objectionable and antichriftian mode of support by tithes. Their divine right is generally exploded and abandoned: their impolicy is almost univerfally acknowledged. How far the teftimony which we have borne against them may have contributed to produce thefe effects, is not for me to determine; but it is hoped that fo long as this yoke remains, that teftimony will continue to be maintained, with the firmnefs and meeknefs which fhould ever be united in the fupport of religious truths.

CHAPTER VI.

ON BAPTISM AND THE SUPPER.

Preliminary Obfervations.-Two kinds of Baptifm.-Water and the Spirit.-Remarks on Matt. xxviii. 19.This and other arguments in favour of Water Baptifm, anfwered. Sprinkling not Baptifm.-Sprinkling of Infants not authorised by the Scriptures.-Circumftances attending it highly objectionable.—The Lord's Supper.

The circumftances attending it fully admitted.Not perpetual any more than Washing of Feet.-The true Lord's Supper.-Our fentiments on thefe fubjects not from a difesteem of Chriftianity, but the reverse.

BEFORE entering into a separate confideration of thefe fubjects, I fhall premife a few words onthe nature of religious obfervances and ceremonies. These appear to me to be generally local

or temporary; and, if we may judge from what we read in the New Teftament, we may fafely conclude, that the use of them is variable. There is not a practice more strictly enjoined by our bleffed Lord, and that both by precept and example, than the wafhing of each other's feet, as related by the evangelift John, chap. the thirteenth. But who, confidering the different local circumstances, believes this to be a duty now incumbent upon us? The apostles who met at Jerufalem, to consider the attempt of fome Jewish Christians, to impofe the rite of circumcifion on thofe gentiles who embraced Christianity, came to a folemn, and no doubt, right conclufion on fuch things, as it was then deemed neceffary to obferve; and yet of thefe, except one of a moral nature, there are none now confidered obligatory. Nay, we even find the apostle Paul, a few years after, enforcing a liberty with refpect to meats offered to idols, which this decree certainly does not warrant; a decree which there is great reason to believe he had himself united in forming.

*

The Christian church was at that time just emerging from the ceremonies of Judaifm, and the fuperftitions of Heathenifm. In this ftate

of things," it feemed good to the Holy Ghost," gradually to remove thofe legal obfervations and ceremonies connected with the Mofaic dispenfation; and not to enjoin an immediate difregard to the whole of them at once. It was the morning of the gospel day; and if the brightness of

* Acts xv.

that morning has been (what I apprehend all proteftants agree with us in believing) greatly obfcured; and the fun prevented from fhining forth with meridian splendour, by the darknefs of many unneceffary obfervances and traditions, which were afterwards introduced into the Chriftian church; we must indeed regret the circumftance; but when further light is renewed and afforded, we ought to avail ourselves of its advantages, and endeavour to ftand open to thofe further difcoveries, which are confiftent with the nature and spirit of the gospel; and which may be fupported as fuch by the doctrines contained in the holy Scriptures, particularly in the New Tefta

ment.

After making thefe general remarks, we may proceed to the confideration of the fubject of Baptifm. Of this we read in the New Teftament of two kinds, namely, Baptifm with Water, and Baptifm with the Spirit. The former was, in fome degree, in ufe under the Jewish law; and fome writers mention that it was occafionally both added to, and fubftituted for circumcifion, in the admiffion of profelytes. When the forerunner of our Lord appeared to fulfil his miffion, he made particular ufe of this ceremony; and from him it was called the baptifm of John. From this practice among the Jews, and by John the baptift, Water Baptifm appears to have been introduced into the Chriftian church, as the mode of acknowledging its converts; but we conceive it was no more an effential part of Chriftianity,

H

than other Jewish ceremonies, for a time practised by the early Christians.

It is clear that John confidered his difpenfation and baptifm as only temporary; nor does he, as a fubftitute for his baptifm, refer his difciples to any other baptifm with water, to be inftituted by Chrift. On the contrary, he plainly fhows, that the baptifm which was to fuperfede his, was to be of a different and a fpiritual nature, as appears by these words: "I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whofe fhoes I am not worthy to bear he shall baptize you with the Holy Ghoft and with fire: whofe fan is in his hand ; and he will throughly purge his floor, and gather the wheat into his garner; but he will burn up the chaff with unquenchable fire."* On another occafion John alfo fays: "He muft increase, but I must decrease."+ From thefe expreffions, as well as from others in the new Teftament, we are induced to believe that the "one Baptifin,”‡ which now remains neceffary to the church of Chrift, is that of the Spirit; that which, according to the foregoing inftructive allegory, cleanfes the heart; and which the apoftle Peter informs us, does not confift in putting away the filth of the flesh, but in procuring for us "the anfwer of a good confcience towards God, by the refurrection of Jefus Chrift."s

The practice of Water Baptifm is principally

* Mat. iii. II to 12.
Ephes. iv. 5.

+ John iii. 30.

Pet. iii. 21.

defended by the direction given by our Saviour to his difciples, after his refurrection, when he addreffed them in this manner; Go and teach

all nations, baptizing them in the name of the Father, the Son, and the Holy Ghoft,"† &c. But as we differ from moft others in the conftruction of this paffage, it will be proper to enter into a particular confideration of it.

It is to be regretted, that Chriftians have been fo habituated to unite Baptifm and Water together in their view, that they seem almost to forget, that there is a Baptifm without Water by the Spirit. There are many paffages in fcripture, where the words Paptize and Baptifm are used in a figurative fenfe, and in which it is evident no allufion to the ufe of water is intended. This is peculiarly the cafe, where thefe words are ufed by our bleffed Lord, who appears never to have used them in reference to Water, except where he exprefsly defines the application; unless it can be proved to be intended in the paffage in Matthew now under confideration; but which we think cannot be proved. There are two inftances in which, it is apprehended, all will agree that Water could not be intended the firft is, the queftion put to the fons of Zebedee : "Can ye drink of the cup that I drink of; and be baptized with the baptifm that I am baptized with?"* By thefe and fimilar expreffions in the fucceeding verfe, it is evident that Water cannot be understood; and, indeed, it is generally agreed, that both the baptifm and *Mark x. 38.

+ Mat. xxviii. 19.