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to Water Baptism, and practised accordingly; and that whenever they speak of the Baptism of the Spirit, they do not refer to the above passages, as containing any declaration, or the least indication concerning it, but appear to have in view quite another portion of their Master's sayings, and expressed in a very different style. Thus Peter, in his account of what happened in the house of Cornelius, says, "The Holy Ghost fell on them, as on us at the beginning. Then remembered I," (not the words of the above mentioned passages, but)" the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost." The Baptism of the Holy Ghost and of fire, and likewise that of affliction or suffering, are only metaphorical Baptisms, or Baptisms in a figurative sense; and they acquire that name from the ordinance under consideration, or the Christian rite of immersion in water. This being an established ordinance of the Gospel, and forming a leading and prominent part of the Christian service, it was very natural to denominate the extraordinary and superabundant communication of Spiritual gifts, (which took place soon after our Lord's ascension) as well as the afflictions and sufferings of Christ and his people, a Baptism: that is, in a metaphorical sense, or by way of allusion to the above mentioned ordi

nance.

The very style of OUR LORD's commission, proves that he is not speaking metaphorically: "teach all nations, baptizing them-Preach the Gospel to every

creature: he that believeth and is baptized, shall be saved." The language here is very different from what it is when he is speaking of a metaphorical Baptism. Then, as might be expected, he adopts the metaphorical style: he asks his disciples, "If they can be baptized with the Baptism he is baptized with?" And he says, "With the Baptism I am baptized withal shall ye be baptized." Mark x. 38, 39. He likewise says, "I have a Baptism to be baptized with, and how am I straitened, (pained or distressed) till it be accomplished!" Luke x. 50. And a little before his ascension, speaking to his disciples of his Father's promise, which they had heard of him, he says, "Ye shall be baptized with (or in) the Holy Ghost, not many days hence." Acts i. 5. John the Baptist also, speaking of the additional and superior benefits which our Lord would confer, compared with those derived from his ministry, says, "He shall baptize you with (or in) the Holy Ghost and fire;" referring, no doubt, to the day of Pentecost. In all these passages, a metaphorical Baptism is clearly seen; in the former a Baptism of pain and suffering, where Christ and his disciples are represented as sinking in deep waters, and overwhelmed by mighty floods; and in the latter, the Baptism of the Spirit, or superabundant communication and enjoyment of spiritual gifts, which took place after our Lord's ascension, and resembled a mighty overflowing stream, in which his disciples were immersed and consecrated for his service! In as much then as our Lord's commission

refers to the ordinance of Baptism, or immersion in water, it must follow, that that rite, or ordinance, was certainly enjoined by him upon the primitive Christians. But the question is, HOW LONG was it to continue, or remain in force?

The advocates for the notion which we are now combating, maintain that Baptism could be binding only on the first converts from Judaism, Paganism, or any other false religion, and not on their descendants. But the words and obvious tenor of the commission, as recorded by Matthew, manifestly contradict this. BAPTISM is there most evidently connected with the other precepts of the Gospel, even with those that are confessedly of perpetual obligation; so that they should be allowed to stand or fall together. It is there as clear as any thing need be, that the duty or obligation of BAPTISM was to continue, like all the other precepts of Christ, in full force, or be binding on all his disciples alway, even to the end of the world, or expiration of the Gospel dispensation. "Teach all nations, baptizing them," said the risen Saviour, to whom all power was given in heaven and on earth: "Teaching them to observe all things whatsoever I have commanded you and lo, I am with you alway, even to the end of the world. Amen."-Here the promise of his presence, aid, and support, to the end of the world, (or that of the present dispensation), is evidently commensurate with the duty or obligation to enforce and observe his precepts:-and Baptism among the rest.

Those who hold that Baptism is not

binding on the descendants of Christians, owing to the act or obedience of their progenitors, not only maintain what the Scripture contradicts, but seem also to have quite forgotten that Christianity is a personal religion, and can by no means be taken up by proxy. To suppose that a man may practise evangelical obedience, or observe a Gospel ordinance, for, or in the room and stead of his posterity, so as to supersede the necessity of their doing in their own persons what otherwise would have been their bounden duty, would be to suppose what is evidently repugnant both to the letter and the spirit of the Christian religion.

PERSONAL CHRISTIANITY originates in the belief of the Gospel; that belief is followed by a confession of the same; and that confession or profession of faith in Christ is evidently connected with, and ought never to be separated from Baptism, in which the believer is solemnly introduced or admitted among the disciples, or visible followers of Christ. This ordinance appears to have been originally observed for the purpose of putting on Christ, or that the persons baptized might thereby take upon them his name: hence we read of being baptized in, or into the name of the Lord Jesus, and of putting on Christ in that ordinance. Acts viii. 16; Gal. iii. 27. Now, brethren, this must be the common concern of all Christians; those of the present day, as well as those of the first age; those who are descended from Christian parents, as well as those who come over to Christianity from Judaism, Paganism, or any other

false religion. There is therefore no reason to imagine that the law of Baptism is become obsolete: nor can there be any just reason to distinguish, as to the duty or obligation of being baptized between the first converts to Christianity and their believing descendants.

Upon the whole, then, as Water-baptism is in the commission evidently connected with the preaching, the belief, and the profession of the Gospel, we may venture to conclude and assert, that while preaching the Gospel continues to be a duty, it will also continue to be the duty of all who embrace or believe that Gospel, to make a public and solemn confession, or profession of the same, and on that confession or profession to be baptized in, or into the name of our Lord Jesus Christ; thereby signifying that he is their chosen Master, Lord, and Saviour; and they his willing disciples, servants, and subjects.

Among the different passages of Scripture, which those who deny the perpetuity of BAPTISM have pressed into their service, that in Rom. xi. 16. is one of the most remarkable, "If the root be holy so are the branches." But what can these words have to do with Baptism, any more than with the Lord's Supper? In truth, they have nothing at all to do with either; but evidently refer to quite another matter, even the state and condition of the Jews, or the future calling and conversion of that nation. As well, therefore, might an exemption in behalf of

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