriflian charity, and the fpirit, meeknefs, and
with my warmcfl wifhes that it may be fo, and that
this Treatife may be ufefuK iliall I clofe the work*

FINIS.

THE

Believer's True Baptism,

JOH]!^-s BAPTISM superseded by CHRIST's;

' The Glory of John eclips'd by the Glory of Christ,

BEING THE SUBSTANCE OF

SEVEN DISCOURSES

ON BELIEVER'S BAPTISM,

(On Matthew, xi. 11, and xxviii. 19)
DELIVERED AT

iSlJCtttfer <a^6apel, iSaggcv EanCt'^^uU,

(In November. and December, 1822,)

' TOGETHER WITH SOME

Objections answered, arising in the Mind of those, who through
- the Influence of a legal spirit, may be led to
oppose the Truth of God.

ALSO,

A few of the most, prominent Errors connected with
Water-Baptism, detected and exposed.

-r—---^^ LAKE,

MINISTER OF THE GOSPEL.

m vain do they worshi, me, teaching for doctrines the commaudnien^s^of mea;

He mqst increase; but 1 must decrease. - *

Prove all things;' hold fast that which is good. ^

Staad fast 'therefor, in the liberty wherewith Chnst has made «s f^ee and-
• be not entangled again in th^ yoke of bondage. i'A.tJL.

HULL: •

•". p^jiNTED BY J. FERRABY,' MARKET-PLACE,
■ Sold ...Jc.,,.. V.»™v a»d a. U,e A^-^ »;,Sk'i™«"K

London; A. Bradley, o, '""'^'^'f „„.'«. _,,j vy Grvy, Stonehou^e.
W, PicKEX, Market Lane, Plynwul/i i>,u^ j.a.ia w, what,

Price OS. 6d.

PREFACE.

TO THE

SAINTS AND FAITHFUL in CHRIST JESUS,

who worship God in the Spirit^ rejoice in Christ
Jesus the Lord, and have no confidence in the
flesh, especially/ those of you, over whom God in his
providence, has been graciously pleased to place me
an overseer.

Grace he unto you, and peace from God the
Father, and from the Lord Jesus Christ, ivho
gave himself for our sins, that he might deliver us
from this present evil world, according to the will
of God and our Father, to whom be glory for
ever and ever. Amen,

Beloved in the Lord,

-nLs it has long been the expressed wish of several of
you, that 1 would give you my free thoughts from the
pulpit, on the subject of baptism, and especially the
BAPTISM of the Spirit, as it stands opposed to that of
the flesh, the latter of which being so stoutly contend-
ed for, and so firmly clung to by many professors in
the present awful day, of almost universal darkness,
superstition, delusion and folly, I have at length
(though by no means reluctantly J complied with

IV.

your request, at the same time being well convinced,
that such a compliance would subject me to much
censure, and unfeeling reproach from those, who are
enemies to the naked truth, and so it has turned out,
for the children of the bond woman have already
made no small stir about it, and have raised no little
uproar and outcry amongst themselves, both against
me, and the subject-matter of what 1 have preached
and written in the following pages ; which certainly
is no more than 1 might expect from that quarter.
(See Gal. iv. 29—31.) And were it not for ''The
powers that be," I know not what would be the con-
sequence.— Some of them have gone so far as to say,
that 1 ought not to have meddled with the subject of
baptism at all, and that I could have no business
whatever with it, or even so much as to notice the
text in question! As if forsooth, (pope-like) the
word of God exclusively belonged to them ! ! (i. e.
the baptists.) But I ask, in the name of toleration,
have 1 not as great a right to give my opinion
on the sacred page, as the sage and wise baptists?
What! is the word and will of God under the
control and at the disposal of the baptists? are the
consciences of individuals to be chained to the legal
post of bdptismal infallibility, and the person, who
dares to be sufficiently honest so as to attempt their
liberation, to be considered and looked upon for so
doing, as a mere monster in human shape! and there-
fore ought to be shunned as a person would shun the
plague? Thank God for & free countri/, so far as
it relates to a liberty of conscience.

The doctrine of watpv-bapiism has been for ages
back a subject of much unpleasant contention, re-
ligious bickering, and disagreeable strife in the
church of God, hence some have contended for in-
fant sprinkling, while others with equal warmth,
have laboured to vindicate adult baptism by immer-
sion. Both sides have ajipeared resolute and deter-
minate: each have manilested fervent ^eal, daunlLess

courage and equal streng^th on the stage of polemical
contest, and men of erudition, talent, and grace have
displayed an uncommon share of ingenuity m defend-
ing the point at issue; yea volumes have been writ-
ten, on each side of the subject, when each combatant
has satisfied himself, that he has gained his point and
taken the laurel from the field, while at the same
time the scale yet hangs upon its pivot, uncertain on
whose side it will at length preponderate.

The great Dr. Wall informs us, that from the year
400 to the year 1150, infant baptism was not in all
that period so much as once called into question,
while on the other hand, the baptists contend that
the scriptures in connexion with the conduct of the
apostles, have never failed to sanction adult baptism
by immersion. Jf however the Doctor be correct,
and our modern baptists be right in their mode and
practice of tumbling the subject backwards into
material water, and that none but adults are fit and
proper subjects for that ordinance, then must the
christian world have been peopled for a space of
750 years with mere fools and idiots, when com-
pared with the wisdom of our modern advocates for
the well, — Besides, if plunging be the only scriptural
mode to be attended to, in the performance in ques-
tion, why not let the subject be naked like the pas-
sions, m order to prevent the garments from being
baptized or washed instead of the body, as the clothes
can have no business whatever in that hojy and con-
secrated element. — However, as in every age there
have been, and still are a diversity of opinions on
matters of religious form, why may not 1 with the
rest, who stand up for a right of conscience, openly
declare my sentiments without being subjected to ill-
natured censure and cruel invective? What ! is wis-
dom to die with the baptists ? is it treason to dilier
from them on points that are (even acknowledged by
themselves to be) non-essential ? is it to be termed
slighting the ordinances of God's house, to direct a

VI.

poor sensible broken-hearted sinner to Christ alone,
for all he needs to make him acceptable to God, and
meet for heaven ? was the thief on the cross mad for
asking for heaven, without consideration of being
first baptized in material water ? and is the Redee-
mer to be charged with folly for taking him to glory,
without first sending him down to be baptized, or
plunged in corporeal water ? thank God that neither
our salvation, justijication, sanctijication, accep-
tance with God, or glorification, depends on such
a weak and legal ceremony. It is my mercy to know,
that with respect to the persecuting language, so il-
liberally uttered by the inflamed tongue of irritated
baptists, that such blessed portions of divine truth
remain on sacred record, as Isaiah Iv. 8, 9. Jer. i.
19. Isaiah liv. 17. Ezek. ii. 6, Nor have 1 less
cause to be thankful for the visible blessing, that has
so conspicuously attended my frail efforts, even in
the delivery of the sermons contained in the follow-
ing pages : several persons have openly confessed,
that their minds have thereby been blessedly set at
liberty from the fleshly ties of water -baptism, which
had (previous thereto) so entangled and perplexed
them.

Yet the baptists seem mightily displeased, because
I dared to preach sermons so inimical to their views
and wishes, angrily declaring, " He ought not to have
said any thing about baptism, especially at this time."
And yet reader, these sound men in the faith, profess
themselves to be calvinists, or persons who believe
in the doctrine of divine predestination ! Could the
baptists vainly suppose, that I should solicit leave of
them, before I made the attempt? Thank the Lord,
I am hitherto free from all such carnal dictation, and
fear of man; from the galling trammels of lordly
deacons, and" the hectoring bluster of a few discon-
tented, unsteady, restless committee-men, who are
never easy but when they can plant snares for the
feet of the innocent, ami lay hold of some little clew

Vll.

to draw their already fettered minister more closely
under the thumb -screw, and if he dares to complain
of cruelty, out must be the word, or they will soon
grind his reputation if not his bones to powder,
and then feast their revengeful appetites with the
man's imperfections and downfall, and siieerin^ly
cry " So would we have it " But to return, the
baptists say, I ought to have delivered my lectures
(on the subject in question, if delivered at all) on
Wednesday evenings, in order that their minister
might have had an opportunity to have heard them.
Still, reader, these great 7nen of sound faith, &c.
are predestinarians! though if I mistake not, they
would much rather be otherwise employed than be
obliged to hear the truth from my lips. Besides
what obligation could I be under to the baptists, just
to preach at certain times or seasons, merely to suit
their caprice and cavilling convenience; one slave to
a party at a time is quite enougli, in a free country.
But mark, reader, the wisdom necessary to conceal
their craft was evidently wanting, for the plain and
undisguised fact was this, they were sorrj/, they
were grieved, and pricked to the heart, (nor could
the poor things conceal their trouble from observa-
tion) to think that I should make choice of sunday
evenings, when perhaps, ten times the number of
persons would be present, to hear and judge for
themselves, of the truth or falsehood of the subject at
issue. It was this that unhinged them, and led them
to cry out more vehemently against me, than per-
haps, they would otherwise have done. If however,
Wednesday evenings were the best time for me to
deliver my thoughts on the baptism of the Spirit;

how came Mr. T n to make choice of sunday

evenings to deliver his thoughts on the baptism of
the flesh? and to display his shining talents in his
pretended reply to my remarks on the former ? why
not choose thursday evenings for that purpose, in
order to give those, who stood opposed to his views

VIll.

of the subject, an opportunity of hearing and judg-
ing' for themselves.

The next thing so zealously harped upon by those
pious advocates for the waters of strife, is what they
term '^ church order," this is another idol in their
disordered temple, which they are continually crying
up, and religiously bowing down unto; but \f confu-
sion, discord, animosity, bitterness, back-biting, en-
vy, whispering, religious gossiping, and devouring
each other be church order, then indeed it must be
acknowledged, that some of the sticklers for water-
baptism do most conspicuously take the lead in the
professing world !

As however there is no rule without an exception,
1 am happy to say, there are many baptists, who
scorn and detest such little mindedness, several of
whom I highly esteem, believing such to be men of
grace and experience in the better things, yea things
that accompany salvation, which I hope ever to love
in the Lord, for the Lord's sake; for although 1 may
widely differ from them on some particulars, I never-
llieless have the satisfaction to agree with them in the
main point, (viz ) salvation by Christ alone, still
neither my agreement with them, nor esteem for
them will in the least affect my decided views on the
subject either of water-baptism, or the baptism of the
Holy Ghost, and my only end and aim in delivering
the following lectures, (so far as I know my own
heart,) has been simply to direct the convicted sin-
sick soul to Jesus alone for help and ease, and not to
send him to John in the wilderness, for consolation, or
direct him to the servant when the Master is close
at hand, ready to receive him, and kindly invites
liim. (Matt. xi. ^28.) This would indeed be direct-
ing the soul FROM Christ instead of to Christ; 1 am,
however, thoroughly convinced, that for a person
to be stripped of every thing but Christ to make him
meet and fit for heaven, will cause no small kicking
and struggling in the creature, in order to keep pos-

IX.

session of some remnant or thread belonging to the
old rags of popish ceremonies and carnal ordinances.
For the legal heart to part with all at once, is too
much for proud nature to bear with any degree of
patience; to make Christ all and every thing to the
soul must be very mortifying indeed to the flesh, this
would certainly be " Making too much of Christ," as
hinted at by a pretended preacher of the gospel a few
days ago!* Yea, a preacher he may be; a man of
grace he cannot be, as no gracious man could either
think, hint, or assert so horrid an opinion respecting
the blessed God Jesus ! As we arc, however, com-
manded to pray for our enemies, I sincerely pray
that the Lord may convince him of his error, and
that he may be enabled by divine grace to repent of
this his wickedness, if perhaps, the thoughts of his
heart may be forgiven him, for it is evident that such
a man's heart is not right in the sight of God. See
Acts viii. 21, 22.

It can hardly be imagined what a commotion and
agitation, the following sermons have occasioned in
the loatery clement ! 1 had scarce finished one lec-
ture on the subject, ere a manager of the water-
works announced to his followers his speedy inten-
tion to raise the war-hoop and commence an hostile
movement both against me and the truths I was
about to deliver! Hearing of so great a person, de-
termining to become my antagonist, I must have
been more than mortal not to have felt some little
emotion at the report thereof; as it certainly re-
quired somewhat more than the ordinary strength of
human nerve to bear up under so weighty and pon-
derous a threat! however recovering myself a little,
and recollecting that truth was on my side, and that
TRUTH alone was my only end and aim, I determined
at all events, to make a stand in defence thereof, and
leave the issue with that God, whose I am, and whom
I serve in the spirit of faithfulness and power.

* See note at the bottom of page 113.

No sooner was the declaration of war announced,
than one of this gentleman's aide-de-camps was des-
patched with eager haste and strict orders from the
commander-in-chief, to collect or muster together all
the force he could meet with, who might feel inclined
to enlist into his service! nor did he tail of obtruding;
himself into every company wherever he could gain
admittance; begging, beseeching, and even praying,
that all who were weak enough to listen to his en-
treaties, would go with him and hear the man of won-
ders! observing at the same time, "^ Our minister is
going to overturn all the arguments that Mr. Lane
intends to bring forward, in support of his cause
against icater-baptism !" This (it must be granted)
was a bold assertion, at the same time, nothing could
be more weak, ignorant, childish, silly, ludicrous or
laughable ! ! for how, in the name of common sense
and sound reason, was tliis great man from the north
to know (without either the power of witchcraft or
spirit of divination J the nature and substance of the
arguments at that lime in embryo? one would almost
think it i!r.pos;->ible, that any rational being could
have so foolishly cosniiitled himself, in so ridiculously
expressing himself, but many men many minds, yet
one would think it to be (juite time enough to talk of
overthrowing arguments, when the said arguments
intended to be overthrown become actually in ex-
istence. (See Prov. xviii. \3 ) Nor would any man
in the exercise of common sense, either think or
speak otherwise, iiowever, such futile anticipations
shew what a very small toy, or worthless rattle will
please a child; or how a man of straw w\\\ divert and
amuse a person fit only for an asylum for lunatics.

Well reader, the time is fixed for action; the
standard hoisted; the gauntlet thrown; the sword
draivn ; and the champion ol' the liquid tomb ?najes-
tically ste{)s forward in hostile attitude, and takes for
his standing, Isaiah Iv. 4. " Behold 1 have given him
for a witness to tlie people, a leader and a com-

XI. i,

mander to the people." But whetlier he or Christ
was the leader and coiumander in question, has been
a matter of some httle dispute anior;i^ those who

heard him. Some say Mr. T n took the lead,

and some say Christ had the honour to go first.
Nevertheless, it is pretty evident the priest was the
principle commander in the present enj^ag'ement,
though I am credibly informed, that not much blood
was spilt on the occasion, as the very appearance of
blood is too alarnnng and terrific for those, whose
business is to stab in the dark, and fight as much at
a distance as possible^ for fear of detection and ex-
posure. However, like Gideon's disbanded army

(who bowed the knee to the water ; their thirst being
so very great for the legal stream) they were deter-
mined if possible, to squeeze water from the very
po.9Z at which they had made their stand! But the
scriptures testify and clearly shew, '^That there are
some, who being- unlearned (i. e. untaught by the
Spirit) do wrest the scriptures merely to serve them-
selves, in matters that please the flesh. — Yea, and
many shall follow their pernicious ways; by reason
of whom the way of truth shall be evil spoken of.

But leaving all dabbling' in material water out of
the question, might not the above passage of sacred
truth have afforded this hero for the well an oppor-
tunity of showing to his followers his credentials for
the work of the ministry.^ which is what every man
professing to be a gospel minister ou-j,ht to do, before
any church of God is, or can be authorized to bid
him God speed. — Let him then tell us from whom,
and from •whence he came? before he assumes the
character (and commences in tlie exercise) of a reli-
gious agonistes, in the city of God, where, if I mis-
take not, he is yet a stranger (at least) to the habits,
manners, customs, experience, gifts and graces of
some of its principal inhabitants. — Let it be asked,
and seriously asked too, what it is that this polemical
preacher really knows of God for himself.^ and what

xu.

are the evidences that he is himself truly taugkt of
the Lord? — And then, from what war-office did he
receive his commission to enter the field of action ?
and what are the standing evidences of his call being
of God^ to be a preacher of righteousness? — Where,
1 ask, are the seals to his ministry? and what are the
main proofs that the Holy Ghost has made him a
mouth for God? These I conceive to be a few ne-
cessary points to be known, and without a satisfac-
tory answer to such queries, we are authorized to say
he has laid hold of the ark without any grant from
God.

For my part I hesitate not to say, that wherever 1
have been called in providence to preach Christ and
him crucified (not loater -baptism, for Jesus Christ
sent 7ne not to baptize but to preach the gospel) the
Lord has abundantly owned and blessed my feeble
efforts, to the conviction and conversion of many
precious souls to the knowledge of the truth as it is
in Jesus, yea even at Hull, not a few, to the no
small mortification of my adversaries, whose spleen
has been, and is so decidedly and glaringly manifested
against me, (coupled with uneasy jealousy, and pointed
envy at my evident prosperity) that it has wantonly
urged them on to speak evil ot me without a cause, (at
least any just cause known by them) yet their malig-
nity and hostile treatment of me has neither added to
their honour, nor lessened in any shape the given abi-
lity, which God has been pleased most graciously to
bestow upon me; but as Jehovah hath said, "Ven-
geance is mine and I will repay," I cannot do better
than leave them in his hands, who is too wise to err,
and too good to be unkind.

Having finished my lectures on the Spirit's bap-
tism, and having also announced my intention of

publishing them, JMr. T n again sallies forth at

the head of his own troop, and with redoubled fury
again rushes forx-vard, bidding defiance to the armies
of the living God, and insinuating and saying at the

Xlll.

same time to his elated followers, (i. e. if I am correct-
ly informed) that " Mr. Lane dare not print what he
has preached!" and therefore he should again throw
down all that I had advanced in defence of Fire or
Spirit baptism ! though by the bye, 1 have strong rea-
son to believe that he himself never heard so much as
a single sentence of all that I did say on the subject!!
consequently he at best was but combating his own
shadow ! and beating the air to amuse his admirers!
what a great mind this dabbling little man must
have I ! ! There is an old adage which says, *' Most
people say as they could wish things to be," and this

doulDtless has been the case with Mr. T n and

his aflVighted advocates of the Marah waters. — But
why so precipitate Mr. T n? why in such heed-
less haste? Festinatio tarda est. Let me therefore
entreat you, sir, to be cool and calm, take your time,
sir, and do not hurry yourself, you will be less liable
to confuse yourself, and of course you will have a
better opportunity of being more collected in future.
It ill becomes a man of your superior talent, bril-
liant acquirements, and nervous reasoning to be so
visibly put out of the way by a person of my humble
station and feebleness of judgment in the deep things
of God ! Though it is nevertheless my mercy to know
that the Lord despises not the day of small things.

But may I presume to ask, sir, why you imagined
or concluded that I should not, or dare not print
what I had preached? what in the name of all that
is honest had I, or have I to fear? what is there so
tremendously formidable before me ? I grant that
were I seriously to listen to the intimidating descrip-
tion given (by the sapient admirers) of your gigan-
tic prowess in religious controversy, I could do no
less than to somewhat hesitate; but as I consider
the whole of their wordy statement thereof, to be
but mere froth, I of course perceive no lion in the
way, and for you, sir, to presume or insinuate that I
would not, or dare not publish from the press what

XIV.

1 had delivered from the pulpit, was like shoutino-
before you were out of the wood! How true it is,
that " Error in doctrine never fails to lead its blind
votaries to error in practice," and hence I conclude
that where men have only water to guide them, it is
not to be wondered if they should deliberately tell
untruths to serve a turn. But your conduct, sir, in
this respect, reminds me of a little dog' (the great
Mr. Toplady somewhere speaks of) upon seein"^ a
gentleman's carriage coming- rapidly along, placed
itself in a defensive attitude, and perceiving the car-
riage draw towards him, the enraged animal rushed
furiously forward to meet it, and then ran harking
after the wheels of the vehicle, vainlj/ supposing
they were alarmed at its noise, and consequently
hasted vvith eager precipitation from his formidable
appearance; whereas the wheels of the said carriage
continued at just the same rapid speed after the dog
had done barking, as it had done before it caught the
pool' little creature's eye. But as touching again
my supposed fear of printing what 1 had preached,
I wish you, sir, (and others who are deceived witli
you) to know that the blessed God has long since put
me in possession of three particular characteristics,
for which, I hope, I am thankful, (viz.)

1. The SpiRrr's baptism itpon and in my soul has
made me free fiom the fear of man, so that in
point of defending the truth, I no more regard the
face of a man, than 1 do the face of a dog, and espe-
cially those beings 1 have reason to believe know
nothing of God for themselves. See 2 Cor. iii. 17.
Acts XX. 24.

2. By the same power I am made to love and so
much regard the church of the living God, that I
dare not sell any part of it for the sake of filthy
lucre, nor leave the poor of the flock of slaughter to
starve in the wilderness, for the sake of a golden
bribe, though it were held out for my acceptance
by a professor of godliness, said to be worth " Five

XV.

THOUSAND POUNDS a year !" as a bribe from such a
quarter would at once convince me, that the person so
otfering it was destitute of the life of God in his soul.
See 1 Tim. iii. 3, 8. Titus i. 7. 1 Peter v. 2.

3. By the same Spirit I am possessed (thank God)
of a grateful disposition for kindness shown, let it
come from what quarter it may, and I also hope my
friend Mr. T — n may never be destitute of those gifts,
as they may render him a good citizen, and a worthy
member of civil society; and if you, sir, are really
and truly sent of God, to preach the everlasting- gos-
pel, and thereby feed the Lord's little ones at Hull,
I am sure your mission will sooner or later be made
manifest, when my prayer for you shall ever be, that
God may abundantly prosper you, and bless you both
in soul and body, nor will any one more cheerfully
assist you in the cause of God and truth than myself,
that is, should you need it of me.

1 hope, ere long^, the blessed God himself will de-
cide all differences that have crept into his family,
that the peace of the whole household may be finally
and for ever established, that the whole glory thereof
may redound to himself, and that the reader of the
following pages may be divested of all prejudice,
weigh the matter well in the balance of the sanctuary,
read the whole dispassionately, carefully, and can-
didly. And may God the Holy Ghost render the fol-
lowing pages useful, profitable, edifying, encouraging
ai.d establishing in the weighty matters of salvation
and everlasting peace.

Reader, (if thou art truly born again of God) may
grace, grace, grace, be with thy spirit.

So prays a willing servant of the
Lord Jesus Christ,

S. LANE.

Hull,
June 2b, 1823.

SERMON I.

Matthew xi. 11.

Verily I say unto you, among them that are horn
of women, there hath not risen a greater than
John the Baptist: notwithstanding he that is least
in the kingdom of heaven is greater than he.

X HE first verse of this chapter informs us of our
dear Lord having finished his instructions, which he
had so affectionately and pathetically given to his
beloved disciples in the preceding- chapter, relative
to their going forth to preach the everlasting gospel.
Having told them where they were to go; what they
were to say; how they were to behave; and what
they f «s servants of his) were to expect, both from
secret and open enemies to the truths, they were
bound to deliver: he assured them that he himself
would go with them, constantly stand by them,
graciously support them, and powerfully enable
them cheerfully to perform their arduous, important,
yet pleasing and delightful employment. — After he
had thus instructed and encouraged them, we are
then informed, that he departed thence to teach and
to preach in their cities, that is, either the cities of
the Jews, or the cities out of which his disciples
came, and unto which they might probably belong'.

The second verse gives us an account of John's
imprisonment for his faithful dealing and upright
conduct towards Herod that mountain of pride !

who had so wantonly and wickedly taken his brother
Philip's wife to his own bed ! and for which, holy
Johnfaithfulli/ reproved him, sharply rebuked him,
and publicly exposed his vile and licentious con-
duct, which faithfulness in John so enraged the be-
sotted libertine, that he sent and had him beheaded
in prison.* However, thouj^h John lost his literal
head, he lost not his heavenly Head, nor could he
possibly lose his life in Christ. f — Therefore, we are
taught to fear not them, which kill the body only, but
are not able to kill the soul.j — But to fear him who
hath power to destroy (or cast) both soul and body
into hell, I say unto you, saith the Lord, fear him.

We are next informed of John's anxiety to gra-
tify and satisfy his followers, respecting the Lord
Christ, and to give them an opportunity of seeing
and hearing for themselves, that Jesus was the true
Messiah, and for this end he sent two of his dis-
ciples to make inquiry of the Lord himself concern-
ing his person and 7?iission ? and our dear Lord as
graciously condescended to satisfy both him and them,
(viz.) that he himself was the real Messiah so much
looked for, and of whic'.i the holy prophets so bles-
sedly predicted, and so pointedly spoke :§ therefore,
saith he, " Go and shew John again those things
which ye do hear and see: the blind receive their
sight, and the lame walk, the lepers are cleansed,
and the deaf hear, the dead are raised up, and the
poor have the gospel preached unto them — and bles-
sed is he, whosoever shall not be offended in me."
And they havmg seen and heard this from the per-
son and lips of the Son of God himself, they de-
parted fully satisfied in their mind that he was the
true Messiah, and when they had left him, he began
to address himself to the multitude, that surrounded
him, concerning John, saying, what went ye out for
to see, a reed shaken with the wind? as much as if

* Matt. xiv. 10. + Col. iii. 3. J: Matt. x. 28. Luke xii. 4.

§ Isaiah XXXV. 5, 6. xlii. 7. Dan, ix. 24, 26. Zecli. ix. 9, 10. Mai. iv. 2, 3.

he had said, though John, in and of himself, is but a
bruised, shaking, feeble reed, he is nevertheless, a
prophet of considerable magnitude and eminence in
the sacred list, yea far greater than all who were be-
fore him. — The harbinger of Christ ; the forerunner
of the Messiah; the messenger of Jesus; and the
preparer of the way of the Lord.* — And one who
faithfully and fearlessly preached Christ, and him
crucified.f This leads us to the words of our text,
viz. Vei'ili/ I say unto you, among them that are
born of women, there hath not risen a greater than
John the Baptist: notwithstanding he that is least
in the kingdom of heaven is greater than he.

In further discoursing on these words, I shall
consider,

I. The person spoken of, and

II. What is said of him.

I. The person spoken of, (viz.) John the Baptist,
a person highly favoured of God, whose name signi-
fies " God's grace," " gift/' " gentle, or agreeable."
John was a gracious man, or a partaker of that grace,
which enabled him to be a faithful preacher of righ-
teousness, gentle in his manners, mild in his deport-
ment, and however rough and coarse in his voice,
he was nevertheless, pleasant and agreeable in his
delivery of truth, the application of which, by the
power of the Spirit, rendered his message a blessing
to all, who feelingly understood the report thereof.
Yea, John was a true, ijtiportant and blessed icit-
ness of that salvation, that was about to break forthj;
as a burning lamp. — " There was a man sent from
God, whose name was John, the same came for a
witness, to bear witness of the Light, that all men
through him might believe. — He was wo^ that Light;
but was sent to bear witness of that Light.§" And
as a faithful witness of the Light in question, he failed

* Isaiah xl. 2—5. Mai. iv. 5, 6, Matt. xi. 10. + John i. 29.

X Isaiah Ix. 1. S John i, 6 — 8.

not to direct the attention of his auditory unto it as
the sure road to endless happiness : pointing with his
finger, and loudly proclaiming with his lips, " Be-
hold the Lamb of God, which taketh away the sin of
the world," adding thereunto " This is he, of whom
I said, after me cometh a man which is preferred be-
fore me, for he was before me.*" — " The same is
he, which baptizeth with the Holy Ghost." — But this
truth (even then) could not be received without the
Spirit's application. For a man can receive nothing
of himself except it be given him from heaven. f —
" Except (says Christ) a man be born of icater and
the Spirit, he cannot see (or enter) into the kingdom
of God.j; — Thus did Jesus himself, bear evident testi-
mony to this great witness of the power of God, in
the constitution of vital godliness in the soul of all
those, who through the Spirit's influence (in his
baptizing operation) are thereby made savingly ac-
quainted with the great Head of the Church. — Now
if we turn our mind to the prophetic account we
have of this person under consideration, we shall find
him spoken of in the sacred page.

First, As a child of prayer, this appears evident
from the salutation of the angel to Zacharias, " Fear
not Zacharias, for thy prayer is heard, and thy wife
Elizabeth shall bear a son, and thou shalt call his
name John ; and thou shalt have joy and gladness,
and many shall rejoice at his birth, for he shall be
great in the sight of the Lord — and he shall be filled
with the Holy Ghost, even from his mother's womb;
and many of the children of Israel shall he turn to
the Lord their God, and he shall go before him in the
spirit and power of Elias — to make ready a people
prepared for the Lord.§" In all of which was that
scripture fulfilled, (viz.) ''The voice of one crying
in the wilderness, prepare ye the way of the Lord,
make straight in the desert a highway for our God."f

* John i. 30, 33. + John iii. 27. 1 Cor, ii. 14.

X John iii. 3, 5. ^ Luke i. 13— IT. H Isaiah xl 3.

Second, John was a child of promise, as appears
evident from the above passage, and also from the
account stated in the prophecy of Malachi, " Beh old
I send my messeng-er, and he shall prepare the way
before me/'* which evidently proves that John was
divinely appointed, sovereignly ordained, or prede-
terminated to prepare the way of the Lord, and not
(as erroneously stated by the Baptists, of the present
day) the Lord to prepare the way of John, this
would indeed be making Christ the servant, and
John the master, or Christ the preparer for the flesh,
and John the finisher of the Spirit's work ! which
corruption is too gross an absurdity to be received
by any person, who is truly taught of God, and
made sensibly acquainted with the Spirit's baptism
in his own soul, enabling him to give Christ the
whole glory from first to last. Again,

Third, John was to come in the spirit and power
of Elias, and both in measure resembled each other,
and it may be truly said, that the zeal of each out-
stretched their knowledge, for both called for fire
from heaven to destroy their adversaries,f and both
met with a sharp rebuke from their Master for so
doing, " Ye know not (said he) what manner of
spirit ye are of — the Son of Man came not to destroy
men's lives, but to save them. — Both had their ap-
pointment in the wilderness, for a season, and both
resembled each other in their appearance and dress,
both eat wilderness food, (which food, was doubtless,
typical of better things) and both pointed to one glo-
rious object of faith. — Elijah was a prophet of the
Lord, and so was John, yea, saith the Redeemer, " I
say unto you and more than a prophet." John was
greater than the greatest of the prophets, and yet
less than the least in the kingdom of heaven, " He
that is least in the kingdom of heaven is greater
than he." This brings me,

♦ Mai. iii. 3. +2 Kings i. 10—12. Luke ix. 54, 55.

11. To notice what is said of him, under which
consideration two things present themselves, (viz.)

1. Notice what may be understood by the king-
dom here spoken of, and

2. Notice the comparison made, " He that is least
in the kingdom of heaven is greater than he."

]. Then I am to shew what may be understood
by the kingdom of heaven here spoken of, by which
1 understand

First, The Gospel itself to be intended into which
no man can savinglj/ enter, or spiritually understand
its blcfised, glorious and important mysteries; but
by and through the Spirit's teaching, or Spirit's
baptism of the soul, for the natural man receiveth
not the things of the Spirit of God, for they are
foolishness unto him; neither ca?i he know them,
because they are spiritually discerned.* Nor is this
kingdom meat and drink, or water baptism; but
righteousness and peace, and joy in the Holy Ghost,f
As such, flesh and blood can never enter into it;
therefore, saith our Lord, except a man be born of
water and of the Spirit, he cannot see the kingdom
of God, that is, he cannot see any beauty in it, dis-
cover any right or title to the blessings connected
with it; nor feel even the least desire of union and
communion with the members of it. Nevertheless,
this kingdom is to be preached in all the world for
a witness unto all nations, and our Lord himself
preached it at all places whithersoever he went, as it
is written, " He went forth preaching the kingdom
of God;'"! and when he had preached in one city
he openly declared that an injunction was laid upon
him to preach the same in all other cities, whereunto
divine wisdom had appointed him to go, therefore,
saith he, " 1 must preach the kingdom of God to
other cities also."§ And again, " The Spirit of the

* 1 Cor, ii. 14. + Rom. xiv. 17. 1 Cor, xv. 50.

+ Mark i. 14. ^ Luke iv. 43.

Lord God is upon me; because he hath anointed me
to preach ^ood tidings to the meek/'* or, as in Luke,
" He hath anointed me to preach the j^ospel to the
poor, he hath sent me to heal the broken-hearted,
to preach dehverance to the captives, to set at liberty
them that are bruised; to preach the acceptable year
of the Lord, &c." Thus was the gospel in its power
and purity preached by Christ himself, and by hijn
described the kingdom of God, and the kingdom of
heaven, who faithfully declared when he thus preach-
ed, " not every one that saith unto me. Lord, Lord,
shall enter into the kingdom of heaven ; but he that
doeth the will of my Father which is in heaven. "f

And here I would ask, did any, doth any, or can
any person do the will of the Father out of Christ?
If true believers be complete in Christ,;]; accepted
in the beloved, made meet bj/ the Father, in the
person of his Son, to be partakers of the inheri-
tance of the saints in light, without aiiy foreseen
good in them, or any creature-holiness to be per-
formed hi/ them, i. e. independent of the holiness
they have in Christ, and performed by Christ for
them, as without Christ they can do nothing accept-
able in the Father's sight. — Then must the will of
the Father be done by the Church in Christ, and
not by herself out of Christ, who himself hath said,
"without me ye can do nothing." — Again, the Lord
Jesus, on the behalf of his church, cheerfully volun-
teered his services, in counsel and covenant, that in
the said services, the church itself, which is his body,
might be acceptable without fault before God, saying,
*' Lo, 1 come to do thy will, O God." — By the which
will we are sanctified through the offering of the
body of Christ once for all. And as it was the will
of the Father that Christ should fullil all righte-
ousness for his people, he became the end of the
law both CEREMONIAL and moral, for the express

* Isaiah Ixi. 1—3. Luke iv. 18, 19. + Matt. vii. 21.

Col. ii. 10. Eph. i, 6. Col. i. 12.

purpose ; therefore, saith St. Paul, " Christ is the
end of the law for righteousness to every one that
believeth."* Here then I would observe, that if cir-
cumcision was a precept of the ceremonial law, and
if to be circumcised according to the law in question,
was to do the will of the Father under the said law
of ceremonies, then has the elect of God done the
Father's will in Christ, their Head and representa-
tive, by their submission to, and performance there-
of in him, as saith the apostle, in whom also ye are
circumcised with the circumcision made without
hands, in putting off the body of the sins of the flesh
6y the circumcision of Christ. f — In consideration of
which, he further adds, ''we are the circumcision
which worship God in the Spirit, and rejoice in
Christ Jesus, and have no confidence in the flesh."

So with respect to baptism, if to be baptized with
the baptism of John was thereby doing the Father's
will under the middle dispensation between the law and
the gospel, and Jesus Christ submitted to that ordi-
nance, in order to fulfil all righteousness for his peo-
ple; then has the elect of God done the will of the
Father in Christ, in the ordinance of baptism, for
Jesus Christ, independent of his church, needed
neither circumcision nor baptism, as neither the one
nor the other, could be for himself; but for all the
elect in him, for whom he stood as the Head and re-
presentative : therefore, saith the same apostle, speak-
ing of the same persons, interested in the same person
and work, " 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,"]; and when addressing the church at Rome he
uses the following nervous and emphatical way of
reasoning on the subject of union between Christ
and his church, thereby proving the essential interest
every elect vessel of mercy has in the person and

* Rom. X. 4. f Col. ii. 11. PliU. iii. 3. % Col. ii. 12. .

work of the Redeemer, *' know ye not (saith he)
that so many of us as were baptized into Jesus
Christ, were baptized into his death? Therefore we
are buried with him 6y baptistn into death: that
like as Christ was raised from the dead by the glory
of the Father, even so we also should walk in new-
ness of life. — For if we have been planted together
in the likeness of his death, we shall be also in the
likeness of his resurrection."* And when writing to
the church at Galatia, he uses the same argument as
a further proof of the believer's union to and oneness
with Christ, and consequently interested in the per-
formance of baptism by Christ, by which baptism the
believer is said to put on Christ, *'^for as many of
you as have been baptized into Christ have put on
Christ,"f not by tumbling the subject backwards into
a cistern, pond, or tub of material water, for to call
this putting on Christ, is little short (if any thing)
of asserting the most profound and consummate blas-
phemy, and is an open denial of the final perseve-
rance of the saints; because Chnsi put 07i in this way,
may just as easily be put off again, as must have
been the case with Simon Magus, to say nothing of
the thousands of apostates, who have by water bap-
tism, jiimsily and ceremoniously put on Christ since
his day. — But be it remembered, that the gospel
kingdom can never be spiritually entered into by the
water-gate of baptism, or baptism by water, unless
it can be proved, that all who are baptized into ma-
terial water, are truly born again of God, a thing
which even I should fondly hope, our modern putters
on of Christ by that legal ceremony, will not have the
hardihood or impiety to assert. " For except a man
be born again he cannot enter into the kingdom of
God." But sometimes by the kingdom of heaven
may be understood,

2. The kingdom of divine grace as appears in
Matthew iv. 10 — 33. The mysteries of which can

* Rfim. vi. 5-4. T Oal. iii. 27.

only be known hy and through the Spirit's opera-
tion in and on the soul : therefore said our Lord unto
his disciples, " it is given unto you to know the mys-
teries of the kingdom; but unto them (i. e.) the non-
elect) it is not given : that seeing they might not
see, and hearing they might not understand ; for
unto them that are without (i. e. without the pale of
election) all these things are done in parables/'* so
that the sovereignty of God gloriously displays itself,
even in the enemies' rejection of the truth, as it is
written, " the wicked shall do wickedly and none of
the wicked shall understand, "f therefore (saith Da-
vid) " let their eyes be darkened that they may not
see." And saith the Lord, by the prophet Esaias,
'' make the heart of this people fat, and make their
ears heavy, and shut their eyes; lest they see with
their eyes, and hear with their ears, and understand
with their hearts, and convert and be healed." —
"And (saith the prophet) they have not known nor
understood; for he hath shut their eyes, that they
cannot see; and their hearts that they cannot under-
stand."— " Accordingly (St. Paul saith) God hath
given them the spirit of slumber, eyes that they
should not see, and ears that they should not hear
unto this day." — No wonder then that the letter-
learned infidel should call the doctrines of grace and
the mysteries of the kingdom, enthusiasm, licentious-
ness, and antinomianism, charge the Redeemer with
devilism^ for preaching them, the Holy Ghost, with
folly for revealing them, and the believer with mad-
ness and delusion for receiving them. — But even
here the sovereignty of Jehovah shines forth bles-
sedly, as it is written, " the Lord hath chosen the
foolish things of the world, to confound the wise in
their own conceit, i. e. such as have been ' trained
(by man) to thought and inquiry,' and God hath

♦ Matt, xiii, 11. Mark iv. 11. Luke viii. 10. + Dan. xii. 10 —

P.-alm Ixix. a:}. Isaiali vi. 10. xiiv. 18. Rom. xi 8— 10. Deut. xxix. 4.—
Itaiah xxix. 10. J John x. -20 viii. 48, 32.

chosen the weak things of the world, to confound the
things that are mighty, and the base things of the
world, and things which are despised, hath God
chosen, yea and things which are not, to bring to
nought the things that are: that no flesh should glory
in his presence."* Therefore let our wise men after
the flesh know, that this wisdom is not attained by a
diligent attention to scholastic " training to thought
and inquiry," which at best can only be human
wisdom, with which the head may be stuffed, while
the heart remains untouched, and when put in the
place of the Spirit's teaching, is in reality, " earthli/,
sensual, and devilish."

But furthermore, God hath made foolish the wis-
dom of this world, that the world by wisdom may
know not God, that by the foolishness of preaching,
salvation may etfectually reach the heirs of promise,
so that whenever the blessed God calls, fits, and qua-
lifies men for the ministry of the word, he sends them
not to college to learn to spout, or to a religious
factory to be polished off, or " trained up to thought
and inquire/," without such training or human
aid, it has been more than insinuated by an advocate
for college divinity, that God himself is not sufficient
of himself to qualify a man for the ministry, or that
he has not wisdom and power sufficient to make a
man wise unto salvation, and invest him with suffi-
cient knowledge so as to make him an able minister
of the new testament, not of the letter, but of the
Spirit, for unless a man be regularly " Trained to
" thought and inquiry, he must be contented with ig-
" norance, become the dupe of vain superstitions, the
"prey of palpable errors, enthusiastic emotions, fan-
" cied revelations and dreams, antinomian notions of
" divine favouritism, supposed deeds of goodness, or a
'' certain temporary and intermitting passionateness,
" which they are tempted to substitute for faith, duty,

* 1 Cor. i. 27—29.

" and devotion ."* All this is very pretty and pleasing
for school-boys ; but such weak and flimsy trash can
never edify men of grace. We read of some in
Peter's days, who spake great swelling words of va-
nity, and who allured through the lusts of the flesh,
— those that were clean and had escaped from them,
who lived in error, St. Jude tells us, such 'Svalk
after their own lusts ; and their mouth speaketh great
swelling words, having men's persons in admiration
because of advantage." But what has all this
vaunting and swaggering about " human training
" to thought and inquiry," or college polishing, to do
with the teachings of the divine Spirit ? The great
apostle of the Gentiles, whose extensive knowledge,
refined attainments, and profound literature, which
none, I presume, (who profess to believe the state-
ment given of him in the word) would attempt to call
into question, accounted all his human acquirements
and erudition (in comparison to the knoioledge
of Christ and him crucified,) but loss, and dross
and dog's-meat. — Besides the Lord himself declares
that all his children shall be taught of him. " All
(saith he) shall know me from the least of them unto
the greatest. "f

St. Paul studied not the enticing words of man's
loisdom, but spoke the plain homely truth in demon-
stration of the Spirit and of power, that the faith of
those unto whom he preached, might not stand in
the wisdom of man but in the power of God, and the
blessed God has never failed to set his broad seal to
the ministration of his sacred yet despised truth,
though it be spoke or preached, by a poor mechanic,
an illiterate fisherman, an uncultivated herdsman,
or the still more rustic and uncouthed labourer. —
For the Lord himself hath declared his word shall
not return unto him void, and the word of God as-

* Sec a Sermon written on the occasion of the death of the Rev. Joh«
Hawksley, bj the Rev. Joseph (iilbert, page 8.

+ Isaiah liv. 13. John vi. 45. Heb. viii. II.

sures us, tliat those members of the body which we
think to be less honourable, even the uncomeli/ parts
thereof, God himself hath bestowed thereon more
abundant honour! therefore, let no man despise what
God has honoured; and let not the worldling pride
himself in his own greatness, and look with sneering
contempt on the humble followers of Jesus, for he
may rest assured that the college training-gate is not
the entrance into God's kingdom, (see Matt. xix. 24.)
that entrance being sovereignly hid from the wise
and prudent of this world, but graciously revealed
unto babes. But,

3. By the kingdom in my text, doubtless is to be
understood, the true church of God, as it is described
by that name in many parts of the sacred page, one
or two passages may be sufficient to prove the truth
of this statement.* In this nation or kingdom Christ
himself is King, he reigns by divine grace in it, he
rules and governs over it, his word is the laws there-
of: his covenant promises and blessings, are the in-
habitants' inheritance everlastingly secured /or them,
and ultimately given to them, and that by sovereign
and divine appointment, which kingdom he has
founded upon a rock. — The attributes and perfec-
tions of God are its mighty bulwarks, " the Lord
himself will be a wall of fire round about it and the
glory in the midst of it;"f hence it is written, sal-
vation is of the Lord, and salvation will God appoint
for walls and for bulwarks, Christ himself is the sure
entrance into it, " I am the door, (saith he) by me
if any man enter in, he shall go in and out and
find pasture.";}; The high and unalterable decrees
of God are the towers thereof; the doctrines of the
gospel are the palaces, and the promises and bles-
sings of divine grace treasured up in Christ, are
the food on which the inhabitants live. — It is in
this kingdom where the divine laws are instituted,

* Matt, xiii, 38. Mark iv. 26. ix. 47. Col. i. 13. Luke ix, 62.
f Zech. ii. 5. Isaiah xlv. 17. xxvi. I. J John x. 9,

precepts enforced and obeyed, the Head, Surety,
Daysman, and Fuljiller of all laws, precepts, and
institutions clearly pointed out; the j^ospel in its
purity faithfully preached up, and the believer's
freedom thereby fully described and established.
But even the least in this kingdom (according- to
my text) is greater than John the Baptist, which
brings me to consider.

Secondly, The comparison, as it fell from the lips of
the great Head of the church, and as it now stands
on divine record, and here I must beg leave to notice
an existing semblance that cannot fail to strike the
christian mind between Moses and John. — We read
that the law and the prophets were until John, so
that according to the scripture account given us of
him, his (John's) ministration was itself the very end
of the prophetic and ceremonial dispensation, and
the middle wall of partition between the law of
works and the covenant of grace, or between cere-
monial bondage and gospel liberty; but as touching
the simile in question, I observe, when Moses was
commanded to go up to Mount Nebo, before his
death, standing upon the very pinnacle of Pisgah's
lofty top, he viewed the promised land at a distance,
but never went there; so John the Baptist marched
with a steady step to the end of the prophetic, and
ceremonial path, but never entered into the king-
dom spoken of in my text, i. e. he never entered into
the full enjoyment of the privileges and benefits of
the visible gospel church, styled by our Lord, " the
kingdom of heaven," the least of whom, in the said
kingdom was (in this respect) greater than John.

Again, Moses was ordained to appoint cities of re-
fuge, and to direct the Israelites to them for protec-
tion and safety ; John was appointed to go before
the face of Jesus, and direct sinners to him as the
antitype of those cities. — Moses was buried by the
Lord himself, in order to prevent the children of
Israel bowing to his shrine, or worshipping his

dead body; John was figured forth by the star of
Bethlehem, which vanished or disappeared the mo-
ment it led the wise men to Christ, nor was it ever
intended or appointed that he should ever be fol-
lowed by successors, " 1 must (says John) decrease."
— And I cannot help thinking, but that all, who are
faithfully led to Christ the Sun of righteousness,
(in the present day) can very well dispense with
John's star-light divinity and legal ceremonies of
baptizing, sprinkling, plunging, dipping and dab-
bling performances, in what is called, " the liquid
tomb," so eagerly embraced by the vehement ad-
vocates for the well ; fully believing, and sensible/
feeling that as John was the end of the ceremonial
dispensation, so Christ is the end of John's minis-
tration, " he must (says John) increase, but 1 must
decrease."

But it may be asked, what are we to understand
by John the Baptist being the least in the kingdom
of heaven, and at the same time greater than the
greatest under the law? I answer, by the least in the
kingdom of heaven, may be understood, a young-
convert or babe in grace. 1 Pet. ii. 3. But then
be it remembered, brethren, that John the Baptist,
though less than the least in the kingdom here spo-
ken of, he was not less beloved of God, than the
greatest among the inhabitants thereof; nor was he
less interested in the divine favour of Him, who
hath blessed the whole election of grace alike with
all spiritual blessings in Christ Jesus. — Nor was
John less safe in the protection of God, in the
family of heaven; in the hand of the Father; in
union with Christ, and in heirship with the whole
household of faith ; nor was he less elected, adopted,
justified, sanctified, preserved, blessed, called, and
in the end glorified, than any of the rest of the
family, and yet, saith the Lord, " notwithstanding
he that is least in the kingdom of heaven is great-
er than he. This to the natural mind icill and

must appear a flat and palpable contradiction, or
a mere paradox wrapped up in perplexity, obscu-
rity, and trackless maze;* nevertheless the thing
is true, as will appear obvious from the following
considerations.

1. John was under the law of ceremonies, or legal
covenant, as such he was less privileged than those,
who enjoyed the liberty of the gospel, and who had
greater opportunities of conversing and holding per-
sonal communion with Christ himself, such heard
what John heard not, and saw what John saw not,
in the person and work of Jesus, ergo the least
among them, or in this visible kingdom, were greater
than John, i. e. higher honoured, and greater privi-
leged than he.

2. The inhabitants of the kingdom in question,
had the power of working miracles, which John had
not, and they had a greater and clearer insight into
the mysteries of godliness or gospel truths than John
could possibly have at the time our Lord thus spoke,
as appears from verse the fifth, so that even in this
respect, the least among the disciples of Jesus, was
greater than John.

* A female hearer, of a very restless and captious disposition, took occasion
to remark upon this part of the sermon, that she considered it little else than
a mere mass of contradiction, (or words to the same meaning) when a person
unto whom she more immediately addressed herself, returned for answer, " as
for my part, I cannot see even the least appearance of contradiction in the ob-
servations unto which you allude." This reply so enraged and roused the lady's
natural temper, irritated the pride of her carnal heart, and so powerfully
worked upon the pious principle of her self-sulficient judgment, that with an
instant air of visible enmity to the truth of God, she proudly and lordly, (with
seeming triumph tauntingly exclaimed, " much good may do you with it."
Query, Would not the same lady have ireateil the great apostle of the Gentiles
with just as much religious feeling and candour, had he lived in the present
day of glorious light ? especially had he committed himself before so wise a
woman ! in language like the following, (viz ) '* y/s deceivers, and yet true; as
unknown, and yet well known ; as dying, and behold we live ; as sorrowful, yet
always rejoicing ; as poor, yet inuking many rich ; as having nothing, and yet
possessing all things, 6;c." AVhat a mass of contradiction is here ! ! ! Does not
Christ appear as nothing, and St. Paul a madman, when their wisdom is put in
competition with the defp and profound sapience of this female oiacle? I
would venture however, for once, to give this sagacious christian, the same ad-
vice she is so constantly giving to others, who may be less wise and less holy
than herself, (viz.) let her read her bible more and quarrel with God less, as
it may terminate, perhaps, in the end more to her peace and comfort.

3. Their preaching was more successful, and their
usefulness more visible than John's ever was ; hence
they (the disciples) could speak experimentally of
the death of Christ, his resurrection, atonement bi/
blood, redemption, righteousness imputed, justifi-
cation and eternal life, secured and established for
them, by him for ever. — The whole being connected
with every circumstance of new-covenant engage-
ments confirmed and fulfilled in and bi/ Jesus
Christ,* unto the whole of which they were eye
and ear witnesses; which was impossible for John
to be so favoured, he having died before the death
of Christ, and consequently without visibly seeing
and personally witnessing the death, resurrection,
and ascension of him, whose way he came to pre-
pare : therefore with regard to these favours, the
very least in the kingdom of heaven was greater
than he. — In fact, John's baptism was of much less
consequence than the baptism performed in Christ's
kingdom, nor does the baptism of John appear at
all to belong to it, or to be any part of it, seeing
Christ's kingdom is not of the letter but of the
Spirit; not of shadows, but of substance ; John's
bounds and baptism reached unto Christ's kingdom;
but no further, it reached unto it, but entered not
into it, therefore it had no part nor place in it. —
And as an old wise divine justly remarks, '*^ to bring
signs and ceremonies into the kingdom of truth, is
(rightli/ understood) to act in direct opposition to
Christ glorified "

4. John was but a voice, as he himself acknow-
ledges, and the scriptures declare the same of him.
" The voice of one crying in the wilderness, prepare
ye the way of the Lord, make straight in the desert
a highway for our God."f It was this voice that
proclaimed the kingdom of heaven to be at hand,

• Rom. iv. 25. v. 8—11. 1 John i. 7. John i. 29. Gal, iii. 13, Rom. iij.
21—24. Matt, iii. 13. Rom. iv, 6— 8. x. 4. Jer. xxiii. 6. 1 Cor. i. 30.--
John xvii. 4. xix. 30. t l*-aiah x\. 3, 4. John i. 33.

in which kingdom the least inhabitant thereof was
greater than John, and who were described in the
word to be of themselves, through grace, "both kings
and priests unto God."*

5. John was but a reed at best, and that but a
shaking one, as in verse seventh ; but they of the
kingdom are described as pillars in God's temple that
are to go no more out.f Now, if by the temple, and
kingdom of heaven, we are to understand the church
of God under the gospel dispensation, then John the
Baptist only shone upon this kingdom as the morning
star before sun-rise, who dwindled or vanished away
at the sun's approach. — " I must decrease (says he)
but he must increase.

6. John pointed to Christ with his finger, at a dis-
tance; they of the kingdom embraced him with open
arms, held personal communion with him, received
daily instruction from him, were personally encou-
raged by him, and had ivithout obstruction, free
access unto him.

7. John after all he said about Christ; after all he
did as the forerunner of Christ; and after all the
preparations made by him, in order to pave the waj/
to Christ; yet he himself remained in bondage in
the wilderness, where all the followers of John are
to this day, talk what they may about liberty, they
have John's girdle about them, and John's dispensa-
tion to entangle and perplex them; but they of the
kingdom enjoy the liberty of the children of God;
" For if the Son make them free, they shall be free
indeed."J

From the whole then we may learn the truth and
justness of our Lord's remark, (viz.) " He that is
least in the kingdom of heaven is greater than he,"
That is to say, he or they had greater privileges,
greater indulgences, greater views of the doctrines

» Peter ii, 9. Rev. v. 10 + Rev. iii. 12.

X John viii. 36 Gal, vi. 1.

of the gospel, greater power and ability to proclaim
them and set them forth, and greater usefulness
and blessedness attended their labours to the ^lory
of God, and the benefit of the church. As such,
we will conclude with the words of my text, (viz.)
" Verily I say unto you, among them that are born
of women, there hath not risen a greater than John
the Baptist : notwithstanding he that is least in the
kingdom of heaven is greater than he."

SERMON II.

Matthew xxviii. 19.

Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

X HIS chapter gives us an account of the resurrec-
tion of the Son of God, the circumstances attending'
it; the anxiety manifested in the parties interested
in it; the fears with which the enemies thereto were
struck at the circumstance of it; the messengers (or
angels) dispatched from heaven to confirm and establish
it; the conduct of the disciples upon hearing and
knowing it; the proclamation concerning it; together
with the appearance of Christ himself, as the subject
of it, which at once did away with all doubts and
disputations respecting it. It also informs us of the
deep laid schemes, and hellish stratagems practised
by the eldeis and rulers of the Jews, in order if pos-
sible, to prevent it, and of the final overthrow of all
inventions and oppositions to it. — The seal broken ;
— the stone rolled away from the door of the sepul-
chre;— the guards levelled to the ground and become
as dead men, while Jesus the royal conqueror of
death, hell, and the grave, rises, ascends, inter-
cedes and reigns for ever in glory in the presence of
his Father, on behalf of all the chosen seed. '' Hav-
ing spoiled principalities and powers he made a shew

of them, openly triumphing over them in it."* And
again, " Having ascended up on high^ he led captivity
captive, received gifts for men ; yea for the rebellious
also, that the Lord God might dwell among them." —
For Christ hath not entered into the holy places made
with hands, which are the figures of the true, but
into heaven itself, now to appear in the presence
of God for us.

The sixteenth and seventeenth verses of this chap-
ter informs us of the eleven disciples going to Gali-
lee in obedience to the command of their Royal
Master, in order to witness a further proof of the
reality of his resurrection from the dead, and to re-
ceive the necessary prerequisites from him to enable
them to preach the gospel scripturally, faithfulb/,
and experimentalli/, which he also freely and affec-
tionately bestowed upon them; having come lo Ga-
lilee they ascended the mountain where Jesus had
appointed them to worship him. (Ergo there were
no Avians nor Socinians among them.) And while
some doubted (viz.) of the reality of the circumstance
before them, though they were both ear and ei/e
witnesses thereto, or as St. Luke expresses it in
chapter xxiv. 4L "While they yet believed wo^ for
joy," thinking or supposing they must have seen a
spirit ! Jesus himself drew near unto them, and
spake saying, " All power is given unto me in heaven
and in earth," and then affectionately addressed them
in the words of my text, saying. Go ye therefore and
teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost. —
In discoursing on which words, 1 shall

I. Notice the characters addressed, (viz.) the dis-
ciples of our Lord, &c.

IL The commission given them, "Go ye forth, &c."

in. The nature of their employment, (viz.) teach-
ing, baptizing, &c.

* Col. ii. 15. Psalm Ixviii. 18. Eph, iv. S. Heb. ix. 12, 24.

IV. I shall endeavour to answer a few objections
arising in the mind of those, who through the influ-
ence of a legal spirit, may be led to oppose the
truth of God, as stated in the doctrine under con-
sideration.— And

V. Endeavour to point out, detect, and expose
some of the most palpable and prominent errors, so
glaring/,!/ attached unto, and openly manifest in the
modern system of water-baptism.

I. Then I am to notice the characters addressed
(viz.) the disciples of our Lord Jesus Christ, who
were at the time he thus addressed them, standing by
him in order to receive from him their last instruc-
tions relative to preaching the everlasting gospel,
and that after his departure from them ; which im-
portant instructions connected with the most forcible
injunction, are couched in the words of my text, (viz.)
" Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son, and
of the Holy Ghost." Before however, I enter imme-
diately upon the subject, 1 will endeavour

1. To direct your attention to the path in which I
mean to tread or travel. Jer. vi. 16.

2. I will endeavour to lead you thereon till we
arrive at the well's mouth. Isaiah xii. 3.

3. Having brought you to it I will endeavour to
plunge (ov baptize) you in thereat. Ezek. xlvii.
1 — 5. And then

4. I will endeavour to lead you so far out thereof,
that you may thereby know the safety of your upper-
standing in the completeness of the Son of God, as
existing from everlasting past, and remaining im-
movable to everlasting future, in which state of
perfection, the whole election of grace must ever be
considered, i. e. over and above their fall in Adam-
nature, as also over, above, and without any con-
sideration of the Spirit's work on or in the soul, as
being the cause of their existence in that perfection

of nature, or spotless innocence derived from their
exalted union to, and oneness with the person of
Jesus for be it remembered, brethren, that the
Spirit's operation on the soul, gives not existence to
the soul's completeness in the pure-creature-ship of
Christ, but merely reveals and applies the said com-
pleteness to the soul, in order that the subjects of
such application may rejoice alone in him, and
through the Spirit's teaching be brought off from all
confidence in the flesh.* — But to the point in hand.

Now the first of these sub-propositions will be
unfolded in the description given of the two first
leading or general heads of the subject, (viz.) The
characters addressed, and The commission given
them, &c.

First, Then I am to notice the characters addres-
sed, by whom we are not to understand merely the
disciples of our Lord exclusively considered; but the
ministers of the gospel in general, that were to suc-
ceed them, and continue in regular succession until
the end of time ; who are described in the word of
God under various titles and offices, as

1st. Ambassadors of peace, as saith the apostle, '^'all
things are of God, who hath reconciled us unto him-
self by Jesus Christ, and hath given to us the ministry
of reconciliation; to wit, that God was in Christ re-
conciling the world unto himself, not imputing their
trespasses unto them; and hath committed unto us
the word of reconciliation. Now then we are am-
bassadors for Christ, as though God did beseech you
by us; we pray you in Christ's stead, be ye recon-
ciled to God: for he hath made him to be sin for us
who knew no sin, that we might be made the righte-
ousness of God in him,"f — Thus as faithful ambas-
sadors of Zion's King, they will fail not to manifest
singleness of heart, earnestness of thought, and rea-
diness of mind, in order to execute with becoming
faithfulness, the commission given ; at the same time

• Col. ii. 10. Phil. iii. 3. +2 Cor, v. 18—21.

they will be regardless of all censure or injury to
their character, occasioned by wicked and designing
men, who are ever seeking, both by secret and open
means, to distress, harass, reproach, wound, and if
possible, ruin every sent servant of God, who may
unfortunately be destined to come within their un-
godly grasp — But the scriptures positively declare
that '"ail who will live godly in Christ Jesus shall suf-
fer persecution."* — Therefore, saith the Lord, ''^Go
your ways, behold I send you forth as lambs among
wolves." — " Be ye therefore wise as serpents and
harmless as doves "f — Nevertheless he graciously
adds, " Be not afraid of them, neither be afraid of
their words — nor dismayed at their looks though they
be a rebellious people.";}; And for their further en-
couragement. He (in the last verse of this chapter,
out of which my text is taken) saith, '^ Lo, 1 am
with you alway, even unto the end of the world. —
But the ministers of the gospel are moreover de-
scribed in the word of God, as

^d. Witnesses, therefore saith the apostle, when
vindicatirg the eternal power and Godhead of our
adorable Jehovah Jesus, and charging the murder
of his humanity home upon the very persons by
whom it was perpetrated, ''ye denied (saith he) the
Holy One and the just, and desired a murderer to be
granted unto you, and killed the Prince of life, whom
God hath raised from the dead, whereof we are wit-
nessts,"§ And when St. Paul was going to Damas-
cus to persecute the saints of the Most High God,
the Lord Christ met him on his way, and thus ad-
dressed him, " Saul, Saul, why persecutest thou me?
— And I said, who art thou. Lord? — And he said
unto me, I am Jesus whom thou persecutest; but rise,
and stand upon thy feet : for I have appeared unto
thee for this purpose, to make thee a minister and a
witness both of these things which thou hast seen, and

* 2 Tim. iii. 12. t Matt. x. 16. Luke x. 3. J Ezek. ii. 6.

^ Acts iii. 14, 15,

§5

of those things in which I will appear unto thee."*
— Thus was Paul an open and faithful witness for
God, and thus are all the real ministers of the g-ospel,
witnesses /or and o/the reality of the truths of God,
as they are also to the knowledge of those truths for
themselves, for they being made acquainted with
them, having- felt the power of them, they can do no
less than bear a faithful witness to their blessed and
saving effects, as felt, known and enjoyed in their
own souls. — Again, such also are witnesses of the
power of God the Spirit, in the word, upon the souls
of others, through their instrumentality; therefore
saith the apostle, " Our gospel came not unto you
in word only; but also in power, and in the Holy
Ghost."f And when the same apostle preached the
word of life to Lydia, the life of the word laid hold
of her heart, threw open the doors of her understand-
ing and she also became a witness of the power of
divine grace in her own soul, as it is written, " Whose
heart the Lord opened, and she attended to the things
which were spoken of Paul."| Thus the apostle
witnessed the power of God mightily attending his
labours in the heavenly vineyard, which blessed tes-
timony of his usefulness, was the joy and rejoicing
of his heart.

Again, those whom God sends out to preach the
gospel, are also witnesses of the real plague of their
own hearts, the weakness of human nature, and the
prevailing power of temptation, of which they pain-
fully feel themselves the subjects, and with which
they are daily harassed and troubled, this makes them
groan and cry mightily to God for deliverance, such
and only such are capable of feeling for others under
similar circumstances, thereby knowing how to have
compassion on the ignorant, and on them that are
out of the way; themselves also being encompassed
with infirmities: such can sensibly and feelingly adopt
the language of the apostle, where he saith, "I know

» Acts xvi. 14—16. + 1 Tbe?. i. 3. % Acls xvi. 14.

that in me, that is in my flesh dwelleth no good
thing."* And again " For we that are in this taber-
nacle do groan, being burdened." And again, " O
wretched man that I am! who shall deliver me from
the body of this death?" — Thus was this man of God
(as are all others called and sent forth to preach Christ,
and him crucified) made acquainted with the deceit-
fulness of sin, the plague of the heart, the powerful
working of inbred corruption, and the perpetual
warfare continually carried on in the soul of every
child of God, who is born again of the Spirit. — But
the ministers of the gospel are described and called
in the word of God,

3d. Servants, all of whom through grace are made
loilling servants of the Lord, and not less willing
servants of the church (but not drudges to the church)
therefore saith the apostle, " We preach not ourselves
but Christ Jesus the Lord ; and ourselves your ser-
vants for Jesus' sake."f And all such, both labour
and suffer reproach, and this they do for the church's
welfare, and the honour of that God, who commis-
sions them to go forth, at the same time looking to
him for direction, and leaning on him for support,
therefore, saith David, ''As the eyes of servants look
unto the hand of their masters — so our eyes wait
upon thee, O Lord our God,";}; and the promise of
God to all such (after they have done their work be-
low) is, that they shall enjoy his presence in glory
for ever without interruption, as it is written, " His
servants shall serve him and they shall see his face."§
Again, such are by divine grace both made and
called

4th. Stewards of the manifold grace of God, that
they may be instrumental of loading the family of
Jehovah's household with divine favours and benefits,
themselves being householders, they bring forth out
of their treasure things new and old, and keep no-

* Rom. vii. 18. 2}. 2 Cor. v. 4. +2 Cor. iv. 5. t Pjalm

cxxiii. 2. 1 Tim. iv. JO, § Rev. jfxii. 3, 4.

thing back that is profitable to the heirs of promise,*
but boldly declare unto them, all the counsel of God,
as far as that counsel is delivered unto them. — God's
truths are as a sharp two-edged sword, if they once
enter the heart they are sure to make their way
through the lips, therefore saith David, *' My soul
shall be satisfied with marrow and fatness, and my
mouth shall praise thee with joyful lips/'f Our
Lord himself declares, that " Out of the abundance of
the heart the mouth speaketh," and "A good man out
of the good treasure of his heart bringeth forth good
things." — Again, "The priest's lips shall keep know-
ledge, and they shall seek the law at his mouth : for
he is the messenger of the Lord of Hosts. "t Thus
as faithful stewards of the mysteries of the kingdom
they bring forward in a preached gospel, every truth
revealed to them by the Spirit of God, that they
themselves may both feed and be fed with the same
spiritual food, that God may be glorified, and the
body (the church) edified and established on the
glorious doctrines of the cross of Christ. — But the
ministers of the gospel are called in the word of truth,
5th. Angels§. — First, To denote their wisdom in
divine things, " Howbeit (saith the apostle) we speak
the wisdom of God in a mystery, even the hidden
wisdom, which God ordained before the world unto
our glory." Secondly, To denote their swiftness in
carrying forth the message of divine grace unto all
those unto whom they were commissioned, i. e. to
every one ordained, predestinated, or appointed to
salvation, for not a hoof of them shall be left to
perish; as such the word of life must either be sent
to them, or they brought to it, in order that all such
may believe the divine report and be saved, as it is
written, '' He that beheveth shall be saved ;"[| and as
many as are ordained to eternal life shall believe:
Jehovah, in mercy having formed them for himself,

» Acts XX. 20. + Psalm Ixiii. 5. Matt. xii. 31,35. t Mai. ii. 7.

^ Rev. ii. 1. ICor. ii. T. || Jo''" ii'- 15, Iff. Acts xiii. 4S.

to shew forth his praise, he gave them to Christ in
covenant to redeem and bring to g:lory, and they
must be given to him in clfectual calhng, that in
every sense of the word, the pleasure of the Lord
may prosper in his hands. Thirdly, To denote the
pleasure they have in unfolding the mysteries of the
cross to others, cheerfully hazarding their lives in the
defence thereof, as saith the apostle, " Neither count
I my life dear unto myself, so that 1 might finish my
course with joy, and the ministry which I have re-
ceived of the Lord Jesus, to testify the gospel of the
grace of God."* Fourthly, To denote their anxiety
to be useful and beneficial to the church at large,
and their readiness therein to do the will of God. —
But the ministers of the gospel are moreover called,

6th. Stars,f being created and appointed to guide
poor sinners to the city, or refuge, i. e. to direct
them in the right way, to the right object, and to
the right end, emblematically set forth by the Star J
in the east, that directed the wise men to Christ,
where every wise man must go for salvation, for
righteousness, sanctijication, everlasting ineetness,
ceremonial Jitness and Jinal completeness, nor will
any man in the exercise of that wisdom which is
from above, feel even the least inclination or desire
after coming to Christ (for all things needful both
for time and eternity) to turn his back upon the
Master and go to the servant for example or pre-
cept to satisfy his conscience, or feed his pride, well
knowing that hlood and not material tvater must
justify the one, and effectually slay the other — This
leads me

IL To notice the commission given them, viz.
Go ye and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the
Holy Ghost.

+ Acts XX. 24. + Dan. xik. 3. Rev, ii, 1. X Matt. ii. 2, 9, 10.

Now, by the term all nations, we are not to sup-
pose every individual to be intended thereby, as such
a thought must be considered extravagant, absurd^
and inconsistent to common sense: therefore by the
phrase all nations, some of all nations (at most) can
only be intended, or some of all tongues and people,
and nations, as in Rev. v. 9. — In the gospel by St.
Mark, we find the same persons commissioned to go
into all the world and preach the gospel unto every
creature; but this phrase must also be taken in its
limited acceptation, as by the term, all the world
and every creature, 8^c. every individual under
heaven cannot possibly be intended thereby, without
supposing the bible to contradict itself; and as the
term all the world, the whole world, every creature,
^c, has in many parts of the sacred page, a limited
acceptation, we shall briefly consider the scriptural
account of the term, which will also serve to throw a
light upon the extent ot their commission,

1 , Then by the term world, may be understood
the literal inhabitants thereof in general, as in Ro-
mans v. 12, " Wherefore, as by one man sin entered
into the icorld, and death by sin ; and so death hath
passed upon all men, for that all have sinned." —
Hence the commission was for them to go forth
among the fallen sons of Adam, and loudly proclaim
the truths of the everlasting gospel to all and every
of them, who might come under the sound of their
voice, at the same time studiously keeping nothing
back that might be profitable unto the election of
grace.* — But

2. By the term world, may be understood the
unconverted part of mankind, to be intended, as de-
scribed by the great Head of the church, when gra-
ciously conversing with some of its members, telling
them not to marvel, if the world should hate them ;
for (saith he) " It hated me before it hated you, if ye
were of the world, the world would love its own ;

* Acts XX, 20.

but because ye are not of the world, but I have cho-
sen you out of the world, therefore the world hateth
you."* — Thus hath the term world, in the word of
God, a limited acceptation, if it be right to credit the
statement given of it by Christ himself. — Again,

3. By the term world, God's elect is sometimes to
be understood thereby, as in John iii. 16. " God so
loved the world that he gave his only begotten Son,
that whosoever believeth on him should not perish,
but have everlasting life." — And again, John, speak-
ing of the extent of the Redeemer's death, thus re-
marks, " He is the propitiation for our sins, and not
for our's only ; but for the sins of the whole world,"-\
by which assertion only a large number at most can
(in strict harmony with the rest of the sacred page)
be intended, as in Matthew xx. 28, for if Christ by
his sufferings and death, became the propitiation for
the sins of the whole world without restriction or
limitation, then must the whole of Adam's posterity
be saved, or God himself must be unjust! for upon
the supposition of Jesus Christ dying and atoning
for all the sins of all men in the world, not an in-
dividual of all the human race can possibly be lost, or
even charged with any thing in the least amounting to
a crime in the sight of God, for to charge them with
sin, when Christ (for them) was charged with it,
and by his death atoned divine justice for it, would
be unreasonable, unscriptural, unjust and cruel.
But God the Father laid all the sins of the whole
(elect) world upon him; the law laid the charge
thereof ww^o him; justice exacted satisfaction for
sin, of him ; and Jesus himself paid the whole demand
when he suffered on the cross, proclaiming at the
same time, with a loud voice that shook nature to its
centre, and rent the veil of the temple from the top
to the bottom, " It is finished." Admit this to be
strictly true, it will then appear impossible for the
blessed God (consistent with his justice) to charge

* John XV. 18, 19. + 1 John ii. 2.

the sinner with what Christ has removed by his death,
and as the Surety for and on the behalf of the sin-
ner, has made more than ample satisfaction.

" Payment he cannot twice demand,
*• First at my bleeding Surety's hand,
" And then again at mine."

^ Therefore, if by the term world, or whole world in
the above passage, be really meant every individual in
the world, then as before hinted, Christ, by his death
has atoned for all the sins of all men in the world,
and if he has atoned for all the sins of all men,
then must he have made satisfaction to the law and
justice of God, for all the sins of all men, and if he
hath fulfilled the law and satisfied divine justice on
the behalf of all men, or every man in the world ;
then no one can possibly be damned, according to
the strict justice and the unerring law of God, as
all such can have no sin to answer for, there being
none charged unto them, consequently there can
be no punishment inflicted where no crime or sin
is imputed !

But Christ hath atoned for all the sins of all the
elect, as such, nothing can be laid to their char^^e.
For *' who (saith the apostle) shall lay any thing to
the charge of God's elect?"* Who indeed? If Christ
stood charged with their sins, it was in order to pre-
vent the said sins being charged upon them, so in
like manner, if the sins of the whole world were
charged upon Christ, not an individual in the world
can be condemned for sin, " who is he that shall
condemn? it is God that justifieth, it is Christ that
hath died." For what, then I ask, do any go to hell?
It cannot be for sin, because as the scriptures de-
clare, he (Christ) died to make an atonement (or
satisfaction) to the law and justice of God, for sin,
and if for one sin, for all sins, or for no sin at all;

* Rom. viii. 33. Isaiah liii. 5, 6. 1 Peter i. 7. 1 John i. 7. Heb. ix. 26.
2 Cor. vi. 19—21.

because one sin unatoned for, or unforgiven would
damn the whole world, (even of believers) conse-
quently he could not die for all the sins of all men,
unless he died and shed his precious blood in vain
for some, a thought too absurd and horrid to be re-
ceived by any man possessing- a grain of divine grace
in his soul; and yet he died for all the sins of some
men, as it is written, " Even so then at this present
time also, there is a remnant according to the elec-
tion of grace,"* and it is their sins, and their's alone,
which " he hath put away by the sacrifice of him-
self/'f Therefore, saith John, " Behold the Lamb
of God, which taketh away the sin of the world." —
Yet we nevertheless, read " That broad is the road
that leadeth to destruction, and many there are that
go in thereat,"! and for to assert that Christ died for
the sins of those, who go to hell, is at once to give
the lie to the sacred page, (see the following wit-
nesses for the truth of God, Prov. xvi. 4. Isaiah
vi. 10. xxvii. 11. Dan. xii. 10. Mai. i. 1 — 3. Acts
iv. 27, 28. Rom. ix. 11. xi. 5—8. 1 Pet. ii. 8. 2 Pet.
ii. 12, 14, &c.) these with numberless other passages
of sacred truth, evidently prove that Jesus died not
for every individual of mankind; but only for his
sheep, as he elsewhere himself declares, " 1 give
(saith he) my life for my sheep. "§ He also told the
Jews, who were not interested in his death, that they
were not of his sheep, and therefore they could not
believe in him : — "■ Ye believe not because ye are
not of my sheep." ||

Besides if Christ had died for all the sins of all
men, and all men are not saved, how could it be said
with any degree of propriety, that he should see of
the travail of his soul and be satisfied? Could Christ
be satisfied with seeing a part of the purchase of his
blood sink into perdition, or drop into hell? The
thought is both too preposterous, horrid and blas-

» Rom. xi. 5. + Heb. ix. 26. % Matt vii. !3,

S John X. 15. II John x. 26— 2S.

phemous to have any residence in the word of God,
or any abiding- in the heart of souls that are born
again of the Spirit. — Therefore, the commission in
question, extends to all divinely appointed, fore-
ordained, predestinated, or chosen of God, to hear
the voice of divine truth, attended with a living
power to the heart, as it is written, '' In that day
shall the deaf hear the words of the book, and the
eyes of the blind shall see out of obscurity and out
of darkness."* — Our Lord himself also, when speak-
ing of the effects of divine truth upon and in the
hearts of his redeemed ones, observes as follows,
" Verily, verily I say unto you, the hour is coming
and now is, when the dead shall hear the voice of
the Son of God : and they that hear shall live."
I therefore conclude the present discourse with the
language of the psalmist, viz. '" Blessed is the peo-
ple that know the joyful sound, they shall walk, O
Lord, in the light of thy countenance. In thy name
.shall they rejoice all the day: and in thy righteous^
ncss shall they be exalted."

* Isaiah xix. IS. Matt. xi. 5. John v. 25.

SERMON III.

Matthew xxviii. 19.

Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

AviNG ill a former discourse called your attention
to four particulars, which may be denominated sub-
propositions, or auxiliary ideas, which I have deemed
necessary to be introduced, in order, instrumentally
to keep our minds steady and close to the point at
issue, (viz.) 1. To direct your attention to the path
in which I mean to travel, &c. — 2. To conduct you
safe to the well's mouth — 3. Endeavour to pluni^e
(or baptize) you in thereat. — And 4. To lead you so
far out thereof, that you may be enabled rightly to
comprehend your immoveable standing in spotless
union to Christ, the Head of all grace and glory to
his church, from which the election of grace never
could fall, notwithstanding their union to Adam their
fallen head. — And as you cannot be ignorant of what
is strictly implied in the first of these particulars,
considering what has already been advanced on the
two first main points, or leading propositions of my
subject : 1 shall therefore, now call your attention to
some further observations thereon, and as 1 profess
not to be floating down the favourite and much ad-
mired stream of baptist popularity, I trust you, who
are on the opposite side to that on which I profess te

make my stand, will be enabled to exercise a becom-
ing- patience and christian forbearance towards me,
while I conscientiously differ with you on the subject
now in hand. — Having divided my text at the first
outset into Jive leading or general particulars,, in
order thereby to convey my meaning in as clear and
as explicit a manner, as my feeble abilities will ad-
mit, (viz.)

I. The characters addressed.

II. The commission given them.

III. Point out the nature of their employment.

IV. Attempt to answer some objections that may
arise in the mind of those, who through the influence
of a legal spirit, may be led to oppose the truth of
God, as stated in the doctrine now under conside-
ration. And

V. Endeavour to point out, detect, and expose
some of the most palpable and prominent errors, so
glaringhj attached unto, and openly manifest in the
modern system of water -baptism.

Having dwelt sufficiently on the two first of these
particulars, I come now,

III. To point out the nature of their employment,
under which head two things present themselves, viz.

1. Teaching.

2. Baptizing.

1. Teaching. And I consider this part of my text,
as essential to be attended to, as a leading step to
the latter part thereof, as any other point involved
in the subject. — The scriptures unequivocally assert
that all the Lord's people shall be taught of him,*
and this more or less by and through the ministry of
the word, which is said to come with power to all
those, who are made savingly acquainted therewith,
for all such are, shall, and must be taught of the
Lord.

* Isaiah liv. 13. John vi. 45, 1 Thes, i. 5.

1st. To know themselves to be sinners of the
deepest die.* David felt the arrows of conviction
sink deep into his soul, which made him openly con-
fess to God, that his sins were more in number than
the hairs of his head.f — The publican through grace
made sensible of his own wickedness, acknowledges
his transgression with bitterness of soul ; but found
no mercy from a broken law, nor no cure from
Moses for a broken heart.J — The prodigal, when by
grace made sensible of his own misery and want,
acknowledged his poverty, and earnestly sought a
place, even that of a menial in his father's house. § —
The jailer through the power of conviction in his
soul, was shook to the very centre of his earthly ex-
istence, had all his fleshly confidence thrown down
and made to cry out lustily to God for a sense of
pardon, or forgiveness of his mighty sins. |j When
sovereign grace laid hold of Mary Magdalene's heart,
the weight of her sins pressed her down at the Re-
deemer's feet, nor did she cease weeping on account
thereof, until the Lord Christ openly forgave her,
nor did he despise or reject her, because, forsooth,
she had not been baptized in material water, nor do
1 recollect of reading that she was ever afterwards
baptized in water, yet it must be acknowledged, that
she was spiritually baptized with the Holy Ghost,
and with Jire.

But Christ receiveth sinners at his feet, and at his
TABLE too, (see Luke xv. 2.) though the more holy and
pious baptists reject and forbid them theirs, unless
they submit to their mode or form of outward wash-
ing, &c, — The apostle Paul, when brought to a sense
of his state by nature and practice, openly confessed
that no good thing was to be found in his flesh, or
carnal part, and earnestly groaned to be delivered
from it, considering it, and calling it a body of sin
and death. 1[ — Again, all such shall be taught

* Isaiah i. 18, 19. + Ptalm xv.xviii. 1—4, xl. 12. t Luke xviii. 13.

^ Luke XV, l». II Acts Avi. 30. I Rom. vii. 18, 24.

2d. To know the plague of their own heart, ex-
perimentally feel and openly acknowledge it to be
c?ecei(/M/ above all things, and desperateli/ w'lckedl*
the true portrait of which is accurately drawn by our
Lord himself, in the following lines, out of the heart
proceed evil thoughts, adulteries, fornications,
murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, fool-
ishness,, all these things come from icithin, and de-
file the man.j- — And when once these evils are
brought home with power to the conscience, it is
sure to make the poor sinner groan heavily, and cry
mightily to be delivered therefrom.;}; — Such will sen-
sibly feel their heart to be the hold of every foul
spirit, a cage of unclean birds, and the very seat of
the beast. Here it is that an elect sinner is brought
to know and sensibly to feel the spirituality of God's
righteous law, in its cutting, convincing, and killing
power upon his conscience. Here the filthy secrets
and hidden evils of the heart are fully and power-
fully laid open, and the poor trembling sinner finds
by painful experience, that the sword of divine jus-
tice is not only levelled at a few outward misdemea-
nours ; but that it strikes with irresistible vengeance
at the thoughts of foolishness. It is here where he
finds his fiesh-props consumed ; his boasting ex-
cluded ; his mouth stopped ; condemnation passed
upon him ; the sentence of death felt within him ;
and all hopes of salvation, justification, pardon,
peace, and acceptance with God, upon the footing of
creature-obedience to the law of works finally and
for ever forsake him. This leads him feelingly to
exclaim, " I have seen an end of all perfection : "but
thy law is exceeding broad." (See Prov. xxiv. 9.
Phil. iii. 3. Rom. iii. 19. 20. 37.) Here all such
are taught.

» 1 Kings viii. 38. Jer. xvii. 9. Gen. vi. 5. + Mark vii. 21—23.

t 2 Cor. V. 1. Rom. vii. 18, 24.

3d. To know their own feebleness, impotency or
qjerfect helplessness, so far as it relates to their per-
forming- any thing- in and of themselves, so as to
render their persons or services (even in the least)
acceptable to God_, or in any respect worthy his
notice; and such are made feelingly to cry to God for
help, as did Peter, when the winds and the waves
overpowered him, saying " Lord, save me," or "^'Save,
Lord, or 1 perish," so the church of God, under a
sense of oppressive guilt, cried unto God, saying
*' O Lord, 1 am oppressed, undertake for me," so
David, under similar distress of soul, " 1 sink (saith
he) in deep mire, where there is no standing; I am
come into deep waters where the floods overflow
me." Which open confession evidently proves the
entire helplessness of the creature, as well as informs
us from whence our help must come, and every child
of God will be made to know sooner or later, that
without Christ he can do nothing; this the psalmi'^it
well knew, as appears from his own words, (viz.)
" When my heart is overwhelmed, lead me to the
rock that is higher than I."* Again, all such shall
be taught

4th, To know their own ignorance, and openly
confess themselves to be fools, with respect to their
knowledge by nature of any thing that is savingly
good, well knowing that to be made wise unto salva-
tion, they must be better taught than nature can
possibly inform them, or that man can eft'ectually
teach them, whether he be pope, bishop, or doctor
in divinity, as neither mitres, titles, education or
honours can ever give the persons possessing them
a saving knowledge of Christ for themselves, nor
render them, even in the least capable of teach-
ing others the way of eternal life by and through
Christ alone, as all teaching of this sort must come
from a higher source, f in comparison of which, all

* Matt. xiv. 30. Isaiah xxxviii. 14. P<alm Ixi. 2. Ixix. 2, 14, 15.
+ Isaiah liv. 13. P^alm xxv. 5. Job xxxvi. 22.

human wisdom is complete foolishness, as it is writ-
ten, " The wisdom of this world is foolishness
with God/' therefore saith he, '' I will destroy the
wisdom of the wise, and bring* to nothing the un-
derstanding of the prudent." — And again, " Hath
not God made foolish the wisdom of this world ?*
Where then, I ask, is the room for the proud boaster
of cultivated intellect, to rear his diminutive head in
the face of divine truth, and with hectoring bluster,
pervicaciously contend for human " Training to
thought and inquiry" as essential to make (or qua-
lify) a person fit for the ministry of the word ? or to
constitute a person capable of knowing for himself,
the way of life and salvation by Jesus Christ? What
a mercy for the poor of this world to know, that the
true knowledge of salvation is neither locked up in
college divinity, or confined to academical "Training
to thought and inquiry." For " not many wise men
after the flesh, not many mighty, not many noble are
called." But " God hath chosen the poor of this
world rich in faith, and heirs of the kingdom"f —
Again, all such shall be taught

5th. To know by experience the spiritual or in-
ternal warfare, which is so hotly carried on in every
soul truly born again of God, as it is written, " The
flesh lusteth against the Spirit, and the Spirit against
the flesh : and these are contrary the one to the
other; so that we cannot do the things that we
would." And when St, Paul wrote to the church at
Rome, he thus expresses himself, " That which I do
(saith he) I allow not, for what I would that I do
not; but what I hate that / do."\ Yea, the sen-
sible believer feels with the apostle a law in his
members warring against the law of his mind, and
bringing him daily into captivity and bondage to the
law of sin, he well knows what it is to combat with
the internal enemies to his peace, to feel in his soul,^

* 1 Cor. iii. 19. i. 18, to the end of the chapter.
f 1 Cor. i, 26. James ii. r>, X Rom. vii. 15, to the end of the chapter.

at one and the same time, darkness and light ; flesh
and spirit ; nature and grace; carnality and spiri-
tuality ; law and gospel; Adam and Christ; God
and the devil, all up in arms together in his own
soul : when he will also feel legal strivings against
the word of God, and tlie work of God ; despair and
hope; faith and unbelief, powerfully contending
against each other; he will also find and feel, in a
lively exercise within, in-bred corruptions, distres-
sing thoughts, perplexing fears, cruel forebodings,
powerful temptations, miserable conjectures, awful
conclusions, a bewildered mind, a confused judgment,
inward leanness, spiritual sloth, backwardness to
pray, barrenness of soul, no relish for the word, and
at the same time wanting to eat, and yet having
no appetite! scarce any desire to attend the word
preached, and when under it wearied with hearing it,
unhappy when not at the house of God, and misera-
ble when there, and frequently concluding that they
have neither part nor lot in the matter. — What a
mercy for such poor tempted, tried, weather-beaten
wearied followers of the lowly Lamb of God, that
such portions of truth is left upon record, as the
following! (see Deut. xxxiii. 25. Psalm ix. 9. —
Isaiah xli, 10. xliii. 2. liv. 17. lix. 19. Rom. xvi. 20.
2 Cor. xii. 9.) Again, all the Lord's people shall
be taught

6th. To know God for themselves, as it is written,
" My people (saith the Lord) shall know my name.
They shall all know me, from the least of them,
unto the greatest of them."* That is to say, such
shall know their interest in his everlasting love, as
the Father of mercies; in his faithfulness as a friend
of sinners in time of need; in his goodness and mer-
cy towards them as they journey below, and as the
source of all their happiness in the upper and better
world, when time with them is no more. Such shall
also be taught

• Isaiab lii. 6. Jer. xxxi. 34. Ilosea ii 20 Hpb. viii. II,

7th. To know Christ as the only way and hope of
everlasthig life_, they shall know him to be the only
Saviour of lost sinners, for there is no other name
given under heaven whereby we can be saved, but
the name of Jesus, who himself saves

From the ^uilt of sin, Rom. vi. 2, 6, 1 John i. 7.
From the charge of sin, Rom. viii. 1, SS. Isa. liii. 6.
Prom the curse of the law. Gal. iii. 13. Zech. xiii. 7.
From the snares and troubles of the world, John

[xvi. S3. Ps. xci. 3.
From Satan's power, . . . Luke xi. 22. Isa. xlix. 24.
From the love of sin in the heart, Rom. vi. 18. vii.

[13—15.
From the dominion of sin in the life and conversation,

iRom. vi. 14. Col. i. 13.
From the accusations of Satan, Zech. iii. 1, 2. Rev.

[xii. 10.
From the fear of death, Heh. ii. 14. Hosea xiii. 14.
And from eternal damnation, Rom. vi. 23. I Thes. i.lO.

Thus shall all the elect of God, be experimentally
taught more or less, to know the above blessed and
most important truths, and shall furthermore be
taught savingly to understand the glorious doctrines of
the gospel in their fulness and freeness, as they stand
recorded in the word of God, and as they are also
revealed and applied to the heart, by the Lord the
Spirit, through the preaching of the cross of Christ,

1. They shall be made to know something savingly
of the blessed God as he exists in his Trinity of Per-
sons, as it is written, " There are three that bear record
in heaven, the Father, the Word, and the Holy
Ghost, and these Three are One. 1 John v. 7.

2. They shall know that this glorious Jehovah in
his Trinity of Persons was manifest in the flesh, and
that in Christ Jesus the fulness of the Godhead dwelt
bodily, which rendered the Redeemer what the scrip-
tures fully declare him to be, (viz.) The Alpha and
Omega, — the Mighty God, the Everlasting Father.

God over all blessed for evermore. — The blessed and
only Potentate, the King of kings, and Lord of
lords. — Jehovah-Jireh,* i. e. The Lord will see, or
be seen; or the Lord will provide. And thus is
Jehovah Jesus seen in the gospel, as the provider
and fulness of all the rich provision and blessedness,
with which the truths thereof are so replete, such as
redemption, salvation, life, light, liberty, pardon,
justification, peace, comfort, eternal life, &c. Yea
the Lord Christ is his church's

Jehovah-Nissi, i. e. The Lord my banner. —
Exodus xvii. 15.

Jehovah-Shalom, i. e. The Lord send peace. —
Judges vi. 24.

Jehovah -TziDRENu, i. e. The Lord our righte-
ousness.— Jeremiah xxiii. 6.

Thus do we fight under his banner, we have peace
through his blood, and in the Lord have we righte-
ousness and strength. f

2. They shall know Jehovah in covenant, i. e. The
Father as the Creditor; the Son as the Surety ; and,
the Holy Ghost as witness of the agreement made,
and the sealer of all the heirs of eternal redemption. J

3. They sliall know the sweetness, fulness, and
preciousness of all the rich promises of God, called
by Peter, " Exceeding great and precious." And
St. Paul tells us, that tliey are " All yea, and in
Christ, Amen, to the glory of God the Father." —
Having thus far advanced on the path unto which
1 first directed your attention, I shall now consider
the point at issue (viz ) to shew what is implied in
baptizing them into the name of the Father, and of
the Son, and of the Holy Ghost, and if it be admit-
ted, that the ministers of the gospel are capable of
teaching and insti^ucting their hearers in the above
(ruths, in demonstration of the Spirit and of power,
whereby they are made wise unto salvation, then there

* Gen. xxii. 14. + 1 Cor. i. 30. Isaiah xlv. 24.

t Psalm Ixxxix. 3, 34. Isaiah xlii. 6, 7. Heb. vii. 22. Eph. iv. 30.

can be but little, or no difficulty in understanding
how and by what way they are able to baptize the
said persons with the Spirit and Fire-Baptism.

Here, perhaps, a carnal objection may be raised,
(viz.) that as ministers are but men and consequently
but instruments in the Lord's hands, of quickening
enlightening", comforting, edifying and establishing
God's people in the truth, how then can it with pro-
priety be said, that they can baptize with the Holy
Ghost, or Spirit- Baptism? Answer. They have just
as much power to baptize with the Spirit, as they
have to preach the gospel with the Spirit, and with
power, i. e. in order to answer the above end, hence
the gospel faithfully preached by the apostles was
said to be attended with divine power unto those,
who had ears to hear: as it is written, " Our gospel
came not unto you in word only, but also in power,
and in the Holy Ghost, and in much assurance."* —
Again, ministers are called in the word of God, sa-
viours, (see Neh. ix. 27. Obad. 21.) yet it must be
acknowledged, that no man can save his brother, or
give to God a ransom, nevertheless they are instru-
ments in God's hand of revealing to the heart and
understanding that salvation which is by Christ alone,
and their labours are thereby owned and blessed to
conviction, conversion, and final salvation of pre-
cious and elect souls, therefore, saith St. Paul, '"^ It
pleased God through the foolishness of preaching
to save them that believe, "f and when writing to
Timothy, tells him to " Take heed to himself, and
unto the doctrines of the gospel, and continue in
them, for in so doing (saith he) thou shalt both
save thyself and them tiiat hear thee."]; Now if
God's ministers are instruments in his hand to quick-
en, enlighten, strengthen, comfort, edify, and establish
the church of God with, and in the blessed truths of
the everlasting gospel, (as in Eph. iv. 11 — l."^.) I
ask what more is wanting in them, to enable them

* 1 Thes. i. 5. +1 Cor. i. 21. :|: 1 Tim. iv, 16.

4fic

to baptize the said persons into the name of the
Father^ Son, and Holy Ghost.

Before however I come direct to the subject matter
of baptizing, as I consider and believe it to be im-
plied in my text, it may not be amiss to shew what I
understand is implied, or may be understood, by the
scriptural name of Father, Son, and Holy Ghost,
and as I in this particular (as also in some other
things connected with the subject in hand) profess
to differ both scripturallj/ and experimentally/ from
the anabaptists or baptists in general, it will con-
sequently be necessary to pave my way to the
open difference in question, in as plain and un-
equivocal a manner as possible, regardless of offence
when truth is my end and aim ; in doing which I
shall direct your attention to tiiat existing difference
so conspicuous in the word, between John's baptism,
and the baptism of Christ.* We read in the word
of divers baptisms or washings, see Heb. ix. 10. —
Here the baptisms spoken of are called carnal ordi-
nances, nor is John's baptism (so much idolized in
the present day, by the advocates for the ceremony
in question) a wit more spiritual, therefore, saith the
apostle, " If ye be dead with Christ from the rudi-
ments of the world, why as though living in the
world are ye subject to ordinances, (touch not, taste
not, handle not, which all are to perish in the using;)
after the commandments and doctrines oi men? which
things have indeed a shew of wisdom in will-worship,
and humility, and neglecting of the body ; not in any
honour to the satisfying of tlie tlesh."f ''■ Therefore
(saith the same apostle) leaving the principles of the

* It has been remarked by some of the baptists, who tremble for their totter-
ing cause, that I ought most assuredly to have let them alone, to which I repl^,
my business is not with them; it principally lies between God, his word, the
church, and my own conscience. Yet I might retort and say, why do not
the baptists let us alone ? for say what they may about the water, no one that
1 know of, who is enabled to see through the thinness of that performance,
ever troubles ihem with popishly telling them they ought to let the subject
alone, as I well know they will stick clo^e too, and pressingly hug their delusion
until the blek>ed tjod sovcreignlv deliver^ them by his Spirit therefrom,
t Col. ii. 'JO— '^j.

doctrine of Christ, let us go on to perfection, not
laying aj^ain the foundation of repentance from dead
works, (query was not John's baptism called the
baptism of repentance ?) and of faith towards God,
of the doctrine of baptisms and the laying on of
hands," &c. (see Heb. vi. 1 — 3.) Hence we read of
three distinct baptisms in the new testament.

First, The sufferings of Christ are called baptism,
" I have (saith the Redeemer) a baptism to be bap-
tized with, and how am I straitened till it be accom-
plished!" (see Luke xii. 50.) and with this baptism
was his disciples baptized, as are also all the elect of
God, as considered in union to and oneness with him,
unless the doctrine of eternal union to Christ be given
up and openly denied, which is evidently the case
according to the modern system of water baptism,
(but see Matt. xx. 23. compare with Col. ii. 10 — 12.)

Secondly, John's baptism was with (or inj water
*' 1 indeed baptize you in water unto repentance." —
"And John also was baptizing in iEnon near Salim,
because there was much water there." (See Matt,
iii. 11. John iii. 23.)

Thirdly, The baptism of the Holy Ghost is also re-
vealed in the sacred page, " For John truly baptized
with water; but ye shall be baptized with the Holy
Ghost not many days hence." (See Acts i. 5. xi. 15, 16.
Matt. iii. 11. Mark i. 8. Luke iii. 16. John i. 33.)
Thus far we are led to see, that the scriptures hold
forth more baptisms than one, as such it will not be
very difficult to prove that the baptism of John, and
that of Christ, are two separate and distinct opera-
tions, or separate ordinances, the subject matter of
which however I shall not enter upon at this time,
but shall defer it until next Lord's day in the even-
ing, when (if spared) I will endeavour scripturally
and experimentally to explain. Till then may the
Lord bless you, and give you an understanding in
things spiritual, for Jesus' sake. Amen.

SERMON IV.

Matthew xxviii. 19.

Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

JH-AviNG previously divided my subject into five
leading particulars, (viz.)

I. The characters addressed.

II. The commission given them.

III. The nature of their employment, &c.

IV. Endeavour to answer a few objections arising
in the mind of those, who through the influence
of a legal spirit, may be led to oppose the truth of
God, as stated in the doctrine now under conside-
ration. And

V. Endeavour to point out, detect, and expose
some of the most palpable and prominent errors, so
glaringly attached unto, and openly manifest in the
modern system of water-baptism.

Having already in two former discourses dwelt
principally on the two first of these propositions,
(viz.) The characters addressed, and The commission
given them : by which also, I have been enabled to
lead you direct into the way wherein I am now tra-
velling; it is my intention this evening, to bring you
(if possible) close to the well's mouth. — Before
however, we presume to tread direct upon the edge

thereof, it may not be amiss to make a few more ob-
servations on the existing difference between John's
baptism, and Christ's; and as I have already proved
them to be distinct and separate from each other, I
shall now endeavour to shew wherein that distinction
and separation lies : and

1. John's baptism principally consisted in either
sprinkling the subject with, or plunging the person
into material water; Mark i. 5 — 8. (but whether
sprinkling or immersion, was the original or primi-
tive mode of baptizing with water, lies not with me
at this time to dispute about, seeing many learned
and iviser heads than mine have been perplexed and
puzzled to decide the point, and it yet remains a
bone of contention with those religionists, who ap-
pear to have nothing better, or little else to contend
about, and after all Adhuc sub judice lis est.) But
Christ's baptism consists in sprinkling the subject
with clean (or spiritual) water, pouring out of the
Spirit of God upon him, a letting fall of divine fire
in the soul, and a shedding abroad of the love of
God in the heart, which baptism makes the subject
thereof effectually wise unto salvation. (See Ezek.
xxxvi. 25. Isaiah xiiv. 3. Acts ii. 3, 4. x. 44, 45,
Matt. xi. 15, 16. Rom. v. 5.

2. John's baptism retained its name even after
Christ's was introduced, nor was it ever called any
thing else, or by any other name than '' John's bap-
tism," (see Acts xix. 3.) Christ's baptism is called
"The baptism of the Spirit; The baptism of the
Holy Ghost; and Fire-Baptism." (See Matt. iii. 11,
Mark i. 8. 1 Cor. xii. 13.)

3. John's baptism was an ordinance attended too,
and observed without the pale of the church; and
was never designed or intended to be kept up as a
standing ordinance in the church. It was adminis-
tered to the subject by him, (John) upon a bare con-
fession of faith in the person of Christ, i. e. a bare
or open confession or acknowledgment, that Jesus

Christ was literally and actually come in the flesli,
nor was that faith which is of God's operation^ which
purifies the heart and works, by love required by
John, as a necessary prerequisite to water-baptism. —
Therefore, the baptists in the present day, who so
vehemently contend for this faith as essentially ne-
cessary prior to the administration of water-baptism,
evidently step (in their flaming zeal and heedless
hurry) considerably beyond the bounds even of John
himself, who is esteemed by them, as their great
leader, and teacher of the system in question, and by
so doing-, they loudly and proudly proclaim them-
selves to be the finishers of the work of God ! for
whatever work the blessed God may graciously per-
form in and on the soul, the said work remains in an
unfinished state, and the said soul consequently con-
tinues an unfit subject for church-communion, and
the Lord's table, until the pious advocate for the well
has put the finishing stroke thereto, by tumbling the
subject backwards over head and ears into a tub of
'material water, when he is then (and not till then)
considered a subject worthy to partake of the privi-
leges of the baptist church. Thus do they, both by
word and action, endeavour to prove that water-
baptism is the door into the church of God, and
when they have artfully reasoned a person into the
belief of it, and once brought him to consent unto it;
then into the water they dip him, and the right hand
of fellowship they give hitn, an honourable member
they make him; and a living stone in the temple of
God, they finally consider him. — But what does all this
pomp, form, ceremony and religious vamping imply?
but that they are exclusively more holy and more ac-
ceptable to God than their neighbours, (see Isaiah
Ixv. 5.) crying out "' The temple of the Lord, the
temple of the Lord are we," at the same time mak-
ing Christ and the Holy Ghost subservient to the
creature, or as before hinted, making Christ the pre-
parer of the way of John. Furthermore,

4. John's baptism was begun and carried on in
the wilderness, as it is written, " John did baptize in
the wilderness, and preach the baptism of repentance
for the remission of sins,"* And even our modern
baptists will allow that water-baptism is not a church
ordinance, seeing the subject thereof must necessarily
go through the ceremony before he can be admitted
as a member of their church. — But Christ baptized
(and still doth baptize) in the true church, which
church he emphatically calls " The kingdom of
heaven," or gospel kingdom, the very least inhabi-
tant thereof is greater than John the Baptist. (See
Matt. xi. 11.)

5. John's baptism was a natural act performed
upon the natural (or literal) body, (see Matt. iii.
5, 6.) Christ's baptism is of a spiritual nature, and
consequently a spiritual act performed upon and in
the soul of every one, who is born again of the
Spirit. (See John iii. 5.)

6. John's baptism was calculated to wash the body
from the filth of the fiesh, (I Pet. iii, 21.) Christ's
baptism washes the soul from the filth of sin, and
inbred corruption, "Though your sins be as scarlet,
they shall be as white as snow; though they be red
like crimson, they shall be as wool." — " I will sprin-
kle clean water upon you, and ye shall be clean from
all your filth in ess, and from all your idols will I
cleanse you." — St. Paul describing some of the most
filthy of beings among the human race, adds, " 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 (not material wa-
ter) of our God." — Again, the same apostle tells us,
that "Christ also loved the church, and gave himself
for it; that he might sanctify and cleanse it with the
washing of water, by the word." — "Then (saith the
Lord) washed I thee with water ; yea, 1 thoroughly
washed away thy blood from thee and I anointed

* Mark i. 4.

thee with oil/' — "Not (saith the apostle) by works of
rig^hteousness which toe have done; but according' to
his own mercy he hath saved us, by the washing of
regeneration, and the renewing of the Holy Ghost."
Therefore, saith the Redeemer, " He that is washed
needeth not, save to wash his feet, but is clean every
wit." — '' Now ye are clean through the word that I
have spoken unto you." (See Isaiah i. 18. Ezekiel
xvi. 9. xxxvi. 25. Eph. v. 26. Titus iii. 5. 1 Cor.
vi. 11. John xiii. 10. xv. 3.)

7. John's baptism was to precede (or go before)
Christ's, and not to be united with it, or to be con-
sidered as at all to accompany it. (Isa. xl. 3. Matt,
iii. 3. Mark i. 3. Luke iii. 4 John i. 23.) Christ's
baptism was to succeed John's", and also to supersede
it, "\ must (says John) decrease; but he must in-
crease, (John iii. 30.) an evident proof this of John's
system of water-baptism being ended or made null,
by and through the coming of Christ, and introduc-
tion of tire-baptism, or the baptism of the Holy
Spirit.

A Mr. W. Jones, who wrote the Biblical Cyclo-
PiEDiA, and who is himself, a strenuous advocate for
water-baptism, appears (unwittingly) to have given
the very cause lie advocates, a severe stab, by observ-
ing as follows, (speaking of John the Baptist) '' He
*' had no wish to retain his authority, or to be fol-
" lowed hy the people any longer, since the fulhiier
" of all righteousness was now entered upon his great
"^ office. The light of the world being now risen,
" the day-star wliich proclaimed his approach, must
" decrease and set beneath his superior splendour."

Dr. Gill, in his body of divinity asserts, that
" John's ministry only reached unto the Jews, among
whom he came preaching,"* and if so, why do the
Gentiles make such a mighty stir about following
that system, which evidently ended in and loith John
immediately after Christ himself had submitted to itf

* 4to. volume, page 355.

as did also circumcision in the same sense, and in the
same way. (See Col. ii. 11, 12. Rom. x. 4. Matt,
iii. 15.) Good Dr. Hawker, in his valuable work,
called " The poor man's concordance/' speaking of
John the Baptist, remarks as follows, " I am (says
John) the voice of one crying in the wilderness, &c."
" What is a voice ? merely a sound, and no more.
" It is not so much as a person; but only ministers
'" to a certain purpose, for which it is designed, and
" then dies away in the air and is heard no more.
'' Such in comparison to the Lord Jesus Christ was
*' the greatest of all prophets, born among women."
Thus it appears both from scripture and human
testimony, that John's baptism was but as the morn-
ing star before the rising of the sun, (or as the
ceremonies of Moses, i. e. of short duration) and
although it is allowed, that the morning star shines
brighter than the rest of those heavenly lights, it is
nevertheless true, that its time of shining is also of
shorter duration than the rest, on account of the
hasty approach of the sun, whose superior brightness
quickly swallows up all other lights of a diminutive
and inferior lustre, that have brilliantly shone before.
So when the brightness of Christ's fire-baptism ap-
peared, John's dim ceremony instantly disappeared, or
when the substance of Christ's baptism commenced,
the shadow of John's baptism at once vanished away,
and scripturaliy shrunk into non-existence, ^'hus did
Christ's Jire-haptism supersede John's loater bap-
tism, and the glory of John became totally eclipsed
by the glory of Christ, and the spiritual fire licked
up John's material water, which is sure to be ex-
perienced more or less (sooner or later) in the mind
of every one truly taught of God, — Besides this bap-
tism, (viz.) Christ's is of a durable nature and will
last unto the end of time, '^lle must increase," which
is a heavenly truth and a blessed consideration, as
also a divine support to the believing soul throughout
the whole of his wearisome journey below in this

black and uneven world, this is the word of truth,
that is in itself incorruptible and that liveth and
abideth for ever. (See 1 Pet. i. 23.)

7. John's baptism belonged to a legal covenant, as
appears from the account given in Matt. xi. 11. com-
pare Col. ii. 14, 21, 22. Therefore, as above stated,
it was but at best a shadow of good things to come,
(Col. ii. 17.) of which Christ's baptism is the sub-
stance, appointed and instituted to drive away the
shadow, being of a divine nature and heavenly du-
ration, " Therefore (saith St. Paul) if ye be dead
with Christ from the rudiments of the world, why as
though living are ye subject to ordinances?" (See
Col. ii. 20. Heb. vi. I, 2. Luke iii. 16. John vii.
38, 39. iv. 14.)

8. John's baptism was that of repentance, sorrow,
labour, and ceremonial bondage; Christ's baptism
consists of joy, gladness, and spiritual liberty. —
Hence we are exhorted by the word of truth to
*' Stand fast in the liberty wherewith Christ has made
us free, and not to be entangled again in the yoke of
bondage." And whenever the Spirit takes full pos-
session of the soul, it is sure to let that soul know its
freedom in the Son of God, " For if the Son make
them free, they shall be free indeed." — "' For where
the Spirit of the Lord is, there is liberty. (See Matt,
iii. 8. Luke iii. 3, 8. Acts xiii. 24. xix. 4. Gal. v. 1.
John viii. 32—36. 2 Cor. iii. 17.) Thus far have I
shewn how John's baptism and Christ's differed, both
in their nature, ministration and effects. 1 now
hazard a few more particulars respecting John's per-
son and character. And

First, John was to prepare the way to Christ,* (as

* As some of my readers may be rather ticklish in tlieir temper, and not
less captious in their disposition, it may not be amiss for me to correct a slight
error that may be found in sermon 1 p.ige 5, of this work ; describing of John
the Baptist, as coming in the spirit, temper, and power of Elias, 1 have, it
appears, there expressly confounded him with John the Evangelist, and have
represented him as imitating his predecessor in calling for fire from heaven to
destroy their adversaries ; but this imti'-e and correction, I tnist, will be a suf-
ficient apology to evciy impartial mind, especially as it is uo material error,

stated in sermon I. page 5, of this work) for to hold
it as an essential point in theology for Christ to pre-
pare the way for John, (as it is indirectly contended
for by our modern baptists) is in reality making the
Lord the servant, and John the master, and a holding
up of the creature, as the superior of the Creator !
which is nothing short of espousing and contending
for the arminian heresy, a doctrine I am fully satis-
fied, every living baptist must conscientiously detest
and abhor, in as much as it stands opposed, and
openly hostile to the sovereignty of the blessed God,
so clearly manifest in his free, unmerited and discrimi-
nating grace, towards elect sinners, in the person of
Christ, and consequently not less hostile to the ever
blessed and glorious doctrine of atonement, thereby
invalidating the precious blood of Christ, and making
it appear (to the unenlightened) an useless and an
unholy thing ! " Nevertheless the foundation of God
standeth sure, having this seal, the Lord knoweth
them that are his."*

Secondly, John's name signifying " God's grace,"
" gift," &c. may be figurative of the gifts and graces
of the Spirit, which alone through the operation of
the said blessed and adorable agent, prepares the
heart of elect sinners, for the reception and abidance
of Christ therein, as saith the apostle '^'^ Hereby we
know that he abideth in us, by the Spirit wiiich he
hath given us."f — And the Lord Christ is described
by the apostle, as dwelling in his people's heart by

being at most but a trifling slip, that cannot even in the least affect the argu-
ment in question. — Indeed, if John was really made of the same materials as
were Elias, and the disciples of the Lord, if it also be admitted, that the sin of
one member is the sin of the whole body, and if John the Baptist was really a
member of the said body, then was he equally guilty with the rest in their un-
lawful request, though he may not be expressly mentioned in the passage cited
(in sermon I.) as being openly and personally a partaker of the said crime.
Besides, if John actually came in the spirit, temper, and pawer of Elias, then
must he possess the same spirit, temper, and dispoaition of Elias, and if so,
there can be no error in charging him with the same things of which Elias him-
self was the subject of. But John came in the spirit, temper, and power of
Elias, Ergo, John was equally guilty of the charge in question with Elia:'.
See Luke i. 17. xi. 54 — 56. compare with 2 Kings i. 10 — 12.
* 2 Tim. ii. 19. f I John iii. 24.

faith, and also as being formed in the heart, as the
hope of glory, &c * Ag^ain,

Thirdly, As John pointed and directed those, who
came under the sound of his voice to Christ, for all
things needful, to make them everlastingly happy ; so
the free grace of God directs poor broken hearted
sinners (whom it makes wise unto salvation) to Christ
alone, for all they need both for time and eternity,
from whose fulness it is they receive all that a blessed
God can bestow, as it is written, " My God shall
supply all your need according to the riches in glory
by Christ Jesus," from whose fulness we all receive
grace, for (or upon) grace. + — Again,

Fourthly, John had a singular dress or habit, called
a '^raiment of camel's hair," which dress or raiment,
may with propriety be said to represent the roughness
of all natural minds, and coarseness of all uncultivated
manners, of such as are untaught of God, as it might
also the roughness of John's dispensation, nor was his
dress inapplicable, or an unfit representation of the
roughness and coarseness of all natural religion, out-
side holiness, or nominal profession, where an inside
possession, or work of God, is evidently wanting. —
Again, it might figure forth the roughness of John's
doctrine, or the doctrine of repentance preached by
John, which was not, nor is not in this our day, a
very smooth doctrine to those, who have sensibly felt
its powerful operation upon the heart, and who have
been thereby made to cry out with the publican, '* God
be merciful to me a sinner." Secondly, his leathern
girdle, might be said to typify or represent the law
of works, with which (and unto which) he was
bound, and unto which, all his admirers and follow-
ers are bound to this day, and are clinging thereto
with legal hope and pharisaical zeal, vainly puffed
up and openly condemning all, who bow not with
them to their liquid idol, tacitly (in action) pro-
claiming to all, who may conscientiously ditfer from

• Eph. iii. 17. Col. i. 27. + Phil. iv. 19. John i. 16,

them and refuse to submit to their legal or fleshly
performance, " Stand by thyself, come not near me;
for I am holier than thou." Thirdly, his food was
locusts and wild honey, which was figurative of a
poor sinner under the law, vainly endeavouring to
satisfy his soul with a do and live system, substituting-
the same for gospel truths, while at the same time,
no satisfaction for the soul can ever be obtained short
of Christ and him crucified, and this truth every
child of God will sooner or later be brought sweetly
and experimentally to know for himself, see Heb.
viii. 11.

Fifthly, John's system and dispensation was the last
of all the legal performances, before the breaking
forth or open blaze of the everlasting gospel, and may
with propriety be denominated the middle dispensa-
tion between the law and the gospel, as it is written,
" For all the prophets and the lavk^ prophesied until
John. And if ye will receive it, this is Elias, which
was to come. He that hath ears to hear, let him
hear."* That Jehovah sent and commissioned John
to baptize with water, as the forerunner of (and con-
sequently previous to) the Lord Christ entering upon
his public ministry, I readily acknowledge; but that
Jesus Christ ever sent any of his disciples to baptize
with material water, (especially after his resurrection
from the dead.) I (with the late Mr. Bradford) flatly
and openly deny, and this is at once coming to the
point at issue; if it can be proved to the contrary
(from scripture testimony ) let it be proved ; but to
substitute a parcel of nonentities, such as " I sup-
pose so," " it might be so," or " doubtless it was
so," for sound argument and scripture proof, is worse
than childish play, and argues the extreme weakness
both of the cause, and of the persons who vainly at-
tempt to support it. To bring forward a futile host
of ifs, ands, buts, and may-bes, and placing them
in the front of the battle is an act of itself so very

* Matt. xi. 13—15.

little, mean, and low, that it scarcely deserves any
serious notice; surely the cause must be lame indeed,
that requires so contemptible a crutch to preserve it
from falling to the ground, and for persons to at-
tempt to set up or support an object of worship,
when the scriptures fail to afford them materials, is
like commanding dagon to stand without legs, or
endeavouring to prop up a massy edifice with a few
straws when the foundation thereof is rotten, and
the superstructure crazy, such childish combatants
will always prove to be too weak in the loins to stand
the fatigues of the field, and will consequently be
forced to retire with creeping meanness to the de-
grading shade of convicted insufficiency, while Mag-
na est Veritas et praivalebit. But if afterall it can-
not be proved from the word of God, may I not ask,
by what authority any person in this day of boasted
light and spiritual understanding practises it ? pre-
sumes to preach it ? or even attempts to defend it ?
John neither left nor appointed any successor to it,
and he, who vauntingly assumes to propagate and
defend it, is little if any thing better than the pope,
who presumptuously affects to be the successor to
Peter.

The baptists ground their arguments, and take for
their stand, the language of my text, as if it was be-
yond all controversy, to be understood of baptism by
immersion into material water, but how is it that
water is not mentioned, to say that water is implied,
or doubtless intended, will never prove the thing to
be in existence. For I in return boldly assert, that
as water is not mentioned, neither is water meant;
water is not intended ; nor is water implied. If on
the other hand it can be proved, that water is meant,
implied, or intended, then must I consequently bow
with submission, to the argument brought against me.
But the question still at issue is, is water intended?
it either is, or is not, if it is I give up the point;
if not^ I stand my ground, who then is to decide the

point? To the law and to the testimony let us go,
and let us first look at the passage itself as it stands
free of all shackles and legal conditions, and if we
consider it in its unequivocal meaning and impar-
tially view it in its native dress, we shall find it to
read thus. Go ye therefore, and teach all nations,
baptizing them in (or into) the name of the Father,
and of the Son, and of the Holy Ghost. Now that
man must be uncommon eagle-eyed, and watery-
headed too, to see water expressed in this text, or
to prove it to be implied in the words thereof. But I
shall reserve all further remarks on the present sub-
ject, until next Lord's day in the evening, when I
shall then (if spared) endeavour scripturally and
experimentally, to further unfold the mystery and
plainly and frankly state the whole of my mind on
the subject, till then, may the Lord own and bless
what has been already advanced for his name and
mercy's sake. Amen.

SERMON V.

Matthew xxviii. 19.

Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

1. AM, this evening, to continue my observations on
the nature of those services, which are enjoined upon
ever}^ sent servant of God, to proclaim the unsearch-
able riches of Christ, in doing which, I shall confine
myself principally to what is contained in my third
leading proposition, viz.

111. To point out the nature of their employment,
&c. Which proposition I have considered as hold-
ing out TWO ideas that are necessary to be kept in
view, and strictly to be attended to, namely,

1. Teaching.

2. Baptizing, &c.

Having already noticed what I conceive to be im-
plied in the first of these, (viz. Teaching) I shall
this evening, prosecute my design by diligently de-
scribing or shewing what I understand to be strictly
contained in the latter, (viz.) Baptizing in the name
of the Father, and of the Son, and of the Holy
Ghost. — In my last discourse I failed not to point
out the difference (scripturally existing) between
John's baptism, and the baptism of the Spirit, (or
Christ's baptism) and having carefully and conscien-
tiously marched on the path of divine truth, unto

which 'I at my first onset endeavoured to direct your
attention; and havin^r conducted you close to the
mouth of the well, I shall beg; leave to en^a^j-e your
attention for a few minutes, while I attempt to give
some description of the well itself, before we ven-
ture to step in thereat, lest by beinj^ too hasty we
make a wrong use thereof, and leave our enemies
(who are ever ready and ever eager to find fault)
room for triumph. — Now there are three distinct and
important wells spoken of in the word of God, that
are essential to be used in the performance of the
baptism I am about to describe, which wells contain
in them both spiritual and living water, eventually
giving life to all who are baptized therein, and which
also bear a blessed and essential record of each other.
(See Isaiah xii. 3. compare with 1 John v. 7.) And
here I contend, that the essential name of Jehovah
can never be construed into material water without
doing unpardonable violence to common sense, and
crushing to atoms every principle of sound reason. —
On the other hand, there can be little or no difficulty
in understanding the name of the blessed God (that is
in a scriptural and spiritual point of view) in that
light INTO which sinners mai/ and must be baptized
ere they can ever get to glory. — Hence we read of
persons

Running into the name of the Lord, Prov. xviii. 18.
Meeting in the name of the Lord,. . *Matt. xviii. 20.
Walking in the name of the Lord, Micah iv. 5. Col,

[ii. 6.
Trusting in the name of the Lord, Zeph. iii. 12. Isa.
and of the same persons being [1. 10.

Washed in the name of the Lord, ^
Sanctified in the name of the Lord,> 1 Cor. vi. 11.
Justified IN the name of the Lord, 3

Saved in the name of the Lord, Acts iv. 12.

And in my text
Baptized in (or into) the name of the Lord, see also.
Acts xix. 5.

As we are now upon the very edge of the well, in
question, it will be necessary before we step in thereat,
scripturally to notice the names of Jehovah in his
Trinity of Persons, as they stand distinct from each
other in the sacred page, and yet are in and of them-
selves, sweetly, mysticalh/, and incomprehensibli/
united in the one self-existent and undivided essence
of incommunicable Deity, being the very substance
and subject-matter of what now lies before us. In-
deed the name of Jehovah, Father, Son, and Spmrr
is the very ground, foundation, and essence of all I
have yet to speak of. — And as every minister of the
gospel is commanded (and be it remembered that
where the voice of a King is, there is power) to
baptize sinners into the name of the Lord, I shall
consequently endeavour furthermore, to prove from
the unerring testimony of divine revelation, that
this not only 7^03/ be, but must be; and is actually
performed lohenever and wherever the gospel is
faithfully and unequivocally preached. (See Isaiah
Iv. 11.) In order however, to make this part of my
subject as plain or as explicit as possible, so that
the impartial and unprejudiced reader may not stum-
ble and fall short of the thing intended, I shall again
call your attention to a few further observations on the
name of the Lord, which blessed name is described
in the sacred page, under the metaphor of water ; so
that the Three Divine Persons, in the undivided and
ever adorable Godhead, are each and every of them
alike revealed and made known to us under the same
metaphor, or figure of speech.

1. God the Father's name is compared to and
called water, or in other words, " Broad rivers and
streams." (See Isaiah xxxiii. 21.) And in Jeremiah's
prophecy, the Lord, calls himself the fountain of
living waters, saying " My people have committed
two evils ; they have forsaken me the fountain of
living waters, and hewed them out cisterns, broken
cisterns that can hold no water." (Sec Jer. ii. \3.)

Now nothing can be more applicable or appropriate
to the conduct of our modern baptists, than the above
portion of divine truth, seeing how in their great zeal
and attachment to material water, (or water-baptismj
they ceremonially forsake the water of life, and
pharisaically worship the waters of strife. — They go
from the Master to the servant, from the well-spring
of life, to a broken cistern of a perishable element;
from the fountain of living water, to dabble or wash
in a corruptible stream ; and thus they are in reality
justly chargeable with slighting the ordinance of
baptism itself, as performed by the great Head of the
Church, as if forsooth, he had not done it sufficiently
effectual without the addition of their act to make
it finally complete, which to me appears to be little
short of reaching out the hand of presumption, to
prevent the ark from shaking. That is a great word
in Col. ii. 10. Eph, i. 6. I can hardly think that
an advocate for water-baptism can spiritually under-
stand their essential meaning:

" O for a strong and lasting faith,
" To credit what the Almighty saith."

2. Christ himself is compared to and called water,
*' 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, and as the shadow of a great rock in a
weary land."* — In his baptizing operations on elect
souls, he is represented as coming down upon them
like rain upon the mown grass; and as showers
that water the earth. f — Again, the Lord Christ is
compared to " A fountain of gardens, a well of liv-
ing waters, and streams from Lebanon. "J — There-
fore saith he, " If any man thirst let him come to me
and drink. "§

3. The Holy Ghost is called and compared to
water, " Except a man be born of water, and (or

* Isaiah xxxii. 2. + Psalm Ixxii. 6. X Cant. iv. 15.

S Johu vii. 38.

even) of the Spirit, he cannot enter into the kingdom
of God."* And in the gospel by St. John, Jesus
Christ describes the Holy Spirit under the figure, or
metaphor of flowing rivers, saying, " 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 re-
ceive." Thus we see, that the three divine Persons,
in the undivided Godhead, are compared to, and
called water.

Now we may furthermore remark, that these three
WELLS are all denominated by, and folded up in the
term or phrase love, ''God (saith John) is love:"
and as love is of God, and God is love, Jehovah in
the everlasting essence of his love, is compared to,
and called a river, the streams whereof maketh glad
the heavenly city, or church of the living God. — In
Ezekiel's prophecy, we read of waters issuing from
under the threshold of the house, (or church of God)
and that from under the right side of the house, at
the south side of the altar, (mark, not from the north
side, or from the law of Moses, but from that side
from whence issued forth life and immortality) these
waters the prophet Ezekiel tells us, were first up to
his ancles, then up to his knees, then to his loins,
and afterwards a river to swiin in, that could not be
passed over.f Thus doth the blessed God pour out
from the fulness of his divine love, into the hearts of
his people, (in measure agreeable to his ancient
purpose, and predeterminate mind and will) all that
can make them wise unto salvation, and happy even
beyond the grave ; thereby communicating that
spiritual and divine wisdom, that is essential to and
for the building up, and establishing of the true
church of God, as it is written he g'ave some, apos-
tles ; and some, prophets ; some, evangelists ; and
some, pastors and teachers ; for the perfecting of the

• John iii. 5. vi. 38, 39. Isaiah xliv. 4. Zech. xiv. 8. Joel iii. 18.—
Rev. xxii. 17. + Ezek. xlvii. 1 — 5.

saints, for the work of the ministry, for the edifying
of the body of Christ. — Till we all come in the unity
of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature
of the fulness of Christ."*

Now all these spiritual communications originate
iUt and spring ultimately from the waters above
mentioned, and the faithful description given of them,
by the prophet, such as of the breadth and depth
thereof, &c. may represent the different stages of
the believer's experience, in divine things ; that is
to say, his being up to the ancles, may be figurative
or descriptive of his juvenile, or infant days, of
spiritual knowledge in divine things, being possessed
of but very shallow views of the mysteries of god-
liness, as was the case with the apostle Paul, which
he himself acknowledges, saying, " When I was a
child, I spake as a child, I understood as a child, I
thought as a child, &c." — His being up to his knees,
may figure forth his advancement in spiritual wis-
dom, and divine knowledge in the mysteries that are
folded up in the gospel plan of salvation. — And his
being up to his loins, may represent his manhood in
the truths of the cross, his strength of faith and firm-
ness of judgment in the despised, yet nevertheless,
glorious and blessed doctrines of the everlasting gos-
pel.— Again, his going first up to his ancles, may
moreover represent a child of God in his first step-
ping experimentally/ out of his legal or fleshly lead-
ing strings of do and live performances, into the
visible ocean of divine life, light, love and liberty;
the streams of which produce eternal happiness to all
who bathe therein, and drink thereof; (see Psalm
xxxvi. 8. xlvi. 4.) — His going up to his knees, may
figure forth the increasing comfort and consolation,
as well as increasing strength and encouragement,
which the love of God affords to all those, who are
enabled to see, feel, and believe their interest there-

Eph. IT. 11—13.

in : it is this alone that streng'thens the weak hands,
and confirms the feeble knees. — His goin^ up to the
loins, figure forth the man of God, who by and
through grace, advancing further, and further, in
the truths of the gospel, increases in wisdom, in
knowledge, in faith, in hope, in love, humility, and
every grace, grasping as he goes forward the pre-
cious truths, and heavenly promises, as they stand
recorded in the word of God, and by the Spirit are
revealed to his mind.

Thus he discovers and admires the truth of elect-
ing love; imputed righteousness; atonement by
blood ; and the final perseverance of the saints. —
The doctrines of the gospel are sweet to his taste ;
the promises of God are exceeding great and pre-
cious, soul-reviving, God-honouring, devil-mortifying,
and in Christ, they are all yea and in him Amen, to
the glory of God the Father. — The precepts of the
gospel are blessed and delightful; the means of grace
are comforting, reviving, pleasant, and profitable;
the people of God are his companions, and the
church of God is his home, and thus he feelingly ex-
presses himself with anxious desire and holy longing,
saying " One thing liave I desired of the Lord, that
will I seek after; that I may live in the house of the
Lord, all the days of my life, to behold the beauty of
the Lord and inquire in his temple."* St. John the
divine, gives us a very beautiful description of the
everlasting love of Jehovah in his Trinity of Per-
son s, and very blessedly informs us how this love was
revealed to him, (viz.) under the figure or metaphor
of a pure river of water of life, clear as crystal, pro-
ceeding out of the throne of God and of the Lamb.f
It is in this river that all the Lord's dear people are
icashed from their original and actual filthiness ;
as plants in the garden of God, they are watered
with the streams thereof, and all such must be hap-
tized therein ere they can ever reach heaven, or be

* Psalm xxvii. 4. f Rev. xxii. 1.

everlastingly happy, and the Lord Christ himself
must be the performer of this work, which he most
blessedly carries on in the soul throug-h the preach-
ing of the word of life, powerfully applied to the
heart by the Lord the Spirit, agreeable to his own
promise to all his sent servants, whom he fits and
qualifies for the work of the ministry: saying, " Lo,
I am with you alway, even unto the end of the
world," (viz.) to make my word effectual to the con-
viction, conversion, and lasting comfort of the whole
election of grace ; which glorious promise and every
blessing connected therewith, springs entirely from
the love of Christ, which he everlastingly bore in
his heart towards (or for) his church, as it is written,
" Christ also loved his church, and gave himself for
it, that he might sanctify and cleanse it with the
leashing of water by the word."* — Again, " If I
mash thee not, saith the Redeemer, thou hast no part
with me."f Again

4. The word of God is compared to and called
water, and it is by the word that believers are cleans-
ed, washed, and purified. " Now (saith Christ) ye
are clean through the icord that I have spoken to
you,";}; and in the above cited passage, we read of
sanctifying and cleansing with the washing of water
by the word, and the doctrines of the gospel, and
the promises of God may be compared unto living
streams, which in themselves are reviving, refresh-
ing, strengthening and comforting to all, who are
enabled experimentally to understand the meaning
thereof, and see their interest therein.

Having now arrived at the very spot unto which
I at first directed your attention, and all things
being now ready, see here is water, what doth
hinder.? or who can forbid water that ye should not
be baptized.? God the Father will not, because he
hath appointed, ordained and established it; God
the Son cannot, because he hath commissioned his

* Eph. V. 26. + John xiii 8. t John xv. 3.

disciples to make use of it, and promised his pre-
sence and success to attend it; God the Holy Ghost
cannot, because he himself is the principal agent in
it ; the subject-matter of it, and therefore makes the
performance thereof effectual to the salvation of all
who are baptized in it_, as it is written, " He that
believeth and is baptized shall be saved;" Satan can-
not, because he has no power over it, either to pre-
vent or hinder it; the world cannot, because it know-
eth it not, and is itself overcome by Him, who first
introduced it, commissioned his servants to use it,
and hath thereby finally instituted it; the flesh can-
not, because it is of a spiritual nature, and consc"
quently beyond its reach; conscience cannot, because
it can have no rest or ease without it, and conse-
quently no comfort, but by an experimental acquain-
tance with the operation of it, being plunged in it,
cleansed by it, and justified through it.

I will, therefore, without further delay, proceed to
notice the performance itself, and thereby shew what
is strictly implied in baptizing in the name of the
Father, and of the Son, and of the Holy Ghost,
which I shall attend unto, and will attempt to do by
the (admired) mode of plunging, dipping, or iin-
mersion, the whole of which is effectualli/ and bles-
sedly performed whenever and wherever the gospel
\sjaitlijully,jeeli.ngli/, and experimentalli/ preached.
Hence the promise of God is connected with it, that
the power of God shall ultimately attend it, and that
all those, who are appointed to salvation shall most
assuredly be baptized in the blessed truths thereof;
" My word (saith Jehovah) shall not return unto me
void, but it shall accomplish that which I please, and
it shall prosper in the thing whereunto I sent it."*
Thus is every sent minister of God, an instrument in
the hand of his Royal Master, to spiritually baptize
all (hose unto whom they are sent, and in strict at-
tention to the command given, they spiritually, af-

* Isaiah Iv. 11.

fcciionalely, and faithfuUij perform the said office :
that is to say,

1. They ministerially dip, plunge or immerse the
enlii^hlened mind of the believer deep into the name
of Jehovah^ as the essence of all divine holiness, and
as that holiness stands so terribly revealed in his
rij^hteous \?iW, until every legal hope is consumed,
every fleshly refuge fails, every prospect of salvation
is blocked up, and the soul left vt^ithout a plea at
the bar of God, viewing at the same time the per-
fection of God's righteous law, and tremblingly ex-
pressing himself thus '' The law is holy, and the
commandment holi/, and just and good." — " But I
am carnal, sold under sin." — Thus the sensible sin-
ner sees and feels his own righteousness to be
nothing but uncleanness and filthy rags. Psalm
cxiii. 4. Rom. vii. 9 — 14. iii. 19. vii. 18. Isaiah
Ixiv. 6. Zech. iii. 3. Job xlii. 5, 6. Psalm cxix. 96.

2. Such dip, plunge or immerse the mind deep into
the name of the Father, as a place of broad rivers
and streams, i, e. of love, mercy, goodness, truth,
justice, holiness, and every perfection of his na-
ture, as it may be revealed to the understanding of
those sent to proclaim the glory of it to others, that
through the power of grace promised by the God of
all grace, the child of God may know experimentally
what Job expressed, and what David confessed. Job
xlii. 1, 2, 5, 6. Psalm xxxi. 19, xlviii. 1. Ixxxv. 10.
Ixxxvi. 10. xxiii. 6.

3. All such spiritually plunge, immerse or baptise
the subject into the name of Jesus Christ, as the
only Saviour of sinners, that such may know and
rightly understand the efficacy of his blood; the
value of his righteousness; the sweetness of his pro-
mises; the suitableness of his sacrifice; the fulness
of grace in him, and the power of his love; in the
freeness of access to the Father through him. Acts
iv. 12. 1 Tim. i. 15. 1 John i. 7. Eph. i. 7. Rom.
y. 11. Jer. xxiii. 6. Rom. iv. 6. 1 Cor. i. IM),

2 Pet. i. 4. 2 Cor. i. 20. v. 14. Isaiah i. 18. Zech.
xiii. 1. Heb. ix. 26. John i. 16. Phil. iv. 19. Rom.
V. 1, 2. Eph. ii. 18. iii. 12. Such are sure

4. To baptize the subject deep into the na7ne of
the Holy Spirit, as the living rivers, and living
WELLS as described by our Lord himself, in John
iv. 14. vii. 38. And scripturally 2ind experimentalb/
shew, how the Spirit is powerfully poured out upon
the church of God; blessedly sprinkled upon the
soul; abundantly shed abroad in the heart; glori-
ously let fall ; and savingly enjoyed by all, who are
the happy objects of Jehovah's love, and the blessed
subjects of redemption and grace. Isaiah xliv. 3.
Ezek. xxxvi. 25. Rom. v. 5. Actsii.2 — 4. xi. 15, 16.
But the commission implies, that all such are

5. To baptize them deep into the truths of the
everlasting gospel, or doctrines of the cross, so that
their minds become clothed with them, their souls
benefited by them, whereby they may thereby not be
ashamed of them, but boldly and faithfully stand up
for them, in the very face and teeth of the enemies
of them. Rom. viii. 1, 33, 38, 39. Eph. i. 1—7,
11, 12, &c. Rom. ix. 11, 15—23. xi. 5—7. iv. 6, 8.
Isaiah liii. 5, 6, Psalm xxxii. 1, 2. Rom. v. 11.
John X. 28. Psalm Ixxxiv. 11. Rom. viii. 29, .*:iO.
John xvii. 6, 21.

6. Plunge the mind deep into the sea of God's
everlasting love, that the subject thereof may feel-
ingly know, that God's love changeth not, but like
himself, is the same yesterday, to-day, and for ever.
Psalm xlvi. 4. Jer. xxxi. 3. Zeph. iii. 17. John
iii. 16. xiii. 1. xvii. 1, 24. 1 John iii. 16. iv. 8, 10,
19,21.

7. Dip or immerse the mind deep into the word
of God, for this also is one of the names of Jehovah
Jesus, as it is written, " In the beginning was the
word, and the word was with God, and the word was
God, and God was the word." — Go ye therefore,
sind unfold, allege, or lay open the word of truth as

it is unfolded to your own mind, having received
your commission and grant from the Lord, in order
that those, who hear you may understand your mean-
ing, and the truth thereof may sink deep into their
judgment, that they may experimentally be blessed
with the sound thereof. John i. 1,2. Luke xxiv.
32, 45. Acts viii. 35. xvi. 14. xvii. 2, 3.

8. Immerse or baptize them deep into the pro-
mises of God, that are all yea, and in Christ Amen,
to the glory of God the Father. — Point them to
them, cleai'lj/ describe them, faithfully preach them,
shew with whom they were made, for whom they
were made; speak of the nature of them, the pro-
perties of them, the durability of them, and the sweet
fruits, and blessed effects of them. 2 Cor. i. 20.
Gen. XV. 1. Psalm Ixxxix. 3. Isa. xli. 10. xlii. 16.
xliii. 2—6. liv. 17. lix. 19. 1. Cor. x. 13. 2. Cor.
xii. 9. 2 Pet. i. 4. All this I conceive to be
couched in the meaning of the phrase baptizing
INTO the name (and not into material water) of
the Father, and of the Son, and of the Holy Ghost.
Furthermore, this is called in the word of truth.
Baptizing into the name of Jesus, Acts xix. 5.
Baptizing into Christ, Gal. iii. 27. Rom. vi. 3.
A putting on of Christ, Gal. iii. 27. Rom. xiii. 14.
A being buried vfrrn Christ, Rom. vi. 4, 5, Col. ii. 12.

Again, it is described.
As being washed, sanctified, and justified in Christ,
1 Cor. vi. 11. John xiii. 8. Heb. x. 22. Rev. i. 5.
vii. 14. And when the apostle further describes the
baptism of the Spirit, he expressly calls it being
baptized into one body, *' For by one Spirit (saith
he) we are all baptized into one body." 1. Cor. xii.
13. Thus is this baptism clearly revealed in the
sacred page, as producing the most blessed, and
happy effects, (which water-baptism never could) on
the minds of all, who are the happy subjects thereof.

Furthermore, the baptism of the Spirit is descri-
bed, as a blessed out-pouring of its rich and heavenly

streams, upon the elect of God, in Christ Jesus,
which delightful out-pouring of his sacred influence,
enables the subject thereof, to believe in the Lord
Jesus Christ, and is what constitutes him, or them
believers in the Son of God, all of whom are styled
by the Father the seed or offsprings of Immanuel,
saying, " I will pour my Spirit upon thy seed, and
my blessing upon thine offspring."* And again,
''1 will pour out my Spirit unto you, I will make
known my words unto you."f It is by the Spirit's
baptism, that a person is enabled to walk in the
statutes of the Lord, keep his judgments and do
them : " A new heart will I also give you, and a
new spirit will I put within you, and I will cause
you to walk in my statutes, and ye shall keep my
judgments and do them. "J — Again, it is by the
baptism of the Spirit that men are enabled to pray
to God aright, with genuine repentance connected
therewith, as it is written, " I will pour upon the
house of David, and upon the inhabitants of Jeru-
salem, the spirit of grace and of supplications ; and
they shall look upon me whom they have pierced
and shall mourn. "§ — Again, saith the Redeemer,
" He that believeth on me, as the scriptures hath said,
out of his belly shall flow rivers of living water.
But this spake he of the Spirit, which they that be-
lieve on him should receive." || — After our Lord rose
from the dead, he said unto his disciples, " John truly
baptized icith water ; but ye shall be baptized with
the Holy Ghost not many days hence," and this
gracious promise was very soon made good. " Tliere
appeared unto them cloven tongues as of fire, and it
sat on each of them, and they were filled with the
Holy Ghost, and began to speak with other tongues
as the Spirit gave them utterance. "H And here I
ask, and seriously ask those, who deny the Spirit's
baptism, (in the present day of darkness, delusion,

* Isaiah xliv. 3. + Prov. i. 23. ^ Ezek. xxxvi. 26, 27.

^ Zech. xii. 10. || John vii. 38, 39. S Acts ii. 4.

superstition and folly, who at the same time profess
to believe in the Spirit's work on the soul;) if any
man can speak the language of Canaan, without
spiritually being taught of God ? And if no man can
speak the language of Canaan or pronounce the
spiritual Shibboleth, but by the Spirit's operation
on and in his soul, and if the gift of tongues was
confined to the baptism of the Spirit, then must the
baptism of the Spirit be performed before any man
can experimentally tongue or express the christian
language. Who, then I ask, can without blushing
look the word of God in the face, and profess to be-
lieve and reverence its sacred import, and wickedly
(for the sake of preserving his pharisaical rags from
being exposed) tell us that the gift of tongues have
ceased since the days of the apostles? Hear the word
of the Lord, reader, and may the God of the word
enable you to judge righteous judgment, "Then
shall the eyes of the blind be opened, and the ears of
the deaf shall be unstopped; then shall the lame man
leap as an hart, and the tongue of the dumb shall
sing ; for in the wilderness shall waters break out
(not water -baptism, though John did baptize in the
wilderness, where all the Johnites are to this day)
and streams in the desert."* — Again. " For then vvill
I turn to the people a pure language, that they may
call upon the name of the Lord, to serve him with
one consent." — Again, *' All thy people shall be
taught of the Lord, and great shall be the peace of
thy people." Does not (1 ask the enlightened reader)
every man, who preaches the pure gospel, speak in
another tongue to what he did before he was called
by divine grace ? (see Acts xix. d.) Does not every
man (and woman too) speak with another tongue,
and in another language, after they are brought sav-
ingly to know the Lord for themselves? and if the
gift of tongues be confined to the baptism of the

* Isaiah xxxv. 3, 6, liv. 13. Zeph. iii. ».

Spirit, then must all, who speak the pure language
above noticed, be baptized with the Spirit. — Besides
I would ask. What is the baptism of the Spirit? is
it not an infusion of life, light, love, peace, under-
standing and spiritual liberty felt and enjoyed in
the soul? Deny this truth, the baptists sinfully
may; prove it an untruth they never can. — Nor can
any thing short of the baptism of the Holy Ghost,
make a man either a preacher of righteousness, or
an experimental follower of the Lord the Lamb. —
Again, the apostle confirms the truth of this state-
ment, as made known to him by open vision, while
preaching the truth of God, at Cesarea, " And as I
began to speak, the Holy Ghost fell on all of them,
as at the beginning. Then remembered I the word
of the Lord, how that he said, John indeed baptized
with water unto repentance; but ye shall be baptized
with the Holy Ghost."*

Furthermore, the Spirit's baptism is compared to
Jire, and may therefore be denominated fire-baptism,
hence we may remark, that it is the property of fire
to illuminate other objects, so the Spirit in his
baptismal operation, illuminates the mind, informs
the judgment, throws open the doors of the under-
standing, and gives the soul a clear view of himself
as a sinner, and then directs him to the only source
of endless happiness pointed out in the gospel, (viz.)
to Christ Jesus, who came into the world to save
sinners. Eph. i. 18. 1 Tim. i. 15.

2. It is the property oi fire to warm the subject,
who may reap the benefit thereof; and the Spirit's
baptism loarms the heart, inflames the mind, burns
up every leg'al dependance in the soul, which the
child of God, under its first awakening is so prone to
lean to for support, yea it powerfully consumes the
stubble of unbelief, and causes faith and love sweetly
to break out into a holy flame, in the very heart of

• Acts xi. 151 6.

the followers of Jesus. " Did not our hearts burn
within us, while he talked with us by the way, and
while he opened to us the scripture."*

3. It is the property o^ fire to purify the subject ;
and it is the Spirit's baptism that purifies the heart ;
and by its burning operation in the soul, it both burns
and consumes all fleshly confidence, purifies the soul
from all ceremonial dependance, carnal boasting,
dry morality, or what may be termed outside-holi-
ness, creature-piety, will-worship, and feigned hu-
mility: all of which must perish in the using-. — [t is
this baptism that (as before noticed) produces a 7iew
heart, and puts in a child of God a new spirit, cre-
ates in him new desires, reveals to him a blessed
Christ, in all his beauties, offices, characters, and
relations, and sweetly draws his affections up to
God; it is this baptism that burns up the rotten bed
of carnal ease, and effectually consumes the fleshly
supporters or legal props of do, and live to ashes.
Hence it is called the spirit of burning, which every
child of God will be made feelingly to acknowledge,
as it is written, " When the Lord shall have washed
away the filth of the daughters of Zion, and shall
have purged the blood of Jerusalem from the midst
thereof, by the spirit of judgment, and by the
spirit of burning." And when a subject of divine
grace is thus purified, made white, and tried, he is
then said to possess a clean heart, and right spirit.
See Isaiah iv. 4. Daniel xii. 10. Psalm li. 10.

4. It is the property of fire to war, and contend
with opposite elements, so the Spirit's baptism car-
ries on a furious burning, bloody contest in the
soul of every one born of God. " Every battle of
the warrior is with confused noise and garments rol-
led in blood; but this shall be with burning and with
fuel of fire." Isaiah ix. 5. And this warfare is both
hotly and eagerly carried on in the experience of all
the Lord's household, " The flesh lusteth against the

* Luke XX iv. 32.

Spirit and the Spirit af^inst the flesh: and these
are contrary the one to the other: so that ye cannot
do the things that ye would," &c. Gal. v. 17. Rom,
vii. 14, 15, 19, 20, 23, 24. 2 Cor. x. 4. 1 Tim.
vi. 12. Eph. vi. 12—17. 1 Pet. v. 8, 9.

5. It is the property of fire to conform every
thing that it lays hold of into its own nature. — Hap-
py is he, who experimentally feels the fire-baptism
in its saving operation on his own soul. It is by
this blessed essential work or performance, that he
is made a manifest partaker of the divine nature. —
Hell-fire may punish him, but not purify him; it
may torment him, but not comfort him; the former
conforms the subject into the image of God, the lat-
ter imprints on him the very image of Satan. It is
the fire-baptis7n that prepares the heart, gives the
tongue its answer, and makes the subject of grace
manifcstlt/ meet for heaven. See 2 Pet. i. 4. Prov.
xvi. 1. Col. i. 12.

6. It is the property of fire to ascend upwards, so
the soul baptized hy fire feels his affections, desires,
longings, breathing, &c. constantly ascending up-
wards to God; that which comes from God arises to
God, ''All my springs (says David) are in thee," and
the apostle says " If ye be risen with Christ, set your
affections on things above," i. e. above the earthly
trifles of time and sense, consequently above the
trifling element of material water, or water-baptism,
which in reality is, in the present day, little else than
the Marah waters of revenge, strife, and disgrace-
ful contention, biting and devouring each other, and
without mercy or remorse, reproaching and vilifying
others, who may conscientiously differ from them in
their form or mode of worship. Query, Is this the
religion of Jesus? But

7. It is the property o^ fire to refresh and com-
fort those, who are cold and weary ; thus the bap-
tism of the Spirit infuses into the soul (as before
hinted) life, light, love, joy, peace, comfort, consola-

lion and a heavenly disposition. And this is the bap-
tism that Peter both wished and earnestly prayed
for, when he cried out " Not my feet only, but also
my hands and my head." — How vain then and trifling
must all that furious zeal and religious rancour be,
that is so lavishly used in order to maintain and esta-
blish a mere outward form o^ baptism by water — St.
Paul could thank God, that he was not sent by Christ
to use such outward washing, and when speaking
of the ordinance of circumcision, he thus observes,
" Neither is that circumcision which is outward in
the flesh." — And I also observe, neither is that
baptism that is outward by water, but as saith the
apostle, *' Circumcision is that of the heart," so
(saith the scriptures) baptism is that of the Spirit,
therefore every one that is circumcised with the cir-
cumcision made with hands is a debtor to the whole
law; Christ is become of no effect unto such, and
whosoever is baptized in water in the present day,
asserts by the said act the coming of Christ to be of
no effect unto them, therefore saith the apostle, who-
soever of you, who are justified by the law, ye are
fallen from grace. See John xiii. 14, 15. 1 Cor.
i. 17. Rom. ii. 28, 29. Gal. v. 1—6.

Now what difference I ask, is there between those,
who were circumcised under the law, merely to sa-
tisfy or justify the conscience of the party, and those,
who in the present day are baptized in material
water to satisfy and justify the conscience? I know
of nothing scripturally, that can satisfy or justify my
conscience, but the blood of Christ, nor do I want
material water to make that blood effectual, I there-
fore conclude, that all those, who practise water-
baptism for the sake of conscience, are as those, who
used circumcision for the same purpose, and the
apostle declared, that such were fallen from grace,
(i. e. from the doctrines of grace.) Now the bap-
tism for which I am contending, is in itself the sub-
ject-matter of the new birth, " That which is born

of the Spirit is spirit," but water-baptism never can
effect this — It is also, the true entrance into the
kingdom of God, " Except a man be born of -water
and of the Spirit he cannot enter into the kingdom of
God," but water-baptism can give no entrance into
this kingdom, " The least in the kingdom of heaven
is greater than John. — This baptism slays or crucifies
us to the world, and reveals our union to Christ; water-
baptism binds us to a fleshly performance, and keeps
our union to Christ out of sight. — But saith St. Paul,
" Know ye not that so many of us as were baptized
INTO Jesus Christ were baptized into his death? —
Therefore we are buried with him by baptism (yea
and IN him too, when he was baptized by John, in
Jordan, as much as we were in him, when he was
circumcised under the law, see Col. ii. 11, 12. unless
the union between Christ and the church were dis-
solved at the time) into death. — For if we have been
planted together in the likeness of his death, we shall
also be in the likeness of his resurrection, knowing
this that our old man is crucified with him, that the
body of sin might be destroyed," therefore, saith the
same apostle, " As many of us as have been baptized
into Christ, have put on Christ." Rom. vi. 3 — 7.
Gal. iii. 27.

Again, this baptism unites believers together in
the bond of peace; but water-baptism stirs up strife,
sows discord among brethren, divides churches, and
puts a stumbling-block in the weak brother's way,
therefore, saith the apostle, " By one Spirit we are
all baptized into one body ; and have been all made
to drink into one Spirit, 1 Cor. xii. 13. — Again, this
baptism isasavingoidinance, "The like figure where-
unto baptism doth now save us (not the putting away
the filth of the flesh (by dabbling in corporeal water)
but the answer of a good conscience towards God) by
the rchurrection of Jesus Christ from the dead." —
"Not by works of righteousness which we have done,
(mark that) but according to his mercy he hath saved

VIS, by the washincj of regeneration, and the renewing
of the Holy Ghost." 1 Peter iii. 21. Titus iii. 5.

Now every man, (be who he may) who professes to
be a behever in Jesus, and at the same time denies
the above statement of the Spirit's baptism, or truths
stated in the defence thereof, he is a manifest slighter
of God's ordinance, and a forsaker of Christ, the great
salvation spoken of in Heb. ii. 3. Where then is
their place of retreat.? or how are such to escape?
Christ alone is the hiding place from the wind, and a
covert from the tempest, '' How then shall we escape,
if we neglect so great salvation?" But what are the
true signs of a minister's commission thus to baptize,
and also of a believer's interest in the baptism al-
ready described ? Answer, " God the Spirit bear-
eth them witness, both with signs and vi^onders, and
with divers miracles, and gifts of the Holy Ghost,
according to his own will." — " And these signs shall
follow them that believe; in my name shall they cast
out devils; they shall speak with tongues; they shall
take up serpents; and if they drink any deadly thing
it sliall not hurt them ; they shall lay hands on the
sick and they shall recover." — They shall forget the
things that are behind (John's baptism with the rest)
and shall reach forth unto the things which are be-
fore, and press towards the mark, for the prize of
the high calling of God in Christ Jesus. See Heb.
ii. 4. Markxvi. 17. Gal. v. 1. Phil. iii. 13, U.
1 Tim. v. 10. John xiii. 14. Phil. iii. 9. Titus
iii. 5. Col, i. 22. Gal. vi. 12—14. Acts xxii. 16.
This will lead me to my

Fourth particular or sub-proposition, (viz.) To
bring you so far out of the well, that you may see
your pure and i)mnovable standing, in the person of
the Redeemer, as existing over and above the Spi-
rit's work upon the soul. But more of this, should
we live until another Sunday evening, when I will
endeavour again to renew my subject, till then may
the Lord own and bless what has already been ad-
vanced, for his glory and your comfort. Anien.

HYMN. L. M.

J d^O preach the gospel and baptize^. ..Mait. xxviii. 19,
Xjf In life^ in light, in /ooe, and grace. Col. iii. 3, 4.
Nor hide this truth from sinners' eyes,.. Acts xx. 20.
That I've a chosen special race. ...... £pA. i. 4.

2 Go teach all nations this great truth,,.,. Matt, xxviii. 20.

The Son of God from heav'n came, ... Luke xix. 10.
To save the aged and the youth,. .,,.. .JoAn iii. 16.
Who are baptized in my name Rom. vi. 3.

3 Go plunge them deep in life divine, ....John xiv. 6.

Go dip, immerse them deep in love ;. .Psalm xlvi. 4.

And let my light within you shine, Matt. v. 16.

Your works be seen this truth to prove. 1 Thes. v. 21.

4 Go plunge them deep in righteousness,.. Jer. xxvi. 6.

Tho' advocates for water blame, 1 Cor. vi. 11.

For surely it can be no less, ..., 1 Cor. i. 30.

To be baptized in my name Isaiah xxxiii. 21.

5 Go plunge them deep into the flood,,,,. EseAr. xlvii. 1 — 6.

Immerse their minds in truth divine;. .JoA» viii. 32.

And shew to be baptized in blood, Heb. ix. 14.

Will make the church in glory shine. . ileu. vii. 14.

6 Go plunge them in my name as love,...\ John iv. 8.

In my deep sufferings, baptize; Mark x. 39.

My chosen few, whom I approve, John xvii. 6.

For such I never can despise John vi. 37.

7 Go and baptize them in the name, ) at t*

Of Father, Son, and Holy Ghost ;. ^ ^^'°^^' ^''^'"' ^^'
Tho' Ishmael's sons your conduct blame, Gal. iv. 29.
You're sanction'd by the Lord of Hosts. Matt, xxviii. 20.

SERMON VI.

Matthew xxviii. 19.

Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

JL AM credibly informed, that some of the Johnites
are very angry with me, because forsooth, I am de-
termined to preach Jesus Christ, and him crucified,
and nothing else as the only hope and refuge for
poor broken-hearted sinners ! But if they with
fixed resolve, determine to preach up the servant,
why be offended with me for being determined to
preach up the Master? — If they love dabbling in
cold water, and that in cold weather ; why vexed at
me, for wishing to sit comfortable by the fire-side?
If they are hurried on by j)harisaical pride to advo-
cate the flesh ; let them not persecute me for advo-
cating the Spirit? I know it is said in Galations iv.
29, 30. " He that was born after the fesh persecuted
him that was born after the Spirit, even so it is now.
Nevertheless the son of the bond-woman shall not be
heir with the son of the free-woman." And I am
bold to assert, that there is not a baptist under
heaven, but what is in bondage to the law of works
even to the present day, nor is it likely that such will
ever be open to conviction, until sovereignly liberated
therefrom bv the Spirit of God: and their harsh

conjectures, hitter reflections and reproachful epi-
thets, so lavishly and profusely heaped upon the
head of those, who differ from them, (yea simply
differing on the subject in question, which they
themselves will also allow is not essential to salvation)
puts me in mind of that portion of divine truth re-
corded in Revelations xii. 15, 16. *' And the serpent
cast out of his mouth water as a flood after the wo-
man, that he might cause her to be carried away
with the flood, &c." What a mercy for us poor in-
dependents, that the act of toleration is still in exist-
ence! or we should be less liable to prosecution by
speaking- slightly or lightly of blood than of water,
for 1 have known some, who have not scrupled to
forsake the former, for the enjoyment of the latter!
But to the point in hand. Having already in five
former discourses, closely attended to the three first
leading particulars of my subject, I shall this evening
beg your attention, while I endeavour as faithfully
to unfold what 1 consider to be contained in the two
following heads of my discourse, viz.

IV. Endeavour to answer some objections that
may arise in the mind of those, who through the in-
fluence of a legal spirit, may be led to oppose the
truth of God, as stated in the doctrine now under
consideration. And

V. Endeavour to point out, detect, and expose
some of the most palpable and prominent errors, so
glaringly and openly manifest in the modern system
of water-baptism.

Before however, I enter direct upon the particu-
lars that are contained in the fourth head of my sub-
ject, 1 will endeavour to make a few further remarks
upon the fourth auxiliary idea introduced at my
first onset. — And having brought you safe into the
path on which I at first proposed to travel; having
led you to the mouth of the well; and having also
spiritually baptized, or plunged you into it, 1 will

now attempt at a further explanation of what is to be
understood by bringing", or leading you out thereof,
(viz.) in order that you may more fully comprehend
your spotless and immovable standing (or union)
to Him, who is Zion's glorious and exalted Head,
What 1 mean by this is to shew to the unprejudiced
mind, from scripture evidence, that the baptism, of
the Spirit is not the cause, but the effects of God's
everlasting love to the elect soul. And

1. It is not the baptism of the Spirit that saves a
sinner from what the scriptures style the second
death, and yet no sinner can be saved without it.
(See John iii. 3, 5, 7.) Indeed eternal salvation is an
existing grace towards the subjects thereof in Christ
Jesus, before any transgression was ever committed
by them, even in our Adam-nature, (see 2 Tim. i. 9.)
and yet there can be no impropriety in terming it
an essential and savins^ ordinance. — Now let it be
remembered, that it is by the baptism of the Spirit,
that every believer in Jesus is brought experimen-
tally to know, that salvation is of the Lord. There-
fore saith Job, " 1 know that my Redeemer liveth.'*
And saith the apostle, " I know in whom I have be-
lieved, &c." — It is by the Spirit's baptism that I am
made savingly to know how and by whom I am com-
pletely saved from the charge of sin, from the guilt,
and punishment due to sin ; from the love, power,
and reigning dominion thereof, in heart, lip, life,
and conversation ; from the curse of a broken law,
and from eternal death. — It is this baptism that puts
me experimentally in possession of the knowledge
of these soul supporting truths, whereby I feelingly
know who I am saved bij, and what I am saved y'rom.
2 Tim. i. 9. I Tim. i.'l5. Again,

2. It is not the baptism of the Spirit, that consti-
tutes the righteousness of ihe saints; but it is by the
Spirit's baptism that the righteousness of God is
revealed, " For therein is the righteousness of God
revealed, from faith to faith: as it is written, the just

shall live by faith."* — And thus shall every essential
truth be made known and revealed unto the subject
thereof, so as by fire, (see 1 Cor. iii. i3.) " Knovv^
ye not (saith the apostle) that ye are the temple of
God, and that the Spirit of God dwelleth in you/'f
Again,

S. It is not the Spirit's baptism, that constitutes
a believer's title to glory ; but the baptism of the
Spirit reveals it unto us, enables us to see it, to lay
hold of it, to claim it as our right, and finally to re-
joice in it for ever. Gal. iv. 6. Rom. viii. 16, 17.

4. It is not the Person and work of Christ reveal-
ed to the soul by or through the baptism of the
Spirit, that either constitutes or forms any part of
the believer's title to glory. — It is not even a re-
velation of the blessed Jesus in his complex Person
as God-Man, that can give existence to the founda-
tion of the child of God's claim to eternal happiness.
Nor are the engagements of Christ in council and
covenant, on the behalf of his people; as they stand
connected with his incarnation ; his life ; his death ;
his atonement to divine justice; his resurrection;
his ascension; his intercession ; and kingly reign,
that can ever give the believer his title to his eter-
nal inheritance. — It is not even the work of Christ
done for us; nor his own icork of grace ivithin us;
nor liis righteousness imputed unto us ; nor the
doctrines of the gospel believed and received by
us; nor are ail the graces of the Spirit, however
lively in act and exercise they may be within us,
the substance of that which constitutes our title
to heaven and endless happiness; yea, not all those
blessed things, or truths put together, can ever
give existence to, or 7nake up the ground or foun-
dation of a believer's title to heaven, or constitute
his right of possession thereof. — Nor are those hea-
venly gifts and graces, that so richly flow into the
soul through the baptism of the Spirit, such as life,

* Roin. i. 17. + 1 Cor. iii. 16.

light, faith, love, hope, joi/, peace, spiritual wisdom,
divine understanding, meekness, gentleness, tempe-
rance, humiliti/,fear, repentance, contrition, prayer,
patience, resignation, heavenly -mindedness, brother-
ly kindness and charity, all of which are truly in and
o/' themselves excellent and blessed, nevertheless, the
whole of them put together and embraced by the
subjects thereof, will never entitle their possessor to
ultimate glory. — True it is, that all the above glorious
and important essentials, blessed doctrines^ and soul-
supporting realities proceed yVom and arise out o/the
existing title of the children of God, which blessed
TITLE took its origin from the heavenly and unspeak-
able source of Jehovah's eternal and unchangeable
love in Christ Jesus, in whom all the above blessings
and graces were everlastingly secured and treasured
up, in order to be bestowed upon them (the elect of
God) or given to them in the essential performance
of the Spirit's baptism, by and through which it is
they may be truly said to be savingly made partakers
of the Holy Ghost, through whose blessed influence
they cheerfully give God the glory, and renounce all
confidence in the flesh.

Now that which constitutes (and establishes) the
believer's real or true title to his heavenly inheri-
tance is neither ?nore nor less than his spiritual Son-
ship, which also includes his oneness with and union
to the spotless purity of Christ's incorruptible hu-
manity, as it is written, " Because ye are sons, God
hath sent forth the Spirit of his Son into your hearts
crying, Abba Father." — "And if children then heirs,
heirs of God, and joint-heirs with Jesus Christ. (See
Gal. iv. 6. Rom. viii. 17. Eph. i. 5. also Isaiah xliii.
6. John xi. b'i.) Hence it may properly be said,
that the believer's title to heaven consists in his ever-
lasting union to that nature that never did, nor never
could sin, in which perfection of unsullied nature
he always was and ever will be complete. (Col. ii.
10. Eph. i. 6.) Consequently the operation of the

Spirit in the soul gives not existence to a believer's
TITLE to glory ; but only reveals and makes it known
to the heart of all and every of the Lord's called
ones, as such the Spirit's work on and in the soul is
but the effects and not the cause of the thing in ques-
tion, therefore, I consider my spiritual son-ship, hea-
venly heir-ship, union to Jesus, and title to glory
everlasting, existed over and above all what the
blessed Spirit does in me, for me, or reveals imto
me, save the very title itself so clearly manifest in
the blessed revelation made; I consider therefore,
that it is not the revelation of the thing in question,
that gives existence to the said thing revealed, or
that gives existence to my interest therein; but it is
the Spirit revealing the said blessing or blessings
to me, that enables me experimentally to claim them,
and lay hold of them as my own existing right. (See
Eph. i. 1 — 6. ii. 10. iii. 15. John xv. I — 5. xvii.
21, 24. xiv. 16, 17, 26. xv. 26, 27. xvi. 13. Rom.
viii. 15—17. 1 Cor. ii. 10, 12, 13.) This brings me
to my next leading or general ])roposition, (viz.)

IV. To answer some objections that may arise in
the minds of those, who through the influence of a
legal spirit, may be led to oppose the truth of God,
as stated in the doctrine now under consideration.

Objection 1. The baptists unequivocally and
roundly assert that " The baptism of the Holy
Ghost has ceased since the days of the apostles,"
consequently the baptism of the Holy Ghost, in the
present day must be objected to.

Answer. This is saying a great deal, and I am
vastly mistaken if it be not saying more than can be
proved from the scriptures of truth: to say as little
therefore, as we can of such an assertion, it is at any
rate an indirect denial of the Spirit's work, and but
little short (if any thing) of telling a religious lie, yet
many of the baptists in the present day, boldly and
im{)U{!ently deny the baptism of the Spii'it, aye! and
with just as much enmity against it, and ignorance

©f it^ as were attached unto the Sadducees, who deni-
ed the resurrection of the body, or as was manifested
by Ilymeneus and Philetus, who withstood the truth
of God in Paul's day. (Matt. xxii. 29. 1 Tim. ii. 19.)
Now for any person to assert, that the baptism of the
Spirit is past already, is in fact to insult Jehovah
and give God himself the lie to his face, thereby also
openly denying the truth of divine revelation. (See
Isaiah xliii. 2, 3. Ezek. xvi. 9. xxxvi. 25. Zech.
xii. 10. Titus iii. 5.) But may not the cloven
tongues mentioned in Acts ii. 3 serve to shew, that
it is by the baptism of the Spirit we are enabled
experimentally to declare how effectually the law is
fulfilled by Christ, and life and immortality brought
to light by the gospel; yet water-baptism can never
do this, nor can it ever bring about so glorious and
blessed an end. Yea, it is the baptism of the Spirit,
that begets in regeneration ; quickens in the womb
of divine grace; brings forth in the new-birth; and
gives light and liberty to the new-born heir of promise.
(James i. 18. Eph. ii. 1,5. Rom. viii. 11. John vi. 63.
Col. ii. 13. John i. 13. iii. 3, 5, 7, 8. 2 Col. iii. 17.)
And here I must observe, that whatever the disciples
of our dear Lord might know of God for themselves,
by the Spirit's teaching, they never knew the full
liberty of the Spirit of God until the day of Pente^
cost, and every man and woman must know some-
thing spiritually of this Pentecost before they can
possibly know the real liberty of the people of God.
Hence the Spirit's baptism is compared
To wi7id, Acts ii. 2. John iii. 8.
To a sudden motion. Acts ii. 2. 2 Eph. ii. 1. Heb.

[iv. 12. Bev. ii. 5.
To a sound, Acts ii. 2. Joh7i iii. 8.
To Jire, Acts ii. 2. Matt. iii. 11. see Psalm xxxix.

[3. Isaiah iv. 4.
To water, Isaiah xMv. 3. John iv. 11. vii. 38, and
To cloven tongues. Acts ii. 2, 3. Zeph. iii. 9.
All of which the believer is made experimentally to

know more or less, through the ministry of the word,
and the power that attends the word preached, " Who
maketh his angels spirits, and his ministers a flame of
fire," therefore saith St. Paul, "^Our gospel came not
to you in word only, but in power, and in the Holy
Ghost." — Which word is also said to be " Quick and
powerful, and sharper than a two-edged sword, pierc-
ing even to the dividing asunder of soul and spirit,
and of the joints and marrow, and is a discerner of
the thoughts and intents of the heart." (See Heb.
i. 7 1 Thes. i. 5. Heb. iv. 12.

But if the baptism of the Spirit has ceased, what
am I to understand by such passages as the follow-
ing? viz. Isaiah xliv. 3. Ezekiel xvi. 9. xxxvi. 25.
xlvii. 1—6. Joel ii. 28—30. Zech. xii. 10. xiv. 8.
Mark xvi. 16. John xiv. 16, 17, 26. xv. 26. xvi. 13.
Luke xxiv. 49. Acts. xi. 5. 17. viii. 12. x. 45. xi. 16.
xix. 5. 1. Cor. vi. 11. Tit. iii. 5. Now if the bap-
tism of the Holy Ghost has ceased, the above portions
of divine truth have also ceased to be of any more
use to the church of God ; but the baptism of the
Holy Ghost is still in existence and powerfully felt,
and blessedly experienced by every person, who in-
ternally loves the truth, and is through grace a
steady, humble follower of the Lord the Lamb, ergo
the above blessed portions of sacred truth are still
savingly useful, and essentially beneficial to the
church of God.

Ohj. 2. " But the baptism of the Spirit was con-
fined to the gifts of tongues, and the working of
miracles, and as those have ceased, the baptism in
question must have ceased also,"

Ans. That miracles were wrought in the apostles'
days, and such as are not now performed by the
sent servants of God, is readily admitted ; but that
miracles have totally, and finally ceased, is a false,
and unfair conclusion, for every saved soul is a
7niracle of grace to this day, and every gospel
sermon preached, or read, that is attended with

divine power, carries a miracle with it, and performs
a miracle in and on the soul of all, who hear and/ee/
the force and effect of it. — And as for the miracle of
tongues ceasing since the days of the apostles, none
but a natural tongue, in the mouth of a natural
man, put in motion by a carnal heart, that is enmity
zYse//" against the truth of God, could, or would assert
such a barefaced burlesque upon the Spirit's influ-
ence on the soul ! for no one can speak the language
of Canaan, or call Christ Lord, but by the Spirit of
God, and this I think amounts to speaking with ano-
ther tongue, at least I for one, know it by blessed
experience, which nothing short of the Spirit's
baptism can put the believer in possession thereof, or
enable him experimentally to speak it. Indeed the
experience of God's dear family is a language, that
can never be spoke by any but themselves, for it is
an entire new language, and requires anew tongue,
in order to articulate it with any degree of correct-
ness, so that the people of God, when born again of
the Spirit, can all of them speak with tongues, as the
said Spirit gives them utterance, and such as no
hypocrite or false prophet, or even those, who deny
the Spirit's baptism, can possibly understand. —
Hence it is a language of genuine repentance ; of
brokenness of heart; of true faith in Christ; of
real humility ; of soul travail; of what God has
done /or them in council and covenant; of what he
does in them by the power of divine grace, and of
what they experimentally know of him for them-
selves.— Furthermore, it is a language that speaks
out the truths of the gospel, the doctrines of the
cross, the promises of God, and the evidences of
them as savingly felt in the soul. — Again, it is a lan-
guage that detects error ; lays open the sinner ; ex-
poses hypocrisy; and shews clearly the emptiness
and fallacy of leaning to a legal covenant, either for
acceptance with God, or ease of conscience; yea all
such speak tho mystical language of a spiritual

warfare, soul-conflict, and soul-trial, inward dark-
ness, spiritual leanness, carnal reasonings, internal
murmurings, heart overwhelmings, miserable fore-
bodings, and secret rebellions aj^inst God, with a
thousand other languages and tongues, that none
but the experienced child of God, (or those who have
been baptized with the Holy Ghost) can either
know, or speak, which when once known, the person
possessing the true knowledge thereof, will find suf-
ficient employment for his tongue, without either
talking about water-baptism, or vilifying and re-
proaching his neighbour, for conscientiously differing
from him, in a non-essential performance, and not
suffering himself to be tumbled backwards into that
soul-starving and legal ceremony, (See Isa. xix. 18.
XXXV. 6. liv. 13 — 15. Zep. iii. 9. Zee. viii. 13. Rev.
xiv. 4. also. Psalm Ixvi. 16. Isaiah xxvi. 12. John
vi. 28. Phil. ii. 23.)

Obj. 3. " To be baptized in icater, is scripturally
taking Christ for an example, and following him
wheresoever he goeth, therefore to neglect it is to
slight the ordinance of the gospel, and pour con-
tempt upon tiie example set us by Christ himself."

Ans. This objection smells so strong of the arian,
socinian, and unitarian heresy, that it scarcely
deserves a reply, and one would hardly think, that a
living man, who professes to believe in the doctrines
of the gospel, would or could advance a system so
nearly allied to the above threefold corruption ! —
At any rate the objection is too weak in the loins
to stand a moment by itself, in the face of sound
divinity, much less to go alone or appear in the
field of action and stand in front of the battle, in
a menacing attitude! — 1 would venture however, for
once, to ask those pious sticklers for example, why
the Lord Christ is to be taken in that sense by
piece-meal, i. e. in the ordinance of water-baptism
exclusively from every other performance in his life
©f probation in the wilderness?

1st. Christ was circumcised. Luke ii. 21. Is it
therefore an example for us to follow him in that
ceremony? And if in baptism, why not in cir-
cumcision? See Col. ii. 11, 12.

2d. Christ walked on the sea of Tiberias. John
vi. 19. Are we also to walk upon the sea, in order
to follow the example we have in him in that act?
What a pity that some of our modern baptists have
not as much of this example to perform as even
Peter had himself. See Matt. xiv. 28—30.

3d. Christ washed his disciples' feet, and earnestly
recommended others to do the same. John xiii, 5 — 12.

Here we have both example, precept, and positive
command, in verse 14. How is it tliat oar relig-ious
g-nat-strainers, example-overseers, and vehement
sticklers for material water, neglect this positive
ordinance? I am afraid, that in their heedless hurry,
and fleshly anxiety to maintain their system of pious
and personal holiness of (what they call) submitting
to the commands of Jesus, they have been paying to
the shrine of the well, " Mint, and anise, and cum-
min, and have omitted the weightier matters of the
]aw, judgment, merci/, £Lud faith." But Christ says,
he will have mercy and not sacrifice. — Again,

4th, Christ ivent to the end of the law both moral
and ceremonial. Isaiah xlii. 21. Rom. x. 4. Gal.
iv. 4. Eph. ii. 14, 15. Col. ii. 14. see also Matt,
iii. 15. Is this also an example that we should fol-
low his steps?

5th. Christ agonized in the garden, and sweat as
it were great drops of blood. Luke xxii. 44. Is
Christ an example here also?

6th. Christ was scourged, buffeted, and crowned
with thorns, are we also to experience the same
treatment, in order to follow him in the example
thereof ?

7th. Christ carried his oivn cross and was cruci-
Jied on it. John xix. 17, 18. Is this also an exam-
ple? or are we only to go a few paces after him, just

to please the fancy, gratify the flesh, feed our pride,
and serve a turn ? O! imitatores! servum pecus !

Obj. 4. " Water-baptism is a part of the gospel,
and therefore those, who deny it as being an existing
(or standing) ordinance in the church, and teach
others so to do, are themselves not only disobedient
to the command, but (as preachers) they only preach
a part or one half of the gospel."

jMarvellous reasoning !

Ans. But \i water-baptism be a part of the gospel,
then it must be a part of that, which the angels pro-
claimed to the eastern shepherds, who were watching
their flocks by night, (viz.) "Good news, glad tidings,
peace on earth and good- will towards men." (Luke
ii. 10 — 14.) Indeed if it be a. part of the gospel, it
is an essential part of my salvation, justification,
adoption and acceptance with God, and yet the bap-
tists say " it is not a saving ordinance!!" Now I
ask, what is all this but saying that "part of the gos-
pel is neither essential nor saving." Thus we see
to what ridiculous folly and miserable shifts some men
are driven to, in order to maintain a system that is
nourishing to jjride, and pleasing to the flesh, but so
long as something is to be seen and done, the legalist
will never quit Ills hold thereof, until sovereign and
irresistible grace Anally breaks his grasp, seeing it is
what all natural religion is founded on, and what all
formal professors delight in. But saith Paul to*
Timothy, " The time will come when they will
not endure sound doctrine. But watch thou in all
things, endure aftiictions, do the work of an evan-
gelist, make full proof of thy ministry." See 2 Tim.
lii. 3—5.

Obj. 5. " Did not the apostles practise water-
baptism by immersion even after our Lord rose from
the dead? and if so, ought we not to follow their
example? that system therefore, that denies this must
be firmly objected to, &c."

A71S. As Vdi as tliey followed Christ by immediate-

direction from Christ, but no farther. (See 1 Cor.
xi. 1. Phil. iii. 12—17)

That the disciples did actually baptize with loater,
I no more deny or dispute than the baptists them-
selves, indeed I make no doubt at all about it, nor did
I ever attempt to dispute the fact, the question with
me is, did they do ri^ht in so doing? or did they not
do that, which they had no right or grant fro^n God
to do, (viz ) in preaching up and practising loater-
baplism, this then is the point at issue, this assertion
I am well auare, (as it tends to strip the baptists of
their legal robes,) will be deemed by them an awful
statement, and merit from them the epithet of rank
infidelity, and they will lustily and exultingly cry
out " Away with such a notion ! is not all scripture
given by inspiration of God, therefore, to say the
apostles may err, is at once to overthrow the au-
thenticity of the bible, and propagate the most
profound blasphemy against the sacred page! &c.'*
By such an alarming outcry as this, they endeavour
to frighten infants in divine knowledge almost to
death, and as much as possible to prevent them
searching for themselves, lest the power of truth
should convert them to its standard. But leaving
such wild advocates for shadows instead of substance,
(i. e. so far as it relates to forms and ceremonies)
to please themselves, and divert children in leading-
strings, we will try the merits of the case from the
word itself. And first I ask, is all (what is term-
ed) scripture (by our opponents) absolutely given
by inspiration of God, without a limited acceptation
to the word «//? if so, then St. Paul himself wrote a
lie. *' 1 speak (saith he) by permission and not by
commandment." — Again, "But to the rest speak I
not the Lord." — Again, " That which I speak, 1
speak it not after the Lord, &c." Query, Was not
St. Paul guilty of blasphemy ? Let any one who con-
tends for every sentence wrote and spoke by the ser-
vants of the Lord, as stated in the sacred page, consult

1 Cor. vii. throughout, also 2Cor. xi. 17, &c. and then
say, if all that is written and spoken in the sacred
volume was by the inspiration of God ? And yet I
nevertheless contend vv^ith (not against) even my
opponents, that all scripture was really and truly
given by inspiration of God, and is profitable for
doctrine, for correction and reproof, and that holy
men of old wrote and spoke as they were moved by
the Holy Ghost so to do. This to the dim-sighted
will appear a contradiction, but truth will never suf-
fer much by mere appearance.

Again, I ask, are there no instances mentioned in
the scriptures of the Lord's people doing wrong? yea,
even after called by divine grace ? Let us search
the word for ourselves, and take nothing upon trust,
that concerns the glory of God, and the truth of re-
ligion. Moses smote the rock in anger, (in the wil-
derness of Zin, i. e. sharp, thorny, cold weapons,
&c.) and the blessed God rebuked him sharply for
it. See Num. xx. 10. Deut. xxxii. 50, 51. — Abra-
ham twice dissembled concerning Sarah his wife,
(viz.) once before Pharaoh, and again before Abime-
lech; but he escaped not without reproof. See Gen.
xii. 19. XX. 9, 10. — David the man after God's own
heart, numbered the people, (and also did many
other things unbecoming the christian character) for
which his heart severely smote him. See 2 Sam.
xviii. 1. xxiv. 10. — St. Paul shaved his head, made
a vow, circumcised Timothy for fear of the Jews,
and baptized with water icilhout any grant from
God, for all of which he was made to smart in his
conscience, and openly to confess his error, especially
in the last of these acts performed by him. See Acts
xvi.3. xxi.24— 26. ICor. i. 14—17. Query, Did the
apostle do right in all this? save the confession of his
error. — Peter dissembled, and Paul withstood him to
his face. See Gal. ii. 11, 12. — Was Peter right in so
doing? — The disciples cast lots (not to say gambled)
for Matthias, and made choice of him in the place of

Judas, who consequently became numbered with the
apostles, when at the same time God had determined
Paul to be the man. Acts xiii. 2. Rom. i. 1. Did
they do right in casting lots, and choosing a person
of whom we hear but little or nothing more about?
True, they asked the Lord's advice first, and thert
took their own afterwards !

Now, if the apostles and the disciples of our Lord
were capable of erring and absolutely did err as above
stated, why so dreadfully alarmed at the assertion,
(viz.) " The apostles might do and did many things
wrong!" Are we then to follow them through all
their steps whether right or wrong, and then cry out
against and brand the persons with the name of in-
fidel, who do not adhere to and espouse our mode of
proceeding and worship ? Is this Christianity ?

Obj. 6. " To neglect water-baptism, is to neglect
both a dut^, and a positive command, as such, every
proceeding that tends to slight the ordinance in
question, we are bound by the laws of conscience to
object, and ultimately to reject, as unsound, and un-
scriptural," &c.

Ans. If water-baptism be a duti/, then St. Paul
must have been egregiously wrong, and vastly beside
the path of obedience, in not continuing in the
exercise thereof! add to this, he must have been
miserably, or awfully influenced by a base, erro-
neous, or " antixomian" spirit, when he boldly
thanked the Lord, that he had done so little of it,
and openly confessed both his error and sorrow,
for doing so much as he had done! He posi-
tively tells us in so many words, that ''Jesus Christ
sent me not to baptize (with water) but to preach
the gospel," and if Christ did not send Paul to
baptize (with water) who is styled the chiefest of
the apostles; may I not ask, who it is that sends,
or commissions those in the present day to bap-
tize in or with water? such are sent by God, or
they presumptuously take upon themselves the said

office, and consequently perform the ceremony in
question, with no other authority than that which
orig-inates in their own heads, for which, sooner or
later they will be made to feel the force of these
words, viz. " who hath required this at your hands ?"
Whatever quibbling, screwing, twisting, winding,
artijice, subterfuge, craft, or cunning may be re-
sorted to, in order to keep the water ceremony firm
on its legs, and make the apostle speak what he
never intended, it is impossible for them to wriggle
out of existence the plain, simple meaning of the
words, '*^ Christ sent me not to baptize." 1 Cor.
i. J 7.

Obj. 7. " Did not the apostle Paul baptize others,
after he had so thanked God, that he had baptized so
few ? And if so, ought we not to follow his ex-
ample therein ?" Acts xix. 5.

Alls. Yes, verily ; but then I ask with what did
Paul baptize the persons in question ? It could not
be with material water, unless it be thought right
to baptize persons twice over in that element, which
none of our modern sticklers for water-baptism, I
should think, will even for a moment attempt to
contend for : besides they had been baptized with
water before, and consequently they had no need of
a second dip. See Acts xvi. SS. xix. 3.

Obj. 8. " Did not Peter baptize with water, when
he said unto those, who attended his ministry, 'Can
any man forbid water, that these should not be
baptized, which have received the Holy Ghost as well
as we ?' " Acts x. 47.

Ans. Doubtless Peter did so, and as it is added in
verse 48, that he commanded them to be (so) bap-
tized, &c. But I ask, who commanded Peter to com-
mand or give such orders for baptizing them in
water? &c. The question is, did Peter do right or
wrong in so commanding and ordering? this is the
point. — The fact is one did it because another did
it, and it requires a powerful arm to strip men all at

once of old customs, legal ceremonies, and fleshly
prejudices. But if the Lord Christ did not send
Paul, it will require more than ordinary skill to prove
that he ever sent Peter, or any one else to baptize
with water.

Much noise and religious froth has issued from
the mouths of some, who are much more partial
to water than blood, respecting the Eunuch and
Philip, mentioned in Acts viii. SQ — 38. — But I defy
all the baptists in Christendom to prove from the word
of God, that Philip had any command from God to
baptize the Eunuch in water, it was a mere act of
his own urged by the legality of a newly awakened
Eunuch. — It has been asked, " How was the Eu-
nuch to know any thing about water-baptism, un-
less Philip had previously preached the said baptism
unto him?" Answer, It is not for me to say how
he knew of it, or by what means he was made ac-
quainted with it; it is quite enough for me to know,
that Philip had no express commission from the
Lord to administer it; and if he had not, he must
both introduce it and perform it upon the Eunuch
entirely of his own head, as do the baptists in the
present day, but if it can be proved, that the Holy
Ghost did actually command and otherwise order
Philip to baptize the Eunuch in or with water,
let it be proved, but to say " No doubt Philip had
divine orders to preach baptism unto him, and to
baptize him when done," is saying a deal and prov-
ing nothing, we are bound to reject every suppo-
sition that has not a " Thus saith the Lord," for its
foundation.

Obj. 9. " Did not our Lord say, ' He that believeth
and is baptized shall be saved; but he that believeth
not shall be damned.' " Mark xvi. i6.

Ans. True, but he says nothing about being bap-
tized in material water, and if water be there implied,
how came our Lord to leave us m the dark about it?
The fact is, the baptism here spoken of is of a say-

ing nature, which water-baptism is not, never was,
nor never will be. — It is allowed by the baptists
themselves, that the faith there spoken of, is that
faith which is of God's operation in the soul, as no
one can believe aright without it, and as that baptism
is connected with that faith, and eternal salvation
connected with that baptism, it is an evident proof,
that the baptism in question must be essential also,
for what living- man in the exercise of his spiritual
senses and spiritual discernment of heavenly things,
would attempt to squeeze a non-essential between
two essentials, and then after linking or coupling
them together, insist upon them as being equals in
the salvation of the sinner? for at any rate, such a
notion of Christ; the sinner, faith, baptisjn and sal-
vation implies full as much, and consequently ill be-
comes those, who stand up for a free-grace gospel
independent of all creature-services. Again, to couple
water-baptism with faith and salvation in the text
just quoted, is in reality making Christ and the sin-
ner, workers with a witness in the business of salva-
tion and justification ! but such is the dilemma into
which those persons are plunged, who legally aim to
pin creature-holiness woven in the loom of do and
live to the spotless righteousness of the Son of God.
"O my soul come not thou into their secret, unto their
assemlDly, mine honour be not thou united, for in
their anger they slew a man, in their self-will they
digged down a wall."

Obj. 10. " Did not our Lord say (when about to
be baptized by John) ' Thus it behoveth us to fulfil
all righteousness?' and does not the us there imply
Christ and his church?"

Ans. This would be to make Christ and the creature
co-partners in the work of justification, and is little
short (if any thing) of downright blasphemy. This
brings to my recollection a paragraph recorded in
"a Circular Letter, published by the Elders and
" Managers of several Baptist Churches, met to-

" gether at an association, at Aulcester, in War-
" wicRSHiRE, on the 6th and 7th of June, in the year
" 1786." They honestly speak out the sentiments of
the heart, while others more squeamish and not so
open, allow the Lord Christ some little share in the
performance of the robe in question, though secretly
wishing- to take the whole of the g*lory to themselves.
Now, their brethren in the water-system (above
noticed) unequivocally remark as follows, " By our
'^ own RIGHTEOUSNESS we personally honour our
" Maker; we experience the exalted pleasures found
" in the practice of personal holiness; we enjoy com-
" munion with God; the testimony of a good con-
*'^ science; and a delightful sense of the approbation
" of Jehovah. — Do we, by the righteousp.ess of
" Christ, personally honour God? do we by that righ-
" teousness experience the exalted pleasures found in
" the practice of holiness? doth the righteousness of
"the Redeemer capacitate for communion wilh God?
" is it by that we enjoy the testimony of a good con-
'^ science and the delightful sense of the approbation
*'^ of Jehovah? — Surely not, the righteousness of
" Christ not answering these important purposes,
" can never supply the place of our own personal
*' obedience to the moral law, by which alone, these
** ends can be answered."* What horrid blasphemy !
This is truly speaking out! and at once taking
the LAUREL from the sacred brow of our adorable
Redeemer! I have, however, only inserted it as a
further specimen of the pride and enniily of the hu-
man heart (unsubdued by divine grace) against the
truth of God, for indeed the paragraph itself is scarce
worth the serious notice of a living man ; yet some
of the baptists even in this town (though not quite
so barefaced as their brethren in Warwickshire) have
impiously asserted, that when the blessed Jesus said

• See a small pamphlet lately republished, entitled the L\w of Faith,
opposed to the Law of Works, in a LMer to a Friend, by (^the late Joliii
Bradford, A. B, late of Wadham College, Oxford, page It, where the abr>ve
paragraph is maaterli/ handle.!, and abl^ refill' d.

to John, "Thus it behoveth us to fulfil all righteous-
ness/' that " He meant by the term us^ himself and
the church," — This (if nothing nearer related to the
above paragraph) must at least be oivn cousin to it,
nevertheless it must be acknowledged, that even an
assertion of this sort is allowing the Lord Christ some
little claim upon his people to praise, and thank him
for the part which he has been graciously pleased to
take upon himself, in the execution of the business
under consideration. However 1 can only say with
respect to both parties in the above concern, what is
repeated every Lord's day in the church of England,
(viz.) *'From«// blindness of heart; from pride,
vain-glory, and hypocrisy ; from envy, hatred, and
malice; Good Lord deliver us." But as touching
the declaration of our Lord to John as above, let us
scripturally examine the term us, and then leave the
decision thereof with God and the spiritual mind to
make matters straight and even between them. For
I no more believe that Christ and John, or Christ
and his church, were co-partners in the work of righ-
teousness (or justification of the elect of God,) then
I believe, I am a co-worker with God at this time in
the affairs of heaven above; but the righteousness in
question was the joint work of the Three Divine
Persons in Jehovah. — Hence we read that at the
baptism of the Lord Christ, the Holy Spirit de-
scended from heaven like (or in the form of) a dove,
and lighted (or rested) upon him. — God the Father
looked down from heaven, and spake, saying '' This
is my beloved Son in whom I am well pleased," See
Matt. iii. 15—17. Mark i. 10. Luke iii. 22. Can
we then be at a loss to know who are intended by, or
who were included in the term us there spoken of?
1 contend that baptism with icater was the final end
of the law of ceremonies, which St. John was divinely
appointed to administer to him, who was both the
appointed and anointed fulfiller thereof, as also the
final end of that legal disponsalion, and the effectual

abolisher of all the legal ceremonies connected there-
with, and attached thereunto. Col. ii. 14. — Again,
the term us mentioned by our Lord at his baptism,
refers to the very same us mentioned in Gen. i. 26.
" Let us make man in our own image." — And in
Gen. iii. 22. " BehoU the man is become as one of
us." — Again, in Gen. xi. 7. " Let us go down, and
there confound their language. — Also in Isaiah vi. 8.
" I heard the voice of the Lord saying, whom shall
I send, and who will go for us ? then said I, here am
I, send me." And in the text above referred to, the
same divine Person who here proffered to come forth
on the behalf of the church, imperatively saith to his
servant John, suffer it to be so now, for thus it be-
hoveth us, i. e. Father, Son, and Holy Ghost, to
fulfil all righteousness.

Now, if all righteousness was fulfilled by obedi-
ence to the law of works, (i. e. the law moral and
ceremonial ) and that it required nothing short of
the person so fulfilling than his going to the full
end thereof, yea 7nagnifi/ing it and making it ho-
nourable. (Isaiah xlii. 21.) And if the Redeemer
absolutely went in every sense of the word, to the
end of the law for righteousness to all believers,
as stated by the apostle (Rom. x. 4.) then must the
baptism of John be of itself some part of either the
law moral, or law ceremonial, or both, if the for-
mer be denied, (which I supposed must be the case)
then the latter must be received, otherwise the de-
claration of Christ, and that of the Holy Ghost by
the mouth of St. Paul can have no affinity whatever
with each other; indeed they must be completely at
variance, unless it be thought consistent that both
spoke ambiguously on the subject, and neither of
them positively intended or meant what they said,
and consequently something was yet necessary to be
done to. complete the righteousness of the church,
more than merely going to the end of the law for the
fulfilment of all righteousness. — But John's baptism

100

belonged to the ceremonial law and was in itself the
very end or last of all the ceremonies included there-
in, and Christ was the end of John's baptism —
Therefore by going to the end of the law, both mo-
ral and ceremonial, he thereby wrought out and
brought in everlasting righteousness, as the former
he magnified and made honourable in his life and
death, and the latter he fulfilled and ended in the
act of baptism. — Thus God the Son, in human na-
ture, went through the ceremonies both of circum-
cision and baptism (mark not for himself but for
his people in him) God the Father declared him-
self well pleased in the work done by him (Christ)
for all the elect; God the Holy Ghost, rested upon
him to show his delight and satisfaction in the finish-
ing stroke given to the righteousness of the saints by
Christ himself, while Jesus proclaims (to the gazing
and admiring beholders) " Thus it behoveth us to
fulfil all righteousness/' Nor was any part thereof
left undone to be performed by us, in order to make
it complete and acceptable in the sight of God.
See Isaiah xlv. 24. Jer. xxiii. 6. Daniel ix. 24.
1 Cor. i. 30. Phil. iii. 9. 2 Pet. i. 1. Titus iii. 5.
Col ii. 10—14, 20—23. iii. 1—3. Gal. vi. 13, 14.
V. l—x). Phil. iii. 13, 14.

Ohj. II. "If Christ was baptized for us, did he
not also pray for us? and admit this to be the case,
may we not do away with all prayer, preaching, and
likewise the ordinance of the Lord's supper?" &c.

Ans. This mode of reasoning is false, unfair, and
inconclusive, because on the same ground of argu-
ment we are obliged to do every thing that he (Christ)
did, in order to do what is right, so as to render us
acceptable to God: a thing which the baptists them-
selves will not be willing should have a place within
the pale of their creed.

Now that Christ was baptized for his people, is
so clear that lie who runs may read, nor will any one,
who is not blinded by pride, ignorance, religions

JOl

prejudice, idolatri/, and vain superstition, even at-
tempt to deny or dispute the fact. See Col. ii. 11, 12.
Indeed I must contend that he (Christ) has either
done all for us, or nothing at all, and then it follows
we have all to do, and the fact is we can do nothing
at all, see John xv. 5. 2Cor. iii. 5, consequently our
salvation, as well as justification with every other
concomitant necessary to pave our road to glory
must be wanting-, and we must finally fall short of
heaven. — But Christ has done all for us, and on
the cross declared, it was finished. See John xix.
SO. Dan. ix. 24. Heb. ii. 17. Rom. iv. 23. viii. 3.
2 Cor. v. 21. And yet after all (according- to the
do and live system) we are to be again baptized in
water ! why then are we not to be again circum-
cised ? for I no more believe that Christ was baptiz-
ed for himself, than I believe he was circumcised
for himself, and yet both were submitted to by him,
why then observe the one at the exclusion of the
other? for if the latter was submitted to by him, for
an example to his followers, why not the former? and
then how comes it to pass, that those mighty stick-
lers for precept and example do not stand up for
and attend unto both ordinances? but some persons
would shrewdly guess the reason. — Again, that Christ
])rayed for us is a most glorious, blessed and delight-
ful truth ! yet not simply as an example for liis peo-
ple, but as 2l prevailing influence with the Father on
their behalf, nor will any prayers be heard or an-
swered by the Father of mercies, that are not expres-
sed by the Great Head of the church, for all who
are interested in him, see Heb. vii. 25. nevertheless,
the spirit of grace and supplication shall be poured
upon every believer more or less, to enable him feel-
ingly to call upon the name of the Lord, through
Jesus Christ, in whose name and person every peti-
tion dictated by the Spirit of God, shall most assured-
ly sooner (or later) be heard and answered to the pe-
titioners' peace and comfort. See Psalm 1. 15. Rom.

102

viii. 26. Jer. xxxiii. 3. But what in the name of
all that is sacred, spiritual, and experimental, has
water-baptism to do with the spirit of supplication,
in and on the soul? why brin^ this forward as a pa-
rallel, to prove the necessity of baptism ? what in the
name of common sense, has a little cold loater into
which the body may be ceremonially plunged (in
cold frosfj/ weather) to do with the water of the
Spirit of life, constantly running or flowing- into the
soul ? to compare the former with the latter is worse
than madness; besides to contend, that 2oa<er-6«/>iis»i
ought as much to be attended to as real or true pray-
er, is putting a carnal ordinance upon a level with
the Spirit's work on the soul ! which if true, why not
be baptized as often as we pray to God, and not to
be satisfied with but once dipping the subject over
head in the whole course of his life and no more?
In fact the argument is hardly worth combating.

Again, as it respects the observation with reference
to the Lord's supper, I ask, when did our Lord say of
baptism, what he said of the supper ? did he tell us
to be baptized in remembrance of him ? did he say
that by being baptized, or plunged into material wa-
ter, (especially in the depth of winter) that we should
shew forth his death until he come ? did he say, or at
all hint, that the sides of the well (or river) were his
body broken for his people? did he call the water
wherein the subject is plunged, or dipped, (in the or-
dinance of baptism) his blood shed for the remission
of sins? did he tell us to eat the former as his bodj/,
and drink the latter as his blood, and that as oft as
we eat and drink thereof, we do shew forth the
Lord's death till he come ? — Yet all this he said of
the bread and wine, see Luke xxii. 20. 1. Cor. xi.
23 — 26. How exceeding weak and futile must that
argument be, that is driven to such miserable shifts
for its support ! Besides, the Lord's supper is lelt
by him as a standing ordinance in the church ; but
Jo /m's 6«/?^«sm never reached there, see Matt. xi. IL

103

nor will even the Johnites in the present day admit
a person to be a member with them, until they have
passed through this outer g-ate of icaier-baptistn ;
ergo, it can be no church ordinance with them, the
baptists themselves being judges.

Obj. 12. " Did the disciples understand baptism
with water in this way? if not, ought we not to con-
sider them as infallible ?"

Ans. I have already answered the latter part of this
objection (implied in the question stated, see pages
91, 94, 95) against my mode of reasoning and belief,
and as for the former 1 observe as follows, perhaps
not, but if they did wrong, would it be right in us to
follow their example ? or are we for example's sake,
to follow them whether right or wrong? 1. Cor. xi. 1.
The apostle himself observes, that when he was an
infant, in the ways of God, he acted accordingly,
saying, "When I was a child, I spake as a child, 1
understood as a child, 1 thought as a child." — '^'Even
so when we were children, we were in bondage under
the elements of the world." — But saith the apostle,
" When I became a man, I put away childish
things." — " Forgetting those things which are be-
hind, and reaching forth unto those things which are
before, I press towards the mark, for the prize of my
high calling of God in Christ Jesus." — See 1. Cor.
xiii. 11. Gal. iv. S. Phil. iii. 13, 14. Heb. vi. 1. 2.

What further remains must be left until next
Sunday evening, when (if spared) I will again renew
the subject, and endeavour to close my ideas on this
important passage, and may the Lord bless what has
hitherto been advanced agreeable to his word and
consistent with his will, to the edification and comfort
of all present, who are truly taught of him, for Jesus'
sake. Amen.

104

HYMN. c. M.

1 TT ORD, I am vile, defil'd with sin,
JLi This truth I own with shame;
Yet trust, thro' grace, that I have been

Baptiz'd INTO thy name.

2 No cistern^ tub, no pond nor lake,

Can free the soul from blame ;
Or zehite or clean the conscience make,
But plunging in thy name.

3 While others can themselves amuse,

With dabbling in the flood ;
The better part, Lord, may I choose,
To plunge into thy blood.

4 No outward forms can ease the mind,

Or heal the sick or lame;
Such trifles we would leave behind,
To plunge into thy name.

5 May each (thro' grace) tho' strange it seem,

Plunge in the purple flood ;
We ueed not wash in Jordan's stream,
While there's a stream of blood.

SERMON VII.

Matthew xxviii. 19.

Go ye therefore^ and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost.

H^AviNG gone through (or unfolded) what I con-
ceive to be contained in the first four leading propo-
sitions of my subject, (viz.)

I. The characters addressed.

II. The commission given them.

III. The nature of their employment. And

IV. Endeavoured to answer a few objections aris-
ing in the mind of those, who through the influence
of a legal spirit, may be led to oppose the truth of
God, as stated in the doctrine now under considera-
tion.— 1 shall this evening,

V. Endeavour to point out, detect, and expose
some of the most palpable and prominent errors so
glaringly and openly manifest in the modern system
of water-baptism.

Without referring to (or repeating) what has al-
ready been advanced on the subject at issue, I shall
now endeavour to lay open, and expose some
of the most glaring errors, that appear so artfully
bound up in the syste.m in question: a:id which the

lOG

deluded worshippers of the admired idol are so
evidently careful to prevent (if possible) being ex-
posed to public view, &c.

Error 1. Baptism with (or in) water, as espoused
and practised by most (if not all) of the baptists of
the present day, tends to destroy and supersede the
blessed and soul-supporting doctrine of the eternal
and indissolvable union between Christ and his
church! The scriptures expressly and uniformly
declare that Clirist and his people are unitedly one
flesh, or that Christ the Head, and the church his
body mystically united unto him by the neck of cove-
nant love, make between them one glorious object
of the Father's unspeakable pleasure and delight.
(Psalm xvi .'^, see also, cxxxix. 16.) — St. Paul, when
speaking of the doctrine of believers union to Christ,
remarks as follows, " For as we have many members
in one body, and all the members have not the same
office: so we being many, are one body in Christ, and
every one members one of another,"* — The same in-
spired apostle when addressing the church at Corinth,
on the same blessed topic, thus observes, '^ For as
the body is one and hath many members, and all the
members of that one bodv being many, are one body :
so also is Christ." — " And he is the Head of the body,
the church : who is the beginning, the first born from
the dead: that in all things he might have the pre-
eminence."— '' For by one Spirit we are 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. — For the body is not one
member but many ."f Again, the same person speak-
ing of Christ and his church beirg one in union of
nature, uses the following emphatic language, " For
we are members of his body, of his flesh, and of his
BONES. This is a great mysteri/; but 1 speak con-
cerning Christ and his church. "J — Again, the same
apostle calls the church of God, both the bodi/ of

» Rom. xii. 4, 5. +1 Cor. 12—14. Col. i. 18, % Epb. v, ?0— *J.

107

Christ, and the fulness of Christ, hence, when he is
speaking of him as the Father's ^ift, he remarks as
follows, "And ojave him to be Head over all things to
the church, which is his body, the fulness of him that
filleth all in all "* — The Lord Christ declares himself
to be the vine, and his people the branches in him,
saying "I am the vine, ye are the branches. "f — And
when speaking to his Father on the behalf of those
given to him, by the Father; he emphatically ack-
nowledges the perfection of union existing between
him and them, saying " I in them, and thou in me,
that they may be made perfect in one '"I Again,

St. Paul in describing the perfection of the true
church, as originating in her eternal and exalted uni-
on to the ever adorable Jesus, openly and unequivo-
cally asserts her ultimate completeness in that blessed
relationship, " And ye (saith he) are complete in
him." Col. ii. 10. Here then I ask the baptists, up-
on what ground is if, they object to believers coming
to the Lord's table, i. e. before thei/ are baptized in
material water ? Are they complete in Christ be-
fore they are so baptized } or does water-baptism
constitute the completenej^s spoken of by the apostle?
If such are really complete independent of the addi-
tion of water-baptism, and are moreover, made by
grace, sensible of their completeness in the Son of
God, what more I ask, can be reasonably required of
them, or what more is absolutely necessary to render
them meet or fit subjects for church-communion, and
the Lord's table ? — Is it indeed necessary that some-
thing should be added to the work of God, in order to
make the said work sufficiently effectual, so as to ren-
der the persons in question, more worthy partakers
of the ordinance of the Lord's supper ? — If God the
Father accepts of us in Christ, I then ask, upon
what principle do the baptists object to us? they can
have no authority from the word of God, and as for
fleshly custom, human tradition, and the word of

* Eph. i. 22. 23. t John xv. 5. J Juhn xvii. 21.

108

man will altogether weigh but very little in the balan-
ces of the true sanctuary. — Again, it may be asked,
did Christ object to the thief upon the cross entering
into glory because forsooth he had not been baptized
in material water? Yet our modern baptists (at least
most of them) perhaps more loise, if not more holy
than Christ himself, think it highly proper to object
to all such, (who have not been previously baptized
by them in water,) the privilege of coming to their
table ! ! It is however, the believer's mercy that
the baptist's table, and the table of the Lord are
two distinct things.

I would also venture another question on the sub-
ject, and again ask, what scriptural authority have
they for so doing ? If they can produce one single
passage from the sacred page to countenance and
establish so cruel a system, viz. of rejecting a poor
sensible broken-hearted sinner, (who is at the same
time through grace, enabled experimentally to dis-
cern the Lord's body) from his right of access to
the Lord's table, until he is (or shall be) baptized
into material-water, then let them produce it, and
the dispute shall rest for ever; but be it remembered,
that nothing short of a ''Thus saith the Lord," will
be sufficient to decide the point with persons, who are
determined to search the word of God for themselves,
and take no man's opinion upon trust. But as I am
confident they never can produce a ''Thus saith the
Lord," for their proceedings, I shall consequently
never look for it from them, nor do 1 ever expect
from either their tongues, or pens, even the least
mercy, to be shewn me. Indeed I neither ask it of
them, or wish it from them, notwithstanding some of
them may vainly consider themselves the very oracles
of wisdom, and (in these parts especiallj/J look upon
themselves as the discerning few. From such self-
admirers, I expect nothing but burlesque, noise,
froth, reproach, and ridicule, for where argument
is wanting, these things are sure to be the ready

J09

substitutes, especially with those, whose foundation
is in the sand; nor must we ever expect the spring
to rise higher than its fountain; if dagon be thrown
down, da^on's worshippers are sure to vilify and
reproach the hand, who levels him (o the ground.

Perhaps some of them may say, " You were once
in our way of thinking " True, about twenty-eight
years ago, I was suffered to drink into the same spirit
of delusion with others, and remained in the posses-
sion thereof dragging that galling, legal, yet flesh-
pleasing yoke for about five years, until the Lord
was pleased by degrees graciously to loose me there-
from.— But say you, " Did you not after that become
an advocate for infant sprinkling?" Answer, Yes
verily, and were I now to embrace the system of
water-haptism, I should still contend for sprinkling
the subject with water, inasmuch as '' Sprinkling
with water," is a scriptural phrase. (Rzek. xxxvi. 25.)
But tumbling or plunging the subject backwards
into water, is not to be found in all the book of God.
I therefore esteem it as a mere popish invention,
espoused and practised by idolatrous worshippers;
not that I have any particular antipathy against the
word plunge simply as it stands, and so far as it may
be included in the etymology of the Greek word
Bapto, or Baptizo, which according to some of the
learned, will bear the following interpretation, (viz.)
" To wash, to tinge, to die, to stain, or bring into
a state of wetness," or thus " To dip, to plunge, or
immerse," «&c. I therefore object not so much to
the phrase itself, (i. e. plunge or immerse, &c.) as
I most decidedly do to the popish use made of it by
the baptists of the present day, who so proudly hold
at a distance from church-communion all who may
conscientiously refuse to submit to their mode of
baptism; therefore, were I at this time to practise
water-baptism, I most assuredly should use the
mode of sprinkling the subject with water, as 1 can-
not think, (even admitting the system in question

to be a standing ordinance in the church,) that the
quantiti/ oi wa.er can be of any avail whatever, for
if so, why do not the baptists at all times use an
exact quantity? and not at one time to make use
of a river ; at another time a cistern, and at other
times a 7nere tub, all this shews that a particular
quantity is not the thing contended for, even by the
baptists themselves, only they have enough for what
they call "Burying the subject therein," that will do.
But what a poor, weak, trifling, tottering, flimsi/
foundation has such an argument to stand on ! —
Well, I envy them not in their supposed stability and
soundness of reasoning, nor dare I with them refuse
any person coming to the Lord's table, who can give
an experimental account of the work of God upon
his or her soul. But say you, '' How is it that you
have so considerably swerved in your mind, and so
amazingly altered in your views?" Answer, Most
children at first are fond of a rattle, and when I
was a child, I did as a child, I spake as a child,
I thought as a child, I understood as a child; but
when I became a man I put away childish things.
*' Forgetting the things that are behind (even the
doctrine of legal baptism) and reaching forth unto
those things that are before, I press toward the mark,
even my perfection in Christ Jesus," so that I can
experimentally say, "By the grace of God I am what
I AM," (not I am what 1 was) nor have I swerved
from what I have believed to be the truth as it is in
Jesus, touching the baptism both of water, and of
the Spirit, for these last thirteen years (at least) for
which I praise God. (See 1 Cor. xiii, 11. Phil. iii.
13, 14. Heb. vi. 1, 2. 1 Cor. xv. 10.)

Error 2. Water-baptism tends to set aside the
finished work of Christ. For if Christ finished cir-
cumcision, and made a final end of the whole of the
law of works, he must aiso finish baptism, unless it
can be proved that baptism is neither a ceremony
under the law, nor absolutely a work, (in and of

itself) to be performed by the creature, this I should
think however, that no one in the exercise of common
sense, would attempt to do, though some may be
ready to think, (and weak enough to imagine) that
when the Redeemer said, " 1 have finished the work
thou gavest me to do," and on the cross, "It is finish-
ed," that only a part thereof was intended thereby,
and consequently the rest that remained unfinished,
belongs to the creature to make up. But it is my
mercy to know, that salvation, justification, sanctifi-
cation, meetness fitness, and acceptance with the
Father, is all accomplished hy, centres in, and
springs from Christ, the adorable Head of all grace
and glory to his church, the whole of which the
Spirit's baptism blessedly reveals and powerfully
applies to the heart of every subject of the said
operation, (See John xvii, 4. xix. 30. Isaiah xl.
1. 2. Dan \x. 24. Heb ii. 17. Col. i. 12. Eph.
i. 6. John xvi. 13.

Error 3 Water-baptism tends to destroi/, or su-
persede the imputed righteousness of Christ, for if
baptism with (or in) water, be a part of that righte-
ousness, Christ himself wrought out to be imputed to
the sinner, then must that righteousness be either
completed by Christ for us, in his submitting to the
ordinance in question under John, or otherwise the
whole of the work in the performance thereof must
be incomplete, and the scriptural account given of it,
must be false, which conclusion may very well do for
the working baptists, who love mightily to be doing,
i. e. vamping up the " Incomplete" work of the
Redeemer: indeed it cannot be complete if any part
of creature-service is needful to be added to it, and
if not needful, why so much noise, foaming rage,
find rancour to maintain a needless system.?

" 'Tis dangerous," the baptist cries,

" To trust to Christ alone;
" ChrisVs righteousness will not suffice,

" Except we add our pwn. .

112

" Thus he, that he may something do,

" To shun th' impending curse ;
" Upon the old will patch the new,

" And makes the rent still worse."

But as touching" the righteousness of the saints, the
Lord Christ himself said to his Father, ''I \m\e finish-
ed the work thou gavest me to do " And to John he
said, *' Suffer it to be so now, for thus it behoveth us
to fulfil all righteousness." Mark, believer, the na-
ture of this sentence, " Thus it behoveth us," not
John and Christ, for if so, Christ could not do it
without John's leave, and John's assistance in the
bargain, a thing too absurd to be credited by an en-
lightened mind, nor was it Christ and the church, (as
erroneously stated by some) but Father, Son, and
Holy Ghost, these are the us spoken of in the text,
for though the pronoun us, is in the oblique case of
we, yet no enlightened mind can object to the state-
ment given of the Three Divine Persons being in-
cluded in the term itself, unless he wishes to take the
crown from the head of Deity, and place it upon
his own. — But the fulfilment of all righteousness be-
longed exclusively to the Three in God, viz. Fa-
ther, Son, and Holy Spikit — I therefore can safely
rely on what Christ has done for me, as the more
visible performer of the righteousness spoken of, and
scruple not to say, that when he was baptized, 1 ivas
baptized in and with him, or I was not nor could
not be interested in the circvmcision of Christ, so as
to be circumcised in and with him. — But St. Paul
further speaking of the believer's union to Christ and
their interest in what he did, as the Head of the body,
for and on behalf of the members, observes as fol-
lows, " In whom also ye are circumcised with the
circumcision made without hands, in putting off the
body of the sins of the flesh, 6y the circumcision of
Christ: Buiied wnu him in baptism, wherein also
ye are risen with hi??i, through the faith of the
operation of God, who raised him trom the dead.'^

113

(Col. ii. 11, 12.) Now I well know that it is only
by this faith, that any man can receive this truth,
and yet it seems as if the text itself could not possibly
be misunderstood. However to allow the former,
we are bound (to be consistent with the word) to
admit the latter, and what God has joined together,
let no man put asunder. (See Matt. iii. 15. Dan. ix.
24. 1 Cor. i. 30. Jer. xxiii. 6. Rom. x. 4. Titus iii. 5.
Gal. ii. 21. 1 Cor. v. 21. Isa. xlv. 24, 25.) - But
then (say you) is not this making too much of Christ?'*
Answer, It may be so, in the eyes and heart of a
carnal man, or one ignorant of the truth of God for
himself;* but not in the estimation of a person truly
taught of the Spirit, or born again of God. John xvi.
\S. 1 Pet. i. 23. Cant. v. 10, 16, and St. Paul says,
** We are accepted in the beloved." Eph. i. 6.

The baptists tauntingly tell us, that " To neglect
water -baptism, is to forsake the right way, turn our
backs upon God, and slight the ordinances of his
house." — Now, for my part I know of no way to
God, but by Christ alone. (John xiv. 6.) If then to
turn from the law of ceremonies to the fulfiller there-
of; i. e. from the law of ceremonial bondage to the
gospel of open light and liberty, be a forsaking of
the right way and slighting the ordinances of God's
house, 1 for one glory in the charge. — If to turn
from the servant to the Master, and place my whole
dependance upon the latter (Christ) for all I need, to

* A person, (the other Hay) who professes himself to be called of God, to
preach the gospel, firmly Steeled and soundly riveted to the admired idol,
i. e. the vf eli^, gravely asked a friend of mine, if he did not think it possible
to make too much of Christ? there's a pretty gentleman for you! a gospel
preacher too!!! by the bye, it is an open confession (however undesignedly) that
he never received his commission from Christ, and consequently can have no
desire to make too much of Christ, and will therefore, as much as lieth in him,
endeavour to avoid and steer clear of that evil! The same would-be divine
(pardon me, reader, for calling him a divine) when vindicating water-baptism
(in his way) asked another of my friends, how he thought we were to escape,
if we neglected so great salvation? What wisdom! Is not this making bap-
tism in water essential to salvation ? True, he is but a weak man, and they say,
children and half-witted people, frequently speak the whole of their minds, so
far they are more constitutionally honest than others, who evidently conceal
their enmity to the trutii, by craft, cunning, and subtle artifice. Lord, what
has siu done !

J14

render or make me meet for heaven, then am I verilj
guilty. — If to consider myself circumcised in Christ,
baptized in Christ, and accepted in Him of the Fa-
ther, i. e. in what he has done for me, and what I
also have done in Him, — If to depend on Him as
my rock, refuge, days-man, surety, portion, and
everlasting all, be an evil, then am I the subject
thereof. Again, if to depei;d on Christ for ail the
Father required, for all that the law demanded, and
for all that justice looked for and expected, or to
rely on Him as the fuifiller of all precepts (for his
church) both moral and ceremonial, yea and gospel
too, is to commit the evil in ^^uestion ; then am I one
who turns my back on the Lord and hopes to live
and die in the exercise of such rebellion, or to con-
tinue to my journey's end in the path I now tread,
for " After the way which my opponents call heresy,
so worsiiip I the G(»d of my fathers."

Error 4. Water -baptism tends to set aside the
ba; tism of the Spirit, and makes the words of Christ
without meaning; but iione but the unbaptized of
the Spirit will contend against it, and reproach those,
who through the Spirit's teaching labour to maintain
and establish it. See Rom. viii. 7. John iv, 10 — 14.
xiv. 14, 15, 26. XV. 26. Eph. iv. 5.

Error 5. Water -baptism, by immersion or tumb-
ling the subject backward therein, is expressly con-
trary to the word of God, " Let all things be done
decently and in order." (1 Cor. xiv. 40.) But I ask,
is it decent to tumble men and women backwards
into the same pond, icell, or tub of material water ?
Can it be decent to tumble women backwards (some-
times in a state of pregnancy) and that in the depth
of winter, with their wet clothes sticking close to
them and exposing to view and sinful ridicule, what
true modesty and decency would otherwise conceal ?
thereby rendering themselves a public gazing stock
to a gaping, sneering crowd } Such conduct is in-
decent, immodest, immoral, shameful and sinful !

115

whose aj)pearance is more expressive of wantonness
than mural holiness, and consequently renders re-
ligion the mere laughing- stock and burlesque of the
infidel. — Yet these are the men, who la!k of sending
missionaries abroad to convert the heathen from
rude barbarism ! May the good Lord enable them
" First to shew pity at home/' if it be his blessed
will so to do. See Rom. ii. 23, 24. Titus ii. 5.

Error 6. Water-baptism as practised in the pre-
sent day (especially among some of the most strenu-
ous for the form) has nothing better than a mere
popish foundation to rest upon, or prop it up, as
will appear from the following considerations; 1st,
The pope admits of none to his table but such as
go through the regular ceremonies of the Romish
church, by plunging the subject headlong into the
gulph of their papistical heresy ; the baptists admit
of none to their table, but such as go through the
ceremony of water-baptism, by plunging the subject
over head and ears into a cistern, tub, well, or pond
of material water. 2nd, The pope excludes all who
join with, or hold communion with what he calls or
denominates heretics; the baptists exclude all, who
(if after they have become members with them) dare
to sit down or hold church communion with an inde-
pendent church, that is, if they act in strict con-
formity to their order as a baptist church.* 3rd,

* The following letter 1 received (since I began to ])ubli li on the subject of
baptism) from a respectable attorney, in (he west of England, the contents of
which will serve to shew how exactly the baptist religion (in the present day)
corresponds with that popish superstition and papistical tyranny, that has
always shone so prominent in the Romish church.

•' Dear Sir,

" By this time you will think me a negligent correspondent,
»»«»»»»*X received your last letter and the favour of your
new edition of Hymns, &c * * * * * Your new publication on bap-
tism, is not likely to go down among our candid professors of the go^jjel in this
town! and you know the general prejudice against disputation-, of non-essen-
tials in and amongst the church of God ; but I fear, that many of them having
embraced their mater-baptism, stick so close to it tiiat they appear loath to
relinquish the system, though at the same time convinced of its absurdity ! —
however, I should like to have a few copies, (and will thank you to forward
a parcel to the amount of the enclosed, &c. * ♦ • You perhaps have

116

The pope maintains his right and services by the
Greek and Latin tongue; the baptists maintain their
right and services by the Greek and Latin tongue,
(viz.) Baptisma and Baptismus, i. e. washing or
purifying ; but the word Bapto or Baptizo have long
been the bone of contention among the learned, nor
are we yet at a point respecting the precise meaning
thereof, unless the Reverend Linguist of Roper's
Row, can set the matter finally at rest for us, it is
however, enough at present for me to know that the
Greek and Latin tongue, lie at the root both of the
baptistical and papistical churches. 4th, The pope
excommunicates all, who do not bow to his authority,
and openly acknowledge his supremacy ; the baptists
excommunicate all, who may through grace be
brought to see through the emptiness of their system,
conscientiously refuse to acknowledge their authority,
and openly oppose their pharisaical delusion, &c.

Error. 7. To deny the Spirit's baptism, is to
allow satan more power, and more honour than God
himself, for in Eph. ii. 2. satan is called a spirit, and
said to ivork in the children of disobedience, and in
3. Tim. ii. 26. he is described as leading his subjects
captive at his will, and as the baptism of the Spirit

heard that we have had a Mr. Corbett, a baptist minister, of West Bromwich,

in Staffordshire, who administered the ordinance to u»- .' but for doing t!iis, he
writes us, that he has set his church on fire, and is about to leave them, (and is
now, I hear, at Sherborne ) " (If this is not popish persecution and pharisaical
oppression, there can be no meaning in words, nor actions either," what is
all this, but saying " Stand by thyself, come not near me, I am holier than
thou," or " Lord, we thank thee we are not as others." We continue at
Tabernacle, still finding one and another of the Lord's hidden ones dropping
in amongst us to be fed, and established in the free grace doctrines of the
electing love of God the Father ; of the blood and righteousness of our
adorable Redeemer, and absolute necessity of the regenerating grace of God
the Holy Spirit! these are all sure and certain, independent of the assist*
ance of academical divinity ; legal calls, men's duties, alms-givings, or frames
or feelings.

" It will give you pleasure, no doubt, to hear that your sermon at the

Tabernacle, when last here, was blessed to a Mrs. F ks, she had been for

some time under a concern of soul, but then received spiritual deliverance, and
has constantly attended with us ever since! The Lord's ways are mysterious
but sure **♦**»•«

" Yours faithfully,
•' V /, Jan. 19, 1823. " S, W s."

117

oonsists, partly in leading and guiding the subject
thereof into all truth ; to deny the Spirit's baptism
is in fact, to deny the Spirit's work on and in the
soul, and to give more honour to the devil, than
to God ! &c.

Error. 8. " Persons must savingly believe before
they can be fit subjects for water -baptism, &c."
According to these rules, water-baptism does more for
the person than the baptism of the Spirit, at least it
makes the Spirit's work appear deficient, and needs a
something to be added to it, in order to make it com-
plete, while water-baptismhx'm^^ up the rear, and puts
the finishing stroke thereto : consequently it becomes
the bounden duty of all, who believe to be also bap-
tized in water; if this be true, St. Paul was either out
of his mind, or under the influence of a sad " Antino-
mian" or libertine spirit, when he thanked God that
he had done so little of it ! i. e. of his duty, if indeed
it were really his duty to attend thereto, or if it be
really the duty of all believers to be baptized icitli, or
in Tcater, after they have been baptized by the Holy
Ghost. But St. Paul tells us, that Christ sent him
not to baptize, (i. e. with water) but to preach the
gospel ; and saith he, '* 1 was not a whit behind the
chiefest apostles."* Ergo, Paul though nothing
deficient, or in the least behind the chiefest among
the apostles, was less honoured than any of tiiem!
and less favoured, than the baptists of the present
day ! ! all of whom who profess to be preachers
among them, profess also to have their commission
and authority, immediately from God himself!

Error 9. " But we were led to embrace loater'
baptism by the Spirit of God." — Then (to say as little
as we can upon the subject of spiritual teaching) the
blessed and most Holy Spirit must act very partially
in his gracious operations, and heavenly instructions
towards the elect of God, especially with the people
called baptists ; — but the word of God says, that all

* 1 Cor. i. \1. 2 Cor. xii. 11.

118

his people shall be taught of him,* and that when
the Spirit of truth is come, he will guide theoi into
all truth, so that if baptism in or with water, as
practised in the present day, be a truth essential to
be known, and the blessed Spirit leads some into a
belief thereof, while others are left to perish for the
lack of that knowledge, what conclusion I ask, is to
be drawn from such a consideration ? but that the
Spirit is either negligent in his work, careless of the
subject, or partial in his teaching operations; St.
Paul laboured more abundantly, than all the rest of
the apostles, and " Yet (saith he) not I, but the
grace of God in me," still he openly asserts, '' Jesus
Christ sent me not to baptize, but to preach the gos-
pel." If then Christ did not send Paul to baptize
(with water) he must either do it of his own head,
or under the direction of some other person equal in
authority to Christ himself, for as the apostle might
be properly considered the chief among the apostles,
we cannot suppose he would take his orders from any
person inferior in office to himself: besides he plainly
tells us, in his epistle to the church at Galatia, that
he neither received his apostleship '' Of men, nor by
man; but bi/ Jesus Christ,"f and yet, saith he,
" Jesus Christ sent me not to baptize, but to preach
the gospel." I ask, are we to believe Paul, or are
we to credit the serpentine reasoning of a few pro-
fessors, who rather than quit their hold of a legal
flesh-pleasing ceremony, will suffer themselves to be
dragged through all the ooze and mire into which
their own carnal reason is so sure, sooner or later,
to plunge its blind advocates and admirers.

If Paul was not sent to baptize with water, I ask
any minister in the present day, who sent him? I am
confident, (from the word of God) that the Lord
sent none of them, unless it be in a sovereign way to
make manifest, more or less, their folly to every
enlightened mind, determined to search the word

* Isaiah liv. 13. John vi. 46. t Galatians i. 1.

119

©f God for themselves. Let any minister produce a
*' Tlius saith the Lord for his commission to baptize
with water and I have done, nay more, I will in-
stantlj/, if spared and permitted of God, commence
baptist preacher, as well as gospel minister;* only

* The baptists will, perhaps, call this an inconsistent conclusion; but I trust,
•ince I have known the Lord for myself, I have ever been, and shall ever re-
main subservient to the testimony of God: he is the greatest fool, who is so wise
in his own conceit as not to be open to conviction. (See Prov. xxvi. 12. If a
man be brought to see his error, it must be acknowledged a greater act of wis-
dom to openly confess his fault and turn from it, than to stubbornly abide by
it, and hug the delusion whether right or wrong. See James v. 16. Gal. vi. 1.
1 John i. 9. But 1 am told, that some of the baptists call what I have written,
*' A mere statement of self contradiction, &c," This is quite as smooth a cen-
sure as I could reasonably expect from them, especially when I consider that
their idol has been the main object of my remorseless attack ! I much wonder
they did not call the whole a system of awful blasphemy ! and set me down
also as a vile blasphemer, for writing it ! To call it simply, a " self contra-
diction," is very modest indeed of them ! ! though at the same time, the bible
itself must be equally (if not more so) contradictory to their present mode of
worship; and consequently to them; "A mere statement of self contradiction
altogether!" — No doubt but the baptists are pleased enough with what St.
Peter exhorts and seemingly recommends in Acts ii. 38, " Repent and be bap-
tized every one of you in the name of Jesus Christ, for the remission of your
sins," &c undoubtedly water-baptism ca.n do all this! if we have only enough
sufficiently to plunge the subject over head and ears therein. But then, alas!
that " Antinomian" Paul, has had the assurance to contradict this assertion of
Peter's, by saying " Without the shedding of blood there is no remission of
sins." Heb ix 2'2 To be sure, there is this excuse on the part of Paul, he
had been suffered to backslide and forsake the right path and rebelliously
turn his back upon the ordinance of water-baptism. Nay, he even went so far
as to thank God, that he had attended so little unto it ! ! I Cor. i. 14 — 17, —
But let not the baptists despair or be discouraged at Paul's untoward revolt,
our friend Ananias will set the matter straight again, and openly declare bap-
tism to be sufficient to wash away the sins of the individual, " Arise, (saith he)
and be baplizect, and wash away thy sins calling on the name of the Lord." Acts
xxii, 16. Again, St. l*eter speaking on the subject of remission of sins, thus
expresses himself, ' Repent and be converted that your sins may be blotted
out," &c Actsiii. 19. Here however, is not a word about blood, " No doubt
water was intended, seeing he before told us to be baptized for the remission of
sins," and yet some how or other he seems to contradict this statement of
thinijs, in I Peter i. 18, 19 see also Acts v. 31. xi. 18. Rom. ii. 4 never-
the'ess, St. John seems to think as much of the water as even Peter himself,
inasmuch as he preached the baptism of repentance, and the remission of sins
thereby, Luke iii. 8. — However, after all it must be acknowledged, that re-
pentance and remission of sins, as well as every other divine blessing, is entirely
from first to la-;t, the work and gift of God, Psalm cxv 1 But I ask, how
will our wise men after the flesh, who can discover a contradiction that has no
existenc, (save in the captious minds of those, who never attempt to read for
profit, but merely to find places to cavil at) and the existing seeming contradic-
tion contained in the word.

See Acts viii. 22. with Prov. xv. 8. xxviii. 9.

Ezek. xviii 31, with Prov. xvi. I Ezek. xxxvi. 26.

Isaah i. 16, 17, with Jer. xiii 23

Ezek xviii. 27, with Acts iv- 12. Isaiah xlv. 17.

Eph. v. 15, with Jer. x. 23

Rom. xi. 5, with 1 John ii. 2.

1!I0

let them bring the express words, and I bow with
humble submission that instant. At the same time,
be it known unto you, that while I thus speak, I feel
every possible respect and sincere affection due to a
christian minister, however I may differ from him on
the point at issue; yea, though he may be so riveted
to the ordinance in question, that he could even die
a martyr in defence thereof, I should still regard him
as a man and minister of God, because 1 am far
from viewing it, (viz.) water -baptism, as a damning
error, or an essential point in divinity, besides we
read of an atonement for the sin of ignorance, there-
fore, while I combat the sentiment, as a matter not
scripturally admissible in the gospel church, or king-
dom of heaven. (iMatt. xi. 11.) I nevertheless highly
esteem many of its admirers, both ministers and
private christians, well knowing the time will soon
be, when all these differences will be for ever ended.
My principal motive (so far as I know my own heart)
in preaching and writing these discourses, has arisen
from an anxious desire for the honour of God, and
for the peace, comfort, edification, and spiritual li-
berty of his church and people, and as several have
been blessed, comforted, and liberated in hearing
them, my prayer is, that others may be the same like
benefited in reading them.

Error 10. *^ Water-baptism by immersion repre-
sents the sufferings and death of Christ." Then I
much wonder our dear Lord did not say the same
of it, as he did of the supper, viz. " Do this in
remembrance of me." — Besides, why do it but once
in a person's life? why not attend unto it as often as
they do the ordinance of the Lord's supper? Seeing

John iii 16, 17, with Mai. 4. Dan xii. 10.

1 Tim. ii. 4, with Isaiah vi. P. Rom. xi. 8. 1 Pet. ii. 8.

Jer. xxxi. 3. Mai. 1, 4. 2 Pet. iii. 9. Prov. xvi 4,
Numberless other passages might be quoted, which if 1 had written down with-
out referring to chapter and verse, no doubt, I should be considered one of the
most incoi;sistent beings and self contradictory mortals that ever breathed. —
Well, my prayer for them is — May the Lord forgive them, for they know not
what thev do.

131

Christ himself hath declared respecting the latter,
that *' As often as ye eat this bread and drink this
cup, ye do shew forth the Lord's death till he come."
1 Cor. xi. 26.

Error 11. " Water-baptism is the long white
robe of our outward garment, and shews us to be the
Lord's servants."* Answer, the scriptures speak of
no white robe in which believers are to be clothed,
but what we read of in Rev. iii. 4. vi. 11. vii. 9. and
xix. 8. But those robes are not water -baptism, un-
less water-baptism is to be considered the righteous-
ness of the saints, which is consistent enough with
those, Who openly, wilfulh/, and wickedly deny the
imputed righteousness of Christ; but see Rom. iv.
6, 8. 1 Cor. i. 30. 2 Cor. v. 20, 21.

Error 12. " Water-baptism is our marriage ring,
miiitari/ press-money , our ingrafting into Christ,
our budge and cognizance, our ship, our ark, our
red sea, our putting on Christ," Sfc.f Not a word
of which has any foundation in the book of God;
i. e. in the sense in which they are designed in this
fulsome paragraph! However, to use the words in a
gospel sense, I should consider our wedding ring, to
be the everlasting love of God ; our press-money,
the earnest of the Spirit ; our badge of honour,
our election of God; our ship, Christ, (or the cove-
nant of grace ; ) our putting on Christ, our receiv-
ing him by faith as our wisdom, righteousness,
sanctijication, and redemption.

Error 13. " Water-baptism strengthens the hands
of the wicked, and holds up the do and live system,
as a most wholesome doctrine, making the work of
the creature to be pleasing to God, and mixing it
with the finished work of Christ, leading its votaries
to a confidence and. dependance in the flesh. But
see Phil. iii. 3.

* See a pamphlet reprinted by John Bailey, baptist minister, Goodman's
Fields, London, intitled " Believer's Baptism from Heaven," (first published in
the Year 1691, by Hercules Collings ) answered by the Rev. V. M'Culla, p. 15.

f Page 24.

122

Error 14 " Wafer baptism is the door into the
church/' this at best is but a relio^ious falsehood, for
I read of no lawful entrance into the church or king-
dom of heaven, but Christ himself, all therefore, who
enter not in by Christ, are thieves and robbers. John
X. 1. Some persons would call the baptists by that
name, but for my part, I leave them and all others
with them, who climb up some other way, or make
their way into the church hy or through the door (as
they call it) of water-baptism to make the applica-
tion. See John x. 1, 8 — 10.

Error Id^ *' Water-baptism is a church ordinance,
and without it there can be no regular order." I
have already proved this proposition false and un-
scriptural; for if it be a church ordinance, how is it
that none are admitted members of the church pre-
vious to their being baptized ? all that is done to
them prior to receiving them into the church cannot
belong to the church, or be any part of church dis-
cipline, ergo, it cannot be a church ordinance, the
baptists themselves being judges. — And as for the
order so much talked of by the baptists, we need only
look within the circle of our own neighbourhood to
witness the contrary. — Hence the disorder, the dis-
cord, the divisions, distraction, and the destruction
of peace among the espousers thereof, within the last
three or four years ! what animosity ! what bitter-
ness ! what rancour! what confusion! what enmity!
what reproach and slander have they manifested
even among themselves! one day crying up their
minister (under whom they sit) to the very heavens;
the next day proclaiming him **^ A mere wolf in
sheep's clothing!" one day worshipping in a chapel
which they esteem as the very temple of God; the
next day denominating the said temple by no smooth-
er epithet than that of filthy " Sodom," and flying
therefrom, with eager precipitation light softly upon
a sacred spot which they name " Little Zoar."
Then turning again to the right about, with pale

123

anxiety (like Lot's crooked and ungovernable ribj
look and long again to inherit the discarded plains.
Finally, they forsake " Little Zoar/'* a*^ain they
quarrel among themselves, separate from each other,
one repents of his folly and returns from whence he
came, another joins an independent church, and for
a time quietly submits to be in the ranks, and takes
a low seat with the rest of the family, but he being*
formerly a sort of non-commissioned officer, he sits
uneasy among the privates, and a prospect of being
again reinstated, or to become jack-in-office, he
throws off his independent coat, and again espouses
the well with fresh courage. — Another joins a pro-
fessed arminian baptist, for rather than forsake the
water, he will tread upon the blood of the everlast-
ing covenant, and yet professes to be an advocate
for the latter, while he acknowledges the former to
be non-essential, but the tongue may speak great
swelling words, while the actions of the speaker will
proclaim volumes of reality at one view.

In this divided state they remain until an oracle
from the north arrives, who with the brightness of
that polar star invigorates them with fresh courage,
when a few of the disconcerted wisdomites again
muster, and again move with hostile rage against the
very man they once esteemed for wisdom in divine
things, as being without a parallel! Church meet-
ings are held, quarrelsome debates occupy the time,
each one seems eager for the pre-eminence: true
godliness (which partly consists in meekness, humi-
IH^, self-abasement and esteeming others better
than themselves,) must now give way for fleshly
contention, inflamed animosity, and party zeal: each
party waxes warmer and warmer, and instead of bro-

* See a small pamphlet recentiv published by a Mr. S. Barnard, occasioned
by himself and a few more leaving Salilioiise Lane Chapel, and taking a school-
room in Mvion Street, where each one, v/ho had an itch for spouting, exercised
his splendid talen's, in such a moving; manner so as to move away most, if not
all of their hearers, which event soon reudered it iiecesary for themselves ta
move also.

124

therly love, bitter reflections, and hard names, fire-
brands, arrows and death are thrown about in every
direction, until the whole becomes one continued
scene of disorder and confusion, one is set aside,
another is excommunicated, others are displeased
with the result and consequently keeps up, or rather
nourishes a secret underneath broil until opportunity
affords for a fresh eruption ! **From whence (I ask)
come wars and fightings among you?" James iv. I.
All this, however goes sweetly down among the bap-
tists for (what they call) "church order," from all
such order, falsely so called, good Lord deliver us.

I shall now conclude my observations on the above
portion of sacred truth, as I shall also on the erro-
neous conduct and opinion of the baptists in general,
(and especially those, who have so lately boasted of
their superior wisdom and talent to defend the ad-
mired scheme in question, viz. water-baptism and
church order) by proposing a few queries, which I
will entitle

MORE WORK for the Rev. Mr. T. (or more pro-
perly, perhaps, the Oracle froin the North.)

1. What was the ultimate^of water-baptism? and
for what was it at first instituted? Produce chap-
ter and verse.

2. In what portion of Holy Writ has the Great
Lawgiver of the church, expressly sent forth his
disciples to baptize with or in material water?
Chapter and verse.

3. Who baptized John the baptist?

4. Who baptized the whole of our Lord's disciples ?
and if baptized in water at all, were they so bap-
tized before they eat at the table with him?

5. What part of the icord of God expressly prohibits
believers, who have never been baptized in mate-
ria! water, from the Lord's table? Chapter and
verse.

125

6. Why neg-lect to wash one another's /ee/, seeing it
is expressly commanded or enjoined on all, who
stand up for recorded example in the word of
God? See John xiii. 14, 15. 1 Tim. v. 10.

Y. Who sent Paul to baptize with water? seeing' he
himself declares that Jesus Christ did not send
him! See 1 Cor. i. 17.

8. What portion of sacred truth calls water-baptism
a door into the church of God? See John x. 1,2,9.
Chapter and verse.

9. Is baptism in water, a ceremony performed by
and on the Jlesh? and if so, have the baptists any
confidence in the performance thereof? if they
have not, wherefore do they contend for it as a
standing ordinance, when at the same time it is
not worth even the least confidence of its observer?
and if any confidence at all is placed in the ordi-
nance in question, then is not the person placing
such confidence in the ceremony, guilty of putting
confidence in the flesh, contrary to the conduct of
the apostle? See Phil. iii. 3.

10. Does the Spirit of God lead believers into all
truth ? and if water-baptism be any part of the
said truth, how is it that he leads some into the
truth thereof, and leaves others to perish without
shewing them the necessity of it, leading them into
it, and enabling them cordially to embrace it ?

11. Can it be proved from the word of God, that to
baptize the subject in the sense our Lord intended,
Mark xvi. 16. is to tumble the said person back-
wards into material or corporeal water? Chapter
and verse.

12. Where in the word of God does it expressly
say, that to be baptized in water, is a putting on
of Christ ? or as still more erroneously expressed,
(by the knowing ones in this neighbourhood)
" Entering into Christ!" Chapter and verse.

18. Who did John baptize after fee baptized the'
Lord Christ? Chapter and verse.*

If the above queries (in connection with the body
of the/ work) 'can be scripturally answered, then I
promisii to submit thereto, acknowledge my error,
and piiblicly preach (Jpwn what I have all through
the piece been endeavouring to preach up, but till
that is the case, I must remain in possession of my
own arguments, believing them to be founded and
grounded on a foundation that can never fail or be
shaken. May the eternal God own and bless every
truth advanced, and every argument urged in defence
of the said truth, for Jesus Christ's sake. Amen
And' Amen.

r P^%i;*^.

>^4

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