THE SIGNIFICANCE OF THE ORDINANCE OF As a body we are distinguished and Suppose we transport ourselves back to a period when the practice of the church was uniform; when there was no controversy on this sacred subject, but when all were led by the directions of our Lord, and by the authority of the apostolic teaching; when none were baptized but professed believers, and the idea of converting immersion to sprinkling or pouring had not been entertained by the most inventive and innovating professor; what, at that period, would be the chief characteristics of a baptismal sermon ? There was no controversy either as to the subject or the mode. All were agreed; and the apostles were at hand to give their sanction to the proper course. Would not the ministers of Christ then expatiate on the authority by which the sacred rite was enjoined the solemn and interesting circumstances under which the Redeemer, when giving his commission to his disciples to preach the gospel to all nations, appointed that believers should submit to this rite as a token of their faith in him and their subjection to his authority, and the significance and import of the rite itself-constitute the chief topics of their discourses? We apprehend that this is unquestionable. Let us then meditate on this sacred ordinance, and lay aside all controversy, and assuming the apostolicity of our practice, at tempt to realize its true significance. | blood of Christ, and is a commemoraThus we may perhaps enter more fully into the idea of its importance and utility. The tion of his death. We have here We could never learn, however, why Baptists of all men should be placed on the defensive. The testimony of scripture and of antiquity is so clear and convincing, and the practice of the infant sprinklers is so manifestly opposed to scripture precedent, and their own principles are so conflicting and discordant, that, in our opinion it is they and not ourselves who should stand on the de-is meat indeed, and my blood is fensive; and until they bring forward drink indeed.' 'Except ye eat the much stronger proofs and authority flesh of the Son of man and drink his than they have yet done, and come blood, ye have no life in you. Whoso more to an agreement among them- eateth my flesh, and drinketh my selves than they are likely to do at blood, hath eternal life; and I will present, we may safely assume that raise him up at the last day.' In ours is unquestionably the apostolic that sacred ordinance, then, there is practice; we may therefore lay aside an interesting significance. So in all debate, refer all enquirers to the the rite of christian baptism, there is New Testament alone, and leave our to be expected a significance and antagonists to explain and argue, dis- meaning. It exhibits some truth or cuss and reconcile as best they may. truths in a shadow, or by a symbol or On this principle we shall be more figure. What is its obvious and dilikely to profit by a calm meditation vine significance ? What is its proon this divine institution. It has a minent idea and purport? The resacred significance. What is it? and ply is, it points out and indicates what are some of the references to it three things, a death, a burial, and a contained in the writings of the in- resurrection. Mark well the whole spired apostles? The significance of circumstances. The body of the a rite or ceremony consists in some person baptized, as one dead, is put resemblance which it has in figure or beneath the water as in a grave; and form to some of the great facts or is raised up again as one who is rising principles to which it has reference, from the grave. It so clearly indior with which it is connected. Thus cates this that when once this idea the entrance of the high priest into has been presented to the mind of an the most holy place, with the blood intelligent and unprejudiced person, of sacrifice, was a type and sign of he feels so satisfied with its correctthe entrance of Christ, our great Highness as never to think of looking for Priest, into heaven with his own blood; and his return in his gorgeous vestments to bless the waiting people, was symbolic of the reappearance of Christ when he shall come in his glory without sin (or a sin offering) unto salvation. Thus also, in the christian dispensation, the Lord'ssupper is symbolic of the body and another. This he feels to be its necessary import. This is also the view of it which is given by inspired authority. 'Know ye not,' says the great apostle, that so many of us as were baptized into Jesus Christ, were baptized into his death? 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.' And as seed when it is deposited in the earth is buried, and ultimately rises and produces its beautiful fruit, so the apostle, keeping the idea, but changing the figure, goes on to say, For as we have been planted together in the likeness of his death, (by being buried with him in baptism) we shall be also in the likeness of his resurrection,' i. e., as he appears in glory triumphant over the grave, so shall we also bear fruit unto life eternal. The same view of the import of this sacred rite is given repeatedly. 'Buried with him in baptism, wherein ye are risen through the faith of the operation of God, who hath raised him from the dead.' The true significance of this ordinance, therefore, is that of death, burial, and resurrection from the grave. This being premised, we are invited to proceed in our meditations, and we shall speedily observe that the significance of baptism is intended to set before us and before mankind the facts and doctrines which are the distinction and the glory of the christian religion, and in this respect it is worthy of our admiration and regard. The great fact of the christian system, that which distinguishes it from the Jewish, and that which has ever been a stone of stumbling to proud, self-sufficient, and self-righteous man, is the atoning death and the triumphant resurrection of our blessed Lord. However numerous and important the facts and doctrines of the religion of the Lord Jesus Christ are, it is manifest that the greatest, most prominent, and important, and distinctive, is the death and resurrection of Christ. So commanding and pre-eminent is this, that the inspired apostle even denominates it the essence of the gospel itself. 'Moreover, brethren, I de clare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved-how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures.' This is not the whole of the gospel system, but it is its essence. That he might die and rise again for the redemption and salvation of men, was the great end of Christ's appearing and incarnation and mission, and without this there is no gospel. This great work was typified by the sacrifices, promised to the fathers, and foretold by the prophets. Here is displayed the wisdom and love of God. Here the justice of God is honoured, and salvation for sinful men is secured. Infinite attributes and awful claims, apparently conflicting and irreconcileable, harmonize at the cross of Christ. Here is our confidence, justification, and joyful hope. It is this which is set forth in figure in the ordinance of baptism. Our Lord himself even denominates his sufferings and death, his baptism. I have,' he said, when his death drew near, a baptism to be baptized with, and how am I straitened till it be accomplished!' How greatly he suffered! How was he overwhelmed with woes and sorrows! Observe him in Gethsemane, bathed in sweat and blood,' sorrowful even unto death.' Follow him to the Sanhedrim, to Pilate, to Herod, to Calvary, and look on him till his heart is broken with anguish and he dies, and say how impressive is the allusion. Even those whose practice of sprinkling would have inclined them to seek another illustration, awed by the appropriateness of the correct figure concede the question. One says, 'He was bathed in blood and plunged in death." And another, Matthew Henry. over his condition before God, which is thus brought before his eyes, and made palpable to the sense. Immersion in water is to be consid- | stitution. A happy change has passed ered as exhibiting that dreadful abyss of Divine justice, in which Christ, for our sins, was for a time absorbed; as in David his type, he complains, "I am come into deep waters, where the floods overflow me."'* After being placed in the tomb he rises from the dead, and ascends up into heaven, having obtained eternal redemption for us. How interesting, and important then is the rite of christian baptism! How appropriate that this initiatory institution should betoken the great and all-important fact of the christian system! How manifest is the wisdom and intention of its Divine author! Death and the resurrection being the prominent significance of this ordinance, we advance further, and remark that there is here a representation of the great blessing which the gospel imparts to its recipients. What is this blessing but life from the dead. Sinners, and under the condemnation of the law of God, all men are by nature in the state of those who are legally dead. They are helpless and undone. Through the gracious provisions of the gospel, believers in the Lord Jesus Christ are delivered from condemnation, justified, and thus pass from death to life. They are raised by faith through grace into the new state, in which they enjoy pardon, favour, and life. This is the great blessing freely given to every penitent believer. So the apostle describes it: 'And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.' This description, given in immediate connection with an allusion to christian baptism, suggests that this resurrection to life by the gospel is also a part of the significance of baptism, which is happily symbolized when the believer assumes the christian profession by submission to this sacred in • Witsius. re Is not there also here a reference to the great power which the grace of God exerts over the character and life of the penitent believer? He is created anew unto good works.' He is a new creature.' He has passed through an important mental, moral, and spiritual change. Is not baptism an appropriate outward and visible sign of an inward and spiritual grace?' It is the sign only, it is not the thing itself. It represents, it does not produce. An unsanctified person mains such even after he may have been washed in the waters of baptism. But to one who has been renewed in the spirit of his mind,' it gives an impressive view of the change he has experienced. It represents his death unto sin. Convinced of the evil of sin, and the vanity and folly of all mere earthly pomp and show, he has renounced them. He has died to them. He regards them as belonging to a world which he has left for ever, and his baptism as a burial symbolizes the fact. It represents his resurrection to a new state. one who has entered into a new world, and who possesses new powers, and converses with new objects, such are those as have been enlightened and sanctified from above. Old things are passed away, all things are become new.' They have a new and divine life. As They have new desires and hopes. They have new sources of joy. God, Christ, the promises, and heaven, are now the objects on which their delight rests. They walk in a new course, putting off the works of darkness, they put on the armour of light. They walk in love, obedience to God, and in the light of his countenance. Such is the change of which baptism is the seal and symbol. How shall we who are dead to sin live any longer therein?' How significant and appropriate that they who are dead to sin, and have risen to newness of life, | faith in the sight of heaven and of should be buried in baptism with their despised and adorable Redeemer. 6 The religion of the Lord Jesus Christ abolishes death, and brings life and immortality to light.' It gives to all true believers the hope of a glorious resurrection to immortality and life beyond the grave. Then that 'which is sown in corruption will be raised in incorruption; that which is sown in dishonour will be raised in glory; that which is sown in weakness will be raised in power; that which is sown a natural body will be raised a spiritual body. The resurrection and glorification of our Lord is the pledge and pattern of that of his people. As we have borne the image of the earthly, we shall also bear the image of the heavenly.' Hence the christian 'rejoices in the hope of the glory of God.' This hope is his comfort and support amid the trials, the temptations, and the sorrows of the present life. It refreshes his spirit; it purifies his heart; it stimulates him to obedience. This hope involves the completion and the perfection of all God's purposes of mercy in his people. This is the promise that he has promised us, Eternal life.' And this great and glorious hope is shadowed forth in the ordinance of christian baptism. There the believer sees the symbol of his own death and burial; and there he recognizes the sign of his resurrection from the dead. How interesting then, and significant is our baptism! It sets before us the great fact, the great blessing, the gracious power, and the glorious hope which are peculiar to the religion of the Son of God. It does this impressively, it does this solemnly, it does this by the appointment and design of our Lord himself. When, therefore, an intelligent believer submits to this sacred ordinance, he in effect professes all these things before men. His submission is to him answer of a good conscience toward God,' by thus professing his the men. Standing by the side of the 'laver of regeneration,' he in effect says:-'I believe in God the Father Almighty, and in Jesus Christ his Son, who "was delivered for our offences, and raised again for our justification." I believe in the Holy Ghost, the Comforter and Sanctifier of believers, and in token thereof I receive baptism in the name of the sacred Three. I rejoice in a dying and an ascended Redeemer, through whom I have obtained pardon and life, and have been made a partaker of the Holy Ghost, and have received the promise and hope of eternal life. Thus I profess myself to be a christian and a servant of God: thus I proclaim my death to the world, and my renunciation of its follies and its sins: and thus I call heaven and earth to witness my vows, my professions, and my hopes: for this I am buried with Christ by baptism unto death, that like as he rose again from the dead to the glory of the Father, so I may walk in newness of life.' How solemn this rite when so administered! How suitable! How significant and impressive! But let us change the scene, and imagine sprinkling substituted for immersion, and an unconscious babe for a living, responsible, and intelligent believer, and how insignificant, puerile, and even ridiculous it appears. Christ's ordinances, as well as Christ's religion, do not admit of improvement from men. Their true significance and beauty and impressiveness, can only be retained and secured, as his professed people adhere to the pattern he has left us in his own word, and in the examples of his inspired apostles. We are sometimes called anabaptists, or re-baptizers. This is a term of reproach. It is a misnomer. Christian baptism is the immersion of a believer on profession of his faith, by which act he voluntarily puts on Christ, or assumes the christian profession. Any other ceremony than |
