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taught with authority and spake as never man spake. Would not the Anahaptists themselves, laugh at us for using a similar argument, to this one, which they are pleased to ascribe to an infallible teacher ? Should we say, “ Suffer little children to be baptized, for every believer has a childlike disposition, they would certainly despise us. Why then ascribe to the Redeemer what they esteem so unworthy ? Again in the meaning of the passage, Those who die in infancy shall be saved? The argument is no better. Were we even disposed to admit, what is certainly not taught in divine revelation, that all who die in infancy shall be saved, we could not admit it to be the doctrine of this text. Because then, the argument would stand thus, “Suffer living children to come unto me, for those children who die shall be admitted into heaven.” We cannot ascribe such a mode of reasoning to him, in whom, are hid all the treasures of wisdom and knowledge. And we are perfectly confi. dent that the Anabaptists would reject a similar argument if employed by us. Were we to say, “ Let living children be admitted into the church on earth, for all children who die in infancy shall be admitted into heayen;" although, it is the same kind of reasoning, which they are not ashamed to ascribe to our Lord Jesus Christ, they would not be slow to proclaim us superficial reasoners for having made use of it.

The church membership of infants is therefore settled by the positive authority of the Head and Redeem. er of the church. Nay, more. Lest the practical question, relative to those cases of mixed families, in which only one of the married pair belongs to the church, should be answered unfavorably to the infant claims, the Holy Ghost positively decides it in their favour. I Cor. vii. 14. « Else were your children unclean ; but now are they holy." .

2. What quantity of the element of water is necessary to the constitution of a sensible symbol ?

One would suppose that this question could never admit of any disputation. That Baptism is not a literal, but a symbolical washing; not a bodily, but a spiritual cleansing, is no less evident from the whole doctrine of the Sacrament than the express assertions of Holy writ. 1 Pet. iii, 2. The like FIGURE whereunto Baptism dotla

also now save us, not the putting away of the FILTH OF THE FLESH, but the ANSWER OF A GOOD CONSCIENCE toward God. 1 Cor. xii. 13. For by ONE SPIRIT are we all baptized into one body. Were this ordinance de. signed to wash the body clean, then indeed, the nature of the case would direct us in the manner of performing it so as most effectually to answer the end intended. And, seeing the external actions are figurative, the nature of the ordinance must, itself, teach us what quantity of the water, which constitutes the symbol, should be used. There is no possible ground of debate unless we pervert the doctrine of Baptism, and reduce it from being a spiritual washing, to be a putting away of the filth of the flesh.

As the first practical question, respecting church members, receives its reply from divine revelation where alone the constitution of the church is to be found; so the second, respecting the quantity of water which constitutes a visible sign, receives its reply from common sense ; because it is impossible to give to this question, when fairly stated, any answer but the true one.

What quantity of the element of water suffices for a sign and seal of our union with the Redeemer? The answer is obvious. Any, even, the least, sensible quantity is sufficient.

Note referred to page 171. These lofty words are borrowed from the vain philosophy of the dark ages. As they are applied here, they are mere sounds without meaning. Cognoscitive signifies capable of receiving knowledge. An intelligent cognoscitive power, is, therefore, nothing more than the knowing faculty which is capable of knowledge, a barbarous circumlocution. Volitive signifies, capable of willing or choosing; and the intelligent volitive faa culty is, really, nothing more than the Will. The whole explanation then is this. Christ is the understanding and the Holy Ghost the will of God. A shew of wisdom, which darkens counsel by words without knowledge.

The following is a list of the books published by

the author.

... The Quality and Work of a glorified Redees mer, in seventeen sermons, printed 1703.

The Joy of the Christian in finishing his course, 1705.

The Justification of a Sinner, in eight sermons, 1716.

Twenty-eight sermons, concerning offences, revilings, and confession of the faith, 1723.

The Power of Christ over plagues and health and his Name as the God of Israel, in several sermons, 1724. .

Thirteen sermons on the Duty and Doctrine of Baptism, 1749.

Three sermons against profane swearing.
Two on contending for revealed religion.

Six on Heb. vi. 12. “ Be followers of ihem who through faith and patience,” &c.

Four in the Lime street Lectures, on the Sufferings of Christ.

· Two on Acts xx. 32. “I commend you to God, and the word of his grace:”. · Two on the death of Mr. Bragg, and another on a funeral occasion.

Three vols. 8vo chiefly of his public sermons, were collected and published after his death, by his colleague Mr. Winter, to the amount of fifty.

What took up most of his time, a ndgave him the greatest pleasure, (as he says himself,

was the Mystery of Godliness, in sixty-one sermons.

He also wrote prefaces and recommendations to the following works of others : Three volumes of Mess. E. and R. Erskines sermons; the Gospel Sonnets by R. Erskine; and to a work of Maurice, on the warrant of a sinner as such to believe on the Saviour, entitled, The Modern Question proven.

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