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them and baptized. 26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27. John answered and said, A man can receive nothing, except it be given him from heaven. 30. He must increase, but I must decrease. Chap. iv. 1. When, therefore, the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2. (Though Jesus himself baptized not, but his disciples,) 3. He left Judea, and departed again into Galilee.-x. 40. And [he] went away again beyond Jordan, into the place where John at first baptized ;-42. And many believed on him there.

The import of this passage is simply this, "Jesus went into the land of Judea and baptized certain disciples,―many hearing of him, and remembering what John had preached concerning him, flocked to him, —and soon it was generally known and said, as the happy fruit of his labors, That Jesus made and baptized more disciples than John ;' upon which the Saviour departed, and went into Galilee. He again, however, visited this interesting place, and many more believed on him there."

The only thing to be noticed here, and it is certainly of some importance as to our first inquiry, is this, that Christ MADE disciples before he baptized them. He did not begin by baptizing, and afterwards instructing; but he first taught them his gospel, and they believing and embracing his word, are thereby "made his disciples;" and hence they are said to "come to him," to conform to his commandments, and then, secondly, he baptized them. As this is all the Evangelists have recorded respecting Christ baptizing, through the whole of his ministry, this is, consequently, ALL in which the Practice of Christ is given for the guide of his people. What we are to understand by "disciples," or "making disciples," is thus described by

MR. OWEN. 66 "By the disciples of Christ, I intend them, and them only, who profess faith in his person and doctrine, &c. This is the method of the gospel, that first men, by the preaching of it, be MADE DISCIPLES, or be brought unto faith in Christ, and then to be taught to do and observe whatever he commands." In Pæd. Exam. Vol. II. p. 275, and 287.

MR. BAXTER. "A disciple and a Christian are all one." Ibid. p. 288. Our LORD, however, may be heard for himself, as to what is intended by his disciples: "Whosoever doth not bear his cross, and come after me, cannot be my disciple." Luke xiv. 27. Whatever, therefore, may be said in favor of infant baptism, it cannot be said, that either CHRIST'S Example or Practice affords it any support; and we shall presently come to his Command on the subject. But, in passing from noticing the Practice of Jesus, let me cite the words of one of the

most cminent Pædobaptist Commentators on the Bible England has ever witnessed:

MR. SCOTT. "The baptism of Jesus was, doubtless, of adults alone." Commentary, on John iii. 22—24.

§ IV. John's last Baptizing, in Ænon.

THE next passage we find on our subject, is contained in few words. It is, however, of powerful import relative to the MODE.

John iii. 23. And John also was baptizing in Ænon, near to Salim, because there was much water there; and they came and were baptized.

Of the Persons here alluded to, as baptized by the Harbinger of the Redeemer, nothing is said descriptive of them, except that "they came" to John, as the penitent Jews had before done at Jordan, and, like them, were baptized;" which fairly implies, that it was their own voluntary act thus to seek this holy rite; and if so, they must have been previously instructed.

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But, in reference to our inquiry on the Mode of baptism, this passage is of great weight. We have here the REASON assigned, on account of which John chose the place where we now find him pursuing the object in which he is divinely employed. He is baptizing in Ænon, "because there was MUCH WATER there." No candid Christian, I think, can object to the following

Inference. If John chose a place for the purpose of baptizing, on account of one circumstance, necessary for that ordinance, namely, "because there was much water there," then his Mode of baptism required much water: But much water is not necessary for any Mode of baptism but Immersion, and hence, without doubt, that was his practice. The same inference was drawn, with as little doubt, by the illustrious Pædobaptists following:

CALVIN. "From these words, John iii. 23, it may be inferred, that baptism was administered, by John and Christ, by plunging the whole body under water." In Pad. Exam. Vol. I. p. 194.

WHITBY. "Ori idara λ ny nu; Because there was much water there, in which their whole bodies might be dipped; for in this manner only was the Jewish baptism performed, by a descent into the water, Acts viii. 38, and an ascent out of it, ver. 39, and a burial in it. Rom. vi. 3, 4. Colos. ii. 12." Annot. on the place. See Lightfoot and A. Clarke, at p. 16.

My reader scarcely need be told, that those who practise sprinkling never go to rivers, or places of much water, to administer the ordinance; and, if they should do so, the great quantity of the water could not be assigned as the reason for choosing such places; because, in their Mode, a very small quantity only is required. Not much

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candor is necessary to admit the truth so plainly conveyed as in this passage.*

§ V. References of Jesus Christ to John, his Baptism, and Success. As the passage in the preceding section contains the last record of John's baptizing, it appears proper to follow it by the testimony Jesus bore to his Harbinger and his labors.

Luke vii. 24. AND when the messengers of John were departed, he began to speak unto the people concerning John. What went ye out into the wilderness for to see? 26. A prophet? Yea, I say unto you, and more than a prophet. Matt. xi. 10. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11. Verily I say unto you, Among them that are born of women, there hath not arisen a greater than John the Baptist. John v. 35. He was a burning and a shining light.

Mark xi. 29. And Jesus answered and said unto them, I will also ask you one question. 30. The baptism of John, was it from heaven, or of men? answer me. 31. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32. But if we shall say, Of men: (all the people will stone us: Luke xx. 6,) they feared the people; for all men counted John, that he was a prophet indeed. 33. And they answered and said unto Jesus, We cannot tell.

Luke vii. 29. And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

Here observe, 1. The Redeemer, in the first of these passages, gives John a pre-eminence above all the servants of God, of the former dispensation; not excepting Abraham, Moses, or Isaiah. His revelations were more signal; his preaching of more vital importance, and his success greater. Thus was he more than a prophet.

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The answer that some have made that the words, "much water," should be many waters," and refer to many shallow streams, is sufficiently answered by the learned Pædobaptist Expositor, who thus renders and explains the passage:DODDRIDGE, "John was also at that time baptizing at non; and he particularly chose that place, because there was a great quantity of water there, which made it very convenient for his purpose." "Nothing, surely, can be more evident, than that [udara rolla] many waters, signifies a large quantity of water, it being sometimes used for the Euphrates. Jer. li. 13. (Septuagint.) To which, I suppose, there may be an allusion, Rev. xvii. 1. Compare Ezek. xliii. 2, and Rev. i. 15; xiv. 2; xix. 6; where the voice of many waters does plainly signify the roaring of a high sea." Fam. Expos. Paraph., and Note on the Place.

2. From the question which the Redeemer proposed to the Jews, Whether the baptism of John was from heaven or of men? in order to convict them of their guilt in treating John's labors as they had done, it will evidently follow, that it was "From heaven." Had John's baptism been borrowed from Jewish proselyte baptism, it would have been of men, (for that is unknown in the word of God,) and then the question might have been answered without hesitation, and the design of our Lord, in that case, could not have been realized.

3. The common people, who heard John's ministry, (the Saviour adds,) "justified God," i. e. approved of the Divine conduct in John's ministry and baptism; and this they evinced in "being baptized with the baptism of John;" while classes of higher religious repute, "the Pharisees and lawyers," in contempt of this messenger of God, and his message too, "rejected the counsel of God against themselves, being not baptized of him." Here our Lord plainly indicates that the ordinance of Baptism was a part of "the counsel of God," i. e. his mind and will; and, as far as this rite is contemned, so far the counsel of God is rejected;" and it is, emphatically, "against themselves" who thus oppose what God enjoins.

Inference. If John, who was but a man, is to be so highly regarded, and his baptism considered "the counsel of God;" so that neglect of it thus meets the marked disapprobation of our Redeemer ;-how much more may the Divine indignation be expected on them who slight this sacred ordinance in that still more interesting form, in which we shall presently find it,-enjoined by HIM, whose name is written "KING of kings, and LORD of lords!" Surely I may add, "If they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from HIм that speaketh from heaven!" Heb. xii. 25.

§ VI. Christ represents his Sufferings under the Figure of “a

Baptism."

Matt. xx. 22. BUT Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23. And he said unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Luke xii. 50. But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

Our Lord, in these affecting and impressive passages, is referring te the greatness of his approaching sufferings, and, by a metaphor, he calls them "a Baptism." An interesting question from hence arise

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in reference to our second inquiry, Does sprinkling a little water on the face, or being totally immersed and overwhelmed in a large quantity, most appropriately exhibit an image of the severity of the sufferings of Christ? The following extracts will, I have no doubt, contain my reader's opinion :

DODDRIDGE thus paraphrases the places: "Are you able to drink of the bitter cup of which I am now about to drink so deep, and to be baptized with the baptism, and plunged into that sea of sufferings with which I am shortly to be baptized, and, as it were, overwhelmed for a time!" "I have, indeed, a most dreadful baptism to be baptized with; and I know that I shall be shortly bathed, as it were, in blood, and plunged in the most overwhelming distress." Fam. Expos. on the places.

WITSIUS. "Immersion into the water, is to be considered by us, as exhibiting that dreadful abyss of Divine justice, in which Christ, for our sins, was for a time, as it were, absorbed; as in David, his type, he complains, Psalm lxix. 2, I am come into deep waters, where the floods overflow me." Econ. of the Cov. L. IV. C. xvi. § 26.

MR. JAMES HERVEY expresses himself, on this subject, with great energy. "He longed, (beneficent, blessed BEING!) he longed for the fatal hour. He severely rebuked one of his disciples who would have dissuaded him from going as a volunteer to the cross. He was even straitened, under a kind of holy uneasiness, till the dreadful work was accomplished; till he was baptized with the baptism of his sufferings, bathed in blood, and plunged in death!" Theron and Aspasio, Vol.

II. Let. 7.

"SIR H. TRELAWNEY, under whose impressive ministry," says the late amiable Mr. Dore, of London, "my first religious feelings were invigorated, referring to those words of our Lord, exclaimed to this effect: Here, I must acknowledge, our Baptist brethren have the advantage: for our Redeemer's sufferings must not be compared to a few drops of water sprinkled on the face, for he was plunged into distress, and his soul was environed with sorrows.'" Sermons on Baptism, by J. Dore, p. 39.

Inference. If our Lord intended the ordinance of baptism to exhibit an image of the overwhelming sorrows of his soul, in the garden and on the cross, his intention is frustrated by the change of immersion into sprinkling! And if this be admitted, (and it cannot be denied,) what devout Christian can think of this change but with deep regret!

§ VII. THE COMMISSION

Which our Lord gave his Apostles about the time of his Ascension into Heaven, containing the formal Institution of Christian Baptism.

We have already seen that Baptism, as a New Testament ordinance, was instituted of God, and enjoined upon John as the herald and precursor of Christ. It is evident, also, that John administered it upon an admitted or professed acknowledgment of faith "in him who was to come after him." Acts xix. 4. But after our Redeemer had come, and finished his work, an alteration was neces sary in this particular circumstance. None on earth, but Jesus, could make that

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