Text book on baptism : infant baptism vindicated and different modes of equal validity

Preface

This volume is offered to the Christian public, not only in compliance with the advice and counsel of many distinguished gospel ministers of different faith and order ; but also from the honest conviction, that, as the subject is presented in a somewhat new and original light, and peculiarly adapted to every class of readers, it will be useful in the church of Christ as a ''Text Book on Baptism." It goes into the world with the humble prayer of the author, that it may be useful — that it may enlighten the ignorant — guide the erring — confirm and establish in truth the doubting — strengthen the weak, and contribute to restore the entire christian church to apostolic faith and practice. It is designed not as a substitute for the many valuable treatises already in circulation ; but as an auxiliary — a kindred, fellow laborer " Earnestly contending for the faith once delivered to the saints."

That this volume will experience the common ordeal, to which theological controversy is subjected, is possible : nor does the author plead any " exemption act," in his own behalf, or beg an unmolested passage for his work. He simply claims such Christian courtesy and candor, as a generous opponent always bestows : He asks a patient, prayerful examination of the arguments submitted for the consideration of the reader, before rebuke is administered, or condemnation pronounced,

The author has availed himself of standard writers on both sides of the question ; and has frequently quoted such authorities. He ha3 endeavored faithfully and impartially to exhibit authorities, token presented, either by quoting the substance, or language / and if injustice has been done to any, correction will be gratefully acknowledged,

IV PREFACE.

That the work has some defects both in language and style, is altogether probable ; but as the author has discovered none that materially change, or affect the sense, he commends such imperfections to the

candor and forbearance of the reader-

The Author- J we 18th, 1846.

Part First. Constitution Of The Abmhamic Church

ROMANS, 15 : 8.

"Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."

Our Lord Jesus Christ came into the world both to fulfill and confirm. Those significant rites and types of the law, that respected his character and mission, as our atoning sacrifice for sin, have been fulfilled: while his coming also confirmed the promises made unto the fathers, of spiritual blessings for themselves — their posterity, and all the nations of the- earth. Our text contemplates him in his relation to the promises. The truth of God, and the confirmation of these promises, demanded that Jesus Christ should be a minister of the circumcision ; not only born in the lineage of the circumcision, but also a minister under that seal and covenant, which, in the days of Abraham became the visible charter and constitution of the church of God ; and which pledged the truth of God for the confirmation of promises, extending to all the "families and nations of the earth."

The reader will observe, that the Apostle does not say " Jesus Christ was a minister of the circumcision . . . to confirm a promise ; or to confirm the promise." But we find it in the plural, the promises. All therefore, of the promises are included ; whether they relate to the coming of the Messiah, his person, or consequent blessings. Such were 2 the arguments addressed to the Gentile world, to prove their interest in the gospel of Jesus Christ, as may be seen in the connection.

Now, if we can find in God's Bible any compact, or covenant, that includes the very promises Jesus Christ came to confirm, then that compact or covenant must necessarily be the constitution or basis of the church of God ; and the laws and usages of the true church, must in substance, be learned from such covenant or constitution. If this position be nut true, then, either the true church has no constitution ; or she has a constitution without spiritual promises ; and therefore without a Saviour ! Such conclusions are too wild, to find serious advocates ; hence we will now proceed to the consideration of the following propositions.

I. Circumcision was the seal of a spiritual covenant, and the initiatory rite into the true visible church of God.

II. Infants were, by Divine authority, brought into covenant relation and constituted members of the church by the same rite that constituted adults members.

These propositions, if maintained, decide questions and principles of great moment to the church of God. They involve the rights and privileges of all believers, and also the covenant relations of their offspring. Let us then in the spirit of enlightened, Christian candor investigate this subject, ambitious to know the truth, and resolved to embrace and practice the truth, however it may affect our creeds, or our standing among men. If we thus "search" after truth, our investigations will lead us first to God and his Bible ; and secondly, to give impartial weight and justice to the opinions, and arguments of men. Reader, we ask this, and no more.

I. Circumcision was the seal of a spiritual covenant and the initiatory rite into the true visible church of God.

The great question at issue between our opponents and ourselves upon this point, is, whether the covenant of circumcision was a temporal, worldly covenant ; or an evangelical, spiritual covenant, promising gospel blessings. Those denominations, that maintain the Divine right of infant church membership, insist that the covenant of circumcision, was a spiritual covenant, and that its promises and provisions respected spiritual blessings. They admit that the land of Canaan, and other temporal advantages were included, but these were incidental, and among the means to consummate the great design and end of the covenant, which was the conveyance of spiritual blessings, to the seed of Abraham, and all the nations of the earth.

In opposition to these views, our opponents maintain, that the covenant of circumcision was a worldly transaction; the land of Canaan, with certain privileges and temporal advantages embraced the great design of said covenant ; while if spiritual blessings were conveyed, they were incidental and did not express the great object of the covenant of circumcision. In fact, our opponents almost unanimously affirm, that God made another covenant with Abraham, totally distinct from the covenant of circumcision, and that the former was the charter of spiritual blessings to Abraham, and his seed, and all nations. The rite of circumcision, they maintain was not a spiritual rite, but a mark of carnal descent, and of titleship to the land of Canaan. (See Abram Booth's Views, vol. 2 : p. 250. Debate on Baptism, Campbell and McCalla, p. 174, 175.)

The careful reader will readily perceive that these distinct and totally different views of the covenant of circumcision

10 CONSTITUTION OF liu-

are quite essential to the support of that system, which dethe right of infant ehureh membership. For in establishing the position, that M eireumeision was the seal of a spiritual eovenant, and the initiatory rite into the true visible church of God," we sweep from its foundation that system which rejects the doctrine of infant consecration under the Abrahamie covenant. We also prove that the idea of two covenants, is an absurditv, bv demonstrating the spiritual character of the covenant of circumcision : because our opponents will not.be so inconsistent as to affirm that God made two spiritual covenants with Abraham. The reader, therefore will discover the necessity of clearly delineating the character of the covenant of circumcision. But before entering upon this subject, we wish to call the attention of our readers to some general views of the constitution of the church.

Constitution of the Church.

1. To organize society, civil or religious, some compact or constitution is necessary, as the basis of such society. The very word organization, involves the idea o{ some arrangement or agreement, expressed or understood, which constitutes the bond of union, and forms a rule of action for such organization. When men unite for purposes ot^ government, or any other object, a constitution is the preliminary measure — it is laying the corner-stone, or the foundation upon which the whole superstructure must rest. If you would learn the character and design of such society — the conditions of membership, the privileges, duties, and responsibilities of its members, go to the constitution. This position is so obvious, that argument seems unnecessary. Our relations as citizens of America, in every form, illustrate and inculcate this truth. Are you a foreigner, and would you

ABRAHAMIC CHURCH. ll

become a naturalized citizen of this Republic ? You must swear to support the constitution. Would you exercise the duties of an officer under our government ? You must first swear to support the constitution.

So in the Divine administration. When God organized his church in the family of Abraham, a covenant or constitution was necessary ; and God accordingly made an everlasting covenant with Abraham and his seed. We say constitution or covenant, not because we mean to affirm that the two words mean precisely the same thing under all circumstances. But the covenant of circumcision, as we shall endeavor to prove, was emphatically the constitution of the Church, since without compliance with the conditions of that covenant not a member of Abraham's family could enjoy the blessings or privileges promised. Yes ; God and his people must treat him as an alien and foreigner because he had not subscribed and sworn to support the constitution of Israel. Hence, God ordained that the " uncircumcised soul should be cut off from his people," as a covenant breaker, or one who would not keep covenant with God. And that covenant, as we shall prove, bound every man, who accepted its conditions, to worship the God of Abraham, and maintain the ordinances of the true religion. In other words, it bound him to obedience, perpetual and perfect.

Again : The constitution or covenant of the Abrahamic church, defined the conditions of membership, the duties and privileges enjoyed and imposed — all clearly set forth and enforced by considerations as imperious and weighty, as the authority of God and endless destiny of man could make them. Will our opponents take the singular position that the church in Abraham's day had no constitution ? We think not, unless they maintain the equally absurd sentiment, 2* that a constitution is not essential to the organization of any society.

2. The reader must not infer the revision or repeal of the constitution of the church. We should remember, that the revision or repeal of a law, must be as explicit and unequivocal as the enactment. The power that framed the constitution must revoke it, before it ceases to be obligatory. Multitudes are misled and fall into error for the want of information and proper instruction upon this point. They read the New Testament and discover that changes have occurred in the old dispensation, hence infer that the constitution of the church is altogether new, and must bear date from the introduction of the Christian dispensation. Such individuals are guilty of great impropriety, in. looking for a new constitution for the church, simply because certain rites and ceremonies, once typical, have been fulfilled, and consequently given place to others. What would be thought of the intelligence of a lawyer who should infer the repeal of the constitution of the State of New York, because in the year 1830 the State published the " Revised Statutes ?" A school boy would point such a lawyer to the history of the State, not to look for " Revised Statutes," but to find a public, formal repeal of the constitution. And such a public, formal repeal of the constitution of a State, would be resolving it into the original disorganized elements.

So in the constitution of the church ; a change of dispensations may be a simple revision or change, in rites and ceremonies that does not affect the constitution. The apostle Paul, speaking in Heb. 9 : 9, 10, of those very rites and ceremonies, declares they were " imposed until the time of reformation." Now reader, mark, a " time of reformation" does not imply destruction ; or any fundamental change in a church j but simple improvement and greater purity of character. The repeal of the constitution of the church would necessarily involve the disorganization of the church. A change of such magnitude — revolutionary, or rather disorganizing the church of God, would not be a private act— a " thing done in a corner." Where then we inquire, is the public, formal act of repealing the old constitution, and ordaining the new as the present charter of the church ? Let the candid reader be consistent and demand chapter and verse — a " Thus saith the Lord," before he abandons that constitution or covenant, which God ratified with his ancient Israel. Where is the act recorded ?

There is a law maxim, which applies to the subject now under consideration with peculiar force. Lexstat dum ratio manet, i.e., The law stands while the reason remains. This law principle is emphatically true not only in its application to human government and laws, but also in the divine administration. We might suppose men guilty of the folly of changing constitutions and laws, while the reasons for their adoption originally, still remained ; but shall we impute such weakness to Him, who is the " same yesterday, to-day and forever ?" Therefore, if our opponents maintain that the original constitution of the church is abolished, let them prove, that the reasons for that constitution no longer exist, and that human society, our relations to God and man, have so materially changed, that the church of God demands a new constitution : Or let them furnish unequivocal evidence of a change of her constitution, and we will be satisfied, that in the Divine mind, the reasons for such a change existed. We hold ourselves responsible for the proof, that God gave the Abrahamic church a constitution, defining the conditions, privileges and duties of membership ; while the labor of proving the repeal of that constitution, is the task of objectors.

The reader guided by these general principles, which we conceive to be sound and logical, will find the course of investigation simple and easy. He is not on a tour exploring mythologies, and consulting strange oracles, whose mysterious and doubtful language only adds obscurity to darkness. But to understand the laws and usages of the church of God, he goes to her organization and consults her constitution with the honest inquiry, what does that teach 1 What were the conditions of admission then ? Who were received into covenant relation then? What were the rites and duties, the privileges, promises, and responsibilities then ? Now the reader is prepared to consult the history of the church and see if her constitution has been revised or repealed ; and if so, what changes have occurred, and what reasons have existed for such changes. Hence, the reader does not commence the study of inspired history, where inspired history ends. No : the Old Testament — God's earliest and first revelation to man ; is his first lesson ; and, instead of beginning, he ends with the New Testament — God's last revelation to man.

Commencing with the New Testament, the study of the constitution, and history of the church, is about as wise, and philosophical, as it would be, to commence studying the political history of the United States, by an examination of documents and papers relating to the acts of the 27th Congress. Or seek to know the occasion of the American Revolution by consulting the Articles of Peace ratified after the war. Would you reason intelligently upon this point, read all that God has revealed.

We are nown prepared to analyze the constitution or covenant of the church, and ascertain its true character, both in relation to its designs and provisions. This covenant is found in the 17th chap, of Genesis, and is called "the covenant of circumcision," because the rite of circumcision was the appointed sign and seal of God's covenant with his people. But before quoting the language of this covenant, we will state our positions, that the reader may compare them with the proof as we proceed, and judge for himself, of the relevancy and conclusiveness of the testimony or arguments adduced.

Our general proposition affirms that " circumcision was the seal of a spiritual covenant, and the initiatory rite into the true visible church of God." This proposition presents three distinct, leading ideas, which we will consider separately.

1. The covenant of circumcision was a spiritual covenant, and the only covenant God ever made with Abraham.

2. Circumcision was a spiritual rite, had a spiritual signification and referred to spiritual blessings.

3. The rite of circumcision, was the rite of initiation into the true visible church of God.

The reader will discover, that we have stated our positions strong and distinct. We can see no sophistry to mislead, or ambiguity to shield us from the attacks of an oppo* nent. We desire to submit our positions to the ordeal of criticism and sound logic. Our object is not victory, but truth, the whole truth, and nothing but the truth. He, therefore, who convinces us of error deserves our warmest gratitude.

Covenant of Circumcision.

1. The covenant of circumcision, was a spiritual covenant and the only covenant God ever made with Abraham.

Gen. 17 : 1 — 14. " And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God, walk before me and be thou perfect.

2. 'And 1 will make my covenant between me and thee and will multiply thee exceedingly.

8,4. ' And Abram fell on his face : and God talked with him saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations.

5. ' Neither shall thy name be any more called Abram, but thy name shall be Abraham ; for a father of many nations I have made thee.

6. i And I will make thee exceedingly fruitful, and I will make nations of thee, and kings shall come out of thee.

7. ' And I will establish my covenant between me and thee and thy seed after thee, in their generations for an everlasting covenant, to be a God unto thee, and to thy seed afther thee.

8. * And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger — all the land of Canaan for an everlasting possession : and I will be their God.

9. ( And God said unto Abraham, thou shalt keep my covenant, therefore, thou and thy seed after thee in their generations.

10. i This is my covenant which ye shall keep between me and thee, and thy seed after thee : Every man child among you shall be circumcised.

11. ' And ye shall circumcise the flesh of your foreskin, and it shall be a token of the covenant betwixt me and you.

12. ' And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger which is not of thy seed.

13. 'He that is born in thy house, and he that is bought with thy money must needs be circumcised ; and my covenant shall be in your flesh for an everlasting covenant.

14. ' And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people ; he hath broken my covenant."

If the reader has carefully marked the language of this covenant, he has been impressed with the peculiar energy and force of expression. It bears the impression of some legal instrument, drawn by a master hand, and where technicality and repetition were essential to prevent mistake and perversion. How beautifully it answers to the language in 2 Sam. 23 : 5. " Yet he hath made with me an everlasting covenant, ordered in all things and sure."

God introduced the subject, at this time, to Abraham, in a most solemn and impressive manner : " I am the Almighty God : walk before me and be thou perfect.5' The same sentiment is expressed, and in similar language, by our Saviour in his Sermon on the Mount. Math. 5 : 48. " Be ye therefore perfect even as your Father which is in heaven is perfect."

Now, the great question, and first to be decided, is whether the covenant of circumcision was a spiritual covenant ; or a temporal, worldly transaction. Did it embrace spiritual, gospel blessings, as the great design of the covenant ; or distinguished temporal advantages ? While it included several objects, still there must have been some great leading design in the covenant, unless God acted upon this occasion without any particular design.

1. The design and object of the covenant was to set apart and constitute Abraham and his seed, the people of the living God ; we find this expressly affirmed in the 7th verse. " And I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting covenant, to he a God unto thee and to thy seed after thee." Now if establishing a covenant with Abraham and his seed, to be a God unto him and his seed, did not set them apart, and constitute them, the people of the living God, then human language cannot express that relation.

2. This covenant required perfect obedience — First verse " I am the Almighty God, walk before me and be thou perfect.5' The gospel can only say "Be ye therefore perfect, even as your Father which is in heaven is perfect." A new covenant if given could only say, Walk before me and be thou perfect. The question in not whether Abraham and his seed were perfect ; but did the covenant demand perfect obedience. So with the gospel. What does it require ? In due time we will give ample proof upon this point.

3. This covenant promised spiritual blessings to Abraham and his seed, and to the nations of the earth, through Abraham. In the 7th verse God promised to be a God unto Abraham and his seed after him : and in the 8th verse, he declares " I will be their God." Reader, can there be a more comprehensive promise, than " I will be a God unto thee, and to thy seed after thee ?" Here, Jehovah, in covenant appropriates himself, with his infinite fullness to his covenanting people. The promise "I will be your God," includes all, both for time and eternity. The reader will observe, that the promise to Abraham's seed, is in the same unqualified and unlimited sense, that it is to Abraham, himself \ " I will be a god unto thee and to thy seed after thee." Now if God, in a covenant sense became the God of Abraham and his seed, then to whom did those " promises made unto the fathers," relate — promises which Jesus Christ, the minister of the circumcision, came to confirm ? "But where" says the reader " is the promise of spiritual blessings to the nations of the earth ?" Answer : In Gen. 17 : 4, 5. " As for me, behold my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram ; but thy name shall be Abraham, for a father of many nations have I made thee!" Now this promise we affirm relates to believers, of all nations, and in every age of the world. Let our reader remember this, until we give the proof. If we fail of proving it, we promise to abandon the whole argument. But if we do prove it ; then beyond all controversy the covenant of circumcision included promises of spiritual blessings to all the nations of the earth. On this point we defer proof until we can present it in connection with the objection of our opponents.

4. The covenant of circumcision also promised, to Abraham and his seed, temporal blessings. But as our opponents maintain that temporal advantages were the chief blessings of this covenant, proof is wholly unnecessary. We shall show, however, in the progress of this discussion, that so far from being the chief blessings of this Covenant ; they were only incidental, and necessary to the accomplishment of those promises that respected spiritual blessings.

5. The blessings of this covenant were conditional. Abraham and his seed, and servants bought with his money, and thus coming under his jurisdiction, must receive the seal of God's covenant, and embrace the true religion. Hence " The uncircumeised soul shall be cut off from his people." God designed to separate from the world, " a peculiar people, a holy nation ;" therefore Abraham must not keep a servant, unless he would embrace religion, by entering into covenant with God.

, Some have supposed, that these servants were circumcised upon the ground of Abraham's faith, and that they were neither voluntary or had any voice in the matter. Our Baptist brethren sometimes flourish a kindred argument or objection with some success. " Why," say they, " do you not baptize your servants or domestics, as well as your children, 3 if Abraham's covenant, and example is your guide V1 But the idea that Abraham's servants were not voluntary, and cordial in receiving the seal of the covenant, is grossly absurd, when viewed in the light of facts.

1. In Gen. 14 : 14, we find that Abraham could arm 318 servants born in his house. Did he compel them all to receive the rite of circumcision % Let the objector believe it, if he can !

2. The objection is an implication of Abraham's character. As if Abraham, the father of the faithful, and friend of God, would so shamefully neglect the religious instruction of his servants that they were ignorant of God and his covenant ! In the very next chapter, 18 : 19, we find God'sopinion concerning Abraham : " For I know him, that he will command his children, and his household after him, and they shall keep the ways of the Lord to do justice and judgment ; that the Lord may bring upon Abraham, that which he has spoken of him." With such testimonials of character, and such an endorser, who can doubt the existence and p ractice of the worship of the true God in Abraham's family, and among his servants ; even before the covenant of circumcision was given. It would be strange indeed, if a man so pre-eminently devoted to God, as was Abraham should neglect the religious instruction and souls of his numerous servants. Yes : glowing with zeal for the worship of God, and exhibiting a faith without a parallel in the history of the world, yet leaving multitudes in his employ, and under his jurisdiction, in a state of ignorance and heathenism. No : reader, the illustrious Abraham was guilty of no such barbarous inconsistency. His character is a pledge to the world, that every * adult servant was carefully instructed into the nature and design of God's covenant, and then voluntarily received its initiating seal.

There are two instances on record, ever memorable in the history of Abraham, where the covenant is referred to, which deserve some attention. These instances exhibit God's confidence in Abraham, and Abraham's confidence in God. The first refers to the destruction of Sodom. Gen* 13 : 17, 18. " And the Lord said, shall I hide from Abraham that thing which I do ; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him."

The other instance is in connection with the offering up of Isaac on Mount Moriah ; an event that signalized the faith and obedience of Abraham and commended him as the example of the world. Gen. 22: 15, 16, 17, 18. "And the angel of the Lord called unto Abraham out of heaven the second time, and said, by myself have I sworn saith the Lord, for, because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing, I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gate of his enemy. And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice."

In the latter instance we find the oath of God connected with the promise. That the reader may have no doubts in relation to the spiritual character of this covenant, we will now refer him to Paul's opinion. Heb. 6 : 13, 14, 17, 18. " For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, surely blessing, I will bless thee, and multiplying, I will multiply thee .... Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath. That by two immutable things, in which it wras impossible for God to lie, we might have strong consolation who have fled for refuge to lay hold upon the hope set before us,55