the world in our hearts, we shall not be found in the faith once delivered to the saints; and if we are not *washed by the Lord himself, whoever else may baptise us, we have no part in him. Simon Magus believed and was baptised with water, yet remained so far from a state of salvation, that when he offered money for the Holy Ghost, the inspired apostle sharply answered him, “thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God-I perceive that thou art in the gall of bitterness, and in the bond of iniquity." What therefore had his bare believing and waterbaptism done for him?

Misapprehension at first, and tradition afterwards, having inculcated water-baptism as a permanent institution of our Lord's, and an indispensable part of the Gospel ministration, some of its advocates have weakly argued for it as such, from his washing the feet of his disciples, and directing it as their duty to do the like to each other. But this instance had no relation to that ceremony, for our Lord was not then instructing his followers how to initiate new converts, but figuratively shewing them what their own conduct should be amongst themselves, by setting them a pattern of humility, condescension, and brotherly kindness one to another. This undoubtedly was his intent; not the establishment of the exterior act of pedal ablution.

Water-baptism being an being an essential part of

*John xiii. 8.

† Acts viii. 13, 21, 23.

+ John xiii..

John's commission, he properly admitted his disciples by it; which the great administrator of spiritual baptism did not. When he called to any, Follow me, those who obeyed his call, immediately became his disciples, without any ceremonial. We find he accepted Peter, Andrew, John, James, Levi, Phillip, Nathaniel, and Zaccheus, without either baptising them, or directing them to be baptised with water.

As it was then so it remains to be: those who are obedient to his call are his followers, whether they are water-baptised or not. On the contrary, those who obey not the internal manifestations of his Spirit, are none of his, whoever baptiseth them with water. Formality may render any man a nominal Chrstian; but the effectual baptism of the spirit only can make a real one.

The practice of sprinkling infants under the name of baptism, hath neither precept nor precedent in the New Testament. For want of real instances, mere suppositions are offered in support of it. Because it is said in the case of Lydia, *that she was baptised, and her household; and by the apostle, "I baptised also the household of Stephanas;" it is supposed, there might be infants, or little children, in those households; from whence it is inferred such were baptised. But could such improbabilities be ever so well ascertained, they would fall very short of proving the practice a divine and perpetual institution.

Acts. xvi. 15.

The words of our Saviour, *"Suffer the little children to come unto me," afford no ground for infant baptism. He made no mention of it, much less did he recommend it as requisite to prepare them for his kingdom; for he declared their fitness already: "Forbid them not," said he, "for of such is the kingdom of God.” Who are they that presume to forbid such, as unqualified to enter it, unless they are sprinkled by the hands? The intention of our Lord in admitting the children to him, appears to have been, that he might exhibit them as examples of innocence and fitness to those actual sinners about him; to whom he said, "Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." Had he meant to adopt and establish pædo-baptism as a standing ordinance, a fairer opportunity could hardly offer, either to baptise the children himself, or command his disciples to do it; neither of which he did; but graciously shewed his acceptance of them without it, for, "he took them up in his arms, put his hands upon them, and blessed them."

We never find either the Lord Jesus, or his apostles, preaching up water-baptism as his, nor telling the people they cannot be his followers without it. His conditions of discipleship are not so easy to the carnal mind. "If any man will come after me," said he, "let him deny himself, and take up his cross daily, and follow me," "Whosoever doth not bear his cross

• Mark x. 14.

↑ Luke ix. 23.

Luke ziv. 27.

and come after me, cannot be my disciple." Hence it is clear, that it is not water-baptism, nor any kind of rituals whatsoever, which renders any man a Christian in our Saviour's account; but obedience to the operation of his Holy Spirit, which humbleth the heart, purifieth the soul, and baptiseth it measurably into the divine nature. But mortification of self being irksome, and highly disagreeable to the flesh, too many are rather willing to content themselves with assuming the name Christian under the outward sign, than to endure the pain of crossing their carnal propensities, in order to put on Christ; and become Christians indeed. But let such attentively consider this salutary admonition of the apostle. *"Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting."

The command, "Go teach all nations, baptising," &c. shews that the baptism therein meant, should be as general as the preaching there intended, both among Jews and Gentiles; which water-baptism evidently was not. For Paul, who was sent chiefly to the Gentiles, was very sparing in the use of it, and thanked God that he had baptised but two or three families with it, declaring that was not his commission; yet he planted many churches, which contained numbers who received the spirit, and walked in

Gal. vi. 7,

the faith and fellowship of the Gospel, and who were as real Christians without water-baptism, as others were with it. This shews, that it was neither made an essential, nor an integral part of christianity; and consequently, that the continuance of it was but an occasional condescension; for it having been an ancient custom, both among Jews and Gentiles, to initiate their proselytes by it, and also administered by John under divine authority, and taken up from him by the disciples of our Lord, it was become a ceremony of considerable account with the generality, who saw not sufficiently into the purity and simplicity of the Gospel: therefore it could not, even after the baptism of Christ by the Holy Ghost appeared, be every where laid aside suddenly; neither was it required so to be, but as John intimated, to decrease, or fall into disuse by degrees. In like manner, the apostles also occasionally complied with the rites of the Mosaic law in various particulars; as circumcision, vows, shavings, exterior purifications, sacrifices, anointings, &c. all which were permitted for a season; yet had the professors of Christianity abode in the spirit of it, and sincerely sought a growth therein, ceremonials of all kinds would soon have been extinct in the church. But, instead of growing in grace, and in the saving knowledge of our Lord Jesus Christ, a falling away began early to take place, and in proportion as the life of religion dwindled, forms and shadows were more and more fastened upon, and gradually increased upon the declining state of the church, as the spirit of antichrist gained ground. But to return.