covenant and baptism SAMPLE

The 

COVENANT AND BAPTISM 

Including: 

A Full Consideration of the Covenant Made with 

Abraham and Its Supposed Connection to Baptism 

Reasons of a Change of Sentiment 

and Practice on the Subject of Baptism 

By: James Haldane 

PARTICULAR BAPTIST 

HERITAGE BOOKS 

Knightstown, Indiana

The Covenant and Baptism 

By: James Haldane 

First Original Publication 1809 

First PBHB Edition 2023 

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2. The Covenant and Baptism; general editor: 

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iv

CONTENTS 

ORIGINAL INTRODUCTION ............................... 1 

1. Of the meaning of the word BAPTIZE ........... 17 

All critics assign to it the signification of immerse or 

plunge. Whether it is used in another sense in the 

New Testament? Acts 11:16 considered. Remarks 

on the proper and figurative meaning of words. The 

meaning ascertained by the universal practice of the 

Greek church, in which baptism and immersion are 

synonymous ― With this agrees the practice of the 

Latin church for 1300 years. ― Clinical aspersion, 

how introduced ― Sprinkling when introduced ― 

Practice of the church of England ― Westminster 

Assembly. Meaning of the word further ascertained 

by the language employed in the New Testament. 

Objections answered, Ezek. 36:25; Heb. 11:10. 

2. Of the Subjects of Baptism ............................... 44 

Our Lord’s commission establishes the baptism of 

believers only. John’s baptism considered. 

Examples of baptism ― none but believers; 

households ― Lydia’s ― the jailor’s ― Stephanas ― 

Crispus. ― That only believers are the subjects of 

baptism appears from the import of the ordinance; 

represents, 1 st , Our fellowship with Christ in his 

death and resurrection, 2 nd , Our regeneration, 3 rd , 

v


the remission of our sins, 4 th , Our separation to 

God. ― It is expressly called the profession of our 

faith. ― Objections answered, Matt. 19:13. 15; Acts 

2:38, 39, 3:25; Rom. 11:16; 1 Cor. 7:14; 1 Pet. 3:21. 

3. Of the Covenant with Abraham and it’s 

supposed connection with Baptism ..................... 85 

Evils arising from confounding the old and new 

covenants. This the foundation of all Antichristian 

worship. No danger of the Apostles mistaking the 

meaning of the commission. No law of Moses more 

explicit. The sanctification of the Lord’s day stands 

on very different grounds than infant baptism. The 

argument for infant baptism from the covenant 

with Abraham, proceeds on a mistaken view of that 

covenant ― It is improperly called the covenant of 

grace ― was not the new covenant ― The original 

promise to Abraham ― Three distinct promises 

afterward given him. These had both a literal and 

spiritual meaning ― This signified in what befell 

Isaac and Ishmael ― These promises peculiar to 

Abraham ― The children of believers not interested 

in the salvation of Christ till they believe, and 

consequently are in this respect on a footing with 

others. God declared, even under the old covenant, 

that their descent alone would not profit them. 

Believers have great encouragement to train up their 

children in the fear of God ― What reason the 

Scripture gives us to expect spiritual blessings to be 

conveyed by birth ― Baptism never called the token 

vi

Contents 

of the new covenant ― The promises to children in 

the prophets considered ― Circumcision, what is 

meant ― The faith of Abraham not required in 

those who were circumcised. Servants when 

circumcised did not enjoy the privileges of Israel. 

Circumcision not appointed for believers who did 

not reside in Abraham’s family. The church of Israel 

was not the church of Christ ― Therefore all 

arguments from circumcision to baptism 

inconclusive. The difference of the ordinances ― 

Some resemblance between them. The 

inconsistency of baptizing infants, and not 

acknowledging them church members ― Children, 

members of the church of Israel by birth ― An 

objection to this answered ― remarks on John 3 ― 

What signified by the casting out of Ishmael and 

Esau. Reuben, Simeon, and Levi, retained in the 

family. Impropriety of those who practice infant 

baptism setting aside the eighth day. Intimations 

given by our Lord, that no external relation was to 

be acknowledged in his kingdom. Privileges of the 

people of God are not abridged ― If children 

baptized must be as the children of the new 

covenant. Those who try to prove infant baptism 

from the Old Testament, follow the same course as 

those who maintain the propriety of an alliance 

between the church and the world. 

vii


4. The Arguments for Infant Baptism, Drawn from 

Ecclesiastical History, Briefly Noticed ............ 168 

The practice arose from mistaking the meaning of 

John 3:5 and considering baptism essential to 

salvation. Hermas ― Justin Martyr ― Tertullian the 

first who mentions infant baptism―opposes it ― 

Various abuses early introduced ― Godfathers, 

mentioned by Tertullian, made a profession of faith 

for the child ― Austin not baptized till he was 33 ― 

He ridicules the idea of infants being saved without 

baptism ― Gregory, Chrysostom ― The evidence 

from antiquity much against infant baptism ― The 

testimony of the fathers in matters of fact may be 

useful ― Disregard of the uniform voice of 

antiquity respecting the meaning of the word baptize. 

Conclusion .......................................................... 178 

Recapitulation―The practice of infant baptism 

proceeds upon indirect evidence ― Every ordinance 

of Christ practical, but infant baptism of no 

practical use to the subjects. Practical use of 

baptism to a believer. Objection of our baptism 

being different from that of the primitive Christians 

― Of employing ridicule of this question. No injury 

to the health to be apprehended ― connection 

between right views of the truth, and rightly 

observing the ordinances ― Apprehension of being 

thought changeable ― How those who are baptized 

should act. 

SCRIPTURE INDEX .......................................... 191 

viii

REASONS 

OF A 

CHANGE OF SENTIMENT 

AND PRACTICE 

ON THE 

SUBJECT OF BAPTISM 

CONTAINING A PLAIN VIEW OF THE SIGNIFICATION 

OF THE WORD, AND OF THE PERSONS FOR WHOM THE 

ORDINANCE IS APPOINTED; 

TOGETHER WITH 

A FULL CONSIDERATION 

OF THE 

COVENANT MADE WITH ABRAHAM 

AND ITS 

SUPPOSED CONNECTION WITH BAPTISM 

BY 

BY J.A. HALDANE 

THE SECOND EDITION, CORRECTED 

EDINBURGH, 

PRINTED BY J. RITCHIE 

SOLD BY A. BLACK, AND ALEX. JOHNSTONE, 

EDINGBURGH; J&A DUNCAN, GLASGOW; AND E. 

LESSLIE, DUNDEE 

1809

ORIGINAL 

INTRODUCTION 

In the following pages the writer has 

endeavored to state the Scripture doctrine 

respecting Baptism. He has seen cause to 

change his views of this ordinance, and has 

here given his reasons for his present practice. 

We are naturally inclined to speak of 

ourselves, and fondly imagine, that whatever 

respects us will excite attention. Experience 

tends to correct this notion, and to make us 

sensible that our history is less interesting to 

others than we are apt to suppose. But without 

forgetting this, or being justly chargeable with 

intruding ourselves on the public notice, we 

may sometimes be justified in referring to what 

has passed in our own minds; for as in water 

face answereth to face, so the heart of man to 

man. As the writer of these pages not only 

practiced for a considerable time what he now 

sees to be unscriptural, but also wrote in 

1


defense of infant baptism, 1 he trusts his 

brethren will bear with him while he relates the 

progress of his mind on this subject. 

The first time I thought at all on baptism, was 

in company with two ministers of the 

Establishment, when the name of a certain 

person was mentioned. I inquired, is he not an 

Anabaptist? One of them replied, he has much 

to say for himself on that subject, while the 

other was silent. I afterwards thought a good 

deal on this, although no more passed. 

Those with whom I then chiefly associated 

were of the Established church. I occasionally 

heard them speak of Baptists as people who 

were exceedingly keen on the subject, who had 

paid much attention to it, and had much to say 

upon it. At the same time, I observed a degree 

of hesitation among them respecting the 

ground on which infant baptism rested, and 

that they generally evaded the question, by 

observing that circumcision availeth nothing 

nor uncircumcision, or by inquiring whether 

1 View of social Worship, &c. 1st and 2d editions. 

2

Original Introduction 

we should be more holy if plunged in water. 

One thing which tended much to keep me 

from examining the subject, was my being 

informed, that when people became Baptists, 

they not only lost all zeal for the spread of the 

gospel but were in a great measure shut out 

from usefulness. I had also imbibed a thorough 

contempt for bigotry, or in other words, for 

attention to any part of the order established 

by Jesus Christ in his churches, and 

consequently my conscience was in a great 

measure seared against conviction on the 

subject. 

With these views I began to preach, 

endeavoring to call the attention of my fellow 

men to the doctrine of salvation by grace 

through faith. I had not at that time any 

understanding of the nature of church 

fellowship, or of the importance of purity of 

communion. Imagining, that our only concern 

when at the Lord’s table was with the state of 

our own hearts, I considered it unnecessary to 

think of others, and therefore without any 

reluctance I attended the sacrament, and joined 

3


with many who I was sensible were altogether 

ignorant of God. I thought indeed that purity 

of communion would be agreeable, but that, as 

we did not know the heart, it could not be 

attained, and at all events, I had no idea of 

risking general usefulness by attending to 

external matters. 

Without either examination or prayer on the 

subject, I took it for granted that the apostles 

had left everything respecting church order to 

our discretion. I admitted there were indeed 

certain outlines which they had drawn; but 

what these were, and how far they extended, I 

did not know, and I might add, did not care. 

Such were my views when the church 

meeting in the Circus in Edinburgh was 

formed. I then, however, thought with 

pleasure, that I had an opportunity of attaining 

purity of communion, without sacrificing 

usefulness, having a large congregation to 

whom I might preach the gospel, while only 

those who appeared believers were admitted 

into the church. 

This gradually led me to attend to the order 

4

Original Introduction 

appointed for the churches in the word of 

God. We had no standard of human 

composition, and therefore our appeal was 

made to the Scriptures alone, and one thing 

after another respecting the kingdom of Christ 

came into view. 

In such circumstances, I could not wholly 

overlook the subject of baptism, but was still 

under strong prejudices against it. Indeed the 

further I seemed likely to depart from my 

former principles, the more jealous was I, lest I 

should go the same length as those whom I had 

always heard called narrow-minded bigots. I 

held in general, that baptism came in the room 

of circumcision, and satisfied my mind without 

further inquiry. 

*** THIS SECTION REMOVED FOR 

SAMPLE *** 

5

CHAPTER 1 

On the Meaning of the word BAPTIZE 

THE Lord after his resurrection, commanded 

his disciples to preach repentance and 

remission of sins to all nations, beginning at 

Jerusalem. They were also to baptize the 

disciples. This is admitted on all hands; but the 

question is, what are we to understand by the 

term baptize? 

It is a Greek word, which has not been 

translated in many modern versions, probably 

in imitation of the Vulgate, where it is also 

retained. The question must therefore be 

resolved by examining the meaning of the 

word, both in Greek authors and in the 

Scriptures. Fortunately, there are few questions 

of this kind on which we can obtain more 

satisfactory evidence. Every Dictionary of 

character assigns the signification of immerse or 

plunge to the word baptize. I believe no critic of 

any name can be produced who does not 

consider this to be the proper meaning of the 

6

Chapter 1: On the Meaning of the Word BAPTIZE 

word. And their testimony deserves the greater 

credit, as in general they had every temptation 

to represent it as signifying sprinkling, to 

vindicate their own practice. 

But it is said, that it is sometimes used in the 

New Testament in another sense. We read of 

baptizing with the Holy Ghost. Of this baptism 

we have an instance in the case of Cornelius 

and his friends. “While Peter was speaking to 

them, the Holy Ghost fell on all them that heard 

the word. And they of the circumcision were 

astonished ― because that on the Gentiles also 

was poured out the gift of the Holy Ghost,” 

Acts 10:44. 45. This reminded Peter of the 

word of the Lord, how he said, “John indeed 

baptized with water, but ye shall be baptized 

with the Holy Ghost,” chap.11:16. 

This is the chief passage which is alleged to 

prove, that to baptize sometimes signifies to 

pour out. But let it be observed, that although 

it could be shown, that baptize has a secondary 

or figurative meaning, this will not at all affect 

the primary and proper signification. It is 

generally admitted, that the primary 

7


signification of a word is always to be retained, 

unless we are restricted to its secondary or 

figurative meaning by the connection. When 

Christ commanded his disciples to baptize, we 

surely have no reason to suppose, that the 

word should not be understood in its original 

and primary signification. Had he intended 

them to practice pouring or sprinkling, or merely 

washing, there were words appropriated to each 

of these meanings; but when they are 

commanded to baptize, the word must surely be 

understood in its natural and primary sense. 

The Socinians and Universalists argue against 

the divinity of Jesus precisely in the same way 

as those who deny that baptism means 

immersion. They produce instances, where the 

name of God is applied in a figurative or 

improper sense to creatures. Hence, they 

allege, that Jesus being called God, does not 

prove his supreme divinity. As to the duration 

of the punishment of the wicked, they maintain 

that αιων, eternal, sometimes means a limited 

duration: thus, we read of the everlasting hills; 

and hence they affirm, that the punishment of 

the wicked is not eternal. 

8

Chapter 1: On the Meaning of the Word BAPTIZE 

To this it is replied, that the words have a true 

and primary meaning, in which they are always 

to be understood, unless the scope of the 

passage necessarily limits us to the secondary 

or improper signification. 

If this principle be given up, the greatest 

confusion will be introduced into everything 

that is spoken or written. Words are used as 

signs to express our ideas; and to prevent the 

unnecessary multiplication of these signs, the 

same word is used in different senses, which 

are all connected with, and spring from the 

original meaning of the word. Thus, the 

English word dip, according to Dr. Johnson, 

signifies, 1. to immerse, to put into any liquor; 

2. to moisten, to wet; 3. to be engaged in any 

affair; 4. to engage as a pledge. 

These different meanings arise out of the 

first, and we find no difficulty in understanding 

the word in its various applications. But what 

should we think of a person who maintained, 

that a commandment to dip anything signified 

merely to wet or moisten it, or to engage it as a 

pledge; and produced Dr. Johnson’s authority 

9


for this interpretation? 

This would be precisely the same kind of 

argument that is used by those who affirm, that 

as persons are said to be baptized by the Holy 

Ghost on whom he is poured out, therefore the 

commandment to baptize the disciples in all 

nations, signifies to pour water on them. With 

the same propriety we might endeavor to 

describe the manner in which the apostles fished 

from what we know of their preaching, for the 

Lord promised to make them fishers of men, 

Mark 1:17. 



10

CHAPTER 2 

Of the Subjects of Baptism 

When the Lord rose from the dead, he 

appeared repeatedly to his disciples during the 

course of forty days, speaking to them of the 

things pertaining to the kingdom of God. 

Before he ascended up on high, he delivered to 

his eleven apostles their commission in these 

words: “All power is given unto me in heaven 

and in earth. Go ye therefore, and teach all 

nations, baptizing them in the name of the 

Father, and of the Son, and of the Holy Ghost; 

teaching them to observe all things whatsoever 

I have commanded you: and lo I am with you 

alway, even unto the end of the world,” 

Matt. 28:18. 20. 

There are two words in this commission 

which are both rendered teach. The former is 

μαθητευσατε literally make disciples. Men can be 

made disciples of Jesus only by hearing and 

believing the gospel. In this manner, therefore, 

they were to make disciples from all nations. 

11


They were also to baptize the disciples in, or 

into (εις) the name of the Father, &c; that is, 

into the faith of the one Jehovah, who has thus 

revealed himself in Jesus Christ. Having 

baptized the disciples, they were to teach them 

to observe all things whatsoever he had 

commanded them. Accordingly, they 

proceeded exactly in this way. They preached 

salvation through the blood of Jesus, baptized 

those who believed, and taught them to 

observe the ordinances, Acts 18:7, 8; 1 Cor. 

11:2. 

The commission, as recorded by Mark, 

exactly agrees with this. “And he said unto 

them, Go ye into all the world, and preach the 

gospel to every creature. He that believeth, and 

is baptized, shall be saved; and he that believeth 

not shall be damned,” Mark 16:15, 16. Nothing 

can be clearer and more precise than this. The 

gospel was to be preached to all, and 

whosoever believed it was to be baptized. 

So far, all Christians are pretty well agreed; 

but it is alleged, that not only believers, but 

their children, should be baptized. We shall 

12

Chapter 2: On the Subjects of Baptism 

therefore inquire, what we are taught in the 

word of God on this subject. We shall be able 

to do this with greater advantage, because we 

have frequent accounts of the manner in which 

the apostles fulfilled their commission. Indeed, 

more is said in the New Testament of baptism, 

than of any other ordinance. 

There were divers baptisms under the old 

covenant, Heb. 9:10 such as Lev. 11:32, 14:8, 

15:5; Num. 31:23, see also Mark 7:4. But these 

were occasional, and intended to remove 

ceremonial uncleanness, and were 

consequently entirely different from the 

ordinance of Jesus, which is only to observed 

once by his people. 

When considering the subject of baptism, 

our attention is naturally led to the ministry of 

John the Baptist. “John did baptize in the 

wilderness, and preach the baptism of 

repentance, for the remission of sins. And 

there went out unto him all the land of Judea, 

and they of Jerusalem, and were all baptized of 

him in the river of Jordan, confessing their sins. 

And John was clothed with camel’s hair, and 

13


with a girdle of a skin about his loins: and he 

did eat locusts and wild honey: and preached, 

saying, there cometh one mightier than I after 

me, the latchet of whose shoes I am not worthy 

to stoop down and unloose. I indeed have 

baptized you with water: but he shall baptize 

you with the Holy Ghost,” Mark 1:4,―8.― 

“Then said Paul, John verily baptized with the 

baptism of repentance, saying unto the people, 

That they should believe on him which should 

come after him, that is, on Christ Jesus,” Acts 

19:4. Compare Matt. 3, Luke 3, and John 1. 

Hence, we learn, 1 st , That John proclaimed 

that the kingdom of God was at hand: that he 

was the forerunner of Messiah: and that, when 

he appeared, all confidence in fleshly descent 

would be vain, Matt. 3:9. 

2d, Those who believed his doctrine 

confessed their sins, professed repentance, and 

were baptized, Luke 7:29, 30. 

3d, Jesus himself was baptized before 

entering on his public work; thus, 

acknowledging the truth of John’s doctrine, 

and setting an example of obedience to the 

14

Chapter 2: On the Subjects of Baptism 

commandments of God who had sent John to 

baptize, John 1:33. 



15

CHAPTER 3 

Of the Covenant with Abraham, 

and it’s Supposed Connection with Baptism 

To those who consider the relation in which 

the Old and New Testaments stand to each 

other, who reflect on the comparative darkness 

of the one, and the plainness of speech used in 

the other, it may well appear surprising, that 

any disciple of Jesus should think of going back 

to the Old Testament to know his will on the 

subject of so important an ordinance as 

baptism. It deserves the serious consideration 

of all who do so, that most of the errors into 

which the first Christians fell, sprang from the 

same source, and that a considerable part of the 

apostolic epistles is intended to show the error 

of confounding the old and new dispensations. 

Acts 15; Galatians throughout; Phil. 1:15,―18 

and 3; Col. 2:10. 20,―23; 1 Tim. 1:4,―9. 

Hebrews throughout. 

They would also do well to consider, that 

almost all the corruptions of Christianity, and 

16

Chapter 3: Of the Covenant with Abraham, 

and its Supposed Connection with Baptism 

the reign of antichrist, have proceeded from 

the same cause. “While the Roman emperors 

continued heathens, the man of sin made slow 

progress; but no sooner was he who letted taken 

out of the way, 2 Thess. 2:7 and Christianity 

taken under the protection of the sovereign, 

then an unnatural connection was formed 

between church and state, which subsists to the 

present day in every country of Europe. 

Now, what is this but a recurrence to the 

weak and beggarly elements under which the 

church was placed in its minority? And by what 

arguments drawn from Scripture can it be 

vindicated, but the example of Israel of old? 

What is all the pomp and ceremony which have 

been introduced into religion, but an imitation 

of the sanctuary worship? What are the splendid 

edifices, but imitations of the Jewish temple? What 

are all the ecclesiastical dignities which are so 

highly prized, but an imitation of the institution 

of the Jewish priesthood? 

To this we must also trace the robes whereby 

the clergy are distinguished, together with the 

titles they have assumed. What is the distinction 

17


between clergy and laity, but a copy of the 

separation of the Levites from their brethren? 

On what does their claim of receiving tithes rest, 

but the example of Israel? Whence do they 

arrogate to themselves the exclusive right of 

dispensing ordinances, and endeavor to trace their 

genealogy as the successors of the apostles, but 

because it was unlawful for any but the priests, 

the successors of Aaron, to offer sacrifice or 

burn incense? Whence do they assume the 

name of priests, seeing the office is exclusively 

held by the Son of God, as is shown at large in 

the epistle to the Hebrews? What are the 

festivals of Lent and Easter, &c. but an imitation 

of those appointed by Moses? In short, it will 

be found that the whole system of antichristian 

worship is founded on the Jewish law, which 

was fulfilled and abrogated by Christ. 

Let the instructions delivered by the apostles 

in the epistle to the Galatians, &c. be 

understood and acted upon, and it will destroy 

the very foundation of antichristian 

worship.”―We ought then to be very cautious 

how we endeavor to prove any of the 

ordinances of the kingdom of Christ from the 

18



Old Testament, and still more so how we add 

to the words of Jesus by baptizing children, 

while he has only commanded the disciples, or 

those who believe, to be baptized, Matt. 28:19; 

Mark 16:15, 16. 

But it is said, we must consider how the 

apostles, to whom the commission was 

originally delivered, would understand it. From 

their habits, it is thought they would take it for 

granted, that children were to be baptized with 

their parents, and therefore a particular precept 

was not necessary. This assumption is 

gratuitous. After the day of Pentecost, the 

apostles were no more guided by their former 

habits, which had so often misled them. They 

had learned that the kingdom of God, the laws 

of which they were to publish, was very 

different from the worldly kingdom established 

in Israel. 2 The subjects of the latter enjoyed that 

privilege by birth; the subjects of the former 

2 See Col. 2:20 where the apostle calls the kingdom of 

Israel the world. It is so called as contrasted with the 

kingdom of God. When no such contrast is made, it is 

called the kingdom of God. Matt. 21:43 for he was the 

King of the nation of Israel under the theocracy. 

19


were born, not of blood, nor of the will of the 

flesh, nor of the will of man, but of God, John 

1:13. The apostles were taught by the death and 

resurrection of Christ, 3 to acknowledge no man 

after the flesh, i.e. to make no account of 

anything external as bringing persons into 

relation with God, 

2 Cor. 5:15, 16 and therefore they could never 

understand that children should be baptized on 

account of the faith of their parents. 

But there was no danger of the apostles 

misunderstanding our Lord, however 

obscurely he had intimated his will; for they 

were infallibly guided in their practice by his 

Spirit. The precision of the words of the 

commission, therefore, was not so much for 

their sake as for ours. The kingdom of God 

was to be published to many nations of very 

different ideas and habits, who were not to be 

infallibly secured from error. It was therefore 

3 They had formerly expected Christ to come for the 

salvation of Israel, but now they had learned the extent 

of his atonement, John 11:52; 1 John 2:2 and this had 

destroyed all their former prejudices respecting carnal 

descent. 

20



of the greatest consequence that the will of 

Jesus respecting baptism should, on their 

account, be very explicitly declared; and we 

have already seen that this is the case. There is 

not one of the laws of Moses more 

indisputable in its plain and obvious meaning, 

and we have seen that there are other 

satisfactory proofs, that those who baptize 

believers alone, do not misunderstand it. 



21

CHAPTER 4 

The Arguments for Infant Baptism, Drawn 

from Ecclesiastical History, Briefly Noticed. 

Having considered the principal arguments 

for infant baptism drawn from Scripture, I 

might well be excused from referring to the 

practice of the first ages, as it is generally 

known that many corruptions were very early 

introduced. It is to be feared, however, that 

many satisfy their consciences with the 

consideration, that although the arguments 

from Scripture are not conclusive, yet the early 

practice of infant baptism is sufficient to 

establish the point. 

I shall be happy if the following remarks lead 

any to examine this subject, convinced, that on 

an impartial examination, it will appear, that the 

baptism of infants took its rise from its being 

considered absolutely necessary to salvation. 

Infant baptism seems to have arisen from the 

declaration of the Lord, “Except a man be 

22

Chapter 4: The Arguments for Infant Baptism, Drawn 

from Ecclesiastical History, Briefly Noticed 

born of water and of the Spirit, he cannot enter 

into the kingdom of God,” John 3:5. So full 

were the fathers of the notion that this passage 

proved baptism to be indispensably necessary 

to salvation, that Wall 1 mentions one (Hermas) 

whom he supposes to have written before the 

death of the apostle John, who maintains that 

the apostles, after their death, descended unto 

Hades, and baptized the patriarchs, prophets, 

&c. Hermas says nothing, however, of the 

baptism of infants. Justin Martyr, who lived 

about the year one hundred and forty, is the 

first who is supposed to allude to infant 

baptism. “We have received,” says he, “not the 

carnal, but spiritual circumcision.” But surely 

the spiritual circumcision is not the baptism 

with water. 

Again, he observes, “Several persons of both 

sexes among us, sixty and seventy years old, 

who were discipled to Christ from their 

1 History of Infant-baptism. This author is abundantly 

zealous on the subject, but his work is not calculated to 

give satisfaction to those who wish to find a warrant for 

this practice. See also Gale’s Reflections on Wall’s 

History. 

23


childhood, do continue uncorrupted.” But 

what has this to do with infant baptism? As 

soon as a child becomes a disciple of Christ’s, 

let him be baptized. Indeed, although 

Pedobaptist writers refer to Justin on this 

subject, none of them consider his testimony 

of great importance, and some of them entirely 

give it up. That he knew nothing of infant 

baptism, appears from his giving a minute 

description of the manner in which baptism 

was observed, and he makes no allusion to 

children, but particularly mentions believers as 

the subjects of the ordinance. 

This he does in his Apology addressed to the 

Roman Emperor, where he gives an account of 

the Christian faith and worship. Now surely, if 

he was faithful, he could not have omitted 

mentioning so important a part of the Christian 

practice as infant baptism, had it been then 

introduced. 

Irenaeus, who flourished about the year one 

hundred and eighty-four, says, “Christ passed 

through all the ages of man, that he might save 

all by himself; that is all who by him are 

24

Chapter 4: The Arguments for Infant Baptism, Drawn 

from Ecclesiastical History, Briefly Noticed 

regenerated to God, infants, and little ones, and 

children, and youths, and persons advanced in 

age.” This will be readily granted; but here is 

nothing about baptizing infants. It is true, that 

baptism very early got the name of 

regeneration, and upon this the argument from 

this passage is founded. But if being 

regenerated here means being baptized, it must 

refer to those who were baptized by Jesus 

Christ personally. 

Tertullian, who lived about the year two 

hundred, is the first who mentions infant baptism, 

and he argues against it, which he surely would 

not have done, if he had considered it to be a 

commandment of Christ. 1 After his days it 

seems gradually to have gained ground, and in 

Cyprian’s time, (A.D. 250.) a council of 66 

bishops determined that it was not necessary to 

delay it till the eighth day. This is, of itself, a 

1 Even Wall admits, that he probably knew nothing of 

an apostolic tradition for infant baptism, else he would 

not have opposed it. Some passages from Origen are 

quoted in favor of infant baptism: but it is generally 

admitted, that his works are so interpolated by his Latin 

translator, that we cannot distinguish what is genuine 

from what is spurious. 

25


very suspicious circumstance. Had it been 

handed down from the apostles, there would 

have been no need of the authority of a council 

to enact its observance; but this was the 

common way of introducing any unscriptural 

practice. 

It is said, that there is no accounting for it 

becoming so universal, had it been an 

innovation; that at least we must have read of 

much opposition to it. But how were many 

other corruptions silently introduced so early? 

How came so many idle ceremonies to be 

adopted, such as tasting milk and honey on 

coming out of the water, anointing with 

ointment, &c? How came bishops so soon to 

obtain so great power? And how came infant 

participation of the Lord’s supper to be 

introduced? Cyprian mentions this as expressly 

as he does infant baptism, and to this day it is 

practiced in the Greek church. 



26

CONCLUSION 

I have thus endeavored to state the doctrine 

of Scripture respecting baptism, and have 

considered particularly the argument in favor 

of infant baptism from the covenant made with 

Abraham. I trust it will appear, that on this, as 

on other subjects, the word of God is a lamp 

to our feet, and a light to our paths. 

We have seen, that the signification of the 

word baptize, is established by the most 

undoubted evidence; that there is no difference 

respecting it among the best scholars; that its 

meaning is ascertained by the practice of the 

Greek church, and by the uniform testimony 

of antiquity, by the allusions made to baptism 

in the New Testament, and by all the language 

there used concerning it. So that we have fuller 

evidence on this subject than on many others, 

which few are disposed to dispute. 



27

SCRIPTURE INDEX 

Genesis 

3:15 .......................... 102 

12:1,―3 ................... 101 

12:3 ......... 100, 122, 126 

12:7 .......................... 102 

13:14. 17 ................. 102 

14:20, 28:22 .............. 91 

15 ............................. 102 

15:3, 6 ...................... 103 

15:9, 10 ..................... 99 

17 ............................. 114 

17:4 .......................... 103 

17:5 .......................... 103 

17:7 ........... 97, 103, 124 

17:8 .......................... 103 

17:9-14 .................... 134 

17:10. 23 ................... 99 

17:11 ........................ 138 

17:12 ........................ 139 

17:13 ........................ 141 

17:20 ................ 104, 117 

21:12 ................ 104, 118 

21:13 ........................ 118 

22:16. 18 ................. 101 

22:18 ........................ 122 

25:1. 4 ...................... 104 

27:10, 11 ........................ 

Exodus 

2:24, 25 .................... 104 

4:22 .......................... 111 

4:24. 26 .................... 147 

6:6, 7 ........................ 104 

12:48 ........................ 141 

18:1. 12 .................... 147 

19:4,―6 .................... 105 

29:21 .......................... 25 

Leviticus 

6:27, 16:14. ............... 25 

11:32, 14:8, 15:5 ....... 46 

23:10. 17 .................... 78 

25:39. 46 .................. 144 

Numbers 

12:1, 6,―8 ............... 137 

12:6,―8 .................... 137 

15:20, 21 .................... 78 

20:12 ........................ 158 

20:14 ........................ 158 

23:10 ....................... 104 

31:23 .......................... 46

Scripture Index 

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