WE design this essay especially for the most uneducated portion of the reading community: embracing in its details the whole subject, action, and design of baptism. We, therefore, adopt the method of question and answer, as most instructive and impressive; only premising that our answers shall always be those, and those only, which the Holy Scriptures, history, and human experience authenticate and sustain.

      Query 1. Who was the first Baptist? Answer. John, the harbinger of Christ, called "John the Baptist."

      Q. 2. From whom did he receive authority to baptize? A. Not from men, but from God. He was sent by God to baptize, and did not institute it himself, nor learn it from the Jews. John i. 33.

      Q. 3. Where did he baptize? A. In the Jordan, and at Enon, "because there was much water there."

      Q. 4. Did those he baptized make confession? A. They "were baptized by him in the Jordan, confessing their sins."

      Q. 5. Were they led or carried to his baptism? A. "There went out to him Jerusalem, and all Judea, and all the region round about the Jordan, and were baptized by him in the Jordan."

      Q. 6. Who was the most distinguished person whom he baptized? A. The Saviour of the world.

      Q. 7. For what purpose was he baptized? A. Neither for confessing his sins, nor for receiving remission of them; but "to fulfil all righteousness," or to honour the righteous institutions of God. "Thus," said he, "it becomes us to fulfil all righteousness," or observe every Divine institution.

      Q. 8. How old was Jesus when baptized? A. About thirty years old.

      Q. 9. Had Jesus been circumcised when an infant? A. He was circumcised the eighth day.

      Q. 10. Had all those that John baptized been circumcised? A. Yes: they were all Jews. [422]

      Q. 11. What do you infer from this fact? A. That baptism did not come in the room of circumcision; otherwise no Jews would have been baptized.

      Q. 12. When was Christian baptism introduced? A. Not till John the Baptist had been beheaded, and Jesus Christ crucified; almost four years after the baptism of John.

      Q. 13. Where was it instituted? A. On a mountain of Galilee.

      Q. 14. By whom? A. By the Saviour in person.

      Q. 15. In what words? A. "Go, teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you;" or, according to the Evangelist Mark, "Go ye into all the world; preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that believeth not shall be damned."

      Q. 16. To whom was this commission given? A. To the Apostles of Christ.

      Q. 17. When and where did they begin to act under it? A. On the first Pentecost after the ascension of Jesus into heaven, and in the city of Jerusalem.

      Q. 18. How many were, there and then, baptized? A. Three thousand souls.

      Q. 19. What qualification was required by the Apostles acting under this commission? A. Repentance.

      Q. 20. Repeat the words. A. "Repent and be baptized, every one of you, in the name of the Lord Jesus."

      Q. 21. Any other indication implying whether none but professed, believing penitents were baptized on that occasion? A. "They that gladly received his word were baptized." Acts ii. 41.

      Q. 22. Are infants capable of understanding, believing, and gladly receiving a preached gospel? A. Not such as we have in this age of the world.

      Q. 23. What, then, would you infer concerning the first three thousand persons baptized by the Apostles of Christ? A. That there were no infants, nor families having infants, baptized by the Apostles in establishing the first Christian church ever planted on earth.

      Q. 24. Had all the males baptized by, the Apostles on this occasion been circumcised? A. Being Jews, they must have [423] been circumcised; for the Jews were called "THE CIRCUMCISION."

      Q. 25. And what would you infer from this? A. That baptism was not a substitute for circumcision, as some vainly imagine; for, then, how could the Apostles have baptized those who had been circumcised?

      Q. 26. What accommodations were there for baptism in Jerusalem? A. There were pools of water, public and private baths in Jerusalem, as well as the brook Kedron, near the public garden where Jesus oft resorted with his disciples.

      Q. 27. Where did the second great baptism occur? A. In Samaria.

      Q. 28. How is it reported? A. Philip, an Evangelist, went down from Jerusalem, after many thousands had been baptized there, to the city of Samaria, and preached to them the same gospel. Many of the Samaritans, we are informed, "hearing, believed and were baptized, both men and women."

      Q. 29. Why did not the history say, "Men, women, and children?" A. Because, I presume, there were no children; for, in being so particular in detailing who heard, believed, and were baptized, so far as to respect the sea of the parties, the same particularity would have induced him to have added children, had children been amongst them. Thus it is that silence, by force of circumstances, is sometimes equivalent to a negative.

      Q. 30. But is not this clearly indicated in the context? A. Yes. In the qualifications of those baptized, there are enumerated those which exclude the conception of speechless babes. We are informed that they believed Philip, hearing and seeing the miracles which he performed, before they were baptized. They were capable of seeing or contemplating a miracle, of perceiving the meaning of it, and of believing the preacher before they were baptized.

      Q. 31. Were the Samaritans circumcised persons? A. Yes: they were the circumcised children of the covenant that God made with Abraham; for, though at this time a mongrel people, they practised circumcision.

      Q. 32. Having, then, found, neither amongst the Jews at Jerusalem, nor amongst the mongrel Jews of Samaria, a single instance of baptism without a previous hearing and believing, or professing of faith in the Messiah, we have all scriptural evidence [424] against infant sprinkling or infant baptism.; to whom shall we next look? A. To the next case reported.

      Q. 33. And what is the neat case reported? A. It is that of the Ethiopian officer, treasurer of an Ethiopian queen, who heard Philip preach the same gospel, and was, on profession of that faith, baptized in a certain water to which they came on their journey.

      Q. 34. And what was the neat baptism reported in the Acts of the Apostles? A. It is that of Saul of Tarsus. Doubtless, he was a believing subject.

      Q. 35. And how was he baptized? A. Neither while sitting nor standing. We are not informed in what place, but that he was commanded to arise, and, of course, to accompany Ananias somewhere. "Arise," said he, "why tarriest thou, and be baptized, and wash away your sins, calling upon the name of the Lord." He, accordingly, arose and accompanied him to a suitable place, and was baptized.

      Q. 36. Having now seen, from an induction of the first converts in Jerusalem, Samaria, Damascus, and Ethiopia, that all baptized persons were first taught and instructed in the way of the Lard before their baptism, and not one indication of a different practice, what is wanting to complete this chapter of evidences? A. We must look from the Jews--whether in Jerusalem, Samaria, Damascus, or Ethiopia--to the Gentiles. Perhaps, there was a different dispensation of baptism to the Gentiles.

      Q. 37. And what were the circumstances of the baptism or conversion of the aliens? A. The Gentiles were, indeed, aliens from the commonwealth of Israel, and strangers to the covenants of promise. But admission to the new dispensation was proposed to Jews and Gentiles on the same premises, because God is not a God of the Jews, but of the Gentiles also; and he made no difference, says an Apostle, between them, "purifying their hearts by faith:'

      Q. 38. But give us a case. Where was the first baptism of Gentiles? A. At Cesarea. Cornelius, an Italian captain, an intelligent, pious, and prayerful soldier, with his family and personal friends, were the first-fruits of the nations to Christ. All the converts of that day heard, believed, and received the Holy Spirit before they were baptized. It was in reference to these that Peter challenged the Jews, his companions from [425] Joppa, asking if any of them dare refuse baptism to these enlightened and sanctified pagans. He then commanded them, so distinguished with knowledge, faith, and the Holy Spirit, to be baptized in the name, or by the authority, of the Lord. Such Gentiles, then,, as believed and were enlightened, were to be baptized by the authority of the Lord.

      Q. 39. Have we any other public baptisms reported among the Gentiles? A. We have the baptism of the Corinthians, under the ministry of the Apostle Paul.

      Q. 40. What are the details of their baptism? A. We are solemnly told, that many of the Corinthians, hearing, believed, and were baptized.

      Q. 41. Had infant baptism been preached in those days, how would it have read? A. "Many infants, being baptized, believed and heard."

      Q. 42. Would it not be incongruous to say, that they first believed and then heard? A. Not in the least more unprecedented or more unreasonable than to say, that they were first baptized and then believed. According to the Acts of the Apostles, and the tenor of the New Testament, it is as good sense, as good style, and as fully authorized, to say, many infants first believed and then heard the gospel, as to say, many infants were baptized and then believed the gospel.

      Q. 43. But is it generally true, in fact, that baptized infants do afterwards believe the gospel? A. It may sometimes happen: but experience or accurate observation would prove, according to our observation, that,, taking, Pedobaptist Christendom into the account, not a tithe of baptized infants do really ever believe the gospel.

      Q. 44. Of sixty millions of Russian baptized infants--of one hundred millions of Roman sprinkled infants--and of fifty millions of Lutheran, and Episcopal, and Presbyterian,, and Methodistic sprinkled or poured infants, can any one reasonably conclude, from all published data, that, in the aggregate, ten or eleven millions of them really and truly believe the gospel to the salvation of their souls? A. If so, surely the millennium must be at the door.

      Q. 45. Waiving all matters of doubtful disputation on the premises, what is laid down in the Acts of the Apostles as the indispensable qualifications necessary to baptism? A. "If thou believest with all thy heart, thou mayest." [426]

      Q. 46. Did you ever read of the baptism of any infants in the Scriptures? A. No.

      Q. 47. Did you ever read of the sprinkling of any infants in the Scriptures? A. No.

      Q. 48. Whose commandment, then, do we obey in having our infants baptized or sprinkled? A. The commandment of the clergy.

      Q. 49. Do we transgress any Divine command in neglecting to have our infants baptized? A. No: I never read of any one being accused of this sin in the Bible, nor of any commandment that was thereby transgressed.

      Q. 50. Did you ever read of any sponsors in the Bible? A. No.

      Q. 51. What do you mean by a sponsor? A. I mean one that promises and engages for another in baptism.

      Q. 52. Did you ever read in the Scriptures of any one promising any thing for another in baptism? A. No: no promise of parent nor child, at baptism, is ever mentioned in the Bible.

      Q. 53. Whence originated the custom of promising and vowing in baptism? A. From the clergy.

      Q. 54. Did you ever read in the Scriptures of any vows that minors or adults were under in consequence of baptism? A. None.

      Q. 55. What are the promises given to baptized infants or minors, in the New Testament? A. None.

      Q. 56. What are the threats denounced against them that neglect to have their infants baptized? A. Many from the clergy, but none from the Bible.

      Q. 57. Is Baptism a command? A. Yes: "Be baptized, every one of you."

      Q. 58. Should not every Divine command be obeyed? A. Yes.

      Q. 59. In what does religious obedience consist? A. In a voluntary act of an intelligent agent.

      Q. 60. Is a person active or passive in obeying a command? A. Active.

      Q. 61. Is an infant active or passive, conscious or unconscious, in, receiving baptism? A. It is passive and unconscious.

      Q. 62. Can a being that is passive and unconscious in suffering an action, be said to be obeying a command in that same action? A. By no means. [427]

      Q. 63. Can those persons who have been baptized in infancy be said, on the foregoing principles, to have obeyed the Divine command, "Be baptized?" A. No: impossible.

      Q. 64. Is baptism an act of religious worship? A. Yes all Divine ordinances were appointed for us to worship God thereby.

      Q. 65. How must acceptable worship be performed? A. "In spirit and in truth." "God is a Spirit; and they that worship him must worship him in spirit and in truth."

      Q. 66. Can unthinking and unconscious infants worship God inspirit and in truth? A. No.

      Q. 67. Can they, then, in conformity with these principles, be baptized as an act of religious worship? A. No.

      Q. 68. Is baptism appointed for the benefit of the subject? A. Yes.

      Q. 69. Are there any benefits resulting from baptism in this life? A. Many.

      Q. 70. What are the benefits resulting from baptism in this life? A. They are briefly comprehended in one sentence--viz. "The answer of a good conscience towards God." 1 Pet. iii. 21.

      Q. 71. In what does the answer of a good conscience consist? A. In three things:--1st. The knowledge of the meaning of baptism. 2d. A belief of the fact and import of the death and resurrection of Christ, to which baptism refers. 3d. In the consciousness of our own minds that we have voluntarily and intelligently obeyed the Divine command. See Rom. vi.1-6; 1 Pet. iii. 20-22.

      Q. 72. Can any infant be conscious of these things in baptism; or can it afterwards reflect that it intelligently, voluntarily, and cheerfully obeyed the Divine command? A. It is utterly impossible.

      Q. 73. Is there, then, no way in which an infant can obtain by reflection or otherwise, the answer of a good conscience from baptism? A. None.

      Q. 74. Can an adult, when instructed in the import of baptism, receive any consolation from reflecting that his parents had him baptized when an infant? A. No, unless it be a delusive consolation; for the answer of a good conscience can only be enjoyed through an inward consciousness that the subject has intelligently and voluntarily obeyed a Divine commandment. [428]

      Q. 75. How does any adult know that he was baptized in infancy? A. By the report of others.

      Q. 76. Is there any duty inculcated in the New Testament that requires us only to have the testimony of others for our having performed it ? A. Not one.

      Q. 77. Is there any promise accompanying our obedience to the commands of God? A. Yes: "In keeping of them there is a great reward." Ps. xix. 11; Prov. iii. 16-18, xi.18, xxix. 18; Heb. xi. 6-26; James i. 25.

      Q. 78. Is there any reward accompanying infant baptism? A. None, except "the praise of men."

      Q. 79. Is there any peculiar promise accompanying baptism? A. Yes; the promise of the Divine Spirit as a "Comforter." Acts ii. 38, xix. 2-7.

      Q. 80. What were the immediate duties of those baptized? A. Union with the church and obedience to all the commandments and ordinances.

      Q. 81. How soon were the baptized added to the church? A. "That same day," "and they continued steadfastly in the Apostles' doctrine, in breaking of bread, in fellowship, and in prayers." Acts ii. 41, 42.

      Q. 82. Is this true of any infants after baptism? A. No; it never was, nor in the nature of things can it ever be.

      Q. 83. What is the necessary qualification to all parts of Christian practice? A. Faith.

      Q. 84. Is there no Christian duty to be performed without faith in the subject? A. None.

      Q. 85. Why so? A. Because "without faith it is impossible to please God." Heb. xi. 6.

      Q. 86. Can it then be pleasing to God to baptize or sprinkle infants? A. No, seeing that without faith it is impossible to please God.

      Q. 87. Can the infant itself, in receiving this rite, please God? A. No; for it is destitute of faith.

      Q. 88. How do you know that infants are destitute of faith? A. Because they cannot believe in him of whom they have never heard! As saith the Apostle, Rom. x. 14, "How shall they believe in him of whom they have not heard?"

      Q. 89. But may there not be two kinds of baptism--one suited to believers, and one to infants destitute of faith? A. No; for the Scriptures speak only of one baptism. [429]

      Q. 90. Why did John baptize at Enon? A. "Because there was much water there."

      Q. 91. Would not a few quarts of water baptize hundreds? A. No; a few quarts might sprinkle hundreds, but could not baptize one.

      Q. 92. Who appointed the sprinkling of infants? A. The clergy.

      Q. 93. When did sprinkling become general among Roman Pedobaptists? A. The Pope, in the year 1311, declared sprinkling or immersion as indifferent--either would do very well. But in England, it did not become general till after the reign of Queen Elizabeth.

      Q. 94. Why do you sprinkle water upon the face? A. Because thus the Clergy have ordained.

      Q. 95. Why do they not sprinkle the foreskin, seeing the Jews circumcised it? A. Because it would be indecent and impolite.

      Q.96. Was not, then, circumcision indecent and impolite? A. No; for it was commanded of God.

      Q. 97. Can you give no better reason for sprinkling the face than that given? A. No; the clergy have pitched upon it, and perhaps they had some reason for it.

      Q. 98. To what is baptism compared in the New Testament? A. To a burial and resurrection. Rom. vi. 4-6.

      Q. 99. Does sprinkling the face represent a burial? A. No.

      Q. 100. Does immersing the whole person resemble a burial? A. Yes; "We are buried with him in baptism."

      Q. 101. Does a child carrying away from the preacher resemble a resurrection? A. No.

      Q. 102. How, then, is the resurrection exhibited? A. After the subject has been immersed in water and completely overwhelmed in it, his rising up out of the water is an emblem of a resurrection.

      Q. 103. Is baptism compared to any thing else in the Scriptures? A. Yes; to the regenerating influences and operation of the Spirit of God. Hence we read of "the washing of regeneration" and of the "baptism of the Holy Spirit."

      Q. 104. Is sprinkling an emblem of the operation of the Spirit? A. No.

      Q. 105. What is there in immersion in water that is an emblem of the regenerating operation of the Spirit? A. The application of water to the whole person of the subject, and the [430] consequent "putting off of the filth of the flesh," is an emblem of the operation of the Spirit upon the whole soul of man, affecting the understanding, will, and affections, and the consequent "putting off of the sins of the flesh," or "the old man with his deeds." This, immersion beautifully exhibits; but sprinkling cannot.

      Q. 106. How shall an illiterate man know the meaning of the Greek word baptism? A. By inquiring how the Greek church practise this rite. It is certain they ought to understand their own language best.

      Q. 107. And how does the Greek church administer this ordinance ? A. Even to this day they immerse every subject, in all climes, and in all cases in which they may be placed.

      Q. 108. Has not immersion in cold water been a dangerous practice? A. No; in the frozen regions of Russia and Canada, in the midst of the coldest winters, and in the warmest climates of the torrid zone, it has been practised without danger, and with manifest safety to the administrators and subjects.

      Q. 109. Why was sprinkling substituted for Immersion? A. To gratify the caprice, the pride, and the carnality of the human mind.

      Q. 110. Why were infants baptized or sprinkled, seeing there is no such command or precedent in the Bible? A. Why did the Israelites make a golden calf--Uzzah touch the sacred ark--and Nadab and Abihu offer strange and uncommanded fire upon the altar of the Lord? From the same principle, and for the same reason, was this practice first introduced.

      Q. 111. Did you ever read of infant church membership? A. Yes, in books of baptism, but never in the Bible.

      Q. 112. What do you understand by "infant church membership?" A. I understand the phrase to mean, that infants are members of the visible church.

      Q. 113. Are there any directions given in the Scriptures for the proper discipline and management of infant members? A. None; the Bible knows of no such members; it addresses all members as equally qualified by faith and grace to attend to all the ordinary duties of Christianity.

      Q. 114. Do we ever read of any members of the church who are qualified for one or two of the ordinances of the church, and disqualified for attendance on the other institutions of it? A. None. [431]

      Q. 115. Can infants, then, be considered as members of the visible church, seeing they are not qualified for the observance of the ordinances of it? A. By no means.

      Q. 116. Is Jesus Christ represented as King of his kingdom or church? A. Yes. Rev. xix. 16.

      Q. 117. Wherein does the honour and glory of a king consist? A. In reigning over a willing people; a people who love and esteem him, and serve him as volunteers, and in governing them in wisdom and justice.

      Q. 118. Where is Christ spoken of as a King? A. Psalm cx. 1, 2, 3; John xviii. 37.

      Q. 119. What is the character of his subjects? A. They are said to be "a willing people"--" of the truth"--"taught of God"--"born from above"--and "true and faithful."

      Q. 120. Are infants of such a character? A. No; consequently cannot be subjects of his visible kingdom.

      Q. 121. In what point of view are we to consider infants? A. As inheriting an evil nature--"conceived in sin"--" brought forth in iniquity"--"prone to evil"--guilty, and subject to death, "the wages of sin." See Psalm lviii. 3, 11. 5; Job xiv. 4; John iii. 6; Eph. ii. 3.

      Q. 122. Can any or all of them be saved who die before they are capable subjects of instruction ? A. Yes; by the merits and atonement of Christ.

      Q. 123. As our greatest concern is with them that live, how should we manage them during childhood with regard to their spiritual concerns? A. We should "bring them up in the nurture and admonition of the Lord"--that is, we should make them well acquainted with the Scriptures of truth; make them commit to memory the most plain and striking parts of it, respecting their present state and condition, the character of God, and of his son Jesus Christ our Lord, and the doctrine of Christ. Above all, we should exhibit a good example before them for their illumination, renovation, and salvation, without endeavouring to force a profession of religion upon them, or the views of any particular party or sect.

      Q. 124. Should we ever urge them to profess Christianity? A. No. We should teach them what it is to be a Christian, and the awful consequences of rejecting the gospel and dying in infidelity; but leave it to their own conscience when and how to profess Christianity. [432]

      Q. 125. Would the sprinkling of them in infancy tend to accelerate their conversion,--would it secure that they ever would be Christians, or confer upon them any Christian benefit? A. Not in the least.

      Q. 126. Have not many Christians had their infants sprinkled or baptized in infancy? A. I make no doubt but there were, and there are Christians in this practice.

      Q. 127. But would you make this a reason why we, who are convinced that the thing is a mere tradition of men, should practise it? A. No; for then might we pray to the Virgin Mary, believe in purgatory, make the sign of the cross in baptizing, swear to "the solemn league," believe the doctrine of consubstantiation, or transubstantiation, go into a monastery, or take the vow of celibacy; because some good men have done some of these things.

      Q. 128. Is not the same action alike good or bad to all who practise it? A. No; for there is a great difference between a person performing an action, thinking it right, and one performing the same action, doubting of its propriety or knowing it to be wrong. The former is a simple mistake; the latter, a wilful transgression. Even civil law discriminates between the different degrees of demerit in the action, arising from the knowledge and determination of the agent. Hence, we have different kinds of murder, and different punishments annexed to each, according to circumstances.

      Q. 129. Are there not two kinds of sins of ignorance? A. Yes; there is an unavoidable ignorance and a wilful ignorance. The former exists where the subject has no possible means of information--such as the Indian's ignorance of the Saviour: the latter exists where the subject might know, if he would avail himself of the means of knowledge which he possesses--such as the Pedobaptist's ignorance of the true subject and action of baptism. Whatever excuse can be plead for the former, there is no extenuation of the latter.

      Q. 130. If infant baptism be an evil thing, as it is often represented, it appears strange that the Almighty should have tolerated its continuance so long, and suffered it to extend so far with impunity. How do you account for this? A. The Almighty has suffered many errors to exist for a much longer time. The whole system of Antichrist is now more than 1200 [433] years old, and paganism is several thousand years old. The future state only will exhibit the reasons of this.

      Q. 131. How do you view all Pedobaptists with regard to this ordinance of baptism? Can you, according to the Scriptures, consider them baptized persons, or do you consider them as unbaptized? A. There is but one baptism; and all who have not been immersed into the name of the Father, Son, and Holy Spirit, after having professed the faith of the gospel, have never been baptized, and are now in an unbaptized state.

      Q. 132. What is the design of baptism? A. Besides our putting on of Christ, and having the name of the Father, of the Son, and of the Holy Spirit put upon us, we are baptized for the remission of all past sins, through faith in his blood. Thus Peter, Acts ii. 38, commanded three thousand Jews "to be baptized, every one for himself, for the remission of sins;" thus, Ananias told Paul to" be baptized and wash away his sins." Hence, baptism "is the washing of regeneration:" thus the church is cleansed through the bath of water by the word, and thus, "the like figure" to Noah's being saved by water in the ark, "baptism does also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience towards God, through the resurrection of the Lord Jesus, Christ."

      Q. 133. Why are many good people so much divided in their views of Scripture, seeing they have but one Bible, and all read it in the same language? A. Because they belong to different sects and have different systems, and they rather make the Bible bow to their own systems, than make their systems bow to the Bible; or, in other words, each man, too generally, views the Bible through the medium of his system; and, of course, it will appear to him to favour it. Just as if A, B, and C should each put on different coloured glasses: A puts on green spectacles; B, yellow; and C, blue. Each of them, through his own glasses, looks at the Bible. To A, it appears green; to B, yellow; and to C, blue. They begin to debate on its colour. It is impossible for any one of them to convince another that he is wrong; each one feels a conviction, next to absolute certainty, that his opinion is right. But D, who has no spectacles on, and who is standing by during the contest, very well knows that they are all wrong. He sees the spectacles on each man's nose, and easily accounts for the difference. Thus, one professor reads the Bible with John Calvin on his nose; another, [434] with John Wesley; a third, with John Gill; and a fourth, with some one else. Thrice happy the man who lifts the Bible as if it had dropped from heaven into his hand alone; and who, with a single eye, reads for himself!

      Q. 134. Who is most likely to understand it? A. He who practises what he already knows. [435]

[CBAC 422-435]