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Therefore, I think, the words ✶ ought to have been rendered many waters; by which we are to understand, as Dr. Lightfoot observes, that it was a place of springs t, or small brooks of water. This place John chose, that he might be supplied with water for his use; but it doth not, I think, necessarily, follow from hence, that he baptized by immersion; Besides, if there had been a great collection of waters there, there would have been some indications thereof at this day; which, I believe, it would be hard to prove that there are.

As to the other part of the objection, that it was a very easy matter for him to have been supplied with water in the wilderness of Judea, to baptize by sprinkling or pouring, by his having it brought to him in vessels for that purpose: It may be replied, that if he had only poured water on the head or face, there is no need to suppose that he was so sparing of it, as not to use above a spoonful, especially when it was so easy a matter for him, by his removing to another station, to be better supplied. If there was but a little water poured on every one that came to be baptized by him, it would require a very great quantity of water to baptize the vast multitudes that came to him; inasmuch as it is said, that Jerusalem, and all Judea, and all the region round about Jordan, were baptized of him: It is one thing for a little water to be brought in a bason to baptize a person or two, and another thing for this to be done in the case under our present consideration. Moreover, it is certain, that in hot countries, and particularly in Judea; and more especially in the wilderness thereof, there was a very great scarcity of water; accordingly we read, sometimes, that water was so valuable a thing, that it was reckoned a very considerable part of a man's estate: Thus Isaac was envied by the Philistines, for all the wells his father's servants had digged; and then we read of their stopping them up, and his digging other wells; and also of the strife between the herdsmen of Gerar, and his herdsmen, for the possession thereof, Gen. xxvi. 14,-20. And we read, in Gen. xxi. 14,-16. that when Abraham sent Hagar away from him with Ishmael, he gave her bread, and a bottle of water; and when the water was spent in the bottle, she cast the child under one of the shrubs, despairing of his life; which she need not have done, if water was so easy to come by as it is supposed in this objection. It is certain, that a person may travel many miles without finding water to quench his thirst, in those desert places. This farther appears from Samson's being ready to die for thirst, after the great victory he had obtained over the Philistines, on which occasion God wrought a miracle to supply him, Judges xv. 18, 19, which can hardly be account† Ser Fightfoot'e works, Vol. I. Page 500.

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ed for, if there had been so great plenty of water in that country, as there is in ours; this then, I apprehend to be the reason of John's removal to Jordan and Enon; therefore it doth not necessarily prove that his design was to baptize in that way that is pleaded for by those on the other side of the question.

Moreover, as it doth not sufficiently appear to me, from any thing contained in the objection, that John used immersion in baptism, so it seems most agreeable, to some circumstances that attended it, to conclude that he did not; inasmuch as there was no conveniency for the change of their garments, nor servants appointed to help them therein; which seems necessary to answer this occasion. And some have supposed, that it might endanger the health of those who were infirm among them, and John's much more, who was obliged to stand many days together in the water, or, at least, the greatest part thereof, while he was administering this ordinance. And they who were baptized must immediately retire when the ordinance was over, or it would endanger their health; unless we have recourse to a dispensation of providence, that is next to miraculous: Though I am sensible, some say, that none ever suffered hereby in our day; which, if the observation be true, is a kind providence that they ought to be thankful for.

But if, after all that has been said on this matter, it will not be allowed that baptism signifies any thing else but dipping in water: Then I might farther allege, that this might be done by dipping the face, which is the principal part of the body, without plunging the whole body; and this might answer the design of the ordinance as well as the other; since it is not the quantity used in a sacramental sign that is so much to be regarded, as the action performed, together with the matter of it; if the smallest piece of bread, and a spoonful of wine are used in the Lord's supper, this is generally reckoned as well adapted to answer the design of the ordinance, as if a great quantity of each were received by every one that partakes of it. Now, as to what concerns our present argument, the washing a part of the body is deemed sufficient to signify the thing intended, as much as though the whole body had been washed. Thus when our Saviour washed his disciples' feet, and told Peter, If he washed him not, he had no part in him, John xiii. 5. wherein (by the way) we may observe, that he calls washing his feet, washing him, by a synecdoche, for a part of the whole; upon which occasion Peter replies, not my feet only, but also my hands and my head; and Jesus answered, He that is washed needeth not, save to wash his feet, but is clean every whit, ver. 10. by which, I think, he intends, that this signifies that cleansing, which is the spiritual meaning thereof, as much as though the whole body had been washed with water; for though one de

sign hereof might be to teach them humility, and brotherly kindness; yet it also signifies their being washed or cleased by his blood and Spirit.

Obj. 4. There is another objection on which very much stress is generally laid, which I should not do justice to the cause I om maintaining, if I should wholly pass it over, taken from what the apostle says, in Ram. vi. 3, 4, 5. so many of us as were baptized into Christ Jesus, were baptized into his death: Therefore we were buried with him by baptism (a) into death;

(a) In Col. ii. 12. and context, is a succession of figures, designed, in different ways, to illustrate and enforce the same fact. Verse 11. " in whom also ye are circumcised with the circumcision, made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." That is, in putting off the old man, you are circumcised without hands; the work is effected by the Holy Spirit.-You are born again, which is spiritual circumcision. "Circumcision is that of the heart." This renewing of the Holy Spirit consists in putting off the body of sin, in renouncing sin, and reforming the life. Or, we are buried with him in baptism." As the burial of Jesus Christ gave evidence, that he had really died, the just for the unjust; that he had yielded himself a sacrifice for sin; so we in our spiritual circumcision or baptism, the figure now used, show ourselves to be really dead to sin, crucified in the lusts of our minds. As Christ, when buried, was dead and separated from the world; so in regeneration we become separate from sin. We are new creatures, having put off the old man. We are buried from the wicked indulgences and pursuits of the world.

The death, burial, and resurrection of Christ, are, not only causes, but types and symbols to represent the death of our sins, our putting off the old man, and becoming new creatures.

No reference is made in the text to the water of baptism, any more than to the knife of circumcision in the preceding verse. The writer is speaking of that baptism, and of that alone, in which we "are risen with Christ, through the faith, which is the operation of God." This certainly can be nothing less than spiritual baptisin, or regeneration; for the most violent advocate for dipping, or plunging, or burying, will not pretend, that this, necessarily, is connected with "faith" he will allow it may be possible for a man to be plunged. and buried in water, and yet not have" the faith, which is the operation of God." If he allow this, and allow this he must and will, then our text is no support of his cause. It cannot be water baptism which is mentioned.

Were not this the fact, nothing could be inferred respecting the mode of baptism. It would then only signify that, as Christ was buried and separated from the world; so we in baptism are buried and separated from a world of sin. The zeal for the literal construction of this figure may, perhaps, be extinguished by indulging it in other instances. St. Paul says, "I am crucified with Christ." Would any person suppose from this, that he had been led to Calvary, nailed to the cross, and pierced by the soldier's spear? Christians are said to be" circumcised in Christ." Does any one infer from this that all christians experience the bloody rite of the Jews? Or, because Christians" are partakers of Christ's sufferings," are all christians, therefore, betrayed by Judas, sp upon, buffeted, and crowned with thorns? Or, because St. Paul says the Pi lippians were his "crown," were they, therefore, formed into a crown of honor, and worn as a badge of future glory? Or, because the sacrament represents the sufferings and death of Christ, are all worthy communicants crucified? Were our baptist brethren consistent with themselves, such would be their explanation of these passages of scripture.

It immediately follows our text; "wherein also you were risen with him through the faith of the operation of God, who hath raised him from the dead " VOL. IV.

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that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of ife. For

Wherein, or in which baptism "we are risen," actually risen with Christ by the faith" which God gives to the new creature. Yo, who have this spiritual baptism, rise like Christ above the selfish motives, and senser! parsus of s fallen world. You seek the kingdom of God; you a pire after divine good.

Persons, born again, like Jesus Christ, separate their hearts for the world, and rise to a divine life. That this is the only true construction of the text, may be inferred from a corresponding passage. Rom. vi. 4. "Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." By spiritual baptism we part ke the privileges of Christ's death. By Cying to sin ourselves, as we do in the new birth, we resemble Jesus Christ in his death, who died " to make an end of sin." As Christ was raised from the grave; so we, not in water baptism, but in regeneration or spiritual baptism, are raised" to walk in newness of life. Old things are done away; all things are become If we have experienced this spiritual baptism, we shall have the Spirit of Christ, We shall be separate from the world of sin, as Christ was in the grove, and we shall like him rise to a holy, a new life. We obey a new master, seek a new way of salvation, act from new motives, to accomplish new designs; we choose new companions, experience new sorrows, and new joys. As if buried, we are separate from our former lives.

new.

St. John says, "He [Christ] shali baptize you with the Holy Ghost and with fire." The Selucians and Hermians understood this literally, and maintained that material fire was necessary in the administration of baptism. Valentinus, like our baptists, rebaptized those, who had received baptism out of the sect, and drew them through the fire. Herculian, cited by Clemens Alexandrinus, says that some applied a red hot iron to the ears of the baptized. St. Paul says, we are buried with Christ in baptism. This also has been understood literally; but such persons forget that to be consistent, on their plan, they should continue “buried” three days and three nights, the time Christ lay in the earth. Should any object that this would drown them, the baptist, in his way of treating figures, would have an easy answer, and readily prove that drowning was the very design of baptism. Rom. vi. 4. "We are buried with him by baptism into his death." We are not merely buried, for this is only a part, any more than sprinkling; but we are buried to death, “buried into his death." Thus he has scripture for drowning all whom he baptizes, and precisely as much scrip ture for drowning, as for burying. The very same passage, might he say, which commands burying, commands drowning, commands "death."

In the present mode of plunging, the resemblance is almost entirely lost, What is the difference between laying a dead body in a rock, covering it with a great stone; sealing it in a solemn manner; all things continuing in this state, three days and three nights, what is the resemblance between this, and suddenly plunging a living body into water, and instantly lifting it out of the water? What possible likeness is there between a living person in the water, and a dead borly in a rock? The similitude is little better than that of the blind man, who supposed the light of the sun was like the noise of a cannon. We have ac cordingly endeavoured to show in the introduction, that the elegant scholar, the christian orator of Tarsus, had no thought of any such resemblance; his object was to show, that in regeneration or spiritual baptism, which is followed "with newness of life," or, a new life," through faith which is the operation of God," we are dead and buried to sin, and raised or made alive to God, as Christ was. The evident design of the text is to illustrate the preceding verse, which speaks of spiritual circumcision made without bands. This baptism is that by which we are raised with Christ; but in water baptism we are not always raised with Christ. If men are plunged they may generally be raised from the water: but this has no necessary connexion with "rising with Christ." This baptism

if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. From whence it is argued, that there ought to be a similitude between the sign and the thing signified; and, consequently, that baptism should be performed in such a way, that, by being covered with water, there might be a resemblance of Christ's burial; and by being lifted up out of the water, a resemblance of his resurrection: Therefore this ordinance doth not only signify the using the means of cleansing with water, but the mode, namely, being plunged, or, as it were, buried in water.

Answ. To this it may be replied, that it is not agreeable to the nature of a sacramental sign, in any other instance; that there should be an analogy between the thing done, and what is signified thereby, any otherwise than by divine appointment. Accordingly we observed, in the foregoing answer, that a sacrament has not a natural tendency to signify Christ, and his benefits; as the eating bread and drinking wine doth not signify the body and blood of Christ, any otherwise than as this signification is annexed by our Saviour, to the action performed; the same, I think, may be applied to baptism; especially our consecration, and dedication to God therein; and if any. other external sign had been instituted, to signify the blessings of the covenant of grace, we should have been as much obliged to make use of it as we were of water. Therefore, I conceive, the apostle, in this scripture, mentioned in the objection, doth not refer to our being buried in water, or taken out of it, as a natural sign of Christ's burial and resurrection; but our having communion with him in his burial and resurrection. This, I think, would hardly be denied by many, on the other side of the question, did not the objection, but now mentioned, and the cause they maintain, render it expedient for them to understand the words in another sense. This is all that I shall say with respect to this matter in controversy, as to the subjects and mode of baptism; in which, as I should have been unfaithful, had I said less to it; so I have not the least inclination to treat those that differ from me in an unfriendly way, as having a just sense of their harmony with us, especially a great part of them, in those doctrines that have a more imme diate reference to our salvation.

We shall now proceed to consider, that as there are some

is also effected "through faith which is the operation of God;" but a man may be raised out of an ocean of water, every day of his life, and remain destitute of faith; therefore, the text has no reference to water baptism.

REY. E. PARISH'S SERMON,

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