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Laftly, page 90. finding himself a-ground about the paffage of the apostle Paul, 1 Cor. i. 7. "For Christ

fent me not to baptize, but to preach the gospel;" he endeavours to glofs away its force, what he can, from the end for which I cited it, and the apostle writ it. The first thing he oppofes is, That fince water-baptifm was Peter's and his brethren's commiffion, which • Chrift gave them before his afcenfion, to the end of 'the world-it is not to be imagined that Matthias and • Paul were without it.' But in this also he begs the queftion.

I have already fhewed that commiffion is mistaken by him, and that water is no ways concerned in that text; and that water-baptifm was John's, and not Chrift's; and that they were not one baptifm, or infeparable in their administration. Also, that practice is no inftitution; and that water-baptifm is a prenunciative fign, and has its accomplishment in that baptifm of the Holy Ghost, as John had in Chrift; the two administrators of the two baptifms.

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But next, he fays, Paul spoke an ellipfis, elegantly; meaning, that he was not fent only to baptize, but chiefly to preach;' citing two or three fcriptures, that he imagines parallel, and illuftrating that place, as Hof. vi. 6. "I will have mercy, and not facrifice." And, "Let women adorn themselves, not with putting "on apparel," &c. 1 Pet. iii. 3. Now,' fays he, Thefe places prove, that the Ifraelites were not to facrifice to God, and women muft go naked, &c. (as fome Quakers did) with the fame evidence that Paul's words teach, That Christ sent him not to bap'tize.' He might, if he had pleased, have cut it all short, and (like what L. Muggleton once faid of Moses) have told us, Paul did not mean what he writ. But thefe* places are ill applied by this man; for when God faid, "He would have mercy, and not facrifice," he meant not to have facrifice at that time, and in those cases, wherein he called for mercy. He would not be fo put off, nor have duties exchanged: that fpeech is limited to, and to be interpreted by, the prefent ftate of


the people he spoke to, who were unqualified for facrifice, because they were unmerciful and cruel; and the merciful God, in that ftate, would have none of their facrifices. What is this to the apostle's words about baptism, that denies it any part in his commission? There is no parallel in the cafe; but if any, it is for us, rather than against us: for that of not putting on of apparel, it is evident, for fo the apostle intended by Ἡ ἐνδύσεως ἱματίων κόσμΘ, as the words themfelves plainly import, viz. garments of finery and ornament, and not useful clothing. So that the apoftle meant what he said, in the use of the word; for fuch apparel is not to be ever used by true Christians.

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For his faying, That fome of our women have gone naked; it is affirmed with lightnefs; though fome few of our friends have gone naked, for a fign to this generation, in token of God's ftripping fome perfecutors of their power, and in particular that generation of the clergy, that preceded the restoration; which, having rifen through perfecution, forgot their pleas, when they had power, towards those that diffented from them; and teftified against the same evils in them, that they had justly inveighed against in the former bishops days. And now he may fee we are not against all SIGNS.

To conclude: It is plain the apoftle had no obligation upon him to this expreffion, from a comparison any had made between water-baptifm and the preaching of the gospel. Nor does he ufe any, though this man makes him to do fo, to juftify his imagined elegancy. The occafion of this expreffion, the text fhews, was the vanity of fome difciples, that were comparing and boafting of their baptizers; not a word of baptism itfelf, to over or undervalue that tradition. Why, then, does Paul take occafion, not only to strike at them, but baptifm too? What had baptifm done, to be fo coarsely treated? So facred an inftitution; the very rite or ⚫ door of admiffion (fays this man) into the kingdom of the Meffiah,' p. 8o. Why, without doubt, it was to let them fee, that they had fo little cause to boast of


their respective baptizers, (for, "who is Paul, and who "is Apollos?") that they ought not to value themselves upon that very baptifm, fince it was not what he had in commiffion, but what he had ufed as a tradition, that had obtained fome credit among them: elfe, the apostle must not have had the fame commiffion that the other apoftles had; who yet faid, " he was behind none of the reft of the apostles."

Again, Baptizing, in Mat. xxviii. 19. was as much the apostle's commiffion as teaching or preaching: nay, the preferable part. For though preaching opened their understandings, it was baptifm that gave them admiffion into the kingdom of the Meffiah; made them fubjects thereof; and inftated them in the rights of it: yea, the feal of the covenant that God made by Christ with mankind, without which no remiffion of fins, or entering of God's kingdom. Can fuch a baptism (and fuch an one this adverfary renders water-baptifm) be no effential part of Paul's commiffion, or not upon equal terms with teaching, when by it people are to be interested in the facred name of Father, Son, and Holy Ghoit; that is, to be made, qualified, admitted, and fealed, True Chriftians, fubjects of Chrift's kingdom, citizens of heaven, and endowed with all the privileges thereof. How little is this man willing to allow baptism to be, that he may keep it any thing in force, and excuse it from the general fenfe of the apoftle's words? Were there as much difference between preaching and baptifm, as between mercy and facrifice, it might have helped him better. But inafinuch as the apoftle denies water-baptifm to be in his commiflion, and that it is certain he had the fame commiffion the reft had, whatever was his practice, in condefcenfion (as in circumcifing of Timothy) that baptifm that is indeed in Chrift's commiffion, Mat, xxviii. muft be the baptifm of the Holy Ghoft. And this is the lefs to be doubted, fince the fame apostle, that denies water-baptifm any place in his commiffion (which he could never, if an ordinance of Chrift, and the rite of admiffion into the kingdom of the Meffiah) makes baptifm an article in his epitome of


Christianity, viz. That there is (Eph. iv. 5, 6.) " One

Lord, one faith, one baptifin: one God and Father "of all, who is above all, and through all, and in you "all." This baptifm being therefore effential, must be that of his commiffion, and confequently the baptifm of the Holy Ghost, Acts i. 15.

But, after all, I know not what right this man has to argue upon the head of water-baptifm against us; fince, if I mistake him not, he is of those that make children the fubjects of that practice, who cannot believe, nor be taught, in order to it; and therefore, not within the scope and direction of the text. If it fhould be faid,

That children may be as well baptized as circumcifed;' I fay, no: for faith was not fo perfonally required to circumcifion, as it is to baptifm: nor are the covenants, or kingdoms the fame, to which they refer; therefore an improper and unjust allufion. Upon the whole matter, we let fall the baptifm of water, as John's, and not Chrift's; therefore, not in contempt of a Chriftian ordinance, the Lord knows, but in honour of the Christian difpenfation: and the rather, because of the great abuse of it; both sprinklers and dippers laying, as we apprehend, a dangerous ftrefs upon it: as indeed they do upon the ufe of the Lord's-fupper; far beyond figns, and as if they were the inward graces themselves; too often referring thither, rather than to the obedience of faith in Chrift; and fally quieting their uneasy minds under difobedience, and neglect of the crofs of Jefus, with the performance of thefe outward figns of inward graces; the generality of them being but too barren of any true fign of the power of grace upon


But to that little he has faid about the Lord's-Supper, fo called, I must say something before I close this treatife. He tells us,

Page 92. The fame, in fubftance, may be faid of the Lord's-Supper as of baptifm.'

Reply. Then the fame, in fubftance, may serve in defence of the other. He adds,

• Chrift

• Chrift celebrates it with his difciples, fignifying, • That his meaning was, they should perform this ser<vice at other times, after his death, by conftraining them to do it in remembrance of him; which is a 'full inftitution of this fervice.'

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Reply. That which Chrift celebrated, was the paschal lamb, or paffover, which he told his difciples, "he "fo much longed to eat with them." And this was the Jews great anniversary fupper, in commemoration of their fore-fathers mighty deliverance from Pharoah, and paffing at night out of Egypt, towards the land that God had promifed their father Abraham he would give to his off-fpring. And it was alfo the conclufion or winding up of the course of our Saviour's life; the fulfilling of the shadowy ordinances and miniftration he was born under (he being the antitype); at the close of which he was graciously pleafed to intimate to them that unwelcome and uneafy news of his departure and death, by bidding them eat that bread, and drink that cup, and fo do the like, as a "Memorial, or in re"membrance of him." viz. his Death, "until he came "to them again."

He did thereby,

I. Inform them of his departure and death, by giving them a memorial of him; which was fo hard for them to think of.

II. He tells them, That he will not leave them comfortless; he will come to them again; and he will drink new wine with them in the kingdom of his Father; which, in its due feafon, fhould be made manifeft to them.

III. That they were to look to that coming, as an accomplishment of that memorial.

IV. That this must refer to his fpiritual coming, as the bread of life; and that it was only to hold them up in their minority, whofe weakness, incredulity, and doubting, were well known to him, and which, Luke xxiv. 11, 25. are enough obferved; even after all they had heard and feen of the power of Christ.


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