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have been baptized into Christ have put on Christ. 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 Abraham's seed, and heirs according to the promise.'

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It is evident then that both circumcision and baptism were designed by God to be not merely signs and seals of admission into his covenant, but means and pledges of his grace by faith, which he promises to all those who enter into and keep his covenant to do it. As signs and seals annexed to his word of grace and truth, they give the strongest warrant that all the promises of God to which they relate will be fulfilled; and the great end and object to which they both point is the conversion of the heart, renewal of the mind, and sanctification of the soul. The circumcision of the flesh was designed as a striking figure to represent the circumcision of the heart, and the baptism of water is an emblem of the baptism of the Spirit, by which believers are washed and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God. A change of heart and mind and life, is the end of Christian baptism, and there

fore the apostle says, "that in Christ Jesus neither circumcision availeth anything nor uncircumcision, but the new creature," faith which worketh by love-the keeping the commandments of God. The saints and faithful in Christ Jesus, outwardly baptized with water, and inwardly baptized of the Spirit are indeed the children of light, the children of grace, and the children of God washed and sanctified and justified-and why? because by faith in Jesus Christ and by the Spirit of our God they receive the "adoption of sons," are "born again of the Spirit," and are made partakers of a divine nature—“ And because ye are sons God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." "The Spirit beareth witness with our spirit that we are the children of God, and if children, then heirs, heirs of God, and joint heirs of Christ." Fallen, sinful, corrupt creatures, "dead in trespasses and sins," nay, those who were once rebels against God are thus "accepted in the beloved," and admitted into a state of grace and favour as his own beloved and elect children. They are the called, the chosen, the faithful. They are the remnant according to the election of grace. “Behold what

manner of love the Father hath bestowed upon us, that we should be called the sons of God."

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Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is." These are the blessed effects of being born again of water and the Spirit, and so being made the children of

God by adoption and grace. "For as many as receive Christ, to them gives he power to become the sons of God, even to them that believe on his name, which are born not of blood, nor of the will of the flesh, nor of the will of man, but of God." The inward change is thus wrought in a sinner's heart by the power of God's grace, and the effectual working of his spirit who sanctifieth all the elect people of God. And the change will always prove itself by his life and conversation in the world, by his character and conduct, by walking in newness of life, and keeping the commandments of God. The true people of God, his children by faith in Jesus Christ, may be discerned by their fruits, just as, correctly as "Do men a tree may be known by its fruit. gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but

a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit; every tree that bringeth not forth good fruit, is hewn down and cast into the fire; wherefore by their fruits shall ye know them." They are to be known, not by what they pretend or profess, but by having their fruits unto holiness. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."

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It would be in vain for those who make profession of the high and heavenly calling of Christ to contend for the mere form of water baptism, unless it be confirmed by these blessed fruits of spiritual regeneration. "For God hath not called us to uncleanness, but unto holiness." 'Ye shall have your fruit unto holiness, and the end everlasting life." It is very evident that no child of God can live in any known wilful or habitual sin. "Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the Devil: whosoever doeth not righteousness is not of God, neither he that loveth

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not his brother." " Beloved, let us love one another, for every one that loveth, is born of God, and knoweth God." And again he says, "We know that whosoever is born of God, sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not." "For whatsoever is born of God overcometh the world, and this is the victory that overcometh the world, even our faith; who is he that overcometh the world, but he that believeth that Jesus is the Son of God." The end of baptism is effected, not by the washing off the impurity of the body, but by washing off the corruption and defilement of the soul, by washing us from guilt and sin in the fountain opened for sin and uncleanness. Accordingly baptism, as St. Peter says, "doth save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God." This is the professed end and design of the holy sacrament, which admits us into the new covenant of grace. "Know ye not, that so many of us as were baptised into Jesus Christ, were baptised into his death? therefore we are buried with him by baptism unto death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life."

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