fully stating the doctrine of Scripture on this subject, to notice very shortly the chief topics of the controversy. The first question respects the propriety of a complete immersion of the body,and the second the obligation of deferring the ceremony till the person to be baptized is in a condition to understand the meaning of the rite and to take the vows upon himself.

With respect to the former question, namely, that which regards the propriety of immersing the whole body, the following topics may be considered as comprising the answer made by those who maintain that sprinkling alone is sufficient ;viz. that the entire significancy of the rite is retained by this simpler mode of administering it ;that from several of the accounts given in the New Testament of the earliest baptisms, it is probable that sprinkling alone was practised ;-that, at any rate, there is no positive precept in Scripture upon this point;—that utility, and the most convenient mode of extending the ceremony to all nations, undoubtedly recommend the adoption of the easiest plan;—and, lastly, that when Scripture has enjoined a duty or appointed a ceremony, but has at the same time given no particular rule as to the

precise mode of its performance, we may take it for granted, that it was meant that the duty or ceremony should in every case be done in the manner most suitable to existing circumstances, without infringing on the essential and characteristic quality of the action to be performed.

With respect to the age at which baptism may be administered, and whether it ought not to be deferred till the person to be baptized can take the vows upon himself, it may be remarked, that some difficulty has been introduced into this question by the familiar use of the word sacrament as applicable to this subject,—and by the idea of a formal and personal engagement which that term implies.

Now it is no doubt true, that such an engagement is also a part or adjunct of the ceremony,— yet it does not seem to be so essential an adjunct, as that the ceremony may not be performed, where the condition of the person is such as necessarily to preclude the taking of such an oath in his own case. For the rite is properly and originally significant simply of purity;-and if it be proper and necessary that those of mature age, when receiving this ceremony, should solemnly engage to renounce

all sin, and to aspire after all holiness,-surely the rite cannot with propriety be refused to those, on whom no stain of voluntary guilt has yet fallen,— who were selected by Christ himself as models of those dispositions which he wished his disciples to cultivate, and respecting whom he has so beautifully said, that of "such is the kingdom of heaven."

Indeed, every person must have felt, that there is a peculiar beauty and propriety in the administration of this rite to those who have not yet sinned after the similitude of Adam's transgression; and that one of the most instructive characteristics of the solemnity, and, indeed, of the Christian dispensation itself, would be wanting, if the beautiful and truly-interesting sight of the "Infant head" sprinkled with the water of baptism, were no more to be seen over the face of the Christian world.

In general it may be observed, that both of the disputes now noticed, belong to a series of discussions which are not worthy to have for one moment engaged the thoughts of rational and liberal-minded men ;-and certainly could not, by any possibility, have occurred in a community, all

the members of which were actuated by such views of the spirit and purpose of the Christian dispensation, as ought to influence the minds of those whom the doctrine of the Divine Teacher is supposed to have made ❝ free indeed.”

Respecting the latter question, as in regard to that previously discussed, it may only farther be noticed, that very obvious considerations of utility authorize us in administering the rite to infants ;that Scripture has most assuredly not made the question the subject of any positive precept ;-and that in this, as in the former case, we may therefore conclude, that it was the mind of the spirit, that the rite should be administered in all the countries of the world, and in all the ages of time, in such a manner as was best adapted, amidst existing circumstances, to the effectual fulfilment which the rite itself was meant to

of the

purposes

accomplish.

The words which our Saviour has directed to be used in the performance of the ceremony, "in the name of the Father, and of the Son, and of the Holy Ghost," are intended to intimate, either that the ceremony is performed by the authority of these persons, or as the initiatory rite of a dispen

sation in which their joint influence in carrying forward its purposes is recognized,—or as a testimony on the part of the baptized person, or of those who engage for him, that he considers the belief of the existence and agency of the Three Persons of the Godhead to be the distinctive characteristic of that system, which Jesus, as the Instructer of mankind, has ordained to be established among all nations, and has consecrated by the sanction of Divine authority.

MODE OF ADMINISTERING THE CEREMONY.

The ceremony may either be administered publicly, that is, in the face of the congregation assembled for divine worship,-or privately, that is, in the house of the parents of the child,-and there are considerations which, in particular cases, seem to recommend that it should be done sometimes in the former, and at other times in the lat

ter manner.

A parent may sometimes choose to make a more solemn and public dedication of his child, by presenting it for baptism in the church, and before