Section III. On the Public Institutions y Ordinances and Worship oj the Church. · Part 2

3. This cannot be determined by the hour, or time of day, on which the Redeemer rose out of the grave or tomb: For this is not certainly known, which would have been revealed, had the time of beginning the depended on this: but if it were known, this would not decide the matter; for no reason can be given, why the day which is as a commemoration of that event, should begin precisely at the hour when he rose from the dead. But if any reference be had to the time of the resurrection of Christ, it is as probable, and perhaps more sq, that he rose soon after the Jewish ended, which was at sunsetting, when the first day of the week did certainly begin, unless there were a chasm of time between the seventh day of one week, and the first day of another, and which belonged to neither. Matthew says, “In the end of the , when it began to dawn towards the first day of the week, Mary Magdalene, and the other Mary came (or went) to see the sepulchre.” The same word in the original, here rendered began to dawn, is used by Luke, and rendered, drew on: “The drew on;” and it must have that meaning there. And the words of Matthew may be accordingly rendered: “In the end of the , as the first day of the week drew on, as soon as the Jewish was over, which ended at sun down, these women went to the sepulchre;” that is, sat out to go: but that earthquake and storm, which Matthew goes on to relate, took place then, and stopped them on their way, and prevented their getting there till next morning; at which time of the earthquake. &c. Christ rose from the dead, the first day of the week having began. So that he rose on the first day of the week, as much as if he had lain in the grave till midnight, or the next morning. But be this as it may, the time of the first day of the week, on which Christ rose from the dead, whether between sun down and dark, or at midnight, or at the dawning of the day, or at the rising of the sun, were it certainly known, cannot determine when the begins.

4. The time in which men consider their civil day as beginning and ending, will not determine when the , which God has , begins or ends. In this, men are arbitrary, and different nations begin their civil day, at different times and hours.

5. Time did not begin with light, or in the morning; but darkness, or night, preceded the light of the first day; and the evening and the morning were the first day, and not the morning and the evening. And so the succeeding days, in which the world was created, are reckoned to begin with the evening, or night, and to end with the light: “And the evening and the morning were the second day,” &c. Therefore, the seventh day, from the beginning of creation, which was blessed and as a , began with the evening, and ended with the light, or with the setting of the sun. By this we learn, how time was reckoned by God; and at what time he fixed the beginning of the day. Not in the morning, or at midnight, but the evening which preceded the morning. And the first which was , began at evening, and included the night preceding the light of the day. And why is not this a sufficient guide to us, in determining when the day is to begin, which God has set apart for himself, and made holy? We are told by him how he reckoned time and days, when they first began, and that he connected the preceding night with the following light, to make a whole day; and that he such a day, which began in the evening and ended at the next evening, and blessed it for the use of man; and may it not be safely and with certainty inferred, that all holy days, which God hath made so, begin with the evening, since there is no intimation in the Bible that he has altered his way of reckoning days, since the beginning of time? Nor has left it to men to determine as they please? But the contrary; for,

6. When God made known, and gave a weekly to the children of Israel, and appointed other holy days, he ordered them to begin all of them at the evening, or going down of the sun. This none will dispute, who attends properly to his Bible.

The Jews, when Christ was on earth, began their at the setting of the sun, and ended it at the same time of the day. This is evident from what is related by three of the Evangelists. When Christ had attended the public exercises of the Synagogue on the , and had cured a man found there possessed by an unclean spirit, he went into the house of Simon: “And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils; and all the city were gathered together at the door.” The rulers and doctors among the Jews held and taught, that it was not lawful to heal on the ; and strictly forbid all persons coming to Christ on that day. When Jesus healed a woman whom he found in the synagogue on the , “The rulers of the synagogue answered with indignation, because that Jesus had healed on the -day, and said unto the people, There are six days in which men ought to work: In them, therefore, come and be healed, and not on the -day.” Therefore, the people did not bring any of the diseased to Christ, to be healed on the -day. But at evening, when the sun was set, they came in crowds to the house where Jesus was, bringing their sick and possessed to Christ, to be healed. This fact renders it certain, that the Jews did then consider the as ended, when the sun did bet; consequently they began at the setting of the sun. And the Jews have practised agreeable to this, from that time down to this day; beginning their , and all their other festivals, at the going down of the sun.

Jesus and his disciples observed the Jewish , which began and ended at the setting of the sun. And the apostles would of course begin the christian at the same time, which succeeded the Jewish , on the first day of the week, and began when that ended; and ought to do so, unless they had a particular command to begin it at a different time, of which there is not the least intimation. Though the Jewish is abolished, and the first day of the week is appointed to be the christian , and thus the day is altered; yet this is no warrant to alter the time of beginning the day; but it must remain the same, unless God has manifested it to be his will that it should be altered, and fixed another time, on which to begin the day, which he has not done. Since the change is only of the day, and not of the time of beginning it; and the first day began, when the seventh day ended, which was at sun down; is not this sufficient evidence, that it is the will of God, that the christian shall begin at the going down of the sun, when the Jewish ended? And does not this, in conjunction with what has been observed in the preceding particular, sufficiently discover the will of God respecting the beginning of the holy days, which he makes so for the use of man? And is it not presumption, and willworship, to begin the at any other time of the day, without a divine warrant, sufficient to counteract what God has done and revealed, in the instances which have been mentioned?

7. It is as proper and convenient to begin the at sun down, as at any other time, and in some respects more so. A care and exertion to have all affairs and business finished, so as to be laid aside by that particular time, is a proper expression of regard to a divine institution. And if the heads of a family, and their household be pious, and delight in the , they will find no insuperable difficulty, in ordinary cases, to be prepared to meet and welcome the , when the time comes on; and come together, and begin it in joining in social worship. The Jews find no insuperable difficulty or inconvenience, in punctually beginning their at sun down, when they commonly join in social worship. And christians may certainly, with equal convenience and propriety, begin their at the same time.

CHRISTIAN BAPTISM.

Baptism is an , or , which Christ has instituted. This is to be performed by the application of water, to die person baptized, in the name of the Father, and the Son, and the . In order to be a proper subject of baptism, a person, if adult, must profess his faith in Christ, and subjection to him, and engage to do all those things which he has commanded; and appear to be a true christian, or real believer in Christ; and to understand and believe the great and essential doctrines, and precepts of the gospel. This is to be applied to every one, who appears to be qualified, according to the rules which Christ has given, to be a member of the visible church. And no one is to be considered and treated as a member of the church and kingdom of Christ, unless he be baptized with water, as this is the only door, by which persons can be introduced into the visible kingdom of Christ, according to his appointment. And all who are baptized according to his direction, are visible members of his church, Christ, in his commission to his disciples, directed them to baptize all whom they proselyted. And we find, by the history we have of their preaching and conduct, that they practised accordingly. The words of Christ to Nicodemus express the essential qualifications, by which a person becomes a true and real member of his visible church. “, , I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God.” By the kingdom of God, and the kingdom of heaven, when mentioned by Christ, he commonly means his visible church and kingdom in this world. By being born of the Spirit, is meant that renovation of heart, by which persons become real christians, and members of the invisible kingdom of Christ. To be born of water is to be baptized with water, according to the institution and command of Christ, by which persons enter into the visible church, and become members of the visible kingdom of God; without which they cannot enter into this kingdom; as this is the only appointed way, to enter into that , of which baptism is the initiating seal, and so to be made a visible member of this kingdom. The former, his being born of the Spirit, does not make him a member of the visible church or kingdom of God. But in order to this, he must profess his faith, and enter into , and have this visible seal of the put upon him. As a person may be born of the Spirit before he is a visible member of the kingdom of God, and must be so in order to be a real and true member, at any time; and he is supposed and appears to be such an one, when he is baptized, and by it becomes a visible member of this kingdom: So a person may appear to be born of the Spirit, and profess that which implies it, and be baptized and enter into the visible kingdom of God, and yet not be really born of the Spirit. He is not a member of the invisible church, but may be a member of the visible church, admitted according to the rules which Christ has given to his church. He is not in the kingdom of God in the sight of God; but is so, in the sight of men. But he who is born of the Spirit, and is baptized, has entered into the kingdom of God, in the sight of God and man, arid appears to be what he really is, and shall be saved: Whereas the other, who is born of water only, is a hypocrite, and is a member of the kingdom of God only in appearance, that is, he is a visible member only, and not a complete one, and has no tide to salvation.

Baptism is an appointed seal of the of , both on the part of Christ, and of him who is baptized. It is a seal of the truth of the promises of this , to all who believe, and are the true friends of Christ, And he who is baptized, makes this a visible seal and token of the truth of his profession, of his believing in Christ, and of his friendship to him; and his willingness to obey and serve him; so it is a visible, solemn transaction, between Christ and him who is baptized; by which his sins are visibly washed away and forgiven, and he is visibly entitled to all the promises of the of , and numbered among the saved; and is really so, if his heart be answerable in any degree to his profession, and this solemn transaction; as it is, if he be born of the Spirit of God.

Christian baptism, is not to be repeated, or administered, more than once to the same person, because we have no precept or example for this in the scripture. And there does not appear any reason for doing it; for by this, persons are introduced into the visible church of Christ, as appearing to be real members of his kingdom. And if one, so baptized, and introduced, be afterwards rejected and cast out, for his visible bad conduct; and after this, profess and appear to be a true , there can be no visible evidence that he was not a real christian when he was baptized, and first introduced; therefore, there is no more reason for re-baptizing him, than for repeating the baptism of any other visible member of the church; and though he has been rejected, his relation to the church does not cease, on supposition he shall ; therefore, when he appears to , he restores himself to the same station in the visible church, in which he was before.

Baptism is a public , and the church is to know who are baptized, and who are not; and it is therefore, in ordinary cases, to be administered in public. But there may be instances in which it is proper and necessary, to do it more privately; of which we have examples in the days of the apostles.

There have been, and still are, different and opposite sentiments, among professed believers, respecting the of baptism; especially with regard to the mode of applying water in baptism; and the proper subjects of this : and many volumes have been written, containing controversy on these points. And as no new light can perhaps be given now on these subjects in dispute, it is not thought needful to enter particularly into this controversy here. A few things, however, will be observed, respecting these points, of the propriety and truth of which, every one will judge for himself.

1. The difference and opposition in sentiment and practice, respecting this institution, and all other christian doctrines, duties and , is not owing to any want of light and instruction in the scriptures, on these points. To suppose this, is a reproach on divine revelation, and the author of it, and an implicit denial that it comes from God. All differences of this kind are owing to something defective and wrong in man, by which he is blind to that which is clearly revealed in scripture. This ought to encourage and excite every honest man diligently to search the scriptures on this subject, as well as others, praying that he may not be blinded by prejudice or any wrong bias; but that his eyes may be opened to see what God has revealed. We are not to confine ourselves to one part of the Bible in neglect of others; or to conclude nothing to be revealed which we do not find asserted in express words; but all parts of scripture are to be carefully examined, and compared together, in order to learn what is the whole revealed will of God: And whatever is the just and necessary consequence from any one, or two, or more propositions or facts, which are expressly asserted, is as really revealed, as those propositions and facts themselves.

However we may differ now in sentiment and practice on the subject of baptism, and oppose and censure each other; when men shall be more upright, discerning, and diligent, in attending to the Bible, ready to receive with what God has revealed, as they will be in the days of the millennium, all those differences will cease, and what is so much disputed now will then be seen to be clearly decided in divine revelation: All former errors will be rectified. And doubtless it will then be seen, that we were all, more or less, in the wrong, on this point. We must therefore go to the law and the testimony; and if we think and speak not according to this word, it is because there is no light in us, while it shines sufficiently clear in the Bible.

2. As to the mode of baptism, and the form and manner of using and applying water in this , to the person baptized, it does not appear to be decidedly fixed in the scripture; whether it be by plunging, pouring on water, aspersion or sprinkling. Each of those ways have been embraced and practised by different churches, and some do insist that plunging the person wholly under water is the only scriptural mode of baptism, and that none are really baptized, who are not thus plunged.—But when the scripture is carefully examined, it will not appear that this form of baptism was instituted by Christ, or practised by the apostles; or that the word in the original, translated baptism, or to baptize, invariably signifies plunging the whole body in water. This has been particularly considered and proved over and over again, by writers on this subject. Therefore, their opinion and practice, with regard to baptism, seems to be most agreeable to scripture, who think no particular form of applying water in baptism is prescribed there, by precept or example, or by any thing that is there said on this point; therefore, every church is left to adopt that particular mode which appears to them most decent and convenient; or that different persons may be baptized in different ways of application of water, as shall be most agreeable to them, allowing all to be really baptized, to whom water is religiously applied by a proper person, in the name of the sacred , whether by plunging, pouring on water, or by aspersion and sprinkling; as the christian baptism does in no degree consist in the particular manner of using and applying water; and that it is as real baptism, according to the institution of Christ, when performed in different modes. And they seem to be rigid beyond any scripture warrant, and in a degree superstitious, who insist that all shall be baptized by plunging; and reject all those to whom water has not been applied in this particular mode, as not baptized. This is doubtless making that essential to this , which the scripture has not made so, and rejecting those from christian communion, and the privileges of the visible church, whom Christ receives. If they who have adopted this mode of baptism, by plunging, did not make it a term of communion, and exclude all, as not baptized, who have not had water applied to them in this particular way, and not visible christians, the dispute and contention would be at an end; and they who think and practise differently might hold communion with each other, and be members of the same churches; though baptized in different modes.

3. The proper subjects of baptism, if adult, are those who by profession, and in appearance, are believers in Christ, and true friends to him. None but they who are really such, do in heart “put on Christ,” and approve of the of , and the way of salvation by him, and devote themselves to his honour and service, which all who come to baptism, profess to do, and by this transaction are admitted into the church, as the servants of Christ, and are visibly interested in the blessings of the of , and are considered as among the number of the saved, and are thus distinguished from all others, as , or holy persons. They must therefore be really holy, in order to put on this visibility and profession of it, with propriety and truth, which they do in baptism: For if they be not really such, they are utterly unqualified in the sight of God, to be admitted to baptism, as it is, on their part, only a piece of hypocrisy.—Therefore none are to be admitted to this , but those who in the view of the church appear to be true friends to Christ, or believers in him, and really holy, and are justly considered by them as such, who can judge only by outward appearance, and cannot certainly know, what is in the heart.

That none but such, who are thus visibly, and in the charitable judgment of the church, and of those who administer this , believers in Christ, and really holy, are the proper subjects of this , and to be admitted to baptism, is abundantly evident from scripture, as well as from the nature of the transaction, and the reason of things. The apostles, when they first began to administer christian baptism, and form a church, baptized none but such who “gladly received the word.” When the Eunuch desired to be baptised, Philip said, “If thou believest with all thine heart, thou mayest.” This implies that he was not qualified for baptism, or a fit subject of that , unless he were a true believer in Christ; and that he could not baptize him, unless he professed and appeared to be such a believer. Hence all who were baptised, and formed into churches, were considered and addressed by the apostles, in their letters to them, as or holy persons, believers in Christ, and friends to him; as those who were saved, and heirs of eternal life: or, which is the same, as real christians: Of which every one must be sensible, who reads the Acts of the Apostles, and their Epistles.

INFANT BAPTISM.

Whether infants, the children of visible believers, and members of the visible church, who have been now described, are the proper subjects of baptism, is an important question, upon which professing christians are greatly divided; and which has been the subject of much dispute in the three last centuries. It is not thought proper, or that it will answer any good end, to enter here very particularly into this dispute, upon which so much has been written on both sides. It will be sufficient briefly to state the chief arguments for the baptism of such children; and the ground, and import ©f this , when applied to them.

ARGUMENTS FOR INFANT BAPTISM.

I. The arguments may be exhibited under the following particulars.

1. It is observed from the scripture, that God, in his dealings with men, in his constitutions and conduct, and with them, does connect children with their parents, and considers the former as included in the latter; so that the children take their moral character, and visible relation to God, and derive good or evil, a blessing, or the contrary, from their parents, according to their character and conduct.

When God first made man, he considered the children of Adam as included in him, and they were included in the made with him; so that they were to be blessed or not, according to the conduct of their parent; and his moral character and conduct was to determine and fix theirs. Though there were some things peculiar in this constitution, especially as it was mote general and comprehensive, taking in all the natural descendants from Adam, to the end of the world; yet thus much is to be gathered from it, viz. That children may be included in the which is made with their parents, so as to take their moral character from them, and derive good or evil, according to the moral conduct of their parents, and that God has actually done this, in a perspicuous and most striking instance, in which he may be considered, perhaps, as setting a pattern and example of his conduct with mankind, in his public, transactions with them; and that in all such children are to be considered as included with their parents.

When God made a with Noah, after the flood, his children and seed were included. And God’s with Abraham was with him, and his seed after him. And his children and posterity had favour and blessings in consequence of this , and out of respect to it. “He remembered his holy promise, and Abraham his servant. And he brought forth his people with joy; and his chosen with gladness. But thou, Israel, art my servant, Jacob, whom I have chosen, the seed of Abraham, my friend.” And God saved the children and posterity of David from evil, and shewed them special favours, for his sake, and out of respect to the made with him.

From these instances it appears, that God has in fact entered into with parents, in which their children or seed were included in such a sense and degree, that he has shewed favour to them, out of respect to such , and to the parents with whom the was made. When God entered into with the children of Israel, on the plains of Moab, their children, even their little ones, or infants, are expressly included in the . They are said to enter into with their parents. Therefore infants and children did enter into with their parents, as included with them, in the solemn transaction.

Agreeable to this, God says, “I, the Lord thy God, am a jealous God, visiting the of the fathers upon the children, unto the third and fourth generation of them that hate me: And shewing mercy unto thousands of them that lore me, and keep my commandments.” Here, on the one hand, God says, he brings evil on the children and posterity of wicked parents, as the consequence of their . It hence is evident, that the moral character of the children of wicked parents is, by divine constitution, affected, formed, and fixed by, or in consequence of the parents’ , who are enemies to him: For God has declared, that the child who does not imitate his father in his , shall not suffer for his father’s wickedness. The words cited from the second commandment are not repeated or contradicted by this passage in Ezekiel, as some have suggested, but are explained; and hereby we learn, that visiting the of the fathers upon their children does not intend punishing the children for the of their fathers, whatever be the moral character and conduct of the children, and though they abhor and renounce their father’s , and fear and love God. But their moral character is supposed to be like that of their wicked father; and is necessarily implied in the of their father, being visited upon them; that they shall not renounce, but approve of the sins of their father, and suffer natural evil or punishment, for their own disposition and conduct, and because their moral character and conduct is like their father’s. Hence it appears, that the moral character of the children of wicked parents, is the consequence of the of their parents, and is formed by it, as the foundation of the natural evil which they suffer; and that this is meant by visiting the of the fathers, who hate God, upon their children. These fathers do hand down, and entail to their children, their , or their own moral character; as there is no other possible way, in which their can be visited upon their children.

On the contrary, God shews mercy unto a thousand generations successively of them who love him, and keep his commandments. This is God’s with such; which appears from the words of Moses, in which he has reference to the declaration and promise in the second command. “Know, therefore, that the Lord thy God, he is God, the faithful God, which keepeth and mercy with them that love him, and keep his commandments, to a thousand generations. From these words we learn two things.

First, That the mercy mentioned in the second command, which God exercises and shews, is mercy, mercy which he has promised to them who love him, and keep his commandments, who have entered into with him.