Imágenes de páginas
PDF
EPUB

they confider." This mode of baptism is very expreffive of our being washed and cleanfed from our fins, filth, and pollution, by the precious blood of Christ, which is, therefore, called the blood of fprinkling. Heb. xii. 22-24. "But ye are come unto Mount Zion-and to Jefus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel."1 Pet. i. 2. "Ele&t according to the fore-knowledge of God the Father through fanctification of the Spirit unto obedience, and sprinkling of the blood of Jefus Chrift."

Upon the whole, it is clear to me, beyond a doubt, and I seriously think it will alfo appear to every impartial mind, that it was not the defign of Chrift to confine his church in the adminiftration of baptifm, to either of the modes which have been mentioned. He, therefore, has given sufficient light in his word, to countenance the use of either mode, as the circumstances and neceffities of his people may require. To ascertain the proper fubjects of this ordinance, is a matter of much greater importance. I fhall, therefore, proceed upon that fubject, after making a few remarks.

1. Our brethren are most certainly wrong and fchifmatical, in rejecting all other christian churches, on account of their difference in the mode of adminiftering baptifm. They have no fufficient warrant to make dipping or plunging effential to the very being of baptifin.-We do not doubt that many of them think they are right; but it is very clear to me, that fuch have never thoroughly and impartially examined the facred fcriptures, or have not yet learned what that meaneth, "I will have mercy and not facrifice."

[ocr errors]

2. We may, and ought to own those minifters and churches which Chrift Jefus owns, and bleffes with his graces, presence and influence in the administration of his word and ordinances, agreeably to his precious promife in the text.-We believe he thus owns fome of the Baptift churches and minifters; and, if we make the comparifon, we truft fome of our minifters and churches are nothing behind them. Should we not then blefs God together, and love one another as brethren? Who objects to this? Let him answer it to our Lord and mafter. But rather let him now, in love, receive the light and truth as it is in Jesus-let him learn to be lefs bitter and cenforious-let him be more modeft and charitable towards the church of Christ, and let him not make a fchifm where Chrift makes no difference.

3. It is of great importance as matters now ftand, that we all fhould critically and impartially examine the facred fcriptures on this point. Important for us that we may know and have our minds eftablished in the truth; and be able to "ftand fast in the liberty wherewith Chrift has made us free." Important for the Baptifts, that they may be lefs zealous in matters non-effential; but more zealous in the things that make for the peace, and the edifying of the body of Chrift in love; left fome of them fuffer lofs when they fhall be faved fo as by fire, and others ftand reproved in the great. day of the Lord.

SERMON II.

THE QUALIFICATIONS IN ADULTS FOR ADMISSION TO BAPTISM.

ACTS, VIII. 37.

AND PHILIP SAID, IF THOU BELIEVEST WITH ALL THINE HEART, THOU MAYEST.

THIS

was the answer given by Philip, an eminent preacher of the gospel, to the Ethiopian Eunuch's request to be baptized. "See," faid the Eunuch," here is water; what doth hinder me to be baptized?" Philip replied, "if thou believeft with all thine heart, thou mayeft."-The Ethiopian anfwered, "I believe that Jefus Chrift is the Son of God." Upon this profeffion he was baptized.

There are two questions about the proper fubjects of baptifm. One respects adult perfons-the other infants. Our text has immediate reference only to the former, and is a proper answer to that question.

We fhall, therefore, now proceed to confider, who, among the adults to whom the gofpel is preached, are to be baptized, or what qualifications in fuch are neceffary to baptifm. Let it here be well remembered, that as the facred fcriptures are the rule, we muft neither increafe, nor diminish the qualifications therein prescribed.-I fhall, therefore, call your attention,

I. To the facred fcriptures on this fubject.And then proceed,

II. To prove the neceffary qualifications for adult baptism, from the nature, use, and design of the facred inftitution.

The enquiry now before us is, who among the adults, that live under the light of the gofpel, and are capable of hearing and understanding its folemn and interesting report, are to be baptized ?-The obfervations which fhall be made in this difcourfe, are to be understood with reference only to these. The other question, refpecting infants, must be diftinctly confidered in another place.

On this fubject, my brethren, we have the Bible open before us; but the text claims our first attention, because of its place at the head of this dif courfe; "If thou believeft with all thine heart, thou mayeft" be baptized. This text must be allowed to import, that if thou doft not believe with all thy heart, thou must not be baptized-I may not baptize thee. It is evident that Philip here intended two things by his anfwer. 1. To refer the Eunuch to his own confcience before God. 2. To obtain fome credible evidence of the true state of his mind. The first being clear, the Eunuch readily and folemnly anfwers the fecond in the following emphatical words-I believe that Jefus Chrift is

the Son of God. What kind of faith is here required by the Evangelift, is the only queftion that remains to determine the fenfe of the text; for it must be supposed, that the Eunuch profeffed the fame faith which Philip required. Some imagine it to be only what is called an historical faith-a common bare affent of the understanding to the hiftory of the gospel-fuch as those commonly have who are educated under its light. But how this can be called believing with all the heart, can hardly be conceived, fince the very definition wholly excludes the heart.

Others fuppofe it is the faith that, in fome meafure realizes to the mind the folemnity and importance of the facts holden up to view in the gofpel, which must greatly affect the foul, and make the finner tremble; but does not imply any change of heart, or real conformity of it to the things believ ed. But how can this be a believing with all the heart, which is, according to the fuppofition, a believing against the heart!-Thus the apoftle fays, "The devils believe and tremble." But let the fcripture explain itself, and we fhall not here be at a lofs. Rom. x. 9, 10. "That if you fhalt confefs with thy mouth the Lord Jefus, and fhalt believe in thine heart that God hath raifed him from the dead, thou fhalt be faved. For with the heart man believeth unto righteoufnefs, and with the mouth confeffion is made unto falvation." To believe in the heart, and with the heart, is a faving faith in fcripture-language; "For with the heart man believeth unto righteousness." It is also obfervable, that the true confeffion with the mouth flows from a believing heart; for thus confeffion is made unto falvation.

« AnteriorContinuar »