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these, the necessary inferences are; first, that Tertullian does not use the Latin language with perfect classic certainty; and, second, that the practice in regard to, baptism in his time, was various-the quantity of water being considered unessential. This is a fact, expressly asserted by Tertullian. Thus,* "There is no difference whether we are washed (diluvater) in the sea, (mari,) or a pond, (stagno,) in a river (flumine) or spring, (fonte,) in a standing pool, (lacu,) or running brook, (alves.) Nor is there any difference between those whom John baptized (tinxit) in Jordan, and Peter in the Tiber!" This language of Tertullian is the more conclusive, as he seems to have placed a higher estimate upon the effect of baptism, than was authorized by the Church at that time.

We have now, we believe, examined every passage in Scripture, and every passage in the Fathers of the two first centuries, that bears at all upon the mode of baptism, and upon a review of the whole evidence on this subject, we are authorized to say, that there is not, either in the Bible or the writings of the Christians, to the end of the second century, any thing which will support the assertion, that baptism was performed by the Apostles and primitive Christians by immersion, in the modern sense of the word.

CHAPTER VII.

SUBJECTS OF BAPTISM.

THAT believing adults are proper subjects of baptism, all allow. But is baptism to be administered to any but adults? To this, some reply in the negative; we in the affirmative. We proceed, therefore, to the proof.

* De Bap. c. 4.

1. "Go ye, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the HOLY GHOST; teaching them to observe all things whatsoever I have commanded you." (Matt. xxviii. 19, 20.)

In this Commission, three things are to be observed: (1.) The Apostles were to teach all nations.

(2.) They were to baptize all nations.

(3.) They were to teach all nations whatsoever had been commanded them.

In reference to the first point, that of teaching all nations, we observe, that the original (matheteuo) does not signify to teach, in the present sense of that word. Its proper signification is, to disciple. This may be done, in some measure, by teaching and instructing, and generally, though not necessarily, implies some degree of it. The teaching, however, mentioned under the third head, (didasko,) is distinct from that under the first head, and denotes that kind of instruction given by a master to his pupils. A literal rendering of the foregoing passage, would be :—

"Go ye, disciple all nations, baptizing them in the name of the Father, and of the Son, and of the HOLY GHOST; teaching them to observe all things whatsoever I have commanded you."

From this it is evident, that the first clause, "disciple all nations," includes, in general terms, what is more particularly pointed out in both of the others; that is, "baptizing" and "teaching," as the means of making disciples. The first idea which occurs upon reading this passage, is, that it is not to be understood in its most literal sense, as no one pretends that "all nations" were to be baptized in a mass or body. We are therefore obliged to seek some rule of interpretation, which will enable us to give it a consistent and reasonable construction. The rule must also be one which will apply both to baptizing and teaching, as both are clothed in the same gene

CHILDREN INCLUDED.

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ral terms. Some endeavor to construe the command to mean, "teach all who are capable of being taught, and baptize those whom ye teach." But this is unauthorized, because it is framing a rule applicable only to one clause, and from the construction of that clause, deducing a rule by which to construe the other. We are willing, however, to abide by the very rule of interpretation that our opponents have framed, if they will be consistent with themselves, and apply it to all the clauses, in the order in which they are given by the Evangelist. It will then read :

"Go ye, disciple all that are capable of being discipled; baptizing all who are capable of receiving baptism, and teaching all who are capable of being taught."

If this is the real meaning of the passage, it does not devolve upon those who believe in the necessity and authority of infant baptism, to do more than show that infants are capable of receiving baptism; a point so self-evident, that those who deny it assume the burden of proof; for though it is a sound rule, that no man shall be bound to prove the negative of a general proposition, yet it is no less a sound rule, that he who attempts to limit the language of such a proposition, is bound to prove the limitation. If, then, it is affirmed that infants are not included in this general language, it is the duty of those who make the affirmation, to prove its truth. And if they can not prove its truth, then infant baptism is not only lawful, but is COMMANDED. The language of St. Mark clearly sustains this conclusion:-" Go ye into all the world, and preach the gospel unto every creature, that is, to all human creatures." (Mark xvi. 15.)

2. The next passage which authorizes "infant baptism," is, "suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." (Matt. xix. 14; Mark x. 14; Luke xviii. 16.) It is worthy of remark, as a very sin gular, as well as a very unusual coincidence, that the three

Evangelists considered this passage of sufficient importance to be recorded at full length in each of their gospels, and they have all given it in the same language, except that Mark and Luke have "the kingdom of GOD," instead of "the kingdom of heaven.” Upon this, two questions arise :—

(1.) What is meant by "the kingdom of heaven?"

(2.) And what, by coming to CHRIST?

First, what is meant by "the kingdom of GOD,” and “the kingdom of heaven," in these passages? These phrases may denote two things-either the Church Triumphant above, or the Church Militant on earth, or both together. As to the first of these significations, there will be no doubt; nor is there any more room for doubt as to the second, as we have already shown, in a former chapter. It is clear, therefore, that by the phrase, "the kingdom of heaven,” and “the kingdom of GoD," the Church on earth may be meant. Whether that be the meaning in this passage, depends upon the construction to be put upon it, to which we shall soon refer.

Second, what is meant by coming to CHRIST? The answer to this, as to the other inquiry, is twofold. We are said "to come to CHRIST," when we submit ourselves to him, giving up our souls and bodies to him and to his service, by repentance, faith, and obedience. We are also said to come to CHRIST, when we enroll our names upon the list of his professed disciples and followers, by publicly professing his name before men. No man can come to CHRIST in the first of these senses, except by that true and living faith, which qualifies us for admission into the New Jerusalem above; but many come to CHRIST, by such a public profession of his name, and thus enter the Church on earth, who are nevertheless to be reckoned among the bad, who, when "the net is drawn ashore," will be cast away. If, therefore, by "the kingdom of heaven," in the foregoing places, the Church on earth is meant, then coming to CHRIST in baptism, must be the mode

designated, and if this mode of coming to CHRIST be the one intended, then the Church on earth must be the one referred to.

Now nothing can be plainer, than that little children were "to come to CHRIST," and that such were to enter into "the kingdom of heaven." If, then, by "the kingdom of heaven" is meant the Church, it follows necessarily, that they were to enter the Church by baptism; for it is admitted by all, that baptism is the only rite of initiation into the Church. Hence, if it be shown that a person has received baptism, then we know that he is a member of the Church; or if it be shown that a person is a member of the Church, then we know that he has been baptized. If, then, it be shown that children are members of the Church, or are considered fit subjects to become members, then we have shown that they have been baptized, or are fit subjects for baptism. It follows, therefore, from the foregoing passages, either that children are to come to CHRIST by being received into his Church by baptism; or that being unworthy to join the Church Militant here below, they are to be transported immediately to the abodes of blessedness, in the Church Triumphant above-a conclusion they can not avoid. Unless, then, we are willing to abide this absurdity, we must allow that little children are to be made members of the Church, and that infant baptism is, therefore,

COMMANDED.

3. The foregoing passages prove that little children were to receive the ordinance of baptism; we shall now show that they actually were baptized in the days of the Apostles. Thus, St. Paul says to the Corinthians, "The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy." (1 Cor. vii. 14.)

It is admitted by all, that this passage is not to be interpreted in its most literal sense, as those words are now under