Imágenes de páginas
PDF
EPUB

6. We may see in what respect John was greater than any of the preceding prophets.

ted for his followers; and we are to be || sion, or sprinkling, is various and abûnbaptised, not in imitation of his exam-dant. ple, but in obedience to his institution. In a general respect, indeed, Christ, in his baptism, may be regarded as an example for his followers. For as he was observant of all the institutions of that dispensation,under which he lived, and performed his ministry; so it behoves us to be observant of all the institutions of the dispensation, under which we live, and are to perform the duties of our respective stations.

5. There is no evidence in the scriptures that immersion is the instituted mode of Christian baptism.

As it was not by immersion that Aaron and his sons were washed, or baptised, by Moses, at the time of their consecration; so there is every reason to believe that it was not by immersion that Christ was washed,or baptized, by John, at the time of his consecration. As Christ was not baptised by immersion, so neither, as we may reasonably conclude, were any of the people, who went out to his baptism. But had John baptised by immersion, still, as his baptism was a special institution under the law, it could afford no evidence in favour of immersion under the gospel. But if John's baptism affords no evidence, that immersion is the instituted mode of christian baptism,to be found in the Scriptures. The scripture evidence against immersion, and in favour of affu* Mat. iii. 16 Out of the water, apo tou hudates; correctly, from, the water.

John was divinely appointed to prepare the way for the Messiah, and publicly to introduce him into his high and sacred office. This was an honour greater than had ever been conferred on any who had gone before him. Before John, therefore, among them that were born of women, there had not arisen a greater than he; never||theless, as he was a minister under the legal dispensation, the least prophet or minister in the kingdom of heaven, or under the evangelical reign of the Messiah, is greater, or has greater honour, than John.

7. How important it is that the most serious attention of churches and professors should be called to the gracious covenant of God.

Necessary as it was, in the days of John the Baptist, that under a solemn impression of the covenant, the hearts of the fathers should be turned to the children, and the hearts of the children, to their fathers; is it not equally neces sary at the present day? Have not our churches awfully declined into the same criminal negligence and unspiritual formality in respect to the cove. nant, with which the Jewish church was chargeable? Until a reformation take place in this all-important particular, is it not to be expected, that the people made ready, prepared for the †John iii. 23. Much water there; literally, Lord, will be comparatively few? And many waters, streams, or rivulets there. Ne-in this view of the subject, are not the cessary for the convenience of the vast mul- zealous efforts, which are every where titudes with their beasts, but not for the pur-making, to do away the scriptural ideas pose of baptising.

+ Acts viii. 38. Into the water, eis to hudor, properly to the water. Rom. vi. 4, & Col. i. 12. Buried with him by baptism. When it shall be made to appear that water baptism is the circumcision made without hands, is the crucifix

in

ion of the old man, and is infallibly connected with the faith of the operation of God and with newness of life; then, and not till then, may we suppose that the baptism mentioned these passages is water baptism. But even then it will not be proved that immersion is the instituted mode of Christian baptism. See the passages in their connexion.

and impressions of the covenant, most deeply to be lamented, by all who are waiting for the consolation of Israel ? Is it not most deeply to be lamented, that such pains should be taken to turn the hearts of parents from their children, and the hearts of children from their parents?

8. We are led seriously to consider the importance of a regular introduction into the sacred ministry.

of Mercy, by the great motives of Happiness and Misery.

Christ would not commence his | God urges Sinners to accept his offers public ministry without a regular inroduction. It becometh us, said he, to fulfil all righteousness. He would carefully observe the forms, which GOD knows the true interest of that dispensation, under which he was sinners and is sincerely concerned to to perform his ministry, made necessa- promote it, both in time and eternity. ry to a regular induction into the sa- In tender compassion he has given his cred office. And that he might be re- Son to die for them, that they may gularly inducted, John was sent before live. And after he has provided a him, and was invested with a special Saviour, he urges them by the most commission. Should not this exam- proper motives to accept the salvation, ple of the great High Priest of our ho- which he graciously offers in his name. ly profession solemnly admonish all, Yea, he condescends to reason with who would hastily, irregularly, and them, in order to persuade them to presumptuously thrust themselves for-consult their own personal interest, as

ward into the sacred ministry? And does it not shew, in a very strong light, the culpable impropriety of encouraging and countenancing such as would run before they are sent, and undertake to preach the gospel, without a regular introduction?

9. How important is the connexion between the Old Testament and the New.

In

rational and immortal creatures; various parts of the holy Scriptures, God places before sinners the endless happiness of heaven, and the endless misery of hell, and urges them by these great motives to accept his offers of mercy. In attending to this subject,

I. I would show that God does offer mercy to sinners. This some deny, From a partial and distorted view of and maintain that all offers of mercy John's ministry in the light only of the are made to the penitent, and none to New Testament, very erroneous con- the impenitent. But if we examine clusions have been drawn. The case either the Old or New-Testament, we has been similar in respect to other shall find offers of mercy to those who subjects; particularly such as relate to never accepted them, and who redivine institutions. Rightly to under-mained impenitent and unbelieving stand these subjects, it is necessary to till their space of repentance and day view them in the united lights of both of grace expired. The apostle tells Testaments. Many important partic-us that the Israelites, who perished in ulars are clearly stated in the Old Tes- the wilderness, rejected the offers of tament, which, in the New Testa- the gospel. "For unto us was the ment, are only alluded to as if already ||gospel preached, as well as unto them; sufficiently understood. Instance par- but the word preached did not profit ticularly the institution of the Sabbath, them, not being mixed with faith in the institution of the church of God, them that heard it." The gospel of and the covenant relation of the fered them mercy, but they despised children of the church to their par- and rejected it.. Solomon represents ents. To set aside, therefore, or divine wisdom, which is generally to neglect the Old Testament, as if it || supposed to personate Christ, as makwere obsolete, and of little or no ing free and universal invitations to use under the present dispensation, is sinners, who are pursuing the path of to put out or obscure, a very essential the destroyer. "Doth not wisdom part of the light of revelation, and pre-cry? and understanding put forth her sumptuously to incur the danger of voice? She crieth at the gates, at the endless wanderings in the thickening entry of the city, at the coming in at mazes of error. SILVANUS. the doors. Unto you, 0 men, I call Mass. M. Mag. and my voice is to the sons of men.

VOL. 2. 00.

[ocr errors]

O ye simple, understand wisdom; says, "If thou be wise, thou shalt be and ye fools, be ye of an understand-wise for thyself; but if thou scornest ing heart." By the prophet Isaiah, thou alone shalt bear it." This is the God repeatedly invites sinners to ac- common language of God to sinners cept of pardoning mercy. "Come from the beginning to the end of the now, and let us reason together, saith Bible. I will recite a few pertinent the Lord: though your sins be as and striking passages. In the eleventh scarlet, they shall be white as snow; chapter of Deuteronomy, Moses says though they be red like crimson, they to the people whom he had conshall be as wool." And in the same ducted out of Egypt, "Behold, I set prophecy he says again, "Ho, every before you this day a blessing, and a one that thirsteth, come ye to the wa- curse; a blessing, if ye obey the comters, and he that hath no money; mandments of the Lord your God, come ye, buy and eat; yea, come, which I command you this day; and buy wine and milk without money a curse if ye will not obey, the comand without price. Incline your ear mandments of the Lord your God." and come unto me; hear, and your In the thirtieth chapter he says again soul shall live." We also find Christ to the same people, "I call heaven himself freely offering spiritual and and earth to record this day against eternal blessings to the impenitent and you, that I have set before you life unbelieving. "In the last day, that and death, blessing and cursing: great day of the feast, Jesus stood therefore choose life, that both thou and cried saying, If any man thirst, let and thy seed may live." And Moses him come unto me and drink." And commanded the twelve tribes, after when he sent his apostles to preach they had passed over Jordan, to dithe gospel, he commanded them to vide equally, and half stand upon make the offer of salvation to all in mount Gerizim, and half on mount every house and city into which they Ebal; and commanded the Levites, entered, whether they would receive or while the twelve tribes were in this reject it. Indeed nothing is plainer solemn situation, to read both the from the whole current of scripture, blessings promised to obedience, and than that God offers salvation to sin-the curses denounced to disobedience, ners. This he has done ever since that all Israel might choose the Lord to the first apostacy unto the present day. be their God, upon the pain of his And it has been the general practice everlasting displeasure, if they rejected of prophets, priests, apostles and min- him. Long after this, God directed isters to exhibit the offers of mercy to Isaiah to tender his mercy to his peoall to whom they preached the gospel. ple under the same awful sanctions. Nor can the gospel be fully and faith-"Say ye to the righteous that it shall fully preached without exhibiting God's be well with them: for they shall eat gracious invitations to sinners of all ages, characters and conditions, to accept of salvation through the mediation of the Divine Redeemer. God represents himself in the gracious attitude of calling to sinners while they are refusing, and of stretching out his hand to them, while they are disregarding. I would now show,

II. That God urges sinners to accept the mercy which he offers them, by the great motives of happiness and misery. These motives he addresses of every sinner by Solomon, when he

the fruit of their doings. Wo unto the wicked; it shall be ill with him for the reward of his hands shall be given him." Christ urged men to receive the gospel by the great motives of future happiness and misery. And in the commission he gave the apostles to preach the gospel to every creature, he commanded them to say-" He that believeth and is baptised shall be saved; but he that believeth not shall be damned." A multitude of passages of this import might easily be adduced; but enough have been recited to make

it appear that God does urge sinners | God certainly knows, that sinners are to accept the mercy he offers to them, altogether selfish, and have no regard by the great motives of happiness and to his glory, or to the good of the unimisery. These are indeed great mo- verse. They are so entirely attached tives; because the happiness promis- to their private, separate, personal haped and the misery threatened are both piness, that they prefer it to any scheme exceedingly great. They are as great which has the good of others for its obin degree and duration as they can be; ject. They are not willing to give up for the happiness promised to him that their temporal good for the temporal accepts of mercy is eternal life; and good of others; and much less are they the misery threatened to him that re- willing to lose this life, that they may jects mercy is eternal death. God find it, in the only way which the gospromises every one, who accepts the pel reveals. The gospel is the most offer of mercy, all the good which he || disinterested, benevolent scheme, that is capable of enjoying through the ever was devised. It is founded in boundless ages of eternity. He prom- the most perfect, disinterested benevises to give every penitent believer aolence of the Deity. It is a scheme place in his heavenly kingdom, and to|| perfectly calculated, in its nature and make him as holy and happy as his operation, to promote the highest posnature will admit. Or in other words, sible good of the universe, at the exhe promises to bestow as much of the|| pense of the endless misery of multiwhole happiness of the universe upon tudes of intelligent and immortal creahim, as he is capable of enjoying. tures. None therefore can heartily This is justly called "an exceeding embrace the gospel upon selfish conand eternal weight of glory.". But on siderations. A holy, benevolent heart the other hand, he threatens the unho- is absolutely necessary to prepare any ly and the unbelieving with eternal sinner to accept of that mercy, which death, which comprises complete and God offers to him in the gospel. And endless misery. He threatens to pour God knows that every sinner is totalout the vials of his wrath without mix-ly destitute of the least degree of true ture and without end upon every soul of holiness, or disinterested affection. man, who dies in his sins. Our Sav- Why, then, does he urge sinners to iour has set the portion of the righteous || embrace a benevolent gospel, which and of the wicked in the most awful they perfectly hate, and which no selcontrast in the twenty-fifth chapter of fish motives will have the least tendenMatthew. He says "The wicked cy to make them love? If they regard shall go away into everlasting punish-eternal life, or dread eternal misery, ment; but the righteous into life eter- only on selfish principles, this will not nal." These greatest of all motives prepare them in the least degree to God places before sinners to urge embrace the self-denying terms of the them to accept the offers of mercy. gospel. So that the motives of hapIt now remains to show, piness and misery, which God places III. Why God urges these motives || before sinners must either have no efupon sinners for such a purpose. This fect on their hearts, or else make them is the most difficult part of our subject more strongly opposed to the gospel. to set in a clear and consistent light. Hence the question still returns, Why It appears plain from what has been does God urge the eternal interests of said already, that God does urge sin- sinners to persuade them to embrace a ners to accept of his mercy, by the perfectly holy and benevolent gospel? great and everlasting motives, which It is always necessary to make a diffiare drawn from a future and eternal culty appear, in order to remove it. state of rewards and punishments. But perhaps, after all that shall be said, But many find a difficulty in account. some may imagine the difficulty is ing for this part of the divine conduct. || not removed. We shall, however, at

tempt to show why God urges the motives of eternal life and eternal death upon sinners, to persuade them to embrace the offer of mercy made in the gospel.

the blessedness of Heaven, must give them the highest possible evidence of his regard for their eternal good. And this is one good reason for his setting life and death before them, and urging them by all the weight of their eternal interests to choose life.

1. God urges sinners to embrace the offer of life, by motives of their own future happiness, because he re- 2. God urges sinners to embrace ally desires their highest good. He the offers of life, which he makes knows the nature and worth of their them, by the motives of eternity, be souls, and the importance of their e- cause they are proper motives to be: ternal interests. He knows how much set before rational and moral beings happiness they are capable of enjoy-in their situation. Though they are ing, and how much misery they are totally selfish, yet they are capable of capable of suffering, in a future and seeing the propriety and feeling the eternal state. And he feels an infinite-obligation of securing their eternal ly tender and compassionate concern happiness, in a way which is disinter for their everlasting welfare. His heart is deeply affected in a view of their making an unwise choice, and destroying themselves forever. He knows, if they reject life, and choose death he must pour out the full vials of his wrath upon them forever, which is in its own nature infinitely contrary to his benevolent feelings towards them. Hence he addresses the sinners in Zion in this melting language, "How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together." Now if God feels such tenderness and concern for the good of sinners, he must be disposed to expostulate with them, and urge them by the great motives of eternity, to make a wise choice and accept the great salvation, which he has provided for them and tenders to them in his word. It must be highly proper that sinners should know how their holy and offended sovereign feels towards them. And though the motives he exhibits to their view should totally fail of persuading them to secure their eternal felicity, yet they will answer the valuable purpose of demonstrating his good will towards them. To use the infinitely weighty motives of their own eternal happiness and misery, to persuade them to escape the damnation of hell and secure

ested and benevolent. They are ca pable of seeing and feeling, that they ought to have a benevolent, and not a selfish regard to their own interest both in time and eternity. When, therefore, God urges their own eternal happiness and misery, as powerfal motives to persuade them to choose life and avoid death, they are capable of seeing and feeling their obligations to comply with the motives in a benevolent, and not in a selfish manner. For these are proper, and just, and powerful motives to that very benev olence, which is necessary to approve of the benevolent scheme of salvation through the redemption of Christ. And were they truly benevolent, the motives which God urges upon them would appear infinitely weighty and important. Their not being benevo lent is no reason why God should not exhibit proper motives to benevolence. Though they are selfish and regard their own interests in time and eternity in a selfish manner; yet they ought to regard them as God regards them, in a benevolent manner. And when God exhibits these motives before them, he uses the most proper means to excite their benevolence and not their selfishness. If these motives do excite their selfishness, God is not answerable for it, but they themselves. They exercise wrong affections, in view of right motives. God offers them mercy on the terms of the gos

« AnteriorContinuar »