it is the common token of our subjection to Christ; that it is necessary to a regular entrance into the vifible church; and that it is the foundation of external communion in the houfe of God. Surely, then, these authors cannot but be greatly grieved, if not offended, with thofe diluting terms and that degrading comparison, which are used by Meffieurs Pacificus and Candidus, when speaking of the ordinance! Nay, they will be ready to retort upon them that heavy charge, which thofe Peaceful and Candid Gentlemen levelled at us; and to remind them that, by treating baptism in fuch a manner, they greatly injure the honour and intereft of true religion, and not a little contribute to the cause of infidelity.' For they have united in repeatedly calling baptifm a non-effential; and in comparing it with that obfolete appointment, circumcifion, of which Judaizing Christians of old were fo fond. This being the cafe, I am heartily glad that these worthy authors have reprobated their conduct, and fo publickly condemned their way of thinking, in regard to baptifm. It may ferve, perhaps, as an antidote against the hurtful influence of their Modeft Plea; nor may it be entirely useless to Pacificus and Candidus themselves. But yet, methinks I could fincerely wifh, as Mr. Ryland and Mr. Turner are pretty well acquainted with those writers, that they would feriously examine and converse with them in private, on the subject about which they fo widely differ.And I may just hint, that as they are the fittest perfons in the world to perform the friendly office, they need not fear pro. voking their choler. For as their names are Candid and Peaceful, fo is their temper; and it might have a beneficial effect, by making them more careful what they write and publish in future, in regard to free communion. But I return from this digreffion. Mr. Bunyan, when fpeaking of baptifm, calls it an outward circumftantial thing—A fhadow, an outward circumftance-Water-water—water--water-— water; five times over, in fo many lines. And a fubmiffion to baptism he describes in equally de. grading language. For he reprefents it, as an outward conformity to an outward circumfiance-As an outward and bodily conformity to outward and feadowish circumflances-And calls it obedience to water.* What depreciating terms! What irrev erent language! Is not the reader tempted to think, that I have made a mistake in my author; and that I have been referring to Socinus, or Barclay, inftead of him who penned that immortal work, The Pilgrim's Progrefs? But let me not wrong thofe authors, by infinuating that they make ufe of fimilar language on the fame fubject. For though the former, when fpeaking of the ordinance under confideration, frequently calls it, The external baptifm of water,' for which his opponent reproves him ;t and though the latter denominates both the pofitive inftitutions of our Lord, fhadows, and outfide things;' yet, fo far as I have obferved, neither of them ever ufed fuch degrading and indecent language concerning baptifm, as that produced from Mr. Bunyan. Nay, I do not remember to have met with any thing of the kind that is equal to it, ex 6 Works, Vol. I. p. 133, 137, 168, 169, 134, 138, 194 Baptifmum aquæ externum. Apud Hoornb, Socin. Conf. Tom. III. p. 301. cept what is reported of some ancient heretics, called Archontici.* Yet had Socinus or Barclay fo expreffed himself, we should not have been much furprised; because the one maintains, that Chrift never required his apostles to baptize in water, but only permitted them fo to do; and the other expressly fays, that he [Christ] commanded his difciples to baptize with water, I could never yet read.' Our brethren, therefore, who plead for free communion, are the only perfons profeffing firmly to believe, that Chrift commanded really and folemnly commanded his ministering fervants to baptize in water, and continue the practice to the end of the world; and yet treat the ordinance as if it were a mere circumstance in divine worship; an indifferent thing; and difpenfe with it just as occafion requires. Confequently, they have the complete monopoly of that honour which arifes from the union of fuch a creed and fuch a conduct. The Lord's fupper, however, is confidered and treated by them in a different manner; for they fpeak of it as a delightful, an edifying, an important inftitution. But what authority have they for thus diftinguishing between two appointments of the fame Lord, intended for the fame perfons, of equal continuance in the Chriftian church, and alike required of proper fubjects? They have, indeed, the example of fome Socinians, and the venerable function of the whole Council of Trent. For the title of * Who impiously, as Theodoret asserts, Lavacrum execrantur, et myfteriorum participationem, ut quæ fiat in nomine Sabaoth. Apud, Suicerum, Thes. Eccles. sub voce Banlıoμa. Hoornb. ubi fupra, p. 249, 250, 251, 301. Barclay's Apol. p. 424. ་ one chapter in the records of that Council, is; Concerning the excellence of the most holy Eu charift, above the neft of the facraments.'* But as a good old Proteftant writer obferves, That the one facrament fhould be fo much extolled above the other, namely, the Lord's fupper to be preferred before baptifm, as the more worthy and excellent facrament, we find no fuch thing in the word of God; but that both of them are of like dignity in themfelves, and to be had equally and indifferently in most high account.'t Nay, Mr. Ryland affures us, of which I would have Pacificus take particular notice; That baptifm ought to be con fidered as glorious an act of worship, as ever was inftituted by God.'-Might not the Jews of old have diftinguished, with equal propriety, between circumcifion and. the pafchal fupper? Does it be come us to form comparifons between the pofitive appointments of our Eternal Sovereign, in regard to their importance; and that with a view to dif penfe with either of them, while the very fame authority enjoins the one as well as the other? Can fuch a conduct be pious, humble, or rational?: Is it not fomething like being " partial in God's law," for, which the ancient priests were feverely cenfur, ed? Or, fhall we say of our obedience to God, as he fays to the mighty occan; "Hitherto fhalt thou come, but no further ?" But fuppofing it is evident, that baptifm is much inferior to the facred fupper in point of importance; yet, while it is an ordinance of God, it has * Council. Trident. Seff. XIII. Chap. III. +Willet's Synopf. Papifmi, p 556, 557. Beauty of Social Religion, p. 9. For it is not an equal claim on our obedience. the manifeft excellence, or the great utility of any divine appointment, that is the true reafon of our fubmiffion to it; but the authority of Him that commands. It hath been ever God's wont, fays Bishop Hall, by fmall precepts to prove men's difpofitions. Obedience is as well tried in a trifle, as in the most important charge: yea, fo much more, as the thing required is lefs: for oftentimes thofe who would be careful in main affairs, think they may neglect the fmalleft. What command foever we receive from God, or our fuperiors, we must not fcan the weight of the thing, but the authority of the commander. Either difficulty, or flightnefs, are vain pretences for difobedience.'* Nay, even Dr. Priestley, though remarkable for his liberal fentiments and rational way of thinking, and far from afcribing too much to God's dominion over the fubjects of his moral government; yet ftrongly afferts Jehovah's prerogative in this refpect. These are his words; Every divine command ought certainly to be implicitly complied with, even though we fhould not be able to difcern the reafon of it.' And has not He who is God over all bleffed forever, faid; "Whofoever shall break one' of thefe leaft commandments, and shall teach men fo, he fhall be called the leaft in the kingdom of heaven?" As in the great concerns of religious worship, nothing fhould be done that is not requir ed by Jehovah and as the lawfulness of all pofitive rites depends entirely on their divine Author and his inftitutions; fo he who complies with fome, and neglects others that are equally com : Contemplations, Vol. III. p. 274. Edinb. Edit. |