Review. ostles, refers to what is baptism of the Holy ommission which Jesus gave | Taylor, Curcelloeus, Martene, Witsius, Campbell, &c. &c.; all of which prove that, in the opinion of these illustrious men, the first Christians always immersed in adminis tering baptism. 483 is here styled, of dinance of bap4. That baperted from reneraland In determining the proper subjects of this ordinance, enough is said, as it seems to us, to convince any one that believers of the gospel are exclusively such; and the use of sponsors is treated with a just severity, at which no one acquainted with the gospel of Christ, or the actual effects of this baneful usage, will marvel. otius; afshown that the Old Testa the same sense as on the Greek classics As it is contended that signifies to sprinkle as well to immerse, several examples are given of the absurdity of this opinion in the translation of some passages according to it. The words of Paul, in the 6th chapter of Romans, and the 3rd and the 4th verses, "Know ye not, that so many of us as were sprinkled into Jesus Christ, were sprinkled into his death? Therefore we are buried with him by sprinkling into death," Before Mr. Gibbs inquires into the design and signification of christian ordinance, he examines the consequences which flow from Pædobaptism, the period when the practice first appeared, and the principles on which at different times it has been defended. The consequences here shown to have resulted naturally from the practice of baptizing babes, are deplorable indeed. When our author asks for the period at which infant baptism came into practice, he observes that the inspired volume contains neither precept nor example by which ther is referred to, as declaring that it is enjoined or recommended. Luthe scriptures afford no proof that it was instituted by Christ; or begun by the first Christians after the apos tles. Curcelloeus, another Pædobaptist, asserts, that in the first two centuries after Christ it was altoge ther unknown; but in the third and fourth centuries it was allowed by some few; and in the fifth and following ages it was generally received. Other testimonies are given in the work before us; after which it is observed that the only fathers of the first century whose writings are extant, are Barnabas, Clemens Romanus, Hermas, Ignatius, and Polycarp; and that from them nothing can be gathered in support of Pædobaptism. Justin Martyr, who lived in the second century, the first author quoted in defence of this theory, is proved to have supported the practice of the baptism of believers by immersion. Irenæus, who wrote about thirty years after Justin, is proved not to have men oppo &c. is one of them. There are several more of a similar kind; but one seems quite sufficient for the purpose intended. The two places where this verb is translated to wash, and which the zealous nents of immersion, as exclusively proper, often use in their cause, are proved to have no power to serve it; and in perfect accordance with this opinion are the explanations of Drs. Lightfoot, Campbell, Hammond, and Grotius,-Pædobaptist critics of the highest celebrity. The opinion that immersion was commanded by our Lord, when he appointed this rite, and practised by his disciples when they observed it, is proved by reference to the places where it was administered. For the same purpose reference is made to the constant practice of the Greek church; and last of all, the testimony of learned Pædobaptists is noticed; and quotations are given from the writings of Dr. Wall, Dr. Whitby, Dr. Cave, Venema, Bishop VOL. XIII. 2 Z Respecting its nature, he shows that it is an ordinance of divine appointment. Here he proves that the Jewish washings had no point of agreement with christian baptism, | except in the mere circumstance of the use of water, and, therefore, the evangelical rite had no existence | before Christ the Lord appeared. The assertion that the christian ordihance was borrowed from Jewish proselyte baptism, is also examined, and this Hebrew ceremony is shown to have had no existence until after the destruction of Jerusalem. Drs. Owen. Jennings, and Benson, are quoted on this point; to whom might have been added, Bishop Patrick, Dr. Doddridge, and others. Beside, if it could be proved that proselyte baptism was practised before the Lord appeared, it would avail nothing, as it is not any where in scripture commanded of God, nor said to have been attended to by his servants; and, therefore, could only have been a human custom, to make which the source of a divine law, is about as rational as to aver that some small fountain is the origin of the ocean. Christian baptism is then proved to be an ordinance appointed of God, by references to the New Testament. be the only subjects of it, then, to sprinkle unconscious babes is to perform only a buman ceremony. As some have defended infant sprinkling by saying that what is not prohibited, is lawful, a sentiment so baneful in its consequences is justly condemned; and it is proved from the divine word that we are commanded to baptize those who repent of sin and believe the gospel: and from the honest confessions of Bishop Burnet, Wall, Fuller, and Palmer, all Pædobaptists, to whom many others might have been added, it is shown that there is neither precept, rule, nor example in the Ńew Testament for infant baptism. The representation of the nature of the christian ordinance advances by showing that it is a rite of initiation. This is grounded on Acts ii. 41, 42: where it is manifest that the baptized were received into communion with the church. In this part of the work before us, the errors of Pædobaptists respecting the efficacy of the initiatory rite are noticed. To it the Papists are shown to attribute the remission of sins, and the opening of the gate of heaven. And Pædobaptist dissenters say, that baptism puts the child into the gospel covenant; the absurdity of which is justly exposed. The inconsistency of all who baptize infants, and refuse them communion at the Lord's table, is here manifested. Gibbs contends, that a reference to the earliest ages of the christian church will show that baptism and the Lord's-supper were always received by the same persons: "and that in after times, when infant baptism crept into the church, the great patrons of that unscriptural rite, Cyprian, Jerom, Austin, and Pope Innocent, were strenuous for infant communion." Indeed, the reasons that will prove infants to be unfit for communion, will refute their alleged right to baptism. Mr. Still representing the nature of the evangelical rite, our author shows that baptism is a positive duty, binding upon all who profess faith in Jesus Christ. Here it is observed, that obedience to a positive rite must be exact. "Had an Israelite presumed to deviate from the rules given respecting the passover-had | he chosen to sprinkle the blood The perpetuity of the evangelical upon the floor rather than upon the rite as an ordinance in the christian door-posts-to boil the lamb instead church, it is of importance to estabof roasting it-to eat it with sweet lish, and this is attempted in the voinstead of bitter herbs-he would lume before us, and satisfactorily not have kept the Lord's passover, accomplished. In doing this, our but a rite of his own." And if bap-author takes occasion to notice and tism be immersion, and if believers refute the opinion that the baptism to his apostles, refers to what is called the baptism of the Holy Ghost. in the commission which Jesus gave | Taylor, Curcelloeus, Martene, Witsius, Campbell, &c. &c.; all of which prove that, in the opinion of these illustrious men, the first Christians always immersed in adminis tering baptism. The mode, as it is here styled, of administering the ordinance of baptism is next determined. That baptism is immersion, is asserted from the meaning of the word so generally used in the New Testament, and to prove that Barrio signifies to immerse, reference is made to the works of classical Greek writers, and such philologists as Stephanus, Scapula, Suicerus, Hederic, Parkhurst, Schleusner, and Grotius; after which it is amply shown that the Greek version of the Old Testament uses it in the same sense as that in which the Greek classics employ it. As it is contended that Barrio signifies to sprinkle as well as to immerse, several examples are given of the absurdity of this opinion in the translation of some passages according to it. The words of Paul, in the 6th chapter of Romans, and the 3rd and the 4th verses, "Know ye not, that so many of us as were sprinkled into Jesus Christ, were sprinkled into his death? Therefore we are buried with him by sprinkling into death," &c. is one of them. There are several more of a similar kind; but one seems quite sufficient for the purpose intended. The two places where this verb is translated to wash, and which the zealous opponents of immersion, as exclusively proper, often use in their cause, are proved to have no power to serve it; and in perfect accordance with this opinion are the explanations of Drs. Lightfoot, Campbell, Hammond, and Grotius,-Pædobaptist critics of the highest celebrity. The opinion that immersion was commanded by our Lord, when he appointed this rite, and practised by his disciples when they observed it, is proved by reference to the places where it was administered. For the same purpose reference is made to the constant practice of the Greek church; and last of all, the testimony of learned Pædobaptists is noticed; and quotations are given from the writings of Dr. Wall, Dr. Whitby, Dr. Cave, Venema, Bishop VOL. XIII. In determining the proper subjects of this ordinance, enough is said, as it seems to us, to convince any one that believers of the gospel are exclusively such; and the use of sponsors is treated with a just severity, at which no one acquainted with the gospel of Christ, or the actual effects of this baneful usage, will marvel. Before Mr. Gibbs inquires into the design and signification of christian ordinance, he examines the consequences which flow from Pædobaptism, the period when the practice first appeared, and the principles on which at different times it has been defended. The consequences here shown to have resulted naturally from the practice of baptizing babes, are deplorable indeed. When our author asks for the period at which infant baptism came into practice, he observes that the inspired volume contains neither precept nor example by which ther is referred to, as declaring that it is enjoined or recommended. Luthe scriptures afford no proof that it was instituted by Christ; or begun by the first Christians after the apos tles. Curcelloeus, another Pædobaptist, asserts, that in the first two centuries after Christ it was altoge ther unknown; but in the third and fourth centuries it was allowed by some few; and in the fifth and fol lowing ages it was generally received. Other testimonies are given in the work before us; after which it is observed that the only fathers of the first century whose writings are extant, are Barnabas, Clemens Romanus, Hermas, Ignatius, and Polycarp; and that from them nothing can be gathered in support of Pædobaptism. Justin Martyr, who lived in the second century, the first author quoted in defence of this theory, is proved to have supported the practice of the baptism of believers by immersion. Irenæus, who wrote about thirty years after Justin, is proved not to have men 22 deep meditation, and with fervent prayer. And if we here abstain from eulogizing this noble defence of our denomination, it may be permitted us to add one short passage as a specimen of the style. tioned the baptism of infants. It is | cessary to finish our account of the shown that Tertullian, who flourish-volume before us, and as it was ed at the commencement of the written in defence of the denomiuathird century, was the first writer tiou to which we belong, we have who mentioned it; but in so vague deemed it our duty rather to give an and undecided a manner as to prove analysis of its contents, than to com that in his day the practice was municate our own opinion of its menovel, and not popular nor general. rits: and, if it be proper to advance The boasted testimony of Origen, in any degree beyond this, we who lived about 230, so much de- would strongly recommend those pended on by his opponents, this who desire to know the divine wilt writer shows to be unavailing, and in relation to baptism, to read the that Cyprian, who lived in the mid-present work with much care, with dle of the third century, admitted the infants then baptized to the Lord's table; so that if his testimony be of any value respecting their right to the one ordinance, it is equally so as to their right to the other. And, as the Pædobaptists have so confidently appealed to apostolic tradition in support of their theory, these traditions, so improperly named, are traced up to their corrupt fountain, and the evil Consequences of regarding such authorities are represented, in a long enumeration of practical absurdities that they sanctioned: among which we find infant baptism and communion. The attempt to trace Pædobaptism to its source, is coneluded by showing that it arose out of a belief that the reception of this ceremony was essential to salvation: after which the course of its modern advocates, who defend it by arguments deduced from the Abrahamic covenant, is noticed, and proved to be erroneous. The elaborate work before us coneludes with an inquiry into the design and signification of the ordinance of baptism; and it is shown to be a solemn act of divine worship, in which the persons baptized profess their faith in the doctrine of the Trinity; that it is an outward sign of the work of the Holy Spirit in regeneration; that it is designed to illustrate the purifying nature of the blood of Christ; that it is a lively emblem of the death, burial, and resurrection of Christ; that it is intended to illustrate the believer's spiritual conformity to the death and resurrection of Jesus Christ; and that it prefigures the death of the believer's body, and his resurrection to eternal life. It is now ne "We estimate as highly, and believe as firmly, as any of our opponents, the truths of the Old Testament scriptures; but we deny their sufficiency to direct us in the administration of gospel ordinances. Christ is the sole legislator of his church, and he has given his word, 'whereunto we do well to take heed, as unto a light that shineth in a dark place." The Church of Rome borrows her mitred priests and smoking incense from the splendid ceremonies of the Mosaic economy: the Church of England, her vestments, her altar, and her tythes, from the same source: and Pædobaptist Dis senters profess to derive their reasons for sprinkling infants from a rite of the same abrogated system: but neither of them recognize the principle, to its full extent, that the New Testament scrip. tures contain within themselves every thing that is essential to our faith and practice." Sermons adapted for Parochial and Domestic Use, by the late Rev. J. FEW persons, we believe, will peruse this volume without cordially sympathizing with the congregation which has recently lost by death, and in the prime of his days, a pastor so excellent as these discourses prove the late Mr. Hewlett to have been; and with the interesting family which has, by the same event, been deprived of its chief protector and friend. We give full credit to the decla- | ration prefixed to these discourses, that they were written solely for the pulpit," without the remotest idea of their ever being offered to the public in the present form." Such a statement might form a just apology for a far greater number of familiar expressions than they are found to contain; if indeed, considering their design, such expressions could need any apology at all. We regard them as calculated to add greatly to the utility of these valuable sermons, which, if they had been studiously prepared for the press, would probably have lost much of that natural freedom of manner which they now retain. In their present form they are in general correct, whilst they display the genuine flow of a pastor's heart, unchecked by a single thought of an approving or disapproving eye, save that of infinite mercy. The man of God imparts to his beloved charge not only the gospel of Christ, but his own soul also, because they were dear unto him. The Saviour's Legacy, John xiv. 27. Luke xix. 10. quaintance with God, Job xxii. 21. The consistent Christian, Matt. v. 16. The Christian Pilgrimage, Numb. x. 29. On the Improvement of Time, Ephes. v. 16. The Sleeper in Harvest, Prov. x. 5. The Christian's Song in Exile, Psalm Consolation under Spiritual Darkness, The happy Effects of the Gospel, Acts The grateful Retrospect, Gen. xlviii. 15, 16. Pious Youth commended to the BlessIt must be a high gratification to benevolent persons, that by pur- The Servant of God, Acts xxvii. 23. ing of God, Acts xx. 32. chasing this volume, they will alle-The returning Saviour welcomed by his viate the afflictions of the widow and the fatherless; but independently of this consideration, the intrinsic value of the sermons must procure for them an extensive circulation. For domestic worship and village instructions they are well calculated; and for these purposes they will form a highly acceptable addition to the volumes of Burder, Jay, and Beddome. These Discourses involve no controversy; but a vein of sentiment decidedly evangelical imparts vitality to them all. The style is perspicuous and manly, and often through the fervour of the author's piety rises, as it were, without design, to a natural and impressive eloquence. The sermons are twenty-nine in number; the subjects, Consideration and Prayer, 2 Tim. ii. 17. people, Rev. xxii. 20. The Pastor's valedictory Address, Rev. xxii. 21. It seems immaterial from which of the discourses we select a specimen of the author's manner. The eighth sermon, entitled the Rainbow, has the following passage, page 114. "The thicker the cloud, the brighter the bow.' Thus, as threatening afflic tions abound, encouraging consolations much more abound: it is when the world proves unsatisfying, and triala most severe, friends most unfaithful and unkind, and enemies most cruel and powerful, that we most feel the value of Christian supports and principles. It is in the darkest, heaviest, most threatening storm, which seems as if it would dash our little bark in pieces, that we most truly and sweetly feel and know the value of that hope, which, if Christians, we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil.' When disappointment and distress, sickness and sorrow, assail us from every quarter, O, then to enjoy the delightful so |