of all their children, and would have, much hardlier have let go that privilege of their church-membership, or at least have raised some scruple about it, which might have occasioned one word of satisfaction from some one of the Apostles; especially when Paul calls them holy, and Christ saith, Suffer them to come to me, and forbid them not, for of such is the kingdom of God.' I know not how Mr. Tombs, and such others think on these things; but for my part, they stick so close to my conscience that I dare not say, Christ would have no infants received into his visible church among the number of Christians, when I find he once placed them in the church; and neither Mr. Tombs, nor any man breathing, can shew me one word of scripture where ever Christ did put them out again; and yet these men pretend to stand to the determination of Scripture. I would this one thing were impartially considered.”

With regard to the mode of baptizing, I would only add, Christ no where, as far as I can find, requires dipping, but only baptizing: which word, many most eminent for learning and piety have declared, signifies to pour on, or sprinkle, as well as to dip. As our Lord has graciously given us a word of such extensive meaning, doubtless the parent, or the person to be baptized, if he be adult, ought to choose which way he best approves. What God has left indifferent, it becomes not man to make necessary.

I think it proper in this place to subjoin what Dr. Watts had declared concerning the signification of this word. "The Greek word baptizo, (says he) signifies to wash any thing properly by water coming over it: now there are several ways of such washing, (viz.) sprinkling water on it in a small quantity, pouring water on it in a larger quantity, or dipping it under water, either in part or in whole: and since this seems to be left undetermined in Scripture to one particular mode; therefore any of these ways of washing may be sufficient to answer the purpose of this ordinance. Now that the Greek word signifies washing a thing in general by water coming over it, and not always dipping, is argued by learned men, not only from ancient

Greek authors, but from the New Testament itself, as Luke xi. 38. The Pharisees marvelled that Jesus had not first washed before dinner;' in Greek, that he was not first baptized; and can it be supposed, that they would have him dip himself in water? Mark vii. 4. "The Pharisees, when they come from the market, eat not except they are washed;' in Greek, except they are baptized; surely it cannot mean except they were dipped. And if this should be restrained to signify washing their hands only, yet it it does not signify necessarily dipping them; for the manner of washing their hands of old, was by pouring water on them, as Elisha poured water on the hands of Elijah,' 2 Kings iii. 11. Yet further, they practised the washing of tables, (in Greek, baptism of beds) as well as cups and vessels. Now beds could not usually be washed by dipping, Heb. ix. 10. The Jews had divers washings prescribed by Moses, (in Greek, baptisms) which were sprinkling and pouring water on things, as well as plunging them all over in water. 'The children of Israel were baptized unto Moses in the cloud and in the sea, in their passage through the Red Sea, at their march from Egypt,' (1 Cor. x. 2.) Not that they were dipped in the water, but they were sprinkled by the clouds over their heads, and perhaps by the water which stood up in heaps as they passed by.

Besides, pouring or sprinkling more naturally represents most of the spiritual blessings signified by baptism, (viz.) the sprinkling the blood of Christ on the conscience, or the pouring out of the Spirit on the person baptized, or sprinkling him with clean water, as an emblem of the influence of the Spirit; all which are the things signified in baptism as different representations of the cleansing away of the guilt or defilement of sin thereby.

I conclude, since this controversy has difficulties attending it, persons of an honest and sincere soul, in searching out the truth, may happen to run into different opinions: but the things wherein we agree, are so important, as should not suffer us to quarrel about the lesser things wherein we differ. Our brethren, who reject infant-bap

tism, as well as we who practise it, all agree in a belief of the sacred institution of this ordinance: we all agree, that children should be devoted to God, and should be partakers of all the privileges which Scripture admits, and that they should grow up under all possible obligations to duty; and since each of us desires to find out the Will of Christ, and practise it accordingly, it is a most unreasonable thing, that we should be angry with each other, because some of us are devoted to God and Christ by this ceremony, a little sooner or a little later than others; or because some devote their children to God in baptism, as a claim of privileges, and an obligation to duties, before they can do this for themselves, and are capable of acting therein: or because some of us think this ordinance requires much water, and that the whole body should be immersed in it; others suppose, a little is sufficient, and that he who has the face and head washed in this solemnity, has as true a significancy of gospel benefits and obligations, as he, who has his whole body put under water, since our Saviour thought so when he washed Peter's feet, John xiii. 10. In short, where faith in Christ, and love to God, and obedience to the sanctifying operations of the Spirit, are made necessary to salvation, and agreed upon by us all, it is pity that these lesser things should raise, such unhappy contentions among the disciples of the Blessed JESUS, the Prince of Peace.

SERIOUS THOUGHTS

CONCERNING

GODFATHERS AND GODMOTHERS.

I. In the ancient church, when baptism was administered, there were usually two or more Sponsors, (so Tertullian calls them, a hundred years after the death of St. John,) for every person to be baptized. As these were witnesses before God and the church, of the solemn engagement those persons then entered into, so they undertook (as the very word implies) to watch over those souls in a peculiar manner, to instruct, admonish, exhort, and build them up in the faith once delivered to the saints. These were considered as a kind of spiritual parents to the baptized, whether they were infants or at man's estate, and were expected to supply whatever spiritual helps were wanting, either through the death or neglect of the natural parents.

II. These have been retained in the Christian church from the earliest times, as the reason for them was the same in all ages. In our church they are termed (by a proper and expressive name) Godfathers and Godmothers. And it is appointed, "That there shall be for every male child to be baptized, two godfathers and one godmother; and for every female, one godfather and two godmothers." III. But it is objected against these, 1. That there is no mention of godfathers and godmothers in Scripture; 2. That many undertake this without ever considering what they undertake, or once seriously thinking how to perform it; and, 3. That no serious man would undertake it, because it is impossible to perform it.

IV. I answer, first, It is undoubtedly true, godfathers and godmothers are not mentioned in Scripture. And therefore it cannot be said, they are absolutely necessary, or that baptism cannot be administered without them. But yet it may be said they are highly expedient. For when they are prudently chosen, they may be of unspeakable use to the persons baptized, and a great relief and comfort to the parents of them.

V. I answer, secondly, It is too true, that many undertake this solemn office, without ever considering what they undertake; giddy, ignorant persons, (if not openly vicious,) who never once seriously think how to perform it. But whose fault is this? It is not the fault of the church, which carefully guards against this thing, by ordering, "That none but communicants can be admitted to be godfathers or godmothers." Now communicants we may presume to be serious persons, who will both consider and perform what they undertake. It is altogether the fault of those foolish parents, who will, on any account whatever, either desire or suffer those to be sponsors for their children, that do not take care of their own souls. It is these inconsiderate and cruel men, who have no compassion for their own flesh, that deprive their children of all the benefits of this wise institution, and bring a scandal on the institution itself, by their wicked abuse of it. I therefore earnestly exhort all who have any concern, either for their own or their children's souls, at all hazards to procure such persons to be sponsors, as truly fear God. Regard not whether they are rich or poor : and if they are poor, see that it be no expense to them. You will then tear up by the roots one of the most plausible objections which can be made against this primitive custom.

VI. For, thirdly, There is no reason why any truly serious man should scruple to undertake the office. If you suppose godfathers and godmothers undertake what is impossible to perform, you entirely mistake. And your mistake lies here: you think they undertake what they do not. Do not you think the sponsors themselves undertake or promise, that the child shall "renounce the devil and all his works,