"is that of the heart, in the Spirit, and not in the "letter; whose praise is not of men but of God."! -Circumcision was the form and seal? of admis'sion into the religion of Christ,'3 before his coming; as baptism has been since: and can any one object to the words, if read with the terms Christian and baptism, instead of Jew and circumcision? Indeed the introductory clause against 'the tenet ' of instantaneous conversion,' but ill accords to this account of the most instantaneous conversion, which perhaps can any where be found. The clause, 'a single act once performed upon each individual,' evidently means the act of him who administers baptism aright, not the concurrent operation of the Holy Spirit, and clearly denotes that the very form itself is regeneration. In the preceding chapter the matter is thus stated: Repent, and 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," without which, your present belief can'not be improved into that true and lively faith 'which is essential to salvation. The rite of bap'tism was ordained by Christ himself; and its "twofold office is here described by his apostle, namely, that it washes away the guilt of former sins, and imparts the Holy Ghost to those who 'shall previously have repented and believed." The case of the converts on the day of Pente 1 Rom. ii. 28, 29. Rom. iv. 11. 'Ref. 29. Ref. 83. cost, has been already considered. It is not said by the sacred historian, that they had faith, when Peter addressed them: but perhaps it is inferred from their question, "Men and brethren, what "shall we do?" Yet dead faith does not produce such earnest and teachable inquiries, and the readiness to comply with the answer given to them.2 The apostle exhorted them to "repent,' especially of their sin in "having taken, and by "wicked hands having crucified and slain," the promised Messiah.3 Now had they any faith in Christ before they began to repent of having crucified him?4 or, would baptism improve an impenitent faith into that true and lively faith which is essential to salvation? The profession required in baptism implied true faith in Christ, and must have been insincere without it. "See "here is water," saith the Ethiopian treasurer, "what doth hinder me to be baptized? And Philip "said, If thou believest with all thine heart thou "mayest. And he answered and said, I believe "that Jesus Christ is the Son of God."5 Is this at all like improving a common, notional, faith into saving faith? But, in establishing a favourite hypothesis, a few things may be supposed or overlooked; and the whole made to appear plausible, nay conclusive, not only to partial readers, but even to the writer himself. "He that is first in "his own cause seemeth just; but his neighbour "cometh and searcheth him."6 The commission to the apostles stands thus: "Go "and make disciples of all nations, (auraTE,) 'baptizing them in the name of the Father, and "of the Son, and of the Holy Ghost." The adults must profess themselves disciples before they were baptized of this the instance of the Ethiopian is a case in point. But how were the Jews "made dis'ciples," before they repented of crucifying the Messiah? Might they be baptized, without so much as professing to "believe with all their "heart, that Jesus Christ was the Son of God?"The command given in Mark, stands thus: "Go 66 ye into all the world, and preach the gospel to every creature; he that believeth and is bap"tized shall be saved, and he that believeth not "shall be damned." Here believing goes before being baptized and was the faith intended that of the Ethiopian, or that of Simon Magus? Or how was it, that the single act' of Philip, in baptizing Simon, did not improve his faith into that true ' and lively faith which is essential to salvation?' Surely the history gives no intimation of any such efficacy attending it.-St. Luke records, that our Lord said to his apostles, "It behoved Christ to suffer, and to rise from the dead on the third day, and that repentance and remission of sins "should be preached in his name among all na❝tions, beginning at Jerusalem." 3 Here baptism is not at all mentioned; but repentance and remission of sins in the name of Christ must be preached to all nations.-" To him," says Peter, give all the prophets witness, that through his 66 cr ' Mark xvi. 15, 16. 2 Acts viii. 13. 3 Luke xxiv. 46, 47. "name whosoever believeth shall receive remission "of sins." This shews what the apostles understood to be the import of their Lord's words, as recorded by St. Luke. But did not Peter exhort the Jews, on the day of Pentecost, to be "baptized every one of them in "the name of Jesus Christ for the remission of "sins?" Undoubtedly he did. And does he not in the next chapter exhort other Jews, in these words, "Repent ye therefore, and be converted, "that your sins may be blotted out?" 2 Yet neither baptism, nor conversion, wash away, or blot out sins for it is "the blood of Jesus Christ which "cleanseth us from all sin." Thus St. Paul says, "The word of faith, which we preach; that if thou "shalt confess with thy mouth the Lord Jesus, " and shalt believe in thy heart that God hath "raised him from the dead, thou shalt be saved: "for with the heart man believeth unto righteous<6 ness, and with the mouth confession is made unto "salvation."3 That confession of faith, which is required of adult converts from among Jews or gentiles, or any other unbaptized persons, is regularly made in baptism: but, if " believing with the "heart" do not precede or accompany it, the "confession" must be hypocritical, or formal and unmeaning and such a confession cannot be "unto salvation;" for "he that believeth not," whether baptized or not, "shall be damned."—— Does baptism wash away the guilt of former 'sins,' by whomsoever, or in whatever spirit, it be 1 Acts x. 43. 2 Acts iii. 19. Mark xvi. 16. John iii. 36. received, provided it be rightly administered? Is baptism" the fountain opened for sin and uncleanness?" Ananias indeed said to Saul," Arise, "and be baptized, and wash away thy sins, calling "on the name of the Lord." 1 But did he mean in the baptismal water or in the blood of that glorious Lord and Saviour, whom he was directed to invoke, and of his faith in whom his baptism was the required confession? "Unto him that "loved us, and washed us from our sins in his own "blood-be glory and dominion for ever and ever." "These have washed their robes and made them "white in the blood of the Lamb." 2-Again, it imparts the Holy Ghost to those who shall pre'viously have repented and believed.' This will require more particular consideration: and I only note it here to shew, that the Refutation, in this passage, ascribes the whole efficacy to the opus operatum, without intimating that inward and spi'ritual grace,' of which it is the outward and visi'ble sign' and which they who hold baptismal regeneration generally suppose to accompany the right administration of it. 'It had been foretold by John the Baptist, that 'Christ should baptize with the Holy Ghost, meaning that the baptism instituted by Christ, and administered by his apostles and their successors, 'should convey the supernatural assistance of the 'Spirit of God.'3 John the Baptist said, "I indeed baptize you "with water unto repentance; but he that cometh 1 'Acts xxii. 16. 2 Rev. i. 5, 6. vii. 14. ' Ref. 29. |
