Q. 11. Was the baptism of John, Christian baptism?

A. Certainly not. John did not baptize into the name of the Father, and of the Son, and of the Holy Ghost; but he baptized unto repentance. John baptized Christ as an induction into the Priestly office. He could not baptize Him in the name of the Trinity, for He was one of the Trinity, nor unto repentance, for He had no sins, of which to repent. But he baptized Him as a Priest; hence He was not baptized till He was thirty years of age. All the Priests under the law were baptized and thus inducted into office at this time of life. John was the

last prophet under the law. He was the Forerunner of Christ. The gospel Church was not established, till after the resurrection of Christ. John's baptism is not, therefore, gospel baptism, and the baptism of Christ is no example for us. This is the opinion of the Rev. Dr. Hall, the most learned Baptist, probably, in the world.(1)

the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God. Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Heb. 12. 24. And to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel. 1 Peter 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.

(h) Acts 19. 2, 3. He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptised? And they said. Unto John's baptism. Mark 1.4. John did baptize in the wilderness, and preach the baptism of repentance, for the remission of sins. Matt. 3. 14, 15. But John forbade him, saying, I have need to be baptised of thee, and comest thou to me? And Jesus answering, said unto him, Suffer it to be so now, for thus it becometh us to fulfil all righteousness. Then he suffered him. Matt. 3. 1, 2. In those days came John the Baptist preaching in the wilderness of Judea, and saying, Repent ye; for the kingdom of heaven is at hand. See Ex. 29. 4. and 30. 19. and Num. 4.

Q. 12. Do the phrases, in the English translation of the New Testament, "went down into the water," and "went up out the water," prove any thing in regard to the mode of baptism?

A. They do not. The prepositions in Greek translated "into" and "out of" are much more frequently translated in the New Testament, "to" and "from," as every one, acquainted with the original language, must know. No evidence, therefore, for immersion is to be derived from this circumstance of English phraseology; for these phrases would be better rendered "went down to the water," and "went up from the water." And no doubt the Translators of the New Testament viewed this subject in much the same light, as they all practised infant baptism and sprinkling. Besides, if going into the water was baptism, then Philip was baptized as well as the Eunuch, and John as well as Christ.

Q. 13. What is meant by the phrase "buried with Christ by baptism into death," found in the sixth chapter of the epistle to the Romans?

A. It is similar in meaning to "planted together in the likeness of his death," and "crucified with him," phrases used in the same chapter. They are figurative expressions, and mean that believers are, or should be, dead to sin, and all carnal affections, pursuits, and expectations-as much so as one, buried, planted, or crucified, would be to the affairs of this life. The apostle alludes to the effects of baptism by the Holy Ghost, which are spiritual regeneration; but has not the least reference to the mode of the external ordinance. Indeed, there is not the least resemblance between the death of Christ and baptism by immersion. Had Christ died. by being drowned, there might have been a likeness to his death in the mode of baptism by immersion; but as Christ died on the cross there can be none.

Q. 14. What is the first instance of Christian baptism, recorded in the Sacred Scriptures?

A. The baptism of the three thousand, who were converted by Peter's preaching on the day of Pentecost.(i)

Q. 15. In what mode were they baptized?

A. By sprinkling or affusion, it is altogether probable. They were in the city of Jerusalem, which stands on a hill, near which there is no pond, nor river, nor sea. It is not to be supposed, that they had a change of raiment, for when they came to hear Peter preach, it is not likely that they thought of their own conversion. How then could they be properly prepared for immersion! Besides, it would be impossible to baptize them by immersion in one day.

Q. 16. How was the apostle Paul baptized?

A. He must have been baptized by sprinkling, or affusion; for it would seem, that he was baptized in the house of one Judas in the city of Damascus.() Q 17. How was the Jailor and his family baptized?

A. Without doubt by sprinkling; for they were baptized at midnight, and nothing is said of their departing from the house.()

Q. 18. Is there any other evidence, that sprinkling or affusion is a proper mode of baptism?

A. There are a number of circumstances in favour of it. Baptism, as it is an act of public wor

(i) Acts 2. 41. Then they that gladly received his word were baptised, and the same day there were added unto them about three thousand souls.

(j) Acts 9. 11. and 22. 16. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas, for one called Saul of Tarsus; for behold he prayeth.—And now, why tarriest thou? Arise, and be baptised, and wash away thy sins, calling on the name of the Lord.

(k) Acts 16. 33. And he took them the same hour of the night, and washed their stripes; and was baptised, he and all his, straightway.

ship, it would seem, ought to be performed in the house of God. Besides, we never read in the Bible of persons going away from the place of worship to attend upon the ordinance of baptism. On the contrary, it is represented as taking place where they are. Further, in the Scriptures it is never said, that any are baptized in water, but with water. Again, baptism by immersion cannot always be performed with decency, modesty, and propriety, and in some countries cannot be performed for a great portion of the year by reason of the water's being frozen over, and, in some cases, cannot be performed at all on account of the sickness or feeble health of the persons to be baptized. But baptism by sprinkling or affusion may always take place with decency, modesty, and propriety, and in every climate, in every season of the year, and in every state of health. May it not, therefore, be concluded from these considerations, that the great Head of the Church, knowing these circumstances, would never have appointed baptism by immersion, especially in all cases.

Q. 19.
19. Ought baptism to be repeated?

A. Certainly not. There is no command, example, or permission of it in Scripture. The meaning of the ordinance forbids it. The repetition of baptism would imply, that the blood of Christ, once applied to the soul, was not sufficient unto salvation. This consideration would be highly derogatory to the character of the Redeemer. As circumcision was not to be administered more than once to the same person; so neither is baptism. In the baptism of an infant, there is the application of water in the name of the Trinity, as well as in the baptism of an adult. If the baptism of an infant is not valid, it is because the subject of it did not possess faith. If the want of faith will nullify infant baptism, the want of faith will also nullify adult baptism. But adults may be hypocritical in their profession. This,

therefore, would nullify their baptism. If they should ever after experience religion, they ought to be baptized again. On this principle, baptism might be performed again and again, and there be no end to baptizing. Re-baptization, therefore, whether of one baptized in infancy or adult age, is highly improper, and wholly unwarranted by Scripture.

Q. 20. Ought a difference of opinion respecting the mode and subjects of baptism to prevent the free communion of Churches, and the members of Churches, of our common Lord and Master, Jesus Christ?

A. Certainly not; for it is contrary to reason, Christian feeling, and the Word of God.(1)

(1) 1 Cor. 10. 17. For we being many are one bread, and one body, for we are all partakers of that one bread. 1 Cor. 12. 12, 13. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one spirit are we all baptised 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.