baptism is; and as that was the object of the scorn of men, so is the ordinance of baptism, rightly administered; and as it represented a burial, when Noah and his family were shut up in it, so baptism; and when the fountains of the great deep were broken up below, and the windows of heaven were opened above, the ark, with those in it, were as it were covered with and immersed in water; and so was a figure of baptism by immersion: and as there were none but adult persons in the ark, who were saved by water in it, so none but adult persons are the proper subjects of water baptism; and though there were few who were in the ark, it was attended with a salutary effect to them; they were saved by water; so such who truly believe in Christ and are baptized, shall be saved, and that by the resurrection of Jesus Christ, which was typified by the coming of Noah and his family out of the ark, to which baptism, as the antitype, corresponds, being an emblem of the same, Rom. vi. 4, 5, Col. ii. 12.-2. From the passage of the Israelites under the cloud and through the sea, when they were said to be baptized unto Moses, in the cloud and in the sea, 1 Cor. x. 1, 2. There are several things in this account which agree with baptism; this was following Moses, who directed them into the sea, and went before them; so baptism is a following Christ, who has set an example to tread in his steps; and as the Israelites were baptized into Moses, so believers are baptized into Christ, and put him on; and this passage of theirs was after their coming out of Egypt, and at the beginning of their journey through the wilderness to Canaan; so baptism is administered to believers, at their first coming out of darkness and bondage worse than Egyptian, and when they first enter on their Christian pilgrimage; and as joy followed upon the former, Then sang Moses and the children of Israel, &c., so it often follows upon the latter; the eunuch, after baptism, went on his way rejoicing; but chiefly this passage was a figure of baptism by immersion; as the Israelites were under the cloud, and so under water, and covered with it, as persons baptized by immersion are; and passed through the sea, that standing up as a wall on both sides of them, with the cloud over them; thus surrounded they were as persons immersed in water, and so said to be baptized; and thus Grotius remarks upon the passage.-3. From the divers washings, bathings, or baptisms of the Jews, called divers, because of the different persons and things washed or dipped, as the same Grotius observes, and not because of different sorts of washing, for there is but one way of washing, and this is by dipping; what has a little water only sprinkled or poured on it, cannot be said to be washed; the Jews had their sprinklings, which were distinct from washings or bathings, which were always performed by immersion; it is a rule with them, that "wherever in the law washing of the flesh or of the clothes is mentioned, it means nothing else than ba the dipping of the whole body in a laver; for if any man dips himself all over except the tip of his little finger, he is still in his uncleanness," according to them.-4. From the sufferings of Christ being called a baptism; I have a baptism to be baptized with, &c., Luke xii. m Maimon. Hilchot Mikvaot, c. 1, s. 2.

50, not water baptism, nor the baptism of the Spirit, with both which he had been baptized; but the baptism of his sufferings, yet to come, he was desirous of; these are called so in allusion to baptism, as it is an immersion, and is expressive of the abundance of them, sometimes signified by deep waters, and floods of waters; and Christ is represented as plunged into them, covered and overwhelmed with them, Psalm lxii. 7 and lxix. 1, 2.-5. From the extraordinary donation of the Holy Spirit, and his gifts unto and his descent upon the apostles on the day of Pentecost, which is called baptizing, Acts i. 5 and ii. 1, 2, expressive of the very great abundance of them, in allusion to baptism or dipping, in a proper sense, as the learned Casaubon" observes, "Regard is had in this place to the proper signification of the word BanriČew, to immerse or dip; and in this sense the apostles are truly said to be baptized, for the house in which this was done was filled with the Holy Ghost, so that the apostles seemed to be plunged into it, as into some pool." All which typical and figurative baptisms serve to strengthen the proper sense of the word, as it signifies an immersion and dipping the body into and covering it in water, which only can support the figure used. Nor is this sense of the word to be set aside or weakened by the use of it in Mark vii. 4, and Luke xi. 38; in the former, it is said, Except they wash, ẞanti(wvтai, baptize, or dip themselves, they eat not; and in it mention is made of Banтioμov, washings or dippings of cups and pots, brazen vessels, and of tables or beds; and in the latter, the Pharisee is said to marvel at Christ, that he had not first eẞation, washed, or dipped, before dinner; all which agrees with the superstitious traditions of the elders here referred to, which enjoined dipping in all the cases and instances spoken of, and so serve but the more to confirm the sense of the word contended for; for the Pharisees, upon touching the common people or their clothes, as they returned from market, or from any court of judicature, were obliged to immerse themselves in water before they ate; and so the Samaritan Jews. "If the Pharisees," says Maimonides", "touched but the garments of the common people, they were defiled all one as if they had touched a profluvious person, and needed immersion," or were obliged to it and Scaliger, from the Jews, observes, "that the more superstitious part of them, every day before they sat down to meat, dipped the whole body; hence the Pharisees' admiration at Christ," Luke xi. 38. And not only cups and pots and brazen vessels were washed by dipping, or putting them into water, in which way unclean vessels were washed according to the law, Lev. xi. 32; but even beds, pillows, and bolsters, unclean in a ceremonial sense, were washed in this way, according to the traditions of the elders referred to; for they say, "A bed that is wholly defiled, if a man dips it part by part, it is pure." Agains, "If he dips the bed in it (a pool of water), though its feet are plunged into the thick clay (at the bottom of the pool), it is clean." And as for pillows and bolsters, thus they say',

"In Act. i. 5. 0 Epiph. contra Hæres. 1. 1, hæres. 9. In Misn. Chagigah, c. 2, s. 7. a De Emend. Temp. 1. 6, p. 771. r Maimon. Hilchot Celim, c. 26, s. 14. • Misn. Mikvaot, c. 7, s. 7. Misn. Mikvaot, c. 7, s. 6.

66

A pillow or a bolster of skin, when a man lifts up the mouth of them out of the water, the water which is in them will be drawn; what must be done? He must dip them, and lift them up by their fringes." Thus, according to these traditions, the several things mentioned were washed by immersion; and instead of weakening, strengthen the sense of the word pleaded for.

The objections against baptism, as immersion, taken from some instances of baptism recorded in Scripture, are of no force; as that of the hree thousand, in Acts ii. Not with respect to their number; it may be observed, that though these were added to the church in one and the same day, it does not follow, that they were baptized in one day; but be it that they were, there were twelve apostles to administer the ordinance, and it was but two hundred and fifty persons apiece; and besides, there were seventy disciples, administrators of it, and supposing them employed, it will reduce the number to six or seven and thirty persons each; and the difference between dipping and sprinkling is very inconsiderable, since the same form of words is used in the one way as in the other; and therefore it might be done in one day, and in a small part of it too". Nor with respect to convenience for the administration of it; as water and places of it sufficient to baptize in here can be no objection, when it is observed, what numbers of private baths were in Jerusalem for ceremonial uncleanness; the many pools in the city, and the various apartments and things in the temple fit for such a use; as the dipping room for the high priest, the molten sea for the common priests, and the ten brazen lavers, each of which held forty baths of water, sufficient for the immersion of the whole body; all which they might be allowed the use of, as they were of the temple; they having favour with all the people; nor with respect to clothes, and change of garments; it was only every one's providing and bringing change of raiment for himself. Another instance objected to is, that of the baptism of Saul, Acts ix. 18, supposed to be done in the house where he was; but that does not necessarily follow, but rather the contrary; since he arose from the place where he was, in order to be baptized; and admitting it was done in the house, it is highly probable there was a bath in the house, in which it might be performed; since it was the house of a Jew, with whom it was usual to have baths to wash their whole bodies in on certain occasions; and had it been performed by sprinkling or pouring a little water on him, he needed not to have rose for that purpose. Besides, he was not only bid to arise aud be baptized, which would sound very oddly if rendered, be sprinkled or poured, Acts xxii. 16; but he himself says, that he, with others, were buried by or in baptism,

"Ten thousand were baptized in one day by Austin the monk, in the river Swale, if our historians are to be credited.-Fox's Acts and Monuments, vol. 1, p. 154; Ranulph. Polychron, 1. 5, c. 10. The twelve sons of Wolodomir, grand prince of Russia, with twenty thousand Russians, in cent. 10, were baptized in one day by a missionary of Photius, the patriarch; and the ancient Russians would allow no person to be a Christian, unless he had been dipped quite under water.— Strahlenberg. Histor. Geograph. Descript. of the Northern and Eastern Part of Europe and Asia, ch. 8, p. 283, 286; vide Fabricii Lux Evangel. p. 475. No doubt assistance was had in both instances; but these show what numbers may be baptized in a day.

Rom. vi. 4. Another instance is that of the jailer and his household, Acts xvi. 33; in which account there is nothing that makes it improbable that it was done by immersion; for it seems to be a clear case, that the jailer, upon his conversion, took the apostles out of prison into his own house, where they preached to him and his family, verse 32; and after this they went out of the house, and he and his were baptized, very probably in the river without the city, where the oratory was, verse 13; for it is certain, that after the baptism of him and his family; he brought the apostles into his house again, and set meat before them, verse 33, 34; upon the whole, these instances produced, fail of showing the improbability of baptism by immersion; which must appear clear and manifest to every attentive reader of his Bible, notwithstanding all that has been opposed unto it. The next thing to be considered is,

V. The form in which this ordinance is to be administered; which is in the name of the Father, and of the Son, and of the Holy Ghost, Matt. xxviii. 19; which contains in it a proof of a Trinity of Persons in the unity of the divine essence, of the Deity of each Person, and of their equality to, and distinction from each other; and shows, that this ordinance is performed under the authority of all Three; in which a person submitting to it, expresses his faith in them, and invocation of them, and gives up himself to them; obliging himself to yield obedionce to what they require of him, as well as putting himself under their care and protection. This form is sometimes a little varied and otherwise expressed; as sometimes only in the name of the Lord Jesus, Acts viii. 16; which is a part of the form for the whole; and includes in it the substance of it, and of Christian baptism; and every thing relating to the person and offices of Christ, and this relation to and connexion with the other Two persons. Cornelius and his family were ordered to be baptized, in the name of the Lord, Acts x. 48; that is, in the name of Jehovah, Father, Son, and Spirit; for Kupios, Lord, in the New Testament, answers to Jehovah in the Old. The form of baptism in Matt. xxviii. 19 is in the name of the Father, &c., which single name denotes the one Deity, power, and substance of Father, Son, and Spirit; the equal dignity, coeternal kingdom, and government in the three perfect Persons; as it is expressed in the synodical epistle of the general council at Constantinople".

VI. The ends and uses for which baptism is appointed, and which are answered by it.

1. One end of it, and a principal one, as has been frequently hinted, is, to represent the sufferings, burial, and resurrection of Christ; which is plainly and fully suggested in Rom. vi. 4, 5, Col. ii. 12; his sufferings are represented by going into the water, and being overwhelmed in it, his burial by a short continuance under it, and being covered

Apud Theodoret. Eccl. Hist. 1. 5, c. 9. This form was first changed and corrupted by Mark the heretic, and his followers, in the second century; who baptized into the name of the unknown Father of all; into truth the mother of all; into him who descended on Jesus; into union and redemption, and communion of powers; the same also first changed and corrupted the mode; taking a mixture of oil and water, poured it on the head, and then anointed with balsam.-Vide Irenæum adv. Hæres. 1. 1, c. 18.

-

2. It was

with it, and his resurrection by an emersion out of it. practised both by John and by the apostles of Christ, for the remission of sins, Mark i. 4, Acts ii. 38; not that that is the procuring and meritorious cause of it, which only is the blood of Christ; but they who submit unto it, may, by means of it, be led, directed, and encouraged to expect it from Christ. And so, -3. In like manner it is for the washing away of sin, and cleansing from it; Arise and be baptized, and wash away thy sins, Acts xxii. 16; this only is really done by the blood of Christ, which cleanses from all sin; baptism neither washes away original nor actual sin, it has no such virtue in it; but it is a means of directing to Christ the Lamb of God, who by his atoning blood and sacrifice has purged and continues to take away the sins of men: 4. A salutary or saving use and effect is ascribed unto it; The like figure whereunto baptism doth also now save us; should it be asked how, and by what means? the answer follows, By the resurrection of Jesus Christ, 1 Pet. iii. 21; that is, by leading the faith of the person baptized to Christ, as delivered for his offences, and as risen again for his justification.-5. In the same passage it is said to be of this use, and to serve this purpose, The answer of a good conscience towards God; a man who believes baptism to be an ordinance of God, and submits to it as such, discharges a good conscience, the consequence of which is joy and peace; for though for keeping the commands of God there is no reward, yet there is in keeping them; and this is their reward, the testimony of a good conscience: for great peace have they which love God and keep his commandments.-6. Yielding obedience to this ordinance of Christ, is an evidence of love to God and Christ, 1 John v. 3; and such who from a principle of love to Christ keep his commandments, may expect, according to his promise, to have fresh manifestations of his and his Father's love, and to have communion with Father, Son, and Spirit, John xiv. 15, 21, 23. This is an end to be had in view, in obedience to it, and a very encouraging

one.

OF THE LORD'S SUPPER.

AFTER the ordinance of Baptism follows the ordinance of the Lord's supper; the one is preparatory to the other; and he that has a right to the one has a right to the other; and none but such as have submitted to the former, ought to be admitted to the latter. Baptism is to be administered but once, when we first make a profession of Christ, and of faith in him; but the ordinance of the supper is to be frequently administered, and continued throughout the stage of life, it being our spiritual food, for the support and maintenance of our spiritual life. It goes by various names in Scripture; it is called the body and blood of Christ, from the subject-matter of it, and that by Christ himself, This is my body, and this is my blood, Matt. xxvi. 26, 28; which in this ordinance are symbolically represented to the faith of the Lord's peo

Non enim aqua lavat animam, sed ipsa prius lavatur a Spiritu.-Aonii Palearii Testimonium, c. 2, p. 24.