occasion of so much darkness attending a New Testament rite, in which the disciples of Christ are deeply interested. But while we conclude, that our gracious Lord was more concerned, when enacting the law of baptism, expressly to command the whole of what he required, than to dignify a human invention; and while we believe that the apostles, when writing under his direction, were far from omitting an important fact, because, at some time or other, the collectors of Jewish fables would supply that deficiency; we must maintain, that the want of both precept and precedent for infant baptism, is an essential defect attending the cause of our opposers. We may venture to add, that every endeavour to supply the deficiency by appealing to rabbinical customs, is a keen reflection upon the inspired historic pen, and little short of a libel on the legislative character of Jesus Christ. But yet, as Dr. Owen has justly observed, "Certain it is, that men are exceedingly apt to take up with learned conjectures out of heathen [and Jewish] writers, though pressing hard on the reputation of sacred truth."* To persons of this character Mr. Bate administers the following rebuke: "What the word of God does not warrant, breaks in upon that word.... If God have spoken from heaven, and be able to tell us the truth, what is it can bewitch men to wish for, or dare to trust any other guide? and how presumptuous is it in the clergy to teach any deductions of their own for religion!" Of whatever use rabbinical authors and heathen classics may be, to elucidate words and phrases in the sacred volume, we ought never to consider what they say, as constituting any part of the rule by which an ordinance of divine worship should be performed; because that would be to place them on the throne of legislation.

Reflect. V. When our Dissenting Brethren admit the derivation of Christian baptism from the proselyte * On Heb. vol. ii. exercit. x. § 12. † Critica Heb. p. 100.

bathing, and argue upon it in favour of Pædobaptism, they adopt a principle that is big with consequences which they detest: for it is generally allowed, that the rabbinical rite, when, or by whomsoever it commenced, was a human invention. The device, however, according to these opponents, was of such a nature, and of such worth in the sight of God, that it obtained his acceptance; which acceptance he expressed in the most emphatical manner, by transferring it into the Christian system, and making it a part of that positive worship which must continue to the end of time. "Our Saviour liking the institution [of proselyte baptism,] continued the use of it, and made it the only ceremony of initiating proselytes unto the gospel;" says a dignitary of the English church.* How favourable this to that article in a certain creed which declares, That "the church hath power to decree rites or ceremonies!" For it is impossible to prove that the great Unchangeable is less disposed to admit of human additions to his worship now, than when he expressed his high approbation of the rite in question. From this principle, therefore, a strong probability arises, that modes and forms of worship, confessedly of human origin, may still be honoured and legitimated by the approbation of God;-so legitimated and so honoured, as to be incorporated with his own institutions. Whether our Nonconformist opposers have adverted to this consequence of their favourite principle, I cannot say; but it is plain, that some of our English Episcopalians are not insensible of its various application and great utility, in support of those forms and rites to which Dissenters have always objected. Thus, for instance, Dr. Fiddes, when speaking of the proselyte baptism: "Hence an argument may be drawn concerning a power in the church of God, even of instituting such rites, for the observance of which there is no clear or express foundation in scripture; provided they

* Cases to Recover Dissenters, vol. ii. p. 395.

some.

have a proper signification in them towards promoting the spiritual life, and are not too numerous or burdenIf no such power had been lodged in the Jewish church; if it had been a direct usurpation upon the right and power of God to claim or exercise it; it is much more probable, that our Saviour would, in this particular instance, have condemned and exploded it, than that he would have substituted a rite of initiation into the Christian society directly in imitation of it, and indeed the very same as to the material part.' How any of our Dissenting Brethren, who adopt the principle, can avoid this consequence, I do not perceive.

When reflecting on various particulars contained in the preceding paragraphs, I am at a loss to imagine, what should be the reason of our learned opposers' arguing against us on this topic, as they have often done, except it be that suggested by Chamier, in another case, when he says; "If the lion's skin be not sufficient, you must add that of the for." In other words, if apostles and evangelists do not afford convincing evidence of Pædobaptism, you must solicit the aid of Jewish rabbies. Just so it is with Roman Catholics, when labouring to prove the existence of monks in the apostolic church. For being unable, as Buddeus observes, to produce any evidence of the fact from inspired writings, they betake themselves to Philo the Jew, in support of their cause. They act a similar part in defence of purgatory; for, finding nothing to their purpose in the sacred canon, they have recourse to an Apocryphal author, whose words, Bp. Stillingfleet informs us, are "the main foundation of purgatory."-On the whole, therefore, we may safely conclude, that if this Talmudical

*Theolog. Pract. b. ii. part ii. chap. i. p. 176, 177.

+ Panstrat. tom. iv. 1. vii. c. xviii. § 17.

Ecclesia Apostolica, p. 776. § 2 Maccab. xii. 43, 44, 45. Preserv. against Popery, title ix. p. 299. Vid. Morning Exercise against Popery, p. 818, 819.

bathing be the true basis of infant baptism, as Dr. Hammond suggests, *it has but a sandy foundation, and threatens an opprobrious fall: or, in the language of J. G. Carpzovius, respecting this argument for Pædobaptism, we may say, Sed malè consultum esset baptismo infantum, si non alio niteretur Achille.†

SECT. 2.-External Covenant Relation.

Mr. Jonathan Edwards. "I know the distinction that is made by some, between the internal and external covenant; but I hope the divines that make this distinction would not be understood, that there are really and properly two covenants of grace, but only that those who profess the one only covenant of grace are of two sorts: there are those who comply with it internally and really; and others who do so only externally, that is, in profession and visibility....There is also this distinction takes place concerning the covenant of grace: the one only covenant of grace is exhibited two ways; the one externally, by the preaching of the word, the other internally and spiritually, by enlightening the mind rightly to understand the word.-But the New Testament affords no more foundation for supposing two real and properly distinct covenants of grace, than it does to suppose two sorts of real Christians." Enquiry into Qualificat. for Full Commun. p. 30.

2. Vitringa. "Divines who urge Pædobaptism commonly suppose, that the covenant of grace is internal and external. They will have believers only, to be partakers of the internal covenant; but of the ex

*See Sect. 3. No. 2, of this chap. I would here take the liberty of recommending Dr. Gill's Dissertation on the Baptism of Proselytes, as a performance which, in my opinion, is unanswerable.

† Apparat. Hist. Crit. Antiq. Sac. Annotat. p. 47.

ternal, even unbelievers and reprobates, who externally give up their names to the church. To this external covenant also belongs the administration of sacraments; which are, as it were, symbols and badges, by which Christians are distinguished from heathens and profane persons. Those who are admitted to the external covenant of grace enjoy this prerogative, that both themselves and their children are holy, so that their children may be baptized; and, on the contrary, that the children of infidels ought to be excluded from baptism. Thus Essenius, thus the Dutch interpreters, and others of our reformed doctors not a few.... But I do not think that there is any such external covenant of grace, under the new economy, as that which learned men commonly lay. for the foundation of Pædobaptism; and as this is an article of some importance, we will a little enlarge upon it.

"Now seeing the matter of every covenant which God makes with man, entirely consists in precepts and promises, I desire to be informed, by those who maintain this opinion, what God stipulates in the external covenant of grace, what he commands, what he promises, what are the conditions, and what the benefits of that external covenant about which they speak? seeing in these the whole covenant, as to the matter of it, consists. Certainly, no other precept is expressed in the records of the New Testament, in reference to this affair, than that which is briefly comprehended in those words, 'Believe in the Lord Jesus Christ;' nor any other promise added to the precept of the covenant, than is included in those words, And thou shalt be saved and thy house.' When God requires faith of any man, he at the same time demands a profession of the mouth; but no other than that which is connected with the assent of the heart, and of a good conscience; which the Holy Spirit calls, 'truth in the reins,' that is, in the inward parts; 'love, a new heart, a new spirit, a heart of flesh, and purity of heart'