is a thing so agreeable in itself, especially in hot countries, that we cannot wonder that it should be made choice of, to denote the profession of a religion, which brings men under the strictest obliga- tions to repent and reform their lives, and particularly that John the Baptist, whose more immediate business it was to preach repentance, should be directed to enjoin it. Whether baptism be of earlier antiquity than John the Baptist, I own, I have not been able to satisfy myself. Maimonides, and the earliest Jewish writers, speak of solemn baptism as a necessary attendant on circumcision, and also as a practice that had been immemorial among them; so that whether it was tacitly implied in the original institution of circumcision, (which, indeed, seems to require, at least, ablution, in which water was made use of,) or whether it had been adopted afterwards, as naturally expressive of the new converts cleansing themselves from the impurities of their former state of Heathenism, it was probably the custom of the Jews at the time of our Saviour. If this was the case, and the Jews did universally both circumcise and baptize all who were capable of it, when families were converted to their religion, there was both the less reason for explaining the nature and use of the rite, on the first mention of it, and our Lord, if he did not disapprove of the practice, had still less occasion to describe, more particularly than he has done, who were the proper subjects of baptism; and we may rather suppose, that he would have expressly restricted it to adult persons, if he had intended that the prevailing custom should be altered. Consequently, when a master of a family was converted to Christianity, he would, of course, baptize all his household, and consider himself as bound to instruct them in the principles of the religion which he professed. This is an obligation which is held peculiarly sacred over all the East, and the pains which masters of families take in consequence of it seldom fail of success. There is no point that a Mahometan is more intent upon, than making his children, and servants also, good Musselmen; but when they quit their service, they give themselves no concern about their religion. The readiness with which the Jewish people in general conformed to "the baptism of John," seems to have arisen from their easily entering into the propriety of it, as expressing resolutions of repentance and greater purity of life, by way of preparation for the kingdom of the Messiah; and they seem to have expected that the Messiah, or his forerunner, had a right to expect some such compliance from them. For the Pharisees say to John, (John i. 25,) Why baptizest thou, if thou be not that Christ, nor Elias, neither that prophet?" I do not see, however, that they had any reason to expect the institution of baptism, in particular, as a religious rite, under the Messiah; for though it was prophesied of him, that he should "sprinkle* many nations," (Isaiah lii. 15,) I do not suppose that the Jews understood the prophecy as implying any more than that he would convert, cleanse, or purify them. 66 * Startle according to Stock. See Vol. XII. p. 202, Note ¶. END OF VOLUME TWENTY. PRINTER, HACKNEY, |