mitchell-P044_A-12_1

Baptism

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Baptism.

Postulates.

Let it be granted that the New Testament was originally written in the Greek language. ----------------- That the old Testament was originally written in the Hebrew language, and translated into the Greek, by 72 Learned Jews about 300 yrs before Christ.

First ------------------ That speaking of a liquid being used, or of a thing being applied to a liquid, the greeks had several words, the meaning of which, can ascertained with very great clearness. viz Ekcheo. Pour out, empty, shed. Louo. Wash; as cleansing the body from filth. ― --------------------------------- Nipto. Wash hands, or feet, or any part of the body ------------------------ Pluno. Wash clothes. Rev. 7:14.

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Devo. To wet, to water, moisten -------------- Buthizo. Sink, drown. Luke 5:7. 1 Tim. 6:9. ------------------------- Raino & Rantizo. To sprinkle Heb. 9:13, 19, 21. 10:22. ------------------ Bapto. Dip, plunge, dye or stain. Luke 16:24. John 13:26. Rev. 19:13. Lev. 4:6. 14:6, 51. Num. 19:18. Ruth 2:14.

Baptizo. Dip, immerse, plunge. See concordance of N. T.

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The Proper Subjects; And The Act of Gospel Baptism. ----- ------- ------- -----

Text Matt. 28:19,20. Mark 16:15,16. ----- On the Commission contained in these two portions of sacred truth all gospel ministers are authorized to act. ―

New-Testament writen Greek ―

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1.^th. What is meant by teach all nations. Original is Mathēteuō. which one Lexicon renders thus; To Teach; with the accusative, or object of the verb, "to be a scholarl. Schrevelius of Pickering & Oliver. ----------------- Another; To be the disciple of any one; to follow any one, as a disciple; to make, or cause to be a disciple; by impl. to teach, instruct.

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2. How were the Apostles and their successors, to disciple, or make disciples of all nations?

Mark 16:15. Preach the gospel to every creature. By preaching then. ― To whom, would they preach? Unquestionably to moral agents. ―

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3^rd. What is a Disciple? Mark 16:16. He that be- lieveth, and is baptized shall be saved.

To teach, or to make disciples by teaching, is the same as to preach the gospel, that men may believe it. Consequently, to believe is to become a disciple.

To be a disciple, then, is to be a believer. One, who is really so, or professeth to be so. The following passages, may give us further light.

John 8:31. Then said Jesus to those Jews, which believed on him, If ye continue in my word, then are ye my disciples indeed. ―

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John 13:35 By this shall all men Know, that ye are my disciples, if ye have love one to another. -------------- 15:8. Herein is my Father glorified, that ye bear munch fruits, so shall ye be my disciples. A real disciple of J. C. is one that believes, that continues, is his word, that loves the brethren, and that bears fruit.

No person can doubt, but that the Apostles & their successors whe were to aim at making just such disciples as these. They were to address the gospel to the nations, and whosoever believed, no matter of what age, who their parents were, whether Jews or Gentiles

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Christians or Heathens, whether, wise or unwise, learn ed, or unlearned, if they only believed, they were to be received as disciples.

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4.^th What are we to understand, by, "baptizing them"?

I shall for the present wave the consider of the meaning of Baptizing.

My enquiry now is, who are intended by the them, who are to be baptized?

It must mean all the Nations, ―

or those, who beleeved among the nations.

I cannot conceived, that any man, or set of men would seriously adapt from the commission any other, than, one of these two propositions. + Let one make the enquiries of several classes.

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1. I will enquire of the Pope & Cardinals of the Church of Rome. Will your Holiness xc tell us, who are intended by "them", in the text. O, yes, very readily; all nations are intended. Therefore we Command accordingly ―

2. I enquire of the authority of the Church of England. All nations, all nations is the reply.

3. I ask the desenting PeodoBaptist, who are "intended by" them, in the Commission?

And here, I get no deffinite answer. For to say that

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it means all nations, would be, cra can cantradicted too by their practice. -------- To say, it means those who believed among the nations, would be interpreting the commision against themselves ― ------------ To say that it neither mems all the nations indiscriminately, nor disciples simply, but disciples and a part of the people, who give no evidence of discipleship, is to spiak contrary to the gramatical construction of the words of Matthew, and the reverse of Mark's expression. Therefore they seem to say, we cannot tell. ―

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4. I ask the Baptists. Ans. We believe, that the "them", who are to be baptized, are those, who are made disciples.

Ta ethnē, Nations, a noun in the Neuter gender.

auotous; them; Although we render by, what we call a personal pronoun, yet it is that class of pronouns, which Greek grammarians call relative pronouns.

We must remember, then that "them", is the translation of autous, which is the relative pronoun, of the masculine gender, plural number.

But the Greek grammar; says that the relative must agree with the Antecedent in gender, number and care person.

Autous, therefore, does not relate to esthn Athnᾱ, but to Mathetas, an antecedent

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understood. See Hackenberg's Gram. pg.158. ------ ---------- Thus we I have made enquiry of four different classes, and they have made enqur replies diverse from each others. Who of them have given the correct answer? The Apostles no doubt understood the Commission, and their practice, we are confident, will be according to it. Let us proceed to examine their practice. ------------------- 5.^th Who deed the Apostles baptize, Believers, or otherwise? Act. 2: --------------- Apostles preached vs.14-36. ------------ People prick xc. v.37. ---------------- Peter replied ― vs.38 ,39. ----------------- People comply v.41.

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This account gives us the Baptism of penitents only. ---------------- Some think they find it in the 39 vrse authority to baptize others then believers. But observe 1. That not Baptism, but the promise is unto you and your ― ------------ 2. That this promise, is the promise of the Holy Ghost. vs.16-18,33,38. ------------------------------------- 3. The children, are evident - such as are able to receive this promise, or the gift of the Holy Ghost. They seem to be such as are mentioned in the words of Joel 2:28. vs.16-18. ― according to the meaning of Tekna. ------------------------- 4. The 1^th two clauses, are evidently, explained, by the last clause; even to as many as the Lord our God shall call. ― ------------------------- Now I have stated nothing on this verse, but can be sup

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port from the opinion of Peobpaptist Writers.

1^th. Dr. Whitby. (Church of England.) Acts 2:39. These words will not prove the a right of infants to receive baptism, the promise here being that only of Holy Ghost, mentioned vs. 16-18. and so relating only to the times of the miracul ous effusion of the Holy Ghost, and to those persons who by age were capable of these extraordinary gifts. ― [Annot,. in loco.] ----------------------- 2. Dr. Daddridge. (One, who in in this country, would be called, a Congregationalist.) "The promise is unto you and to your children; Considering that the gift of the Spirit had been mentioned just before, it seems most natural to interprete this as a reference to that passage in Joel, which

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had been so largely recited above, ver. 17 xc. where God promises the effusion of the Spirit on their sons & and their Daughters. Fam. Expos. Note on the place. ----------- ---------- ----------- 3. Dr. Hammond. "If any have made use of that very inconcludent argument, Acts 2:39, in support of infant baptism, I have nothing to say in defence of them. The word children there, is really the posterity of the Jews, and not peculiarly their infant children, Works. Vol.1. p.490. --------- ------------- ------------------ A A 4. Limborch, (a learned Divine of Amsterdam) By tekna the Apostle understands not infants, but posterity; in which signification, the word occurs in many places in the New-Testament,

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see among others John 8:39. "If ye were Abraham's children, ye would do the works of Abraham. Whence it appears, that the argument, which is very commonly taken from this passage, for the baptism of infants, is of no force, and good for Nothing Comment. in loc. A A --------- --------------------- --------------- So you see the Baptist in their exposition of this text are supported by emminent peopbaptists. --------------- Once more, those who were baptized, were those who had actually received the word. v.41. ------------------------- Acts 8:5-12. 35-37. ---------------------- ― 9:18. ― ----------------------------------------- ― 10:44 - 47. ― 18:4 - 8. 19:1 - 7 ―

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Rom. 6:3. Know ye not, that so many of us xc------------- ------------ The baptized here are such as were dead to sin. Certainly then believers. ---------------------- Col. 2:12. Buried xc ― risen through the faith -------------- Every passage, that we have as yet examined, gives not the the least intimation, that any other were baptized then, Professed disciples, or believers. ― ----------------------- But Some I have omitted the Households so as to take them up together ― They are Lidia's Acts 16:14-15. ----------------- Jailer's. Acts 16:25-34. --------------- Stephanas. 1 Cor. 1:16.

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1. If the word children occured in these accounts, it would not then follow that they were infants. ― But there is not intimation, either, of children, or of infants ― ------------------ 2. As to the case of Lidia - I ask, Had she a husband? Ans } Household, call hers. ― No mention of him ― Was he baptised on her faith ― Had she any children, and were they under the years of understanding? ------------ Her household are called brethren, in the 40 vrs. No evidence from this chapt. that there were any other disciples in the place at this time, then those in her household. ― and The Jailers'

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3. As to the Jailers's household; it is put beyond dispute, by the inspired writer, that they were believers. v. 34. Believing in God with all his house. As if the Holy Spirit had cause this to be recorded, not oly to described the character of this household, but also, that of the others. ---------------------- Stephanas. . We know no thing about his household, then what is said by the Apostle 1 Cor. 1:16 & 16:15. Ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints ― ------------------------ This seems to convey the idea that they were believers.

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If any person knows any more about them, I should like to have information on the following points ― 1. Was he a married man, or a batttchelor? ― ---------------------- 2. Had he a wife living, or was he a widower? ― ----------------- 3. Had he children? ----------------- 4. Were any of them infants? ---------------------- 5. Did his household consist of himself & wife alone, ― or of wife, & children, ― or Himself, w. C. & domestics? ― ------------------------ 6. Were they all baptized upon his faith? --------------------- Objections. It is not likely, that these households, should be without infants. --------------- Answer. What is the unlikelihood of it? Is it contratry the experience & observ-

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of mankind? From the place, where I now am, (Eaton Corner, L.C.) I can count, with in a circle, of which a mile shall be the radii, I six families in which there is not a person, but what ^might believe and be baptized. -------------- Objection 2. Who ever heard of a whole house believing? ------------ Answer. Any person, that ever read the New-Testament. ― John 4:46-53. A certain noble-man. ― Himself believed & his whole house. ― ---------------- Acts 10:2. Corneleus, ― feared God with all his house. ― ----------------------------------------- Acts. 18:8. Crispus believed with all his house.

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Thus it appears, then, that the apostles understood their commission, to preach the gospel, and to baptized, those, who believed; And we find no evidence, that they knowingly, baptized any that did not believe, thirefore, they did not baptized infants, nor unbelieving children. ----------------- This is virtualy conceded by Poedo-Baptist writers. Dr. Goodwin. "Baptism supposes regeneration sure in itself first. Sacraments are never administered to begin, or to work grace. Read all the Acts, still it is said, they believed, and were baptized." Works. Vol. 1:pt.1. pg. 200. ------------------ Mr. Th. Boston. "There is no example of baptism recorded in the scriptures

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where any were baptized, but such as appeared to have a saving faith in Christ. Works p. 384. ----- --------------- ------------------------- Limborch. There is no instance can be produced from, which it can be indisputably inferred that any child was baptized by the Apostles". Complete Sys. Div. B.V. ------------------------- Mr. Baxter expressed munch the same. ----- Dr. Wood, of Andover, Ms. acknowledges, that there is no precept, nor example in our sacred writings for the baptism of infants, but that it must be made out some other way. ------------------- Accordingly he proceeded. --------------- What is the other way which our peodo-bap-

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tist friends have for f or making out infant baptism, when they fail from the New-Testament accounts of baptisms? -------------------------- Baptism came in the room of circumcission. That it occupies the same place in the gospel Church, that circumcission did in the Jewish Church. ---------------------------- To this we reply, I cannot assent ― 1.^th That this assertion is unsupported by the New-Testament.

---------------- 2.^nd There are circumstances recorded in the NewTestament, that, if the declar^ation was correct, the Apostles could not help to have mentioned. See Acts 15:1,2,23-29.

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Acts 21: 21-25. It seems that the believing Jews continued to circumcised their children; consequently, they were not taught that baptism came in the room of it. ------------- And while circumcission was not to be observed among the gentile Chhs, there was not the least intimation, that Baptism was to occupy its place. ― -------------- Whence this silence, but upon the supposition, that the Apostles were strangers to this scheme? ----------------------- 3. Not only were the Apostles silent, but we do not find that Baptism occupy the room of circumcission

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The male was to be circumcized. ― ------------ Baptism, men & wemen. Acts 8:12 ― -------------------------- No use to tell us, that in Christ Jesus there is neither male nor female, Gal 3:28. for substitution of Baptism for circumcission was t not the subject of discourse; but the subject was, that all, who had faith in Jesus Christ, were the children of God. ----------------- The infants were to be circumcized at eight days old. ― ---------- No age is specified for any of the objects subjects of baptism.

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All the prerequisites to circumcission, was carnal decent from Abraham, or purchase with Jewish money. ------------ Prerequisite to Baptism was faith in the subjects. Acts 8:37. If thou believeth with all thine heart ― ------------------- Any one might perform the rite of circumcision, Father, mother or civil officers.

Baptism is to be administered by a regular minister of the word. ― Matt. 28:19. ― ----------------------

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Jewish and Christian one.

Do they mean that all good people were save Jesus Christ? -------------- This was true before long before Abraham, or Moses. -------------------- Do they mean that they are the same organized body? ------------- I would say to you read with care the 17 chap of Gen. were it is said theis Jewish Church was organized, and also the Book, Exodus & Leviticus where you have the Priesthood & Ordinances of that body. With the same care, read the Acts of the Apostles, and the Epis introductions to each of Paul's A Epis-

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tle, to the Churches, and if you are not convinced, that they are not the same organized body, theyn you would not by by any thing that I should say at this time. -------------- I will say more, if you are convinced that they are the same, you are in duty bound to join the Catholics. For they only ― --------------- Pope = H. Priest -------------------- Cardinals = 70. Elders Priests = Levites xc. xc. xc. ----- -------------------------------------

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We are entertained with some passages. Mark 10:13-16.} Matt. 15:2,3. Luke 18:15-17.} ---------------------- Were these brought for baptism?

Whe Were they baptized?

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X That the natural infants of believers all believe & will be save ― And infants of unbelievers did not believe. ― ----------- They do not belive so B You cannot call on them to believe till they become moral Agents, and after they have become moral Agents, they certainly cannot be saved till they do believe.

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1 Cor. 7:14. Prove to munch. ------------- Read the Chap. What is the subject of discussion?

Rom: 11:16,24.

If children not ― ― Female must be excluded xc com. -------------- It is not the specificˉ of sexes, that enforce duty ―. If so, love, and self examination not female ----------------------- Not merely Inf. bap. is not mentnd but not the charrecter. -------------------------- But if they cannot bef believe, they cannot be saved. --------------- What that amont to. To this, see preceeding page

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They lead us next to history. ------------------------ 1 If they led nearer the days of the Apostles than what they do, still if we do not read it plain in the Bible, we are not bound to regard it. Isa. 8:20. To the law & the Testimony -------------------- That if infant Baptism have existed for ages, so have the burdensome rites Catholic Chh. Penances, extreme untion, exorcism, image worship, xc. xc. 1 John 4:3. ― And this that spirit ― ------------------------------ However we have nothing to fear from history, while the Bible is on our side. --------------- I shall read you some from Books ―

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Justin Martyr. No./ 1. See debate page 92. Remarks ― ------------------- Irenaeus. see debate - 106 ---------- No if baptism here Reg. mean bap. then substitute ------------ Regenerated means baptism. ------------- Then substitute it. -------------------------------------------- We have seen that the Bible is silent. -------------- These two are silent, yet if they had. what their testimony be worth. see Debate pg 107, 108 ------------------------------------------------- Tertullian. 93:5. Innovation ------------------------ Sponsors ― Rom. C. [over it no] only the fonts 109. Read a little more from. see pg. 110: Thus you

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see what innovations, and corruptions had crept in. ―

No matter, who held to infant Baptism after this, or infant sprinkle-ing It was introduced upon the mistaken idea that Baptism was saving. Origen smay speak for them all ― see page 95. ----------- Just as infant communion. --------------------- The extracts given from there Fathers of the 3, and 4 centurys, are connected with many things, not found in the Bible. ----------- Catechumen. ―

See page 55.

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Thus, can, I find, not a precept, nor an example for baptizing a child on the faith of its parents. ------------------------ Did the inspired writers alway maintained such a silence in cases where children were concernd? Exod. 12:37. Isreal ― Ramese to Succoth ― 600,000 ― children ― Matt. 21:15. Children ― Temple. ---------------- ― 14:21. 500 ― Wemen & children. -------------------------------- If it was designed children should be baptized on the faith of their parents, why not a case so decidedly clear as that no one, who reads could help but see, and understand. ------------------------------------------ Let us dwell for a moment on the design of Baptism. 1 Pet. 3:21. The like figure. Here we see it is the answer a good conscience.

----------------------------- 3. Barge of our public profession. Gal. 3:27. For as many of you as have been baptized ― Put on; What. see Eph.

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4:22-24. Put off the old man - ― Put the New man ― ---------------- Put on Christ is to be a new Creature. ― -------------------------- If Paul, or his fellow labourers had baptized been in the habit un parents and their unbelieving households, Could he thus address them? -------------------- 3. A symbolical representation, of our spiritual death, burial, and resurection to newness of life. Rom. 6:4. Therefore we are buried with him xc Col. 2:12. Buried with Him ----------------- Like as Christ died, was buried, & rose again, so the Roman brethren expressed in their baptism their death to sin, and their newness of life. But this can only be said of Professed believers.

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I shall now state some other reasons, for not practicing the baptizeng of children on the faith of Parents.

1. It is contrary to the spiritual nature of the gospel dispensation. Matt. 3:10. And not the axe ― Eph. 2:15. To make in himself― - 5:26, 27. Christ also loved the Church ― 1 Pet. 2:5. Ye also, as lively stones, are built up ― -------------- Can this be the description of a Chh. built on the covenant of circumcission?

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2. It imposes a profession on the subjects, before it is able to make its choice. Rom. 10:9,10. If thou shalt confess with thy mouth the Lord Jesus ―

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5.^th What is Baptism. When in the Commission, the Saviuor says, baptize in them, did he mean sprinkle them, or pour them, or Immerse them? --------------- New Testament was written in Greek. ― ------------------- If we had no English version, it would be needful that he woul who would instruct you from the scriptures should translate. ---------------------- So if there is one or two words, untranslated, it is needful to enquired to enquire, into its meaning; in order that we may understand the passage. --------------------------------- This is the case with the commission ― ---------------------------------- Baptizing ― Is Baptized. Turn to the Greek Lexicons, I find

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Baptizo. To dip, immerse, submerge, plunge, sink. -------- If a scholar was reading the Greek Testament, and giving the English of every word xc ― Examples. Matt. 3:6,7,11, 12, 14, 16. and 28:19. John 3:23. ------------------- But, perhaps, you will say It would sound very odd, to hear him translate every word in Mark 7:4. Luk 11:30 - It might sound odd to yo at first ― But When ― "If the Pharisees touchd but the garments of th common people, they were defiled, all one as if they had touch a profluvius person, and needed immersion." Maimon.

'In a vessel laver. which held 40 seahs they dip all unclean vessels"

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"Moltan, or glass vessel bough of the gentiles, ― cups, pots, and Jugs, cauldrons, and Kettles; spits, gridirons." see Gill in loco. ----- ---------- -- -----------------. See also. Liv. 11:32. ----- ----------------- -- ------------------------------- This definetion of Baptize is supported by Peodobaptist Critics. ― Dr. Campbell of the Prebyterian Chh. of Scotland, says, "the word baptizo, both in sacred authors, and in classical, signifies, to dip, to plunge, to immerse, and was rendered, by Tertullian, The oldest of the Latin Fathers, Tingere, a term used for dying cloth, which was by immersion." ------------------------ Lanchius. Immerse, plunge, overwhelm ― ---------------- Calvin. To immerse, ― [rite] ― by the An. Chh.

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Vitringa. Im. Bel. in Water. ------------------- Bossuct. Plunge ― by all the world ― --- --- --- --- --- ------ ---------- ----------- ------------ So I might add to these concessions ―

Perhaps the Greeks had no other word -

Before I proceed further I will give you some other greek words, and their definitions. ― Ekcheo; Pour out, empty. --------------------- Louo; Wash, as cleansing the body from filth. ----- ------ ------ -------- Nipto; Wash hands, or feet or any part of the body. ------------------- Plueno; Wash clothes. ----------------- Raino, & Rantizo. Sprinkle. -----------------------

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This shows you that if they had wished to convey the idea of Pouring xc. ----------- ------------ ----------- But they always adhere to the Baptizo, or some parts of it when the ordinance is in question. --------------------- But, perhaps, I shall be told, that the meaning of the word has nothing to do with the subject. ― -------------------- P. Parliament passed a law requiring sertain duties to be performed the Cityzens; ― Theft. ------------------------- If the of meaning of one word has nothing of to do with our the duty, that is required of us in it, so may the meaning of another word. How then xc? [Methetueo] ― Repent ― Everlasting xc What good to have a writen revelation ―

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But enquires one, in Heb. 9:10. ― Divers washings, is it not Batisms? yes. Diaphrais Baptismais. -------------- If not satisfied xc. ------------- Translate; Divers immersion or dipings, or plungings. ---------------- Don't he incl mean sprinklings? ― No. 3. Reasons. 1.^th Apostle had occassion to speakling, [splingling] & he made use of a different word. 13,19,21. Why not the same. --------------- 2.^nd It is a rule given by best interpreters, that the Litteral meaning of a passage is not to be departed from, unless there is an obvious necessity. --- ---- ------ ------- ------ 3.^rd We can find in of old Testament just what the Apostle asserts

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here; Dvers dipings, plungings, immersions. Liv. 11:30-32. [6]:28.15:6–8.

―14:6,8 49-51. ― Birds xc

Num. 31:21-23. 24 Certain things ― passd through water ― ― 19:7,19. ― Wash clal clothe ― Bathe xc

There must to have been very frequent resort to these immersions.

------------- ------------ ------------. We might here stop, and take up with the opinion of two wise men. Sir, William Blackstone; "That the words of a law are generally to be understood in their usual and most known significations, not so munch regarding the propriety of grammar, as their general & popular use."

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Dr. Doddridge. "I am more and more convinced, that the vulgare sence of the New Testament, that is, the sence in which an honest man of plain sence would take it, on his first reading the original, or any good translation, is most every where the true and general sence of the passage." ― Note on Matt. 18:17. ------------ -------------- ------------- Foreign Translations. Syrians, Armenians, persians, Germans, Danes, Swedes, and Dutch. Linguists informs us, that Baptizo, is rendered in their several languages, by a words which means to dip. Robinson. pgs 17,/18. Chapin. 37. ------------ King James 1.

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When particulars are given, they are such as accord with the meaning of the word. 1.^th places, John chose. River Jordan. Matt. 3:6. Mark 1:5,9. ---------------------- John 3:23. Eanan ― munch ― ------------- Polla 'udata. Jer. 51:13. O thou, (Babylon) that dellest upon many waters ― viz, Euphrates ― -------------------- Ezek. 26:19. ― Great waters, (Udor Polu) shall cover thee (Tyre). ― --------------------------- ― 19:10. Thy Mother ― was fruitful and full of branches, by reson of many waters (Jordan.) ------------------ Rev. 17:1,18. ― The great whore, (Rome) that sitteth upon many waters, (Tiber). ---------------- Why little here? Munch els where? ----------

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2. N Another cercumstance that accords with the meaning of the word baptize, is in the baptism of Jesus and of the Eunoch. Matt. 3:16. And Jesus ― out of ― Acts 8:38,39. Down into ― out of ― ---------------------------- These expressions answer to the meaning of the word Let us translate Matt: 3:16, Mark 1:9,10. Acts 8:38,39. -------------------------- Objections. Apo = from. Yes, and out of, also. ― ----------------------- Conveys the same idea. Matt. 4:25. From Gal. --------- ---------------------- 2. Two reasons. 1. Connected with Anabaino ― ------------------ 2. Matthew uses it in this way 8:33,34. ― Deport out of their casts, 12:43. ― Unclean ― gone out of ― ---------------------------- 7:4. 14:29. ― Mote out of eye ―Peter ― out of the ship

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2. Eis, in Acts 8:38. To. Ans. To, towards upon xc. ----------- When it connects a verb with water means into ― Matt. 8:32. ― Into (eis) the sea. ― 17:15 ― Into (eis) the water ― 4:18. ― Net into (eis) the sea ― 13:47. 17:27, .21:21. Mark 9:42. John 21:7. So munch for eis. ― -------------------------------- Ek: = From. F. out of, -------------------- 1. As eis is proved, to have been correctly render'd, that shows, that ek should be redered out of. ---------------- 2. Cnnection with anabaino. --------------------- 3. In other places it usually means out of. Matt. 12:34. - Out of the abundanc ― 15: 19. ― Out of the heart ― 5:26 ― shall not come out― Mark 1:5. Luk 19:22. 2 Tim. 2:26. 3:11. ------------------------------------- Thus the particulars accordsWhere nones particulars the meaning. ―

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4. Immersion is the one Baptism, because the Apostle calls it burial. Rom. 6:4. Therefore we are buried ― Col. 2:12. Buried with by ---------------- Nothing more solemn and expressive, than the languag of the Apostle here. ― Read context, and remark -------------- Yet we are charged with wresting, or perverting the scriptures, when we make use of these passages in connexion with baptism. What does the perversion consist in? ------------------ Did not the Apostle mean to say, that he and the believing Romans were baptized? yes. This not a perversion. ― --------------------- We have seen, that baptize, is to immerse ―

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If we pervert the scritures, when we quot these passages, we are strangely help on by very eminent commentators of the Pedobaptists. Archbishop Tillotsan.

Anciently, those, who were baptized, were immersed and buried in water. To these customs the Apostle alludes in Rom. 6:2-6. Works Vol. 1. Ser. 7. --------------------- Dr. Sam. Clark. Buried xc "In primitive times the manner of baptizing was by immersion, or dipping the whole body in water" ― ----------------------------------------- Dr. Doddredge. Buried xc. "It seems the part of candour to confess, that here is an allussion, to the manner of baptizing by immersion." Fom. Exp. in loco.

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I might swell this list, adding the views of, Dr. Adams Clark, Dr. Whiby, John Westly, Dr. Macknight, and others, who though they chose to practice sprinkling xc ― ------------------------- 5. Baptism of sufferings, confirms this view. Luke 12:50. Matt. 20.22. I have a baptism. Refers to his sufferings. ---------- Compare with 69:2. I come sink in deep mires ----------------- Doddridge. Plunge into a a sea of sufferings. So Witsius and Hervey. ---------- ------------ --------------------------- -- -- -- -- -- -- -- ------- ------- --------- --------- I have shown thus far that the one Baptism immersion only. ―

But there are those, who think they find difficulties, which I would be glad to remove. 1 John's Baptism not Christian bapt. ― Ans. What lack.

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Luke 16:16. The law & the pro- Mark 1:1-4. The begin^g. ― John did. -------------------- Not in the Name of The Trinity. ---------------- He Bap. in the Name of God. ---------------- The Trinity sanctioned at the Bap. of Christ ― --------------- Saying of the Ancients. ------------------------ But some were rebaptized. Not so. Acts 19:1-6. Expound. ---------------- He required penctance & Faith. [am othes] No intimˉ that Apostles themselves had bap. --- ------ ----- ----- ------- ------ ------------------- 2. Objection. We are not follow Christ in his baptism, for it was only his induction into the Priest's office, according to Liv. 8:1-10. 1. No intimation in the account that this was the case. Mat. 3. ------------------------- 2. Christ was not of the Tribe of Judas Heb. 7:14. ------------------------------------------------------- 3. If in the fulfilment of that law. John ― Jordan ― cerimony. ----------- ---------- ---------------------------

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3. Objection. Concerning Acts 2: Lack of time. 12) 3000 (1 min. 250 = 4hs. 10 min. Ser. at 9 o clock v.15. ― --------------- ------------------------------------------- Lack of water. 1 Jerusalem a large City ― ------------- 2. Three times a year males through the land were to appear there ― --------------------------------------------------------- 3. Private baths ― Pools ― Lavers ― Brook Kidson. Conviniences & water enough. ― ------ ----------------- --------------------------------- More than 12 men could do in ¹/₂ of a day ― 40 by 2 minis. They exhaust[d]. So Dr. Miller. May be so. --------------- A contrary to the exp. & obs. of Bap. Min. in general. We ― no dif. only the want of candedates ― 20,25,30,40,70 xc. at a time xc ― ---------------- My own exp ― Bapt. Min. 129 ― George Ide ― 52. + 50. John Caby ― --------------------------------------------------- 4. Paul ― 5. Jailer Thus I have passed thro' the scriptures.

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See page 32. ----------------------------------------------- History.

1 Baptisteryies. see Robinson page 67 ― 69 ― 70 ― 72. Infant Baptism got grand they disappeared. ― [ibed] 290 ---------- -------------- 2. The state of Baptism in oriental Churches. Heb. ps 439. ― There Churches are Nestorians xc ― ----- ------- --------------------------------------- 3 Greek Church. 457. ------------------------------------------------------ 4. Investigations of learned men. ― see Robin on page 393. ― 394 ― 398. ---------------------- For 13,00 years. Testify Whitby ― Wall, ― [Bossuct], Stack house, ------------------------------------------------------ 5. Concession that it was the early practice. [Du Pin], Mosheim, J. Mede, Venema, Calvin, Grotius. Gregory, Dr. Cave,

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6. The mention of Baptism by the early Fathers, is such as to show immersion was the mode. ------------------- viz. By Tertullian, Chrysostom, St. Barnabas, Justin Martyr, Bail, Eusebius.

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Remarks.

It appears, from this discussion, that I have no scriptual authority to adminster the ordinance of Baptism to any, but such as giv evedince of faith. -------- --------- ---------- It appears, that I have no authority from the Bible, to regard any thing as gospel baptism but the immersion of a Believer. ― ------------- -------------- It appears, that to form Churches to for upon the Apostolic models, they should be formed, believers only, who hav been immersed in the Name of the Lord.

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It appears, that Baptism is a Christian duty, that should be pressed upon believers, among other dutie, whether they will hear or whether they will forbare. Christ Commands Apostles practice Faithfulness requires. ― ---------------------- I am aware, that in consequence directing believers to this duty, we are charged with putting the Rever Jordan in place of Christ. ― Now this charge is as ungenerous, as it is untrue, ― As far as regards myself ― I appeal xc ― Denomination ― -----------------------

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Addresses.

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