Chapter VII: Part 7

2dly, A further scripture-proof of the institution of Christian Baptism is from the Evangelist Mark xvi.--15, 16 compared with our text. He is giving us an account of the very same Commission as the Evangelist Matthew, but is not so full and particular. _And he said unto them, go ye, into all the world, and preach the Gospel to every Creature,_ every person who will hear you wherever you may, under divine direction, travel. _He that believeth and is baptized, shall be saved; but he that believeth not shall be damned._ This Commission is certainly to the following effect.--"I ordain and send you my chosen disciples and Ministers to spread the Gospel, by your preaching, far and wide the world over, without any distinction of Jew and Gentile, and to dispense the Sacrament of baptism, as a standing ordinance in my kingdom, and as highly necessary, as you have hitherto practised it, under my direction and by my order, while I exercised my personal Ministry; he that believeth on me and receiveth baptism shall be saved." I argue thus, baptism is of high importance, and a divinely instituted ordinance, or it would not have been mentioned in this order or connexion, _he that believeth and is baptized shall be saved._ Why baptized, if not needed, or a divine ordinance? Was our Lord ignorant of what he said; or did he use words which cannot be understood; or did he mean to deceive us? of one or the other he was guilty, if he intended his followers, to the END of the world, should not be BAPTIZED with water. For baptism here must mean the application of the element of water to the subject, and not the sanctifying, regenerating, or miraculous power of the holy Ghost, because it is put after believing. But none, all must admit, do believe to the saving of the soul, but regenerated and sanctified ones. And that water-baptism is not in Christ's religion as necessary as faith, is plain from the last clause of the verse, _but he that believeth not shall be damned._ It is not said _he that believeth not_ and is NOT BAPTIZED shall be damned. For many may believe, and have no opportunity, however desirous, to receive baptism. And such as are not in Providence allowed to have opportunity to receive it, in a Gospel-way, are not therefore shut out of the kingdom of glory.--Besides, it is a circumstance on this subject of no small weight, and merits a particular remembrance, that Christ invested his eleven disciples or Apostles with this commission to carry the glad tidings of peace and Salvation, and in them, his true ministers, round the world, and to dispense the ordinance of baptism to all meet subjects, just before his Ascension into heaven. It was one of his very last acts in our world. And they could not possibly help understanding him to mean water-baptism, in their Commission, for during the whole term of his personal Ministry, they had practised administering it, as an ordinance, to all who professed to be convinced that Christ was the promised Messiah and who followed him.--

3dly. Therefore, a third proof, from scripture, of the institution of water-baptism, as a special ordinance or sacrament in Christ's kingdom, or spiritual religion, is that his disciples, after he had entered upon his public Ministry, _statedly_ practised it. This must be a satisfactory proof to all, who are willing to follow Christ and his Apostles, and not to set up a religion of their own making. Deluded and visionary men have often undertaken to make schemes of religion of their own. What daring impiety!--That Christ's chosen disciples or Apostles, during his public Ministry on earth, practiced water baptism the Evangelist John tells us. John iii. 22. _After these things, came Jesus and his disciples into the land of Judea, and THERE, he tarried with them and BAPTIZED._ iv. 1, 2, 3. _When therefore the Lord knew, how the pharisees had heard that Jesus made and BAPTIZED more disciples than John; though Jesus himself BAPTIZED not, but his disciples, he left Judea, and departed again into Galilee._ Making disciples and baptizing them were two entirely different acts. To _make disciples_ was to teach them his doctrines, and to persuade them to embrace his religion. To _baptize_ them was to apply water to them, as an ordinance or sacramental sign. _Baptizing_ these professed followers of Christ was the application of water to them, as a sign, or symbol, whether by immersion or sprinkling, is not now material to enquire, and not the _renewing of the_ holy Ghost. In the first cited passage, it is said, _Jesus BAPTIZED._ In the last, it is said, he _himself BAPTIZED_ not, but his disciples. There is no manner of difficulty in reconciling these two different accounts. For Christ is said, and with the most evident propriety, to do, what he ordered and directed his twelve Apostles to do. They were only his organs; and as his TEACHERS, they did nothing but by his order and direction.

Had our Lord no design in this? He had now been some time on his public Ministry. He had begun the promulgation of his Gospel-kingdom, the new religion, which he came into the world to erect. He had collected many followers. And his Apostles BAPTIZED them all. The words are, _made_ and BAPTIZED disciples. All that were made disciples, the necessary inference is, were BAPTIZED. It follows, then, that every one that was _made_ a disciple, was _baptized,_ without one exception. There was but one way of practice. All or none were _baptized._ These chosen Ministers of Christ did not venture, of their own heads, in imitation of John the baptist, to administer baptism. Neither did the son of God commit an error. He was perfect: a teacher come from God, both impeccable and infallible. As people, in various parts, where he and his disciples travelled to preach, hearkened to him and owned him, as the true Messiah and Saviour, the disciples were bidden to _baptize_ them.--How did they BAPTIZE them? Doubtless as professed followers of Jesus of Nazareth. The form of words made use of, is not recorded; neither is it of any importance that it should be, at this time; because Christ intended to prescribe the VERY FORM, at the proper time, just before he ascended into heaven.--Did Christ allow his disciples to _baptize,_ accidentally, or undesignedly, or by mistake, or merely because his forerunner John did? Can any one believe this, who has his intellectual powers underanged, or any honourable thoughts of his Saviour? Nay, would not this be to blaspheme the son of God? All he did, in his public Ministry, and as an infallible Teacher, was of design.--Or again, did he admit his Apostles _to baptize_ all who professed to believe in him, to gratify the caprice, humours, and prejudices of the people? Did the glorious and divine Jesus act from such base and low motives? Did he make these WHIMS and PREJUDICES the rule of his public conduct as Messiah? Dare we bring in against him, such a false and groundless charge?----We come, therefore, to this conclusion, that we only follow him, when we administer water-baptism to all, who profess their faith in him and love and obedience; or to visible believers; the promise being to them, and their seed. And in things of religion we are safe, and only safe, when we most strictly follow him.----

4thly. The fourth argument to prove from scripture the INSTITUTION of water-baptism to be a _standing_ ordinance, is taken from John iii. 5. compared to the 26 verse of the same chapter. _Jesus answered, verily, verily, I say unto thee, except a man be born of WATER, and of the spirit, he cannot enter into the kingdom of heaven._ Why, is being _born of water,_ mentioned here? It is to no end; was it merely a word of course, to fill up a sentence? This was an important evening conference, of which these words are a part, with Nicodemus, a ruler in Israel, on the very nature of that new dispensation of religion, which Jesus was opening as the teacher come from God, called the _kingdom of heaven_ or _kingdom of God._ Regeneration or the new-birth is mentioned verse 3. as indispensably necessary; in this 5th verse _water_ to be used, in a certain way, is made a term of entrance into the kingdom of heaven or Gospel-church; that is, we must be born of _water_ as well as of the _spirit_ in order to be _regular_ members of his church. Water, in the ordinance of baptism, denotes the need of purifying grace. To be _born of water_ may very well, without any unnatural force, mean _baptism._ As if Christ had told this ruler, in Israel, you must be renewed in your soul, and baptized with water, in order to be entitled to the blessings of my kingdom, or to be a regular member of the Gospel-church. Expositors generally suppose that _baptism_ by water is implied in this passage. If Christ intended to have no _ordinance_ of this sort, in his church, why did he point to _water_ in the way he does?--Some, indeed, suppose that the ordinance of baptism is not meant here, but that to be _born of water and of the spirit,_ is to be born of the spirit, which purifies and cleanses from the filth of sin, like water.--In the 26th verse we read thus: _And they came unto John; and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness. The same BAPTIZETH, and all men come unto him._ He baptized by his disciples. They dispensed the ordinance for him, by his order, and authority.--Immense multitudes were baptized. The text says _all men_ came unto him; that is, multitudes, and multitudes from all parts of the land. And they who professed to receive him as the Saviour and Son of God were baptized. _The same BAPTIZETH, and ALL men come unto him._----

5thly. The fifth argument, is taken from those numerous passages of scripture, where baptismal water in the name of Christ, or no doubt, in the name of the SACRED THREE, is said to be used. There are in the New Testament, we readily own, several instances, in which the baptism of the holy ghost is mentioned; all of which, one excepted, mean his _miraculous influence._ And it is to be carefully remembered that when the words _baptize_ and _baptism_ denote either the sanctifying grace, or miraculous gifts of the spirit, they are used not in their natural or literal, but in a figurative and metaphorical sense. These instances I will carefully recite. Once _baptism_ is used by Christ to represent his sufferings, especially on the Cross; Luke xii. 40, and Mat. xx. 22. There are but three, or at most four instances where _baptism_ and _baptize_ mean evidently or necessarily the sanctifying grace or miraculous powers of the holy ghost. Matt. iii. 11, compared with Mark, i. 8, compared with Luke, iii. 16, compared with Acts, i. 5, and xi. 16. These texts all refer to one and the same thing. And most evidently intend the _miraculous gifts_ of the holy ghost. Christ's _baptizing with the holy Ghost and with fire_ necessarily means his giving _the miraculous powers_ of his spirit, as is fully proved by comparing Acts, i. 5, with the first sixteen verses of the second chapter. In these passages, in the Evangelists, there is a pointed and marked distinction between John's _baptizing with_ water, and Christ's _baptizing with_ the holy ghost, of giving the _miraculous powers_ thereof. They are entirely different. But Christ's _baptizing_ with the holy Ghost and with fire, does not mean the sanctifying grace, but the _extraordinary gifts_ of the holy Ghost, as now proved from Acts i. 5, and ii. 1-16. Christ's baptizing with the holy Ghost and with fire, or imparting the miraculous powers thereof, is essentially different from John's baptism; but it neither proves, nor disproves the ordinance of _baptizing by water_ as a _standing_ ordinance, to be continued in his church, to the end of the world. It hath no reference to such a thing, more or less. What kind of logic must that man have who reasons thus; Christ's _baptizing_ with the holy Ghost is altogether different from John's _baptism_ of water unto repentance, and therefore he never intended to have any ordinance of _water-baptism_ in his dispensation of religion, or in the Gospel-church? A man who can suppose this to be just reasoning, or any kind of reasoning, must be disordered in his mental capacities. There is but _one_ instance, where being _baptized_ by the spirit can mean being regenerated by his divine influence. And that is 1 Cor. xii. 13. In describing christian graces and exercises, allusions to baptism by water are many times made, which is an argument in favour of it, and not against it, as will be illustrated, in its proper place. The word translated _baptize_ with its derivatives, in the Old Testament, is the common word used for _applications of water,_ in some form, to the subject. In the New-Testament the words, _baptism_ and _baptize,_ with their derivatives, or compounds, borrowed and brought down from the Old Testament, are used about sixty times; and must necessarily mean the application of water, in some way, to the subject, except in the four instances and their parallel places, now recited. I have endeavoured from the original to make the selection with diligence and care. We know that the first, original, and natural signification of the word, _baptism_ or _baptize_ is, as well as we do know, or can know the sense of any word, in any language. And that the _first, plain, original_ signification of the word, _baptize,_ and its derivatives, is the _application of water,_ in some form, to the subject, all the learned know:--and to them I appeal, as the only proper judges, in this case: though unlearned men may see how it is used, in the New-Testament, to their full satisfaction in the sequel. Whenever the word is applied to denote either the _sufferings_ of Christ, or the _sanctifying grace,_ or the _extraordinary and miraculous powers_ of the holy Ghost, I affirm from scripture, it is used in a figurative and metaphorical sense. To reject the plain common meaning of a word, in nearly fifty instances out of sixty, and to insist on the metaphorical sense, for the sake of expunging from Christianity, a PLAIN ORDINANCE, is having recourse to a strange expedient to establish a point.--And whether it be not a gross perversion of scripture, and contrary to all the rules of a fair and candid construction, is left for all to judge, who have eyes to see, or ears to hear.--We will now attend to those texts, numerous indeed, which directly or impliedly speak of baptism by water, as a _standing ordinance_ in the spiritual religion of Jesus Christ, according to Apostolic practice. Rom. vi. 4. _We are buried with him by baptism._ Ephe. iv. 5. _One baptism._ Col. ii. 12. _Buried with him in baptism._ Heb. vi. 2. _Doctrine of Baptisms._ 1. Pet. iii. 21. _Baptism doth now save us._ Acts. ii. 38. _Be baptized every one of you._ EVERY ONE OF YOU. 41 verse, _They that gladly received his word were baptized._ viii. 12. _They were baptized both men and women._ NO DISTINCTION OF SEX AS IN CIRCUMCISION. 13 verse, _Simon believed and was baptized._ 16 verse, _Only they were baptized in the name of Jesus._ 36 verse, _Here is water, what doth hinder me to be baptized?_ 38 verse, _And he baptized him._ ix. 8. _Saul received sight, and arose and was baptized._ x. 47. _Can any forbid that these should not be baptized?_ 48 verse, _Peter commanded them to be baptized._ COMMANDED. xvi. 15. _Lydia was baptized and her household._ 33 verse, _The Jailor was baptized, he and ALL HIS straitway._ xviii. 8. _Many of the Corinthians believed, and were baptized._ xix. 5. _And when they heard this, they were baptized._ xxii. 16. _Arise and be baptized, and wash away thy sins._ Rom. vi. 8. _Were baptized into Jesus._ 1. Cor. i. 16. _I baptized the household of Stephanas._ x. 2. _And were all baptized unto Moses in the cloud._ xv. 29. _Else what shall they do, that are baptized for the dead?_ Gal. iii. 27. _As many as have been baptized._ These are some of the principal places in the New-Testament, where _baptism_ and _baptize_ are used: and they all, mean the ORDINANCE of water baptism, or allude to the use of it, as a _standing ordinance._ How numerous are these texts, more so than any one, at first view, would have imagined. How unhappy is our Lot, if against all these, and plain are the most of them, as words can be, we are to believe Jesus Christ never intended to have the sacrament of water-baptism administered, as a _standing_ ordinance, in his Church! So considerable a portion of the New-Testament occupied in giving us a plain account of this sacrament deserves notice. Could reason wish for more? With a beautiful display of divine wisdom, in so fully and so particularly stating the matter, as if, on purpose, to cut off all the cavils and objections of gainsayers--as if, on purpose, to prevent any from DENYING, REJECTING, or EXPLAINING away the Ordinance.--It seems utterly unaccountable how a denial of it, can consist with a serious belief that the scriptures are from God, or the only rule of Christian faith and practice.

DISCOURSE X.

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Baptism by water not a piece of Superstition, but appointed by Jesus Christ.

MATTHEW xxviii.--and this part of the 19 verse.

_Baptizing them in the name of the Father, and of the Son, and of the holy Ghost._

I proceed, in this discourse, to lay before the audience a plain account, from scripture, of the Sacrament of Baptism as an ordinance to be observed, in Christ's Church, or the Gospel-kingdom, to the end of the world. This, it will be acknowledged, is a very important and interesting subject. For if there be no such sacrament too long have we, and the christian world, of the various Communions, practised upon it. If there be, we ought to see the scripture-proof of it, and observe it, as we are directed. If it be a human invention or tradition, only a piece of superstition, the sooner the discovery is made the better.--

We finished the former discourse, in taking a concise survey of the numerous texts, which speak of the administration of baptism as an ordinance, in Christ's house, the Church of the living God; or which allude to it, as an established Apostolic practice.--

6th. During our Lord's personal Ministry, which lasted as is generally supposed about three years and an half, his own chosen disciples, the twelve, administered water-baptism to all who embraced, or professed to embrace him, as the promised Messiah. It appears to have been the common practice of initiating them into his kingdom by _baptizing_ them with water, as the appointed token or visible sign of their being his professed followers. We must necessarily conclude that our blessed Saviour ordered his disciples, during his public Ministry, to administer baptism by water to his professed followers, and gave them the _form_ of words to be used. And that there was likewise a complete uniformity in their practice, we must necessarily conclude; because we never, in any of the four Gospels of _Matthew, Mark, Luke,_ and _John,_ find that our Lord reproved them for _baptizing_ converts to his Religion, as the _introduction,_ or intimated to them, in the remotest manner, his disapprobation: or spoke any where against _baptism_ as administered by his harbinger, John the baptist, as if it were a _piece of superstition_--or an empty form: but he received it himself, which is at least a presumptive argument, that _water-baptism_ was to be _an ordinance_ in his religion; for John came to prepare the way of the Lord, in all respects, and to dispose people in their minds, to receive the Christian System; but if there were to be no christian baptism, how could John's _baptizing_ unto repentance be from heaven or a preparation for the introduction of the Gospel-System? If Jesus Christ designed to have no such ordinance, to be a _standing_ ordinance, in his Church, to the end of the world, we should have had, we rationally suppose, some _direct_ or _implied_ hint at least of his dislike of _baptizing_ with water. For when he gave his eleven disciples, and virtually, in them, all his true Ministers, the commission in the text, _go teach all nations, baptizing them, in the name of the Father--and of the Son, and of the holy Ghost,_ they could not understand him, but as _instituting_ and _appointing_ the ordinance of water-baptism. As they had been universally, during his public Ministry, in the practice of it, if he had intended to have the practise discontinued, he would have told them so:--he would have forbid them to continue it, and told them it was an _idle ceremony_--a _perfectly useless_ and _insignificant rite_--no _better_ than old _Jewish fables_--and _wholly unbecoming_ the nature of his own spiritual religion. But there is not a word of this. On the other hand he, in the most solemn manner possible, commanded them _to go and BAPTIZE all that should_ embrace his religion, professedly, throughout the world. And after being _endowed with power from on high,_ on the day of Pentecost, or _baptized with the holy Ghost,_ that is, invested with his miraculous gifts, they continued to dispense the ordinance of water-baptism, as they had done before. As they gathered and organized Churches over the world, and preached Christ and him crucified, they dispensed _water-baptism_ to all their converts, not one excepted, that we hear of, or know of: and so careful were they about this matter that they even baptized some of John's disciples over again. In the progress of their labours, they gathered an immense number of churches in Asia, in Europe, in Africa, in all parts of the then known world. And they were uniform in their practice. All the churches were formed doubtless upon the _same_ model. They did not practise baptism in some instances, or omit it in others. They administered it to all, as the _standing introductory_ ordinance. They did this, as long as it pleased the great head of the church to employ them in his work. They had with them, when they did thus practise, the _promised comforter_: That holy spirit who was to assist them--to inspire them--to secure them from all error in doctrine or discipline--to lead them into _all truth_: to be an INFALLIBLE guide to them. All these are facts. And all, who believe the holy scriptures, cannot help knowing them to be facts. I appeal to them as facts. I have proved them to be facts, in the large number of texts cited under the last argument. With an irresistible evidence, then, doth it appear, that water-baptism was the _stated_ universal practice of the Apostles. The union of the Apostles, in the practice, will be particularly noticed and enlarged upon, under another head of proof.--Now, what can be said against baptism by water, as an _appointment_ of Jesus Christ, and not a piece of superstition? Is any truth--is any duty--is any point of christianity more substantially proved, more clearly revealed?--So plain is this matter that it cannot, one would imagine, be contested. However to get rid of the argument and of the ordinance, it is said the Apostles, it is true, _did practise it_; but did administer it in ignorance--as uninformed and erring men--in weakness, and condescension to the wicked humours of their hearers:--but all along told them it was unnecessary and unprofitable--no Gospel-ordinance--but weak and beggarly elements--rudiments of the world--an abrogated rite--an abolished institution--old things that must pass away.--Strange indeed! Alas, did the Apostles practise this ordinance in ignorance, and to gratify prejudice in their converts? They acted, then, very wickedly. For they have herein set an EXAMPLE to all the christian world, in every age, and land. For all the various communions have followed their practice, for more than Seventeen centuries, though differing about the modes and circumstances of it. If, then, we be in an error, we have been led into it by Christ and his Apostles, by following them in administering _baptism_ as _an ordinance,_ in his spiritual religion. For his kingdom is not of this world, it is a spiritual and heavenly kingdom. Are we not safer in following the Apostles, as inspired guides, in doctrine, and worship, and ordinances, than in listening to such as tell us THEY were weak and ignorant men?--But be pleased, to consider a moment, my hearers,----Who can believe that, under the _baptism_ of the holy Ghost, his _miraculous inspiring_ influence, the Apostles would have practised water-baptism universally, if it had not been the mind and will of Jesus Christ, that there should be such an ordinance, in his religion?

7thly. It may tend to corroborate the proof that there is such an ordinance to be observed in the church of God, that it was the common received opinion, in the times of John the baptist, that the promised Messiah, the great Saviour of Man, would practise _baptism by water_ in his ministry and kingdom. The people objected against John's baptism, because he declared that he was not the Christ, John i. 25. _Why_ BAPTIZEST _thou, if thou be not the Christ?_ This question most obviously and clearly implies that it was expected that Christ, the promised Messiah, would have _baptism by water, statedly_ practised, in his kingdom or dispensation. _Why_ BAPTIZETH _thou, if thou be not the Christ?_ As many as if they had said, you take too much upon you, in your baptizing: you assume one of the offices of the Messiah. We expect he will have _baptism,_ in his kingdom, as an initiation, or introductory ordinance, representing our need of renovation.--The Jews might be mistaken in their ideas of the expected Messiah, in this, as in other respects.--What is now mentioned is only to show what the common expectation was. And that common belief must have had something to be grounded upon.--

8thly. Another consideration of no inconsiderable importance to prove, that baptism by water, was to be a _stated_ ordinance, in the New-Testament-dispensation, is taken from those passages of scripture, which do not directly, but impliedly assert, or allude to water-baptism, as a _stated_ ordinance or practice, in the Apostolic and primitive Church. Titus iii. 15. _Not by works of righteousness, which we have done, but according to his mercy, he saved us by the washing of regeneration and renewing of the holy Ghost._ Paul is here guilty of a needless repetition, or else he intends two different things, by the _washing of regeneration_ and _renewing of the holy Ghost._ By the first, most Commentators and learned men, suppose he must intend baptism by water as a sign of the renewing of the holy Ghost. The original word translated _washing of regeneration_ is the laver of regeneration--alluding to the laver or vessel to wash in, in the Jewish tabernacle and temple. We must be _baptized,_ then, as well as _renewed._ The Apostle here speaks, indeed, most honourably of baptism, if he intend it, at all, as doubtless he doth.--Ephe. v. 26. _That he might sanctify it,_ that is, the Church, _having cleansed it by the washing of water, by the word._ Christian baptism is generally supposed to be alluded to, in this passage, as one thing implied in being _cleansed,_ in being regular and proper members of Christ's Church. Romans, vi. 4. _We are buried with him by baptism._ How absurd would such an expression be, if there were no ordinance of baptism _statedly_ administered!--It would be unintelligible to the Christians at Rome. What does the beloved Apostle mean? they would naturally say: We know of no such ordinance as baptism. He must have forgotten himself, or he would not speak of our being buried with Christ in _baptism._--We have a similar allusion to the ordinance of _baptism_ in Col. ii. 12. _Buried with him,_ that is Christ, _in baptism._ If Christ would have no baptism, as a _stated_ ordinance, how improper all such allusions to it. This scripture applies to all Christians, in all ages and parts of the world, who have the Gospel. But what instruction doth it contain in such allusions, if there be no ordinance of baptism?--More texts of this kind might be easily added, but these are enough as a specimen. If not of themselves a sufficient proof of the point before us, still they confirm the other arguments already adduced.--

9thly. It may, with much force be added here, as a convincing and satisfactory proof of the Institution of _baptism by water,_ as a _standing_ ordinance, in the Gospel dispensation, that the Apostles were _unanimous_ in the administration of it, as an _appointment_ of their Lord and Master. They absolutely knew his mind and will. They were with him so long, that it is impossible that they should be ignorant of his will. When he told them to _baptize,_ they perfectly knew what he meant. They ALL practised baptism as a divine appointment. They baptised all their converts, without one exception, that we find on sacred record. Their command was, _be baptized EVERY ONE of you in the name of Jesus Christ for the remission of Sins; and ye shall receive the gift of the holy Ghost._ These were about three thousand, being all pricked to the heart by Peter's Sermon, on the day of Pentecost. Now _when they heard this they were pricked in their hearts,_ or convinced of Sin and savingly wrought upon, no doubt. _And they said unto Peter and the rest of the Apostles, for they were all together, the Eleven,_ see Chap. ii. 1. _Men and brethren, what shall we do?--Then Peter said unto them, repent and be baptized EVERY ONE OF YOU._ This is a command from all the Apostles; for Peter spake in the name of the rest. They were all of one opinion on the subject; and this was but a _few days_ after they received the commission to _baptize_ all that should believe--_go teach all nations, baptizing them._ They never differed about the necessity of baptism. But were perfectly united in their practice. No one of them ever made any objection to the need of the ordinance, because Christ's Religion was a spiritual Religion. Nay, they positively commanded their converts to receive the ordinance. Acts x. 48. _And he COMMANDED them to be baptized in the name of the Lord Jesus,_ using, beyond all reasonable doubt, the very form of words prescribed in the original institution. Here were both Jews and Gentiles, and one as well as the other, were COMMANDED to be baptized. Now is it possible for any candid person, exercising his reason and reflecting powers, and not determined to support, at all events, a pre-conceived opinion, to suppose all the Apostles, in all parts of the world, among Jews and Gentiles, in all the Churches gathered by them, would unitedly, without one scruple, or one objector or objection, go into the practice of baptizing with water, if not an institution of their Lord, designed to be perpetuated, in his Gospel-kingdom, to the end of the world?--The Gentile converts, who were thousands of miles from Jerusalem and Judea, and where there were no Jews, were baptized, as well as Jewish converts. There could be no reason drawn from condescension or indulgence to prejudices, in their case, whatever there might be, in the case of Jewish converts.--

The arguments in support of the divine rite of baptism, as a Gospel-ordinance, would admit of much more illustration and enlargement--but I pursue the point no further, trusting that the attentive and reflecting hearer hath received full and entire satisfaction from the proofs already offered.

After contemplating the scripture-proofs of the ordinance of baptism, as a standing ordinance in the religion of Jesus Christ, it may not be a mere waste of time, to consider, in a concise manner, what hath been objected against it. PLAINLY as it is INSTITUTED, it has nevertheless been denied.--This, together with the Lord's Supper, hath been classed with the old abrogated Jewish rites and ceremonies, and exploded with them as wholly unworthy the regards of christians, and disgraceful to the spiritual nature of Christ's religion. The texts of scripture, which inform us of the abolition of Jewish rites--meats and drinks--or carnal ordinances, have been applied to the Gospel-ordinances. The argument is this, the Apostles tell us no Jewish ordinances are binding on us, but are all abrogated, therefore there are no christian ordinances binding on us. This all must see, who can exercise any reason, is no argument at all. And no man who uses it, can believe it to be any argument. The passages of scripture which declare the abolition of the Jewish ordinances are Col. ii. 14, to the 23 verse--Rom. xiv. 1, to the 17 verse. And in several other places the same thing is affirmed. These places refer ONLY to the Jewish rites and ordinances, and the abolition of them. Any one may see this, who will attend to them. To apply them to the christian ordinance of baptism and the Lord's Supper, is not only unfair and unjust, but a horrible perversion of scripture. It cannot be done ignorantly; for any one who can read, and who is capable of perverting such passages, must know better.----

Again:--The abuses of the ordinance of baptism, and the disputes about it, are alledged as valid objections against there being any such ordinance to be observed in the Gospel-kingdom. We lament that it ever hath been abused or perverted: and that there have been so many controversies about its nature, and the subject and mode. But this is no kind of argument against its being a _divine ordinance._ For can a truth--a duty--or a doctrine of religion be named, which hath not been _denied,_ or _perverted,_ or _abused?_----

_Another objection_ against the holy ordinances of the New-Testament, baptism and the Lord's Supper, is taken from our Lord's _washing His disciples'_ feet--_Paul's circumcising_ Timothy--St. James directing that _the sick be anointed with_ oil--and the _decrees of the first_ Apostolic council met at Jerusalem.--These several instances of conduct are recorded John xiii. 4--to the 12, Acts xvi. 1--to the 4--xv. 29--and James v. 14. The objection from these things, against the two standing sacraments or ordinances of the Gospel, _baptism_ and the _Lord's Supper,_ is very easily obviated. Our Lord's washing the feet of his disciples is described as an extraordinary instance of humility, and is a representation of the cleansing efficacy of his blood soon to be shed by wicked hands--calculated to teach us to love one another--to be meek--ready to do any kind office when needful, though mean--and that we should not assume any Lordship or dominion over one another's consciences. And at the close, he expressly tells them he had set them a pattern of meekness and condescension, and not ordained an institution to be observed in his church to the end of the world. There is a material and essential difference between _setting a pattern_ of a virtue or giving a remarkable display of it, and solemnly _appointing a holy Ordinance._ We cannot argue from the one to the other.--We are to follow the Redeemer, in all his doctrines and ordinances, but not to perform the same extraordinary PERSONAL actions--any more than to imitate him in his exterior manner, air, and habit.--As to Paul's _circumcising Timothy,_ there was a very plain reason for it. It was necessary for his reception, at that time, among the Jews. The ordinance of circumcision was not then DECLARED to be abolished. When the time had come, when there was to be an open declaration of its abolition, no one of the Apostles practised it, upon their converts. Moreover, Timothy was circumcised as _born of_ a Jew, and not as a _christian convert._ As a convert to christianity he was _baptized,_ as of Jewish lineage he was circumcised. And St. Paul's example to us, in this is, to exercise condescension, forbearance, and humility. As to the _anointing the sick_ in the name of the Lord, James v. 14, it was an appointment for the _miraculous cure_ of such, Mark vi. 13. But since those extraordinary gifts are ceased, as being no longer necessary for the confirmation of the Gospel, our faith in the common course of things has no warrant for using that ceremony; much less doth what is here said about it, give any countenance to the Papist's Sacrament of _extreme Unction_ which they administer not for the recovery of the sick, but for a pretended purgation from the sins of those that are in the very article of death, or past hope of recovery.

As to _the decrees of the_ famous Apostolic council met at Jerusalem, they were adapted to the then existing case and circumstances of the Gentile converts, and not of perpetual obligation in Christ's kingdom, except one article of a moral nature, _abstinence from fornication._ The others are not described as binding on all Christians. There is nothing, in the result of that council, which can possibly signify that the practice of Christians, in all ages, should be conformed thereto. It was wholly adapted to the then state of the Gentile Converts.----Thus it most manifestly appears that these instances of actions above cited and commented upon, are not binding on Christians, in the common ages of the Church; and were never intended to be;--nor can any argument or objection be raised from them, of the least weight or plausibility, against the two PLAIN, EXPRESS, and POSITIVE Institutions of the Gospel, to be observed, in all ages, to the END of the world, _baptism_ and the Lord's Supper.----

We will now make some improvement of what hath been said.--And what are the great and special uses or purposes of this Ordinance? Some affirm that it is a vain and unprofitable ordinance. Let us enquire, is it so then indeed? Did Jesus Christ impose on his church a rite useless and absurd?--The profit of it, however, appears to be great every way. But were we convinced, that he had actually appointed it, we ought to observe it, even if we could not discern any moral uses, or religious benefit resulting from it--trusting in his love, faithfulness, wisdom, and goodness.--It is of great use and importance as it teaches us, in a striking and affecting manner, our defilement and pollution by sin, one of the foundation-doctrines of the Christian Religion. It teaches us this more affectingly than words can do.--It is a clear and lively emblem of the need of the renewing of the holy Ghost. Baptismal water points out the need of a spiritual baptism--or that we must be cleansed from sin by grace divine, and a Saviour's atoning blood.--The very form of words prescribed by our Lord, and always used, teach us where all our hope, our love, our trust, our dependence for salvation must center, in the Father, and the son, and the holy Ghost--a triune God. Baptismal water, as a visible sign, represents our need of having all our sins, as to their guilt, washed away by the blood of Jesus--_Be baptized every one of you, in the name of Jesus Christ, for the remission of sins._--Baptism, as a sensible sign, signifies our obligation to renounce sin, and to put on the temper and character of Christ--to put away the filth of the flesh, and to put on newness of life--to renounce the vanity and pomp of the world--and to become clean in heart and life. And when we are baptized, or have our children baptized, we bind ourselves to love, to live to, to obey, and serve the one true God as set forth in his own word.--Can the ordinance, then, be useless?--Does it answer no important ends, no moral and religious purposes?--Is it also recognizing our engagements to be the Lord's we and ours. And teaches some of the greatest and most important doctrines, truths, and duties of Religion.--Does it then, as the deniers of it affirm, keep us FROM GOD--FROM CHRIST--FROM THE SUBSTANCE--FROM THE POWER of religion?--No: it brings us, in its tendency, to them. How unhappy that any, under a christian name, should set themselves to vilify--reproach, and deny, it!--May the scales of ignorance and prejudice fall speedily from their eyes; and that Jesus whose ordinances they reject, commiserate and forgive them; and not suffer them to be the means of spreading irreligion!--

2dly. We may enquire for the improvement of this subject, who may, according to scripture, enjoy the ordinance of baptism? The answer is, all who confess that Jesus is the Christ--who profess to believe in his religion--and have a desire and disposition to honour him in it,--and live a regular, pious and religious life. Such may enjoy it for themselves, and infant seed.----

3dly. As another observation for the improvement of the subject, we may ask how is it to be administered? _Water_ is to be applied to the subject by sprinkling the face, or by immersion, in the _name of the father, son, and holy Ghost._ The quantity of water is a mere circumstance. And immersion is as valid as sprinkling.--Mere circumstances are left to the wisdom, prudence, and convenience of the observer. Some prefer immersion as the most scriptural, and others, sprinkling. Both are valid. Both are right? All that is essential is the application of water, _in one of these ways,_ to the meet subject, as the form is prescribed. Some admit, others exclude infants, but this need be no bar to christian communion. Had the various denominations of christians entertained these catholic and charitable sentiments, there would never have been any dispute about the mode, and much evil would have been prevented--I hope and expect the day will come--and O that it might not be far distant, when these reconciling and compromising sentiments will have a general diffusion; when all real christians will be united, though practising in different forms, and bend their whole force and zeal against error--vice--and irreligion.

4thly. Let all Christians feel a due and unshaken attachment to public worship, the Sabbath--and all divine ordinances. All of them ought to be dear to Christ's disciples. We should esteem them. We should love them. We should diligently and constantly attend unto them. We are, at the same time, to take care that we do not place our hope in, or dependence on them, instead of the God of ordinances, the Saviour's all-cleansing blood, and the spirit's sanctifying operations. Means and ordinances are the helps provided by a wise, gracious, and holy God. In the appointment of them we see, in a most wonderful manner, his love and grace, goodness and patience, wisdom and condescension. Let our eye, then, be to the God of grace to bless and sanctify unto us, all means and ordinances. By the power of the holy Ghost we are; and we must be renewed. But we ought nevertheless to prize and esteem all divine institutions, as means of holiness and pious instruction. We should be grieved when any neglect them, revile them, or deny them. For they are the ways prescribed by God, to uphold religion, in the world, amid the floods of error, ignorance, fanaticism, and infidelity, which threaten the existence of all serious godliness.

5thly. We hence infer the duty of all people to prepare themselves without delay, to enjoy the ordinance of baptism. It is a precious ordinance. It is divinely appointed to teach us, the great truths of Religion, and to help forward our salvation. All parents should see that they lose no time in preparing to enjoy it for themselves, if unbaptized, and for their Children. And what, my dear friends, is required of you, is to seek and know God:--to desire to do your duty: to honor your Maker and Redeemer in the ways, which he has so clearly appointed.--Permit me with all tenderness and affection as a Minister of Jesus Christ to urge you to give no rest to yourselves, till you have rendered yourselves meet for the enjoyment of Gospel-ordinances.--How mournful is the idea that so many, in our Land, live in the total neglect of this holy sacrament of baptism.--Unbaptized Children! Unbaptized Parents! Unbaptized Youth!--How affecting the thought to all the lovers of Gospel-ordinances.--What impiety prevails!--what neglect of religion in general--of prayer in families in particular, and of public worship.--Will not a holy and righteous God visit for these things?--Many boast of this, as the age of reason--of our land, as the land of reason--and talk of the complete downfall of superstition, and bless themselves, at the thought of the diffusion of sceptical principles, and are as zealous to propagate irreligion, error, and infidelity, as if the salvation of our country, their own salvation, and the salvation of others depended on the abolition of christianity, against which the most virulent attacks are made, under the name of superstition, or a sectarian religion.--

But some seriously inclined people are objecting, perhaps, and saying we wish to enjoy _divine ordinances,_ but you have made the way _too strict,_ more so, than God has made it, in his holy word.--Consider a moment, before you draw up a conclusion so unfounded, and so much to your disadvantage. All that is required of you, is to give yourselves up to God and the duties of Religion.--Can less be required? Can any lower terms be rationally desired? We must never profane an ordinance, or prostitute and abuse it to worldly designs and ends.--Often, alas! have this, and the ordinance of the Lord's supper been perverted and profaned; and so have the holy Oracles of God, which are the only Oracles of reason, and of eternal truth, and of all religion. Let us see that we are not among the number of those, who profane and abuse, or neglect and forsake it.--Come, then, and take the vows of the Lord upon you, and give yourselves up to the duties of our holy Religion, and enjoy all its ordinances and special privileges.--Defer not--procrastinate no longer the concerns of your souls and of Salvation.--Behold now is the accepted time! Behold now is the day of Salvation! To-day, if ye will hear his voice. There may be no to-morrow for you--no more time--no more seasons of grace. A small space of time will end all your days, and open to us an everlasting state.--Hear, then, the call of God, of reason, of virtue, and of Religion. Delay:--O! delay no longer. _Come and take Christ's yoke upon you, and learn of him, for he is meek and lowly in heart, and ye shall have rest unto your souls._

6thly. For what hath been said, let all who have enjoyed the ordinance of baptism, feel the sacred bonds thereof, and seek divine grace to enable them to live up to their baptismal vows. Let parents who have come forward and had baptism for their Children, and have devoted them, therein, to God, to be his, and for him, bring them up in the ways of Religion--teach them to pray--and pray with, and for them in their houses:--instruct and govern them for God--set a pious example before them--and teach them their baptismal dedication--the meaning and import of it, as above explained, and as a peculiar privilege binding them to be the Lord's.--And let such parents, farther examine their own hearts and ways, and see if they gave up their Children, in the baptismal dedication, in outward appearance only, or in sincerity and in truth, hoping and trusting in God's mercy and truth for them.--And let parents who never prepared themselves to bring their Children to God, in baptism, when they look on their dear infant flock, feel a deep sense of their sin, in the neglect of their duty to them: and _so pity,_ and _so love_ them, as to come forward, and give them up to God in baptism.--And Let unbaptized youth realize their duty, and never give themselves rest, till they have dedicated themselves to God, in his covenant and baptismal institution, to be his in life, his in death, and his forever.----And let the whole Congregation that now hear me, old and young, esteem, rightly improve, and highly value all the institutions of the Christian Religion; endeavour, by all the light and advantages, which you enjoy, truly to understand them:--to place them on their proper foundation; and to look to the God of all grace, for his powerful, purifying, and all-cleansing influence, and to Jesus Christ that the guilt of sin may be washed away:--and make it your grand concern to _walk in all the commandments and ordinances of the Lord, blameless._

DISCOURSE XI.

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It is the will of the Author of Christianity that, in the New-Testament dispensation, there should be particular Gospel-Churches.

1. THESSALONIANS i. 1.

_Paul, and Silvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ: grace be unto you, and peace from God our Father, and the Lord Jesus Christ._

Thessalonica was the Metropolis of that part of antient Greece, now Turkey in Europe, called Macedonia. It was built by Philip of Macedon, Father to Alexander the great, so famous in history, and called Thessalonica, in honor of his victory over the Thessalians. In this renowned City, Paul preached a considerable time, and was greatly successful in spreading among its inhabitants, the truths and glory of the Gospel. From the Jews and proselytes to their faith, and the idolatrous heathen or Gentiles, he collected a Christian Church. The people of this large city were principally heathen, who worshipped them which are by nature no Gods.

This Epistle to these Christians gathered into a Church-state by the labours of St. Paul, assisted in the arduous and important work by Silas and Timothy, was the first Letter, we are told in ecclesiastical history, which he ever wrote as an inspired penman to any of the Churches. And he begins it, in a very modest manner, with the words of our text, which may be thus paraphrased----"Paul, together with Silas and Timothy, his assistants in the work of the Lord at Thessalonica, send greeting to the Church of Christ, which has lately been planted by means of our Ministry, and ordinarily assembles for religious worship and discipline at that renowned Metropolis of Macedonia, and consists of believers in God the Father, in distinction from the idolatrous Gentiles, and of believers in the Lord Jesus Christ as the only true Messiah, in distinction from the unbelieving Jews, who denied him: and so we regard you as persons that are in union, and have fellowship with the Father, and with his Son Jesus Christ.--May all the riches of divine love and favour which is the fountain of every blessing; and as the fruit of this, may all manner of prosperity inclusive of every desirable sort of peace with God and others, and in your souls, be multiplied to all and every one of you, according to the scheme of salvation from God our Father, and from the Lord Jesus Christ as the only Mediator and peace-maker, who has purchased all blessings for us by his blood; and freely communicates them to us by his spirit in an inseparable concurrence with the Father." The salutation of the inspired writers, in their Letters to the various Churches, are exceedingly tender and affectionate. They wish them every blessing: that the peace of God may be with them: that the mercy of God may abound towards them: that the peace of God may dwell with them. The Apostles in all their Epistles appear most friendly and cordial; anxious to guard the Churches from error--to warn them of heresy, unsound doctrine, and false Teachers. They lay before the Converts to Christianity, the subtlety, the arts, the divisive efforts of impostors. And the need of such things is experienced in every age of the Church. Deceivers and scoffers, more or less, every where, abounded since the days of the Apostles. And by them, the glorious cause of the Gospel and of the Redeemer has been greatly injured.--This Christian affection, displayed in the salutations of the Apostles to the Churches, does great honor to them as men, and as Christians; it shews, at the same time, the amiable and pleasing temper of the Christian Religion. It is a religion of benevolence and kindness. It is a religion of goodness and philanthropy. One of the most surprising objections against it, ever made, is that it is defective in point of friendship. This is the last thing that ever I should suspect would be spoken against it. Such as thus object, it is to be feared, are totally unacquainted with its nature.--For every one, who possesses the temper of the Gospel, not only loves God with all his heart, but his neighbour as himself--is willing to do, as he would be done by--and wishes the good of all.--His wish for others, is like that of Paul to the Thessalonian Church, _grace be unto you, and peace from God our Father, and the Lord Jesus Christ._

After thus introducing the words of the text, what is proposed, is to state the scripture-evidence in favour of the institution of a Gospel-Church.--What is before us, is to prove that it is the WILL of the author of Christianity that, in the New Testament dispensation, there should be particular Gospel Churches.