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CANDID STATEMENT,

&c.

As we are directed, by the apostle Peter, to be ready to give an answer to every one that asketh us a reason of the hope that is in us; so would we wish to do the same as to every part of our religious practice; and we desire to do this also with meekness and fear. As, therefore, we are now assembled to attend to an ordinance of Jesus Christ, concerning which, not only many nominal, but many real Christians, think differently from ourselves; I would attempt to answer, for myself, the question once proposed on this subject, to him who first introduced the practice of baptism into the church of God. The inquiry is stated in

JOHN i. 25.

WHY THEN BAPTIZEST THOU ?

Such was the query propounded by the Jews to John, the forerunner of our Lord, who first

61 Peter iii. 15.

began the practice of immersing penitent believers in water; on which account he received the name of John the Baptist.

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Though they who were sent were of the Pharisees, who for the most part rejected the counsel of God against themselves, not being baptized of John, yet an air of candour appears in this inquiry, which may justly remind us of some important remarks, which all should keep in mind. As

1. That it is commendable for persons to examine into the reasons which can be assigned for any part of revealed religion.-John professed to act by a divine commission. His mission had been predicted by Isaiah the prophet. Though the spirit of prophecy had long been withdrawn, yet there was room to expect that it would be granted again. on the approach of the Messiah's appearance. The Jews therefore did well to examine, whether John were authorized to practice this new institution. But now the canon of scripture is closed, all parts of religion must be carefully examined by the written word; and no religious rite should be practised but what is enjoined in the New Testament. To that standard alone we appeal, and thereby we wish our principles and practice to be impartially examined. I remark further,

2. That it is fair and candid, when persons are suspected of singularity or innovation in religion,

not to take up with the report of others, but to inquire of themselves the ground of their conduct.This we request as a favour; or, rather, we think that we may claim it as a right. We trnst, that He who searcheth all hearts, will acquit us of any disposition to deviate from the practice of our brethren, were we not persuaded that they have departed from the original appointment of our only Lawgiver, whose authority is paramount to all others, and whose directions we wish scrupulously to regard. For I observe once more,

3. That we ought to admit nothing into our system of religion for which we have not divine authority, or for which we are unable or ashamed to assign a reason. Let us then diligently search the scriptures, earnestly imploring light and assistance from above; and make a point of yielding to evidence, and of obeying implicitly the revealed will of God, as soon as we can ascertain what he has commanded in his word.

I might also remark, that there would have been no occasion for proposing this inquiry, had it been admitted that any good man had a right to use inventions of his own in religion, without any express commission from above.

I also conceive, that this question would scarcely have been asked by the Jews, if baptism had already been a common practice among them : and especially, that they would, on that supposition, have felt no embarrassment, when our Lord put the query concerning John's baptism, Was it from heaven, or of men? as they might at once

have replied, "Though not originally instituted of God, nor enjoined by Moses and the Prophets; yet our fathers invented it, and he took it from them.' I cannot but consider this as an unworthy origin of a New-testament rite; and should expect that a regard for the honour of Christ would lead Christians to think it far more likely that the Jews took up their proselyte baptism in imitation of the Christians, than that John and his beloved Master adopted a mere human invention. Well may several learned Pædobaptists reject this idea, which Dr. GILL has very completely refuted, by showing that no such practice is referred to in the Jewish writings, earlier than the third century.9

Our Lord's words evidently imply that the institution of baptism was not of men, but from heaven; nor would he otherwise have sanctioned it by his own example; saying, "Thus it becometh us to fulfil all righteousness." He expressly enjoined it to his disciples; saying, All power is given unto me, in heaven and in earth: go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, unto the end of the world. Amen." Without his authority, we durst not practise it; but having such a charge, we dare

• See his Dissertation on the Baptism of the Jewish Proselytes, at the end of his Body of Practical Divinity.

not either neglect it, or deviate in any respect from the original institution of our only Legislator.

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But, as a diversity of opinions concerning this ordinance has long subsisted among professed Christians, and we are constrained in conscience to dissent from the general practice of modern times, many may be disposed to ask the reasons why we do not conform to the custom of our brethren and as the controverted part of the subject will be the least devotional, and we wish to have our minds intent on the great design of the sacred institution immediately before its administration; we will begin with assigning our reasons for this difference of practice. Or rather, we will attend to two previous questions, before we answer that which is stated in our text. Thus we shall inquire, What is baptism? Who ought to be baptized? and Why is baptism to be administered?

First, If it be inquired of us, WHAT IS BAPTISM? we must answer, that, in our decided opinion, baptism is immersion; and that Christian baptism is neither more nor less than an immersion of the whole body in water, solemnly performed, in the name of the Father, of the Son, and of the Holy Spirit.

Some, however, have added so much to this institution, as to leave all that we shall perform but a very small part. For example: In the Church of Rome, they consecrate the water, by pouring in oil, and using a certain form of prayer. The party is to be crossed on the eyes, ears, nose,

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