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for man, nor waiteth for the fons of men) are vastly more extensive than what took place under the old covenant. His words are thus:--- For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptised into Christ, have put on Chrift.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female ; for ye are all one in Christ Jesus. And if ye be Christ's then are ye Abrahain's feed, and heirs according to the promise.” Whereas those who deny baptism to infants, because they cannot believe, or profess faith in Christ, do in effect say, that such are not of the kingdom of heaven.
It may be added here, that it ill becomes us to lia mit the time, or say, how soon or late a child is ca.. pable of understanding the word of salvation, inas. much as we find it wricten Psalm viij. 2.." out of the mouth of. babes and sucklings thou hast ordained strength, because of thine eyemies, that thou mighteit still the enemy and the avenger." When the children cried in the temple, Hosanna to the Son of Da. vid, it is said, Matthew xxi. 15, 16. that " the chief priests and scribes were fore displeased. said unto him, hearest thou what these fay? And Jesus faith unto them, yea; have ye never read, Out of the mouth of babes and sticklings thou hast perfected praise ? Thus he confounded the wisdom of the wise, and brought to nothing the understanding of the prudent; evincing, that years and great knowledge are of no avail to falvation, and doth not place any person in a jot more advantageous situation towards obtaining a part in the kingdom of heaven, than thofe are in who have the fimplicity of babes. But not to dwell on this part of the subject, however incapable infants are of understanding the word of fal-, vation ; yet as they are reckoned in the scriptures to be heirs of the promise, and of the kingdom of God, this is sufficient warrant for their being baptised. As to
the passage in Mark xvi. 16.“ he that believeth, and is baptised, fhall be fayed ; but he that believeth not thall be damned,”-it evidently refers to adult persons, as much as that paffage does where it is said
many shall feek to enter in, and shall not be able."
Such as call these fcripture truths in question, would do well to enquire, whether the bottom of their objection doth not evidence, that they do not receive the kingdom of God as little children? And so are called soberly to attend to the words of Jesus Christ, Luke xviii, 17. " verily I lay unto you, whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein,”-rather than to exercise themfelves in difputing against revealed truth.
- I suppose there is a professed agreement, that baprifm belongs to the visible members of the church of Christ, even as circumcision to thofe that were Ifraelites born. Who thefe visible members are, is made manifest in the antitype of Israel after the fielh. They that are of faith, are blessed with faithful Abraham are the children of Abraham. To them it is declared, “the promise is unto you, and to your children-believe on the Lord Jesus Christ, and thau shall be saved, and thy houfe,"? -describing infants with their believing parents, as the Israel of God. . Accordingly, the apostle Paul says, Colossians ii. 10, 11, 12, « Ye are complete in him, who is the head of all principality and power. In whom also ye arę circumcised with the circumcision made without hands, in putting off the body of the fins of the flesh by the circumcision of Christ : Buried * with him in baptism, where
The Expression, Buried with him in baptifm, is by fome persons turned to imply, that the baptised must be plunged into the water, and buried there. This joined with Matthew jj. 16. Mark i. 1o. and Ads viii. 38, 39. where Jesus being, baptised, is said to “ come up out of the water;" and Philip and the Eạnych to“ go down into the water, and come up out of the war ter;" is by them supposed to thew the neceffity of plunging in baptism.
But respelling the passages in Matthew and Mark, where we read," Jesus came up out of the water," (is is faid) the word in che Greek is APOY in also you are risen with him through the faith of the operation of God." Here the apostle shews the completeness of christians in Christ, even in the an
which fignifies from; and is the same that is in Matthew viii. 1..“ when he was come down (APO) from the mountain”-and Acts v. 41." and they departed (APO) from the presence of the council.” So then it appears those passages might have been more literally rendered -"and Jesus, when he was baptised,, went up atraitway from the water"-" and straitway coming up from the water."
The passage in Acts viii. 39. is the only one of them where the Greek word is Ek, which chough it be usually rendered out of, yet it also signifies from. And as to the 38th verfe, where it is said, “they went down both in to the water," the Greek is sis, which fignifies towards, or to.
It may be here confidered, that John, as it was prophesied of bim, preached in the wilderness, His baptism seems as if it were almost national, Matthew
" then went out to him Jerufalem, and alt fudea, and all the region round about Jordan, and were baptised of him (EN) in or at Jordan.” For he was the forerunner of the Messiah to prepare his way. He baptised with the baptism of repentance, faying to the people, that they should beļieve on 'him that should come after, that is, on Christ Jesus. And as the Messiah was expected by the Jewish nation, it may appear as a reason for their fo generally going out to him, and its being peedful for him to be at or near the waters. Bat afterwards, when baptism took place on believing the apostles testimony, believers were baptifed in those places where they dwelt; as the jailor and his hou
id, Acts xvi. 33:
" the same hour of the night was baptised. With respect to Philip and the Eunuch, if they went into the water, Philip's baptising him was a distinct thing from going into the water, and might have been performed without, as is evident in the case of the jailor juft mentioned, : -As for the expreslion, buried with him in baptism, if it be considered in connexion with the passage of which it is a part, and with the apostles dircourse on the same fubječt, Romans vi. from the 4th to the 12th, it will not appear that the apostle has a view to the mode, but to the thing signified by baptism.
As to the mode of baptism, if several passages of scripture be considered together, I apprehend they will give light thereto, viz. Isaiah lii, 13, 14, 15, speaking of the exaltation of Jesus Christ after his deep abasement, says, "To fall he sprinkle many nations." Ezekiel xxxvi. 253
“ then will I Sprinkle clean water upon you, and ye shall be clean, from all your filthiness, and from all your idols will I cleanse you." Hebrews xii. 24, believers are said to be come to the blood of Sprinkling," "Isaiah xliv. 3. “ I will pour water upon him that is thurfty, and Aoods upon the dry ground: I will pour my spirit on thy feed, and my blelling on their offspring.” And jesus baptising with the Holy Ghoft, according as John foretold of him (John i. 33.) and as Jefus himsel promised his disciples, when he was about to leave them, Acts i. s. ye shall be baprijed with the Haly
, Ghoft not man my days bence ; I say, Jesus baptising his disciples with the Holy Ghost, was by pouring out, shedding forth, or falling upon them. Acts ii. 33. “ therefore being by the right hand of God exalted, and having received of the Father the gift of the Holy Ghost, he hath floed forth that which ye now see and hear,
" Acts x. 44. "The Holy Ghoft fell on all them that heard the word.”
titype of circumcision, namely, baptism; and so the baptism belongs to Ifrael after the spirit, as circumcilion did to Israel after the flesh. And thus may they be said to be complete in him. And those are in danger of his difpleasure who receive not his testimony, and the testimony of his apoitles in this matter, according to Matthew. xviii. 5, 6. Mark x. 14,15
The word, “ Buried with him in baptis1:2," having been brought to view, niay be illustrated not only by the argument of the apostle in the vi. chap. of Romans, referred to in the margin ; but also by his ex
verse 45, "on the Gentiles also was.poured out the gift of the Holy Ghoft.”: chap. xi. 15. 16. the Holy Ghost fell on them as on us at the beginning.
Then remembered I the word of the Lord, how that he said, John indeed baptised with water; 'but ye shall be baptised with the Holy Ghoft.!!
These passages considered together, make it most highly probable, that the method of baptising with water, was in a manner similar to that in which Jesus dispensed thofe blessings to which respect is had in baptism; namely,, by sprinkling, pouring out, or Bedding forth the water upon the baptised by the baptiser; 'not by plunging the baptised thereinto.
Further, it may be observed, that when Christ washed the disciples feet, though Peter at first said, “ thou shalt never wash my feet;" when Jesus Chrit told him, “if I wash thee not, thou hast no part in me," Peter de fired to be washed all over,-" Lord, not my feet only, but also my
hands and my head.” But Jesus let him know it was sufficient to wath his feet,-“ he that is washed, need not, save to wash his feet, but is clean every, whit.”. Now if the word fhews that the baptism of Christ, namely, the dis. ciples being baptised with the Holy Ghot, was by his being poured out, on Josed forth upon them; then when any one with Peter, would desire to be washed all over, or to be plunged, as more significant, and in their wisdom better fitted to the design of baptism ; it may be said to them, he that is bap. tijed, need not, Jave to have the water feed forth on him, even as Jesus baptised bis difciples with the Holy Ghoft.
As Christ's washing his disciples feet has been mentioned, it may not be amiss to enquire, whether those who appear so much against the practice as. Peter did, and will not admit it on the authority of Jesus Chrißt's words, ge ought to wash one anothers feet, for I have given you an example that ye should: do as I bave done to you, unless they find fome other reason for it in provi. dence to make it necessary, so that they may be indulged in reading the paso fage ye ought to evalh one anothers feet, IF NEED BE, OR IF, IT BE MADE NEEDFUL;" I say, it may not be amiss to enquire, whether such are not in the same danger as Peter' was, when Christ said, if I wash thee not, thou haße 10 part in me? Christ washed his first disciples feet personally : And has left it on record in his word, that his disciples ought to wash one anothers feet. Is there not then the fame danger in refusing in one case as in the other?
pression to the Galatians," I am crucified with Christ,» where he cannot be supposed to mean, that he was Hiterally crucified, as Christ was; but that he understood so much of the glory of a crucified Christ, as that he imitated him in a contempt of the world in all its views; or in his own words, - " what things were gain to me, those I counted loss for Christ. Yea, doubtlels, I count all things but loss, forsthe excellency of the knowledge of Christ Jesus my Lord ; for whom I have suffered the loss of all things, and do count them but dung that I may win Chrift--that I may know--the fellowship of his - sufferings, being made conformable to his death ; if by any means I might attain unto the resurrection of the dead."
Thus the effect of the gospel on the first believers was manifested. For so soon as they understood the glory and dignity of the person of Christ, they acted as those that saw something superior to all the glory of the world, and acted towards it as those that were crucified to a hope in it, or those that were dead to it. And so they were baptised into liis death,Buried with him by baptism into death-which was manifested when, instead of the hope in this life that was natural to them, and which had additional hold of them by the religion they had been educated in, promising a temporal reward to obedience, earthly happiness in the land of Canaan; they let go for the hope laid up in heaven, and sold their possefţions and goods, and took joyfully the fpoiling of their goods, knowing in themselves that they had in heaven a better and more enduring substance. Thus shewing themselves to be risen with Christ through the faith of the operation of God, setting their affections on things above where Christ is, at the right hand of God. And thus being crucified with Christ, dead with Christ, and buried with him in baptism, risen with Christ, &c. it was no more a hard saying, “lay not up for yourselves treasure on earth.Sell that ye