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6.By Water-Baptism we are baptized into Christ's Death; being buried with him into Death, that we should walk in newness of Life; being also risen with him, thro’the Faith of the Operation of God, who hath raised him from the Dead. For St. Paul faies, Rom.6.3, 4. Know ye not, that so many of us, as were baptized into Jerus Christ, were baptized into his death? Therefore we buried with him by Baptism into death; that like as Christ was raised up from the dead by the Glory of God the Father, even so we also should walk in newness of Life. Now I have already proved, that the Baptism wherewith we are baptized into Jesus Christ, is Water-Baptism. And consequently, Water-Baptism is that Baptism, of which the Apostle faies, that so many as are baptized there with, are baptized into Christ's death, and buried with him by Baptism into death; that like as Christ was raised up from the dead by the Glory of God the Father, even so we also mould walk in newness of Life. And since 'tis Water-Baptism, by which St. Paul here faies, that we are buried with Christ by Baptism into death; therefore St. Paul does also mean Water. Baptism, when he saies in another place, that we are buried with him in Baptism; wherein also (as it foilows in the very next words) we are risen with him, thro' the faith of the operation of God, who hath raised him from the dead, Coloff. 2. 12.

You see then, what great and blessed effects the Holy Scriptures do most plainly attribute to Water-Baptism. By it we are made Christ's Disciples, and sanctified and cleansed; by it we are saved, or put into a state of Salvation; by it we put on Christ, obtain remission of Sins, and are baptized into Christ's Death, being buried with

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him into death, that we should walk in newness of Life; by Water-Baptism alfo we are rifen with Christ thro the Faith of the operation of God, who hath raised him from the Dead. There, I fay, are the effects of Water-Baptism ; and since God has made it our duty to enjoy these effects, therefore he has commanded us to be baptized with water.

I must now add, that it appears from what has been said, that those who are not baptized with water, are not to be accounted Christians, or Members of our Savior's body the Church. Because it appears, that by Water-Baptism Men are made Christ's Disciples. And we know, that WaterBaptism is an outward folemn Rite of admission; and therefore those who have not submitted to it, or been entred into the body by it, are to be judged Aliens, and not acknowledged as brethren.


Objections answered.

ET us now consider those Arguments, with

which our Adverfaries endevor to prove, that God has not commanded us to baptized with Water.

First, They tell us, that the Baptism of St. John the Baptist was Water-baptism ; and since St. John's Baptism is ceased, therefore Water-baptism is ceased, and is now no longer necessary to be praCtised by us. To this I anfwer, that all Water-baptism is not the fame; and therefore, tho'St. John's baptism was a Water-Baptism, yet there may be many Water-Baptisms quite different from that of

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$t. John's. For if a Water-Baptism has either a different Author, or different ends or effects; then 'tis different from all other sorts of Water-Baptism. Now that Water-Baptism which we contend for, differs from St. John's Water-Baptism in both these respects. For.

1. The Baptist was the Author of that WaterBaptism which he adminiftred. Whereas that Water-Baptisin which we contend for, was instituted by our Savior, and positively commanded by him, as I have largely proved. And our Adversaries may as well say, that the teaching which God has commanded, was St. John Baptist's teaching; as that the Water-Baptism commanded by God was St. John Baptist's Water-Baptism. For there is as much ground for the one Assertion, as for the other; both the Water-Baptism and the Teaching being commanded at the same time, in the fame manner, to the fame Persons, by the same Christ our Lord, in the same place, viz. Matt.28.19, 20.

2. The ends or effects of that Water-Baptism which we contend for, are vastly different from those of St. John's Water-Baptism. For instance, one effect or end of that Water-Baptism which we contend for, is that Men are thereby made Christ's Disciples, being baptized into Christ, or in the Name of the Father, and of the Son, and of the Holy Ghoft. Whereas the Water-Baptism of St. John was administred, before ever Christ began his Ministry; and consequently, before he was capable of having any Disciples at all. And therefore St. John's Water-Baptism could not have this end or effect, viz. that Men should thereby be made the Disciples of Christ. Nay, the Disciples of St. John and the Disciples of Christ are plainly distinguished one from the other in Holy Scripturs. For

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one II. I.

one of Christ's Disciples faid unto him, Lord, teach *s to pray, as John also tanght bis Disciples, Luke

And we read that two of St. John's Disciples left him, and followed Jesus, John, 1.37 Wherefore the Disciples of St. John and the Difciples of Christ are not the same. Ard consequently, St. John's Water-Baptism did not make Men Christ's Disciples, nor does that Water-Baptism which we contend for, make Men St. John's Disciples. And therefore the effect of St. John's Water-Baptism, viz. making Men St. John's Disciples; and the effect of Christ's Water-Baptism, viz. making Men Christ's Disciples; are by no means the fame, but vastly different the one from the other.

But I have proved, that there are also other effects of Christ's Water-Baptism, viz. Sanctification and Cleansing, Salvation, Putting on Christ, &c. which our Adversaries will readily confess do not belong to St. John's Water-Baptism. And therefore St. John's Water-Baptism is not that WaterBaptism of Christ which we contend for. And consequently, tho' St. John's Water-Baptism is cealed, yet it does not follow from thence, that the Water-Baptism of Christ is also ceased,

Secondly, 'Tis pretended that the Apostles practised Water - Baptism in Compliance with the Jews, who were fond of diverse washings, But to this I answer, that there is not the least thadow of proof, that they pra&tised Water-Baptism in compliance with the Jews. And Men may evade the molt positive Precepts in the Bible, por isit posfible to convince them of their Millakes, if their bare Assertions must be accounted prooss.

But (besides that this pretence is utterly false and groundless) we are to consider farther, that the A poitles constantly administred Warcr-Baptism to

the the Gentiles as well as Fews; and this they did in all corners of the world. Now what could make the Gentiles all the world over fond of the Jewiss walhings! What reason had they so universally to imitate such Customs ? Certainly the Apostles constant and regular Administration of Water-Baptism in all Countries both to Fews and Gentiles, is a demonstration, that they thought Water-Baptism, not an indifferent thing, which they might safely either neglect or comply with, but a necefsary Duty and standing Ordinance: and that they acted herein, not in condescension to the Jews, but in obedience to the command of Christ, which is most plainly delivered in many Texts of Scripture, as I have largely shewn.

'Tis true, St. Pauldid condescend to the Jews in Circumcising Timothy and Purifying himself. But we are to observe, that Christ had neither commanded nor forbidden him to Circumcise Timothy, or to Purify himself. He was left at his liberty in these Cases; and therefore he might aở as Circumstances should require. And accordingly, tho he condescended to Circumcise Timothy for some prudential Reasons, yet he refufed to Circumcise Titus for some other weighty Confiderations. But then, because the Apostle complyed in an indifferent thing, which was neither commanded nor forbidden; will any Man from thence conclude, that it was only an act of Complýance in him to fulfill the positive command of WaterBaptism? Certainly his fulfilling God's positive command is not to be accounted an instance of Complyance with any sort of Men whatsoever.

Thirdly, They tell us, that the Author to the Hebrews persuades us to leave the doctrine of Baptisms, Heb. 6. 2. and consequently we are not

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