•AxtN^^i .„ ot *t ^hfofa^iV;,^ ^ PEINCETON, N. J. \ Presented by Mr. Samuel Agnew of Philadelphia, Pa. 3o<^ Agnczu Coll. on Baptism, No. c^l I CONSIDERATIONS WATER BAPTISM; WITH REMARKS ON CIRCUMCISION BERITH. BY THE LATE CRUTTALL-TIERCE, ESQ. Hontron : PJIINTED BY JOHN HADDON, CASTLE STREET, FINSBURY SQUARE, 1835. Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/considerationsonOOpier NOTE BY THE EDITOR. Too much time has elapsed between the decease of the devout and excellent author of the following pages, and their final preparation for publication; the greater part was finished during his life-time, and the remainder should long since have been completed. Such an aggravation of the pain and sorrow occasioned by the loss of the dear author, was produced by the peru- sal of his manuscripts, that it interfered to put off that at- tention to them which superintending the correction of the press required. There will be found many inaccuracies, and some errors, arising in a great measure from this divided revision; for which, however, the editor feels he is alone responsible. July 6, 1835. '( ' X PREFACE. There is no contention in the Christian world about the meaning of the term " one Baptism," used in Ephes. iv. 5. All pious persons, as far as the author's reading and knowledge extend, are of one mind on this subject ; the topic which has engaged the attention and the pens of Paedo and Antipaedobaptists is not "Baptism," it is not "of being baptized with the Holy Ghost," the one and only Baptism, about which the dis- putants are at variance, but concerning the outward and visible sign of Baptism, water, its quantity, and the proper mode of its application in the sacrament : these are the subjects dis- cussed, while the thing signified has, in many instances, been very superficially regarded, or entirely overlooked. Little or no difierence of opinion exists among Protestants, respecting the quantity of bread and wine necessary for the due commemoration of VI PREFACE. the sacrament of the body and blood of Christ. The professing world leaves that as a matter of indifference, provided all things are done de- cently and in order ; but how much water is needful to constitute the act of application, out- ward Baptism, and in what manner it should be administered ; — these are deemed subjects of high importance, and involve in them almost, in the minds of some persons, the very essence of the ordinance itself. Should the fact appear ex- traordinary, common observation will justify the remark, that things of the smallest interest often engage the greatest attention. " Christ hath not," says Mr. Isaac Chauncy, "precisely determined the quantity of either ele- ment to be made use of, neither what quantity of bread and wine each should take, or how much water should be used in Baptism ; for our eating and drinking in the Lord's supper is not to satisfy our natural hunger and thirst, nor is the washing with water in Baptism to put away the outward filth of the flesh. But our Saviour having told us what is spiritually intended and signified, it is sufficiently manifest, that so much of each element in both seals, as doth hold forth PREFACE. VU to US the thing signified, is enough, though never so little ; for Christ hath not brought his churches in the New Testament under a Mosaic tutor- ship, so as to bind them up to such quantities and qualities of externals in manner as he did the church of old." The primary object of the author, therefore, was not to treat of *' true spiritual Baptism.'' He has found it necessary sometimes to advert to that sublime and highly important doctrine ; it was indeed almost impossible occasionally to avoid alluding to it, although the outward sign only was the professed object of investigation. And indeed the separation might be regarded as almost inadmissible, for what has been said of circumcision may be said with equal propriety of water Baptism, that distinct from its reality it is nothing, and less than nothing, " a carnal ordinance profiting not at all," a something to be reprobated if made an improper use of, and, like Hezekias' Brazen serpent, though a means of temporal and a type of eternal salvation, to be pronounced Nehushtan. The point at issue in this discussion may be perhaps briefly, yet rightly, stated thus : Does Vlll PREFACE. the sprinkling or pouring of water on the head or face of the subject, signifying the descent of spiritual influences, constitute outward Baptism; or, to observe the ordinance and indicate its meaning aright, should the whole body be sub- merged in water, pourtraying hereby the burial and resurrection of Christ ? The revelation of God to man as a sinful and polluted creature,developestwo primaryand most importanttruths : the first, how God can be recon- ciled toman; and, secondly, by what means man is reconciled to God. The guilty sons of men are redeemed not with corruptible things, but with the precious blood of Christ ; and thus, the first result was accomplished : but the impure needed cleansing, sanctifying, separating, as well as pardoning, and the water from the wounded side provided for this necessity also. Now while the Deity was exhibited as placa- ble by the representative shedding of blood in sacrifice, its being carried into the holiest of all on the great day of atonement, and sprinkled on the mercy-seat ; each application of blood or of water to the offender was to manifest its effects in purifying: and reconciling him to God : these PREFACE. IX were baptisms. Every external application of the symbols of salvation to a sinner was an out- ward Baptism ; a representation of the blessed effects to be produced on his heart, and in his conscience — the inward baptism : the outward sign set him apart corporally ; the inward, spi- ritually and efficiently. When the High Priest sprinkled the blood on the mercy-seat he exhibited the price of our re- demption as an atonement for sin ; when the blood was sprinkled on the people, or on any in- dividual, it shewed the necessity of the applica- tion of salvation. The virtue ofthe blood is evinced when the conscience is brought into the obedi- ence of faith, which is spiritual Baptism. As the divers sacrifices under the law referred to the one real sacrifice, so the divers Baptisms referred to the one real Baptism, arid these the apos- tle calls Baptisms, or the doctrine of Baptisms. Every ordinance which was of the nature of an outward application of salvation to a sinner for his personal cleansing was a Baptism, whether it was with water, with blood, or with oil ; but these various outward Baptisms under the law, comprised in the term, the doctrine of Baptisms, X PREFACE. were like the laying on of the hands on the heads of the slain animals, to give place to a dispensation in which the operations of the Holy Spirit, the one only real Baptism, should be so manifested, as to designate the present dispen- sation, emphatically, the dispensation of the Spirit. No good reason can be assigned for sup- posing that Baptism or Baptisms represented one thing under the law and another thing under the gospel dispensation. Did Baptisms or purifications under the law represent moral impurity, and moral cleansing? So does Baptism under the gospel. Marvellous it is that any can suppose the Baptism of John is not of the same import with Christian Baptism, when the fact is that John was baptizing at the very time the disciples of our Lord were so employed. What ! was John^s Baptism one Baptism, and the Baptism of Christ's disciples a different one ? or was our Lord baptized by one Baptism, and his church and people, then and now, by a dif- ferent one ? The Jewish Baptisms, the Baptism of John, and Christian Baptism, had one, and only one design ; there never was but one spi- ritual Baptism, and every outward Baptism re- PREFACE. Xi presented it, and implied the need of it. There is no allusion at all in John's fBaptism, or in Baptism as performed by the disciples of Christ, to Christ's sufferings, his death, his burial, or his resurrection ;* but when our Lord was bap- tized by John, it was clearly representative of the descent of the Holy Ghost upon him as the head and fountain of spiritual influences : " For theirsakes I sanctify myself,"— for their sakes he took the outward sign of sanctification, that he might exhibit himself as the fountain head of all spiritual supply, having the whole and entire of the Spirit, that he might supply the demands of his church, throughout all generations. Neither is there any reference to the sufferings * ** Now John's baptism, and that of Christ and his apos- tles, were the same. Christ was baptized by John ; his baptism was surely Christian Baptism." — Dr. Gill's Essay on Christian Baptism, page 10. *• One end of Baptism, and a principal end, as has been fre- quently hinted, is to represent the sufferings, burial, and resur- rection of Christ ; which is plainly and fully suggested in Rom. vi. 4, 5, and Col. ii. 12. His sufferings are represented by going into the water, and being overwhelmed in it ; his burial by a short continuance under it, and being covered with it ; and his resurrection by an immersion out of it." Page 50. Xn PREFACE. of Christ, by the administrators of Baptism as recorded afterwards.* One interesting question respecting this con- troversy remains to be asked and replied to. How is it that so important and interesting a subject continues to be a topic of contention, while the minds of the litigants are in the pur- suit of the truth only. The author willingly submits to the charge of boldness in avowing his belief that many of the opinions main- tained on both sides of the question have been wrong. The Baptists hold a view of the sub- ject he believes, in most if not all respects, to be erroneous ; and the advocates for sprinkling and infants' Baptism, considering water Baptism to be the token of a covenant, i. e. the covenant of grace, as circumcision was a token of what they call the Abrahamatic covenant, have been seriously and sadly wrong also. This circum- stance has rendered it necessary that circum- ''' One singular proof of the truth of this remark, is, that the ancient fathers frequently used the terms baptism and regenera- tion indiscriminately, calling the sign and the thing signified by the same name; an error in the use of words, and an error in opinion too, not confined, alas, to the divines of former days. PREFACE. XUl cision, its meaning, and typical use, should be considered at large hereafter. It may not, however, be out of place to remark, in this pre- liminary notice, that the opinion, that God's gracious promise to Abraham, which accom- panied the grant of the land of Canaan, was a covenant, has been very currently received, and, as it seems to the author, for no other reason than because our translators have so called it. Dr. Addington, in writing on this subject, considers the Abrahamatic and the Christian covenant to be the same. Dr. Gill has occupied many pages on the same subject, and discusses the covenant as— I. It was never called the covenant of grace. II. It was rather to be a covenant of works. III. It was a covenant which might be broken. IV. It must be owned that there were tem- poral things promised in it. It pleased God to ratify the blessing to Abra- ham by ordering a victim to be sacrificed, a herith to be cut off, and the promises which accompanied this sacrifice have been called a covenant ; of which, they say, circumcision was a token, not of the cutting off the berith, but of Xiv PREFACE. the covenant made. Now was a covenant made ? Was there an engagement entered into by contracting parties at all, deserving the de- signation ? Was there a mutual compact ? Was there an agreement betwixt God and man, in which conditions were proposed, agreed upon, and ratified ? Is the belief of such an arrange- ment consonant with the whole tenor of the Bible, as a revelation of mercy on the part of the Eternal, to fallen, degraded, degenerate, sin- ful, wretched, condemned man ? Surely it is rather that God graciously made Abraham acquainted with and confirmed him in the as- surance of his own merciful designs and inten- tions ; enjoining on him an observance of the duties attending the grant, indicating by the sign of circumcision the impurity of the crea- ture, the necessity of subjecting all sinful pas- sions, inclinations, desires, and acts ; and of being sanctified by God's grace, as was pro- mised him. *' And the Lord God shall circum- cise thy heart, and the heart of thy seed, to love the Lord thy God." Unfortunately too for the truth of the opinion, that it was really a covenant, in the proper PREFACE. X\ sense of that term, is the view which Scripture yields of its real nature. Acts vii. 17: "But when the time of the promise drew nigh, which God had sworn to Abraham." Acts xiii. 32 : "And now I stand and am judged for the hope of the promise made of God unto our fathers." Romans iv. 13: "For the promise that he should be the heir of the world, was not to Abra- ham or to his seed through the law, but through the righteousness of faith." Romans ix. 9 : " For this is the word of pro- mise. At that time will I come, and Sarah shall have a son." Hebrews xi. 17: "He that had received the promises." Hebrews vi. 13 : " For when God had made a promise to Abraham, because he could swear by no greater, he sware by himself." Psalm cv. 92 : " For he remembered his holy promise, and Abraham his servant." GaL iii. 16 : " Now to Abraham and his seed were the promises made. Ver. 18 : " But God gave it to Abraham by promise." XVI PREFACE. "It is recorded," says Mr. Hervey, ''that God made a covenant virith Abraham, with Isaac, with Jacob, and with David the father of Solomon. But were they in a capacity to enter into covenant with their Maker; to stand for themselves, or be a surety for others ? I think not. The passages mean no more than the Lord's manifesting, in an especial manner, the grand covenant to them ; ratifying and confirm- ing their personal interest therein, and further assuring them that Christ, the great covenant head, should be of themselves, and spring from their seed." % >^ CONSIDERATIONS ON CIR CU M C I S 10 iV. By one Man's disobedience (says our Apostle) many were made sinners ; and tlie moral character of the descendants of this first Man, drawn by an inspired Penman, is recorded in the Sixth Chapter of Genesis, in these words: " The earth also was corrupt before God ; and the earth was filled with violence. And God looked upon the earth, and behold, it was cor- rupt : for all flesh had corrupted his way upon the earth." The Royal Psalmist, with a refer- ence to this passage, in Ps. 53. says, " God looked down from heaven upon the children of men, to see if there were any that did under- stand, that did seek God. Everyone of them is gone back, they are altogether become filthy : there is none that doelh good, no not one.'* These testimonies confirmed by observation and A experience. 2 CIRCUMCISION CONSIDERED, experience, leave us in no doubt but that the natural state of mankind, is a state of guilt and pollution. A pious Prophet (Isa. 6. 5.) ex- claims, " I am a man of unclean lips, and I dwell among a people of unclean lips ;" and indeed, the whole Revelation of God's Mercy and Grace, is founded upon the condition it finds us in, as guilty sinners, and polluted sinners. God, encircled in his own essential blessed- ness, might justly have left fallen Adam to have perished in his iniquity, without either hope of pardon, or means of cleansing ; but the Divine Majesty had designs, which, after Adam was debased by sin, he was pleased to make known. Then, his purposes of grace, the revelation of which was not before needed, first appeared ; to the consolation of his lapsed creature, Man; and and that antient Promise, — '• The seed of the woman shall bruise the serpents' head ;" was sufficient to call forth the faith of Adam, and of her also, who said, " I have gotten the man, the JEHOVAH :" and from that time, the mode of conveying Divine instruction, was frequently by outward, and visible, and sensible signs. The two seeds mentioned Gen. 3. 15., manifested themselves from a remote period : sons of men, and Sons of God, were terras which distinctly particularized them. The former are described in these words ; " And the Lord saw that the wickedness of man was great in the earth ; and that CIRCUMCISION CONSIDERED. 3 that every imagination of the thoughts of liis heart was only evil continnally." Respecting Sous of God ; it may ))e said of them as of Noah— Tiiese found favour in the eyes of Je- hovah ; they fell in Adam, but were disposed to take the benefit of God's mercy ; tlie revelation of which, we now come to take into con- sideration. A state of guilt and pollution, being the na- tural condition in which we find mankind to be ; if mercy is to be manifested, it must be in a way of pardon and cleansing; and this is the fact :— the pardon was to flow through the incarnation, obedience, sufferings, and death of the Lord Jesus Christ; the cleansing was to be effected by the operations of the Holy Spirit: and this grace and favour was revealed to mankind in a figu- rative way. The manner in which sin was to be expiated, was clearly set forth in the institution of sacrifice ; in which the doctrine of substi- tution shines as with a sunbeam : and while Priest, Temple, Altar, Sacrifice, exhibited that adorable person who is our Priest, Altar, &c. there was not wanting representations of the grace and influence which the Holy Spirit was to impart, by his work and operations. He is called the Holy Spirit ; but it has been well observed, it is not because he was more Holy than the Father and the Son, but because he was the Holy Making Spirit j regeneration, purification, 4 CIRCUMCISION CONSIDERED. piirificiition, and cleansinsr, being bis special and peculiar work and office; and these are effected by bis seperating the children of Adam from their old stock, and engrafting them into tlje Second Adam, the Lord from heaven ; being born of tlie Sj)ii it, tliey are under a Divine in- fluence ; they walk not after the fiesh but after the Spirit; l)y means of this union, they not only receive Spiritual supplies, but they become in- terested in tlie acts and deeds of this Second Adam. Of his acts and deeds, and the antient representations (d tl;em, it is not to my purpose to attend ; hut to that token or sign of the Spirit's operations in the economy of man's re- demption, under the old dispensation ; namely, CIRCUMCISION. Perhaps the time it was first used is not upon record. The earliest mention of circumcision is, when it was enjoined upon believing Abraham, his houshold, and posterity ; but from the account we have of Noah's distinguishing between clean and unclean beasts, which discrimination had never been re-r corded, circumcision too was probably of more ancient date. *' It is plain that sacrifices, in- cense, and other sweet odours, had been in use before the flood. There is scarce any thing in the \'c\\\ but what is expressed or imjdied in Ge- nesis." Ch. 8. V. 20. where it is said, Jehovah smelled the appeasing odour. Circiimciaion therefore might, it is presumed, have been nracticed CmCUMCISION CONSIDERED. 5 practiced before the time of Abraham, even from Adam*; and discoiitinned Avhen the pro- fessing people of God, sunk into the idolatrous customs of the surrounding Heathen nations, to which they were but too prone ; or it might have been otherwise neglected, as it afterwards was in the Wilderness (See Joshua, Ch. 5. to the end of the 'Jth verse), and again renewed in the Land of Canaan. However this was, in the person, and in the family, of believing Abraham, there was either a renewal of a former rite, or a 7iew token enjoined ; and we find the whole very particularly recorded in the 17th Chapter of Genesis. As an introduction to the consideration o circumcision, the Author wishes to set befon the Reader, the meaning of the word translated covenant ; of which circumcision was the si£;n. " In that same day the Lord made a covenant with Abraham." Gen. 15. 18. The words here rendered " Making a Covenant," are Cereth Berith ; and ihey have a fixed radical idea belonging to them in the Hebrew, jiot retained in the translation, and of course not perceived by * Some have supposed that Adam fell on the eighth day ; and that circumcision was en- joined to Adam and his descendants on the fait. b CIRCUMCISION CONSIDERED. by an English reader. To alter the re- ceived reading, has an appearance which the Author could have wished to have avoided ; nor would he have proposed such alteration, but when the doctrine oi' mail's enteiinn into a cove- na72t or contract with God, has been put In the place of God's talung man into his purification, placing the benefits to his account, and enjoining him to observe such an outwai d institution as should be a declaration of his knowledge of the Divine Mind, and oj his acquiescence in the Divine Favour. This he hopes will be esteemed a sufficient reason for such liberty. We cannot suj)pose 7nan can bargain with God ! the promises of God made to us are not a covenant between God and Man, but Jree gifts. The Translators no doubt are worthy of the highest commendation, and to be considered eminently qualified for the work they engaged in ; but it mubt be allowed they were not in- spired, and therefore not infallible : and had they lived in the ])resent day, most probably would have rendered some words in a different manner from what they have. The following is a translation of part of the 17th Chapter of Ge- nesis, in which the sense of JBcrith, rendered " covenant,'' is retained. " 1 And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him_, I am the Omnipresent who is suffi- cient ; CIRCUMCISION CONSIDERED. 7 cient*; walk before me, and be perfect. 2 Aiul I will give my purification between me and thee, and I will multiply thee very exceedingly. 3. And Abram fell on his face, and God spake unto him, saying : 4 I, Behold my puri- Jication\% with thee, and thon shalt be the father of many nations. 5 And thy name shall no more be called Abram : but thy name shall be Abraham ; for a father of many nations have I given thee. (> And I will make thee exceed- ing fruitful, and I will make rations of thee, and kings shall come out of thee. 7 And I will establish my pur^jfication between me, and between thee, and thy seed after thee in their generations, for an e\'er]a.5tmg purij'ication; to be a God to thee, and thy seed after thee. 8 And I will give to thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, and thou shalt observe my purification, thou and thy seed after thee, in their generations. 10 Tiiis' is my purification, which ye shall observe between me, and you, 8^ thy seed after thee ; every male among you shall be circumcised. 1 1 And ye shall be * To perform what he had promised in Chap, 15. n^ from U^ who, and n sufficient. 8 CIRCUMCISION CONSIDERED. be circumcised in tlie flesh of yonr foreskin, ^ it shall he for a sign of the purijlcathm between me and yon, 12 And he who is eight days old anions: yon, shall he circnmcised ; every male in yonr generations, he that is horn in thy house, or the purchase of money, with every son of the stranger, who is not of thy seed. 13 He that is born in thv luMT^e, and the purchase of thy money, shall surely be circumcised ; and my purification shall be in your flesh for an ever- ]iistiu§ purijicaf ion. 14 And the male who hath the foreskin, who is not circumcised in the flesh of his foreskin, that breathing frame shall be cut ofl^ from his people ; he hath broken my purification.'' We have here the institution of circumcision plainly and clearly commanded by the Sovereign Lawgiver, with the penalty annexed in case of disobedience. It was a sisn or token of God's purification, and to be in their flesh. Slai/ing Berith, of which circumcision was the token, was enjoined when God made a promise of the Land of Canaan to Abraham, for an in- heritance ; and is particularly described Gen. 15. 9. " And he said to him, take me three heifers, and three goats, and three rams, and a turtle dove, and a young pigeon. 10 And he took to him all these, and divided them in the midst, and laid each division one against the other ; but the birds he divided not. 1 1 And he CIRCUMCISION CONSIDERED. 9 lie laid the birds down by the ciircases, and Abram sat by them" (in a posture of j)iayer and homage). 17 " And when the sohir light was gone off, and it was dusk, Behold, a furnace of smoke, and a flame of fire" (the glory of Je- hovah in miniature), " which passed between those divisions." (Passing between the parts, vras the ceremony at ratifying a promise, or con- firming a covenant. See Jer. 34. 18, I9. And I will give the men that have transgressed my purification, that have not performed the words of the purification which they made before me, when they cut the calf in twain, and passed between the parts thereof.) 18 "In THAT DAY JeHOVAH CUT A PURIFICATION WITH Abram ; saying, to thy seed I give this land, &c." This then appears to be the cutting off a purifier, or purification sacrifice, referred to in Gen. Ch. 17- before cited; and it accompanied the grant made to Abraham of the Land of Canaan. I am indebted to the Lexicons for the above etymology ; and as but few persons com- paratively, have an opportunity of consulting them, I shall here insert some extracts. " Berith, says the learned Mr. Parkhurst, is from "11 which denotes to clear, cleanse, j>u- rify, or the like. As a N. /ini or purifier, purification; or purification sacrifice. See Gen. 15. 18. Exod. 24. 8 Jer. 34. 18. Ps. 50. 5. Comp. under mD. It is used as a personal B title to CIRCl'MCIalON CONSIDERED. title of Chris^t ; the real Purifier and Antitype to all the saciifical ones. Is. 42. 6. 49. 8. Zech. 9- n-" *' Cereth, from the same Lexicographer, is To cut off, — To cut in pieces ; apj)lied to Sacrifices. Jer. 3 4. 18. The men ivho have not performed rT'in ""IZll the terms of the purif cation sacri- fice, which ir>~)D they cut in })ieces before me ^y^r\ the Calf which D^Jii'l iniD they cut in two. Here the Calf is plainly called rv')2 the purifier, or purification sacr'fice. So Ps. 50. 5. .rr2i "b)^ Tina "rn^ Iflio have cut in pieces my puri- fier, or purification victim in sacrifice. The cus- tom of nni D12 cutting in pieces a purification sacrifice was u&ed both by believers and heathen, at their solemn leagues ; at first doubtless with a view to the great Sacrifice, who was to purge our sins in his own blood ; and the offering of these sacrifices, and passing through the parts of the divided victim, was symbolically staking their hopes of /;wr///crt^/ow and salvation on their performance of the conditions on which the /ini vvas offered. Hence, the phrase Jn-ia JllD implies the making of a league or covenant ; and doubtless a sacrifice was generally offered on these occasions. And from this custom, the expression is sometimes figuratively applied, where we cannot suppose there was any actual sacrifice; as Job. 31, 1." " Berith (nnn), says Mr. Bate, is render- ed CIRCUMCISION CONSIDERED. II ed, covenant ; ])nt, regularly, signifies 'puri- fication, or purifier, referring to the end and design of shedding the blood of Christ, by which the conscience is purged from sin. Christ is called (Isaiah 42. 6. and 49. 8.), the Berith of the people of God ; they being cleansed through his blood, and the promises of God ra- tified to them by his death. — What the Old Testament calls purification, through the blood of the type, the New calls a testament that re- quired the blood of Christ. If what Christ has done for us may be called a purification, and he our purificatio?i (as he is called our Righteous- nesSj the Way, the Truth, and by other nouns, in the abstract) ; and it is this purijication, by which Christians are made heirs of the y)ro- mises ; then Christ our Berith, is Christ our purificution. And what we call the covenant, is only, the promises of God made to U'^ in Christ, and purchased by his death ; his blood being the seal, and the imputation of his ligh- teousness, the mean of our reconciliation in pu- rification ; love working by faitli. — All contracts of consequence were ratified by the same cere- monies ; which, describing the death, and de- sign of the death of Christ, weie like our bending ourselves by receiving the Sacrament." The followine: is an extract from somethonchts on Religion, by R. H. Duncan Forbes, late Lord President of the Court of Session in Scotland. '' Berith, 13 CIRCUMCISION CONSIDERED. " Berith, therefore, in its original signi- fication, denotes something that was to be cut off, to be slain; and Moses, Exod. x\\\. S. after having, as the symbol of the covenant con- cluded between Jehovah and the People, divided the blood of the sacrifice into two equal parts, and after having sprinkled the one half on the altar, sprinkled the other half on the people, saying, Behold the blood of Berith, which Jeho- vah hath cut off 'with you, concerning all these words. And, ^Tech. ix. 11. prisoners are set free by the blood oj the covenant, Berith. The Latin Literati very truly assign the rise of the \)\\rAse ferire Jcedus, when they say, that in all leagues, covenants, and agreements, it was the antient and original custom to slay some victim, to sacrifice ; whence, mentioning the solemn act, the slaying the victim, in common usage, came to signify the whole act of making a league, to which it was applied : but they fail in assigning an adequate reason for the ceremony of slaying any animal, at treaties ; which again must have given rise to the form of speech in question. It has been already observed, that the blood of the Redeemer, who, in due time, was to he cut off, was the consideration of the original covenant between the Elohim, and between them and man ; and the cutting off, and sprinkling the blood of a type, a creature substituted in the IRCUMCISION CONSIDERED. 13^ tlie room of the Redeemer, till his real advent, was the Symbol of that Covenant, used, even by Jehovah, in making Covenants with men, as in the instance at Sinai ; and, therefore, used by all men when they entered into solemn agree- ments with each other. Cutting off' a creature, then, in a particular manner, or under a par- ticular character, being the symbol of that im- portant covenant, it is no great wonder that men, in their solemn engagements with each other, should make use of that sacred act ; and that saying, shortly, that such creature, by such name or character, was cut off, should, in com- mon usage, signify that a covenant was made. Though these reflexions may give some rea- sonable satisfaction why cutting (ff, or slaying a victim, was used in making covenants ; yet it is still necessary to enquire what particular cha- racter the thing, called Berith, bore, to distin- guish it from common victims in ordinary sa- crifices, and to appropriate it to the use of binding covenants ; since there is no appearance, after the most accurate search, that Berith was the name of any sort of animal used in sacrifice. In examining carefully the Old Testament, two passages, and no more, are to be met with where the Jews have not ventured to translate the word Berith, covenant ; but have been ne- cessarily obliged by the context to give it its true^ original signification ; though to divert the 14 CIRCUMCISION CONSIDERED. the reader's attention, and to prevent his making any inferences from the sense of the word, in these texts, they have, in an arbitrary manner, pointed tlie letters so as to make the same letters, which in every other })assage, sound Berith, to be in these texts ])rononnced Borith, Mai. iii. 2. Tlie anii^el of the covenant, of Berith, is said to be like the refiner's fire, and like fuller's Berith, soap, and comes to purge and to purify. And, Jer. ii. 22. Reproacliing Israel for their wickedness and uncleanness, JeJiovah saith. For though thou ivash thee with nitre, and tahe thee much Berith, soap ; ijet thine iniquity is marked before 7ne. These passages, evidentlv, shew, that the Berith has in it the notion of cleansing, puri- fying ; and the root from which, in that sense, it must rise, is Bar, Barar, w hich signifies pure, to purify ; and the word Berith, formed from that root, may signify properly purification, a purijier, a person or thing fit to purify. Keeping in view this notion of the w^ord, and recollecting that every thing was, under the Law, even the most holy things, to be cleansed, to be expiated, to be sanctified, by blood ; that the pollutions of mankind were to be washed away by it ; and that the blood, w hich thus cleansed, was but typical only of the blood of the real purifier , who, in the Aew Testament language. CIRCUMCISION CONSIDERED. 15 language, is to wash us in his blood from all our iniquities : who can help concluding, that the great sacrifice to he cut off, in due time, was called Berith, the purifier, to signify the end of shedding his blood ; that the representative beasts, the types, were called by the same name ; that to slay, or cut off, Berith, or the beast re- presenting Berith, the purijier, being the very sign, or symbol, of the great, the original cove- nant for the salvation of mankind, which was to be repeated for confirmation of solemn covenants amongst men, the term or expression of cutting 0^ Berith, or the purifier, came in process of time to signify the act to which, amongst men, it was applied, the making a covenant ; the word Berith retaining, nevertheless, its original signification, and being to be taken in that sense, when the scope of the text requires it should ? Understanding the matter thus, many pas- sages, that otherwise are extremely obscure, if at all sense, become clear and significant. Isa. xlii. 6. / Jehovah will give thee for a Berith, covenant, of the people, and for a light of the Gentiles, xlix. 8. I Jehovah will give thee j or a Berith, covenant, of the people, to establish the earth. If what is translated covenant, were rendered, as it ought to be, purifier, nothing could be more clear and comfortable than those texts. Upon l6 CIRCUMCISION CONSIDERED. Upon the same j)rinci})Ie the hlood of Be- rith, the covenant, will signify the blood of the purifier, without excluding the notion of that blood being the seal, and sijmhol, of the co- venant. And, in like manner, in many passages where Jehovah, instead of using the word, translated to make a covenant, uses other words, which signify, establishing, giving, placing, his Berith, covenant, to, or with, any one, the word Berith may more properly mean the purifier, than the covenant. Gen. vi. 18. When Jehovah acquaints Noah that he is to destroy the earth, with all its inha- bitants, he assures him, at the same time, that he is to establish his Berith with him, and his family. Now, if Berith be taken, in that place, for the purifier, the promise amounts to this, that the great purfier was to come of his Line; which happened accordingly. In the same way. Gen. xvii. 2. Jehovah says to Ahrahum, I will give my Berith between thee and me. And v. 4. As for me, behold my Berith, covenant, is ivith thee. And, if by Be- rith, in those expressions, is meant the purfier, then these are formal declarations that the Mes- siah was to come of Abraham ; which explains the other declarations, that in his seed all the families of the earth should be blessed. And that declaration in which David so much CIRCUMCISION CONSIDERED. 1 J' much exults, in what is called his last words^ 2 Sam. xxiii. 5.* yet he has placed with me an, or the everlasting BeritJi, will signify that Je- hovah had decreed the purifier, the Messiah, should spring out of his house, though his house was not so right with God, as he could have wished it. Many more passages will appear In a very different light, from what they did formerly, upon taking the word in this sense ; which may be the reason why the Jews, who mistook the true Berith, when he came in accomplish- ment of the Law, and the Prophets, have used much skill to hide the true meaning ; which most undoubtedly was understood by their fore- fathers, * The Translators surely must have puzzled themselves if they endeavoured to ascertain how a covenant could grow ! hut read literally, the apparent difjiculty vanishes ; if we suppose the Royal Prophet's mind directed forward to the future incarnation of Him, ivho was loth Da- vid's Son^ and David's Lord ; although he was not made to grow out then. / ivould read if, " Although my house be not so with God, surely he hath decreed to me the purifier of the age, ordered in all things and sure ; for this is all my salvation, and all my desire, allthough he make him not grow or spring forth now," c 18 CIRCUMCISION CONSIDERED. fathers, after the death of Gideon, when, Juds^. \iii. 33. they went a whoring after Baalim , and made Baal Beritk their God, to whom there was a house, or temple, at Shechem, Ch. 9* under the title of El Ber-ith, or the God Beritli. Whether the Israelites or the Canaanites built this temple, is not material ; the God was surely, of the manufacture of Canaan, who spoke the same language with the Jews, and expected purification as well as they, though perhaps after a strange manner. Baal, or El, Beritk, translated the Lord, or God, the cove- 7iant, will hardly make sense ; but the Lord, or God, the purifier, might be a proper object of worship, for those who were so fond of puri- Jication, as to cause their children to pass through the fire to purify them, and even to sacrifice their children, by fire, to atone for crimes, and avert wrath." The Reader may see more to the same pur- pose in the works of J. Hutchinson, Esq. of which the following is an extract. " The emblematical representation of this purifier was also upon the ark ; 2 Chron. 6. 11. and the Tables, which are called the tables of Berith ; and it is likely the counterpart, or what Moses writ first, and the Pentateuch, was in it ; so it was called the ark of the Purifier. At every distinct grant, as first of lives and estates, next to prevent more destructions, next CIRCUMCISION CONSIDERED. I9 next at giving them the Land of Canaan, <§'c. this was exhibited : and it was by virtue of this purification, and of their being purified, that they were qualified to receive and enjoy those grants ; and pollutions forfeited several of them. But still Berith is not a covenant, but signifies that which makes or keeps something free from pollutions, clean, pure, so eligible ; as an Agent, the Purifier; as an Action, Purification ; as a Patient, that purified ; as a Type, the repre- sentation of the Agent, and Manner ; as a De- scription ; the Terms. This is also to qualify us to accept and enjoy hereafter. — When the types began to grow old, and the person who was to finish at once, forever, what was typified, drew near, it is said, Ps. 25. 14. Tbe secret of the Lord is with them that fear him, and he will shew them his Purifier. Ps. 40. 6. Sacri- fice and offering thou didst not desire. — Then said I^ Lo ! I come. See Ileb. Chap. 10. 1 Ps. 89. 3. I have cut off a Purifier for my elect. So Isaiah 55. 3. and 61. 9. I will be cut off {OPtb miDh? Db^V nnn) the everlasting Purifier for them. Jer. 31. 31. I will cut off {n^:nn nnn) a new Purifier, not according to theBeritb, which I cut off with their Fathers. Isa. 42. 9. and 4^. 8. And give thee for a Purifier of the peo- ple, for a light to the Gentiles. Mai. Ch. 1. 3. And the Performer (nnnrt ">K^Q) of the puri- fication, whom ye delight in, behold he shall come ; 20 CIRCUMCISION CONSIDERED. come ; expressly (Dan. 9. 26. n^^^ niD"") the Anointed One shall he cut off, hut not for him- self, and he shall confirm (T2Jn) the purification, (make it powerful, effectual) with many in one week ; and in the midst of the week he shall cause the sacrifice and ohlation to cease. Dan. 2.30. Bcrith of Holiness. John 11.50. Ch. 18. 14. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 80 the hlood was his hlood : so speaking to the Divi- nity, concerniuc: the humanity. Zech. Q. 11. As for thee, hy fhe l)lood of thy ("^rfli) Purifier. So Mat. 26. 28. For this is my hlood of the New Pi rification, which is shed for many, for the remission of sins. John 13. 8. If I wash thee not, thou hast no part with me. Heh.9-19- Moses took the hlood of calves— and sprinkled both the book and all the people, saying, this is the blood of Berith, which God hath enjoined unto you. Ver. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. The Original Covenant is expressed hy the word Aleim : Man was no party ; it was made between them. Gen, 1.1. Who created all things. - After the fall, polluted sinful man was not fit to be a party in a Covenant with the pure Aleim; nor is there any verb used, which either expresses CIRCUMCISION CONSIDERED. 21 ex^presses or implies any such action. The word Cereth (-n~)D) joined to Berith, has no other Idea but to cut ojf. There is no mention of what is the Essence of a Covenant, a reciprocal oath, between the Aleim on one part, and man on the other. If every exhibition of tliis purification had been a covenant, the references to them must often have been plural, which is never found. The benefits which accrue by that co- venant to man, are expressed by the promise. Gen. 3.. 15. Her seed it shall bruise thy head, and thou shalt brni.<^e his heel. So to a family ; Gen. 17- 7- A^-^ I '^vi^l estal>lish my purification between me and thee, and thy seed after thee, for an everlasting purification. Gen. 6. 18. was no covenant ; Men and Brutes could not be parties ; the Aleim, then, first, mentions the Pu- rifier, and say in substance to Noah, I have established, or accepted, my Purifier for thee. Heb. 13. 8 Jesus Christ the same yesterday, to day, and for ever. I am Alpha and Omega, the Beginning and Ending, saith the Lord, which is, and which was, and which iy to come, the Almighty. The Purifier, by his merits and intercession, has put a stop to my wrath, against the sins of men ; so that it shall not destroy thee, or thy family, and a stock of creatures, l)ut that you, and they, shall be preserved, ibr roots, to produce a new generation of men, and each species of creatures. So Ch. 9. 9. I, even I, 22 CIRCUMCISION CONSIDERED. I, have ratified the conditions, accepted tlie per^ fections in my Purifier for thee, &c. ; so that my j)o\ver and wrath, shall not, hereafter break out, to destroy man, beast, and the earth, by another Flood. So Ch. 9. 13. the first time the bow is named, and the first time the cloud is named, the bow in the cloud is made a sign, au emblem of the presence and power of the Puri- fier ; which is connected and explained. Verse 14. It shall come to pass, when I bring a cloud against the earth (when I put on the emblem of wrath, power, and destruction, against the earth), that the bow shall be seen in the cloud ; and I will remember my Purifier, &c. Isaiah 54. 8, 9- In a little wrath I hid my face from thee, for a moment ; but with everlasting kind- ness will I have mercy upon thee, saith thy Re- deemer, Jehovah. For this is as the waters of Noah unto me ; as I have sworn the waters of Noah shall go no more over the earth, so have I sworn not to be wrath with thee, nor rebuke thee ;— my kindness shall not depart from thee, and the Purifier who has pacified me, shall not fail. Therefore, whenever natural clouds ap- peared, they were attended with the bow, to shew, the Purifier prevented the cloud from being a second time, destructive ; so, to this l)our, when a man is in distress, or fear, and has none to deliver him, he is said to be under a cloud." Divine CIRCUMCISION CONSIDERED. 23- Divine communications, and all intercourse between God and man must necessarily be tbrougb a Medium of Divine appointment. Sacrifice, wbilst it exhibited the way in which God would be propitious, did, at the same time, manifestly imply the impurity of the Creature. Such was the language of that bloody rite, cir- cumcision : it was an evident token of the ne- cessity of mortifying the carnal nature of man ; and when applied to the infant seed, it shewed the original pollution of the whole race :— they were ordained soon after their birth to receive the badge of their condition. No attempts to subdue and renovate corrupt nature are avail- able, but those of Divine origin. Man has no ability to contrive and execute so great a work ; as none can forgive sins but God only, so none but God can subdue them. Behold, then, the mercyr! as renovation is not to be accom- plished by man. Circumcision was given as a token oi God' s purification ; it proceeds through that one channel of all God's grace to man, Christ Jesus. This sentiment is well expressed by Dr. Watts : " Such virtue from his Sufferings flow. At once to Cleanse and Pardon too." In burnt-offerings, peace-offerings, and offer- ings for particular sins, we behold unabating justice taking full satisfaction : but it might be well 24 CIRCUMCISION CONSIDERED. well to enquire how far this ceremony of cutting off a Purifier, or purification sacrifice, was de- signed as the water of seperation or puri- fication, (recorded Numbers 19. 9.) to refer to an influence which should extend (analogous to its sign, Circumcision), to the heart and con- science. It is proposed to notice the water of seperation made from the ashes of the red heifer afterwards. Our Translators having supplied ns with the word. Covenant ; they have been followed too implicitly, as well as by Doctrinal, as Con- troversal Divines, who have given us a suffi- cient quantity of Paradisiacal Covenant ; Noah- acal Covenant ; Abramatic Covenant ; and Si- nai Covenant : these phrases have conveyed sentiments which have been as intricate as they have been erroneous ; and it is now high time to dispense with them. The enquirers after the evidence for them, and conclusions to be drawn from them, have been doomed to labour through page after page to find what never existed, and what they ought never to have been led to expect did exist, viz. That the Self-existent Proprietor of all beings, and all worlds, should Covenant with miserable man about his salvation ; the ambi- guity of such phraseology is palpable enough ; and the doctrine liable to be conveyed, erro- neous enough. At last comes the New Co- venant, and this is supposed to differ from all that CIRCUMCISION CONSIDERED. 25 that preceded it. This is also called the Cove- nant of Grace. The present dispensation, being, ike its Author, full of grace, the word grace cannot be improperly applied to it : nor ought the grace in the former dispensations to escape unnoticed. When man sinned against God, there was made known to him a salvation hy grace ; and since then, there has been no other way, or " other name, given under heaven a- mongst men, whereby he can be saved." The law came by Moses ; and the grace and truth therein revealed, by Jesus Christ. The law was never given to fallen man unaccompanied by a revelation of the grace and truth there is in Christ Jesus : * for what the law could not do, in that it was weak through the flesh, God send- ing his own Son, in the likeness of sinful flesh,' by a sacrifice for sin *, condemned sin in the flesh, that through him, the righteousness of God, without the law, should be manifested ; being witnessed by the law and the prophets. Tlie law is a transcript of the Divine Purity ; the commandments are holy, just, and good ; the laws (sVHD), the testimonies (JDIV)? the sta- tutes (O^pn), the judgments (D"'253tyD) ; all of them * " For sin" is Hebrew idiom ; a sin- offering is often in the Old T'estameni called D 26 CIRCUMCISION CONSIDERED. them wise and salutiiry, Divinely oiddined to convince transgressors, and to direct them to Him, " who is the end of the law for lighteous- ness to every one that helieveth.'* There have been, and still are, those, who have presumed to reject God's way, and to seek for accej)tance by their own merits, independent of Ins salvation. This has been a prevailing disposition from the beginning. It has not been unusual for the worst of characters to stand forward amongst the rest upon this meritorious ground of accept- ance. The first we read of,— much disappointed because he could not be accepted without being indebted to the Promised Seed, was warned by God himself, in these words : " If thou doest well shall thou not be accepted ? and if thou doest not well, a sin-offering coucheth at the door for thee to make an atonement with*;" and this is a very ancient epitome of the whole gos- pel : too humiliating for imperious Cain was this Divine advice ; and in refusing it, he ex- hibited the character of the man, who, despising God's purification, was destitute of the in- fluences that flowed from it. The revelation God made to Adam, after his disobedience ; to Noah ; to Abraham ; to the Children * See Parhhurst Lex. under DNDrr . CIRCUMCISION CONSIDERED. 27 Children of Israel at Sinai; were different ma- nifestations of the same gracious designs, hut not different covenants, nor covenants at all. They were discoveries of his *' own purpose and grace, which was given us in Christ Jesus hefore the world hegan;" his designs, like the deep that coucheth beneath, remained long concealed ; until every spring issuing therefrom, manifested itself to be a stream from his love. In the whole of the Divine communications with Abraham, there is nothing found but free gratuitous de- clarations of what God had designed freely to bestow. It is pity the promulgation at Siiiai was ever called a covenant. It was a dispen- sation ; in which, the holiness, power, and majesty of God, were manifest; but not without an equal display of gracei and mercy. At Sinai, the gracious purposes of God were revealed ;— at Calvary, they were accomplished. The first exhibited the designs of God ; and the other folly manifested his inflexible justice, and hi? abounding grace, when that all-sufficient atone- ment was made which taketh away the sins of the world by the sufferings and death of the Son of God. The holiness and majesty of God, manifested at the promulgation of the law at mount Sinai, was attended by awful solemnity ; for, " It came to pass on the third day in the morning (Exod. 19. iS.), that there were thunders and lightnings, 28 CIRCUMCISION CONSIDERED. lightnings, and a tbick cloud upon the mount, and the voice of the trumpet exceeding loud ; so that all the people that were in the camp, trembled. 17 And Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount. 18 And mount Sinai was altogether on asmoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice." The Apostle to tlie Hebrews, says, "They could endure that which was commanded ; and if so much as a beast touch the mountain, it should be stoned or thrust through with a dart." And *o terrible was the sight, that Moses said, " I exceedingly fear and quake." The awful splen- dor at Sinai might well try the faith of Moses, for never was there a revelation of the holiness and majesty of God attended with such solem- nity before ; and should operate as a sufficient antidote against all expectations of being now or hereafter justified by the law in the sight of Spotless Purity: for, "by the deeds of the law," the statute book determines, " no flesh living aliall he justified^ But all this dignity and splendor was not merely an attendant to the giving of what is called the moral law, which was CIRCUMCISION CONSIDERED. 29 was known in substance two thousand years before, or Cain would not have been a murderer — Abimelech fearfully alarmed lest he .should have been an adulterer — or Abraham's conduct commended for " obeying God's voice, keeping his charge, his commandments, his statutes, and his laws." God's institutions, like his priests, are clothed with salvation ; Sinai was as w^ell a more enlarged dispensation of grace, as it was a renewal of the standard of moral rectitude. That man, whose faith was so highly spoken of in the Epistle to the Hebrews, had it here, no doubt, in lively exercise ; and while he was justly a- larmed by those terrors that made him afraid, he manifests by his conduct, that though his faith was tried, it endured the trial ; and the whole of what is related of him deserves our attention ; as it shews, that while the laws given at Sinai occupied his mind, the grace made known at Sinai satisfied his heart. The grace appears in no small degree* in Ch. 19. 5.; *' Now if ye will obey my voice indeed, and keep my purification, then ye shall be a peculiar people unto me above all people : for all the earth is mine. 6 And ye shall be to me a kingdom of priests and a holy nation." It also appears * IVhich, the Apostle Peter gladly applies to those to whom he wrote. 1 Epist. 3. 9. 30 CIRCUMCISION CONSIDERED. appears in Exod. 20. 24. " An altar of earth thou slialt make unto me, and shall sacrifice thereon thy burnt-offerings, and thy peace-offer- ings, thy sheep, and thine oxen : In all places where I record my name, I will come unto thee, and I will bless thee." JSo, again, Exod. 24. 3. " And Moses came and told the people all the words of the Lord, and all the judgments : and all the people answered with one voice, and said, All the words which the Lord hath said, will we do. 4 And Moses wrote all the words of the Lord, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tiibes of Israel. b And he sent young men" (perhaps first born sons, as the priesthood was not yet given to Levi) " of the Children of Israel, which offered burnt- oflerings, and srcrificed peace-ofterings of oxen unto the Lord. 6 And Moses took half of the blood, and put it in basons ; and half the blood he poured over the altar. 7 And he took the book of the purification, and read it in the ears of the people ; and they said, All that Jehovah hath said, will we do, and be obedient. 8 And Moses took the blood, and sprinkled it on the peo})le, and said, Behold! the blood of THE PURincATiON, which Jehovah cutteth witli you u))on all these words." The command which Moses was commissioned to give, he himself most gladly obeyed; and whilst behold- ing CIRCUMCISION CONSIDERED. 31 incr the ministration of condemnation* written and engraven on stones, be looked to the blood of the purification^ and by faith beheld the in- finite value and virtue of the blood of Jesus : through faith in this ' he went up into the mount, and a cloud covered the mount. l6 And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days : and the seventli day he called unto Moses out of the midst of the cloud ;' and although the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the Children of Is- rael, Moses, under the protection of the blood, (the sign of which secured the Israelites in Egypt from the stroke of the destroying angel), ap- proached, and went up into the midst of the mount : He beheld Hjm, reproach, for whom, he had aforetime, esteemed greater riches than all the treasures of Egypt: — Him, who would, in his own person, endure that awful weight of Divine vengeance ; when Calvary would be dark as Sinai. These gi^acious designs of God in tl le salva- tion of sinners, were further manifest, in his commanding them to bring together material > for the erection of a Tabernacle, for the make- in2: * " He that despised Moses law, died with- out mercy** 32 CIRCUMCISION CONSIDERED. of an Ark, and Mercy-Seat : and the 7 ^^'^t Chapters of tlie Book of Exodus, from the 25th to the 31st inclusive, contain a revelation of a dispensation of grace, and nothing but grace. In the 32nd Chapter, their stupidity and blind- ness produced an awful interruption to this Di- vine communication ; which, had it been any thing short of the manifestation of Omnipotent designs, it would have soon been determined ; but all-victorious grace again resumes the direc- tions, and this expressive church service, the joy of many a believing Israelitish heart, was, by the loving kindness of the Lord, brought to maturity ; and it was done as the Lord com- manded Moses— being the revelation of the gospel of the grace of God given to sinners at mount Sinai. The faith of Moses seems to have continued in full vigour for forty days ; for after having remained in the mount to receive instructions, to be made known to the Children of Israel, possessing that peace in his conscience, occasion- ed by those satisfactory views he entertained of bis security and happiness, his faith produced a joy in his heart the eflfects of which were visi- ble in his countenance; only to be accounted for by those who possessed the like precious faith ; and must have been a matter of curious astonish- ment to them, whose minds were blinded, so that they could not look to the end of that which CIRCUMCISION CONSlDIlRED. 33 •which is now aholished ; for even niito this dtiy, when Moses is read, the vai] Is upon their liearts;" hut, thanks he to God, from tlie minds of believing Gentiles, this vail is taken away. This same man, who was an eye and ear- witness to all which took place, from the com- mencement to the close, of that eventful penod ; who saw the lightnings, and heard the thunders from mount Seir unto them ; he shined lorlh from mount Paran, and he caiiK- with ten thousands cf saints : from his right hand went a fiery law for them. 3 Yea, he loved the people ; all his E saints 34 CIRCUxMCISION CONSIDERED. saints are in thy hand : and they sat down at thy leet ; every one shall receive of thy words. —Happy art thou, O Israel, who is like unto thee, O jDeople saved by the Lord, the shield of thy help, and who is the sword of thy ex- cellency! and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places." The Royal Psalmist, in unison with the law-giver, poetically recites these insti- tutions, and their benefits, in Ps. 19. ; and without the least allusion to any thing that bears an affinity to a Sinai Covenant, speaks of them thus : — " The law (f)")")/!) of Jehovah is perfect, converting the soul : the testimonies (nTt>*) of Jehovah are sure, making wise the simple. $ The visitations (jinps) of Jehovah are right, rejoicing the heart : the commandments (A'^^uj) of the Lord are pure, enlightening the eyes. 9 The fear of Jehovah is clean, enduring for ever: the judgments (''aSti^D) of the Lord are true and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold : sweeter also than honey, and the honey- comb. 1 1 Moreover, by them is thy servant warned : and in keeping of them there is great reward." The Royal Psalmist, in another of his celebrated odes, has Sinai for the subject of his song ; and calling upon the " righteous to be glad, to rejoice, yea, to exceedingly rejoice" (Ps. QS.), treats of it thus :— " O God, when thou CIRCUMCISION CONSIDERED. .')5 tliou wentest forth before thy people ; Avlicii lliou didst march tlirongh the wiklerne^.s. Selah. 8 The earth sliook, the heavens dropped fdistilledj at the presence of God: Si- nai itself -aX. the presence of God, the God of Israel. 9 Thou stretchedst forth a rain of liberality, O God, on thy inheritance, when it was weary ; and didst confirm it. 10 Thy congregation hath dwelt therein : thon, O God, hast prepared of thy goodness for the poor. 11 The Lord gave the word, the preachers, (or Evangelizers rT^:XQT(), were a great host.— - 17" The chariots of God are twenty thousand, even thousands of angels : the Lord is among them as in Sinai, in the holy place." Mr. Henry says, " So that, as some read the last words of the verse, Sinai is in the sanctuary, \. e. the sanctuary was to Israel instead of mount Sinai, whence they received Divine oracles." The word rendered in our bibles ^ published^' " great was the company of those that published it," Ps. 68. 11. is, in Isaiah, Ch. 40. v. 9. ren- dered, " good tidings ;" it conies from the word ("iii/^) which signifies flesh. *' O Zion, that bringest good tidings, get thee up into the high mountain : .0 Jerusalem, that bringest good tidings, lift up thy voice with strength : lift it up, be not afraid ; say unto the cities of Judah, Behold your God." The Prophet tells us, the good tid,ings were, '* Behold yoar God—Behold the 36. CIRCUSICl^ION COoIDERED. the Lord God will come." It is imposbiblc io avoid seeing, that there was more good tidings from Sinai than some have led ug to suppose ; for there was a revelation of the future incas- uation of the Son of God, which his host, his ministers, were to publish ; and there was a plentiful shower of gosj)el grace, descending *' like rain upon the mown grass, and as showers that water the eartlj." It' this gospel was hid, it was hid to tliem ih^it were lost ; in wlioni, the God of this world blinded tin.- njinds' of them that believed it not. May we embrace the mess ge, a d find it effectual ; for unto us is this gosjiel preached, as well as unto them , but the word preached did not profit them, not being mixed with faith in them that heard it. God, hath been pleased to make known the riches of his grace towards us ; and he hath made known, and continues so to do, the great- ness of his power in us who believe, according to the working of his mighty power, which he wrought in Christ, when lie raised him from the dead; and this, says the Apostle to the Romans, was by the Sph'd. Christ, through the eternal kSpirit, offered himself without spot to God; and by the Spirit, he v.as raised from the dead. Holy men of old, were as really the subjects of hi? influence, as they v.erc in the days of the Apostles ; and so must every true believer have been from the beginning to the picsent day ; but CIRCUMCISION CONSIDERED. Sf but these influences were more fnlly known ami experienced, wlien the Real Sacrifice liavini^ been made, tl»e Priest \v-nt in with the merit of his own blood : his bells were then lieard with- out, as an evidence that he \yas alive, and }ii> atonement accepted : this was very remaik-^ ably fulfilled on the day of Pentecost. " Lo, I come," enlivened the faith of Old Testament saints ; which they expressed, Isa. 25. 9. " And it shall be said in that day, Lo, this h our God, v/e have waited for him, aiul he will save us : this is the Lord, we have wailed for him, we will be glad and rejoice in bib salvation." To him, bare all the propbet-i witness ; and his expected advent enriched their song:. Amongst the rest, we have the S})irit's testimony by the prophet Jeremiah, Ch. 31.31. " Behold, the days are coming, saith the Lord^ and I will cut off with the house of Israel, and with the house of Judah, a pujification [sacri- ^ce) ; a new or renewed one. 32 Not accord- ing to the purification {sacrifice) that I nit with their fathers in the day tiiat I took thcni by the hand, to bring them out of the larid of Egypt, (the terms of) which my purification (sacrifice) they brake, although I was an In; - band nnto them, saith the Lord. 33 But tisio shall be iiie purification (sue/ ifice) which 1 will cut w.ith the house of Israel, After those days, fcaith the Lord, I will j)ut my laws in their in- wai d oS CIRCUMCISION CONSIPERED. M'wrd part?, and write thern on their hearts, and V ill be their God, and they shall be my people.'* This is said to be a propliecy of a Netv Cove- nant ; but it refers to a New Dispensation of the purification (sacrifice), and the special and jieculiar influences which should attend the then coming dispensation. Jeremiah, in his office as priest, was a constant witness to the practice of substituting a victim in the stead of an offender ; and the doctrine of atonement, was exhibited more particularly once in every year : but this pro])hecy relates to effects that should take place, when the real Purifier himself should appear, and accomplish his work. The types, however expressive, could effect nothing, but must grow old and decay ; — they were in themselves hut directories : the shadows njust decline- — the substance come. "■ He (saith the Apostle, Ileb. 8. 6., when quoting this prophecy in Je- remiah) hath obtained a more excellent minis- try, by how much also HE is the Mediator of a better testament (disposition, or institution), es- tablished upon better promises*. 7 ^or if that * Mr. Parkhurst, in his Greek Lexicon, gives us the sense of the word tianslated Testament, as follows. StaQrjKrj^ »;C, rj ^ ffOm ClSp,Ka 1 St aOr. o{ CiariB^UL. A disposition, institution, appointment. , " It signifies, saith Junius, neither a testament, nor a CO- CIRCUMCISION CONSIDERED. I9 that first di'^pensution had l)een faultless, then sliould no place have been sought for the second. e For a covenant, nor an agreement ; but, as the import of the word s\m\)\y reqn'wes, A disposition or institution of God." The Hebrew word in the Old Testament, which almost constantly answers to IiuQi^kti in the LXX, is nn^, which properly denotes a pmification, or pwi/lc at lon- sacrifice ; never, strictly speaking, a covenant ; though nm m3 cutting ojf, or in pieces, a pn- rificatton sacrifice, be indeed sometimes equi- valent to making a covenant ; because that was the usual sacrificial rite on such occasions, and was o?'iginalh/ no doubt an emblematical ex- pression of tlie parties staking their hopes of purification and salvation by the "^reaif ^acr//Vc^, on their performing their respective conditions of the covenant on which the D'^'^2. or sacrifice, was offered. 1. A disposition, dispensation, institiitian, or appointment, of God to man. Heb. 9. 16, 17, 20. In this view, our English word dispensation, seems very happily to answer it. Thus it de- notes, I. The religions dispensation or institution which God appointed to (djtfli-o ttooq) AbrahaKi and the Patriarchs. A?t| ^. 35. Comp. Luke 1. 72. Acts 7. 8. ?. The dispensation from Sincf.i. Heb. 8. 9, Corap. Gal. 4. 24. 3. Tlie dispensation of faith and free justi- fication, of which Christ is the Mediator. Hei). 7. 22. 8. 6.; and which is called New in re- spect of the Old, or Si naitical one. 2 Cor. 3. K. Heb. 40 CIRCUMCISION CONSIDERED. S For fiiulincr fault with tliem, lie saitb, Behold, the days come (saith the Lord) when I will make Ilel). 8. 8-13. 9. 15. And, hence, 'H Kan., lia^rjKT] Became the titles of the hooks in which this iXeiv dispensation is contained ; hut by whom this title was imposed, appears not ; but it was probably given, l»ecanse, 4. 'H UaXata A:a9?}Cf7, The Old dispensation is n^ed for the Books of Moses^ containing that dispetisation by St. Paul. 2 Cor. 3. 14. I am well aware, that in most of the prece- ding passages, onr Translators Ijave rendered the word ^ia9}]i:T} by Covenant, and a very erroneous and dangerous opinion has been l)ui]t on that exposition ; as if polluted guilty man could covenant^ or contract with God for his salvation, or had any thing else to do in this matter, but luimbly to submit, and accept of God's dispen- sation of purijication and salvation througli the all-atoning sacrifice of the Real nn2, or Purifier^ Christ Jesus. II. As nn3 in the Old Testament (Isa. 42. G. 49. 8.) so AiaOfjKtj in the New Testament may be '^ Grotlus judiciousli/ remarks, that ivhat Moses and, the other Sacred PFritei's call rt^~i:i (which word he had just observed that the * LXX and the inspired writers oj the New Testament interpret by ZiaQi]Kr\) is generally of that sort as to require no consent Jrom one of the parties ; since its obligatory force arises so]e\y from the command and autho- rity of the superior, as of God suppose, who doth however sometimes oblige himself of his own accord by promise. Pole Synops. Vol. IV. p. 1. CIRCUMCISION CONSIDERED. 41 make" (or ratify, (rvvTiXevu) " a new covenant" (or dispensation) "with the house of Israel, and with the house of Judah : 9 Not according to tlie covenant" (or dispensation) "that I made [lirolrjaa) with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; because they continued not in" (observing the token of) " my covenant" (or dispensation), "and I regarded them not, saith the Lord. 10 For this is the covenant" (or dispensation) " that I will make with" (or institute for, oiaQ^ao^ai) " the house of Israel after those days, saith understood as a personal title of Christ. Both St. Matthew, Ch. 26. 28. and St. Mark, Ch. 14. 28. render the Hebrew words spoken by our Saviour at the institution of the Eucharist, by the Greek Tero tan to ai^a MOY, TO rrjg Kaivrjg illAGHKHS ; and the most natural construction of these, is to refer Aia&tjKTjg to ;*«, — " This is the blood of MET (namely) that of the New ^ta&nKn or J^n3. These expressions plainly allude to the dedication of the old dispensation, Exodus 24. 8. where the blood of the sacrifices is in like manner called the blood of Jin^, LXX tLaQr)Kr,Q', so Heb. 9. 20. (Comp. Zecb. 9. U.) and thus, Heb. 13. 20. The blood of Christ is called The blood ^ladr^K^q aiwvm of the Eternal Aia&^KT,, in Heb. syn2. Comp. Heb. 10. 2^. Gen. 17. 7. in Heb. III. A solemn disposition or appointment of man, occ. Gal. 3. 13,; where, saith Grotius, Aiae?iK7] denotes a promise. F 42 CIRCUMCISION CONSIDfiRLD. the Lord ; I will put my laws into their mind, and write them in their hearts : and I will he to them a God, and they shall l)e to ine a peo- ple. 1 1 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord : for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, a new" (dispensation), *' he hath made the first old. Now that whicli decayeth and vvaxetli old, is ready to vanish away." Ch. 9. 1. " Then verily the first" (dis- pensation) " had or(h'nances of divine service, and a worldlv sanctuary," We have been accustomed to the word " Co- venant", nntil it has become naturalized to us ; and our familiarity with the phrase, has occasioned us to overlook some irregu- larities and inconsistencies, which sometimes attended the use of it. Had there been a word employed, by which the literal meaning could have been preserved, in the Old and New Tes- tament (which, it is presumed, might have been the case), or only the pronunciation of the word retained, without giving a sense, except in a marginal reference ; it would have prevented an erroneous construction, and shewed, that a dispen- sation of ty}»ical observances, must, necessarily, grow old and decay ; and, so instead of an Old Covenants' CIRCUMCISION CONSIDERED. ^^ Covenants' "vanishing away" before a New Co- venant, it would have appeared in a way easily nnderstood, that the Old dispensation was making way for the New one— shadows were giving place to substance: and, that, when the sun arose, the lesser lights must witlidraw, and disappear, however prevailing their influ- ences had been over the minds of those, who had been accustomed to nuike use of them : that although there was a change of dis- pensation, it was without any change in the constitution of grace (if it may be so expressed); and, therefore, the word " Covenant", in its common acceptation, is liaide to dangerous inferences, and contrary to the analogy of faith. And, although our great, and good, and vene- rable Divines of former times, cannot, on many accounts, be too highly esteemed, yet it remain- ed for Divines and others of a later date (some of whose names are brought forward in a former part of this essay), to elucidate this subject, and set the matter in a clearer light. Labour, and per))lexity, attended their nse of the term*; and * fVhen men seal covenants, it is for the purpose of conveying ; but we have been hearing of a covenant, and the seal of a ccrve- nant, without any conveyance : and whilst we have had reason to co?i':iude tho')€ upon whom, the 44 CIRCUMCISION CONSIDERED. and those antient writers, justly valued as learned and pious, by taking the word, in the first instance, too much upon trust, were obliged to accommodate their matter with no small degree of ingenuity to suit it. It is truly painful to quote highly esteemed and respectable authorities, for the purpose of differing from them. acal (as it is called) was placed, never had the coiivtyance, tve have, at the same time, good reason to believe, others, ivho never had the co- venant sealed to them (as it is called), possessed the invaluable grace implied in the ivord they improperly call " Covenant" , But it should be recollected, circumcision was the outward sign to all Abraham^ s natural seed, and to all others that bear it of God's purification, and iheir need of it ; but to Abraham, and to his spiritual seed only, was it a seal. There was then the out- ward and visible sign, and the inward and Spi- ritual grace. The seal is more than the sign : Circumcision was a sign. The Holy Spirifs influences upon a son oj Adam, when bestowed, most assuredly seal him. See II Cor. 1.22. " ff^ho hath also sealed us, and given the ear- nest of the Spirit in our hearts." Ephes. 1.13. " In whom also after that ye believed, ye were sealed with that holy Spirit of promise." Eph. 4. 30. " And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of re- demption." To Abraham f it was a seal of the 7'ighteousness he received by faith, prior to his circumcision. CIRCUMCISION CONSIDERED- 4S them, if it is only partially. The following quo- tations from Dr. Guise, shew, that the Doctoi't- adherence to the word " Covenant", ovei- ruled his hetter judgment ; for both he and Di . Owen, allow, that it is used to express a " free promise; which has more the nature of a Tet- rament, than of a proper Covenant." It seem -, ■IS though they were disposed to retain the word '* Covenant", eVen if they did away the sense of it. Tliese eminently great men, would not like to have inclined on the other ^ide, and attached to it the idea of bargain, and have been under- stood to mean, an Old bargain, and a New bargain: but, surely, the word Bargain is nearer the meaning of the word " Covenant", than " free promise*' is. It has been called by others, A Covenant of Works. That thougli we are under a covenant of grace (it has been said), they were under a covenant of worka. But their work was to believe God's tc- timony concerning his Son, and to do those things which he had ordained, to keep alive the expectation of his people, through a period of some hundreds of years ; whicli was accepting God's pledge, that he woi^ld in faithfulness, in the fulness of time, send bi«> son, to visit and redeem his people : and we are not left without a little to do ; we are called upon to apply the token of God's purification to our offspring, and to btir up ourselves and others 46 CIRCUMCISION CONSIDERED. others to seek the hlessing implied in it ; " to walk worthy of the Lord unto all pleasing, be- ing fruitful in every good work, and encreasing in the knowledge of God." We are also called to eat the bread, and drink the wine, in cominem- nioration of the once-oflering of the body and blood of Christ, acknowledging it is the life and food of our souls ; at the same time, we are forbidden any service that represented what was to he done, because the w^ork is finished ; and enjoined only to those thi!)gs which exhibit the blessings and benefits resulting therefrom. The Note subjoined to Dr. Guise's Paraphrase on Hebrews, Ch. 7« 22. and the quotation from Dr. Owen, found in Dr. Guise's Paraphrase, under Ch. Q. 15. are now placed before the Reader. " The Greek Word rendered Covenant, and the Hebrew Word, which answers it, signifies any Disposition, Constitution, Settlement, or EstablisJnnent of Things ; and so is aj)plicable to either of these Senses, wherever it is found in the Old or New Testament ; and what Sort of Constitution or Establishment is meant by it, in every Place, is to be gathered from the Con- text, and the Nature of the Things there spoken of; whether it be a Constitution b^ a Law, or mutual Compact, or a free Promise, or a Tes- tament : It is mostly translated Covenant in this Epistle, as well as in other places, and it may CIRCUMCISION CONSIDERED. 4^ may very well be so ; unless when there is a particular Reference to the Nature and Use of a Testament among Men, in which V^iew it seems to be represented, Ch.ix. 13-17, with Reference to the Death of a Testator to put it in force. But which Way soever it be render'd, it signi- fies a Constitution, Settlement, or Estahlish- ment of one Kind or other ; and when it is used to express the Covenant of Grace, which is a Covenant of free Promises, it may be considered as containing the Nature of a Testamentari/ Covenant, w^hich depends entirely upon the good Will and Pleasure of the Donor, as to the bless- ings bestowed, and the Persons that shall have them ; and as to the Time, Way, Terms, and Means, in which the Bestowment of them shall take effect through the Death of Christ, rather than as containing the Nature of a proper , strict andjormal Covenant, which, in our usual Ac- ceptation of the Word, is an Agreement between two or more Parties about Things, that are, or may be in their own Power to perform ; which can never be reconciled to the Scripture Repre- sentation of the Covenant of Grace, as made between God and Sinful Men." " Dr. Owen observes on this Text, that the Seventy constantly render the Hebrew Word (nna) by the Greek Word {/^ladnKrj), which is here translated a Testament, and at other Times a Covenant ; that, there is no other Word than that 4S CIRCUMCISION C0^5IDERED. that {P{'"\2) in tlie Hebrew Language to expres*; a Testament liy ; and that it is often used to express a free Promise, which has more of the Nature of a Testament^ than of a proper Cove- nant, and best agrees to the Nature of God's Covenant with Man. He furllier observes, that though the 6'i/?a/-Covenunt, as far as it was a Covenant, was confirmed by the Blood of Sacri- fices ; yet as in those Sacrifices Death was com- prized, it was to confirm the testamentary Grant of the Inheritance of the Land of Canaan ; for Death was necessary to the confirmation of a Testament, which then could only be in Type and Representation : The Testator himself was not to die for the Establishment of a Typical Inheritance ; but Christ, as Mediator of the New Testament, was to die, not as the High Priests of Old did, a natural Death for them- selves, hut as the Sacrifice died, that was slain and offered for others. (See Page 339 & 40J. See also our Note on Chap. vii. 22.)" But this passage in Hebrews, 9- l^j 17- ^^ a recent Translation of the New Testament, is given differently, and speaks of a new and living way, in opposition to passing between the parts of a dead divided Victim. " For where there (is) a Covenant, it is ne- cessary to exhibit the death of the appointed y'tctim : because a Covenant is confirmed over dead CIRCUMCISION CONSIDERED. 49 dead Victims ; since also it is not valid while the appointed Victim is alive*." It did not appear to the Authors before quoted, nor even to the Reformers them- selves, that the ordinance of Cereth Berith, or slaying Berith, although it frequently at- tended making covenants, was not itself a co- venant. The ordinance, itself, was one thing— the civil engagement it accompanied, another. Their Works shew, they discerned a sense beyond the sound ; and they only wanted Mr. Hutchin- son's illustration of the meaning of the Hebrew (Jin2), to make their writings more valuable than they already are. Divine Truth, had suffer- ed a Jong eclipse by the intervention of popish darkness ; * " The Apostle alludes here to the custom used by parties, who entej^ed into covenant of Old. They slew some beast upon the occasion, and split it from the head to the tail : then lay- ing the pieces asunder, they entered and met each other between these pieces ; and there rati- Jied or confirmed the covenant or agreement. There was always, therefore, death or a dead victim on the occasion. In allusion to this, the Apostle says of Christ, that he offered himself as a victim for mens transgressions : and has opened a new and living way ; and he always lives to make intercession for transgressors. See Gen. 15. 9, 10. 17. 18. Jer. 34. 18." Scar- lett's Translation of the New Testament, 50 CIRCUMCISION CONSIDERED. darkne«is ; it was bv degrees, it obtained its com- plete emersion. Perhaps no individuals conld have done more than the Reformers, at the period in wliicli they lived; and it is no disparagement to tbem, that benefited by their labours, further elucidation i>hould attend succeeding researches. The renowned Calvin, himself", considered circumcision, as a sign of invvard purity and out- ward reformation (as will be shewn hereafter); although he had not attended to the words Ce- retli Berith, as they may be fairly construed. And indeed it could scarcely have been expected, that men so fully employed, as he and his coad- jutors were, in opposing the jmpish hierarchy, and exposing the errors of the day, should attentively enter into a critical examination of a language, at that time, in, comparatively, but few hands. It is allowed by our Authors before cited, that the Greek word, rendered Covenant, means disposition, constitution, settlement, or establishment; and what sort of constitution, or settlement, is meant by it in every place, is to be gathered from the context, 8^c. To thisnearly agrees Mr. Parkhurst; as cited, Pag. 38. The Apostle in Heb. Ch. 8. is referring, not to a covenant not faultless, but to an exceptionable [afiffirrToc) dis- pensation. For if that first dispensation had been unexceptionable, then should no place have been sought for the second. The first dispen- sation CIRCUMCISION CONSIDERED. 51 satjon was not nnexcej)tio)ui1)le. For if " perfection were bv the fwevitical priesthood (For under it tlie people received the hiw), what further need was tliere that anotlier priest should rise after the order of Melchizedec, and not he called after the order of Aaron?" Heb. "J. \l. The former ])riests were made by the law of a carnal commandment ; our PRIEST, by the power of an indissoluble life. " What is the chaff to the wheat, saith the Lord." In this new, this last dispensation, in Avhich, HE him- self was to appear ; the promise runs,— Not according to the dispensation with their fathers. ^^llen our Lord arose and ascended, his church partook of a benefit never before experienced. It could not exceed what God had designed and revealed ; but, as it regarded influences to be produced on the minds and hearts of them that believe, there was to be a manifest superiority ; and, it was a better dispensation, established on better promises. They continued not in the first (Heb. 8. 9.), they brake it, says the prophet Jeremiah, .31. 32. ("llSH from *t2, to break, dissolve, disannul) ; disregarding the grace, they neglected to comply with the en- joined token of it ; hardened in unbelief, they despised the promised land, and forboje to apj)ly the sign of God's j)uritication, that accom- panied the grant of it*. The character of these * See Joahuaj Chap. 5. 52 CIRCUMCISION CONSIDERED. murmurers against God, with their crime, and their punishment, is summed up hy the Apostle, when he says; " So we see they could not enter in because of unbelief" (Heb. 3. 19.): as truly unfit, as unwilling, were these faithless pro- genitors, to apply the token of God's purification to their offspring; who, themselves, so lightly esteemed, the rock of their salvation. The manifest design of the prophecy in Jere- miah, as well as in its citation by the Apostle, in his Epistle to the Hebrews, is to shew the in- fluences and effects that would take place in the hearts and minds of the house of Israel and Judah (Israelites who make a true confession, i, e. God's family of every nation), when the Lord Jesus Christ should appear, to put away sin by the sacrifice of himself. Zacharias, the father of John the Baptist, under the immediate influence of the Holy Ghost, when prophe- cying of the near-expected advent of HIM, the birth of whose herald, they were then contem- plating ; and enumerating the abounding bless- ings and benefits which should attend his incar- nation, amidst a cluster of mercies, mentions, *' holy covenant." " To perform the mercy procured to our fathers, and to remember his holy covenant" (his Holy Purifier). " The oath which he sware to our father Abra- ham." Luke 1. 72, 73. This righteous man, upon the near approach of HIM, who was to " perform CIRCUMCISION CONSIDERED. 53 ** perform the mercy promised to our fathers," applies that personal title to Christ, which we find in the hook of the prophet Isaiah, Chap. 42. 6. " I the Lord have called thee in righ- teousness, and will hold thine- hand, and will keep thee, and will give thee for a covenant of the people, for a light of the Gentiles" (the Hehrew for covenant is Jini, Purifier) ; this should be rendered, Parjfier of the people : being a title of the Lord Jesns Christ. It occurs again, as a name of Christ. Isaiah 49. 8. " I will preserve thee, and give thee for a Purifier of the people. He is also the substance of *' the oath to our father Abraham." See Galatians, Chap. 3. 16. " Now to Abraham and his seed were the promises made. He saith not, And to seeds as of many ; but as of one, And to thy seed, which is Christ." This promised Seed was soon to appear ; he was the Holy One se- perate to Jehovah, the Holy Purifier. This name. Holy, or separate to Jehovah (TTHT^ t^*^)? vi'as engraven on a plate of pure gold, and worn on the forehead of the High Priest, his repre- sentative. Exod. 39. 30. Onr Holy Priest de- clares (John 17. 19.), " It was for their sakes he sanctified himself, that they also might be sanctified through the truth :" and this enables his followers to serve him without (slavish) fear, in holiness and righteousness before him all the days of their life. Thc^e were some of the rich blessings 54 CIRCUMCISION CONSIDERED. blessings and benefits of Christ's incarnation. The prophecy of Zach arias is of the same im- port with that of Jeremiah ; and both refer to the virtue and influence which flow from him, being the gifts aiKi graces of liis Holy Spirit. This Holy Purifier, was to be the source of reno- vation of nature, and moral rectitude ; of every grace of the Spirit, as well as of pardon and life everlasting. There were no covenant transactions between God, and any mere man ; and, therefore, cir- cumcision, could not be tlie sign of a covenant. Every manifestation after the fall, — to Adam, to Noal), to Abraliam, Isaac, and Jacob, to the Children of Israel ; were all discoveries of grace and free favour on the part of God. God's entering into what is generally meant by a co- venant, with unholy apostate man ; is not of a j)iece with a salvation entirely of grace : on the contrary, the doctrine of God's taking sinful man into his purification, and pointing out a way in which he will pardon and cleanse him ; agrees with that discovery of his grace to retuin- ing sinners, which runs through the whole of Divine Revelation: in which we find, salvation, both from the guilt and power of sin, is of the Lord. Nor was the law of ten commands, engraven on those tables of testimony that fell from the hands of Moses, and brake, a covenant. This law CIRCUMCISION CONSIDERED. 55 law again engraven on other two tables, and placed in the ark, is fulfilled and honoured by HIM, whom tlie ark represented. We here behold the law in the hands of a Mediator ; from whom, alone, proceeds grace to keep it. There was the same Fountain Head of all Spi- ritual and Divine influence then, that there now is ; and the necessity of union to him to obtain this grace, he informs us, John, Chap. 15. 4, 5. " As the branch cannot bear fruit of itself, except it abide in the vine : no more can ye, except ye abide in me : I am the vine, ye are the branches." The Purification Sacrifice (nn:! JT^^), ex- hibited Christ as a Purifier from sin, as well as a Sacrifice for sin ; and it is also rational to sup- pose, that when the Holy Lord God is pleased to make a revelation of grace, to unholy sinful man, the necessity of holiness in the creature, and the design of a gracious God in effecting it, should be a prominent part in such revelation. This we find to be the case ; and of this sepe- ration, or holiness, circumcision was the sign. Circumcision, was a sign, both of the neces- sity of these influences, and the provision God had made for aft'ording them. It was surely very fit, when God made a manifestation of his grace to Abraham, that he should demonstrate his obe- dience, by the acceptance of any outward token that might be enjoined him ; and if circum- cision 56 CIRCUMCISION CONSIDERED. cision had respect to Adam's too strong: affec- tion for Ins Eve, and his determination to run all hazards with her, ratlier than be left to stand alone ; and if it referred to the impetuous sway of unhridled passions in all the human race ; what more appropriate sign, or token, could there be, than circumcision : — it was a sign of the subjection of forward lusts, as well as ex- hibiting the necessity of their mortification ; it was an outward and visible sign of the obedience of faith, referring, ultimately, to the circumcision of Him, in whom, all believers are circumcised with a circumcision made without hands. The grant to Abraham, and his seed, of the land of Canaan ; and the promise, that God would make a great nation of him, and his name great, was accompanied by this ordinance. Circum- cision, the sign of it, was to be continued in the Jewish nation throughout their generations, to the exclusion of no man upon earth. If any Gentile was desirous of sharing in the reli- gious blessings and benefits which that nation enjoyed, '* Let all his males be circumcised ;" let them take the token of God's purifica- tion, and then let them come near, and keep the passover to the Lord. It was not a token or sign, inasmuch, as that every one that bare the sign, partook of the spiritual bless- ings exhibited thereby ; but it was an evidence of the reality of the blessings which God had provided : CIRCUMCISION CONSIDERED. 57 provided : and if any fell short, it was because of their unbelief. They were not all Israel that were of Israel ; but the true Israelites were to be found, principally, amongst those, who were the bearers of the ewjoined sign : many pro- mises stood connected with their consistent walk with this token of God's purification. The Author fears he shall tire the patience of the Reader, by dwelling so long upon the evidence for " Purifier", or " Purification Sacrifice", being the import of the word, in the Old Testa- ment, rendered, " Covenant"; it appears to him conclusive, and of much importance. He has, himself, transcribed from the Hebrew, and translated, every passage, in which, the word occurs ; and finds one place, only, viz. Nehe- miah Q. 38. where " writing" is connected with " Covenant"; and, there, the word " Berith", is not found. The blood of the Purifier, has peculiar virtue ascribed to it in Zech. 9. 11.; " As for thee also, by the blood of thy Pu- rifier ('VT''^^ S*T2), I have sent forth thy pri- soners out of the pit, wherein is no water." It pre-eminently distinguished Abraham, when the Purification Sacrifice accompanied the grant to him, and his seed, of the land of Canaan; which is the ordinance referred to in the last page, although not expressed. This dispensation to Abraham, is by the Apostle (Galatians 3. 18.), called, The promise to Abraham. '' For if H the 5« CIRCUMCISION CONSIDERED. the inheritance be of the law, it is no more of promise ; but God gave it to Abraham by pro- mise." Law and promise, unite, like covenant and promise ; and both of them, like iron and clay : and the Apostle, in this, and the followirig verses, although the Translators introduce the word, " Covenant" ; evidently argues for its being a dispensation of promise and grace, con- firmed by God in Christ, the Berith or Purifier; which he contrasts with the law which was four hundred aud thirty years after; the outward ob- servance of which, these Galatians chose to rest on, in preference to the free promise of grace to Abraham. The Apostle's argument, would lose its force, if the dispensation to Abraham was of the nature of a covenant,, and not of a free pro- mise. The Author forbears to bring forward any more proof; and proceeds to the scrip- ture evidence for circumcision being a token or sign of the influences and effects, which should proceed from this Divine source. That circumcision was a sign of spiritual and heavenly influences, appears, from many passages of scripture. Such as Exodus, Chap. 19. verse 5. Now therefore, if ye will obey my voice indeed, and keep my purification, then ye shall be a peculiar treasure unto me above all people : for all the earth is mine. 6 And ye shall be unto me a kingdom of priests, and an holy nation, Circumcissionj was the means ot CIRCUMCISION CONSIDERED. 59 of their seperation from all other nations, to he God's peculiar people. Dent. 10. 15. " Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. l6 Cir- cumcise therefore the foreskin of your heart, and be no more stiff-necked." They were to be a holy or separate people to Jehovah ; and, cir- cumcision, was a mark of this seperation. It was an outward and visible sign, of an inward and spiritual grace. The true circumcision, was then, as it is now, of the heart. Jeremiah 4. 4. " Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah, and inhabitants of Jerusalem." So that promise : " And the Lord thy God will circum- cise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." Deut. 30. 6. Heart circumcision, is the foundation of seperation from the sinful practices of the world, and a devotedness to God, to love and serve him. " He is a Jew, who is one inwardly; and, circumcision, is that of the heart in the Spirit, and not in the letter." Of this, outward circumcision was the figure ; and, it separated a people, chosen from out of the human race, who were to bear special marks of their relation- ship to God ; and, who were to pay particular observance to those institutions, which he com- manded ^0 CIRCUMCISION CONSIDERED. manded. The in-dwelling of the Spirit, is cir- cumcision of heart. Ezekiel 36. 26. " A new heart also will I give you, and a new Spi- rit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 2^ And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." " For we are (says the Apostle) the circumcision who worship God in the Spirit, and rejoice in Christ Jesus : and have no con- fidence in the flesh." Upon these, the Spirit, puts his own impress, or stamp. '' After ye believed, ye were sealed with the Holy Spirit of promise." The Almighty operations of the ^})irit of God, upon a child of Adam, produce a new creature ; of which, circumcision, was an outward sign. And, it was, also, a standing evidence of its necessity. So Gal. Chap. 6. 15. *' In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." The Church of England, that pillar and ground of the truth in the leading doctrines of the gospel ; expresses the same sentiment in the following Collect for the feast of the circum- cision of the Lord Jesus Christ. " Almighty God, who madest thy blessed Son to be circumcised, and obedient to the law for man; Grant us the true circumcision of the Spi- rit, CIRCUMCISION CONSIDERED. 61 rit, that onr hearts and all onr members being mortified from all worldly and carnal lusts, we may in all things obey thy blessed will, through the same thy Son Jesus Christ our Lord. Amen." The justly celebrated Calvin, although as before observed, not critically correct, respect- ing the word (/mil), rendered "Covenant"; (the meaning of which Hebrew word, having under- gone punctuation, and received a false gloss from the enemies of our Lord and his Christ, from •which, it was not disentangled at the time of the Reformation; yet, allowing for this, he may justly be esteemed and admired as a luminary in his day) ; in a sermon on Deut. 30. 6-10. "And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live, &c."; remarks as follows : " And by the way Moses sheweth here the use of circumcision, which is another point worthy to be remarked. For the fantastical fellows of our days, which would take away the baptism of little children, never understood the use of circumcision. It seemed unto them that it was but a temporal matter, yea, and a trifling thing, and that it was not spiritual for the an- cient fathers. Indeed we have at this day a grace which surpasseth that which God shewed to our fathers : but yet must we not so bereave Abraham 62 CIRCUMCISION CONSIDERED. Abraham, of the spiritual kingdom of our Lord Jesus Christ, as to make circumcision to be but an earthly sacrament. Therefore let us bear M'ell in mind, that when God ordained circum- cision, besides that it was a seal of the righte- ousness of faith (Rom. 4.), it did also shew unto men that they ought to he mortified, and re- newed by regeneration to the obedience of God. Wherefore we may gather, that circumcision signified the same thing unto the Jews, which baptism importeth unto us at this day. What have U'e in baptism ? That we be blessed in our Lord Jesus Christ ; and that whereas we have nothing l)ut accursedness by the heritage of Adam, we be sanctified to be adopted into the celestial heritage, so as God by justifying us, doth accept these which were not erst worthy to be numbered amongst his creatures. Again, we have also a similitude and a portraiture of death, that we might be changed to serve our God. The same was likewise in circumcision: and Moses doth shew in this place, that it was not a vain figure. It was not a mark that God had set upon his people, but only to say. You are a chosen people, and in the mean while they should have therefore no promise, nor warrant of their salvation, nor of any thing that was spiritual. But contrarywise, in saying that God will circumcise their hearts ; he sheweth that this sacrament, this visible sign of circumcision, declared CIRCUMCISION CONSIDERED. 63 declared unto them that they ought to he changed, and that they ought to be a holy people unto their God. And therefore let us learn that baptism at this day succeedeth circumcision, like as St. Paul sayeth in the Epistle to the Colossians. After he hath shewed that circum- cision remaineth not at this day as touching the outward use : he saith, that we be circumcised not by the hand of man, but in that we be buried in the baptism of our Lord Jesus, whereby the old man is mortified, that from henceforth the Spirit of God may govern us. Thus ye see what we have to observe in this place, as touch- ing the first point. Therefore let us mark, that although the Fathers which lived under the law were as little children under their tutors and overseers : yet were they the children of God as we are ; and had the very same pro- mise of salvation, and the sacraments which God delivered them, tended to the self-same end, and so consequently were spiritual. Thus much concerning one point. Now furthermore it is here shewed unto us, that circumcision did not only signify unto the Jews, that they should be a holy people unto God, and that they should change the malice of their hearts : but it shewed also that God would do them the favor to regenerate them by his holy Spirit. As at this day in baptism, when the water is poured upon the head of a little child, it is 04 CIRCUMCISION CONSIDERED. is not only to signify, that being come to man's age he must serve God, and yet notwithstanding is not able to do it unless it be given him from above: bnt the infant is baptized by the hand of another, and the hand of the minister is, as it were, the hand of Jesus Christ, to whom only it doth appertain to baptize, as St. John saith ; We indeed do baptize with water, but his office is to baptize with the Spirit and with fire. There- fore let US mark it well that when the minister layeth the water on the child's head, therein he representeth the person of our Lord Jesus Christ, witnessing thereby, that our Lord Jesus will be so gracious to as many as believe and are chosen of God his Father; as to draw them to him and to govern them, so as they shall become new creatures. And even so it is with circumcision. Abraham indeed was circum- ci^sed ; but that was after an extraordinary manner. But yet ordinarily it behoved men to be circumcised by the hands of them that were appointed thereunto : and those did represent the person of God. It was therefore a testi- mony that men of themselves could not be cir- cumcised, but that it was necessary that God should put his hand thereto, and that he should change them. Seeing it is so, let us mark, that in all the sacraments we bring nothing of our own, but that we do rather come to receive, that which is offered to us in the name of God. Tlie sacraments CIRCUMCISION CONSIDERED. 65 sacramentf? then be not meritorious matters, that men might alledge any service that they liad done; hut ratlier come to seek that which they want. Whereby we see the foolishness that is in the Jews : for they boast themselves of cir- cumcision, as if it had been a*grekt virtue, and would needs brine: it in reckoning, as if God had been beholden unto them, because they were circumcised. To be short, whensoever deserving and grace came in question, the Jews pretend- ed that they were not saved by the free mercy and goodness of God. And wherefore? To what end served the circumcision ? It -served for a testimony, for an earnest, for a visible sign, to declare that it is God that doth all in us. The Lord thy God will circumcise thy heart. So then, seeing God hath shewed us what bap- tism doth signify, let us understand how it is our duty to reform us, and to renounce our own nature to serve God. But do we once know that? Then let us proceed to the promise that is given us, which is, that because we can do nothing, God saith that he will put to his hand, that we may be changed, and become new crea- tures, through his holy Spirit." In addition to this extract from Calvin's Sermons on Deuteronomy, translated by Gold- ing, in 1583, is one from bishop Latimer; found, in the 36th Sermon, of the Second Vo- lume, page 7'^7- I: '' But 66 CIRCUMCISION CONSIDERED. ^' But I will now leave that place of sciiptnie, and return again to my promise, and to speak somewhat of circumcision, and so make an end. God Almighty made this promise to Abraham, saying, ' I will be thy God, and the God of thy seed after thes,' .This was the promise of God, which promise was confirmed by that sign and outward token of circumcision. Now the co- venant or promise of God abideth ; but the cir- cumcision, which was the sign of it, is gone, and taken away, by the coming of Christ ; and instead thereof is ordained baptism. This you heard the last time, when I told you that cir- cumcision was not only a mark or naked token, whereby men might know a Jew from a Gentile, but it had a further signification, namely, that like as the privy member was circumcised, and the foreskin cut off; so the heart of every man must be circumcised, and the foreskin of all wickedness cut off, or pulled away : like as our baptism is not only ordained for that cause, to know a Christian from a Turk or Heathen, but it hath a further signification, it signifieth that we must wash away the old Adam, forsake and set aside all carnal lusts and desires, and put on Christ, receive him with a pure heart, and study to live and go forward in all goodness, accord- ing to his will and commandment, so I say at this time, circumcision was not only an outward bare token, but had an inward signification ; namely. CIRCUMCISION CONSIDERED. 6/ namely, that the heart of man should be cir- cumcised from all sin, and cleansed from all wickedness." Thus far, bisliop Latimer, tliat circumcision was a sign of regeneration. The evidence from the authorities which have been produced, is intended to prove : That, the words, which are translated " Co- venant", and, " Making a Covenant"; are, in the original Hebrew, significant of, and refer to, a ceremonial ordinance, or emblematical insti- tution, of Divine appointment ; viz. that of Cutting off a Purifier, or Purification Sacrifice*: which had its accomplishment, when the word was made Flesh ; and Messiah was cut off, but not for himself. That, * Respecting the construction of the He- brew Noun, Berith (il*"!:!), from Ber (12), to pu- rify, S^c; it is well known, that Tau (n), is the usual Feminine termination : but it is not always so, says that great master in the Hebrew language, the celebrated Mr. Parkhurst ; who informs us, in a Note under Section IV. of his Hebrew Grammar, that there are several Nouns ending in rv, where the D is servile, which are, notwithstanding, Masculine. " Nor can I find any proof'', adds he, ^' (unless the ipse dixit of the Rabbinical Grammarians be admitted as such), that J^'»"?3 is feminine. Perhaps r^^ final, is either Masculine or Feminine ; as S^'cT f)8 CIRCUMCISION CONSIDERED. That, while the Cutting off a Purifier, or Puri- fication Sacrifice, as well as all other sacri- fices, had, either directly, or indirectly, a respect to, or plainly and expressly exhibited, the atonement to be made by the Lamb of God; this sacrifice (as both its name and sign import), had also, a particular reference to the purifying influences which should proceed from Him, who came by tvater, as well as by blood, to cleanse the hearts and consciences of his people; separating them from worldly and carnul lusts, and })roducii)g in them the fruits o holiness, to his praise and glory*. Tins appears in the evi- dent design of circnmcision, the token of this sacrifice ; which was enjoined to Abraham, and to * The Church of England, in that most excellent and comprehensive form of words, the Litany ; thus beseeches the Lamb of God to bestow these blessings. " That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments. That it may please thee to give to all thy people increase of grace; to hear meekly thy word, and to receive it with pure affection ; and to bring forth thejruits of the spirit.'' And, " That it may please thee to give us true repentance, to forgive us all our sins, negUgencies, and ig- norances, and to endue us with the grace of tliy Holy Spirit, to amend our lives according to thy holy word." CIRCUMCISION CONSIDERED. 6^ to bis household and posterity throughout their generations ; and fully explained to them by Moses, and the prophets: as Deut. 10. lb". 30. 6. Jeremiah 4. 4. and it was prohuhly in- sisted on by the ])riests, either in a regular church service, or by suitable addresses, when tliey applied to the infant seed the concision knife ; which so clearly held forth original or birth pollution, and the necessity of its era- dication. That, the New Testament, bears the same testimony to the nature and design of circum- cision, with that contained in the Old. As may be seen, by refering to the following scriptures. John 7- 22, 23. " Moses therefoie gave unto you circumcision (not because it is of Moses, but of the fathers), and ye on the sabbath- day circumcise a man. 23 If a man on tlie sabbath- day receive circumcision, that the Jaw of Moses should not be broken ; are ye angry at me, because I have made a man every vvhit whole on the sabbath-day r" Rom. 2. 28, '^<)^ " For he is not a Jew, whicli is one outward- ly ; neither is that circumcision, which is out- ward in the flesh. 29 But he is a Jew, which is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter, wjiose praise is not of men, but of God." So I Cor. 7. 19- *' Circumcision is nothing, and uncir- cumcision is nothing, but the keeping the com- mcindmentb 70 CIRCUMCISION CONSIDERED. iiiandiiients of God." And Philippians 3. 3. " For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Colos- sians 2. 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." And, although the Jews rested in their outward observance of this institution, and their own keeping of the com- mandments of God for salvation, to their per- dition ; yet it is evident, it had, originally, re- spect to an observance of the law, as a rule of life, in the hands of a Mediator ; which they foolishly imagined, independent of the sacrifice and righteousness of the Lord Jesus Christ, would procure them heaven and glory. But it was the new creature in Christ Jesus, that cir- cumcision represented ; and, it ought to have been remembered, it was a token of God^s Pu- rification, that HE was the fountain and spring thereof: and it was not their fancied holiness, or outward observance of any ceremony, independ- ant of his grace. The Apostle, says, " In Christ Jesus neither circumcision availeth any tiling, nor uncircumcision, but a new creature :" Gal. 6. 15. and it never did avail, separate from him. It was a righteousness independent of Christ Jesus, a ac//- righteousness, these selt- righteous persons sought to obtain ; contrary to the CIRCUMCISION CONSIDERED. 71 the design of circumcision, which was a token of God's Purification. So Gal. 6. 12, 13, 14. When they lost sight of the trne design of tlie Purification Sacrifice, the observance of cir- cumcision, had no tendency to the promotion of purity and holiness. That, although carnal Jews were mere bearers of this sign of spiritual influence, without pos- sessing the grace thereby signified ; being sen- sual, and having not the Spirit ; circumcision, ever was, an out^vard token or sign of the neces- sity and importance of gracious influences, even of the Holy Spirit of promise and regeneration, which is his peculiar work and office ; and of all good works which are the fruits of holi- ness. This is proved, by a number of passages from the holy scriptures, and the testimony of some human authorities. And, That, circumcision, was also a seal of the righteousness of faith. The righteousness that justified Abraham before God, was the righteous- ness of Jehovah ; for " In the Lord shall all the seed of Israel be justified." Is. 45. 25. When Abraham believed this, he had the righteousness of faith. " For we are accounted righteous hefore God, says our Church, in Art. 11,, only for the merit of our Lord and Saviour Jesus Christ ; by faith, and not for our own works or deservings." If it is In Jehovah, the seed of Israel are justified, no man can be justified 72 CIRCUMCICION CONSIDERED. by Christ Jesus, without he is one with him — united to him — a member of his mystical body i and as it is by one Spirit, believers are baptized into this one body; 1 Cor. 12, 13. circum- cision beina: a token or sign of the Spirit's office in uniting believers to Christ ; was, also, of the righteousness of faith : because, the subjects of the one, ?'. e. of the influences of the Spirit, are heirs of the other ; i. e. of the righteousness of the Lord Jesus Christ. The Apostle, in his Epistle to the Romans, Chap. 10. 5., describes the righteousness of the law, and the ri^hteous- iiess of faith ; and he quotes a passage from Moses for both of them. " For Moses (says he) describeth the righteousness which is of the law. That the man which doth those things, shall live by them." This is found in Lev. 8. 5. ''Ye shall therefore keep my statutes, and which if a man do, he shall live in them: I am the Lord." He adds, v. 6. "The righteous- ness which is of faith, speaketh on this wise. Say not in thine heart, Who shall ascend into heaven ? (that is to bring Christ down from above) 7 C)r, who shall descend into the deep? (that is to bring up Christ again from the dead) 8 But what saith it ? The word is nigh thee, even in thy mouth, and in thy heart : that is the word of faith which we preach, 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God had CIRCUMCISION CONSIpEREJD. 73 raised him from the dead, thou shalt be saved." This is a quotation from Deuteronomy, Chap- ter 30. ; and, we may avail ourselves of the advantage of an infallible exposition on a passage in Moses, which receives from the Apostle so de- terminate an illustration. As we find it in Deu- teronomy, Chap. 30. 1 1. it reads thus: " For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldst say. Who shrill go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldst say. Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart that thou mayst do it." It is peculiarly gratifying to be informed by an unerring guide, — by an expositor under the same Divine influence with the penman of tlie passage itself; who, or what, this was, that it would be as fruitless to aspire to heaven, to obtain; as to explore the ocean, to find. It is very satis- factory to be told by an inspired Apostle, what it was, the Law-giver intended by that, which was very nigh to them; in their mouths, and in their hearts. But the Apostle does tell us; and, he says, it was "The righteousness of faitli,"that Moses meant; and Christ was the object of the faith. It was not necessary, says the Apos- K tie. 74 CIRCUMCISION CONSIDERED. tie, for them to " ascend into heaven, i. e. to hring Christ down from ;ihove ; or, to descend into the deep, /. e. to hrins^ up Christ again from the dead:" but the word ("Jill) was nigh to them, even in their mouths, and in their hearts; and that was the word of faitli which he (Paul) preached. Rom. 10. 7? 8. Tlie word was evi- dently nigh to a believing Jew. Christ could not be hidden from a spiritual Israelite, who saw the sacriiical lamb put upon the altar every morning at nine o'clock, and again every afternoon at three; besides a multitude of sacri- fices and services, both stated and occasional, which were continually representing the Lord Jesus Christ, both as Priest, Altar, Sacrifice, Spiritual Life, as well as Sj)iiitual Food ; and the energetic language it spoke in the days of Moses, says our Apostle, was, Righteousness by Jaith ; and there never was any other righteous- ness before or since, to justify a sinner at the bar of God. But, there then also existed a dis- position in some to bondage. There was then, as now, a righteousness received by faith ; and, there was then, as now, where faith did not exist, a law-working wrath (Rom. 4. 15.), aspirit of bondage, which drew from the Apostle this question : " Tell me" (says he, in his Epistle to the Galatians) " ye that desire to be under the law, do ye not hear the law ?" " For Moses describeth the righteousness which is of the law. CIRCUMCISION CONSIDERED. 'J5 law, That the man which doth those things, shall live hy.them," Rom. 10. 5. And again, Gil. 3. 12. " And the law is not of faith : hut, The man that doth them shall live in them." It was a poor life only to live in them as outward ordinances ; but the man that did these tilings in faith, lived in tliem ; altliough there was no life obtained by doing them, any more tliau there is in ordinances now. " Christ," (says the Apostle^ ve.r. 4.) " is the end of the law for righteousness, to every one that believeth." They could not be performed to any good pur- pose without faith ; but with it, they were Divine ordinances, through which, God was pleased to manifest himself. In Leviticus, Chap. 18. the Lord commands the children of Israel, by Moses, not to walk after the practices of Egypt and Canaan, but to keep his judg- ments, and his ordinances. " Ye shall there- fore keep my statutes and my judgments: which if a man do, he shall even live in them : I am the Lord." The just man was to live by faith under that dispensation, as well as under the present ; and his life was derived, not from the ordinances, but from Him whom they tyj)ified. A carnal Jew was no better than a Hottentot ; resting in the outward letter, he perverted the meaning and design of the institutions. In that celebrated confession, Nehemiah, Chap. 9. it is said : The Lord testificdst against them, to bring f6 CIRCUMCISION CONSIDERED. bring them again to his law , which they had cast hehinH their back ; and to his command- ments and judgments ; which if a man do he shall live in them. And the scope of that whole Chapter, as well as Ezekiel, Cliap. 20. shews, that they were those salutary hiws which Avere perfect ; converting the soul : those testi- monies of the Lord, sure ; making wise the simple : tlioi^e statutes of the Lord, right ; re- joicing the heart : those commandments of the Lord, pure ; enlightening the eyes : tha' lear of the Lord, clean; enduring for ever: muI those judgments of tiie Loid, true and righteous alto- gether: Ps. 19.7—9 for they all held forth Christ Jesus. There was no contrariety in the Divine constitution of Grace. God never gave a law to give life, but his institutions, laws, and ordinances, directed them to Hhn M'ho did give it : but these zealots at Rome, neglecting Christ's righteousness, went about to establish their own righteousness ; and the foolish Gala- tians were under the same fatal influence : both seeking justification by the outward works of the law, distinct and separate from faith in the Lord Jesus Christ : and they wanted a deal of driving from what never existed but in their own imaginations ; namely, a righteousness by the works of the law. Divine revelation is to be revered for its admirable uniformity. God never gave a law to a descendant of Adam to save CIRCUMCISION CONSIDERED. 77 save him. When God's holy law, and the spi- rituality of that law, was set before a fallen man ; it was attended by a revelation of the righteousness of faith : and his great sin was rejectins^ it. The A})ostle, in his Epistle to the Galatians, enters fully into the two states or conditions of those under one disposition of mind, and those under the other ; and, as the moral law, although known in substance even from Adam (or God would not have been the moral governor of the world), received a peculiar dignity from tiie awful and magnificent splendor of its promul- gation at mount Sinai ; attended nevertheless ])y the revelation of the gospel of the Lord Jebus Christ ; the Apostle, when treating of tlie moral law, directs the attention of those, to whom he wrote, to mount Sinai ; to dissuade them from resting in any observance of a moral or ceremonial nature, to justify them before God. Sarah and Hagar, with their sons, Isaac, and Ishmael, are allegorized ; and, there seems something peculiarly prefigurative in them. Tbe Apostle says, Hagar and her son were not to in- herit the blessings promised to Abraham, and his seed, Isaac. This appears to be alluded to in that animated prophecy respecting the church, Isaiali, 54. 1. and cited verse 2/. of this 4th chapter of the Epistle to Galatians. " For it is written. Rejoice thou barren that bearest not; break 78 CIRCUMCISION CONSIDERED.. break fortli and crv, thou that travailest not : for the desolate liaih many more children than she which hath an hus!)aiid." Sarali, although barren and old, shall have a seed to serve the Lord ; when Hagar, who had an liui!)and (/'. c. Abraham), and was of an age to hear, shall he cast off. This is only resolvable into the good ]>leasure of Him, who doth all things after the counsel of his own will ; and whose pleasure it was, that, in Isaac, the seed should be called. Which things are allegorized ; " For these (say the Translators) are the two covenants." 8arah and Hagar, with their sons, were figu- rative of two different sorts of recej)tion the ma- nifestation of the grace of God would meet with; the accepting or rejecting of which, would de- termine their different characters. To one, it would be a state of liberty ; to the other, of bondage. Those who regarded only the out- ward letter at mount JSinai, would manifest that in them it gendered only to slavery. " For this Agar" (saith the Apostle) " is mount Sinai in Ara!)ia; and answereth to," (" or ranks with," saith the margin), " Jerusalem which now is, and is in bondage with lier children ;" which was the state and condition of all the unbeliev- ing Jews at Jerusalem and elsewhere, then, and is so to this day. But the " Disposition, or Constitution of things," at mount Sinai, had, in itself, no tendency to excite a s))irit of bondage. CIRCUMCISION CONSIDERED. 79 bondage. Its jrendering to Imndage, did not proceed froni tlie Fatlier oF Spirits ; nor was it a part ot tlie Divine constitution or dispensation at Sinai. In Nehemiah 9. 13. we read: "Thou earnest down also npon nionnt Sinai, and spakest with them from heaven, and gav^est them right judgments, and trne laws, good statutes and commandments." When man fell from God, the new and living way was opened, and kept open hy Him who was to endure the wrath ; and there was nothing at Sinai in oppo- sition to that one uniform w^ay of salvation made known at the fall. Sinai was a re-pub- lication ; but in nothing different in design from any former manifestations. If this was at any time hereafter abused, it was the sin of those who should have made a better use of it. It was a dispensation of grace, displayed in a figu- rative way ; the receiving directions for which, occupied the principal part of the time Moses spent in the mount ; and it was that, whereby '' The righteousness of God without the law is manijested, being witnessed hy the law and. the jrrophets ; 22 Even the / ighteousness of God ivhich is by faith of Jesus Christ."" This was the way of salvation revealed at the fall; this was the way of salvation more particularly enlarged upon at Sinai ; and this is the way of salvation which our Lord Jesus Christ came to bring in ; being, Himself its whole sum and substance ; so CIRCUMCISION CONSIDERED. substance; " For Christ (shvs the Aj>ostle, Col. 3. 11.) " is all anti in all*=." The two " Covenants," then, as they are ren- dered hv tlie Translators, Gal. 4. 24., refer to two dispensations. The first of them was fign- rative and typical ; an enlarged re-puhlication of which, took place at Sinai: this, from its abuse, by human tradition, had lost so much of its original complexion, and had so repeatedly suffered by their captivities and calamities, that its Divine origin was much obliterated ; the soul * It is to be lamented, that many Preachers of the present ((ay, set up Moses Jor the law, and Christ Jor the gospel ; thereby placing Moses in opposition to Christ. It is plain they never understood Moses, nor paid sujficient attention to Him, who said : " For had ye believed Moses y ye would have believed me: for he wrote of meT John 5. 46. Or like those enquirers, who said: We have found him of whom Moses in the law hath described. John 1. 45. It were well if those Divines ivho cannot fnd Christ in the five hooks of Moses, uu)uld excuse themselves from looking ajter him in the Evangelists, until they have : for it is in general, very common-place Divinity, which is served up by mere New Tes- tament Divines. The rudiments of religion, are to be found only in the Old Testament. There was no New Testament ivritten, when our blessed Lord said, Search the scriptures, for they testify concerning me. John 5. 39- CIRCUMCISION CONSIDERED. 81 soul and marrow was departed, and scarce any thing remained but empty forms. God's righ- teous denunciations against the breakers ot his laws, and rejecters of his grace, stood open against offenders ; but the redemption part seems almost entirely to have been lost sight of: the nature and use of the holy law of God, de- signed to convince of sin ; and, as an in- structor, to lead to the Lord Jesus Christ ; as well as to guide them in the paths of holiness : was, tlirough the corruption and depravity of their minds, abused ; and a carnal, counterfeit, righteousness, tending to affront the majesty of heaven, and to cast contempt on his gracious provision for life and salvation ; substituted in its room. This abuse of a law, holy, just, and good ; intended to manifest the Divine Purity, and evince the necessity of another way to life eternal, than the mere outward observance of its precepts (namely, the law of faith in Him who was to come, by whose obedience we are constituted righteous); was the source of spiritual bondage : allegorically prefigured by Hagar, and her son (See Galatians, Chapter 4. verse 30.), who were cast out: and, this is still the state and condition of all those to this day, who are seeking salvation in any other way, but that of God's own appointment ; who hath ordained, that spiritual, and eternal life, should be be- stowed on sinners of mankind, through the L alone &5 CIRCUMCISION CONSIDERED. alone merit and mediation of his blessed Son, the Lord Jesus Christ. The first dispensation was " figurative and typical." In the second, HE, who was to come, did come : for says one ; " We beheld his glory." The gift unspeakable ; the pearl in- valuable ; the Mediator, who laid his hand on both parties ; then appeared, in the likeness of sinful flesh. Believers in him, are not to remain in bondage ; but, being made free from sin in its guilt and power, are invited into the glorious liberty of the sons of God. This is a state of grace, but no covenant ; nor doth it appear, that God ever did enter into a covenant respect- ing salvation, with any of the descendants of fallen Adam. — Creatures, in themselves, prone to do evil ; but who to do good, had no knowledge: and, therefore, completely unqualified to cove- nant respecting their salvation. But, it does appear, that his dispensations, whether that witnessed by the law and the prophets ; or that accomplished when the word was made flesh, and dwelt amongst us ; were altogether of free favour ; that salvation might be of grace, and not of works : and, as neither the first, or second of these, were attended with any stipu- lations, to be performed in the reception of this grace, but to be freely accepted without money, and without price ; observing only those various institutions, which, either typically related to him CIRCUMCISION CONSIDERED. 83 him wlio should come and accomplish the work of salvation ; or to those of our day ; one of which, is ordained, to shew forth his death, until he comes again ; it will follow, that the word " CoTenant," in its usual acceptation, is both inapplicable, and exceptionable; and, consequently, that the word " Covenants," in the 4th Chapter of Galatians^ and 24th verse, ought not to be so rendered : but that they were different dispensations, each of Divine origin ; although tbe first of them, by being abused, tended to bondage ; but that they both had the same object of faith ; i.e. the Lord Jesus Christ for salvation ; but being of different periods, the outward manifestations must necessarily vary; the redemption part being finished ; when he came in the fulness of time, the figurative representations of his work on earth ceased ; but, as the Holy Spirit was still to continue in his office, to render the salvation effectual, under the dispensation then to come ; the representation of his influences must abide in the church : this, under the New dispen- sation, was Water Baptism ; as aforetime, and under the former dispensation, it had been CIRCUMCISION. CONSIDERATIONS ON BAPTISM. " DismUsing such follies^ therefore, " let us never Jorget the similarity of Baptism, " and Circumcision ; between which, we discover " a complete agreement in the internal mystery, " the promises, the use, and the efficacy" Calvin's Institutes, translated by Allen. Vol. III. page 363. WATER BAPTISM, the token or sign of holiness or seperation ; and, of a more co- pious effusion of the Holy Spirit : next claims our attention. Water Baptism, is an outward and visible sign of the same grace and influence under the New dispensation, which was represented by Circumcision, under a former one : each, in their respective periods, figurative of separation or holiness, the work of the Holy Spirit of God. The 86 BAPTISM CONSIDERED. The Jewish dispensation, was succeeded by a more spiritual one. The former was the minis- tration of deati), exhibited by slain victims in continual succession; but sacrifices, odours, and ceremonies, once valuable, were to be dis- continued. When the sun arose, the lesser lights must disappear. The Pro])hecy in Joel 2. 28. " I will pour out my spirit upon all flesh ;" w'as to be fulfilled. Jerusalem had been the place where men ought to worship ; but the middle wall of partition was now to be thrown down ; the influences of the Spirit, exhibited by the pouring out of water, were to descend and spread under the New dispensation, in rich abundance. Water, was the appointed sign of this Sacred and Divine influence: for, as the reverse of guilt and condemnation, is pardon and justification; so the opposites of pollution and defilement, are cleansing and purification. The outward repre- sentation of the Spirit's influence in efi'ecting this change in the heart and conscience, was well exhibited by this ap})ropriate element. God, in the revelation of his grace, bath, invariably, set forth spiritual blessings, by means of things which are the objects of our senses. Water, the well known Puri- fier, had been long in use to express moral cleansing ; for no sooner in the outward court of the tabernacle and tempk, did we pass the altar BAPTISM CONSIDERED. 8/ altar of bnrnt-offerin£:s ; but we found to arrest onr attention, the laver and its frame. The sa- crifices were washed; tlie appointed Antitype was separate to Jehovah ; and, through the Eternal Spirit, offered himself without spot to God. We may well indeed venture to imagine, the element of water could not be dispensed with, when man's pollution, and God's provision for ablution, are such prominent features throughout the whole of Divine revelation. Water, we know, was in use from the com- mencement of the ceremonial code, so long as that dispensation lasted ; and plainly appears to be figurative of the Spiiit's infiaences. It may be proper here to observe, that, as the Lord Jesus Christ, in the economy of man's salvation, was represented by a variety of figurative exhibitions ; so the Floly Spirit's in- fluences, in the hearts of those that believe, was not confined to a single representation : Circumcision was one, water another ; and, the latter was retained under the New dispensation. The same also may be noticed of the ele- ments of bread and wine, as representative of the body and blood of Christ ; which were of earlier date than Christ's institution previous to his sufferings and death ; these exhibited Christ's body and blood, as the food of spiritual life, under the Mosaic, if not under the Patriarchal dispensation. Water had likewise been em- blematical 88 BAPTISM CONSIDERED. blematical of moral cleansing; and was retained under the New, as representative of spiri- tual life, with its productive salntary effects: whilst all ceremonies that prefigured any act or deed to he accomplished by our atoning sacri- fice, or law-fulfilling righteousness; were render- ed useless, because he had completely fulfilled the one in his life, and finished the other by his sufferings and death on the cross ; where he for ever blotted out the hand writing of all ordinances : leaving us only those two, which evidently exhibit the great work of man's re- demption, for ever accomplished and complete; and himself as food and nourishment for faith ; accompanied with those gracious spiritual in- fluences (the promise of the Father), to prepare us for the enjoyment of the inheritance of the saints in light. Baptism, with water then, is intended as a token or sign of purity or seperation. There was no salvation in John's baptism ; it was setting apart for Christ Jesus. " I indeed have baptized you" (or set you apart) " with water." Miiik 1. 8. Thereby displaying a figurative emblem of that Spirit, which the Lord Christ shall GIVE. He shall baptize, or effectually set yon apart by the Holy Ghost. John's baptisnial water, prefigured that baptism from the Lord Jesus Christ, which makes the child of Adam a partaker of the Divine nature— a sou and heir of BAPTISM CONSIDERED. g<^ t)f God in Christ Jesus, tliis change is ascribed to the Holy Spirit, or Holy-making Spirit ; oF whose influences, under the New dispensation, baptisfn became the appointed outward sign, as circnracision had been under the former one*. Each of them were standing evidences of the necessity of regeneration, or a new birth unto righteousness ; because, good fruit can only proceed from a good tree. It may not be improper here to observe, that by consulting the Lexicons, we are informed, the * " The Sacraments of the Lord's Supper and baptism", says a late learned Writer, " are not new ordinances^, in any other sense, than, as appointed of God, to attend on the d'tspen- sation of the Gospel of His grace, under the New Testament ; when those sacraments were abolished, which were to attend a different dispensation of the same Gospel, under the Old Testament. All argue one uniform, con- sistent, design, in the blessed God ; carried on in different manifestations of it, under the Patriarchal, Mosaical, Prophetical, and Evan- gelical ages : but subject to no controul, oppo^ sition, or variation, as to the matter of any single part or atom of it. ^ See the outward and visible Sign, and the inward and spiritual grace, in the sacrament of baptism ; beautifully set forth Isa. 4. 3. Ezekiel 36, 25 — 27. with John 3. 5." M 90 BAPTISM CONSIDERED. .the Hebrew word (idp) rendered holy, or holiness, in its primary meaning, signifies, ta seperate, or set apart. So Parkhurst, " tyip. I. Ill Kal. and Hipli. to seperate, or set apart, from its common and ordinary to some higher use and purpose. II. To sanctify, consecrate, seperate, or appropriate to sacred or religious purposes," It is also used '^ To consecrate in an idolatrous manner, or to idolatrous purposes:'* evidently shewing^ that the radical meaning of the word holiness, is seperation, or setting apart ; and when used in relation to Divine operations on the children of men, implies, a setting apart from the stock of Adam, those, who by a new birth unto righteousness, manifest the Apostle's character of a christian. 2 Cor. 5. 18. "If any man be in Christ, he is a new creature;" or, as some read it, A new creation. In the further prosecuting of this subject, it is intended to bring together the evidence respect- ing John the Baptist, and his mission, collected from prophecy ; from the Evangelists ; from John himself; and from the authority of our Lord Jesus Christ : from whence it will appear, that water baptism, is figurative of the Holy Spirit's influences ; and, that in those passages of scripture, where the word, baptism, is used, apparently for a different purpose, the idea of seperation, or; setting apart, must be its true import. In BAPTISM CONSIDERED. 9I In attending to the character and credentials of John the Baptist, we may observe, his name was foretold by a messenger from heaven ; and signifies, says Mr.Cruden, "the grace, gift, or mercy of the Lord*." He was born six months before the Lord Jesus Christ. John, it is sup- posed, was born at the Vernal equinox r and Gur Lord Jesus Christ at the Autumnal equinox next following. Zacharias, the father of John the Baptist, was a priest of the course of Abia, I Chron. 24. 10. Elizabeth, his wife, was of the daugh- ters of Aaron ; and a very honourable testimony the word of inspiration bears to this aged coaple; *^— that they were both righteous before God, walk- ing in all the commandments and ordinances of the Lord blameless." '^ From such a father and mother (says Bishop Home), worthy of him, who graced ' ' , I ■ . V " . 'I »- * " The original name^' (says Dr. Adam Clarke) " is nearly lost in the Greek Iwawjc , and in the Latin Johannes, and almost totally so in the English John. The original name is pmrr Yehochanan, compounded of' pn miT Ye- liovah chanan, the grace or mercy of Jehovah : a most proper and significant name j or thejore- runner of the God of all grace. It was Johns business to proclaim the gospel of the grace of God, and to point out that Lamb or sacrifice of God, which takes away the sin of the ivorld." Commentary on Mark, Chap. 1. 4, 92 BAPTISM CONSIDERED. graced the line of Aaron by a like inviolable sanctity of manners, was the Baptist to descend." Of whom, it is said. He should be great in the sight of the Lord, and should be filled with the Holy Ghost, even from his mother's womb. Luke 1. 15. " This wonderful child, before his birth" (says the above Author), " entered upon liis prophetical office, and gave testimony to his Saviour in the womb ; then declaring by his ex- ultation, what he afterwards did by words: "Be- hold the Lamb of God." This a osen and highly honoured instrument, was ordained to a very important offic' ; inasmuch as he was ap- pointed " The prophet of the Highest, to go before and prepare his way." Like the morning star*, he received the light he reflected from the rising luminary he preceded. " He was not that light, but was sent to bear witness of that light." He had the honour of identifying that person, the latchet of whose shoes he accounts l)imself unworthy to unloose ; and, in this, he excelled all his predecessors of the Aaronical priesthood; * ^^ St. John was the morning star that preceded the sioi of' righteoysriess at his rising; an event, the glory of which, is due to ' the tender mercy of our God;' since, towards the 'production of it, man could do no more than he can do towards causing the natural sun to 7'ise upon the earthJ" Bishop Home's Life of St. John the Baptist. BAPTISM CONSIDERED. 93 piiesthood ; they each, in their officq, witnessed that God would; but John announced, that God had, provided a Lamb for a sin-offering. I am, says he, a voice; John, Chap. 1. 23.* and he uttered a faithful testimony when he cried, saying, "Behold the Lamb of God, which taketh away the sin of the world." John 1. 29. But a commission so special, and an office so important, was not to be sustained, without being first predicted of. Accordingly, we find John the Baptist in prophecy : and, having Evangelists for Compienfrators, we shall have no difficulty in applying the predictions of the prophets, to the person they comprehended, Isaiah (40. 3.) prophecies of John : — " The voice of him that cryeth in the wilderness, Pre- pare ye the way of the Lord, make straight in the desert a highway for our God." The Evan- gelist Matthew, says, John was this voice. And speaks of him, thus : " For this is he that was spoken of by the prophet Esaias, saying. The voice of one crying in the wilderness. Pre- pare ye the way of the Lord, make his paths straight. * " Far from being the Messiah, or Elias, or one of the old prophets, I am nothing hut a voice ; a sound ; that as soon as it has expressed the thought, of which it is ^the sign, dies into ah\ and is hnown no more.'' Fenelon. Bibhop Home's Life of St. John the Baptist. 94 BAPTISM CONSIDERED. .Straight. Mat. 3.3. Another of the prophets, i.e. Mahichi (Chap. 3. 1,), has these words: *' Beliold, I will send my messenger, and he shall prepare the way before me." The Evan- gelist Mark, quotes this passage in Chap. 1. 2. " As it is written in the proj)hets, Behold, I send my messenger before thy face, which shall prepare thy way before thee." And in the next verse he quotes Isaiah. " The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." There is another prophecy in the prophet Malacht, (4. 5, 6.) which is as follows. " Behold^ I will eend you Elijah the prophet, before the coming of the great and dreadful day of the Lord. 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'' The angel, as recorded by the Evan- gelist Luke, Chap. 1.15. when referring to this passage, niakes very honourahle mention of John in these words : " For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost, even from his mother's womb. l6 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the BAPTISM CONSIDERED. 95 just, to maJie ready a people prepared for the Lord!' Tills relation and friend ot" the bride- groom, was sent to prepare his way, by pre- paring the Jewish nation for this advent. Oar Lord himself quotes the prophecy by Malachi in Matthew 11. 10, 11.; and referring to John, says, '^ This is he of whom it is written, Be- hoid, I send my messenger before thy face, which shall prepare thy way before thee." And adds : " Verily I say unto you, among thenx that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, lie that is least in the kingdom of heaven, is greater than he." With testimonials so ample, does this self- denying man come into the wilderness of Judea (Mat. 3. I.), preaching repentance, and exhorting his hearers to produce fruits worthy of it. The prominent features of his addresses, were such, as tended to produce in them a re- formation ;--"To turn the disobedient to the wisdom of the just;" and direct their minds to that abundant eifusion of the Holy Spirit, which was at no very distant period to be poured out. The use of water was perfectly analogous to this design ; repentance being a fruit of the Spirit : and to this was the prophet directed, John 1. 33. " He that sent me to baptize with water." This commission is recorded Luke 3. 2.; and the authority of it fully confirmed by 9^' BAPTISM CONSIDERED. by the Messiah's receiving baptism from hfs hands. Oar Lord was circumcised, to shew that by him the law would be fulfilled and honoured ; and, that he was a perfect pattern of all perfection ; and, the Divine Nazarite, in whom, all his members " are circumcised with, the circumcision made without hands.'* Coloss. 2. 11. And now he is baptized with water, that he might fulfil all righteousness ; and ma- nifest he was, all that the inscription on the High Priest's mitre signified, viz, {nwb t:np) ; Holy, or separate, to Jehovah ; and the grand store-house of all spiritual influence. Forno soon- er had he been the subject of the sign, than the Holy Ghost descended in the form of a dove (Mark 1. 10.), and lightened upon him ; he had the Spirit without measure (John 3. 34.) for the use of his body the church.; himself, being the smitten rock from which living water should flow, to accompany them in their journey to their everlasting inheritance. By refering to Old Testament prophecy, and attending to those passages in which the use of baptismal water under the New dispensation is foretold ; we shall find the element of water, and the mode of its application, generally recur together ; and that the mode of applying bap- tismal water, is as clearly pointed out in the Holy Scriptures, as that water itself is the ap- pointed sign ; or, that John had a commission to } BAPTISM CONSIDERED. 9^ to apply it ; for, from tbe same source that we learn water is the retained appropriated sign of the Spirit's influences under the New dispen- sation ; from the same Divine fountain of knowledge do we ascertain the mode of its ap- plication. The promise runs — " I will pour water upon him that is tliirsty, and floods upon the dry ground : I will pour my spirit upon thy seed, and my blessing upon thine offspring.'* Isaiah 44. 3. If ivaier is to he the sign of these influences ; and, it is by things within the com- pass of our senses that S[)iritual and Divine knowledge is conveyed ; and, if the impartation of those influences is to be exhibited by an out- ward application of the sign : then pouring the water is undoubtedly the scriptural mode. The receivers of the sign were not to apply the water to themselves, any more, than tlie happy receivers could apply the Spirit to theuTielves ; but the Spirit was to be imparted to them : and pouring the water, was the appointed way of outwardly exhibiting the bestowment of tliis spi- rituai grace. The Spirit that quickens a sinner dead in sin, and unites him to an immortal Saviour ; — that turns a wilderness into a fruit- ful field, and the thirsty land into springs of water; Isa.32.15. 35.7-; is nothing short of a heavenly and Divine influence : and descending into a cold baptistry, is not a scriptural sign of such influence. This Spirit shall be poured N from i98 BAPTISM CONSIDERED. from on liigb, says Isaiah ; and being of ce- lestial origin, pouring and sprinkling are na- tural and expressive figurative representations of it. And the closing part of the 32nd Chap- ter of Isaiah, describes the very blessed effects of these influences npon its happy receivers. The prophet Ezekiel, records liis testimony of the spiritual dispensation which was to succeed the Jewish one : and, with the purifying influ- ences of the Holy Spirit, he also makes parti- cular mention of the sign. Chap. 36. 25-27- " Then will I sprinkle clean water upon you, and ye shall be clean : from all your filthiness, and from all your idols will I cleanse you. 26 A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." The reformation to take place at the period alluded to in this prophecy, which appears to be that of the new dispensation, was, to be effected by the operation of God's Holy Spirit. The outward and visible sign of such grace and influence, was to be " Clean Water;*' and the application of this water was to be by sprinkling. " Then will I sprinkle clean water upon you, and ye shall be clean." John the Baptist was filled with the Holy Ghost ; he knew BAPTISM CONSIDERED. 99 knew his baptismal water was figurative of the influences of the Holy Spirit, wherewith the Lord Christ should baptize; and. from this prophecy, as well as from others of the same import, he was clearly and most ydainly directed, to .apply baptismal water by sprinkling, or pouring. Isaiah s'Ays, poured ; Ezekiel, sprinJded. Both figurative of the gracious influences of the Holy Spirit ; and not in mode very dissimilar to each other. For while the one, i. e. pouring, is im- parting immediately from the retained quantity ; the other, i. e. sprinkling, is scattering by some intermediate means : as the hand ; a bunch of hyssop ; or any other convenient vehicle. Pro- bably both methods were made use of, regulated in some measure by existing circumstances ; for either sprinkling or pouring agree with Acts Chap. 2. Verse 33. he '' *^e£? forth" the Holy Spirit. And Titus Ch. 3. 6.—" Renewing of the Holy Ghost, which he shed on us abundantly.'* But * " / cannot think that such prodigious fiumhers, as came to John, could be baptized in the way of immersing their ivhole bodies under •water ; or that they were provided with change of raiment for it, which is no where intimated, nor seems to have been practicable Jor such vast multitudes ; and yet they could not be baptized naked with modesty, nor in their wearing ap- parel with safety. It seems therefore to me, that 100 BAPTISM CONSIDERED. But sprinkling the water of seperation (and baptisniijl water is water of seperation), was an old that the people stood in ranhs, near to^ or just within, the edge of the river; «/?(/John, pasaing along he/ore them, cast water upon their heads or faces, with his hands, or some proper instru- ment, hi/ which means he might easik/ baptize many thousands in a day. And this way of pouring abater upon them most naturalli/ signi- Jied Christ's baptizing them uith ^he Holy Ghost, and with fire which Jolin spoke of as prefigured by his baptizing ivith water, (verse 111 ind ed bapti ^ you with water unto re- pentance : but he that cometh after me, is migh- tier than I, wl)ose shoes I am not worthy to bear: he sliall baptize you with the Holy Ghost, and with Fire.' And Mark 1. 8. Lnke 3. l6. John 1. 33.); and which was eminently fulfilled when the Holy Ohost sat upon the Disciples in the appearance of cloven tongues like lire ; and this is expressly called baptizing them with the Holy Ghost, in opposition to John's baptizing with water ; and is spohen of as the Holy Ghost's coming upon them, and as God's pour- out his (Spirit, and shedding him forth upon them. Acts Chap. 1. 5, 8. and 2. 3, 17, 18, 33, 17 ' And it shall come to pass in the last days (saith God), I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visi' ns, and your old men shall dream dreams : 18 A ?d on my servants and on my hand-maidens. 1 v^ dl pour out in those days of my Spirit, and. . « : sy sLaU BAPTISM CONSIDERED. 101 old rite in the Jewish church ; and, therefore, perfectly familiar to a Jew priest, as John was. Joel, writing by Divine inspiration respecting the shall prophesy. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. And with a direct reference hereunto, when the Holy (rhost fell on Cornelius^ and his friends, Peter said, ' Tlien remembered I the word of the Lord, how he said, John indeed baptized witli water; but ye shall be baptized with the Holy Ghost.' Acts Chap. 11. 15, l6. * And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. l6 Then remembered I the word of the Lord, how that he said, John indeed baptized with water ; but ye shall be baptized with the Holy Ghost?.' T'he Apostle Paul likewise, in a manifest allu- sion to b'/ptism, speaks of God's saving us by the wasl.iiig of Regeneration, and renewing of the Holy Ghost, which he shed on us abundant- ly tiiioui,h Jesns Christ our Saviour. (Titus 3. 6, b.j Nolo whether plunging the body into water, or pouring water upon it, was the liheliest emblem of this effusion of the Spirit, let the Reader judge ; especially since {(^ccTrriZca) the word constantly used for baptizing, signifies any sort oj' washing, and often sprinkling ; not being restrained to dipping, as its primitive {^avTu) is ; but this last word is never used to express baptizing .'' Dr. Guyse on Matthew 3. 11. 102 BAPTISM CONSIDERED. tlie dispensation we are now considering, is directed to predict concerning it in these words. " And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions : 29 And also upon the ser- vants, and upon the hand-maids in those day«, will I pour out my spirit." Chap. 2. 28, 29. The Apostle Peter, quotes this prophecy, when he stands up to vindicate from the charge of in- toxication, those persons, in whom, this pro- phecy was then remarkably fulfilling ; and says (Acts. 2. 15-18), " These are not drunken, as ye suppose.— 16 But this is that which was spoken of by the prophet Joel, 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : 18 And on my servants, and on my hand-maidens I will pour out in those days of my Spirit, and they shall pro- phesy." Saint Peter applies this passage in Joel to the time in which he lived ; and, being then a witness to the Almighty operations of the Spirit, when three thousand were brought to believe at one time, and commissioned (Mat. 28, 29.) to exhibit this grace on these persons by an outward and visible sign, to strengthen their faith. BAPTISM CONSIDERED. 103 faith, and excite the same belief in others : is it needful to ask, In what manner the Apostle Peter, upon this occasion, witli the prophesy of Joel in his mouth, applied the water ? Could the Apostle derogate from the prescribed mode of applying this outward and visible sign ? Does it not plainly appear, that the manner of baptizing was as clearly re- vealed in scripture, as that water itself was the sign, or John the Baptist ever an admi- nistrator? The mode was not left for human wisdom to devise ; or keen investigation to dis- cover ; or endless controversy to dwell on. It was upon the face of the record; not to be found in one place only; not to be discovered by logical disquisition ; but, it was plainly and particularly specified. Divine inspiration directs to sprink^ ling, and pouring the water ; and these were undoubtedly, the modes of original adminis- tration. If Peter had not applied the water according to the pattern in the prophecy ; he would have insulted the understanding of all those who examined it ; and to have put them under water, would have been as foreign to the sign mentioned, or the thing signified, as it might have been injurious, and unless performed at the hazard of great inconvenience,^ it is not easy to conceive how it could have been other- wise than indecent. The 104 BAPTISM CONSIDERED. The Apostle takes this passage in the prophecy of Joel, and places it at tiie commencement of an address, so powerfully applied by the Holy Spirit, that a prodisrious number believed, and were baptized. And, if there is such a thing as an outward and visible sign of His grace ; if there is such a thing as a connection between the Old Testament and the New ; if there is any regularity and precision in the ontward and visible tokens, that God directs should be made use of; then Peter, the Apostle Peter, poured or sprinkled the water, even this baptismal water. Could the advocates for dipping produce such evidence to support their assertions, they would never cease from insisting upon it ; nor indeed would lovers of truth oppose them. There is no prophecy in the scriptures relating to the days of the Son of Man, m whi'^h, such a thing as immersion is ever hinted at. We find there the water and the spirit ; bat. From whence came this immersion ? Immersion quite spoils, yea, destroys the figure. There is a beautiful coincidence between pouring and sprink ling, as figurative of the descent of celestial influences to our earth ; but, by immer- sion, the original figure is subverted ; and the Spiritual idea lost. O ! Immersion ! Unscrip- tural Immersion I what controversy hast thou occasioned ! thou hast divided the household of faith } so that the children of one family, of one faith^ BAPTISM CONSIDERED. 105 " one faitfi/one Lord, one" (spiritnat)^'^ bap- tism;" cannot nnite together in social worship, to partake of the mennoiials of the body and blood of Christ : by which thou hast caused a schism. Thou dost also indirectly charge the church of Christ with living either in ignorance or contempt of an ordinance of his for a long series of years : and thou art too often the pro- lific source of tedious and fruitless disputation : the reverse of the peace, joy, and love, which are the fruits of that spirit, of which, water baptism is the figurative representation. By again consulting the prophecies, we shall find, that when Zechciriah makes known the Redeemer's grace in bringing sinners to himself (Chap. 12. 10.), which he promises to do by his Spirit ; the same reference is made to the outward and visible manner by which it would be exhibited.—-" I will pour" (says he) " upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication, and they shall look upon me whom they have pierced.'* There is a perfect agreement among the witnesses respecting the outward figure; and this, in connection with the other prophecies, clearly shews, that water was to be the sign of this grace, and pouring the water, the mode of re- presenting its application : nor does there appear to be a prophetic allusion to any other mode of applying 106 BAPTISM CONSIDERED. applying the sign of the Spirit's influences heside pouring or sprinkling, anywhere to be met with. It really appears, that the very nature and design of baptism has been overlooked, or not sufficiently attended to, by the baptist leaders ; else they would never plunge their proselytes under water. They may think it figurative of a believer's being cleansed in the blood of Christ ; but this is not the case; it is a sign of the wash- ing of regeneration. It is not a sign of the atoning blood of the Lamb, which, protecting the sinner from the stroke of avenging justice, presents him without impurity before the throne of God ; nor is it a sign of the righteousness of the Lord Jesus Christ, which justifies him at the bar of God: but, it is a token of that Divine Spirit by whose influences he is regenerated, and made meet to be a partaker of the inhe- ritance of the saints in )ight. Nor is water baptism intended to represent the suiFerings of the Lord Jesus Christ, The words recorded in Luke 12. 50.—-" But I have a baptism to be baptized with, and how am I straitened till it be accomplished!" appear plain- ly, to refer to his approaching sufi^srings and death ; and in what respect this is called a baptism, will be noticed hereafter. But water baptism is never figurative of the suft'erings of Christ, The baptists, for want of attending to thisj BAPTISM CONSIDERED. 10/ this, make a use of it foreign to its meaning. God's way of teaching by natural things, is directly determinate ; and subject to no such varied interpretation. The Divine appropriation of sensible objects to teach spiritual things, is too correct to admit of it. An advocate for immersion, in some prayers he has composed and printed to he made use of on such occasions, has these words : " And from what is spoken on this subject in the 6th of Romans, I understand it" (i.e. baptism) "to be a memorial of thine overwhelming sufferings, death, burial, and resurrection." And again : " I understand it to be a solemn record and memorial of thy overwhelming sorrows, death, burial, and resurrection." And in another of these prayers, he writea as follows : " The form jis composed to be used in behalf of one who is going to be dipped. Holy Ghost do thou be pleased to lead the person into scriptural views, liownowin an ordinance of Christ's appointing, is represented what was done in Christ for the person, is now once for all transacted on the person. Christ once bore the sins of all his people in his own body on the tree,. Christ once suffered for sins ; the just for the unjust. Christ once died for sins. Christ was buried. Christ rose from the grave without all s})ot of sin. He was delivered for our oflences, and raised again for our justification^ and now out- wai 108 BAPTISM CONSIDERED. wardly and publicly this is going to be realized and transacted on this person on a confession of faith, made concerning the person, incarnation, life, sufferings, death, burial, and resurrection of Christ : by the person in the faith of Jesus, going down into the water, in being buried in the water, in emerging out of the water." §"c. ^c. However weighty the assertions contained in these forms of prayer are, and desirous as the Compiler might be to shew forth tiie Lord's death, and, by the immersion of his proselyte, Christ's burial aud resurrection ; the passages alluded to, have an unwarrantable application. The 1 timents are unconnected with, and, forced into a service foreign to their intention. The subject treated of is truly important, but by attending to sound and not to sense, some por- tions of scripture have been wrested from their true meaning, and brought to serve the cause of immersion; when, in reality, they have no more to do with it than flying up in the air. From a collection of hymns published to be used on these occaiions, the following verses are selected. " Bury'd in the baptismal stream, Thy saints with rapture see, What thou hast undergone for them, And tvhat they one to thee.'* BAPTISM CONSIDERED. 10^ And in the hymn which the Author has the ignorance to entitle " Sprinkling no Baptism," there are these verses : " Baptismal waters were design d To bring this wondrous scene to mind, And 7'epresent it to our eyes : Can we suppose the wrath so small, Pf^hich he endurd. to save us all, That sprinkling mai/Jor this suffice ! Rathe) than such an abject thought, Degrading what my Lord has wrought. Should tahe possession of my soul ; Let mr i'l my Redeemer's 7iame, Be plungd beneath the surging stream. Where the vast oceans billows roll /" la another hymn, ** yiew the rite ivith understanding : Jesus' grave bejore you lies : Be interrd at his commanding ; In your Saviour's likeness rise.'' Again, " Ah no ! dear Lord, the wairy tomb Belongs to thee, and there I come : Thence may I in thy likeness rise, And follow thee above the skies'* All this exhihits more z^al than knowledge; and 110 BAPTISM CONSIDERED.. and it must arise from not uiidiiistauding the nature and design of ba])tism*. * It manifests the love oj the rlten and exalted Jesus, that the misconceptions of his redeemed do not pi-ei^ent the operations of his graee. But by this poetical inteiyretation, this watery interment, wherein he is Imriid by baptism during his life oJ vbedience upon earth, the benefits to be derived from the burial and resurrection of his crucified body, appear to be overlooked. It is not a benefit to be received from this premature burial, or fancied emerg- ence from tfie river Jordan ; or their rising out of' water in cojiformity thereunto ; that is in- tended by being buried with him in baptism : but it is a virtue to be derived " Through the faith qf the operation of God^ from the burial of the body of the Lord Jesus Christ in the tomb of Joseph of Arimathiui, and his risings againjrom the dead the third day, according to the scriptures. In a more recent collection, in which there has been a combination of talent and poetical essay, to provide hymns and verses for these occasion§, it is truly astonishing to observe lehat tUtle attention is paid to the design of the or- dinance. One would almost suppose it was in- tended only to operate as a charm. J'he far greater part of the hymns are totally inapplic- able, and might as well be swig on any other occasio?} ; Jor they convey no idea of the viean- i}/g of the sacrament, nor does it appear that some of tltt hymn-mahers themselves, possessed a correct one. Unlike the first Administrator ; whose BAPTISM CONSIDERED. Ill I must here enter my protest against such an use as the author alhided to, and his l)rothev poet, make of those two passaij;es of scripture, RoTuans 6. 4, 5., and Colossians 2. 12.; and njy method of setting aside their exj)lanatioi>, shall he that of introdncino^ and estahlishing another. The passages alluded to, I shall tran- scribe. The first is Romans 6, 3-7. " Kaow ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death ? 4 Therefore we are buried with hini by baptism into ivhose explicit avowal of its figurative import, Is repeatedlij recorded :-—" I indeed baptize you with water, but HE shall baptize you with the Holy Ghost, '^ But it is a question if the Holy Ghoat is mentioned half a dozen times in all these prepared productions. There is indeed one hymn, which is entitled, " Jin Address to ihe Holy Spirit ,-" but in an ordinance, in tvhich, the Holy Spirit, his office, and his influences,, are intended solely to be exhibited ; it is indeed most marvellous, that churches, ivho maintain the Divine personality of the Holy Ghost, should not, upon such occasions, make him the subject of their songs. The greater part of these pro^ duct ions are directed to the passions, witJu)ut troubling the understanding ; and it is to be lamented, that the spontaneous exuberances of these pious men, were not timely pruned, that the proper bearing wood (if any there was) migki have produced some rich and ripe fruit. 112 BAPTISM CONSIDERED. into death : 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 life. 5 For if we have been planted together in the like- ness of his death : we shall be also in the like- ness of his resurrection : 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead, is freed from sin." The other passage similar to this, is in Paul's Epistle to the Colossians, Ch. Q. 10-13.-—" And ye are complete in him, which is the liead of all principality and power. 11 In whom also ye are circumcised with the cir- cumcision made without hands, in putting off the body of the sins of the flesh, by the cir- cumcision of Christ : 12 Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead. 13 And you being dead in your sins, and the uncircumcision of your flesh, hath he cpiickened together with him, having forgiven you all trespasses." These scriptures are referred to in the above Forms of Prayer ; and are insisted on to favour the practice of immersion. And persons so arguing, suppose, that to be buried with Christ by baptism, they must be covered over with water; otherwise they shall iM)t act in conformity to the idea of a burial. But unfortunately for these BAPTISM CONSIDERED. 113 these watery Theologians, they are deficient in due consideration. For an attention to these passages in tlie Epistles to the Romans and Calossians, will lead us to reflect on an inva- luable "burying by baptism," from which, water is entirely excluded. The design of the Apostle in these parts of bis Epistles, both to the Romans and Colossians, is to excite the believers to walk in newness of life ; and he urges a motive to purity of life and manners, peculiarly applicable to tlie present dispensation.—" Because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers" (Deut. 7- 8^ H-) ; — " Therefore" (is the evangelical exhortation enforced by Moses) " thou shalt keep the commandments, and the statutes, and the judg- ments which I command thee this day, to do them." But as our Apostle wrote his Epistles in times when the oblation had been made whereby sin was expiated ; he gives us to under- stand, that the body of sin in a believer had received a death wound, when Christ died for him upon the cross : that there was a spiritual union between the head and the members; by means of which, the crucifixion of the glorious head of the church was influential on his mysti- cal bodyk " Knowing this" (saith he), " that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we p should 114 BAPTISM CONSIDERED. should not serve sin :" Rom. 6. 6. thus be treats of a mortification of sin arising from a mysterious oneness with Christ ; which apper- tained alike to liis death, burial, resurrection, and ascension: from which source, an influence to be derived by faith, should produce saucti- fication or holiness in them. This doctrine, with its inference, is not peculiar to these places; for in Colossians, Chapter 3., we read, *^ If ye then be risen with Christ, seek those things which are above." Christ had arisen from the dead, and was ascended into heaven ; these Colossians were then in the body ; but the A- postle says, they were risen with Christ. If, or since, " ye are risen with Christ, seek those things which are above." These happy persons being a part of that body, of which he is the head; were so, one with him by his spirit, that when Christ arose and ascended, they are represented as rising and ascending also. The head of the church could not ascend into glory, and his members made alive to him, and living upon him, not be benefitted thereby ; they also must rise in heart and affections to heavenly things ; and, therefore, the Apostle says, If, or since, " ye are risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God." But they also are said to be buried with him. They were buried with him, " in baptism," and " by baptisms" and BAPTISM CONSIDERED. 119 and as these expressions are found to occupy the minds of the iinineisionists, it will be de- sireable to examine more particularly that baptism, by which, believers are buried with Christ. *' Baptism," as saith our Church, " is a sa- crament. An outward and visible sign of an inward and spiritual grace. The outward and visible sign is water ; the inward and spiritual grace is a death unto sin, and a new birth unto righteousness. For being by nature born in sin, and the children of wrath, we are hereby made the children of grace." ^ The " new birth," and jts fruits, which the Church of England says is the thing signified in baptism ; is effected by the agency of the Holy Spirit. So John 3. 5. *' Jesus answered, Verily verily I say untb thee, except a man be born of water," namely, (Koct, see Mat. 21.5. or even) "of the Spirit, he cannot enter into the kingdom of God." " It is the Spirit which quickeneth" (John Ch. 6. 63.) and dwelleth in the saints, (1 Cor. Chap. 3. l6.) who is represented by water baptism ; for unless this ordinance does exhibit him, he has no outward and visible sign ; nor is he represented under the present dispensation. But baptism, although it has " an outward and visible sign," i. e. water ; yet, as says the Apostle, Ro. 2. 28, 29. respecting circumcision, that is not circumcision which is outward in the flesh; Il6 BAPTISM CONSIDERED. flesh ; but " Circumcision is that of the heart, in the Spirit, and not in the letter :" so that is not l^aptisin which is outward in the flesh : hut baptism is of the heart, in the Spirit, and not in the letter. Water baptism is but an outward sign representing the ope- lations of the Holy Spirit ; who baptizes into the nature of the Father, the Son, and the Holy Spirit. Name, signifies nature. The Holy Sj)irit anointed the head without measure; and he descends to, and pervades every member: giving and preserving spiritual life to the whole body. TItis Divine act^of his,is called baptism. It was the Holy Spirit that anointed the head ; and he consecrates or sets apart the members : making them one. And it is by this baptism Christ's church partakes of the benefits of all he did or suffered, or now does for them in glory. The Holy Spirit is the bond of union between Christ and his members ; making, by a Divine constitution, his acts and deeds, their acts * " And there is another thing which hath caused much mistake and confidence in this point of baptism by water, and that is, the not dis- tinguishing the doctrine of baptisms, Rom. 6. 2, 3. Col. 2. 12.; but interpreting the ivords of baptism used in the epistles, which appear to be words of mystery, and spiritual immersion, as to the mysteries of God; and of being made by one Spirit BAPTISM CONSIDERED. 11^ acts and deeds. It is by this in- dwelling of the Holy Spirit, called baptism, that believers are so Spirit one ivith Christ, one in his death, buried with him by baptism., 8§c. ; to be of a mere li- teral elementary signification, and to he meant of water only : and from this, pressing it as necessary.'' ^c. Beza on Colossians Chap. 2. 12. *' " So then all the force of the matter Cometh not from the very deed done, that is to say, it is not the dipping of us into the ivater by a minister that tnaheth us to be buried with Christ, as the Papists say, that even for the very acts sake, we become verily Christians; but it Cometh from the virtue of Christ ; for the Apostle addeth the resurrection of Christ and faith.'" * " There is not one word, nor one expres^sion, that mentions any resemblance between dipping under ivater, and the death and burial of Christ, nor one ivord that mentions a resemblance be- tween our rising out of the water, and the re- surrection of Christ. Our being buried with him by baptism unto death, ver. 4. is our being planted together in the likeness of his death, ver, 5. Our being planted together in the like- ness of his death, is not our being dipped under water, but the crucifying of the old man. Our being arisen up with Christ from the dead, is Tipt our rising from under the water, hut our walking in newness of life, ver. 4. by virtue of the resurrection of Christ. 1 Pet, 3. 21." Dr. Owen. 118 BAPTISM CONSIDERED. SO united to Christ that they are in consequence thereof, criidjied with him ; buried with him ; rhen with him ; ascended witli liim ; set down ■with him ; and shall live and reign with him. For *' He that is joined unto the Lord, is one S])irit." I Cor. 6. 17. ^' By one Spirit are we all haptized into one body." I Corin. 12. 13. And where can tlie Divine be found who sup- poses that water has any more to do in effect- ing this mighty oj)eration, than earth has ! Neither does water baptism receive any more elucidation respecting the mode of its adminis- tration from believers being said to be buried by baptism ; than it derives elucidation as to its mode of administration from its being said our old man is crucified with him : which is by the same baptism. The context shews, the mode of outward baptism is not in the most remote degree hinted at ; but the pas- sage entirely and exclusively respects the baptism of the Spirit. Let then the Spirit of God be honoured ; and^ let this visionary watery burial divide us no more. It will be attended with no inconsiderable gratification, in refering back to the Mosaic economy, where characters and offices are sin- gularly constituted to teach Divine and heavenly things ; to find an illustration of this union between Christ and his church : by which we shall ascertain in what way this was manifested to BAPTISM CONSIDERED. II9 to the Old Testament saints. A simile : than which, the mind cannot conceive one more ex- pressive, we find exhibited in a part of the dress and office of the High Priest under the Jewish dispensation. Althongh it may now he considered obsolete, and uniuterestine:, and an apology almost necessary for introducing it; yet, if the Royal Society of Antiquarians of London were disposed to make this an object of their investigation, they might find the result higldy gratifying. Among the other garments where- with this officiating man was clad, was an ephod ; supposed to be a kind of short coat, to which was fastened the breastplate, containing twelve stones ; engraven on which were the names of the sons of Israel ; and this vestment was bound to the person of the High Priest by what is called, the curious girdle of the ephod. This Divinely ordained character, when he was so accoutred, and publicly ministering, acted not for himself only, but appeared and acted for those he represented. So Exod. 28. 29. " And Aaron shall bear the names of the children of Israel in the breast-plate of judgment, upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.'* Now be it remembered, that the ordination of the order, and the dress of the High Priest, was no human contrivance, it was wholly Divine. The execution was performed by artists well qua- lified. 120 BAPTISM CONSIDERED. lified, in being filled with the " Spirit of wis- dom:" and there can be no doubt, but that the dress was a most suitable representation of what it was intended to exiiibit. Jt would be an insult to the Divine Anthor of these in- stitutions, to supj)ose they meant anything short of the most sublime, important, and glorious realities. Our Translators call the girdle that bound all to the person of the priest, the curious girdle of the ephod. Howsoever accurate or nice it was ; curious is not the meaning of the word so translated. The word Curious, conveys to us no other idea than what might apply to any other well designed, and well executed per- formance ; whereas the Hebrew word here ren- dered Curious, when properly translated, con- veys to us the most invaluable information. Not that we are indebted solely to this passage of scripture, or to a part of the dress of the High Priest for the doctrine they contain ; because the testimony both of prophets and Apostles agree thereunto. And our Lord's prayer, found recorded in the seventeenth Chapter of St. John's gospel, is in perfect unison with it. But as there is such complete agreement and harmony between the revelation of God's grace by the institution of offices ; ordination of persons ; their attire ; their ac- tions ; the shedding the blood of victims, and draining BAPTISM CONSIDERED. 121 draining the animals of it ; and the offices, ac- tions, sufferings, and death of the Antitype s it is highly gratifying to those who have a taste fol* such examinations, to compare tliem. 'By choice therefore, and not from necessity, do we refer to the breast -plate and girdle of the Jewish HiL'h Priest in this his public official capacity, to shew, that Christ and his church, ill legal consideration, are one. It is very ap- parently exhil)ited in this representation of it ilTider the Mosaic dispensation ; and, since the knowledge of tiii^ doctrine was as necessary to be known by the church in the days of Moses, as it was in the times in which the Apostle Panl lived, we may surely be allowed to take the evidence for it from the revelation made of it to the former, while we see the same doctrine so often and so fully insisted on by the latter. Shall we not indulge the hope, that our dipping friends, as well as others, may derive some instruction from the breast-plate and girdle of the Jewish High Priest ? An institution long and justly celebrated for affording the most in- valuable information, as well as Divinely or- dained to exhibit the subliniest doctrine. As this part of the subject demands attentive investigation, the Reader is furnished with a considerable number of places in which the word Chesob (It^rr) occurs. He will find by comparing them, that although it is rendered ft by 122 CONSIDERATIONS ON THE by the word '^ Curious," when used respect- ing the girdle of the Jewish High Priest ; it is more than Curious : and contains one of the most important doctrines of the Christian faith. In Mr. Robertson's Hebrew Dictionaries, the word Chesob (2'v^'n) is explained, "He thought; he imputed ; he reputed -^ he was reputed and esteemed ; or, it was imputed ; he thought ; he reckoned, or compted ; an account ; he reputed himself; or, he was reckoned, or numbered; a thought ; a thinking ; a reckoning, or a count- ing ; one thinking." Sometimes it is used for ^ One thinking;' and it is also the work of a thinker ; and so it ought to be rendered. Exodus, Chap. 26. 31. 28.6. 35. 32. 35. 33. 35. 35. 36. 35. 39. 3. 39. 8. It is also ' an Account.' Thus it is trans- lated in Ecclesiastes, Chapter /• 27. "Search- ii\g one by one to find out the account :" and thus does it require to be rendered when it ap- plies to the girdle which surrounded the ephod of the High Priest ; and is the Account (girdle) of the ephod, as in Exodus, Chapter 28. 8. 28. 28. 39. 20. 39. 31. Genesis, Chapter 15.6. " Abraham believed God, and he counted it to him for righteousness." It may also be translated imputed ; for so it is rendered Lev. 17. 4. " Blood shall be imputed to that man.'* To account, reckon, impute, are here synoni- mous J and they establish the sense of (2un) Chesob> HIGH PRIESTS GIRDLE. 123 Chesob, wliicli should be read, The Account, or Imputative girdle of the ephod. It may not be amiss just to observe, that the word ephod (13><), manifested the good will of our High Priest in this behalf. For it ap])ears to be a compound word, formed from iTTS, to re- deem ; with the omissible n drop'd, to which is joined the sign of the first person singular future (k), making (lH3i<) ephod ; signifying, / will redeem. It must he acknowledged that the Hebrew Bible is its own best interpreter; and the sense a word most bear in some places, and may bear in all, bids fair to convey to us its true ideal meaning. To settle and establish this usage of the word Chesob as imputation, reckoning, account- ing, thinking ; the Reader is refered to the following places. Gen. 6. 5. * Every imagination of the thoughts* 15.6. 'And he believed in the Lord; and he counted.^ 31. 15. *Are we not counted of him strangers.' 38. 15. 'When Judab saw her, he thoughther.* 50. 20. " But as for you, ye thought evil.' Lev. 7. 19. 'Neither shall it be imputed unto.' 17. 4. ' Blood shall be imputed to that man.' 25, 27. *Then let him count the years.' 25. 31, 'Shall be counted as the fields.' 25. [50. ' And he shall reckon with him,' Lev. 124 CONSIDERATIONS ON THE Lev. 25. 52. *Then he shall cow w^ with him.' 27. 18. * Then the priest shall reckon unto him.* Num. 18. 27. * And this your heave offering shall be reckoned unto you.' 18. 30. ' Then it shall be counted.' 23. 9. * And shall not be reckoned among.* Deu. 2. 11. ' Which also were accounted giants.' 2. 20. ' That also was accounted a land.' Joshua 13.3. 'Northward, which is counted.^ J Sam. 1. 13. ' Tlierefore Eli thought she had.* 18. 25. ' But Saul thought to make David.' II Sam. 4. 2. ' For Beerotli alsf» was reckoned* 14. 13. • Wherefore then hast thou thought.' 14. 14. ' Devising he doth devise means.' 19* 19' ' ^'^^ '^ot my Lord impute iniquity.* I Ki. 10. 21. * It was nothing accounted of .' II Ki.12.15. ' Moreover they reckoned not with.* 22. 7« ' Howbeit there was no reckoning.'' IChro. 28.9. 'All the imaginations of the thoughts' II Chro, 9. 20. 'Not any thing accounted oL' Ne. 6. 2. ' But they thought to do me.' 13. 13. ' For they were counted faithful.' Job 18. 3. 'Wherefore are we counted as beasts.* 19. 11. 'And hecountetk me unto him.' 19. 15. ' Count me for a stranger.* 21. 27. 'Behold, I know your thoughts.' 33. 10. 'He counteth me lor his enemy.' Psalms 32. 2. * Unto whom the Lord imputeth* 33. 11. ' The thoughts of his heart 10 all.' Psalms HIGH PRIESTS GIRDLE. 125 Psalms 44. 22. ' We are counted as sheep for.* 88. 3. 'I am counted with them that go down.* 106. 31. ' And that was counted unto.* 144. 3. ' That thou makest account of him.* Prov. 1 6. 3. * And tliy thoughts shall he es- tablished.' 17. 28. * Is counted wise.' 27* 14. ^ It shall be counted a curse to him.' Eccles. 7. 27. ' One by one to find out the account,* Isaiah A late Writer observes, that "The term impu- tation is become exceptionable itself, as express- ing only a doctjine rejected by many ; namely, the application of sin, suffering, righteousness, or reward to persons not in their own personal right. Tbis I am pretty confident is the idea generally affixed to that term ; considered as a scripture one. But there is one capital mistake and piece of inattention in regard to the general sense of tliat term; for proof of which, I appeal to tbe 4tli verse, 4th Chapter of the Epistle to the Romans ; wbeie the Reader will find, that imputation is made applicable to personal desert or debt, equally as to that righteousness which is communicated by grace. But this leads me back to tbe censure imputed to the Translators, which 1 began this subject with. They, not attending duly to the future importance it might be of to retain one uniform word in the Trans- lation for what was expressed by one uniform word in the original, have (to take no wider compass 126 CONSIDERATIONS ON THE Isalali 2. 22. ' Wherein is he to he accounted.^ 5. 28. * Their horse hoofs shall l)e counted like' 10. 7. ' Neither doth his lieart th'inh' 29. 16. ' Shall he esteemed fis the ])otter's clay.' 32. 15. ' The fruitful field he coynted for.' 40. 15. ' And are counted as the small dust.* 40. 17. ' And they are counted to him less.' 53. 3. * And we esteemed hitn not.' 53. 4. ' Yet we did esteem him stricken.' Jer. 18. 8. * That I thought to do unto them.' Jer. compass of search) translated the original word for imputing, hy at least three different words in translation in the ahove named Chapter j namely, imputed, reckoned, counted, or esteem- ed. Now thon£:h anv tolerahle judge of lan- guage will readily enough conceive that these words are all much to the same purpose, yet, unless even a good judge turns to the original for satisfaction, he would not suggest to him- self that these different words are individually the same in the original ; far less can it be sup- posed that a person ignorant of the original, and perhaps not distinct as to the synonimons mean- ing of different words in his own language, would ap))rehend the whole force of parallels in reasoning couched under different terms. At any rate it must he allowed, that the Divine reasoning would have been more obviously ap- prehended in all its jiarts if one uniform term bad been used where the sense not only ad- mitted of it, but in justice required it. The most HIGH priest's girdle. 12^ Jer. 26. 3. * Of the evil wMch I purpose to do.' 36. 3. * Wliich I purpose to do.' 49. 20. * His purposes that he hath purposed* 49. 30. * And hath conceived a purpose.^ b 1 . 29. * For every purpose of the Lord.' Lam. 2.8. ' Tlie Lord hath purposed.^ 4. 2. * Flow are tliey esteemed.'' Hosea 8. 12. * Bat they were counted as.' The<;e most precise reasnner must allow, that adhering to one term when one and the same idea is intended to be kept in view, is a natural mean of keeping: the understanding clear upon the subject inculcated. There is another obser- vation I make upon the sense of this word impute, or imputation. Men differing about tlie doctrine they suppose expressed by the term, have agreed too generally in mistaking the mean- ing of the term itself. If I am not mistaken it is generally supposed to mean an arbitrary, so- vereign, or free charging to one's account what they have no personal interest in, or claim to, by their own incurring. This is a very erro- neous idea of the term ; at least of its use and meaning in the sacred writings. I have shewn in the above cited passage, that it is equally applied to personal desert, as to what is con- veyed to us independent of any desert of ours. But whatever may be the critical signification of the word in our language, its signification in the scriptures must be ascertained by the em- phasis and meaning of the Greek primitive Xoyosj and the Hebrew one ;jiwi, for which words it 138 CONSIDERATIONS ON THE These numerous quotations will, it is can- ceived, plainly shew, that the word " Cliesob,^* signifies, To account justly, Gen. 15. 7«; also to brinff home guilt to the person who stands charged therewith. Lev. 17-4. And when used as surrounding the waist of the High Priest, it signified God's inventory ; by which, all things respecting the transactions between God and man were hound to the person of the Lord Jesus Christ : for thus by Divine command was Aaron, his typical representative, officially in- vested. Lev. 8. 7- ' And he put upon him the coat, and girded him with the girdle, and clothed h stands in our translation. I have much to say on the Greek word Logos as an article by itself which I cannot touch upon here ; but in general, upon strict examination, I believe it will be found, that the al)ove two words both comprehend in their true signification, not simp- ly ihinhing or speaking at large, but that ac- curate reasoning which when applied to God, is incomprehensible in its compass, and infallible and unexceptionable in its decision ; when that decision relates to men, is brought home and applied to their cases, and affects them, it is according to scripture, imputation by God to them. Hence, it may be justly concluded in the general, that imputation by God, is the result of what, in the language of men, we have no other name for but strict infallible REASONING." Jk- HIGH priest's girdle. 129 *' clothed hiin with the rohe, and put the ephod upon him, and he girded him with the cnrions girdle* of the ephod, find bound it unto him ihevevvith." The breast-plate con- taining the names of the Children of Israel was * '^ Exoff. 28. 8. "And the cur ions'" (Margin embroidered) " girdle of the ephod, shall be of the same, according to the iibork thereof ."—One ivoiild be glad to hnnw precisely what this canning work //y/,v. 21ie Translators seein to have understood it of Embroidery , ivhich they put in the Margin, retaining the general un- meaning Term o/" cunning work, in the Text, The word is' (Chesob) " Iti/n, which, see Ca- lassio, ?5 'to impute, account, reckon to, add to, or put together, as in casting up a sum.' The translation Exod 31. 4. and 3b. 32. ^To devise cunning and curious works,' is rather too general a translation. Canning and Cu- rious specify nothing, nor does the ivord signify one or the other ; and Aey\%e • cannot be right, Jor they were not to devise any thing. The whole was devised for them, and a Pattern shewn ; but they were to embroider the gor- ments, curtains, and vails, and work some Che- rubic Figures in ; and this is tvell expressed by 2U^" (Chesob); " but the word does not relate to thinking or devising ivhat Figures to ivork in, nor to the cunningness of the 'performance ; but is only the working them in ; and thinking or reckoning, is but putting things together." Julius Bate on the Similitudes. 130 CONSIDERATIONS ON THE was thus so securely adjusted, that It miglit not be loosed froni the ephod. Exod. 28. 28. SuiTonnded as the whole was by this account girdle ; the indissoluble union between Christ and his church, a}»peared as evidently in the type, bearing or representing the mystical body of the church, with all her concerns ; as when the Antitype himself said (John Chap. 17. 23.): *' I in them, and thou in me, that they may be made perfect in one :" or Rom. 12. 5.—'' One body in Christ/* In closing this digression, it is necessary to observe, that the words in the above passage " And girding him with the girdle (>rti< iTn Jlilli^Il) ;" are totally different in their signi- fication^ from the word which has been the subject of this investigation. The first of them ("l^n), we find by Taylor's Concordance, sig- nifies " to gird, or gii d about the waist ; to gird on a garment ; to gird up for expedition in walking or doing business. &c." The other (Di2i<) occurs not as a verb, but is used about ten times, for a belt or girdle. The Epistle to the Hebrews effectually secures the correctness of making the High Priest under the law, a type of the Lord Jesus Christ ; but the representation in some instances neces- sarily fails ; because, when typical blood, was to be shed, the priests under the law were furnished with an animal for a substitute ; whereas HIGH priest's girdle. 131 whereas onr priest bad no substitute, but gave IiiinselF 'an offering and a sacrifice,' and entered heaven by virtue of his own blood. This imj)utative or account girdle, therefore, bound to the person of the priest repre- sentatively, what the seventeenth Chapev of the gospel by St. John directs us to belrold in our great High Priest, really and efficiently ; the oneness of the represented with the Repre- sentative, is as evidently exhibited in the type, as it is declared to be in these express words of the Antitype : *' That they may be made perfect in one." By being constituted and ap- pointed their representative, and bearing their names, is shewed, that his acts and deeds were done and transacted for them. This then is the doctrine of these passages of scripture both in Romans and Colossians. Christ and his church are to be considered in these public acts of his, as one ; they were one with him when he died, when he was buried, and one with him when he arose.* The use of the doctrine is for the purpose of exhorting believers to practical holiness ; that though while living in the tody they are the subjects of temptation, yet a virtue derivable from the death and burial * " For these bodily actions and sufferings oj Christ, his being crucified, dying, being buried, rising, are both significative or representative 132 CONSIDERATIONS ON burial of the Lord Jesus Clnist, slionld operate against tlie (loiniiiion of sin in them, and in- fluence tlien) to a holy life ; the body of sin being mortified by their oneness witli Christ in his deatli, burial, and resurrection*. The baptism signified, therefore, in these passages, is the baptism of tlie Holy Spirit; even that Spirit whicli so unites the believer to the Lord Jesus Christ, that he partakes of the benefits qf.spirifual works in ?/.9, cur mart Ificnt ion of sin, iunl rising to holiness ; and also operative oj these works ; there being a spiritual virtue and efficacy even in his body, to produce spiri- tual (jffects, by reason of the personal union hetmeen his body and the second person, whereby it is made a spiritual body and a quickening Spirit (\ Cor. 13. 44, 4b.). Hence we are raised to a spiritual life, even by virtue of his hodily resurrection {v. b.) ; and our old man is crucified in 2fs by virtue of' his crucifixion {v.Q.), See Eph. 2, 5, 6. ,- to engage us to die unto sin ; and also to carry on the mortification and death of sin more and more till it be utterly destroyed {v. 6.) ; that, as after Christ's death and burial followed his resurrection, so it must be with us." Samuel Clarke on Rom. 4. 4. * " This is very agreeable fo, and tends to explain that peculiar mode oj speaking often used by the Apostle Paul concerning believers being crucified with Christ; deadj buried, quick- ened. WATER BAPTISM. 133 benefits of his death, burial, and resurrection, because he is one with him. By the rege- nerating influences of the Spirit, the child of Adam is made a child of God, and becomes united to this second Adam ; and this is his Spiritual baptism ; and this is the baptism alluded to by St. Paul iu the forecited ])iaces. The A; ostle siiys rhev were circumcised in him. The Jewish proselytes had no doubt been cir- cumcised in their infancy ; but the Apostle refers to a circumcision witliout hands ; a cir- cumcision in which they were to be considered 5 even the circumcision of Christ : and says, *' In whom also ye are circumcised with the circum- cision made without hands, in putting off the body of the sins of the flesh by the circum- cision of Christ." In whom also, by this spiritual baptism, like as Christ was raised lap from the dead, even so they also should walk in newness of life. And being by one Spirit baptized into one body, the head of which body ened, or risen, and made to sit together in hea- venly places in Christ Jesus, denoting their being made partakers, as his members, of the benefits arising from Christ's offerings and glory, as really as though they had suffered, and were notv actually glorified ivith him." Dr. Ridgley on Colossians 2. 12, 13. 134 CONSIDERATIONS ON body is Christ Jesus ; they, in and through hiia who only hath inunortality, sliould be im- mortal too. The bond of union b&tween Clnist and his church, is his Spirit ; tliis unites to Clirist, and not water baptism : and these ])assag:es treat not of the outward and visible sisrn, i)nt of the inward and spiritual grace. The Apos- tle's " Buried with him by baptism ;" neither was water baptism, nor had it any allusion thereunto. It was not water baptism. It surely would be an affront to every se- rious and sensible man, to suppose he be- lieved so. The Apostle who penn'd these two Epistles of Romans and Colossians, speaks of Water Baptism in these words :— *' I thank God I baptized none of you but Crispus and Gains, and the household of Stephanus :" and declares he was not sent to baptize, but to preach the gospel. If water baptism united to Jesus Christ ; an Apostle, whose one concern it was to win souls to Christ, and who considered himself not a whit behind the very chief of the Apostles, Avould never have njade so light of it. Nor had his language the most distant allusion to a mode of baptism, or water baptism, at all. Buried with Christ by, and in baptism ; conveys an idea to the mind of an observer of the mere outward sign, which prompts him to cherish the passage as ej^clusively his own ; and to employ WATER BAPTISM. 135 employ it to serve a purpose, whicli the A- postle Paul, never intended. For as it is absurd to say, As many of you as have been baptized by water into Christ, have put on Christ; when tlie reverse is the fact ; so it is erroneous to suppose he alluded to it. The burying here refered to*, is the burying of the Lord Jesus Christ ; from which, reconciliation and sanctification flow. So Col. 1.21, 22. — " Yet now hath he recon- ciled in the body of his flesh through death, to present you holy and unblameable ; and unre- proveahle in his sight," And Heb. 10. lO. " By the which will we are sanctified, tlnough the offering of the body of Jesus Christ once for all." These scripturally established truths, are con- sidered sufficient to set aside the use made by the Authors just quoted, and some others, of those passages in Romans and Colossians; which evidently do not intend an ordinance he set so light * "Buried with him seems to relate rather to to Christ's burial, than to our Baptism : ami buried with him in baptism, stands in opposition to being dead in sins, ver. 15. ; and is of the same import ivith being crucified with him, and dead with him ; as appears by comparing Rum. 6. 4. 6. 8. where these terms are used as sig- nifying the same thing '^ Dr. Guize on Colossians 2. 12. 136 CONSIDERATIONS ON light by, namely, water baptism, but the bap- tism of tbe Spirit ; by which believers are so assimilated into a likeness witli Him, on the mitre of whose representative was (mrf'? "ii^lp) holy, or separate to Jehovah ; that they are ther©l)y seperated, or set apart, from their old stock, and grafted into a good olive tree. Rom. Chap. II. " For being planted together in the likeness of his death, they shall be also in the likeness of his resurrection ; and buried with him in baptism, they also are risen with him. Out of the water Paul ? Far be it from the Apostle to allude to a proselytes emergence from water; but as He '*Wa3 raised from the dead by the glory of the Father, even so they also should walk in newness of life." The rising of Christ from the grave of death, and not the absnrd no- tion of rising out of water, was to entail upon the members of Christ's body, his flesh, and his bones, blessings and benefits so valuable ; even the death blow of the man of sin, the corrupt nature in them, until the arrival of that happy period, when their final seperation from all im- purity shall be everlastingly compleat : all pro- ceeding from the sacrifice of Him, " Who his own self bare our sins in his own body on the tree, that we hehig dead to sin, should live nnto righteousness : by whose stripes ye were healed." '' It is a faithful saying. For if we be dead with him, we shall also live with him." The WATER BAPTISM. 137 The Apostle Peter refers us to the resur- rection of Christ as the foundation of a ^ood conscience, in his first Epistle, Chap. 3. verses 20 iind 21 ; and tlie relative and moral duties throughout this whole Chapter, are enforced not without a respect to the atonement of Chn^t ; ver. 18. and the aid of his Holy Spirit. In Terse 20. he mentions the ark "Wherein few, that is, eight souls, were saved hy water. 21 The like figure whereunto, even haptism, doth also now save us (not the putting aWdy ' of the filth of the flesh, hut the answer of a good conscience towards God), by tile resur- rection of Jesus Christ." Mr. Haweis, in his translation, reads " Through the water." Dr. Guize says, " I am inclined to think, with Mr. Pi/le, that hj/ PFafer may be more naturally understood to mean from or out of the JVater, according to a like sense, in which the Prepo- sition (Sia) is to be taken iri 1 Cor. 3. 15. which speaks of lieing saved so as bi/ Fire. And so it was the Ark, and the safety of thoise wliich were in it, and not the Water, that pre- figured the Gospel-Salvation in Christ, as sig- ni'fied by Baptism, by means of which, when the Thing signified by it is found in us, through Faith in him, we are saved, as the Apostle explains it in the next verse." The water most assuredly would have disowned them ; and, therefore, ii was indeed by the ark, and not by t^e s water 138 CONSIDERATIONS ON water they were saved. A new translation of the Testament reads it, " The antitype to which, immersion, doth now save us also." A striking resemblance truly, between floating on the water, and being immersed in it! How unfortunate for this rendering it was, that the wicked only were immersed ; and the ark outrode the world's overwhelming deluge ! The Apostle says, " The like figure whereunto" (avriTUTrov, or the antitype to which) " even baptism, doth also now save us." But what baptism ? Is an Old Testament type of salvation in Jesus Christ to receive its accomplishment in water baptism ? Noah's preservation in the ark must surely have a nobler Antitype than a New Testament ordi- nance ! The ark was the means of saving Noah and his family ; and being a type, must have its antitype : this was " baptism." But the Apostle guards us against supposing it to be a carnal ordinance. It was not ceremonial wash- ing, or any sacrament. " Not the putting away the filth of the flesh." The Apostle Peter, with his beloved brother Paul, had a higher baptism in view than a baptism by water ; namely, the acquirement of 'A good conscience towards God, by the resurrection of Jesus Christ, who is gone into heaven.' This good conscience towards God, arises, from the Spirit's bearing testimony to a union with Him, who arose and ascended into heaven ; producing the fruits of good living WATER BAPTISM. 139 living which we find in detail throughont the Chapter. The peculiar office of the Holy Spirit in setting apart, appears very clearly to be the thing intended. For whether the word " baptism" related to the outward and visible sign, or to the inward and spiritual grace ; it would have amounted to the same thing : be- cause we must have proceeded from the sign up to the thing signified. But the Apostle Peter leaves us in no doubt; for he expressly excludes any outward sign of separation ; and refers to the requirement of a good conscience by the resurrection of Jesus Christ, who is gone into heaven. Spiritual baptism had united them to him ; and this, says he, " saves us.'^ All those who with Noah took refuge in the ark, were safe j and all who are by that one Spirit baptized into one body in Christ Jesu«, in him also are eifectually secure. In this does the typical ark find its Antitj^pe ; which as completely protects by placing in perfect safety believers in the Lord Jesus Christ, as those eight persons were preserved in the ark. As the A- postle Peter declares the baptism he refers to is without the application of water, it is in perfect harmony with the baptism mentioned by the Apostle Paul in his Epistles to the Romans and Colossians, by which believers are baptized into Qiie body : and is well expressed by our church ; who, when describing those per80i>s that duly X40 CONSIDERATIONS ON duly receive the Lord's Supper, say;?, *^ They are very members incorporate in the mystical body of ihv Son, which is the blessed company of all faithful people." . Although unwilling to animadvert upon any part of that truly excellent and valuable book, The Book of Common Prayer, which is justly considered as laying chiini to our admiration ; venerable for its antiquity ; enriched with portions of scripture truly applicable for their intended purposes ; to which are added human compositiousof )>en)]iar excellence : we are yet nevertiieless corsstrained to advert to some part of tie service for the ministration of baptism, for the ])urpose of remarking that there are expressions made use of in that service, which it is to be wished had been omitted ; and such as are liable to be perverted and abused. The ordinance of baptism is placed upon a truly scriptujal basis: it is an exhibition of the neces- sity there is that oui chihiren should be ' bom anew of water, and" (or even) " of the Holy Ghost;' supplication is made that ihey "maybe baptized with water, and the Holy Ghost ; and received into Christ's holy church, and be made lively members of the same." To the minds of pious parents, this cannot but be a most grateful service ; and we thank God for it, and most gladly bring them and present them to the Lord-> that they may be born again, and receive / WATER BAPTISM. If41f receive tlie outward sign of the new birth, with all its beneficial eft'ects, which circumcision also did signify. Under these impressions, infant baptism is a most salutary ordinance to all spiiitucilly minded persons. But the ex- pression^, " Seeing now, dearly beloved bre- thren, that this child is by baptism regenerate, and grafted into the body of Christ's church." -^r" We yield thee hearty thanks, most mer- ciful Father, that it hath pleased thee to rege- nerate this infant with thy Holy Spirit, to receive him for thy own child by adoption, and to incorporate him into thy holy church." And " Who being born in original sin, and in the wrath of God, is now by the laver of pegeneration in baptism received into the number of the children of God, and heirs of everlasting life :" are surely unwan'antable. Would it not have been much better for the Cliurch of England to have been con- tented with applying the emWeni of such grace, and left the grace itself (which indeed must be left) for God himself to bestow, whenever and wherever he is graciously pleased so to do? The necesKity of the Holy Spirit's influences, are very properly acknowledged. " Foras- much as all men are conceived and born in sin, and our Saviour Christ saith, None can enter into the kingdom of heaven except he be rege- nerate." And very devoutly supplicated for in these 142 CO>SIDERAlION8 ON these words. " We beseech thee for thine fns. finite mercies, that thou wilt mercifully look upon this child ; wash him and sanctify him with the Holy Ghost, 3fc." So again, " Give thy Holy Spirit to this infant, that he may be born again, and being made an heir of everlasting saWation, through our Lord Jesus Christ, ^c." The affectionate and solicitous pa- rents, with their tiiends, had better have been dismissed under the impression of the reality and importance of such Divine influences, after pray- ing that their child being " dead unto sin, and living unto righteousness; and being buried with Christ in his death, may crucify the old man ;'* being made ' a partaker of the death of thy Son, he may be also a partaker of his resurrection ;* and with having had the outward and visible sign of all this grace placed upon their child, thereby setting it apart as holy, or seperate to the Lord: than have been led to suppose the ordinance of baptism conveyed it. Holy, sanctified, or set apart, is the Apostolic, and, therefore, authorised characteristic of the children of belie\ing pa- rents^ ; and this ought to terminate our views of what is to be expected from any outv\ai(l ordi- nance : § " This place destroytth the ojj'mioh of them, that wo2(ld not have children to be baptized, and their opinion also, that make baptism the very cause WATER BAPTISM. 143 nance : which cannot convey, but exhibits to the eye of faith the blessings signified. The service book of our Church is highly to be esteemed ; but human compositions, with all their worth, unless in the very express words of inspiration, are liable to a tincture of adul- teration. And while we are constrained to object to the incorrectness of these expressions ; we mu£t on the other hand, amongst other human tes- timonies^ esteem the opinion of the church of England which determines baptism to be figu- rative of the operations of the Holy Spirit, as it is contained in the 27th Article ; which is as follows. " Baptism is not only a sign of profession and mark of difference, whereby Christian men are discerned from others that be not Christians ; but it is also a sign of regene- ration or new birth ; whereby, as an instrument, they that receive baptism rightly, are grafted into the church;" shewing thereby, that the sub- jects of spiritual baptism are grafted into Christ. In the Catechism to the question, " What is tlie cause of salvation. For the children of the faithful are holy by vertue oj the covenanf* (purification) " even before baptism ; and baptism is added as the seal of that holiness.^ Theod. Beza on 1 Cor. 7. 14. 144 CONSIDERATIONS ON the inward and spiritual grace held forth by bap- tism r" The an'-uer is. " A death unto sin, and a new birth unto rigljteousness. For beins: by nature born in sin, and the children of wrath, we are hereby (i. e. by the spiritual grace) made the cliiidren of grace." And, indeed, through- out tlie service appointed botli for the public and [irivate baptism of infants, as well as for the baptism of such as are of riper years, it is very evident that the Compilers of these services had a particular respect to this one point ; that bap- tismal water particularly and directly refered to, and was figurative of, the work and office of the Holy Spirit of God, and the fruit of such influence. " Give thy Holy Spiiit to this in- fant," is a most suitable expression on such an occasion ; and much to be preferred to " Seeing now, dearly beloved, that this child is rege- nerate." In the latter sentence, the thing sig- nified is said to be effected ; but the sign only can be applied by Ministers, the thing signified by God himself. Respecting that passagie in the Nicene creed, " I acknowledge one baj)tism for the remission .of sins :" it must l)e observed, there is no re- mission of sins but through the blood of Christ; and, therefore, all that can be said respecting remission of sins by baptism, must mean the baptism of the Holy Spirit, which regenerates and unites to Christ Jesus ; in, and through WATER BAPTISM. 145 whom, we obtain remission of sins. In this sense it may very properly be said: " I acknow- ledge one baptism for the remission of sins:" i.e. I believe in Christ Jesus for the remission of sins ; and " I acknowledge one baptism :" by which, being incorporated into Christ, I obtain this remission. The church, in her communion service, determines that it is "By his meritorious cross and passion Whereby alone we obtain re- mission of sins, and are made partakers of the kingdom of heaven." This is reconcileable to " I believe in one baptism for the remission of sins :" considering the baptism in its conse- quences as a Spiritual one. That passage • — " Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22. 16.): may appear to favour the idea of a baptism for the remission of sins. Our Im- mersionist Translator reads it thus. — " Arise, and be immersed, and wash away thy sins, calling on the name of the Lord." What wonders are ascribed to this marvellous immer- sion ! But immersion is an erroneous comment, instead of a literal translation. To be baptized with water, is to be set apart by receiving the outward sign of the Spirit's grace. The word baptism does not itself specify the mode by which the water should be applied to New Tes- tament converts ; nor was it indeed necessary: for when the baptism of the Spirit was to be T exhii- 146 CONSIDERATIONS ON exliibited in New Testament times by an appli- cation of water ; the manner of applying it is plainly to be seen in the prophecies relating thereunto. (" Baptized to Moses," is not im- mersed to Moses, as Mr. Translator is pleased to read it, but set apart to Moses*.) It is Arise, and receive the token of the Spirit*s pu- rifying; grace ; and not Arise, and be immersed. The spirit of grace and supplication having been poured upon this convert, — " Behold, he pray- eth.'* He was now looking on him whom he had * For so the word baptism plainly intends when it is used in 1 Cor. Chap. 10. " Our J'athers were under the cloud, and all passed throug h the sea ; 2 And tvere all baptized unto Moses in the cloud, and in the sea ; 3 ^nd did all eat the same spiritual meat ; ^c." l^iis baptism, which took place in the days of Moses to the salvation of above half a million of people, receives its name from our Apostle in New Testament times. " They were under the cloud, and all passed through the sea ; and were all baptized to Moses in the cloud, and in the sea.*' Jf^ere they immersed ? The Egyptians were. Were they sprinkled ? Not that we can tell; the scripture is silent. Not from the cloud : that was to them " A pillar of fire* The water ivas a wall on either side ; and, as water is only made and kept fluid by the action of WATER BAPTISM. 147 had pierced ; and became the subject of that renewing of the Holy Gliost which washed away from his conscience, amongst other things, thesin and guilt of persecutingChristJesus. Sure- ly the Apostle's sin was expiated when Christ died on the cross : *' For by one sacrifice he hath perfected for ever them that are sanctified:" but the guilt on his conscience was washed away by the Spirit ; shed on him abundantly during of celestial matter^, it was only for Him, who controuls the agents he created to act (Gen. 2. 3.), to order the retreat of this agent, to, render the water concrete and firm as adamant. Thus, with a wall on either side, and the pillar of cloud and fire behind them, they might he as effectually separated to their illustrious leader y as their circumstances demanded : and six hun- dred thousand persons, beside children, so Jar from being '* immersed,'^ were '' Baptized to Moses" without perhaps a single drop of water upon them. ^ An ingenious foreign philosopher remark- ably asserts, that " There is in nature but three truly fluid bodies known, and which by their per- petual activity, are the principles of all motion; I mean" (says he) " light, fire, and air." Abbe Pluche in "Nature Displayed." Vol.4. Dial. XII. p. 157. English edit. 12mo. Parhhursfs Lexicon under "iN, 148 CONSIDERATIONS ON daring tlie interview with Ananias. The water (i.e. the Spirit) so applied the lilood of Him, who came by water, and by blood, as to satisfy bis guilty conscience with what God himself was satisl^ed. It is evident the Apostle was baptized with the Holy Ghost ; and when he was baptized with water, it was the outward sign of the Spiritual grace he received when Ananias laid his hands upon him. But baptismal water was never intended to represent the washing away of sin, considered in its gu It before God ; nor is it ever applied to any such purpose. The devout Ananias was better informed ; .and knew the difference between the design of sprinkling the typical blood before the altar, and applying running water , infused in which were ashes of the burnt heifer, for sin cleanse- ing. Between, — The redemption price of trans- gressors, which had been lately paid at Mount Calvary by the precious blood of the Son of God: and — " Arise, and wash away thy sins, calling on the name of the Lord." The language of Ana- nias, "Arise, and be baptized, and wash away thy sins :" or " Brother Saul, the Lord hath sent me that thou mightest receive tijy sight, and be. filled with the Holy Ghost:" was surely remem- bered by the Apostle. It was the day of his espousals ; and perhaps refered to, when, in his Epistle to Titus, he says, " Not by works of righteous- WATER BAPTISM. 14^ righteousness which we have done, but accord- to liis mercy lie saved us by the washing of re- generation, and renewing of the Holy Ghost, 6 Which he shed on us abundantly, through Jesus Christ our Saviour," This Divine mani- festation was inconceivably precious ; for Saul having now had an interview with the Priest, became a fit subject for what is me^nt by the sprinkling of the sin-water. There appears to be a considerable degree of analogy between the sin-water under the law, and Christian baptism; for these as well as circumcision were represent- ative of the influences of the Holy Ghost. We are informed in the 19th Chapter of Numbers of the composition and use of the water of purification from sin. The Rev. Julius Bate, in a Note subjoined to his trans- lation of part of the Old Testament, «ays, the heifer was *' Ried, as an emblem of sin, which Christ took upon him ; a heifer*, as it is for the body of the people ; perfect, and with- out blemish, like its great Antitype ; upon whioh no yoke ever came : even as Christ never sub- nutted to the yoke ofun^ The heifer was to be * It does appear that the blood of the mate animal was for expiation ; the female for con- science- cleansiug, or purifying blood : Jor it is observable, that the sacrifices intended to hold forth |5d CONSIPERATIO^ c ON be burnt witb fire: ber skin, ber flesb, and bet blood witb her (lunjx. The cedar wood, hyssop, and scarlet, cast into tlie fire on the hnrning hei- fer, was ascribinir their cleansintr to tlie fire on the beifer, and hurninir nj» the scarlet of sin in it. Had it been a sacrifice of exj)iation, it would have been oflFered at the altar ; bnt it was for the conVcience, and iuirnt without the camp: and the ashes were ])reserved and applied as occasion required. This approj)riate remedy was at band, and for use, when outward defile- ment bad taken place ; and shewed the puri- fying influences of the death of Christ, when the Holy Spirit, the living (C^n) water, so applied its virtue, that the conscience of a Spiritual Israelite might be cleansed from moral de- filement. And it moreover shewed^ that the power of Christ's death was of efficacious virtue. forth the vicarious sufferings of the Son of God, were males: such as n hull calf; &n he lamb; an he goat : and to he washed ; nothing hut a per- fect male ivas admissihle, ivhen the representa- tion u as to he of the ^''Jull, perfect, and sufficient sacrifice, ohlution, and satisfaction' made by the death of the Lord Jtsus Christ. But when the sacrifice is to provide for cleansing the con- science, or for a peace offerings ajemale was t& be offered. ^ATER BAPTISM. 151 Vtrtue*y as well as of infinite value. '* For if the blood of bulls and of goats, and the ashes of an heifer, sprinkling; the unclean, sanctifiefh to the purifying of the flesh ; how much more shall the blood of Chri*5t, who, through the eternal Spirit, offered himself witliout Sjiot to (rod, purge your conscience to serve the living God.'* Sprinkling the unclean with sin-water, or as it is called, water of seperation or purification from sin, and circumcision ; were both figu- rative of one and the same tiling; namely, moral impurity : having a respect also to the Divine provision for moral cleansing, as well as the mortification of sinful passions. But «.vith this diflference, the sin water under the law was sprinkled on the unclean person when outward defilement had rendered its application neces- sary ; and was applied only in cases of actual pollution. * " ' And one that is clean shall take up the ashes of the heifer, and lay them without the camp, in a clean place."* Such was Joseph of Arimathea ; who took Jrom the cross without the city what the fire of God's wrath had left^ and laid in a new tomb, and so in a clean place, and it became afterwards the water of life, or the pure water. Heb. 10. 22," Bate*s New and Literal Translation Note on Numbers, Chap. 19. 9. 152 CONSIDERATIONS ON pollution, and reiterated as often as circum- stances required. Whereas, circumcision, ex- biluted the natural corruption of the wliole race, comprehending the female with the male, and their need of bein^ cleansed from original pollution : — " Being by nature very far gone from original righteousness.*' Bat it may be ob'- Served, that each of tliem directs us to the same fountain ; for while the water of purification was impregnated with the ashes of the sacrificed animal ; circumcision was the ordained token of the purification sacrifice: manifesting, that the power and influence necessary to subdue sin, and mortify our corruptions, was to proceed from Him, who was one day to be cut off, but not for himself. And so, likewise. Christian baptism representing the same purifying influ- ences, directs us to Him, whose pierced side poured out blood and water : and who, when he had ascended, sent down a more copious eflii- sion of the Holy Spirit to effect those operations, which these several institutions, ordained at different times, alluded to. There is a passage of scripture in which some Commentators have been at a loss to understand the Apostle Paul's use of the word " Baptism.'* We shall take the liberty to offer some remarks thereon. The place is 1 Cor. 15. 29. "Else what shall they do which are baptized for the dead ; if the dead rise not at all, why are they then WATER BAPTISM. 153 then baptized for the dead." 7^o establish tbe doctrine of a resnrrection frorrj the dead, appears to be the design of the Apostle in this part of the 15th Chapter of Ist Corinthians. First. That Christ had arisen from the dead ; and next, That bis followers mast. Among other arguments, this 29th verse presents us with one arising from baptism. " Else what shall they do," or what will become of them " which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead ?" Baptism, is figurative of that Spiri- tual influence which unites a Son of Adam to Christ, the Son of God. Now the argument appears to be this; If there is no resurrection of the dead, intirely vain and useless it is to be baptized to the dead ; i.e. to he united to that body of which Christ is the head ; if they do not rise again. There is a resurrection of the dead, says our Apostle ; otherwise, the end and design of baptism is frustrated : for why ^ive a sign of His influences who unites to a living body, having a living and life-giving head : when both are dead to rise no more. If Christ is not risen, and the dead rise not, then they who are fallen asleep in Christ are perished. Why then baptize ? Why represent a Spiritual union with the mystical body of Christ ; the major part of whom are dead never to be raised ? And if 80 (See ver. 30.), * Why u do 154 CONSIDERATIONS ON do we also expose ourselves to danger every honr' (Haweis's Translation) ? These are some of the arguments used by tlie Apostle against the heresy mentioned in the twelfth verse; — ** How say some among you, that there is no resurrection of the dead ?" There are two things which continually pre- sent themselves to our view in reading the L»e- vitical institutions ; — The expiatory or vicarious sacrifice, through which alone sinners are par- doned ; and upon which, the intercession of Christ is founded : and — The effects of this great work of God on those who sought an interest therein. The priest, that Divinely ordained character under the Levitical dispensation, took the man's sin. A sacrifice stood ready to receire the transfer. This could issue in nothing short of the death of the animal. Its blood atoned typically. The High Priest having made the atonement (see Lev. 16.), puts off his white robes, his mortal garments, and puts on his royal immortal robes, and in splendour appears : having the names on his breastplate, and his shoulder. The successful result of his going itito the holiest of all, was made known without by the sound of his bells. The highest joy was then manifested throughout the whole camp. The effects produced in the hearts and lives of those who took the benefit of this ministry of WATER BAPTISM. 165 of reconciliation, is its other leading feature ; for this and reformation go hand in hand. In the rites and sacrifices for cleansing the leper, the hlood and oil (see Lev. 14.) were to he applied to the tij) of the right ear ; to the thumb of the right hand ; and to the great toe of tiie right foot of him who was to be cleansed: to shew, that restoration to God by the blood of Him who was to atone, would produce the fruits of the Spirit (represented by the oil) ; even, ^n pljedient ear to God's commands : directing the steps, and regulating the conduct. The New Testament is in perfect harmony with the Old. In this, we find the con- current testimony of Evangelists and Apos- tles to the meritorious suiFerings and death pf Hira^ who gave himself a ransom for many, and purchased his church with his own blood ; with that salutary exhortation to believers to walk even as he walked. So John 15. 5. " He tkat abideth in me, arid I in llim, the same bringeth forth much fruit ; for without urn ye can do nothing." The purifying influences of salvation, were, under the first dispensation, exhibited by 'divers washings, and carnal ordinances;' which were ''imposed on them until the time oi retor- mation." They must under the second be dispen- sed with. The many baptisms, cleansings, sepe- rations, purifications, then in use, are abolished. If we retiiia washings and bathings, we ninsV also 15G CONSIDERATIONS ON also retain sacrifices. They commenced, they accompanied each other ; and should cease to- gether. Not to have an altar for burnt oiferings within the same enclosure with the laver, would be repugnant to the original pattern : but the con- tinuation of well-appointed institutions beyond their proper limits, renders them beggarly ele- ments. When the real atonement had been made, sacrifices were useless ; and when the Holy Spirit was so copiously given to abide in the church, the various ablutions under the law were discontinued. Believers in Christ are not ot.lv jnstifed, but they are washed and sanctified " in the name of the Lord Jesus Christ, and by the Spirit of our God." We are now invited to " draw near with a true heart :'* " having our hearts sprinkled from an evil con- science, and our bodies washed with pure water :" but not elementary water. It is *' the washing of water by the word," which sanctifies and cleanses the church,' loved and purchased by Christ Jesus. He sends the Holy Ghost, the Comforter; who makes every member holy, and restores him again when the inroads of sin and guilt have defiled him. This is Spiritual baptism ; and may be denominated the application of salvation. As " neither cir- cumcision availeth any thing, nor uncircumcision, but the keeping commandments of God ;" so, neither does water ba])ti«m avail any thins: in il^tlt J WATER BAPTISM. 15/ itself ; bat the Spirit's infiuences, and the fruits of those inflaences. The mode presented to ns by prophetic alhision for applying baptismal water, is calculated to direct our minds to the source from whence spiritual baptism proceeds ; and from whence we should be continually looking for fresli supplies of it. The New Tes- tament furnishes a liistory of the administration of this figurative emblem; and, having attended to the prophecies respecting it, we will now ejc- umine if there is any thing in the ftilfilment of those prophecies in New Testament times, in which the Administrator's are found to apply the signific sign in any way but in direct confor- mity to the apparent design as before spoken of. We are here again then led to enquire. What is intended by water baptism. Does it em- brace many things ; or is it directed to onei! Does it in any place mean the sufferings of the Lord Jesus Christ ? Or, Is not the baptism mentioned by him in connection with his suffer- ings, a baptism exclusive of water: and withont anyreferencethereunto? Whether there is not that uniformity in this figurative emblem which pre- clufles affixing different ideas to it ? Are not the Holy Spirit, his sanctifying influences, and their fruits, the things intended to be represent- ed thereby ? And, if in some places the word baptism occurs connected with other subjects ; teperating, or setting apart, must be its true and 1^8 CONSIDERATIONS ON and genuine meaning? And, Will not this view of it, serve as a master key to open and explain all the passajres in which the word baptism occnrs ? By this investigation, we shall discover, Whether there is any substantia! evidence in the New Testament for this said immersion of the whole body in water, contrary to Old Testament scriptural representations of this New Testament sacrament ? Or, If theye appears to be any thing that is to be expressed or described thereby, to lie ftmnd in the New Testament, which can be assijfned as a reason for such practice ? Suiely we are not left to guess at random about its design ; or take a dip into the water as a charm. To collect then for this purpose the best and surest evidence ; it is pro- posed to examine all the New Testament Writers on the subject, by coosnlting every place in which the words baptism, baptize, bap- tized, baptizest, baptizing, occur; that so we may compare the united testimony of Evangelists and Apostles with the alledged design of this bacrament^ as afore witnessed by the prophets. In the succeeding pages there is a scriptural account of the introduction and application of water baptism ; in which, the similar circum- stances recorded by each Evangelist are brought together : by which means, the observations which may apjdy to their seperate relations of the same facts, will apjxear in one j)lace. water baptism. 15^ St. Matthew. Chapters. I. *' In those days came John the Baptist, preaching in the wilderness of Jadea." 3. 2. ''And saying, Repent ye: for the kingdom of heaven is at hand." 3. 5. " Then went out to him Jeru- ^alerri -dttd all Jndea, and all the region round abbiit Jordan," 3. 6. *' And were baptized of him in Jordan, confessing their sins." 3. 7- " I^"t wlien he saw ttian^r of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers^ who hath warned you to flee from the wrath to come?'* 3. 11. "I indeed baptize you with water unto repentance; but he that corneth tifter me, is mightier than I, whose shoes I am not worthy to bear : he shall baptize you with the holy Ghost, and with fire." St. Mark. Chap. 1.4. " John did baptize in the wilderness, and preach the baptism of repent- ance, for the remission of sins." 1.5. " And there went out unto hirn all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." l60 CON^iOBRATrONS OX 1. 8. ** I indeed have baptized you with water : bat be shall baptize yoa with the holy Ghoit.- St. Luke. Cliap. 3. 3. '* And he came into all the conntry abont Jordan, prearhiner the baptism of repentance, for the remission of sins.** 3.7. " Then said he to the mnltitnde that came forth to be baptized of him, O gene- ration of vipers, who hath warned you to flee from the wrath to come ?'* 3. 12. " Then came also publicans to be baptized, and said unto him. Master, what shall we do ?" 3. 16. " John answered, saying nnto tliem all, I indeed baptize you with water; but .one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose : he shall baptize you with the holy Ghost, and with fire." St. John. Ch. I. S5 " And they asked him, and said unto him. Why baptizest thou then, if thou be not that Christ, norElias, neither that prophet?'* 1. 26. " John answered them, saying, 1 baptize with water : but there standeth one among you, whom ye know not ;" 1. 28. " These things were done in Betbabara beyond Jordan^ where John was baptiEing.** WATER BAPTISM. l6l Darkness had covered the earth and gross darkness the people, when a messenger of dis- tinguished pre-eminence was sent to call sinners to repentance, by turning them from darkness to light — from the power of Satan unto God, and directing them to him who could alone .enlighten and enliven them with his heavenly and divine influences. In periods past, when God was graciously pleased to make known his salvation, there failed not to accompany it a representation of the salutary effects of that grace, which should be operative upon the he-arts and in the lives of the happy partakers of it. Thus when Jehovah cut off the typical purifier or purification sacrifice with Abraham, which accompanied the grant of the land of Canaan, he manifested, that whilst all his mercy to man flowed through that chan- nel which the shedding of sacrificial blood re- presented, yet that he had provided for the subjection of their iniquities, and the sanctifi- cation of their persons ; of which, circumcission was the then enjoined token, and there are many express promises of the gracious influence which Would be afforded to prepare believers for the possession of that heavenly inheritance of which Canaan was a type. So also in that ever me- morable event, recorded Exod. xxiv. 6, 7, 8, it is said, " And Moses took half of the blood and put it in basons, and half of the blood he w l62 CONSIDERATIONS ON sprinkled on the altar. And he took the book of the purification, and read in the audience of the people, and they said. All that the Lord hath said, will we do, and be obedient. And Moses took the blood and sprinkled it upon the people, and said, Behold, the blood of the purification, "which the Lord hath cut oif with you concerning all these words." That part of the blood poured on the altar, evinced that the blood of Christ was atoning blood: that, sprinkled on the people, shewed it to be purifying and sanctifying blood, and was included amongst the apostles, " divers baptisms;" for, by an application of it to them, they were typically purified: hence we find, Heb. ix. 21, 22, that sprinkling with blood, \s purging with blood. The time drew nigh, Avhen the offering of the body of the Lord Jesus Christ, was to perfect for ever them that are sanctified; and although un- attended by a sprinkling Mo^es, the real sacrifice was not to be cut off, without an outward sign of the still more abundant and efficient influences, which should attend the sufferings and death of the Son of God: to witness for whom there was a man sent from Gqd, whose name was John. This herald was to identify Christ out- wardly, to anoint or baptize him, and to insist on those beneficial effects which would attend his propitiatory sacrifice, in thp hearts and lives pf believers to the pud of thp world, and this Water baptism. i63 spiritual baptism was to be outwardly exhibited by a baptism of water. Baptism was no new rite, but known and practised by the Jews, ages before John made his appearance. Separations, and purifications by sprinkling and washing, were common among the Jews; they were constantly in use as modes, of purification. We do not find the original institution of the ordinance of baptism men- tioned here, only that John came performing a rite, with which they were well acquainted, as it regarded its nature and design; for it would have been the grossest absurdity to have baptized (as well as it now is to treat of baptism) without attending to its spiritual design and practical use. John, was commissioned to baptize with water, as figurative of the " one baptism," which arose from that most astonishing of all events^ the sufferings and death of " one Lord;" and John's baptism of repentance, whilst it mani- fested the moral defilement of the people, had a special reference to those purif3ang influences! which were now in a most especial manner to be poured out, after the resurrection of Christ — on the day of pentecost---and to the end of the world. That Water Baptism, in the hands of this eminently distinguished man, was figurative of a more spiritual dispensation, evidently appears from the testimony of this first administrator ; and l64 CONSIDERATIONS ON unless water baptism has sometimes one sigiii-' fication, and sometimes another, the testimony of John, respecting its design, is completely conclu- sive: — " I indeed have baptized you with water i but he shall baptize you with the Holy Ghost." Mark i. 8. " I indeed baptize you with water; but one mightier than I cometb, the latchet of whose shoes I am not worthy to unloose: he. shall baptize you with the Holy Ghost, and with fire." Luke iii. iG. If these scriptures are not admitted as evidence, to shew that water bap- tism is figurative of the influences of the Holy Spirit, we may be sent to seek for proof, that the elements of bread and wine are figurative of the body and blood of the Lord Jesus Christ: but alas, the fact is, that they are not considered conclusive evidence for this purpose, but dis- puted and rejected ; hence the diversity of opi- nion respecting water baptism, and it evidently arises from not duly considering the design of the ordinance itself. When the apostle is treating of the Lord's supper, he says, " for as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." 1 Cor. xi, 26. But never in the scriptures, is the death, burial, and resurrection of Christ, or either of them, said to be shewn by water baptism. This erroneous sentiment, certainly derives its origin from a misconception of the nature of the ordinance, it is an old error, but not the less so WATER BAPTIRM. l65" on account of its antiquity; for, tlie dipping: of proselytes under the water, to exlnbit the burial and resurrection of Christ, is indeed a piece of will -worship without any foundation in the Word of God, notwithstanding what some of the ancient fathers, some late learned doctors, or any other persons affirm to the contrary; but more of this hereafter. John was appointed to make known the in- fluences of salvation, hy preaching the baptism of repentance. In executing the office assigned him, he is particularly careful, that the outward and visible sign which he administered, should not be considered by them of any avail without the inward and spiritual grace; hence we find him repeatedly asserting his to be merely figura- tive---! indeed baptize you with water:* as if he had said, I can only apply to you the out- ward sign of the promised influence — I cannot baptize into Christ. John, like the rest of his master's most honoured servants, studiously puts himself out of the question, well pleased that as divine grace alone could effect this moral change, God only should have the glory of it. The mode of administration is not mentioned by any of the evangelists, because it was not then first instituted ; it was not a new rite, but well * See Matt. iii. 11. Mark i. 8. Luke iil l6. John i. 26. l66 CONSIDERATIONS ON known, and in constant use before. We a.t^ plainly informed of its design, it was an emblem of moral purity; a baptism of repentance for the remission of sinj?, and this, considered in connexion with the baptisms under the law, if properly attended to, would have saved us from many fruitless controversies respecting the man- ner of applying the water, and the subjects to Tvhofrf it ought to be applied. The M'ord bapio, to dip, the critics tell us, is never used in the account of John's baptism, or in any place where the baptism of water, or of the Holy Ghost is mentioned. This word occurs only three times in the New Testament : viz. Luke x\i. 24; John xiii. 26; Rev. xix. 13; but in all the places, which are above an hundred, in which the baptism of wafer and the Spirit occur, the word bapfizo, in different deflections, is made use of. This word is, in some places, translated to wash: so Matt. xv. 2, for they wash not their hands when they eat bread. Mark vii. 3, 4, for the Pharisees, and all tiie Jews^ exce])t they wash their hands, they eat not: again, Luke xi. 38, he marvelled, that he had not first washed before dinner. But the word Baptizo, as will appear as we proceed in considering the several passages in which it occurs, signifies not merely to wash, but any outward application of water, either by sprink- ling or pouring, to denote setting apart, sepa* ration, or sanctification. WATER BAPTISM. I67 Baptism, under the law, was performed by an application of oil and blood as well as water, for each of these is comprehended among the sundry baptisms, of which the apostle speaks. The ceremonial institutions of the Old Testament, may generally be resolved into one of the follow- ing classes, either those which respect the salva- tion to be effected by the Son of God, in our nature ; .or, those which represent the work and ope- j'ations of the Holy Spirit, in saving from the pollution and dominion of sin. Sacrificial blood represented atoning, covering, or putting ayvay sin, in the sight of God. Sprinklings, pourings, or sundry ablutions, were representatiye of the application of salvation to the polluted sons of Adam ; each of them fraught with infinite advantage to our fallen race. The one, calcu- lated to shew how sin was put away; the other to shevir the pollution of our nature, as well as the necessity of a perpetual application for the purpose of cleansing the conscience of a sinner, as often as it was contaminated; and this was by the divers baptisms, which were typically to separate, cleanse, and purify outwardly; and they were as really significant of the operations of the Holy Spirit, as the sacrificial blood car- ried into the holy place was of the atonement of God the Son. There never was but one Lord Jesus to redeem; and one Holy Spirit to sanctify; and every part of salvation was represented outwardly by these shadows. The l68 CONSIDERATIONS ON baptisms, in our Lord's time, were evidently originally intended for this purpose. The pha- risaical Jews indeed Lad lost sight of the design jof these institutions, and rested jii the outward observance: nevertheless, when a man had cerc" monially washed his hands, he was baptized; whether it was done by washing his hands, as we generally now do, or by letting the water run down upon them, is uncertain; the last men?- tioned is well known to be th,e custom of the Jews to this day. In the further prosecution of this subject, it is presumed, additional evidence may be adduced from an investigation of the Hebrew words made use of in describing the baptisms, under the law.. These will afford us considerable insight into the meaning of the word baptize, and also respecting its mode of administration. It appears to be a generic term, which includes pouring, sprinkling, and washing. The word {bl'O tebel) which is translated, to dip, is never used upon those occasions, but only as they dipped a vessel, bunch of hyssop, or a finger for the purpose of baptizing by pouring, or sprinkling. It is evident, that the sacramental sprinklings and pourings of water and blood, under the law, were baptisms; and this determines the biblical sense of the word, beyond a doubt; and it is certain, that Moses was as great a baptist, and baptized as many, and more, than ever John did, without dipping one qf them, WATER BAPTISM. l6g In attending more particularly to the original institutions of baptism under the law, we find that prominent tj'^pe of our Lord Jesus Christ, the liigh priest, was baptized or set apart by sprinkling. Lev. viii. 30. " And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it (fl) upon Aaron, and upon his garments, and upon his sons, and upon his sons garments with him: and sanctified Aaron, and his garments, and his sons, and his sons garments with him." In Numbers, viii. 7? we find the Levites sanctified or baptized, by having water sprinkled upon them, " And thus shalt thou do unto them, to cleanse them: sprinkle (ntil) water of purifying iipon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean." In Leviticus, xiv. /j the command is, that the baptism to cleanse the leper, should be performed by sprinkling: " And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and pronounce him clean." The water of separation to cleanse or baptize a tent, and all vessels, and all persons therein, was to be applied by sprinkling: Num- bers, xix. 18, 19, " And a clean person shall take hyssop, and dip it in the water, find sprinkle it upon the tent, and upon all vessels, and upon the persons that were there, and upon liim that touched a bone, or one slain, or one 1/0 CONSIDERATIONS ON dead, or a grave: and tlie clean person shall sprinkle upon tlie unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and hathe himself in water, and shall be clean at even." These scriptures shew us, that Jewish administrators baptized by sprinkling; that if the clothes of persons were to be washed, or their flesh bathed, it was to be done by them- selves: the baptizers were not enijdoyed in this service — the water of separation sprinhled upon them, verse 20, rendered them clean. This passage explains to us, the manner in which the Pharisees baptized cups, pots, brazen vessels, and tables, or beds, which we find mentioned, Alark vii. 4, the evangelist calls it baptism: The institution is in Numbers, xix. 18, and directs it to be performed by sprinkling, which proves that sprinkling is baptizing. Lev. chap, xiv. ver. 51, contains directions for the baptizing a house by sprinkling: " And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times: and he shall cleanse the house with the blood of the bird, and with the running water." It is thus evident, that it is not the quantity of the element which is necessary to constitute a sacrament, for the blood of a bird, with running water, will, sprinkled thereon, cleanse a house. WATER BAPTISM. I7I Another word made use of in the original insti- tution of Jewish baptism, is (pit). Tiiis word the Lexicons inform us. signifies to spread over, or sprinkle upon ; and is frequently used in the account of Jewish baptisms. Occurs Exod. xxiv. S, " And Moses took the blood and sprinkled it on the people: " and Numbers, xix. 13, " Because the water of separation was not sprinkled upon him." The word made use of in the institution of Jewish baptisms, in Exod. xxix. 7? signifies to pour: " Then shalt thou take the anointing oil, and pour (piJ'') it upon his head, and anoint him." This we find fulfilled. Lev. viii. 12, " And he poured of the anointing oil upon Aaron's head, and anointed him to sanctify him." This typical representation received its complete accomplishment, when he who came to fulfil all righteousness, being baptized of John, in Jordan, the Holy Ghost descended upon him, and sanctified him for his office. We now clearly ascertain the original mode of applying the water in baptism ; it was by sprinkling and pouring; the administrators were never directed to any other. Proselytes were enjoined to wash themselves; Lev. xiv. 9, ^' He shall wash his fl^esh, and wash his clothes. But for one person to be dipped by another, is not to be found in the ceremonial code, nor in any words of inspiration, either in the Old 17'2 CONSIDERATIONS ON Testament, or the New. We have no reason to suppose that John, or any of our Lord's dis- ciples, ever dipped the suhjects they haptized; nor dared they without express directions from heaven, and where are those directions to be found. Your consciences sprinkled, and your bodies washed, are figurative terms for being sanctified in body, soul, and spirit; but dipping is not washing, any moie than sprinkling is washing — the attempt to wash a clothed body must needs be a fruitless experiment. The mode of baptism was plainly described under the law, and John had no authority to change it. Moses was to wash Aaron and his sons, so Exod. xl. 12, *' And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water." This was to shew the inviolable purity there should be in Him, the holy, harmless, nndefiled, and separated one, in whom the law could discover no impurity. In sacraments, it is not the quantity of the elements, but the thing signified, that ought to be regarded. In the Lord's supper, the scrip- tures do not specify the quantity to be used; a Somali quantity of bread and wine, are considered as significant of the body and blood of Christ, as a full meal. Dr. Steniiett allows, in reply to Dr. Addington, preface to Remarks on the Christian Minister's Reasons, page 10, " The f|uantity of water is perfectly indiflbrent, prot WATER BAPTISM. 1 73 vided tbere be enough to constitute the ceremony baptism." And surely one might have imagined, that tlie same quantity Avhich had been sufficient for two tlionsand years, would have been so still. That notable prophecy, concerning him whose face was so marred more than any man's, and his form tlian the sons of men, can never be enough regarded. When the merit of Christ's blood and righteousness are applied to tlie con- scieace of a sinner by the Holy Spirit, such UB one is ba})tized: and when the prophet Isaiah, was directed to testify of this grace, which should come on the Gentiles, through faith, he makes use of that well known figurative repre-^ sentation, " so shall he sprinkle many nations;" that is, he shall perform inwardly and spiritually, what the outward application of blood and water represented when sprinkled by a priest:-— ^' He shall baptize you with the Holy Ghost, and with fire/' John, the baptist, (so called, perhaps, to dis- tinguish him from John, the divine), being a Jew priest, was qualified to baptize; but his commission to baptize, as representative of the new and more spiritual dispensation, was special and extraordinary. He came in " those days " to baptize Avith water, as an outward testi-. mony that the promises made unto the fathers, that of Isaiah among the rest, was now about to be fulfilled to their children. Acts xiii. 33. 174 CONSIDERATIONS OK Calvin observes, there is no sacrament without an antecedent promise of God, to which it is subjoined as an appendix, in order to confirm and seal the promise itself, and ratify it to us; that it is a visible word, because it represents the promises of God portrayed in a picture, and places the picture before our eyes. Those who were looking for redemption in Jerusalem, wit- nessed this visible sign; and it should seem, John's preaching and baptism, excited a general expectation of some event to take place, for by the question put to John, see John, chap. i. ver. 25, '^ Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?" It appears, that they would have considered there was no impropriety in the case of Christ, or Elias, or that prophet having baptized: it is probable therefore, that they expected bap-i- tism would be administered in the times of the Messiah, or his fore-runner; and — that this opi- nion arose from the prophecies which related thereto: such as, Isaiah xliv. 3, " For I will pour water upon him that is thirsty, and floods upon the dry ground: &c." Ezekiel xxxvi. 25, " Then will I sprinkle clean water upon you, and ye shall be clean, &c." Joel ii, 28, 29, " And it shall come to pass after- ward, that I will pour out my Spirit upon all flesh, and your sons, &c." Zechariah xii. 10, " And I will pour upon the house of David, and WATER BAPTISM. 17& upon the inhabitants of Jerusalem, the spirit of grace and of supplication, &c." There is rot one prophecy to be found, which points to dipping; bat, they do appear to bear a reference to the times of John the baptist, and the Lord Jesus Christ. Dr. Gill, in his Exposition of the New Testament, on John i. 25, says, " From hence it appears, that the Jews expected that baptism would he administered in the times of the Messiah and his fore-runner, but from "whence they had this notion, it is not easy to say: whether from Zechariah xiii. 1, as GrotiuSj or from Ezekiel xxxvi. 25, as Lightfoot thinks."! The doctor was cautious in quoting scripture. John's commission was highly honourable, and his preaching eminently successful; the multitudes baptized so soon after they began to learn, leads us to think they were but babes in christian knowledge, but they were discipled, and having enlisted in Christ's school, they were in the way to learn. There can be no doubt but the numbers that attended John's ministry, were composed both of men and women. We know women were present when Christ fed five thou- sand men with five loaves and two fishes. Matt. xiv. 21; and, that women were baptised with men. Acts viii. 12. Women, as well as men, being specified in the promise, were entitled to the sign, and were baptized: we cannot imagine they were dipped with their clothes on, and 1^6 CONSIDERATIONS ON decency forbids us to suppose tliey were un* clothed. But Matthew iii. 6, says, "They were baptized in Jordan." " The laying any weight on its being said, were baptized in Jordan," says Mr. Towgood, *' shews extreme ignorance of the original. For 1st. The word here translated in, is in no less than a hundred and fifty places of the New Testament (a learned gentleman hath observed) rendered ivith. And had it thus been rendered here— baptized with Jordan, meaning with the water of that river; it would have been a form of speaking, neither more figurative nor im- proper, than is familiar both in scripture and in common life. But to lay no stress on this: — 2ndly, The word is more than a hundred times in the New Testament rendered at, and the word may most justly be rendered at the river Jordan ; and so, the whole strength of the argument from John's baptizing in Jordan, evaporates at once." " He shall baptize you with the Holy Ghost, and with jirer Matthew iii. 11. Luke iii. l6. Fire, as well as vi^ater, in the language of scrip- ture, is used to denote the purifying influences of the Holy Spirit: he shall baptize you with fire, or by fire; and this evidently and plainly shews, the primary meaning of the word baptize is to separate — sanctify — purify. So Zechariah xiii. 9. " And I will bring the third part through WATER BAPTISM. 177 the fire, and will refine them as silver is refined, and Avill try them as gold is tried." Mai. iii. 2, " For he is like a refiners fire, and like fullers soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver." Tlie dis- ciples were baptized with the Holy Ghost, and with fire, set apart and consecrated thereby; Acts ii. 3, but not dipped in it, " There appeared to them divided tongues, as of fire, and rested oil each of them ;" manifesting the miraculous efi^ects which should attend the Spirit's operations by their ministry, and although his sanctifying influences are represented by the application of water, yet in their divine power and energy they were also exhibited by fire. Baptism, as before observed, was effected either by sprinkling, pouring, or washing. The two first were by the administrator; the last was (except in the case before mentioned of Moses washing Aaron and his sons, Exod. xxix. 4, and xl. 12,) always performed by the persons them- selves — washing is styled baptism, Mark vii. 4, There are several cases stated, in which the per- sons spoken of ceremonially washed or baptized themselves. Exod. xxx. 18, " Thon shalt make a laver of brass — 19, For Aaron and his sons shall wash their hands, and their feet thereat. 20, When they go into the tabernacle of the con- gregation, they shall wash with water, that tliey Y 178 CONSIDERATIONS ON die not. 21, So shall they wash their hands and their feet that they die not," Exod. xl. 31^ " And Moses, and Aaron and his sons, washed their hands and their feet thereat. 32, When they went into the tent of the congregation, and when they came near unto the altar, they washed." 2 Chron. iv. 6, " He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt oflferingj they washed in them; but the sea was for the priest to wash in:" and how they wasbed, see Exodus xxx. IQ, 20, 21. Solomon had no more authority to alter the law than John had. Leviticus, xiv. 8, 9^ " And he that is to be cleansed shall wash his clothes, and wash his flesh in water. So Deut. xxiii. 11, " But it shall be when evening cometh on^ he shall wash himself with water." — It appears, that washing of the unclean was no part of the oflftce of the priest; they washed themselves^ The priest was directed only to baptize by pour- ing or sprinkling — John had no new mode pre- scribed for him, nor authority to invent one- It is evident, that dipping of proselytes had no place among the original directions for baptism: it appeared first when human wisdom kindly lent her aid for the improvement of divine insti- tutions. The attempt to divide the Old Testament from the New, is worthy the enemies of Christianity, WATER BAPTISM. 179 and is sometimes aimed at by its professed friends. Tiie elements of bread and wine, in the Lord's supper, were in use under the Levi- tical dispensation. Baptism was no new rite-— " We are wont to consider baptism," says Mr. Towgood, page 3, ^^ as a purely christian insti- tution^ and to trace it to no higher origin than Jesus Christ, or John the baptist: but this is certainly wrong. Baptism was, unquestionably, a divine institution; practised as a religious, and sacred ceremony, in the church of God, ages before. — Neither John, nor onr Saviour did properly institute this rite. — They made no alteration in its general nature or design. Bap- tism, under the New Testament, has the very same general meaning, purpose, or intent, with baptism under the Old; and is but an application of water to signify or betoken, a person to be holy, or consecrated to the service of God. It is a ceremonial, and but a ceremonial washing in both.'^ Concerning these passages on the advent and ministry of John the baptist, we now close our remarks. Suffice it then to say — Water, in the hands of this administrator, was enjoined upon him to represent the spirituality of the dispensation of which he was called to be the fore-runner: and this holy man having had the honour of baptizing the head of the church, and fulfilling his ministry, by baptizing mul- 180 CONSIDERATIONS ON titudes of those who were born under the Old dispensation, into the New, fell a blessed martyr on account of his zeal for the holy law of God, jand was no more seen. As the passages of scripture, in which the word baptism, &c. occur, come under our obser- vation, we should examine, as we proceed, whether either of those erroneous opinions ?vhich have been attached thereto, can possibly be supported from the scriptures immediately before us: as, whether baptism appears, in any way, to refer to, or was intended to rej)resent the death, burial, and resurrection of the Lord Jesus Christ; or, if baptizers or baptized appear so to have understood it; or, whether in the passage before us, there is any foundation on which to ground the practice of dipping or immersing the whole body in water? If veiily to neither of these, for erroneous they each of them are, then let us ask, does not this history of John thp baptist, evidently shew, that Water Baptism was plainly figurative of the influences of that Spirit, in the power of which he came, and that only; and whether the well-known sign he made use of, had not been particularly described both in type and prophecy, when the Lord himself should come to his temple~no new sign being given to that generation. WATER BAPTISM. 181 The Baptism of the Lord Jesus Christ. INIatthew ill. 13 — 16. " Then cometh Jesus from Galilee to Jordan unto John, to he bap- tized of him. But John jorbad him, saying, I have need to he baptized of thee, and contest thou to me? And Jesus answering, said unto him, Suffer it to be so now : for thus it hecometh us to fulfil all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened upon him, and he saw the Spirit of God descending like a dove, and lighting upon him.*' Mark i. 9, 10. ^' And in came to pass in those days, that Jesus came from Nazareth of Ga- lilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him." Luke iii. 21, 22. ^' Now when all the people were baptized, it came to pass that Jesus also being baptized, and praying, the heaven was opened: And the Holy Ghost descended in a bodily shape like a dove upon him.''' John i. 31-— 33. *' And I knew him not: but that he should be made manifest to Israel, there- fore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending 182 CONSIDERATIONS ON from heaven, like a dove, and it abode upon htm. And I knew him not : but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost" The design of the ordinance of baptism here shines as with a sun beam, and both here and elsewhere it is evidently but one; and that is, to separate — set apart — consecrate: it was in this case by an outward sign to represent the setting apart, or consecration of the Lord Jesus Christ, with the Holy Ghost; and it signifies the same thing, or the necessity of it, to the present day. The human nature of the Lord Jesus Christ wavS formed in the womb by the miraculous energy of the Holy Spirit: he w^as circumcised on the eighth day to shew his obedience to the law for man.* " As a public person and head of the Church, in whom, and by virtue of whose circumcision, all his members are circumcised spiritually:" (Samuel Clark, on Luke ii. 21.) and '^ he was baptized as a public person, the head of the churcli, in whom, and by virtue of whose baptism, all his members are baptized Collect Jor the Circumcision of Christ. WATER BAPTI&M. 183 spiritually." (Ibid on Matt. iii. l6.) The grace signified was evidently the same under each dis- pensation. The bead of the church, to fulfil all righteousness, was set apart by both signs j ever possessing the grace signified thereby, that he might, as an overflowing fountain, supply all his members to the end of the world — He being the same, yesterday, to-day, and for ever. Aaron was anointed with oil : so the com- mand, Exod. xxix. 7? " Thou shalt take the anointing oil, and pour it upon his head, and anoint him." Lev. viii. 12, " And he poured of the anointing oil upon Aaron's head, and anointed him to sanctify him." At Jordan we have a visible display that God anointed Jesus of Nazareth. Psal. xlv. 7, "Thou lovest righteousness, and hatest wickedness i therefore God, thy God hath anointed thee with the oil of gladness above thy fellows." So that Andrew might well say, John i. 41, "^ We have found the Messias, which ia, being interpreted, the Christ." Acts x. 38, " How God anointed Jesus of Nazareth with the Holy Ghost." The Jew Priest having performed his commission in baptizing him with water, the Lord Christ was publicly inaugurated into his office, when the Holy Ghost descended and rested on him. Isaiah Ixi. 1, " The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek." (Luke iv» 184 CONSIDERATIONS ON 18.) Christ was the person to whom the whole Levitical dispensation referred; and John having given him the outward sign, the Spirit of God, in a hodily shape like a dove, descended and rested upon him, to anoint and qualify him for his office. Tliere appears great impropriety in supposing John the baptist put our Lord Jesus Christ under the water, to represent, by an outward sign, the descent of the Holy Ghost ; when the whole current of scripture points out to us the mode of afl'usion, and when immersion fails to answer the thing intended to be represented thereby. As for a baptism which appertained to the washing of Jewish priests and Jewish sacri- fices — as for the washing of Aaron and his sons by Moses, it is completely irrelevent to the subject: our sacrifice needed no washing, being holy, harmless, undefiled, and separate from sinners; nor indeed does his church, as consi- dered in him, need washing. The apostle, 1 Cor. vi. 11, says, " Ye are washed, but ye are sancti- fied, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." " He that is washed hath need only to wash his feet, for he is entirely clean." The words, Matthew iii. l6, " Jesus, when he was baptized, went up straightway out of the water;" and Mark i. 10, " And straightway coming up out of the water;" next engage our WATER BAPTISM. 185 attention: but " Not so much as the least ap- pearance of an argument in favour of immersion can be drawn from hence," says Dr. Addington, '' unless it can be proved, that the Greek pre- position, here used to express his coming from the water, necessarily implies that he had been plunged in it. But every one that knows any thing of that language, and has read his Greek Testament with the least attention, must have met with scores of passages, in which it signifies no more thanyrom. We shall only select a few from the same evangelist Matthew. John him- self uses it thus in his address to the Pharisees who came to his baptism, in verse 7? of the chapter, in which we have this account of his baptizing the Lord Jesus. ' Who hath warned you to flee from the wrath to come.' — ' From him that would borrow of thee turn not thou away.' ^ I thank thee, O Father, because thou hast hid these things from the wise, &c.' ' The Angel rolled back the stone from the door,' it might be added. Matt, viii. 1, ^ When he came Aown from the mountain.' Matt. viii. 11, ' And I say unto you, that many shall come from the east and, &c." The paraphrase of Dr. Guyse therefore stands critically correct: " And as soon as Jesus was baptized, he came up the rising ground from the river:" or as Dr. Haweis, " And Jesus, after his baptism, came straightway from the water." z 1S6 CONSIDERATIONS ON Mark i. 10, '' As he was coining up the ascent from the water." Dr. Gill, in page 200 of the Ancient Mode of Baptizing by Immersion, writes as follows: " We do not infer phinging merely from Christ*s going down into the water, nor from his coming up out of it, but from his going down into it in order to be baptized, and from his coming up out of it as a baptized person ; for that a person may go into water, and come up out of it, and not be plunged into it, we know as well as he; but that a person should go into water, and be baptized in it, as Christ was, without being dipped or plunged into it, is what we deny; and if those circumstances of John's administering this ordinance in the River Jordan, and Christ, when baptized, coming up out of the water, are not demonstrative proofs of plunging, yet they are at least strong presumptive ones, and such as I challenge him to produce the like in favour of this ordinance being administered to Christ, by washing with water, either by pouring or sprinkling. If plunging is not a necessary in- ference, from what is revealed concerning Christ's baptism, I am sure sprinkling or pouring of water never can be." Again page 201, " And if nothing but conjecture can be formed from Christ's baptism, concerning the mode of it, I persuade myself, that to every thinking and unprejudiced person, the conjecture, if it must WATER BAPTISM. 187 be called so, of Christ's being plunged, when baptized, will appear move probable, and mncli preferable to that of his having water poured or sprinkled upon him." With all due respect to tlie opinion of so great an authority, we presume these conjectures arise from mistaken apprehensions of the nature of baptism, and therefore are without foundation ; nevertheless, those persons who imagine they find the doctrine of immersion in other places, will be disposed to accept this account, as fur- nishing strong presumptive proof of its being implied here also, although the doctor himself was constrained to say, " The conjecture, if it must be called so, of Christ's being plunged, when baptized, will appear more probable, and much preferable to that of his having water poured or sprinkled upon him." But it is worthy of remark, that if baptism was repre- sentative of the death, burial, and resurrection of Christ, he was baptized in imitation of him- self, and without one single intimation of any such design, and in the face too of the professed end which his own words, and those of John plainly declare:— " John forbad him, saying, I have need to be baptized of thee, and coniest thou to me?" But how will this accord with the supposition of baptism being figurative of the death and resurrection of Christ; John forbids him on the ground of his own un- 188 CQNSIDERATIONS ON woitliiness to baptize him: so Dr. Gill, in bis Exposition of the New Testament; Matt. iii. 14, / have need to be baptized of thee. " Not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, ivas Jilled with the Holy Ghost from his mothers womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was he far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him ; when it was his duty and pri- vilege to come to Christ daily for fresh supplies of grace, and always to trust in him for life and salvation." For thus it becometh us to fulfil all righte- ousness. " It became John to administer the ordinance of baptism to Christ, as he was his fore-runner, and the only administrator of it, and that he might fulfil the ministry which he had received; and as it became Christ to fulfil all righteousness, moral and ceremonial; and baptism being a part of his Father's will, which he came to do, it became him to fulfil this also.'* This spriptural exposition, strictly attended to, would supersede the necessity of looking about for extraneous ends an(| designs, which WATER BAPTISM. 189 have no foundation in the Word of God. There is no contrariety in the inspired testimony of John — of the Lord Jesus Christ, and of his apostles, respecting the design of water bap- tism; the impartation of the Spirit is well represented by pouring or shedding oat, by which the baptized are consecrated or set apart. As was the head, so are the whole family and household of faith. — Ye are a chosen generation, a royal priesthood to God; and the appointed mode, was a significant and lively emblem of the descent of that influence, which should pervade the whole family. " And I knew him not: hut that he should he made manifest to Israel, therefore am I come hap- tizing with water." — As if he said, I had no per- sonal acquaintance or correspondence with him, and knew him not to be the Messiah, until being baptized, and going up from the water, the heavens were opened over him, and I saw the Spirit descending in a visible appearance and it abode upon him: That he should be made mani- fest to Israel, and to represent his baptizing with the Holy Ghost, are the ends to be answered by my baptizing with water. — It does not appear that there is any foundation, either here or elsewhere, for supposing water baptism was a church ordi- nance, or made church members. Our children are not considered church members, although baptized in their infancy. 190 CONSIDERATIONS ON Jolm iii. 22, " After these things came Jesus mid his disciples into the land of Judea, and there he tarried with tliem, and baptized.'' And altbongh chap. iv. 2, "Jesus himself bap- tized not, but his disciples;" yet he was graciously pleased to be present, as a witness of the ob- servance of the application of the outward and visible sign, while he himself was the sole dispenser of the grace. John vii. 37 — 39, " In that last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his inward parts shall follow rivers of living water, But this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost was not yet given, because that Jesus was not yet glorified." Both the baptism of John, and of the disciples of the Lord Jesus Christ, had a reference to tl>e Spirit which they that believe on him should receive when Jesus was glorified. Water was always an emblem of the means of purity. To use it as an ordinance, is a public acknowledge raent of our belief in the need of it. We have no reason to suppose but that Christ's disciples baptized as Jews had always done. Christ came to fulfil, not to destroy the law, or make a new one. WATER BAPTISM. I9I John \n. 25,26, " Then there arose a quest ion between some of Johns disciples and the Jews, about purijjfing. And they came unto John, and said unto him, Rabbi, he that was ivith thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.'' Tlie precise questiorn, which was the subject of debate, between some of Jolin's disciples and the Jews we have not before us, we only know it was about purifying. " It was," says Dr. Gill, " either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect and contempt, by the baptism of John; and this seems to have been occasioned by the baptism of Christ; which the Jews might im- prove against the disciples of John, and urge, that since another, besides his master, had set up, baptizing, who could tell which was rightest and safest to follow; and therefore it would have been much better, if no such lite at all had been used by any, but that the purifications 192 CONSIDERATIONS ON required by the law of Moses, and by their elders, had been strictly and solely attended to.'* VVliatever the question was, it no further con- cerns our subject, than it proves the analogy there is between water baptism and purifying; and the appeal being made to John, for his decision, manifests their views of the design of his mission. This may be fairly deduced from it, that purifying and baptism are synonymous, and, that purifying was performed without an immersion of the whole body appears; John ii. 6, " And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece." These stone jars of water were to serve for those washings or baptisms, which were in use among the Jews; and they were as real bap- tisms, as was that of John the Baptist, or the disciples of the Lord Jesus Christ.* It is evident, from the quantity here specified, that Jewish baptisms were not immersions. It is to be lamented, that those two portions of scripture in Romans and Colossians, should be placed in opposition to the whole current of scripture in both Testaments, to make baptism mean what it does not, and thereby aim to sub- vert the whole testimony of the Word of God concerning it. * Hebrews vi. 2. WATER BAPTISM. 1 93 John iii. 23, " And John also was haptizing at Enon, near to Salirn, because there ivas much water there: and they came, and were baptized.'" Dr. Gill calls this " strong presumptive proof," for baptizing by plunging: page 210, he says, " Here I need only reason as I did before, with regard to tlie baptism of Christ, and others in Jordan, that if John pitching upon Enon, as a convenient place to baptize in, because there was much water there, and his baptizing in that place is not a demonstrative proof of his bap- tizing by plunging, yet at least must be a strong presumptive one, and such an one as he can never produce in favour of his baptizing there by an affusion or sprinkling of water: and again, if to suppose that John baptized there by im- mersion, is a vain and trifling conjecture, I am sure, and I believe it will appear to every urt*- prejudiced person, that to suppose he did it, by sprinkling or pouring, is much more so." The '■' probable and preferable" which attach to the circumstances of the baptism of the Lord Jesus Christ, in the river Jordan, page 187, here again assume the epithet of "• strong presumptive proof." The Doctor allows, page 49 1, " The word may be translated, or may be literally A a 194 CONSIDERATIONS ON rendered, many wafers-,'''' and says, page 205, " We know there may be much water, where no person is dipped or plunged into it; but, that any person should be baptized in a place of much water, without being dipped or plunged into it, is what we deny." Enon, signifies a foiintain or spring, from the Hebrew word Oin, {w)' John baptized at Enon, because there were many springs of water there. Whether the doctrine of immersion is to be established by this geographical account of Enon, is a question surely not. difficult to determine. — Many springs were not necessary to make a dipping place; but, they were exceed- ingly convenient to refresh the flocking crowds that followed John's ministrj'^, as well as to afl'ord drink to their beasts, if any, they had with them. It has been supposed by sbme, that Enon was well adapted for baptizing, on account of there being running water;— that a Jew priest, as \John was, would not have baptized with standing water. The springs at Enon, and the river Jordan, were therefore unexceptionable on account of their flowing; so that, on this account also, it was fresh springs, more than deep waters, that induced John to make choice of Enon for baptizing. This is much more pro- bable, than to suppose, that John was employed up to his middle in water, day after day, plunging WATER BAPTISM. 195 both sexes, either naked, or sending them home in their wet clothes ; a supposition, as contrary to common sense, as it is void of scriptural evidence. It is not unfrequently said, of what use is a little water sprinkled upon the head, or face? This question may be answered, by asking, of what use is a great deal? — Some persons indeed are so prepossessed with immersionary ideas, that, whenever they read of baptism, they in- variably think of nothing but dipping; and this shews, how necessary it is to establish scriptural views of the design of baptism: but, whether in Jordan, or Enon; or rather, at Jordan, or at Enon, or in Bethabara, it does not prove immersion; and we may ask in our turn- — of what use is immersion? If the answer is, to represent being buried with Christ; we reply, it does not represent it< The Lord Jesus Christ was not buried as the dead usually are amongst us, but was laid in a tomb, cut out of the side of a rock. Immersion is not calculated to represent the entombing of the Messiah .-rrThe Jloman Ca- tholics, in Portugal, represent the Crucifixion and death of Christ, every Good Friday, and his resurrection on an Easter Sunday. The Church of England, and Protestant Dissenters here, shew forth the death of Christ ^t stated tijnesj many pf them, once a month, How is 196 CONSIDERATIONS ON it then, that this pretended representation of Christ's burial, is only to be exhibited once in a whole life? But to return: — ^' Expositors are much at a loss/' says Dr, Guyse, '' about this Enon, because it is no where else mentioned in scripture, nor found in the geography of the ancients: some apprehend it was on one side of Jordan ; and others, on the other: some think it was a town or city; others, that it was a river; and others, that it was a large tract of ground, full of fresh springs and small rivulets of water; and that as Enon signifies a fountain, so the words, ' Because there was much water, there,' or more literally, because there were many waters, give the etyr: mology of the word Enon, or the reason why that place was so called, rather than the reason "why John baptized there: The argument there- fore drawn from hence for baptizing by dipping, is very uncertain, because none of these rivulets might be deep enough for that purpose; and because such an open country, overspread with small streams, was very convenient for baptizing vast multitudes, placed in proper order, by way of pouring Avater njion them." '' And when it is considered," says Mr. Towgood, " how valu- able and scarce water was in those parts--how hot the climate — how numerous the crowds which flocked to John's baptism — from how {distant parts they came— how long they tarried WATER BAPTISM, 197 to bear bis doctrine and instructions; for the mere act of baptizing was the least part of John's mission, and of the people's end in flocking to him; — let these be considered, and there Avill appear sundry good reasons for bis choosing this well watered and fruitful country for tlie place of his preaching, without any regard bad to the convenience of dipping. That this therefore was the means of bis making this choice, does by no means appear. So 2 Chron. xxxii. 4, They stopped all the fountains and hroohs — saying, Why should the kings oj^ Assyria come and Jind MUCH water? For what? Why, to drink and refresh their army. " And here it cannot be improper to ask — If these multitudes were all dipt, how was it done? Were they naked? This modesty forbids. Had they all change of raiment, to undress, and put on dry apparel, when they came out of the water? This the vastness of the multitudes, the openness of the country, and the great distance whence they came, will not easily admit. And that they stood in their wet garments, and hearkened to John's doctrine, or travelled in them many miles to their bouses, seems equally improbable."—— There is no evidence to prove, that there was any baptizing by dipping, in the days of John the baptist, nor is it found to have been practised, or any allusion made thereunto^ ia the scriptures of truth. 198 CONSIDERATIONS ON Matthew xxi. 25, " The baptism of John, whence ivas it? Jrom heaven, or of men?''' Mark xi. 30, " The baptism of John, ivas it from heaven, or of men ? answer ?ne." By the baptism of John, it is supposed, our Lord meant the whole of his ministry; as, preaching tlie doctrine of repentance, baptizing bis disciples, and, especially, that part of it which pointed him out to he the Messiah, the sent of God. The chief priests and elders were aware, that did they but acknowledge John's mission to be from heaven, they must neces- sarily have allowed Christ to be the Messiah. Foreseeing the difficulty which their answer to this question would involve them in, they chose, contrary to the conviction of their own con? sciences, to declare they could not tell. The baptism of John was from heaven, and the baptism of Christ is an earnest of heaven. There cannot be any good reason for supposing, that outward baptism ever meant but one and the same thing, whether administered under the Levitical law by John, by the disciples of Christ, or by the church of God since. " For bapr tism," says Calvin, see Institutes, vol. 3, p. 320, ** testifies to us our purgation and ablution: the eucharistic supper testifies our redemption. WATER BAPTISM. 199 Water is a figure of ablution, and blood, of satisfaction. These things are both found in Christ, who, as John says, came by water and hlood; that is, to purify and redeem. Of this, the Spirit of God is a witness ; or rather, there are three that bear witness, the Spirit, the water, and the blood. In the water and the blood we have a testimony of purgation and redemption: and the Spirit, as the principal witness, confirms and secures our reception and belief of this testimony. The sublime mystery was strikingly exhibited on the cross, when blood and water issued from Christ's sacred side." " It is very certain, (ibid, page 331,) that the ministry of John was precisely the same as that which was afterwards committed to the apostles. For their baptism was not diiferent, though it was administered by different hands ; but the sameness of their doctrine shews their baptism to have been the same. John and the apostles agreed in the same doctrine; both baptized to repentance, both to remission of sins; both baptized in the name of Christ, from whom repentance and remission of sins proceed. John said of Christ, * Behold the Lamb of God, which taketh away the sin of the world;' thus acknowledging and declaring him to be the Sacrifice acceptable to the Father, the Procurer of righteousness, and the Author of salvation. What could the apostles add to this confession?" 200 CONSIDERATIONS ON John X. 40, " And he went away again he- yond Jordan, unto the place where John at first baptized ; and there he abode." This is supposed to he Bethahara, men- tioned John i. 28, " These things were done in Bethahara beyond Jordan, where John was baptizing." It appears, that John baptized at some place before he came to Jordan, whither the Lord Jesns Christ now retired; and it might be were John had borne his testimony of him. The place seems to be that mentioned in Judges vii. 24, " And Gideon sent messengers throughout all mount E})hraim, saying, Come down against the Midianites, and take before them the waters unto Beth-barah and Jordan. Then all the men of Ephraim gathered them- selves together, and took the waters unto Beth- barah (mi rfl) and Jordan." Beth-barah signifies the house of food, from the word (m2), which signifies corn; so called, because cleansed from the chaff; also, to eat. — This place is made memorable, John i. 28, says Mr. Hutchinson, " by John the baptist declaring Christ, by bap- tizing him, and by the Holy Ghost descending upon him, and declaring him there." WATER BAPTISM. 201 John iv. 1 — 3, " When therefore tJie Lord knew hoiv the Pharisees had heard that Jesus made and baptized more disciples than John, {though Jesus baptized not, but his disciples,) he left Judea, and departed again into Galilee.''' Jesus baptized not with water, but with the Holy Ghost, for thus it was written of him, " So shall he sprinkle many nations." Those per- sons who do not allow the prophecy to mean, He shall baptize many nations with the Holy Ghost, will have some difficulty in ascertaining what the passage does mean. The far fetched criticisms on this scripture, show to what shifts some are driven, when endeavouring to evade the force of a plain prophecy respecting the work of our High Priest, who, having made one offering, was invested with all power in heaven and in earth, to sprinkle the nations, or in New Testament words, to baptize them with the Holy Ghost. There is no difference in the condition of a 5q\n under the former dispensation, and that of a Christian under the present, with respect to his need of spiritual and divine influences, and in the provision God had made to supply them. It appears, that while John was baptizing, the disciples of Christ were baptizing also. Can Bb »j»<.^,, ._ 202 CONSIDERATIONS ON it be supposed, tliat there was one design in the baptism by John, and another intended in the baptism administered by the disciples of Christ? Surely the thing signified was the same in each; the persons John baptized, needed the blessin£^ represented, as much as those bap- tized by the disciples of Christ. God did not put off the believing Jews that John baptized with the sign, and reserve the thing signified for those baptized by the disciples of Christ; nor ancient Jews with the sign, and Christians with the thing signified. Believers under each dis- pensation had the same grace, and both John's, and Christ's disciples, and the christian church, to the present day, have used the same sign. Luke xii. 50, " But I hatw a baptism to be baptized with; and how am I straitened till it be accomplished?'^ Tliis cannot mean water baptism, because to that he had submitted; but the phraseology directs us to an ideal meaning, consistent with the design of water baptism ; and as the institution of water baptism, is to separate, set-apart, or consecrate, our blessed Lord thus delares, that he was about to be solemnly consecrated or set- apart, as a sin-bearing sacrifice, and to enter upon his priestly office. WATER BAPTISxM. 203 It is evident, that the words, *' I have a bap- tism to be baptized Avith;" related to liis future -Sufferings and death. The Lord Jesus Christ was conceived by the Holy Ghost; — at his cir- cumcision he was presented as the pure and perfect Nazarite, separate to Jehovah. The Holy Ghost descended as a dove, and rested on him at his baptism, when he was filled with the Holy Ghost; — he was led up by the Spirit to be tempted in the wilderness, and now, his approaching sufferings and death, he views as another baptism: in each case, the baptism ap- plies to the setting apart, and not to the purpose for which our Lord was set-apart. Whether he was set-apart as a prophet, priest, or king, the consecration was one thing, and the end and design of the consecration another. Our Lord was at this time baptized or set-apart for suf- fering; but baptism does not imply sufferings, any more than it means kingly power, or pro- phetic inspiration. — I have a baptism to be baptized with— I am designated to a separation now before me; " and how am I straitened till it be accomplished." This was a baptism, even to a cutting off; a baptism realized and fulfilled when that prayer was poured out and completed, " Father, into thy hands I commend my Spirit:" for says the apostle, Hebrews ix. \4, " Through the eternal Spirit he offered himself without spot to God." — Baptism denotes being 204 CONSIDERATIONS ON set-apart, but it cannot be argued, that baptism any more implies pain or suffering, than it does dignity and honour. Our Lord was in this case set-apart to suffering, thereby to purify his church; " For it became him, for whom are all things, and by v.hom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Heb. ii. 10. By this baptism he was made a perfect Saviour, thereby purging away the sins of his people with his own blood. Matthew XX. 22, " But Jesus ajiswered and said, Ye know not what ije ash. Are ye able to drink oj the cup that I shall drink of, and to he baptized with the baptism that I am baptized with? They saij unto him, IVe are able" Mark x. 38, 39, " But Jesus said unto them. Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized ivith the baptism that I am baptized with? And they said unto him, We can'"' James and John came with their mother, to solicit elevated situations in the kingdom they imagined the Lord Christ was about to esta- blish, requesting to be placed, the one on his right hand, and the other on his left. This WATER BAPTISM. 205 ambitious request was answered by an inter- rogation. Can ye drink of the cup of sorrows that I shall drink of, and be baptized, set-apart, or distinguished by the most singular degra- dation that M'ill take place upon me, who am about to be separated to the most ignominious sufferings? They, under the influence of self-con- fidence, ignorantly said — We can! We are able! "And he said unto them, Ye shall indeed drink of the cup of sorrow that I drink of, and with the baptism that I am baptized withal shall ye be baptized, or set-apart to suffer." — The use made of the word baptized in this place, comports with its general meaning, to set-apart, separate, de- signate: hence, in Acts xii. 2, we are informed of the martyrdom of James, and in Revelation i. 9> of the banishment of John, who is sup- posed to have been cast into a vessel of boiling oil; both of them partaking largely of the cap of sufferings; and thus being designated to sufferings and afflictions, they were, in their measure, baptized with the baptism wherewith, himself, Christ was baptized. 206 CONSIDERATIONS ON Luke vii. 29, 30, '^ And all the people that heard him, and the puhUcans justified God, being baptized with the baptism of John. But the Pharisees and Lawyers rejected the counsel of God against themselves, being not baptized of him J' This quotation refers to the baptism of adults upon a profession of their faith in Christ: and on this subject there are not two opinions, ministers of the established church, and dissenters of every denomination, who baptize at all, would do the same. Baptism is the outward and visible sign of God's renovating grace, retained for the dispensation under which we live, and to be applied as the outward sign of this grace ever was, to believers who have not been baptized before, and their offspring. There are many examples of adult baptism in the New Testament, but there is no foundation in the New Testament for supposing baptism was ever performed by dipping, nor is there any reference or allusion thereto to be found in any ])art of it. Every prophecy respecting the or- dinance of baptism in the Old Testament — every circumstantial detail of the celebration of the ordinance in the New and every allusion thereto in the Acts of the Apostles, and Epistles, is unitedly on the side of pouring or sprinkling of water in baptism; and affords no ground to WATER BAPTISM. 20/ suppose that any persons were in those days immersed. To plunge tender females, pregnant women, infirm and aged persons, who pro- bably, many of them, were never under water in their lives, in the face too of a crowded assembly of different characters, full of curiosity, is so discordant with a dispensation, in uhich a yoke upon the necks of disciples is adjudged to be reprehensible, (Acts xv. 10,) that it really does not deserve so much argument, as is usually bestowed upon it, to expose its inconsistency and want of authority. The practice appears to many highly indecent, and would be universally confessed so, if the dipping of men and women, indiscriminately, was introduced into the public theatres, and performed before gazing thousands. Add to this, the painful apprehensions that sometimes exist in the minds of well disposed persons, fearing lest they live in the neglect of an ordinance of God, and that they are thereby incurring the divine displeasure, through want of courage to comply with what they so much dread: This is indeed a yoke of bondage, put upon the necks of disciples who are not able to bear it: not made by him whose yoke is easy, and whose burden is light; and renders a sacra- ment of the present dispensation, as it respects females, more to be dreaded than the hand writing of ordinances that the Lord Jesus Christ blotted out. 208 CONSIDERATIONS ON Matthew xxviii. I9, " Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Mark xvi. 15, l6, " Go ye into all the icorld, and preach the gospel to every creature. lie that believetJi, and is baptized, shall be saved.'^ He, who was to sprinkle many nations, here issues his commission, '' Go teach all nations, baptizing them," giving them the appropriate sign of the new dispensation, and teaching them the necessity of the grace: the sign was predicted of by the prophets, Isaiah xliv. 3 ; Ezek. xxxvi. 25 — 21; Joel ii. 28, 29; and Zechariah xii. 10; the grace was revealed and promised with the sign to be bestowed by him, who baptizes with the Holy Ghost. Dr. Gill perceiving a difficulty, when con- troverting that passage, " So shall he sprinkle many nations ;" forms an alliance with a Jew, who turns the Hebrew word for sprinkling, into the word for speaking. Tlie place referred to is in page 245. Referring to the person he is dis- puting with, he says, " His last proof is, that it directly answers the promise of what Christ should do. Isaiah Hi. 15, 'So shall he sprinkle many nations.' To this text, he says, page 43, WATER BAPTISM. 209 the commission in Matthew xxviii. 19, refers, which if it does, though I cannot see it can without a very large stretch, it must only in that part of it which concerns the teaching of the Gentiles, hy the ministry of the apostles, and not that which respects the baptizing of them ; for the word here rendered sprinkle, is ("ll'T vy^) expressive of speaking, as Kimchi, on the place observes; and the meaning is, that Christ shall speak to the Gentiles in the ministry of the gospel by the apostles, with so much power, majesty, and authority, that kings themselves shall shut their mouths at him; that is, shall silently submit to the sceptre of his grace, and to the doctrines of his gospel; for that which had not been told them, shall they see; and that which they had not heard, shall they consider. Moreover, who, in the world, could ever imagine, that the ordinance of water baptism with the mode of its administration, should be intended here? A man must have his imagination pro- digiously heated indeed, and his mind captivated with a mere jingle of words, that can look upon such proofs as these, fetched out of the Old Testament, as demonstrative ones, of the true mode of baptizing under the New." It is to be lamented, that a Christian divine, eminent in his day for maintaining the leading doctrines of the Gospel, should incline to the misrepresentations of a Jew, and assert, the word c c '210 CONSIDEKATIONS ON here rendered to sprinkle, " is (*^;n Piv) ex- pressive of speaking:, as Kimclii on the place observes; and the meanini;: is, that Clirist shall speak to the Gentiles/ Is Kimchi to alter the plain word of God? The words, Isaiah lii. 15, (D^in D^i:i HP O) are very correctly translated, " So shall he sprinkle many nations." It is astonishing, that Rimchi should be allowed to introduce the word {'^2,1) to speak, when no such word is to be found in the passage; and that we. Christians, should be called upon to unite with a Jew, to maintain such an alteration: it is the duty of any advocate lor truth to endeavour to counteract the ])oison of such an attempt. The Lord Jesus Christ is prophesied of both as a sin-bearing sacrifice and a priest, and the passage alluded to, represents him fulfilling, literally and spiritually, what the sacrificed lamb under the law, and what a Jewish sprinkling priest represented. He, who was given as a light to lighten the Gentiles, was, according to the Holy Spirit of promise, to sprinkle or cleanse them. His face and form were marred, Isaiah lii. 14; his sufferings and death produced a sin- water of purifying efficacy, which, sprinkled on the consciences of the unclean and guiltv, pro- duces effects of the most salutary tendency. He was ordained to sprinkle nations then unborn, not Jews only, but Gentile nations: so Isaiah xlix. 22, " Thus saith the Lord God, Behold^ I WATER BAPTISM. 21 1 will lift up mine hand to tlje Gentiles, and set np my standard to the people: and they shall bring thy sons in their arms, and thy daughters shull be carried npon their shoulders." "And if the blood of bulls and goats, (Heb, ix. -13) and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ purge yonr conscience from dead works to serve the living God." Isaiah xlii. 6, " I will give thee for a purifier of the people, for a light of the Gentiles." The Great High Priest, Christ Jesus, baptized not with water, but what was represented there- by, " Therefore" (said the apostle, when be saw the Gentile converts sprinkled on the day of Pentecost) " being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." Thus he sprinkles nations to this day, and we affirm, respecting the mode of baptism, in opposition to the hymn maker, see page 100, that sprinkling may for this suffice, and it does suffice: and agreeable to the pattern in the prophecy, the ministers of Christ in this Gentile nation, as well as those of other nations, well observe this com- mand of Christ, Matt, xxviii. 19, by discipling and teaching all nations, baptizing or sprinkling them in the name of the Father, the Son, and the Holy Ghost: for, as observed by Mr. Hat-=- 212 CONSIDERATIONS ON chinson, (M. 140) " Neither the apostles nor the elders had any power to institute a sacrament; nor did Christ himself institute any, but those which were already in use before his incarnation." Spiritually minded persons are directed by the outward sign, to him who baptizes with the Holy Ghost: this comports with the nature and design of the ordinance, which is to represent the influences of the Holy Spirit, and not the sufferings and death of Christ. A wise and good man, ought not to have introduced Kimchi, or any other Jew or Christian, to alter the word of God ; and then to add, " I need only say, that an Old Testament text, can never be a proof or evidence of what is the end of the institution of a New Testament ordinance." A sentiment this, notoriously calculated to sever the New Testa- ment from the Old, and to make it, not as it is in truth, a counterpart of the Old, written his- torically, to shew that its predictions were ac- complished, but tending to make Christ Jesus the author of a new religion, not remembering that Christianity is nearly as old as the creation. The important articles of our faith, are found in their original and impressive forms in the Old Testament. It is here, our sacraments first appear, and from hence are they selected, and it is the Old Testament that we are com- manded to search, as testifying of the Messiah; to which it may be added, there is not perhaj)^ WATER BAPTISM. 213 an error in the Christian clmrcli, but what originates from not duly comparing the New Testament with the Old. The doctrine of the Trinity would not be argued on the narrowed foundation of New Testament evidence, where it is taken for granted, if the ministers and stewards of the word insisted on the full and complete testimony, which is contained in the Old Testa- ment. What additional evidence can possibly be brought to that of the plural noun, masculine, Aleim, (LJ''^'?^i) which occurs, as a name of God, above two thousand times in the Old Testament, and is joined with adjectives, pronouns, and verbs plural, which is unhappily concealed from an English reader, by the name God, in the singular number. The doctrine of the trinity, no doubt appears in the New Testament, but what it hath pleased God to reveal of himself, is written in his own language, in the Old Testament, and there the evidence most eminently appears. Baptism was to be administered in the name of the Father, the Son, and the Holy Ghost — the union of these names and titles manifest their equal dig- nity. Proselytes were to be discipled by baptism to the same divine object of worship, which they had aforetime been by circumcision. Whatever the words, Father, Son, and Spirit imply, that, the name [D''^'?^^] Aleim or Elohim contains. Father, Son, and Holy Ghost, was as really the God of the Old Testament as of the New, there 214 CONSIDERATIONS ON is no change in the object of worship. Is he God; Father, Son, and Spirit to Gentiles, and Avas he not Aleim; Father, Son, and Spirit to the Jews also? so the promise to Abraham at the institution of circumcision, " I will be Aleim to thee, and to thy seed after thee." And as there is no change in the object of religious worship, so there is no difference in the natural and moral state of those to whom the different dispen- sations are directed. The creatures impurity is the same, consequently the need of cleansing; nor is there any difference in the grace and mercy revealed, the salvation is the same: " This is my purification, which ye shall observe between me and you, and thy seed after thee, every male among you shall be circumcised. And ye shall be circumcised in the flesh of your foreskin, and it shall be a token of the purification between me and you." Genesis xvii. 10, 11. The dis- pensation only is changed — the old must give place to the new. A more copious effusion of the Spirit, which should attend the new dispen- sation was now to be poured out, and baptism with water was a sign of it. He, who baptizes with the Holy Ghost, issues his commission, and says, " Go ye therefore and teach all nations,* * " It. seenis to 7ne," says Dr. Guyse, " that disciple all nations, relates to the ivhole design of Christ's cuniinission jor making disciples to WATER BAPTISM. 2\b baptizing them in the name of the Father, of the Son, and of the Holy Ghost." The command implies, that the subject should be })assive as it regards the sign. Baptize them, that is, the minister is to perform the service, which is not correctly true, when the subject walks up to the middle in water, and thus takes an active part in the sacrament, and in a great measure baptizes himself. Christ Jesus was to sprinkle the nations, and by an application of his blood, applied by his Spirit to their consciences, he manifests that he came by water and by blood, and when his mi- nisters perform the outward ceremony aright, they sprinkle or pour the water as the outward sign of his grace. Sprinkling was the mode in use at that time, and which they had ever been him; and that baptizing, and teaching them, are mentioned, as particular branches of that general design, the order of which was to be determined by the circumstances oj things: And these indeed made it necessarij, that in discipling adult Jews, and Heathens, they should be taught before they were baptized; but other circum- stances, in the settled state of the gospel-hing- dam, make it as necessary, that in discipling the children of believers they should be first baptized, and afterwards taught, as the children of Jews and of proselytes to their religion ivere first circumcised, and when they grew itp, were in- structed in the faith of the God of Israeli 2l6 CONSIDERATIONS ON accustomed to under the Jewish dispensation; and as there is no mention of any alteration in it, we may rest assured that there was none, and that this is a model for Christian ministers to copy. It is evident, the word baptize does not direct us to any other, because sprinkling and pouring are denominated baptisms; and in all the figurative descriptions of the impartatior^ of divine influences, the allusion is to this mode, and never to di})})ing or plunging; such as, " I will pout^ out my Spirit upon all flesh:"— " He hath shed forth this which ye now see and hear:" — '' For as yet he was Jalle?i upon none of them:" — " The Holy Ghost Jell on them that heard the word:" — " On the Gentiles was poured out the gift of the Holy Ghost:" &c. It appears, that the reason why the baptism of the Spirit is frequently represented by pouring, is in allusion to this mode of using the water in the ordinance of baptism; and as the influences of the Holy Spirit are promised to descend and refresh the church, to the end of time, p' I will pour out my Spirit upon all flesh,"] we may rest assured, that the appropriate sign of tliese in- fluences, will, by the good providence of God, be continued to represent them as long as a church militant continues to have any existence. WATER BAPTISM. 21/ Mark vii. 3, 4, " For the Pharisees, and all the Jews, except they ivash their hands oft, eat not, holding the tradition of the elders. And when they come from the marhet, except they wash, they eat not. And many other things there he, ivhich they have received to hold, as the ivashing of cups, and pots, brazen vessels, and of tables.'' The learned tell us, that the word in this place translated to wash, is, in the greek, the same word which is usually rendered to baptize, and it is evident, the meaning here is to cleanse, set apart, or purify, either persons, furniture, or vessels. The circumstances mentioned in the 7th chapter of Mark, and the conversation which took place between the Lord Jesus Christ and the Scribes and Pharisees, as recorded by the evangelist, appear to relate to traditional bap- tisms, as verse 8, For laying aside the com- mandment of God, ye hold the tradition of men, as the washing or baptizing of pots and cups; and many other such like things ye do. The command of God to baptize unclean per- sons and unclean things, is recorded in the 19th chapter of Numbers, ver. 17, 21; but it seems, considerable alterations and additions had been made since the original institution, and these Dd 218 (JONSlDERATlONs ON were, no douljt, considered as improvements on the law as given by Moses, and liap])y it is, for after ages, and in a succeeding dispensation, that this disposition and ability for imjHovenient has not been lacking, and that by means of it, we have added to the number of baptisms, that of a complete and entire immersion, which is in- tended to swallow lip all the rest. The Jewish ceremonial washing of hands, was not always performed by the immersing of them as we generally do, but by letting the water fall upon them and run oif, that, so it might not come again in contact with their hands to defile them; this, as appears by the Jewish writers, was the ancient mode by which they ceremonially washed their hands,* and it is the custom amongst them to this day. It seems to be referred to in the 2nd Book of Kings, chap. iii. ver. 11, were Elisha, as the ministering servant to Elijah is said to have poured water on * *' This tradition is delivered in their Misna, in these words: ' As to their manner of washing, it was either hy taking ivater in one hand, and pouring it upon the other, and then lifting it up, that the water might run down to the aforesaid parts, that so it might not return and defile them; or else it was performed hy an immersion of them into ivater; which latter ivas accounted the most effectual way, and used hy the most superstitious part of the JewsJ*" — Dr. GiWs fVorhSf page 2b A, WATER BAPTISM. 21.9 his hands, and in the law above referred to, the tent is directed to be baptized by sprinkling, and the persons therein. It was evidently but the omission of the bap- tizing of their hands, which gave rise to those censures from the Scribes and Pharisees; and we, under the gospel dispensation, should look to ourselves, lest we too tenaciously adhere to the observance of an outward sign, so as to occasion a schism in churches, to separate per- sons in other respects agreed, to call those persons who have been baptized by sprinkling, unbaptized persons, whilst the whole testimony of scripture establishes its validity. Does not this disposition and conduct partake of the leaven of the Scribes and Pharisees, and is it not un- friendly to Christian love and unanimity? Let the possession of the thing signified engross our minds, and the quantity of the outward element will appearof less importance in our apprehension. But we are told by the advocates for dipping, that it was practised very early in the Christian church : — to which it may be replied, that those who make up their creed from the opinions of ancient fathers, stand a chance of having as much alloy amongst their gold, as those who follow their modern sons. — Corruption upon cor- ruption soon loaded the Christian dispensation, as the tradition of the elders had the Jewish one. — Our safest appeal is to the law and to the testimony. 220 CONSIDERATIONS ON Acts i. 5, 8, " For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence. But ye shall receive power, after that the Holy Ghost is come ypon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.''' From this passage, and many others of the same import, spoken by John himself, as Mat- thew iii. 11, Mark i. 8, Luke iii. l6, John i. 26, it plainly and clearly appears, that water baptism was figurative of the out-pouring of the Holy Spirit. " John truly baptized with water, but ye shall be baptized with the Holy Ghost," which is evidently intended to be represented thereby. This accords with Old Testament prophecy, and is the perpetuated sign of the same grace to this day. When God dispenses his blessings the receiver is passive; he pours out of his Spirit like rain upon the earth: how crude and un- scriptural then is such a translation as this, — for *' John truly immersed with water, but ye shall be immersed with the ^oly Ghost." John was qualified, as a 5e,w priest, to baptize as the law had enjoined; but to baptize as a sign of tlie new dispensation, seems to be by a special commission from the Holy Spirit. This appears fron;! the words of John himself, " He that sent WATER BAPTISM. 221 me to baptize with water, the same said unto me, Upon whom tliou shalt see the Spirit des- cending and remaining on him, the same is he Avhich baptizeth with the Holy Ghost." Now we know it is the office of the Holy Ghost to bear witness to Christ; 1 John v. 6, 8, " It is the Spirit that beareth witness, because the Spirit is truth. There are three that bear witness on earth, the Spirit, and the water, and the blood: and these three agree in one." And therefore, as it was the same that sent John to baptize, he was sent by the Holy Ghost: "After that the Holy Ghost is come upon you: ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth." Water was a well known emblem of the grace of the Holy Spirit; the emblem or outward sign did not cease with the apostles, as some affirm— the same grace is still manifested — the same outward sign is administered. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles; and this union of dis- ciples into one body characterises them Christians. The disciples were called Christians first at An- tioch. Acts xi. 26; but we never read in the Scriptures of Christians being called baptists; and when we consider the unscriptural manner in which they administer the ordinance, they are almost the only persons to whom the distinction is inapplicable. 222 CONSIDERATIONS ON Acts i. 22, " Beginning from the baptism of Johnr John, who came in the spirit and power of £Iias, baptized with water; and it was retained by the Lord Jesus Christ under the gospel dispensation. The emblem of water is truly natural as well as perfectly scriptural, and unless we are disposed to set the Old and New Testament at defiance, we are constrained to understand it as John in several instances explained it, as referring to the sanc- tifying influences of the Holy Spirit. It was not a new rite, nor had it a diflerent use or figu- rative design in the days of the Son of Man, than it had at any former period or any period since. The Jews knew pourings and sprinklings were baptisms, they called them so. Their ideas were never corrected — there was never any other sense of the word, than that which they had been used to from the time the law was given by Moses. No new explanation had been given of it, and it follows of course, it was intended to be understood as it always had been: neither the design of baptism or the mode had undergone any change. WATER BAPTISM. 223 Acts ii. 38 — 41, " Then Peter said unto them. Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many, as the Lord our God shall call. And with many other loords did he testify and exhort, saying. Save yourselves from this untoward generation. Then they that gladly received his word, were bap- tized: and the same day there ivere added unto them about three thousand souls'* The miracles of the day of Pentecost ter- minated in the baptizing of a considerable num- ber of persons, who, having embraced Christia- nity, received the sign of the new and more spiritual dispensation: " Then they that gladly received the word were baptized;" and being baptized into the name or nature of Jesus Christ, by his Spirit, the apostle connects thereto, as a certain consequence, the forgiveness of sins. " The promise is to you and your children." The promise Isaiah xliv. 3, " For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine ofl^spring:"-— Joel ii. 28, " And it shall come to pass after- 224 CONSIDERATIONS ON ward, that I will pour out my spirit upou all flesh, and your sons, and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions:" — Acts xi. 15, 16, " And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost." Three thousand persons gladly received the word in one day. Little did they apprehend before hand the occurrences of this eventful period — little did they expect that the promise would then be fulfilled to them — that they should gladly receive the word — that Peter should say, Repent, and be ye baptized every one of you. These blessings were as unexpected as they were im- portant; but when the sun of righteousness shines, and the divine spirit blows on his garden, the effects are a new creation. With regard to baptism by immersion, it is a painful necessity that renders it necessary to introduce it here, for the purpose of shewing the improbability of its being the way in which baptism was effected. It must be noticed that tliese were altogether unexpected occurrences; the persons assembled were not aware of the blessings that would attend a day of Pentecost: as they could not calculate upon gladly receiving the word, so it cannot be supposed that they WATER BAPTISM. 225 came with garments under their arms to be plunged in. To suppose that a promiscuous multitude of both sexes, persons of different constitutions, infirmities, and habits, should, though ever so modestly, strip and shift their clothes, for the purpose of immersion, is too difficult without better evidence to believe, es- pecially when in opposition to the figurative language of the prophet Joel above quoted, that God would pour out his Spirit upon all flesh; and, also of that promise, " So shall he sprinkle many nations." That they should in the face of these promises, in which the subjects are so clearly represented as passive, and without any foundation for such a decided departure from the mode which represented it, be plunged under water, is as destitute of human proba- bility, as it is of scripture authority. When cloven tongues, like as of fire, sat upon each of the disciples on the day of Pentecost, we are at no loss to determine how Matthew iii. 11, was fulfilled, *' He shall baptize you with the Holy Ghost, and with fire;" without the ex- travagant idea of being plunged into a fire, as into a fish pool. Those plain words, " Ye shall have power, after that the Holy Ghost is come upon you," must undergo a subversive twist, to correspond with this favourite plunging; but it is not to be regarded, whether the element is applied to the subject, or the subject introduced E e 226 CONSIDERATIONS ON into the element. " It matters not," says a baptist writer, " to carry on the resemblance to immersion, whether the house was filled with the Holy Ghost before or after they entered, inasmuch as is was filled when they were in, whereby they were encompassed and covered with it; which is sufficient to support the allu- sion to baptism performed by immersion or covering the person in water." But let it be observed, that it is not said, the Holy Ghost filled the house; but, that a sound from heaven, as of a rushing mighty wind filled all the house, and the Holy Spirit the persons. While we are left without information where the outward sign was administered, we read of an event of infinite more consequence, " the gift of the Holy Ghost." From the constant access they had to the temple, and the daily use they made of it, may we not suppose they bap- tized there? So Mr. Isaac, in Baptism Discussed, page 70, " We are not expressly told in what place the meeting was held; but it was probably the temple. No private house could have held so large a congregation; and it is certain the apos- tles and disciples met daily in the temple to preach and pray. See Acts ii. 46; iii. 1 ; v. 12, 20, 42. The temple was supplied with water for the use of both priests and people, in per- forming their various ablutions ; and with this the apostles might baptize their converts, by aspersion, without inconvenience." WATER BAPTISM. 227 Romans vi. 4, " Buried wifh li'nn hy laptism." Colossiaus ii. 12^ " Buried with him in baptism" It appears to the author, that some great men who have noticed these passages of scripture, have been too superficial in their views of them, having unhappily rested in an outward sense, without duly considering their spiritual meaning; and that their, opinions and arguments may appear in their strongest and most forcible point of view, he proposes to collect them, and place them before the reader in their own words. The renowned Dr. Thomas Goodwin, in his Glories of Christ set forth, &c. page 97, edition 18 17, writes, as follows: " And all this our communion with Christ in his resurrection, both in respect of sanctification, which the sixth of the Romans holds forth, and of justification, which this place in the Colossians holds forth, is lively (as both places declare) set out, and sealed up to us, in the sacrament of baptism. We are said to be buried with him in baptism, &c, Rom. vi. 3, 4, and Col. ii. 12. Buried with him in baptism, wherein also you are risen with him. The eminent thing signified and repre- sented in baptism, is not simply the blood of Christ, as it washeth us from sin; but there is a 2il8 CONSIDERATIONS ON farther representation therein of Christ's death, burial, and resurrection, in the baptized's being ^rst buried under water, and then rising out of it; and this not in a bare conformity unto Christ, but in a representation of a cojnmunion with Christ, in that his death and resurrection: there- fore it is said, IVe are buried with him in bap- tism, and, wherein you are risen with him. It is not simply said, like as he was buried, and rose; but ivith him. So as our communion and oneness with him in his resurrection, is repre- sented to us therein, and not only pur conformity and likeness to him therein. And so baptism lepresenteth this to us, that Christ having once in himself sustained the persons of all the elect, in his burial and resurrection, that now upon the party himself who is baptized, is personally, particularly and apparently reacted the same part again, in his baptism; thereby shewing what liis communion with Christ before was, in what was then done to Christ; that he then was buried with Christ, and rose with him: and upon that ground, is now in this outward sign of baptism, as in a shew or representation, both buried, and also riseth again.'* Dr. Gill's Works, page 132, " Baptism does not merely signify and declare a persons faith in the sufferings, death, burial and resurrection of Chribt, but the things themselves; and therefore, though eating a morsel of bread, and tasting WATER BAPTISM. 22^ the wine may, in the Lord's supper, answer the purpose of that ordinance, as well as a ful] meal or cup; yet sprinkling or pouring water on the face in haptism will not answer the end of that ordinance, as well as immersion or covering the hody in water." Ibid page l6o, " That there is any efficacy in baptism, to regenerate persons, take away sin, or make men more holy, is what is never asserted by us ; nor do we think that a quantity of water is of any consequence on that account: we affirm it to be declarative and significative of the death, burial, and resurrection of Christ, for which reason we contend for the mode of immersion, as being so and only so." Ibid page 217, " Our next argument for bap- tism by immersion is taken from Rom.vi,4, and Col. ii. 12, where this ordinance is took notice of by the apostle, as a burial, and as representing the burial, and resurrection of Christ; which argument may be formed thus, and not in the loose rambling way, in which he has represented it, and which, no doubt, he thought would best answer his purpose. If the end and design of baptism are to represent the burial and resur- rection of Christ, then it ought to be performed by plunging into, and overwhelming with water; but the end and design of baptism, are to re- present the burial and resurrection of Christ, therefore it ought to be performed by plunging 230 CONSIDERATIONS ON into, and overwhelming witli water; the reason is, because no other mode of baptizing either by pouring or sprinkling, a little water on the face, can answer this end."* Ibid page 4^2, " Baptism is a burial; and the use and end of it is to represent the burial * A writer, on the same side, has brought together several authorities, to prove that water baptism in a very early period was understood to represent the death, burial, and resurrection of Christ; and he might have brought some of the same authorities to support other opinions, equally erroneous. " Ambrose, about A, D. 370," he says, " is very particular in the description of the rite. Thou tvast asked (says he) Dost thou believe in God the Father Almighty ? And thou repiiedst, and was dipped, that is, buried. A second demand was made: Dost thou believe in Jesus Christ our Lord, and in his cross? Thou answeredst again, I believe, and was dipped. Therefore thou wast buried with Christ, for he that is buried with Christ rises again with him. A third time thou ivast questioned : Dost thou believe in the Holy Ghost 9 And the answer was, I believe. Then thou wast dipped a third time." — This said St. Ambrose ivi^ote three boohs in praise of virginity; jor which he has as much scripture authority, as when he en- deavours to mahe being buried with Christ, and 7'ising with Christ, consist in dipping under and coming out of the water. For want of duly considey^ing the thing intended to be represented by baptism, the outward mode was distorted to suit the sound of the words instead of the sense; WATER BAPTISM. 231 and resurrection of onr Lord Jesus Clirist; hence tlie phrase of being buried with him in baptism: see if you can make anything like a and thus they ivere guilty of a doable error, but their " use and design of baptism'''' and immer- sion, and emersioji must go together. St. Chrysosfom gives us his sentiments in these ivords: " Our being baptized and im- mersed in the water, and our rising out of it, is a symbol of our descending into Hades, and returning from thence; wherefore St. Paul calls baptism our burial; for says he, ' fVe are buried ivith Christ, by baptism into death.' Wheri ive dip ourselves in ivater, as in a grave, our old 7nan is buried, and when we rise up again, the neiv man rises also.""* Thus far St. John Ch?'y- sostom, tvhose infallibility in this particular may be as safely relied on, as when he is praising a monastic life, and thus writes: " Do you take notice of those monks ivho live privately, and dwell upon the fops of mountains? What aus- terities and mortifications do they not practise? They are covered with ashes, clothed with sack- cloth, loaded with chains and irons, shut up in little cells; struggling continually with hunger, they spend their ti?ne in watchings, to blot out part of their sins!" Such self righteous aus- terities, enforced upon unscriptural principles, discover a manfest disposition to load Christia- nity with burdens, wh'ich the ivord of God no ivhere warrants, and which are calculated to feed their self-righteous principles, which is the very spirit and essence of popery to this day. * It is more than a query, if the old man does not arise as well as the new ! 232 CONSIDERATIONS ON burial when this ordinance is administered by sprinkling; can you persuade yourselves^ that a corpse is properly buried, when only a little dust is sprinkled on its face? On the other hand, you will easily perceive a lively representation of a burial, when the ordinance is performed by im- mersion ; a person is then covered with water, and when he comes out of it, it clearly represents our Lord's resurrection, and the believer's rising again to newness of life." Ibid page 369, " Jt should be observed, that baptism is not a sign or significative of the sprinkling of clean water, or the grace of the Spirit in regeneration, oi- of the blood of Christ on the conscience of a sinner, all which ought to precede baptism ; but of the death and burial, and resurrection of Christ; which cannot be represented in any other way than by covering a person in water, or in immersion of him." Dr. Stennett in his Remarks on the Christian Minister's Reasons for administering Baptism by Sj)rinkling or Pouring of Water, in his second letter, page 20, writes thus: " The New Testa- ment, it is well known, every where speaks of a submission to this ordinance, as expressive of the faith of him who is baptized in Christ the Son of God, of his being buried with Christ, of his rising with him to newness of life, of his putting on Christ, of his incorporation with him, and of his concern by baptism to answer a WATER BAPTISM. 233 good conscience towards God." Again page 99, *^ As to Mr. A.'s objection to our sense of the text, as if it made the two distinct positive institutions of the gospel interfere with one another, it is so trifling, that, it scarce deserves an answer. What! because baptism and the Lord's supper have a reference to the same facts and doctrines, do they so clash with each other as to disturb their order, or any way defeat their utility? With very near the same propriety he might have told us, that we should not oifer thanksgiving to God in prayer, because this is the special or main business of singing." The reader is here presented with quotations from the Works of Dr. Thomas Goodwin, Dr. Gill, and Dr. Stennett, wliose writings shew that they were of opinion, that by the word baptism in Rom. vi. 3, 4, and Col. ii. 12, is to be understood water baptism: which is the pre- vailing sentiment of most, if not all, of those who suppose immersion to be baptism, to the present day. At their head in this opinion, stands the emi- nent Dr. Thomas Goodwin : And should it appear, that the baptism wherewith believers are buried with Christ is not water baptism, and that the mode of baptism is not at all implied or referred to in the above passages of scripture, we may justly observe, how very little does a spot in the sun's disk, diminish the glory and Ff 234 " liURIED BY BAPTISM; refulgence of that splendid luminary; and — how far easier it is to point out the spots, than it is to illumine. This great divine did but manifest that he was not an inspired writer, and was for once looking at the shadow, where the words of inspiration directed solely to the substance. Now, with humble submission to these autho- rities, may we not express our marvel and ask, how it is, that in neither of the four Evangelists, or in the Acts of the Apostles, or in any other part of snipture, we meet with such a proposed design, or any allusion to such a design of water baptism, as that which is insisted on by these eminent divines? Did ever John the baptist, we would ask, or any of his disciples, or any of the disciples of Christ, ever assert or in- timate that water baptism was expressive of the sufferings, death, and resurrection of Christ? They did not apply water without a reason, they avowed a design when they baptized; but, is any one of them ever said to have intimated, that this was the design? It does not appear upon the record, to be so understood by any baptizer or baptized in one single instance; the mention of the Holy Spirit and his influences is frequently annexed to the sign, they are coupled together. Water was illustrative of the Holy Spirit, as a cleanser and purifier; and as manifestly so, as the elements of bread and wine are of the body and blood of Christ, in the NOT WATER BAPTISM. 235 Lord's supper: the former of them admits of no more controversy than the latter, each of them is equally determinate. There is another circumstance upon which we would express our surprise, which is, that the evidence upon which the whole of this argument rests, should not appear until many years after the first administrators had disappeared, and then to he found only in theEpistles of one, who mentions it in terras of striking indifference, inasmuch as to be thankful he baptized so few, and declares he was not sent to baptize. Surely this is some- what remarkable, that the best evidence should be derived from that blessed man, who was the reverse of a sanguine administrator? that the proposed argument is not deduced from those who were sent to baptize, but from one who says, he was not; and that words from him should be enlisted into this service, and so tena- ciously insisted on, when the professed design of water baptism, so repeatedly avowed by those who did baptize, should be so lightly passed over and unattended to. Add to this, that b^p^ tisra, by immersion, is not only asserted tq be instituted to set-forth an event, which it is evi- dent none of its administrators ever avowed, but alsoj that it was appointed, and in use, and practised, before the event which, they say, it prefigured took place, and continued after its accomplishment; that is, after the antitype had 236 " BURIED BY BAPTISM;" suffered and rose again, without any re-ordina- tion in consequence of its fulfilment, or any intimation of such fulfilment. It is remarked by Dr. Addington, page 42 and 43 of his Christian Minister's Reasons, &c. " If baptism be a memorial of Christ's burial and resurrection, surely it should be ad- ministered after the ordinance of his supper, ■which celebrates his death: and indeed, we should expect that all who consider it in this light, would repeat it as often as they repeat the me- morial of his death. If Christ has instituted two positive rites, one to commemorate his death, and the other his burial and resurrection, we know no good reason can be given for observing the memorial of his death every month or two, and that of his burial and resurrection only once in our lives." It is evident, that the passages under con- sideration, (Rom. vi. 3, 4, Col. ii. 1 2,) refer to the death, burial, and resurrection of Christ, and that the foundation of the apostles argument for the mortification and subjection of sin, for *^ the putting oft' the body of the sins of the flesh," rests on these important events, and is to be derived from them. Now, Avhilst the death, burial, and resur- rection of Christ are thus asserted, it is the interest or share that his church partake with him, which appears to be the object proposed NOT WATER BAPTISM. 237 by the apostle in here stating them. This union is noticed by Bishop Home, in his preface to the Commentary on the Psalms, when he says, " that the whole of the 45th Psalm is addressed to the Son of God, and there celebrates his spiritual union with the church and the happy fruits of it." Thus Romans xii. 5, " So we being many are one body in Christ." 1 Cor. vi. 15, " Know ye not that your bodies are the members of Christ," Eph. v. 30, " For we are members of his body, of his flesh, and of his bones." 1 Cor. xii. 27, " Ye are the body of Christ." Scripture phraseology best comports with the sublimity of the subject. The above passages of scripture describe the union between Christ and the members of his body: other scriptures, the effects and the benefits of it; and they are all the blessings of earth and heaven: such as, "Ye are complete in him." Col. ii. 10. "The righteousness of God in him." 2 Cor. v. 21. " Blessed with all spiritual blessings in him." Eph. i. 3. &c. But what is the mysterious tye that unites this glorified head to these militant members, that makes believers one with Christ, and mem- bers of his body, his flesh, and his bones.* " It * " The bond of this mystical union,'* says Archbishop Usher, " betwixt Christ and us is on his part that quickening Spirit, which being in Mm as the head, is from thence diffused to the (( rtnnTVn r,^r n i n^T»«> *' 238 "buried by BAPTISM; is by one spirit/' saith the apostle, " that ye are all baptized unto one body." 1 Cor. xii. 13. " Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" 1 Cor. iii. l6. ^' Know ye not that your body is the temple of the Holy Ghost which is in you.'* 1 Cor. vi. 19. " Ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you." Rom. viii. 9. " For the Spirit of glory and of God resteth on you." 1 Peter iv. 14. This it is which gives a son or daughter of Adam a new life; a life hid with Christ in God, and this life appertains to all that are born into the spiritual world, and their incorporation into this mystical body is their baptism. They are very members of his mysjtical body by baptism, and in no other way do they become incorporate with him. Eph. ii. 22, " In whom you also are builded together for an habitation of God, by the Spirit." Ephesians iv. 4, *' There is or^e body, and one Spirit."* spiritual animation of all his members: and on our fart faith, which is the prime act of life, wrought in those ivho are capable of under- standing by the same spirit. Both whereof must be acknowledged to be of so high a nature, that none could possibly by such ligatures knit up so admirable a body^ but he that was God Almighty:' * *' Baptized into Christ, is here explained ly being planted together with, or growing NOT WATER BAPTISM. 239 Thus are we led to reflect upon a baptism of inconceivable virtue and efficacy, even the operations of him who was in these celebrated portions of scripture: viz. Romans vi. 3, 4, and Col. ii. 12, describing by the pen of St. Paul, his own office, in the renovation of the body of Christ, and in what way deadness to the world is produced, and spirituality of affection toward God promoted; and he directs the apostle thus to reason, chap. vi. ver. 1, " What shall we say then? Shall we continue in sin, that grace may abound? God forbid: how shall we that are dead to sin, live any longer therein?" But how where they dead to sin? Romans vi. 3, is the answer — *' Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? In the divine purpose, they might be considered in Christ before the world together, coaleseing as the graft upon the stock into which it is engrafted. The doctrinal in- ference is clear: if we have been so united to Chiist, our New and Federal head, and have been made, in a mystical sense, to grow into one being with him, so that we are become partakers of his death, and its effects — redemption, and a death unto sin; the same union with Christ will have made us equally sharers in this resur" rection; the effects of which are justification and liberty, and a resurrection from the death of sin to the life of righteousness'' Fry^ on Romans \i. 4, 8$ b. 240 " BURIED BY BAPTISM;" began ; but tbey were baptized into Christ when the Holy Ghost gave them life and being in the spiritual world, and in this sense, the apostle says, Rom. xvi. 7? "^ Salute — who also were in Christ before me:" i. e. they were baptized before bim by the Holy Ghost into Christ Jesus. So those happy persons to whom the apostle wrote, Rom. vi. 3, " Know ye not that so many of us as were baptized into Christ, were baptized into his death;" and not into his death only, but they were every thing with Christ by baptism, and this they prove as faith derives fresh influences from his fulness. This one baptism is the fruit- ful source of daily supplies, for by it they par- take of the fulness of Christ Jesus — by it they die to sin, and live to God. The effects of this union between Christ the head, and the mem- bers of his mystical body, are noticed in the following places: Gal. ii. 20, " I am crucified with Christ." Rom. vi. 6, " Our old man is crucified with him." Rom. vi. 8, " Now if we be dead with Christ." Rom. vi. 11, " Likewise reckon ye also yourelves to be dead indeed unto sin, &c." Col. ii. 20, " Wherefore if ye be dead with Christ." Col. iii. 1, " If ye then be risen with Christ." — These are some of the blessed effects of union to Christ by baptism. It is evident, that the introduction of water here, directly tends to immerse the glory of the doctrine, to the neglect of the spirit of grace. It NOT WATER BAPTlSii. 241 IS quite foreign to the purpose, to attempt to prove the mode of baptism to be immersion,* because we are said to be buried with Christ by baptism; when it might as well be asserted, that crucifixion is a mode of baptism: the apostlei says, he was crucified with Christ; he was as really crucified by baptism as buried by baptism. We are necessarily led in the contemplation of this subject, to consider those passages of scrip- ture which assert the union of Christ and his * " But the chief argument for immersion ^^^ says Mr. Towgood, in his Dissertations on Christian Baptism, page 108, " is t alien from. Rom. vi. 4, and Col. ii. 12, where it is said, that we are buried with Christ by baptism; and bu- ried with Christ in baptism, " Now, here, let it be considered, " 1. The weight of the argument rests en- tirely upon the supposition, that the apostle, in these passages, alludes to the m.ode of Christian baptism; which can with no certainty be proved: " For 2, The apostle in both places, may be justly understood as speaking, not concerning the external and ceremonial part of Christian baptism, but concerning the internal and moral part; not concerning the application of water, which has no power to kill or to destroy, the body of sin, but concerning the regenerating influences of the Spirit ; by which Spirit the scriptures often speak of Christians as baptized; and by the influences of which Spirit, or in consequence of their baptism, by which alone it is, that they are said to be dead. Dead with Christ. Dead to sin. 242 " KURIED BY BAPTISM;'* church; and to resolve this divine constitution of grace into the good pleasure of him, who worketh all things according to the counsel of his own will:—" Chosen^ — through sanctification of tlie Sj)irit.'' 2 Thessaloniaus it. 13. Given to Now as the Spirit only has power to hill, or destroy, the old man, (to use the apostle's phrase,) and to make us dead with Christ, and dead to sin; and as we are very frequently 7'epresented as baptized with this Spirit ; it is perfectly 7ia- tural to understand the apostle as speaking oj these internal and moral influences of the Spirit, when he tells Christians — that they were buried 'with Christ by baptism into death, Sfc. And it is further observable, that we are in this dis- course of the apostles, as much said to be cru- cified and circumcised by^ or ivith Christ, as we are to be buried with him: and baptism is as expressly stilcd the circumcision of Christ, or the Christian circumcision, as a burial ivith Christ. '' / beg leave here, (says Mr. Toicgood,) to subjoin the note of a very learned and ingenious writer on this passage. Col. ii. 12, Buried with him in baptism.—- The apostle frequently speaks of Christians as being very closely united to Christ, as 7nembers of' his body, and parts of his person, Eph. i. 23,^ v. 30, consequently whatever was done to Christ, was, as it were at the same time done to them. When he was crucified, his members were crucified. Gal. ii. 20. When Christ was quickened, they were quickened toge- ther with him. Eph. ii. 5. Because he lives, they shall live also. John xiv. 19. When Christ was raised, they ivere raised. Eph, ii. 6, And when NOT WATER BAPTISM. 243 Christ. John vi. 37- The union of Christ and his church, and the interest and share the church has in Christ, as revealed in the scrip- tures, is a subject closely connected with that which we are now contemplating. That the church was given to him, and to be considered he ascended and sat down in heaven, they sat down with him there. Ibid. Now, in the same sense, it is true^ that Christians were buried with Christ (i. e. when Christ was buried, they, as members and parts of him, ivere buried with him) either in baptism, or by means of baptisfn. — It is bt/ means of baptism that ive are united to Christ, and so must be considered as having been buried, when he was buried. — ^s, then, there can be no reference to a mode of baptism, in our being crucified and quickened by baptism; so, there is no reason to suppose any reference to a mode of baptism (dipping) when we are said to be buried with Christ by baptism.^ We should have been still inore obliged, if the learned and ingenious writer on this passage, Col ii. 1 2, Buried with him in bap- tism, had exactly defined what he intended by the words in the above note, * either in baptism,* and by the words, * it is by rneans of baptism that we are united to Christ.* It can hardly be supposed that a writer, who has so particularly stated such invaluable blessings and benefits, which are, * by means of baptism,* can be sup- posed to mean, by means of water baptism, which is but the shadow of baptism; — it is not by the shadow but the substance baptism, that we are baptized into one body in Christ. '244 "buried by BAPTISM; in him in all that he did and suffered, is according to the current testimony of scripture. They were crucified with him, died with him, arose with him virtually, and thus interested in all he did, who was acting for them:— they were rcr deemed by price, and when they become subject^ of the Spirit's influences, they then experience a redemption by power— the power of the cross of Christ to deaden tlie body of sin, and the power of his resurrectiop to raise them to newness of life; and this is the part of redemption conr nected with our subject. The Spirit works faith in the heart of a believer, by which he becomes a receiver of this heavenly influence, which operates to deaden the body of sin and raise bim to newness of life; thiis is he crucified with Christ by baptism, buried by baptism, rises and ascends by baptism, for being implanted into his j3eath he also is a sharer in his resurrection. We cannot say, crucifixion, dying, rising, are modes of baptism, but we may as well say one of them is, as another, and any one of them, as that of burying; because believers are each and every one of them by baptism, and not one more than another. It is a spiritual union by baptism, and the fruits and ef- fects are by the same baptism. They were as really ordained to these fruits as they were to life ever- lasting: so Heb. X. 10, " By the which will ye are sanctified :" and it proceeds from the same NOT WATER BAPTISM. 245 source, even from him, who, " that he might sanctify the people with his own blood, suffered without the gate." Heb. xiii. 12. " For their sakes I sanctify myself." John xvii. 19. Both he that sanctifieth, and they who are sanctified, are all of one. Heb. ii. 11. Christ was sanctified or set-apart as a source of divine influence for his people, in his crucifixion, death, burial, resur- rection, and ascension. In answer therefore to the justly renowned Dr. Goodwin, and those who follow him in the same sentiment we may reply. The eminent thing signified and represented in baptism is not the blood of Christ as it cleanseth from sin, nor is there in the baptized's being first b^ied under water, and then rising out of it, a representation of Christ's death, burial, and resurrection. It is a pity, a sentiujent and a practice should con- tinue amongst the Protestant dissenters of a reformed church, which obtrudes a meaning on these passages, void of a scriptural basis: the truth is, such a representation of the sufferings, death, and resurrpction of Christ is no where commanded, nor can it be sanctioned by any arguments which can be brought forward to support it. That the church is one with Christ is a glorious truth, and that every believer shares with him in these bis mediatorial acts is not to be controverted. That the church was crucified with him, died with him, was buried with him. 246 " BURIED BY BAPTISM;** and arose with him, representatively, is readily acknowledged; and also, that she receives vir- tue or power as faith is led out and exercised thereon; but that these, or any of these acts were to be represented by immersion and emer- sion, is what must be denied. Water, sprinkled or poured, represents the Spirit of God, and his operations, called by Archbishop Usher, (in a note, p. 237,) " the bond of this mystical union :" but water baptism represents none of the acts or suiferings of Christ, neither his death and burial, any more than it does his crucifixion and exaltation, but represents that oneness with him, which gives an interest in them all^ in all he did, and in all he suffered. Adult dipping for the end proposed to be an- swered by it, is foreign to the purpose, and is a perversion of the plainest and most simple ordi- nance, and arises from being led away by sound without regarding the thing signified. By attend- ing to sound, and not to sense, a Roman Catholic is led to hold, that bread is converted into God, by the consecration of a priest, for the purpose of mastication, and thereby he turns or aims to turn what was intended as a sacrament into the thing signified. Thus regarding sound and excluding sense, the votaries for dipping are led into the contrary extreme; they, in this instance, would pass over, or attempt to divert us from NOT WATER BAPTISM. 24/ the thing signified, and lead us to impute a meaning to the words " buried with Christ by baptism," which belong not to water baptism, but spiritual baptism. The papist turns a little piece of bread into a God; the baptist passes by the operations of a God, (God the Holy Ghost,) and looks only in these passages of being buried with Christ by baptism, to the mere sign of his grace and influence, even, water; not here even alluded to, and which was never intended to represent being buried with Christ, any more than being crucified with Christ, but simply our union to Christ by his Spirit. — ^The mere dipping of a proselyte under water, for the purpose of representing the washing or cleansing of him, although unscriptural, is comparatively harmless compared to the wresting of so important a passage of scripture, to a meaning so contrary to its true one. Water performs no part in this burying, nor is it in the most distant man- ner alluded to therein, and ought to be as completely out of our minds when we are con- sidering the baptism which unites to Christ and his church, as it was out of the mind of him, who thanked God he baptized only Crispus and Gains, &c. It should ever be remem- bered, that by one Spirit we are baptized into one body, and thus partake of the benefit of all the Head of the body did for us on earth, and is now doing for us in heaven. 248 " BURIED BY BAPTISM; 1 Corinthians xii. 13, " For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles, whether we Be bond or free; and have heen all made to drink into one Spirit,''* This scripture is an instructive comment on baptism, and may be advantageously consulted for the purpose of acquiring the knowledge of the meaning of being baptized in other places. It is very evident, to be baptized is to be sanctified, or set-apart for a holy purpose; (water baptism does this outwardly.) The passage refers solely to the operations of the Holy Spirit, by whose baptism the children of Adam are made children of God, by union to and faith in the Lord Jesus Christ; and in this, water, the out- ward sign, performs no part. By this one bap- tism, the thief on the cross was as really baptized, as any converts to Christianity, either before or since. To attempt an elucidation of this passage is quite unnecessary. — It is the Spirit of Christ that baptizes the members of Christ into one body; and whenever water is made use of, it ought to be with an allusion to the Holy Spirit and his influences, by which we are made to " drink into one Spirit." — The word baptized in the above passage, has no reference to the outward and visible sign. NOT WATER BAPTISM. 249 -?f Acts viii. 12, lv3, " But ivhen tliey believed Phll/p, preaching the things concermng the hing- dom of God, and the name of Jesus Christ, tJiey were baptized, loth men and women : — thoi Simon himself helitved also ; and ichen lie ivas baptized, he continued with Philip, and wonder- ed, beholding the miracles and signs which were done." The city of Samaria was formerly the resi- dence of the Kings of Israel ,• but when the King of Assyria carried away the inhabitants captive, he colonized Samaria with peo])le from Babylon, and from Cuthah, and from Ava, &c. and they possessed Samaria, and dwelt in her cities, as 2 Kings, xvii. 24. Long after this, (in the time of Nehemiah's reformation,) San- ballat built a temple on Mount Gerrizim, near Samaria, like that at Jerusalem ; and this be- came the resort of many rebellious Jews, who were guilty of transgressing against their law: — the Jewish service was performed in this temple, and the law of Moses read publicly: but a considerable degree of enmity existed between them and the Jews, as appears where it is said, " The Jews have no dealing with the Sama- ritans." John iv. 9 : and in another place, " Thou art a Samaritan, and hast a devil." John viii. 48. (See Prid. Connect.) H h 250 CONSIDERATIONS ON But the promise, Acts i. 8, " And ye shall be •witnesses unto me, both in Jerusalem, .and in all Judea, and in Samaria, &c." must now be ful- amongst them, by the preaching of Philip, filled ; and when Christianity made an inroad *' They were baptized, both m^ and women." Philij) preached the things concerning the king- dom of God and the name of Jesus Christ; and they received the sign of the new, the Christian dispensation ; they believed the kingdom of the Messiah was come, and Messiah became the object of their faith, as he had been of the faith of the woman of Samaria ; recorded, John iv. 28 ; and into the kingdom of God and name of Jesus Christ they were baptized. Philip was a Jew; and gave testimony that salvation was of the Jews ; and, also, to tiie advent of that glorious Messiah of the Jewish race, whose kingdom was now to be set up. The kingdom of God, in many places of Scrip- ture, signifies the Christian dispensation: so, Matt, xii 28, " But if I cast out devils by the Spirit of God, then the kingdom of God is come nigh unto you." Luke iv. 43, " And he said unto them, I must preach the kingdom of God to other cities also ; for therefore am I sent." Luke X. 9, " And heal the sick that are therein; and say unto them, The kingdom of God is come nigh unto you.'' Luke xvi. l6, " The law and the prophets were until John : since that WATER BAPTISM. 251 time, the kins^dom of God is preached ; and every man presseth into it." Luke xxi. 31, " so likewise ye, when ye see these things come to pass, know ye tlmt the kingdom of God is nigh at hand." Mark i. 14, 15, *' Now after that John was put into prison, Jesus came into Gallilee, preaching the gospel of the kingdom of God, and saying. The time is fulfilled, and the kingdom of God is at hand : repent ye, and helieve the gospel.^ And although women had not heen mentioned hefore as being baptized, there is no donbt but they had, on former oc- sions, been receivers of the sign, as well as those who are now mentioned; and that they entered, with the men, into tbe kingdom of God. Chil- dren are not expressed by name; but, as children * " The kingdom of Htaven, and the kingdom of God, are used in the Evangelist , as terms of the same import : and though sometimes they sig- nify the heavenly state oj' perfect blessedness, or the kingdom of Glori/ ; yet they most frequently denote the (jospel dispensation, inclusive of all its gracious institutions, pi ivileges and blessings, or the kingdom of Grace ; which is said to be of God and of heaven, because its original is divine; its nature, design, and tendency are spiritual and heavenly; and its true subjects are formed and trained up for heaven, 'till they are transplanted thither. And therefore, at other times, these expressions seem, to take in both the kingdom of Grace and of Glory,'* (Dr. Guyse, on Matt. iii. 3.) 252 CONSIDERATIONS ON under the former dispensation bad received the sign of that dispensation, it is reasonable to snp- pose that they also were baptized, and received the sign of the ])resent one, on the gronndof this self- evident proposition — that a nian and his family- are to be considered of one and the same outward ])rofession of faith. Children are said, by our Lord, to be of the kingdom of God. Mark x, 14. — Luke xviii. l6 : and, as such, they appear as suitable subjects to receive the sign of the kingdom of God, as they had heretofore. Matt, xxi. 43, " Tlierefore say I unto you, The king- dom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." It is evident that Christianity in the hands of its first preachers, made its appeal to the under^ standing and consciences of adults ; who, when they embraced it, and made a profession of their faith in Christ, received the outward and visi- ble sign of the Christian dispensation, (i. e.) water baptism ; but having received it, they did not leave its truth and imj)ortance to be re-agi- tated by their children ; but placed on tliem the sign of the new dispensation, as their fathers had on them the sign of the old. They were baptized in the way baptism had been aforetime practised: for theie was 7io new rite enjoined under the new dispensation; it was but an a])- propriation of a rite already known and practised, and understpod by aU us of a purifying nature ; WATER BAPTISM. 253 but, to suppose that tlie Samaritans were baptized as figurative oF the sufferings and deatlj of Christ, M'hen ench an intimation is no where given by this Administrator, or any former one, is an opinion witliout tiie '^l)a(low oF foundation to support it: neither can it be considered as a church ordin- ance; or, that tliey were made church members thereby ; for there is no account of a church being formed, and how could they be church members? The 9th chapter of the Acts, contains an account of the baptism of the Apostle Paul : after he had been met with in his way to Da- mascus, and had continued blind three days, without food, Ananias came, commissioned by Christ Jesus, and put his hands on him, saying; '' The Lord Jesus, that appeared unto thee in the way as thou earnest, hast sent me, that thou might est receive thy sight, and be filled with the Holy Ghost. And he received sight jorthwith, and arose, and was baptized. And when he had received meaty he was strengthened.'* The Apostle received the sign which apper- tained to the new dispensation, and was the subject of the influence of that new-creating Spirit which transformed this lion-like, perse- cuting Saul, into a patient, submissive lamb. The correct appropriation of natural things to represent spiritual things, is very apparent in the 254 CONSIDERATIONS ON Holy Scriptures. Water represents the refresh- ing' saturating grace of the Holy Spirit; and sprinkling, or j)oiiring the water, the applicafion of this grace; so, Isaiah: " Drop down, ye Hea- vens, from pJ)ove : and let the skies ponr down righteousness." Immersion, or dipf)ing. to re- present the descent of .sj)iritual influence, is not only unscrij)tnral, hnt destitute of analogy. The srift of ^race to this Chosen Vessel, who •was before, a persecutor, and injurious, could not have been represented bv dipping him, whicli would have been applying him to the water : nor it cannot be supposed by any un- biased mind, that, under all the circumstances attending the Apostle's conversion, there can be any reason to su[)j)ose he was immersed ; the attendant circumstiuices go to imply the con- trary: for utuler the pressure of deep remorse from the conviction of being a cruel persecutor of Christ Jesus, in his members ; under great fatigue and weakness of body, occasioned by long abstinence from food, and still under the effects of the shock he had received from the a])pearance of Chiist Jesus to him in the way, (under circumstances of such accumulated dis- tress,) it is not very probable that the Apostle was in a state to undergo the severe discipline of being plunged into water, without any reason for it, either assigned or implied, or in the least degree hinted at ; and, withal, so contrary to WATER BAPTISM. 255 the spirit of the new, the Christian dispensation; which ini|)oses no irksome yoke on the neck of its disciples: on each of which accounts, it is not indeed credible. He arose up, that the ordin- ance mii^ht l)e administered with solemnitj' ; " and when he had received meat, he was stren^^thened." It evidently appears by the narrative, that ail this passed in the house where he lo(Ii|;ed ; and in a very short time. Tijree days had elapsed since he liad lain blind ; durinii: which time, he had neither ate nor drank. Worn down by so loiii; fastini^, and by consternation of niind, equally weakening and wearving to the spiiits, "we may reasonably suppose, that by this time, he was exceedingly exhausted ; and, as his baptism is expressly mentioned as previous to his receiving any refreshment, it is not pro- bable that Ananias would have taken him " It is very evident,'' says Dr. Addington^ (p. 42,) " that this all passed in the house of Judas ; and the whole seems to have been trans- acted in a very little time. Had Judas a bat/i in his house ; or did he order a large tub to be Brought in, and water sufficient to dip Saul therein? The Scriptures say, ndther: nor is any one circumstance mentioned to countenance either supposition. Where then is the prooj, or probability, of his Bei?ig baptized by immersion?'\ 2b6 CONSIDERATIONS ON in his present exhausted and debilitated con- dition, out to a river or pond, or in any other way have subjected him to the sliock of im- mersion.* To suppose this, is as unreasonable as it is unscriptural. In Acts xxii. l6, we have * " It wilt not do to talk about ivaiting till the hody is in a proper state lo enter the water; because on the day of Pentecost there was no wait- ing— -they were all baptized the same day ; and I do not want a better proof, that none of them were immersed. The Apostle Paul at the time of his baptism, had neither eaten nor dranh far three days. In addition to the debility which this long fast must have produced, he ivould be greatly enfeebled by the mighty shock ivhich he received from the vision in the way, as well as by the great remorse icith ichich he revieived, and repented of his crimes. It was 7ww also about the depth of ivinter, f about the 25th of January,) as the learned have supposed. 21iat in this weakly and feeble state, lie arose, and was baptized, by being totally plunged under water, seenis, to say the least, to have scarce an air of probability .'' If any case could justify delay, surely this is one. In this state, when Ananias is introduced to him, he addresses him with—'' And now ivhy tarriest thou ? arise, and be baptized.''' " And. he arose, and was baptised. And when he had received meat, lie was strengthened."" Acts'\yi.Q,\S, \^. — xxii. l6. He did not, we see, break his fast till the ordinance was over, ('an any man suppose, that in this feverish and exhausted state, and in the middle of winter, he was taken out of the house in search of a river, or rnuch water, and plunged into it /" {^Daniel Isaac s Baptism discussed, p. 67, 68.) WATER BAPTISM. 25/ tlie Apostle's own account of liis conversion to Christianity; and amongst other particulars, that of his baptism, with the addition of part of the address of Ananias : ver. l6, "^ And now why tar- riest thou ? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." There are none that literally wash the subjects of baptism: water is emblematical of His gra- cious operations who came by water and by blood; and, "wash away thy sins," refers to the Spiritual cleansing of the conscience when sprink- led by the blood. Acts vlii. 36, 37, 38, " And as they ivent on their way, they came unto a certain water: and the Eunuch said, See, here is water ; what doth hinder me to he baptized? And Philip said. If thou helievest ivith all thine heart, thou 7nayest. And he ansivered and said, I believe that Jesus Christ is the Son of God. And he comnumded the chariot to stand still : and they went down both info the water, both Philip and the Eunuch ; and he baptized hinu'' " We do not infer plunging," says Dr. Gill, *^ merely from Philip and the Eunuch's going down into, and coming out of the water ; for we know, as well as he, that persons may go hundreds of times into water, as he says, with- out any design of plunging or of being plunged; but we argue from both of them going down I i 258 CONSIDERATIONS ON into the water; the one in order to administer the ordinance of water baptism, and the other to .suhmit unto it; and iVom their coming up ont of it, as having performed it: from whence, we thiidv we have sufficient reason to conclude, that this was performed by immersion, or plung- ing of the whole i)()dy under water; for to what purpose should they both go down into the water, if tlie ordinance was to be ])erformed in any other way; or what need would there have been of it ? But if plunging cannot be in- ferred from hence, I am sure it is impossible that pouring or sprinkling should." A certain water is supposed, by some, to intimate, that it was not water of any depth ; and Dr. Guyse quotes some travellers who speak of it as a spring, or fountain, that rises at the foot of a mountain in the tiibe of Judah and Benjamin, whose waters are sucked in by the same ground that produces them; and they re- port, that this was the place where the Eunuch was baptized by Philip. "The prepositions here and in the next verse, rendered into, and out of, the Dr. further says, frequently signify unto, and from; as every one must allow who understands the GreeA: language : and thus they are often used in the stile of the New Testament ; and par- ticuhirly of Luke; as for examj)le: — the prepo- sition here rendered into, signifies unto : — as Matt. XV. 24, " I am not sent but unto the lost sheep of the house of Israel." — Luke iv. 5, " The WATER BAPTISM. 259 devil shewed ?/w^o hi m," — vi. 12, " He went out unto a mountain to pray," Slq. And the prepo- sition out of\ is in some places retidered Jiom\ — as Luke xx. 4, " The Ijaptisra of John was it from heaven?" — Johnxix. 12, ^'^ A.x\A from thenceforth Pilate sons^ht to release l)im,"---Acts xiv. 8, *' Being a cripple yrom his mother's vvomb^ who never had walked." — xv. 29, "That ye abstain from meats offered to idols, and Irom blood, and from thin£:s strans^led, and from fornication." — xvii. 3, " Opening and allegins:, that Christ must needs liave suffered, and risen again from the dead." — xxvii. 34, " For there shall not an hair fall f'om the head of any of you." This is evidence, uithout doubt, sufficient to prove, that the words "^ into the water," might have been properly translated, to, or unto the water : and tlie words, " out of the water," might also have been translated, from the water. But, suppose we here understand them to signify into^ and out of the water, (as Mr. Henry says,) " Philip and the Eunuch did not strip off their cloaths, and go naked into the water, but going barefoot, according to the cus- tom, they went, perhaps, up to the ancles, or mid-legs, into, and Philip sprinkled water upon him, according to the proj)hesy, which this EunucI) had probably but just now read ; for it was but a few verses before those, that Philip found him upon, and was very opposite to his case: Isaiah lii. 15, "So shall he sprinkle 260 CONSIDERATIONS ON many nations ; the kings shall shut their mouths at hiai : for that which had not been told them shall they see ; and that which they had not heard shall they consider." This well-disposed Nobleman had been up to Jerusalem to worship: he was now returning; and had opened his book in a very suitable place for a festival occasion ; but needed an interpre- ter; and was, in a miraculous manner, furnished with one. The Spirit of God conducted Philip to this noble enquirer ; and water, spiritual water, was immediately poured upon the thirsty ^Ethiopian. " Then Philip opened his mouthy and began at the same Scripture, and preached unto him Jesus." The Spirit of God, according to his office, witnessed for Jesus ; and the con- verted Nobleman professed his belief in Jesus as the true Messiah, the Son of God. The Holy Spirit is not expressly mentioned in this history as the agent in the conversion of the Lord High Treasurer of Ethiopia, but the spirit of faith which he possessed, shewed he had received the Holy Ghost. The water of opportunity now presented itself. See! water! — the address is abrn})t, and implies surprise in the speaker. Perhaps there was not much water in a place called desert ; perhaps only a spring breaking forth ; for into a river, no wise men who were strangers thereto, would have dared to have ventured far, unless they could have ascertained its banks. It was the first water they saw : and WATER BAPTISM. 2f)l thev went down both of tbem to, or into, the water ; and Philij) baptized him ; and they came up Jrom, or out of the water: — and there is nothing in this history to prove to us that Philip put this disci{)le to Christianity under the water. That Jewish baptisms were performed by sprinkling or pouring, is manifest in many places; and that this was to be the mode under the Gos- pel, or new dispensation, we have the predictions of the Prophets : Isaiah, Ezekiel, Joel, &c. And that pouring and sprinkling of water is re- presentative of the purifying influences of the Holy Spirit, is also evident. " The Greek particles, it is allowed by both parties, admit of so jnuch latitude of interpret- atioti as makes it difficult sometimes to ascertain their precise meaning. A translator must regard the subjects to which they are applied, and the connection in which they stand. Thus, when we find tliese words connected with the subject of baptism, each party can translate them so as to agree with his own practice ; and can quote a hundred examples in support of his version. If there be any thing in the connection, or any ivhere else, which settles the njode, that must detej^mine the rendering ; but since they will admit of a literal translation, so as to agree with any mode, it is certain they can contribute nothing in prooj of one more than another. " For intance. — If it can be shewn, indepen- dent of these words, that baptism was by dipping, then the text in dispute must be rendered in, into, out of. But if immersion cannot he 262 CONSIDERATIONS ON This converted Nobleman, anxiously desirous that ^Ethiopia might soon stretch out her hand to God, presents himself as the first fruits of his country. — " What doth hinder me to be bap- tized ?" The Spirit had wrought faith in him ; and being the subject of the inward and spirit- ual grace, he received from the hand of Philip, the outward sign. As this passage is completely destitute of evidence to support the doctrine of immersion, so, also, there is not the slightest evidence to shew water baptism was intended to represent the death and resurrection of the Lord Jesus Christ : there is not a single reference thereto in the mouth of this Administrator; and there is no account of its having been in the mouth of any other. proved independent oj them, they can contribute nothing to the proof, because tliey may be ren- dered just as iiteralli/ to agree with another mode. If it bit ascertained, the mode ivas by sprinkling or pouring on the subject, as he stood beside the water, these words may be rendered at, to, from ; for they contain no evidence on the other side oJ the quesiion. If there be reason to believe the subject received the ordinance by pouring or sprinkling, cs lie stood in the water, the particles may be translated in, uito, out of; and yet afford no proof of total im/nersion In fact, since they can do nothing toward settling the mode, they ought to have no place in the controversy.'' — " Baptism discussed^" p, 45. WATER BAPTISM. 263 Acts X. 44, 45, 46, 47, 48, '' IVhile Peter ytt spake these words, the Holy Ghost Jell on all them that heard the ivord. And they of the circumcision ivhich believed were astonished, as many as came iciih Peter, because that on the Gentiles also was poured out the gift of the Holy Ghust : For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid ivater, that these should not be baptized, which have received the Holy Ghost, as well as we 9 And he commanded them to he baptized in the name of the Lord."* The Acts of the Apostles have been called by some, the Acts of the Holy Ghost: and, we find in many passages of the Acts, the Holy Spirit is mentioned when baptism w^as administered, and repeatedly so in this Scripture. The same Divine object is recognized in the ministration of baptism in our church of England service, as be- ing of the very essence of the ordinance. Should any one now ask, — '^ Can any man forbid water, under a dispensation of the Spirit?" No, truly, we will not forbid water, provided you are moderate in the quantity: — it is but an outward sign ; and you may go to an extreme in the quantity of water, as well as be guilty of excess in the use of bread and wine in the Supper. 204 CONSIDERATIONS ON Gracious influences, as descending from above, are well exhibited by the pouring or sprinkling of water ; and they are as much as believers are warranted to expect in the present day. If being plunged into water, is to represent the im- partation of the Spirit, the figure would out do the fact. We should rejoice to have this heavenly grace descend upon us in whatever copious degree God may be pleased to grant it; but we cannot consider the present donation of the Spirit, suital)ly represented by being plunged or immersed. The natural and obvious meaning of the words imply, that baptism took place upon them on whom the Holy Ghost fell, at the very time Peter proposed it. There is nothing said in this his- tory to lead us to suppose, that Cornelius had conveniences in his house for })lunging these Gentile converts. The plain meaning of the words, " Can any man forbid water that these should not be baptized," is, " Can any man for- bid water being brought." If he had thought of going to a bath, or a brook, would he not liave said, " Can any man forbid that they should go to the water, or be put into the water, that they may be ba])tized." But immersion in a cold baptistry, ill-accords with the design of the ordinance ; and when the mind becomes well established in this particular, it will at once perceive bow expressly significant, and exclusive- ly so, is the mode of application by effusioD. WATER BAPTISM. 265 The gift of ton£:nes lias long since ceased ; but the new creation of a child of Adam dead in sins, and the making him an heii- of God by union to Christ Jesus, are as great miracles, and as truly supernatural. The operations of God the Holy Ghost are all extraordinary. Acts xi. 16, " Then remembered I the word of the Lord, how that he said, John indeed bap- tized ivith water ; but ye shall he baptized with the Holy Ghost," The " word of the Lord," Acts i. 5, " For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence." which was remembered by the Apostle Peter, has been mnch forgotten by some since; or they might have excused themselves from troubling us with their supposititious ends and designs concerning water baptism. The Apostle Peter vindicates himself, before the A})ostles and the Elders at Jerusalem, for baptizing Cornelius; and he assigns a reason for so doing, which was perfectly conclusive to his own mind, and as completely satisfactory to the whole assembly. It was " the word of the Lord;" and it concerned the design of baptism:—- and may be paraphrased thus : — Kk 266 CONSIDERATIONS ON *' John, my fore-rnnner, indeed administered to yon the haptism of water; bnt, as the iVnit of my exultation at tlie riijlit hand of mv Father, ye shall be partakers of a much nobler, and n)ore efficacions baptism ; of which, his was a lively emblem, by my shedding down tlie Holy Ghost, in all his gifts and graces, abundantly upon you." It is surely impossible eventually to suc- ceed in making the ordinance appear to signify what it does not! It refers to the Holy Spirit of God, and his sanctifyirjg operations. Water was ever an outward and visible sign of these influences. What were all the cleansings under the Mosaic dispensation, but figurative of moral cleansing? And what ever did, or could cleanse the heart of man from an evil conscience, but God's Holy Spirit ? The Spirit's operations, both under the Old Testament and under the New, are the real circumcision, and the only baptism. There was only one Blood to atone, and one Spirit to purify, however numerous the sacrifices, and divers the purgations : — and this was in a more eminent manner sent down, when the Lord Jesus Christ was invested with his mediatorial sovereignty, as Priest and King of his church ; and the Holy Spirit continues a witness for Jesus to the present day. Baptism with water, is symbolical of the bap- tism of the Holy Spirit ; they are associated in the textj as well as in other passages of Scrip- WATER BAPTISM. 2Sf ture: and pouring of water, is a Scriptural repre- sentation of the descent of the Spiiit. It should appear, that the Apostle, by the words " fell on them, as on us. at tlie I)egimiing,"* refers to the visible descent of tlie Holy Ghost on the day of Pentecost. In a late publication "On Baptism'"' of above one hundred and fifty pages, there is little notice taken, throughout, as to its design ; except a quotation from Dr. Williams, (in page 149.) Who, it is said, had long since stated, '' That in baptism is eminently ex I libit ed the down- pouring of' the Holy Spirit ; and that there is no ohject whatever in all the New Testament, so Jrequently, and so explicitly ■ signified by bap- tism, as these Divine hrfluences''' As these wholesome words do not appear to be cjuoted by this Author for the purpose of being adopted, they are welcome to a place here. And the necessity of insisting upon them, arises from the present existence of that old error which is continually rearing up its head in one form or anotlier, and upon one occasion or another ; which evinces the constant need of an antidote to counteract it : — for, in the publication alluded to, we are oliliged, (shall we say?) to the same Author, for furnishing us with several quota- tions from the Fathers ; and for whatever view they are brought forward, (except it be for ex- * Acts ii. 16, 17. S68 CONSIDERATIONS ON posnre, which is not the case,) they prove to us the early existence of an error, and not the less an error for its antiquity ; which is that, of sup- posing baptism to allude to the death and resur- rection of the Lord Jesus Christ. If these Fathers of the fourth and fifth cen- tury (or of whatever standing they were,) knew how officious one of their Son's had made himself in bringing forth these opinions of theirs into public notice, for any ])urpose whatever,-^- opinions, much better buried in oblivion than pre- served, they surely would render him no thanks. These erroneous tenets are crude, unscrij)tural, and more than tinged with human invention. They are also a specimen of what was to follow, and did follow from the mystery of inicjuity then working ; the fertile origin of all the trumpery of popery which exists to the present day. The quotations brought forward in this &aid publication, are as follows : — " The great mystery of baptism is accomplish- ed by three immermms, and the same number of invocations ; and thus the emblem of death is shadowed forth, and those who are baptized, have their souls illuminated bv the communi- cation of divine knowledge." Basil. ^' Wlioever is baptized, is buried with Christ^ by three immersions, representing the Lord's burial for three days, and dying, as to the old find sinful man." THEOPHYLAgr. WATER IJAPTI^M. SGf) " Baj)lism is an eml)lem of the death of Christ; for hy three immersions, hajitism represents the three days of the Lord's hnrial." Damascenus. " When we immerse the head in water, as in any sepulchre, the old man is buried, and the lower parts heing immersed, the whole person is entirely concealed." Chrysostom. " The three immersiov.s, and emersion of bap- tism., signify death and resurrection," Photious. " Baptism tipyfies ; as by immersion death, so by emersion resurrection." Tiieophylact. " By immersion in water, and emersion, even a triple inundation, we represent the three days burial, and resurrection of Jesus Christ himself. [Germanus. *' We ourselves also are baptized, imitating the death (of Christ) by immersion, and the re- surrection by emersion.''^ Theophylact. The opinion of these Fathers, [and the last mentioned, Theophylact, is of the the tenth century, J as it respects the intent, use, and de- sign of baptism, unsupported as it is by the word of God, is of very little worth ; and plainly manifests, baptism to have been corrupted hy au Antichristian invention. The Author alluded to, brings them to prove the doctrine of immersion: they prove their unscriptural views of the mean- ing of the doctrine of baptism ; and discover to us, how human wisdom was carrying them away from the simplicity of the gospel. •270 CONSIDERATIONS ON But let ns turn away froni snch Fathers, and relieve our minds by jjerusing some quotations from the evangelical strains oF Paul Baynes, in Ills " Helj) to true Happiness :" page 341 " Water Baptism is a sign and seal of our union to Christ; thence tolJowetii our communi- on in those effects following : By Spiritual bap- tism we are engrafted itito Christ; and so many of us MS are thus baptized, have put on Christ; and it is by the Spirit's working faith. Baptism doth ever pre-suppose that union which is through faith, whether persons have faith before baptism, as Cornelius and Abraiiam, or whether their faith be to be wrought in them afterwards, as it is in most infants. To be united to Christ, is no small mercy; to be naturalized into such a body, as is our com- mon wealth, or to be made members of some good corjjoration, is a privilege , but, to be one with Christ, and that body whereof he his head, who can conceive how great this prerogative is ? Spiritual baptism doth assure us, that in Christ, the guilt of our sins is taken away, and the power of it mortified : yea! the power of sin is so sul)ducd, that though it may exercise us, it shall not reign over us. Look as through the first Adam's death, this natural life is weak- ened much, even when it seemeth most lively ; so in Christ's death, into which we are implanted through Spiritual baptism, tiielifeof sin receiveth such a deadly wound, that in vertue it is more WATER BAPTISM. 271 dead tlian alive^ even when it seemeth most lively moving: to onr no small disturbance. Our sonls, defiled with sin, being by Spiritual baptism so set into Christ, that his blood is sprinkled on them ; yea, they are dipped and bathed in it ; and having those pure waters of the Spirit (which come through the merit of this blood) poured out npon them, they come to be cleansed from all defilement. Spiritual baptism is the laver of regeneration ; it washes us in the true fountain of Israel. It doth not only remove our spots, but makes us new all over : the blood of Christ obtaining the Spirit which worketh not only mortification, but which causeth also a renovation in us. Beside, Spiritual baptism, grafteth us, as it were, into Christ, dying and rising. Now a scion set into a stock, doth partake of the root and fatness of the stock ; so do we, being ingrafted into Christ. Again, we see what we must chiefly look unto, even this, which by baptism is confirmed :— Men esteem their lands and monies more than their writings ; they care not for them further than they respect the other. Thus we should stand chiefly on making sure that we have fel- lowship with Christ, and his benefits ; not boast on baptism, and yet never heed these things which are all in all. For circumcision is no- thing ; so, (by proportion,) baptism availeth not, but a new creature. We see there are many who want the grace of baptism, being yet out= 272 CONSIDERATIONS ON wardly baptized, as the Apostle Paul saith, Romans ii. 25. Ciicnmcision becometh uiicir- cumcision where the law is not obeyed. So where tlieie i- no Uihoiir to die to sin, and live to lighteousnesSj baptism becometh unbaptism." Acts xlii. 24, " JVhen John had first py^eached before his coming, the baptism of repentance to all the people of Israeli Repentance is a fruit of the Spii it. The bap- tism of repentance was preached when John insisted npon the necessity of repentance, and of ])roducing those fruits wliich are the evidences of its reality. " I indeed baptize yon with water to repentance." Matt. iii. 1 1. Wliich was sancti- fyiuir, or setting aj)art for the kingdom of God, by the New Testament token. T!ie particular day set apart for rej)entance under the former dispetisation, in which they afl^icted themselves for sin, was the grand day of atonement, which shewed that rej)entance should be accompanied with faith in Christ. Lev. xvi. 29. John's ministry was of short duration :---he announced tlie coining Messiah; identified him when he came ; a])))lied to him the outward sign ot that Spirit wliich was upon him, and which he possessed without measure ; and then died a martyr for his fidelity to the holy law of God* WATER BAPTISM. 273 Acts xvi. 33, "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, st railway. '' You are^ if you please, to believe, without Scripture authority or any manner of evidence, or any degree of probability, that Paul and Silas, with wounds on their backs recently inflicted by- scourging, at a little past midnight went, one, or both of them, into the water, to put the Gaoler and his family under water; and if there was no pool within the bounds of the prison, they were to find sufficient water some where else. Dr. Stennett, in page 113 of " Remarks on the Christian Ministers Reasons," writes as follows :--r " Grotius is of opinion, that there was a pool within the bounds of the prison ; and in that pool, they might beTery commodiously baptized; or else in the river near the city, mentioned in the 13 verse." " It was by immersion," says Dr. Gill, in his exposition of this passage, " that being the only way in which baptism was administered, either in the pool which Grotius supposes to have been in the prison, or in the river near the city, where the Oratory was : (verse 13.) and it is no un- reasonable thought to suppose they might go out of the prison thither, and administer the ordin- ance, and return to the prison again before morning, unobserved by any." l1 274 CONSIDERATIONS ON Tliese opinions, in the absence of evidence, amount to nothing ; for it is highly improbable that this public Officer should leave his prison in the night. A man, who just before, was about to kill himself, because he thought he had lost his prisoners ; that he should set off with his family and his prisoners, to traverse this city just alarmed by an earthquake; that they should repair to the hanks of this river into which Paul and Silas were to plunge them; themselves not escaping from the inconvenience; performed too in the night, that they might return unobserved before the morninii:: all this is proposed for our belief, without the least shadow of evidence upon which we miglit ground such asup])osition. Going to the river,* the tank, and immersion, are all equally destitute of evi- dence ; and it is a pity the Christian world should be still troubled with such conjectures. Whether they were clothed when immersed, or unclothed we are not told. These conjecturers are surely too superficial in attending to the difficulties their system is loaded with ; but, on the contrary, if we adhere to Scripture narrative, there are no difficulties which require our contrivance or invention to solve. We there find this Philipian Gaoler under the influence of a better spirit than his own; and instead of inflicting stripes, he is bathing them. The Holy Spirit had softened his WATER BAPTISM. S/S liard heart; the prophesy in Ezekiel, 36 chapter, 26 verse, was in a remarkable manner fulfilled to liim:-— " Then will I sprinkle clean water upon yon, and ye shall be clean.' Which passage, is a projihesy of Spiritual influences which we behold hid descended upon him ; but altiiongh spoken of Spiritual things, it was by "expressions taken from bodily symbols and sensible rites ; and we may take it as p general rule, that whenever this is done in sacred Scripture, that is, whenever Spiritual blessings and graces are mentioned un- der symbolical names, there the actual existence and use of those symbols and rites are therewith supposed and understood ; thus, for intance, those promises, " So shall he sprinkle many nations :" and, " Then will I sprinkle clean wa- ter upon you," are promises of Spiritual things ; but they are plainly founded on the actual appli- cation of water for Sacramental baptism. The former supposes the latter ; it is, I say, founded upon it ; and, without it, would introduce the mention of a thing without any ground, or mean- ing an allusion to a Sacrament that does not exist. And the same holds witlj respect of all other sym- bolical or sacramental expressions in sacred Scrip- ture ; tiiey refci to the real and proper existence ' and use of the said symbols, somewhere, and at sometime existing as the very foundation of such symbolical or sacramental expressions." 27^ CONSIDERATIONS ON Acts xviii. 25, '^ Knowing only the baptism of John'' " It is very probable," says Dr. Guyse, " that ApoUos returned to live at Alexandria, soon after he had been baptized with John's baptism ; and so had no opportunity of being explicitly acquainted with the doctrines of the Gospel, as delivered by Christ and his Apostles, till he came to Ephesus, and was taught them by Aquila and Priscilla." Being a proselyte of John's, he was, without doubt, directed to him who should come after ; and means were now afforded him for further instruction, which he happily communicated ; for he helped them much who had believed through grace; and mightily covinced the Jews, and that publickly, that Jesus was Christ. " Knowing only the baptism of John," may piean the ministry of John ; but it does not fol- low that water baptism meant one thing; or had any more efficacy when practised by the Disciples of Christ, than when applied by John ; nor was there any difference in the design of their bap- tism ; they each of them referred to the same pl)ject. Water baptism was never intended to represent but one thing, whether Jewish bap- tisms ; John's ba})tism ; the baptism of the Disciples of Christ; and that of the Apostles, or pf Ministers in the j)resent dn)\ Outward ba])tibUt WATER BAPTISM. 27/ ever consisted, and still consist*, in a sacramental application of water ; and it always imj)lied the original pollution and im])urity of every son and and daughter of Adam ; whilst at the same time, it set forth the provision for moral cleansing ; which divine grace had provided, and grace divine renders effectual : for, " If the baptism instituted by Chiist, were another baptism than John's was, and yet he himself was baptized of John, then it would fol- low that we are baptized now with another iiaptism than Christ himself was ; for he received John's baptism; but this were very absurd, to say that there is not the same baptism of the head and members of Christ ; Ergo, John's baptism is all one with Christ's baptism." Synop 583. There was a difference in the abundance of the grace, although there was no liifterence in the grace itself. John's baptism was a baptism of repentance ; and repentance is a turning to God ; it was not turning to John. " This man was instructed in the way of the Lord ; and being fervent in the spirit, he spake and taught dili- gently the things o/ the Lord, knowing only the baptism of John." Baptism was no new rite ; and therefore, as Ainsworth says,* baptism was nothing strange unto the Jews, for when John began his ministry, (Matt. iii. 5, 6,) they made question of his person that did it, but not of the thing itself." John. i. 25. * On Genesis xxii. 12. 2*8 CONSIDERATIONS ON Acts xvi. 15, ^^ And when she was baptized and her household, she besought ks, sai/ing, If ye have Judged me to be Jaithful to tlie Lordj come into my house and abide there^ Lydia believed. " When ye believed, ye were sealed with the Floly Spirit of promise:" and, she liavinir received llie Holy Sj)i!it of promise, now receives the sig^n ; which fuitli of her's, hronjrlit the sign into her liouse, to tlie adults upon a profes'«ion of their faith; to the children (if any,) on profession of their parents. The introduction of Christianity into a family, depended on the faith of the adults ; hut on its reception, they did not leave tlieir childien to discuss the evidence ; hut receiving tlie outward feign themselves, and following tlie footsteps of believing Al)raham and the Jewish church, the ivhole household became outward witnesses for the God of heaven under the new dispensation of bis grace. The Lord opened the heart of Lydia ; and she attended to the things spoken hy Paul. " And when she was hajitized and her household, she besought us, saying, If ye h;ive judged me faith- ful to the Lord, come into my house, and abide there." Tlie fruits of the Spirit, appear in the Spiritually baptized. WATER BAPTISM. S^rg Acts xix. 2, 3, 4, 5, " He said unto them, Have ye received the Holy Ghost since ye believed ? and theij said unto him, fVe have not so much as heard ivhether there be any Holy Ghost. And he said unto them. Unto what then ivere ye bap- tized ? and they said, Unto Johns baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto tJie people, That they should believe on him which should come after him ; that is, on Christ Jesus.'* The words in the second verse, " We have not so much as heard whether there be any Holy Ghost/' are read by some, " We have not so much as heard whether the Holy Ghost be received :" for it is difficult to suppose there was such an omission in those who baptized therti ■with water, as to leave them in ignorance of its design ; and not inform them it was symbolical of the baptism of the Holy Ghost , which John himself referred to, when he was baptizing:. But an apparent difficulty vanishes at once, if we suppose their ignorance refers to their not hav- ing heard of the operations of the Holy Ghost on the day of Pentecost; and that they are his special and peculiar endowments which are refeired to in the Apostles's interrogation, " Have ye re- ceived the Holy Ghost since ye believed ?" to which they reply, " We have not so much as 280 CONSIDERATIONS ON heard wlietlier the Holy Ghost be received ;" or that he has ever returned as a spirit oF prophesy since tlie time of Malachi ; nor of the great effusion of the Holy Spirit since Christ's as- scention. They now heard this ; and upon laying: on of the Apostles hands, the Holy Ghost came on them ; and they were ba])tized into the name of the Lord Jesus Clnist. Name, here signifies nature; they were baptized into the nature of the Lord Jesus : (i. e.) they were regenerated persons ; they also possessed the gifts of tongues, and prophesied ; tliey had before received the sign, and now they received the abundance of the grace. But it is not probable, nor does the text warrant us to suppose they received the sign twice. This whole account is evidence to demonstrate, if evidence is wanting, that baptism is not a symbol of the fanciful ends and uses supposed by some; and which have no foundation in the word of God. It appears that the Apostles of our Lord Jesus Christ, by laying on of hands, imparted those extraordinary gifts of the Holy Spirit which have long since ceased ; but that which is now called ordinary, is no less than a new birth unto a life of glory everlasting; and is the one true, and only baptism. The thing signified, is of more consequence than the sign of it. Its a poor business to be an advocate for much water, and not to be very earnestly solicitous for the water of life. Disci- ples were called Christians first at Antioch ; WATER BAPTISM. 281 and if we adopt the Apostle's definition of a Cbristian, (2 Cor. xii. 2,) '' A man in Christ." (and twenty folios, said an eminent Divine, could not better describe him,) it surely were as super- fluous to obtrude any party name to designate him, or to assume a name from an attachment to an overwhelming quantity of water, than it would be to excite attention, by insisting on a specific quantity of bread and wine as necessary to a right administration of the Lord's Supper. The water, the bread, the wine, are but signs : The Scriptures do not ordain the quantity to be made use of; and why should vain man? — " Then said Paul, John verily baptized with the baptism of 7^epentance, saying unto the peo~ pie, That they should believe on him that should come after him ; that is, on Christ Jesus. When they heard this, they were baptized into the name of the Lord Jesus*' This is the Apostle Paul's testimony of John the baptist, that he directed the people to believe on him that should come after him ; that is, on Christ Jesus; and what is Christian baptism, but to be baptized into Christ Jesus? They were baptized with a reference to him who should come after John; and that was Christ Jesus. InActsviii. we have an account of Peter and John's mission to Samaria : " Now when the Apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John ; M m 282 CONSIDERATIONS ON who when they were come down, prayed for them that they might receive the Holy Ghost. For as yet he vva>, not fallen upon any of them : only they were baptized in the name of the Lord Jesus. Then laid they their hands upon them, and they received the Holy Ghost." There was no repetition of water baptism to these Samaritans; nor have we any reason to believe there was in the former case; but when they laid their hands on them, they received a rich supply of the Holy Ghost, which is Spiritual baptism : they were baptized into Christ Jesus ; and, in consequence of his ascension, they were the subjects of those en- dowments, promised, John xiv. 12, "Verily verily I say unto you, He that believeth on me, the Works that I do, shall he do also, and greater Works than these shall he do; because I go unto my Father.") but they do not appear to have been again baptized with water. " Nor can we be sure that any of John's dis- ciples, much less all of them, were ever rebaptized with water, upon their believing in Christ as that Messiah, into the faith of whom their Master had baptized them : For as our Lord did not order the eleven Apostles to be themselves bap- tized under the Gospel dispensation, but only to baptize others : Matt, xxviii. 19. so it don't appear, that they had any other baptism than that of John. The Apostle Paul, indeed, was baptized after his conversion ; but he probably WATER BAPTISM. 283 never was one of John's disciples. The same may be said of the three thousand that were baptized on the remarkable day of Pentecost, who seem to have been mostly Jews, that came from distant nations. And it appears to me, that there was no need of re-baptizin^^ John's disciples, since both baptisms were for substance the spme, and into the faith of the same Divine Person; only, one was in the name of him, who was immediately to come, and the other, of him, who was already come; and so, when Jesus was believed and owned as the true Messiah, the faith of such persons, togetlier with the truth of the doctrine they professed, was signified and sealed by the baptism which preceded, as well as by that which JoUowed his actual appearing. And, unless these baptisms were the same for sub- stance, ours must he essentially different from that which Christ himself received, since he was baptized only by John ; and consequently, the New Testament church has not that communion with him in baptism, as the Old Testament church had in circumcision." Guyse. " Christ would be circumcised, to sanctify his church that was ; and baptized, to sanctify his church that should be; that so in both testaments, he might open a way into heaven: " For their saJces I sanctijy myself." There was in him neithtr Jilthiness, nor joreskin of Corruption that should need either knife or water. He 284 CONSIDERATIONS ON 1 Cor. i. 13, 14, 15, l6, 17, ''Is Christ divided? ivas Paul crucified for you ? or were ye bap- tized in the name of Paul? I thank (-od, that I baptized none of you, hut Crispus and Gaius: Lest any should say, that 1 baptized in my own 7iame. And I baptized also the houshold of Ste- phanas: besides, I hiow not whether I baptized any other. For Christ sent me not to baptize, hut to preach the Gospel}' Tlie Apostle Paul did not discover much incli- nation for water baptism ; but, on the contrary, we find him thanking God he hud baptized so few; and adds, " For Christ sent me not to baptize, but to preach the Gospel ;" which it appears may be effectually preached, and water baptism neither administered or mentioned. The Apostle's determination was, " To know nothing ^mong them, but Jesus Christ, and him crucified ; and in this knowledge, he wishes to have none exceed him. But had the design of water luip- tism been to represent the burial and resurrection of the Lord Jesus Christ, we can hardly suppose came not to be a Saviour for himself but for us : IVe are all uncleaness and uncirmcision : He would therefore have that done to his most pure body, which should bt- of force to clear our im- pure souls; that making himself sin J or us, that we might be made the righteousness of God in kirn:' Hall's " Contemplations/' p. 34. WATER BAPTISM. 285 but tliat the Apostle would have made constant use ot an ordinance wliich was calcnlated to repre- sent so prominent apart of the Mediator's work. The words, " 1 baptized none of yon, &c/' are spoken with indignation, against those who abused this ordinance, by indulging a spirit of party and faction, which had begun to manifest it- self amongst them, and arose from the partiality which different converts had for those Ministers who had been made useful to them. Now, respecting the evil of which the Apostle com- plains, it may be observed, that the abuse of an ordinance must, in some measure, correspond with the natnie of the ordinance itself; and the true intent and design of baptism, being to repre- sent the Holy Sj)irit and his influences, by which believers and their seed are set apart, or sancti- fied to God, it appears that the converts to Chris- tianity not attending as they ought to do to the thing intended to be represented by baptism, which was to set them apart for God, (water baptism being a figure of Spiritual baptism,) entertained an undue partiality for those Apostles and Ministers whose labours had been blessed to them, and who had placed upon them this out- ward and visible sign; which attachment had increased to such a degree as to produce a party spirit amongst them. The ordinance of baptism being abused ? this was the very abuse it was liable to : The ordinance was figurative of 286 CONSIDERATIONS ON setting apart for God\ but, when by them abused, it was prostituted to a settiiio^ apart to man, or to a party. It must be allovxed, that all the institutions and ordinances ot God are liable to be, and by frail sinful man are al)used ; and baptism was so carnalized as to be a partv badge; so that one of them said, " I am of Paul ;" ano- ther, " I ot Apollos ;" and this produced that holy indignation in the Apostle's mind, which led him to exclaim, ' I thank God, I baj>tized none of you, but, &c. lest any should say, I l)aptized or set aj)Hrt in my own name." I intended not to make a party to myself. Were any of you bap- tized in the Tiame of Paul ? No, no ; baptism was never instituted to be the badge of a party ; but by your perversion of its original design, it unhappily became so. Thus may we trace its original design, even in its perversion. But had the design of water baptism been to represent the sufferings, burial and resur- rection of tlie Lord Jesus Christ, it would not have been liable to the abuse here complained of, nor would it have been put in contradistinction to preaching the Gospel ; l)ecause setiiui: forth the death, burial, and ressurrectnui nt Christ, is so connected with preaching the Gospel, that it cannot but be considered as a most essential part of it. WATER BAPTISM. 28/ 1 Cor. X. 2, '^ And were all baptized to Moses, in the cloud, and in the sea,' Dr. Gill, for the sake of immersing the sons of Jacob and Joseph, contrives to give them, by means of a plentiful shower, as complete a soak- ing as though they had been plunged into the water ; his argument for so baptizing them to Moses, he thus gives : (page 226.) *' I cannot but think that the Israelites were ^rst baptized in the cloud, and then in the sea, according to the order of the Apostle's words ; and agreeable to the story in Exod. xiv. where we read, " That the cloud went from before their face, and stood behind them, and was between the two camps, to keep off the Egyptians from the Israelites." I am therefore of opinion, with the learned Gataker, that the cloud, when it passed over them, let down a plentiful rain upon them, whereby they were in such a condition, as if they had been all over dipt in water ; so that they were not only covered by it, but bap- tized in it : Therefore our Author very improp- erly directs us to Psalm Ixxvii. 17, "The clouds poured out water.") as the better way of resolving the case ; for the Apostle does not say, that they were baptized in the clouds, but in the cloud which went before them, but now is pass- 288 CONSIDERATIONS ON ing over tbem, in order to stand behind tneni, they were, as it were, immersed in it. But, sup- snpposiiig the text, Psalm Jxxvii. may be a direction in this case, and serve to exj)lain what the Aj)()-t!e meant by baptizing-, it will no ways agree either with our Author's sense of the word, nor the vvay of his administering the ordinance : For, were the Israelites baj)tized under the clouds by their pouring or sprinkling a small quantity of water n{)on their faces ? The Hebrew word, D")T here used, signifies an overflow, or an inun- dation of water: And, Ainsworth reads it, " Streamed down, or gushed with a temptest.'' so that tiiey were as persons overwhelmed, and plunged over head and ears in water; and there- fore, the Apostle might well call it a being bap- tized." " But, now let us consider also, how they might be said to be bajjtized in the sea ; and there are several things, in which the Israelites passage through the sea, resembled our baptism : as for instance; their following Moses into it, which may be meant, of their being baptized into hitriy was an acknowledgement of their regard unto bim, as their guide and governor; as our baptism is a following of Christ, as our Prophet, who has taught and led us the way; as well as a profes- bion of our faith in bim, as our Surety and Saviour; and a subjection to him, as our King and Governor. But in nothing is there greater resemblance between them, than in their descend- ing into it, and coming up out of it; which is WATER BAPTISM. 289 very much expressive of the mode of baptism by immersion. And this I choose to deliver in the words of the judicious Gataker : — *^ The descent (that is of the Israelites,) says he, into the inmost and lowest parts of the sea, and their ascent out of it again upon dry land, hath a very great agreement with the rite of Christian baptism, as it was administered in the primitive times ; seeing in baptizing, they went down into the water, and came up again out of the same; of wliich descent and ascent, express mention is made in the dipping of the ^thiopean Eunucl), Acts viii. 38, 39- Moreover, as in the Christian rite, when they were immersed, they were overwhelmed in water, and, as it were, buried ; and in some measure, seemed to be bu- ried together with Christ; and again, when they were emersed, they seemed to rise, even as out of a grave, and to be risen with Christ, Rom. vi. 4, 5.— Col. ii. 12. So likewise, the waters of the sea standing up higher than the heads of those that passed, they might seem to be over- whelmed, and in some respect, to be buried therein, and to emerse and rise out again, when they came out safe on the other side of the shore." There appears no manner of evidence to sup- port these opinions ; or that GOO,000 men, be- side women and children, were so thoroughly wet from a '' plentiful rain upon them, whereby N n 29^ CONSIDERATIONS ON they were in such a condition as if they had heen all over dipt in water." This comment, manifests the anxious endea- vours of these Writers, to attach the idea of im- mersion, to the baptizing the Iraelites to Moses. But the want of Scripture authority on the one hand, and the inconsistency, with tl)e care which God had for his cliosen people, on the other, di- rect us to think differently respecting the torrents of water which we find did descend at the time of the exodus of the Israelites from Egypt. Tile Psalmist, referring to this memorable event, says, "The clouds poured out water; the skies sent out a sound ; thine arrows also went abroad." That there was a torrent of rain, at- tended with thunder and lightning, there is no doubt, but how unfortunate it was, that these writers did not sufficiently attend to the local situation of the Israelites and their pursuers ; for whilst the former were walking on dry land, in the midst of the sea, it was the latter only, who were exposed to that direful vengeance which preceded their utter destruction. This mira- culous cloud, (not clouds,) says the Historian, " Was a pillar of fire to the Israelites ; but it was a pillar of cloud and darkness to the Egypt- ians." But do not the writers just quoted, put the sons of Jacob and Joseph, on the dark side of this miraculous pillar of cloud and fire, where they were exposed to a heavy rain from the WATER BAPTISM. 2^1 t-ein])estous clouds ? The children of Krael were ba})tized to Mo»e=;, in the cloud ; but it was '* The clouds, that were both thick and black. Did rain full pleiiteously ; The thunder in the air did crack; Thy shafts abroad did fly." (Siernhold 8f HophinSj Psalm Ixxvii.) The divine Historian, Exodus xiv. 19, says; '' The pillar of the cloud went from before their face, and stood behind them ; and it came be- tween the camp of the Egyptians and the camp of Israel ; and it was a cloud and darkness to them, but it gave light by night to these : so that the one came not near the other all the night." Who is there, upon reading this account by the Sacred Penmen^ would assert (if it was not to serve a much-desired purpose,) that this pillar of cloud in passing over the Israelites, would deluge them with water, so that '* they were as persons overwhelmed, and plunged over head and ears therein," when they are said to walk on dry land.— The aspect towards the Israelites, was a pillar of fire, giving them light, and proved an impenetrable protection on their rear. Exodus xxiv. 22, "^ And the children of Israel went into the midst of the sea, upon the dry ground ; and the waters were a wall unto them, on their right hand, and on their left.'' 292 CONSIDERATIONS ON So, Nehemiah, ix. 11, "And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land ; and their persecutors thou threwest into the deeps, as a stone into the mighty waters." The attempt to demonstrate the baptism of the Israelites in their passage through the red sea by an overwhelming rain poured down upon them, is in direct contradiction to the Scriptural account of their walking through the sea on dry land. There is nothing like this thorough soak- ing, in the accounts we have of the miracle; and the attempt to reconcile their being in such a condition as if they had been dipt all over in water, and at the same time walking on dry land, must be left for them who adopt opinions which are not sanctioned by the word of God. The leading idea of the word ba})tism, was never more clearly exem})lified than it is in this passage of Scripture ; when there were six hun- dred thousand men, beside women and children, all separated, set apart, or baptized to Moses, as their leader, in the cloud and in the sea, without either a soaking, a sprinkling, or, perhaps, even a drop of water at all upon them. The sea, on each side, was ns a wall, to secure and direct their march ; for '' Tlie children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them, on their light hand, and on their left." So, chapter xv. WATER BAPTISM. 293 and 8th verse, *' And witli the blast of thy nostrils the waters were gathered together: the floods stood iijiright as an lieap, and the depths were congealed in the heart of the sea/' To represent tlie Israelites as having the rain, and the Egyptians the thunder and lighting, is clearly without foundation in Scripture. The same clouds that poured out the thunder, poured out the rain ; and, whilst the Israelites were completely protected by the pillar of the cloud, it was for the annoyance of their hostile pursu- ers, that "The clouds pomed out water; the skies sent out a sound : thine arrows also went abroad." 1 Corinthians xv. 29, " Else what shall they do which are baptized for the dead, if the dead rise not at all ? Why are they then baptized for the dead? Dr. Stennett, page 103, of ^^ Remarks on the Christian Ministers Reasons," says, '^ As there are various senses given of this text, which it would be tedious to collect ; so the Baptists ^o not lay any great stress upon it in favor of their opinion. But, if I may be allowed, with all deference to the judgement of others, to give my own sense of the words, I should suppose the Apostle's meaning to be this : — " To what pur- 2pi CONSIDERATIONS ON pose are Christians baptized in the room of the dead, laid in the haj)tisnial sepulchre, as if they were persons actnally dead, and so raised up again, in token of the death and resurrection of Christ, and of their own future death and happy resurrection ; to what purpose, I say, are they baptized after this manner, if there be no resur- rection at all r But whether this interpretation be the genuine one, I submit." This interpretation is modestly proposed ; but it seems improbable, that, the Apostle Paul should endeavour to establish the important doctrine of the resurrection, by a reference to so foolish and absurd a custom as that of baptizing a living person for a dead one; a custom, which if it ever existed, it was used only amongst those who were following their own absurd notions, not authorised, or even mentioned in the Word of God. And, in answer to this, and various other opinions, as stated in Dr. Gill's exposition of the passage; in which he has given his read- ers several interpretations ; and each of them is attended with objections sufficient to prevent its adoption ; the reader is referred back to y)age 152 of tliis work; where what is proposed, is as free from objection as any solution that the Author has met with. WATER BAPTISM. 295 Galatians iii. 27, " For as many of you as have been baptized into Christ, have -put on Christ." The immersionist translator reads this passage, " As many of you as have been immersed into Christ, have pat on Christ," But this sense of the passage, is ascribing too much to water bap- tism ; for all that were baptized with water, did not put on Christ. "Baptized into Christ," therefore, can be true only of Spiritual baptism ; baptizing into Christ, is the work of the Holy Spirit ; and there are none who put Christ on, but those who are baptized into him. Dr.Williams, vol. 1, page 125, says, "Putting on Christ, exhibits Christ as our Spiritual cover- ing, and complete righteousness." Remarkably to the purpose, are the words of Mr Locke, on Gal. iii. 27, " So that God, now looking upon them, there appears nothing but Christ ; they are, as it were, covered all over with him, as a man is M'ith the clothes he has put on." And hence he says, in the next verse, " That they are all one in Christ Jesus, as if there were but that one person." To suppose water necessary, either in whole or in part, to the performance of these Spiritual mysteries, either of being " Baptized into Christ," or of " Putting on Christ," is sadly mis-placing this figurative, but expressive element, to the 29^ CONSIDERATIONS ON neglect of the Holy Spirit. The use of water is not to he S|)okeii against, but when the subject respects being baptized into Christ, it sinks into comparative insignificance. That passage of John iii. 5, as read in our Bibles, appears to place water in too important a view, " Jesus answered and said, Verily verily I say unto you, except a man be born of water and of the Spirit, he cannot enter into the king- dotn of God." The Greek conjunction KAI, from the Hebrew Caph, (d) a particle of simili- tude, fSee Parkhurst's " Lexicon") here ren- dered and, it is submitted, would be much better if it had been rendered, likewise, even, or name- ly, which sense, both translators, and lexicons approve; by which reading, it would be much better understood, and the passage would read, *' Except a man be born of water ; namely, or even of the Spirit, he cannot enter into the kingdom of God."* But to place w^ater upon an apparent equality with the Holy Spirit, as our translators have done by uniting them by the copulative and, is contiary to the analogy of * " Except a man be born of water and of the Spirit ; i. e. except he be born not only of wafer, but also of the Spirit ; this is a very frequent mode of expression with the Sacred H-^riters. Mark ix. :^7, — John v. 31,— xii. 44. , ■Some make the latter expression, exigetical of the former ; except u man be born of water, even oj tht Spirit ; which is frequently spoken of under this figured WATER BAPTISM. 297 fintli, as well as to common sense. It is to be lamented, tli.it, tlie Christian world has been too prone to pay more attention to the figurative representation of this grace, than to the grace itself, to his baptism, who said, " I indeed ba[)- tize yon with watei-," than it has regarded His, of whom John said, '' He .shall baptize you witli the Holy Ghost." Water, either for sprinkling or immersion, should have no place in our minds in the con- templation of this j)ortion of Scripture, which relates not to the figure or outward sign, but refers exclusively to the one Spiritual baptism, that of being baptized intO;^ Christ. Ephesians iv. 5, '' One Lord, one faith, one baptism.'" In the Creed, we say, '' I acknowledge one baptism for the remission of sins." The ex- pression is concise; the doctrine truly evangelic- al: I believe, not only in the '^forgiveness of sins;" that was rehearsed in the Apostle's Creed; but in this, I express my belief in the necessity of a real Spiritual union to Christ, without Avhich, there is no remission ; for it cannot be supposed, that the Compilers of the Creed intend- ed to lay water baptism as a foundation for the o o 298 CONSIDERATIONS ON remission of sins, when they expressly declare, it is " by liis meritorious death alone we obtain remission of sins." Again, it cannot be water baptism; for if sacrificial blood, that is, the blood of bulls and goats, could never take away bin, we may be wel! assured sacramental water could not. The one baptism is that baptism of the Holy Sj)irit, which so engrafts, implants, unites, a son or daughter of Adam into Christ Jesus, that the happy persons, whether Jews or Gentiles, thus baptized, are so one with him, that they are thereby partakers of Christ Jesus, and sharers in the benefit of his meritorious sufferings, death, burial, resurrection, and as- scension. The effects of this Spiritual baptisin are prayed for .in the collect for Christmas-day, in these words, '' Grant that we being regener- ated and made thy children by adoption and grace, may daily be renewed by thy Floly Spirit, through the same our Lord Jesus Christ." There is both for Jews and Gentiles, one Lord, one faith, one baptism ; for so the argument runs from the second chapter of the Ephesians, and eleventh verse ; reminding the Ephesians that they " were Gentiles in the flesh, aliens from the common-wealth of Israel ; once afar off, but made nigh by the blood of Christ; who hath, made both Jew and Gentile one ; for through him, we, both Jew and Gentile, have access by one Spirit to the Father. There is one body. WATER BAPTISM. 299 and one Spirit", even as ye are called in one hope of your callinir, one Lord, one faitli, one bap- tism, one God, and Father oK all." The tenor of this appears to be, that l)elieving Jews and believing Gentiles are now to be considered as composing one body in Christ, without distinct- ion, and witl)out preference or advantag^e. To the question wliat is here intended by the words '"^ One baptism," it may be replied, It would be placing the outward and visible sign of baptism too In'gh, to suppose the Apostle ranks it with faith in the Lord Jesus Christ, and much less with the Lord Jesus Christ him- self. A mere outward representation of the Holy Spirit and his influences is not to be classed in order with the grace of faith in the Lord Jesus Christ; the one a mere sign, the other the work of an Almighty power. The Writer of this Epistle never attached so much conse- quence to water as to justify us in supposing this; and very happily has left us sufficient evidence upon record to determine the sense and raeaning of this passage; for in 1 Cor. xii. chap. 13 and 14 ver. he writes, " For by one spirit are we all baptized into one body, whetlier we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one spirit." Our Translator before referred to, renders it, -^ One immersion ;" and he might as well have rendered it. One any thing else. It is not an 300 CONSIDERATIONS OK ontward si^n which the Apostle has in view, but a real baptism. As for this " one immersionr we are at a loss where to find it!-— there is no evi- dence of it in the New Testament ; and, from ail investigation of the .snndry baptisms nnder the law, it ])lainly appeals thev were invariably perfoimed by jionring and sprinkling: that so far from dipping being the one only i)aptism, and adnlt dip]iers the only baptists, they have con- dnced by their nnscriptnral mode of ])erforming the ordinance — by their })erverling its design, and directing it to lepresent a ])art of onr Lord's mediatorial woik it was not intended to do, to render it no baptism at all; and themselves the only religious denomination (the Quakers ex- eejited,) who do not baptize with water 1 When God baj)lizes, the snhject is j)assive ; the 8j)irit active, and represented to ns under the figure of pouring or shedding down of water. ''^ IJ water bapthrnjorrns the chinch, the church has a loose element ior its cement and founda- tion. IVere 1 to relapse to my Jormei views of water baptism as J'ornii?)g the church of Christ, I think 1 should have a very short step to -Sb- cinianlsm. For pro])ortlonahh] as water baptism forms, embodies, and rules the church, ive detract Jrom the Lord, who is the builder and gaveriior of his own house; and we equally eclipse the office and baptism of the Holy Spirit, whose graces i):fluence and cement the whole s/firitual cdi/ice." '• JScripture Reasons for embracing Infant Bap- tism,*' by a Convert toPaeodobaptitm, p. loS, WATER BAPTISM. 301 Hebrews vi. 1, 2, " Therefore leaving the principles of the doctrine of Ciirisf, let us go on to perfection ; 7wt Icnjing again the foundation of repentance from dead ivorhs, and of faith toivards God, (f the doctrine of baptisms, and of laifing on of hands, and of resurrection of the dead, and of eternal judgment." '^Wherefore desisting from initiatory discourse respecting Ciirist, let us advance towards per- fection." Dr. Haweis. '' Not laying again the foundation of repent- ance from dead works, and of faith towards God." " These two principles of Christianity fsays Dr. Gavse.) were signified by various washings un- der the Ceremonial law; (chap, ix, 10.) which held fortli the doctrine of purification, and were ])re-figurutive of tlie cleansing virtue of the blood and Spirit of Chiist ; and were further signified bv tlie laying of the hands of the reprehcntatives of tlie people on the sacrifices, and particularly on the great day of atonement." Lev. xvi. 21—^-30 '' Tlie doctrine of baptisms^'' the baptisms under the law, were divers, but the design was one, viz. to set apart, cleanse, or purify outwardly. That baptism was not a new rite, is plain and evident; and it is as ])lain and evident that baptism does not signify immersion, because the baptisms to 302 CONSIDEUATIONS ON which the Apostle al hides, were performed by sprinkling and poaring, except where the people washed theinselvei- ; the Apo.stle denominates them baptisms; they iiad a doctrine in tliein, and they referred to the sanctifying influences of the blood and Spirit of Christ. The baptisms under the law were divers, and the sacrifices various ; but the doctrine in them, and taught by them, was now no longer to be learned in that way ; the elementary j)rinciples of Christianity were clearly laid in Old Testament figures and representations, but Christ being come, we have done with those rites which were appointed to prefigure liim. The laying on of hands on the head of the victim, was eminently expressive of the doctrine of sub- stitution for bin ; but the Lamb of God, that taketh away the sin of the world, having been once ofFeied, the Priest ascended, and the Spirit poured out, it was no longer to be outwardly and ceiemonially exhibited ; there was in the former dispensation, a remembrance made of sin every year ; but there is now no more sacri- fice for sin; there were in that dispensation, perpetual baptisms of sprinklings and washings, the Ceremonial law abounded with them ; the Jews, in our Lord's time, tenaciously observed them ; but the sim])licity of the Gospel dispensa- tion retains two expressive ordinances ; one of which shews forth the Lord's death, by com- ri^eniorating a feast on the sacrifice, and the WATER BAPTISM. 303 oilier is an outward representation of the grace of the Holy Spirit, in regeneration and conver- sion, which are to be continued until he come. Hebrews ix. 10, " Which stood only in meats and drinks and divers washings." Mr. Scarlet, " different immersions ;" Dr. Gill, '' divers, or different ; not because they were performed different ways, as some by sprinkling, others by pouring, and others by plunging ; but, because of the different persons, and things, the subjects thereof: as the Priests, Levites, Israelites, vessels, garments, &c.'' ''Different immersions," Mr. Scarlet; "different persons and things," Dr. Gill : — these differing and different, are but very indifferent accounts of the matter! It's to be regretted, we are so frequently obliged to correct this idle and unscrip- tural biass for immersion, by repeating, that, al- though there were divers baptisms under the law, that all those which were performed by the Priests on the Israelites, were either by sj)rinkling or pouring, and none by immersion. The words here rendered '' divers washings," " are divers bap- tisms;" of which divers baptisms, the sprinkling the unclean with the water of separation (raeu- 304 CONSIDERATIONS ON tioned in the tenth chapter oFtlie Hebrews, thir- teenth verse,) was one: so, Numbers, xix. chap. 18 ver" And a clean person sliall take hyssop,* and dip in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there: (I9 ver.) And the clean person shall sprinkle upon tlie unclean on the third day, (^the day on which the ashes actjuircd tlieir vir- tue by the resurrection of Christ from the dead) and on the seventh day he shall purify himself, «Scc," No case occurs in any Jewish baptism, of a Piiest or Minister dipping any one; and yet they were baptisms; (they are so denominated by our Apostle,) they were divers, or different? respecting both the matter applied, and the mode of application. Lev, xiv. 15, contains an account of baptizing a house; and the baptizing of a house should occassion no more surprise than baptizing of cups, pots, and beds ; as we read in Mark, vii. chap. 4 ver. for whatsoever was to be purified, sanctified, or set apart as * Hyssop, or some herb of that Mnd, so named from its detersive and cleansing qualities; '21'hence it urns used in sprinkling the blood of the paschal la?nb, Exod. xii. 22; in cleansing the leprosy, Lev. xiv. 4, 6,™ 51 52, in composing the waters of purification, Num. xix 6, and sprinkling it; — 18 ver. // was a type oj the puri- fying virtue of the bitter sufferings of Christ." Pakkhurst, under 21 WATER HATTl^M. 305 holy, to that baptism vvas to be applied ; and we may remark, that, when the Priest is ordered to dip, it is but for the express purpose of sprinkling; the application by sprinkling con- btituted the baptism ; there was no necessity for di])ping to effect it; it was not to dip the subject baptized, but the instrument by which the baptism was to be effected. " There were (says Mr. Towgood, page 14,) divers baptisms under t!ie law ; Heb. ix. 10. — These baptisms were generall*' performed by the Priest; but the Priest, amongst the various rites he is directed to use, to sanctify and cleanse a person, and receive him into the church, is never once directed to dip or plunge him in water, but only to sprinkle or pour it upon him. The Priest's plunging a person, in order to his separation or cleansing, is a ceremony quite strange, and absolutely unheard of through all the sacred records. Persons were, indeed, on some occassions, directed to plunge or bathe themselves ; but that one man should take another, and plunge him in the water, is a thing utterly uncommanded, unprecedented, and un- known throughout the whole constitution and history of the Jewish church. It may, therefore, strongly be presumed not to have been the practice either of John or of the Disciples of the Lord Jesus Christ, when the Christian dis- pensation commenced." pp 30G CONSIDERATION:) ON " For John being of the Priestly race, and begining his ministrations agreeable to tlieir law, at thirty years old.; and using, like them, an application of water to the body, as an emblem of moral pnrity; it is left to any impartial judg- ment, whether he is, most rationally, snj)posed to have plunged men under water? (a thing unpractised amongst them ;) or, wliether he only sprinkled or poured water on them ? (a rite divinely instituted, and every day familiarly practised in that church.") Water baptism under the present dispensation, and divers baptisms under the law, had not a distinct and separate meaning; nor did their par- taking of the sacrifices under the law differ in a sacramental design from the celebration of the Lord's Supper now, which is partaking^ of Christ our passover sacrificed for us. There never was but one Holy Spirit and his influences represented by the former, and one Lord Jesus Christ and his sufferings and death represented by the latter. Sprinklings and pourings, and sacrifices, and the the whole Levitical code, striped of its grand design, is only as chaff to the wheat; for in themselves they are nothing-worth, as all must allow. But they had then, as now, their Spiritual meaning ; and their proper effects in Spiritual minds; they plainly demonstrated to them their moral impurity, and the necessity of Divine grace to purify the soul. There was not WATER BAPTISNf. 30/ any thing given to the Jews in figure, hut they had the snhstance or tiling signified. Had they circnrncision to shew them their original de- pravity? They had the promise to them and to their ciiildren, of circumcision ot heart. Had they divers baptisms? It sliewed to them the constant need tliey had of a Spiritual application of the blood of Christ to their consciences. Tijat sprinkling was a baptism, the Author of the Epistle to the Hebrews sufficiently substantiates; for S})iritnal baptism, see Hebrews vi. 2, " Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." " Moses certainly understood the ritual of washing, and he has given us a plain description of sprinkling water. Numbers xix. from the 9th to the 11th verses; and concerning cleansing the person that toucheth the dead, from the 11th verse to the 14th. The washing was performed by the unclean person himself; he was to wash and bathe him- self thoroughly : But a clean person was to sprinkle on the unclean the water of separation; and until the moment that the water of separation is sprinkled upon him he is unclean. He may ■wash the flesh off his bones, he is still unclean, 'till the ashes of the heifer sprinkle his flesh. However I may have sneered at the term sprink* ling, the virtue of the purification resided in the ashes of the heifer only, and sprinkling is the only mode of application." " Scripture Reasons," p. 1 4 1 308 CONSIDERATIONS ON 1 Peter iii. 21, " The like figure whereunto, even baptism, doth also now save us, {not the put- ting awai/ of the filth of the flesh, hut the ansiver of a good conscience towards God) hy the resur- rection of Jesus Christ r '' Moreover, there are other texts (say Dr. Gill, pnge 218,) beside these mentioned, which demonstrate the representation of Christ's resur- rection, which supposes his burial to be the end of baptism; as for instance, 1 Pet. iii. 21 ; where haptism is said to save us by the resurrection of Jesus Christ. But how does it do that, but, by representing the resurrection of Christ unto us, and thereby leading our faith to it, to behold our justification and discharge by a risen Saviour." So again, (page 384,) " Baptism saves by the resurrection of Christ from the dead ; that is by directing the baptized person to Christ for salva- tion, who was delivered for his offences, and rose again for his justification; of which resurrection, baptism by immersion is a lively eml)]em." But, if baptism saves us by '^ representing the resurrection of Christ unto us, and thereby lead- ing our faith to it, to behold our justification and discharge by a risen Saviour;" and if, unfor- tunately for this argument it should so happen (and it is more than a possible case,) that we WATER BAPTISM. 309 are not led by baptism (i. e. immersion,) to behold our jnstification and discharge by a risen Savionr ; then, according to tl)is view of the passage, baptism doth not now save us. If bap- tism's saving us depends upon its leading our faith to this object, and we beg to be excused from be- lieving any such thing to be intended thereby, of course it cannot save us: But, if on the other- hand, the baptism the Apostle speaks of is not of water, but of the Spirit, and Spiritual baptism is the antitype to Noah's Ark, and Spiritual bap- tism unites us in one body to Christ Jesus, whose resurrection from the dead produces in us a good conscience; then may we nevertheless be saved by baptism, a baptism of infinitely more importance than a water baptism ; even that an- titype to Noah's Aik who saves all who are Spiritually united to him. This " One baptism" is not merely representative of salvation, but it is salvation itself; it is a baptism that doth now save us; Christ's resurrection saves us from condemnation, and believed in, produces in us a good conscience towards God ; being one with Cljrist, by his Spirit, we are justified in him " Who was raised again for our justification/' Rom. iv. 5, and Eph. ii, 6, " And hath raised us up together, and made us sit together in hea- venly places with Christ Jesus," And who can believe in this, " that Chriot is risen for his justification," and not have a good conscience-' 310 CONSIDERATIONS ON The Ark saved all that were therein, and was a type of the salvation of all that are in Christ. Being in Christ, occurs above an hundred times in the New Testament, and corresponds with being in Jehovah in the Old ; but this, however important and glorious it may be in the minds of some })ersons, will not satisfy others, without being in the water. (How much we lose when the shadow diverts our attention away from the substance.) Dr. Gill (page 492,) writes as follows : — " Ba))tisin is said to be a like figure to Noab's Ark, (1 Peter iii. 20, 2l) in which eight souls were .>>uved by water • there is a likeness, an agreement between the one and tlie other; now see if you can make out any likeness between the Aik nj)on the waters and baptism, as per- formed i)y sprinkling ; whereas it soon appears as performed by immersion, in which persons are covered in water, as Noah and his family were, when the fountains of the great deep were broke up under them ; and the windows of heaven were opened above them : think with yourselves, whether sprinkling or immersion best agrees with this, that bajjtism should be called the antitype to it; to which may be added, that Noah and his family, u hen shut up in the Ark, were, as it were, buried there ; and baptism by immersion is a representation of a burial." WATER BAPTISM. 311 Dr. Stennett's "Remarks," page 91, "It saves us as by our being plunged in tbe water and raised up out of it, mucb after the same manner that Noah and his family were, we express our faith in the death, burial, and resurrection of the Lord Jesus Christ, and our hope of eternal sal- vation thereby. This sense is, I think, the most proper, as there is a likeness not only between the state of one baptized and that of Noah in the Ark ; but also between our baptism and the burial and resurrection of Christ, with which likewise it seems as if the Apostle designed to compare it, by saying expressly that baptism saves us by the resurrection of Jesus Christ." So again, (in a note,) Sir Norton Knatchbull, in his annotations on this passage, says, " There was need of some significant type or figure, which might make so inpenetrable a notion familiar and perceptable to the sense of men, to which purpose nothing seemed more fit and easy, in the wisdom of God, than the burying our bodies in water by baptism ; so that we may positively affirm, that baptism is properly and solely a type of the resurrection."* Baptism will apply to those who were in the Ark, and it applies to those whom baptism doth now save; and they are those who are separated or sanctified in Christ Jesus. * And Sir Norton Knatchbull might have as well positively affirmed, that baptism, is proper It/ and solely a type of the conversion of >Sf. Paul! 312 CONSIDERATIONS ON These quotations from the first Authorities on the side of immersion that the Author has met with, lie ])]aces before tlie reader; and he gladly ■would have found more on the same side, hut none came in his way. And in re})ly to them, be presumes that a closer attention to this Scrip- ture would discover it to be altogether illustra- tive of a very diiferent interpretation than they liave given it. Noah's Ark is here placed as the type, and baptism as the antitype. " The like figure where- unto even baptism doth also now save us;" but it is agreed on all hands that baptism i?> here spoken of as an antitype, and it will read, "The antitype whereunto even baptism dotli also now save us." We know the Ark preserved all who were therein ; and we believe Christ Jesus will save all those who are in him ; but how does the antitype baptism save us ? " Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ : who is gone into heaven, &c." On this, we would observe, that as the children of Israel were ail baptized to Moses, that is, separated or set apart to Moses in the cloud and in the sea, so were Noah's family set apart to Noah in the Ark. It is important to keep in mind, that baptizing does not necessarily imply the application of water, it is used for being set apart to suffering ; Luke xii. 50, "I have a baptism to be baptized with, and how am I straitened till it be accomplislied I" Water UAPtisM. 313 " The like figure" (or the antitj^pe) whereunto even baptism" in this epistle of Peter, is the same as that baptism called by the Apostle Paul, " One baptism;'' it is not removing the filth of the fl:esh, it is not a carnal ordinance, it is not water baptism, it is not a figurative represent- ation; it is all reality; and it is of the utmost importance to us in the matter of our salvation, be- cause by being baptized into him, we become shar- ers in the benefits of his death, resurrection, &c. But to suppose we are saved by expressing our faith in the death^ burial, and resurrection of the Lord Jesus Christ, and our hope of salvation there- by^ or by our being plunged in the water and raised out of it much after the same manner that Noali and his family were, are sentiments which no seri- ous or sensible person surely would wish to be charged with holding; and it is evident that this cannot be the meaning of the Apostle, when he says, " The like figure whereunto even baptism doth also now save us :" For as a water bap- tism cannot save us, so neither can expressing our faith by it save us. But these difficulties and inconsistencies originate in the improper introduction of the mere sign of baptism into a passage of Scripture where it is inanifestly too trifling for the dignity of the subject, and de- rogatory to the sublimity of the doctrine therein contained; for it may be very satisfactorily de- termined^ that, if the design of water baptism a q 314 CONSIDERATIONS ON Lad been to represent the resurrection of Christ, according to the opinion of these Divines, it would htive been mentioned by some former Administriitors ; and we may be as certain that there is not any passage of Scri[)ture from which it can be inferred that sncli was its design ; it represents the new birth, regeneration ; the bap- tism .of the Spirit which consecrates to God — unites to Christ. Baptism with water, and with the Holy Spirit, are analogous ; the one is an emblem of the other ; and they are often associ- ated together; so that it may be truly said, that, the various influences of that Divine Agent, are principally represented in baptism. After having taken notice of the several passages of Scripture in which we find the words baptize, baptism, baptizing, &c. it remains to consider those places wherein to dip, or to wash, occur: And here it is again proper to observe, that, the word baptism is used in so general and large a sense, as evidently to comprehend different modes. '' They were (says the Apostle) differing or different," but they were all baptisms : The word maybe considered as a genus, comprehend- ing sprinkling, pouring, wetting, washing; which may be considered as species, for to each of these the word is applied : it signifies separation, consecration, dedication, sanctification, to 8ct M'ATER BAPTISM. 315 apart, &c. Tlie purifications nnder the law were baptisms; (Hel).vi.2)and although the real Spirit- ual t)aj)tisin was but one, yet the purifications which pointed to this one baptism, were various or diverse. In every use of the word in the New Testament, we may discover one leading idea which invariably comports with its Spiritual meaning, without any opposition in the sen^e. Baptism is a word admirably adapted to ex- press the influences of the Holy Spirit, compre- hending tlie effects of his influence; and in every use of the word, however diversified, it discovers its analogy to its primary or most important application. The words, to sprinkle, to pour, to wash, would fail in their substitution for Spiritual baptism, as well as to different outward baptisms, because they were performed in various ways ; but the word baptism, which comprehends tlie divers signs, and applies to the thing signified also, well comports with the dispensation into which it was to be introduced and made use of: So, Mark xvi. l6, " He that believeth, and is baptized, shall be saved ;" now were we to sub- stitute the word sprinkle, or pour, in its room, and read it " He that believeth, and hath water sprinkled or poured upon him; or, he that be- lieveth, and is dipped, shall be saved," this would be injurious to the sense, and obscure the glory of the passage ; whereas, read it " He that believeth, and is baptized, shall be saved," 3l6 CONSIDERATIONS OV and it necessarily lead us from the mere out- ward sign to the one true baptism ; for the word baptism onuht ever to direct our minds to a doctrine infinitely important ; and present to our view an article of faith which admits of no con- troversy. There is but one baptism ; — and thou^ sands there are who pay no regard but to the outward sign of it. Tiie baptism of rejientance may be fully preached without the apjdication of water, or a word al)ont it. When John said "I have need to be baptized of thee; and comest thou to me?" there can be no doubt but he in- tended the baptism of the Holy Spirit ; for Jesus baptized witli no other. Baptism is rejzeneration ; and regeneration (says an eminent Writer,) is most clearly expressed by the most natural ideas which can possibly be offered to man. Bapti'im comprehends the renewing influence of the Holy Spirit, shewing the fruits of such influence. *' Whoever (says an old Divine) is a partaker of the Spirit, has a new nature in Christ Jesus ; this new bias is towards God, and its purifying influences arise from a fresh view of the Divine Character." '^ As many of you as have been baptized into Ciuist, have put on Christ:" For by partaking of the virtue of his crucifixion, death, burial, resurrection and as- cens;i"on, the believer receives a new tinge; and, to include this moral bias, inspiration directs us to a Sfjord of more general import than one WATER BAPTISM. 317 which would only apply to a mere specific act, a word that is applicable both to the sign, and also to the thing; signified ; and which denotes dedication to God under the new dispensation ; and such a word is baptism. Baptism, Spiritual baptism, is the application of salvation to a sinner: As under the law, there was no atonement without blood, so there was no hoiy obedience but under the influence of the same blood; the blood and the oil were both placed on the ear, the hand, and the foot of the same persons ; the law enjoins an obedi- ence, the fruit of reconciliatioi» i)y blood: — "Thou art a holy people to the Lord thy God: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might." The New Testament abounds with ex- hortations to the same holy obedience, which are the effects of Spiritual baptism. The fruits of repentance as preached by John the Baptist, are particularly and largely insisted on in the epistles: So, Gal. iii. 27, " For as many of you as have been baptized into Christ, have put on Christ." — ver. 22, " But the fruit of the Spirit is love, joy, peace, long-suifering, gentleness, good- ness, faith, meekness, tenjperance; against which there is no law :" And they are again enumerated in Phil. iv. 8, " Finally, brethen, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are 318 CONSIDERATIONS ON pure, whatsoever things are lovely, whatsoever tilings are of good report, if there he any virtue and if there be any praise, think on these things.'' Col. iii. 12, 13, " Put on therefore, bowels of mercies, kindness, humbleness of mind, meek- ness, long-suffering ; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye."* We now proceed to a further investigation of the word baptism; and as the Septuagint Trans- lators make use of it to construe the Hebrew tebel, (bn^) which is in the English Bible, rend- ered to dij); and desirous by eveiy means to arrive at its Scriptural meaning, we j)ursue the subject into the Scriptures of the Old Testament, under the word (blD) tebel. This M'ord in the Old Testanjent, is generally rendered " to dip;" and in the Se})tuagint translation of the Hebrew Scrip- tures into Greek, it is rendered " to baptize :'* But, by an attentive perusal of the places in which * This work of the Holy Spirit is a new cre- ation, a regeneration; a jmrijication of the heart hy latth ; a change of mind or repentance unto life ; the bringing forth of J raits meet for re- pentance, or a change of conduct ; in short, the whole of sanctification, consolation and preserva- tion, until the second coming of the Lord Jesus Christy EwiNG s " Essay on Baptism/' p. 46. WATER BAPTISM. 319 it occurs, we shall find (says Dr. Owen,) that tebel " no where signifies to dip, but as a mode of washing, wetting, dying, &c. and (adds the Doctor,) if any man say it signifies to dip, and not to wash or dip only, there is neither truth nor honesty in such an assertion." What, there- fore, has been observed oTthe word baptism, may also he applied to the word tebel; that it is a generic term, and includes in its meaning, to tinge, dye, stain, impress, to wet, moisten, or the like; which primary design is effected by different modes of application: But we will at- tend to the word of inspiration : — The first place in which the word occurs, is in Genesis xxxvii. 31, " And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood :" They stained the coat, or daubed or sprinkled it; for to have dipped the coat even partially would have ill-accorded with the story they wished to establish. In Ezekiel xxiii. 15, the word occurs again, and it is rendered "in dyed attire:" Leviticus xiv. 6, it is translated, " to dip:" " As for the living bird, he shall take it, and the cedar wood, and the scarlet, (wool) and the hyssop, and shall dip (bjl^) them, and the living bird, in the blood of the bird that was killed over the running water." It is evident in this case, that a living bird could not be immersed in theblood of a dead one; which could only smear. Stain, or dye it ; and when this was eft'ected, it 320 CONIIDERATIONI ON was considered by the Septuagint TranslatorSj as truly and properly baptized: It was dipped in the blood, but conld not be immersed in it. In the 51st verse of the same chapter, the same ceremony is enjoined, with some variation, for the baptizing of a house; but in this case, the command is, " to dip the ingredients in the blood of the slain bird, and in the running water:" And this appeals necessary, because the blood of a dead bird would have been inadequate to supply a sufficient quantity to sprinkle 6r baptize a house seven times ; so that in this instance, the dipping in the blood and water seem necessary to the baptizing of a house, which was not so when only a liird was baptized. The Hebrew word tebel is a term of 1 attitude ; the primary meaning of which, is not confined either to plunging, sprinkling, or any other spe- cific action or mode of application whatever; but to tinge, to wet, or to bring into a state of wet- ness, or to give a fresh hue either in whole or in part ; but as dipping may be the most ready way of tinging a variety of things, tiie idea of dipping may from thence have been affixed to tebel, and thus have become the most prevalent idea, al- though it does not signify immersion, but to stain or dye. Another instance occurs in the book of Daniel : Nebuchadnezzar's body is said to be wet with the dew of heaven ; but surely the idea of immersion must be abandoned here, when it is WATER BAPTISM. 331 evident he was baptized by the descent of the dew whicli distilled upon him. " The first instance I refer to (says the Editor of Calmet, let. i. p. 56) is aflfbrded by the Greek trans- lators of Daniel, who inform lis, that Nebuchad- nezzar in his deranged state, should be baptized with the dew of heaven ; and tliis is repe^ited, to inform us, that he really was baptized with the dew of heav^en ; and this is repeated again ; afford- ing so many unquestionable applications of the word baptize to the descent of the dew of heaven tipon Nebuchadnezzar. For, how stood this fact? The vapours raised up into the atmosphere during the heat of the day, descended,— shed them- selves,— ;/e// down, — during the cooler hours of the evening and night, on the person of the unhappy Babylonian Monarch ; by these, say the Seventy, he was baptized. A clearer in- stance of descent there cannot be wanting ; and proves beyond a doubt, that immersion is not necessary to baptism ; and, that the word bapt~ ism is not applicable merely to one specific act, either of dipping, sprinkling, or pouring of water upon the subject, — but, that it evidently re- lates, as in the case before us, to the state of wetness in whicli the body of the metamor- phosed Monarch was. " It was fsays Dr. Williams, vol. ii. p. 59) not the action, but the state. If any action at all, it would be the distil- ling or falling of the dew, for there was no other; K r 322 CONSIDERATIONS ON but it describes tlie state Nebuchadnezzar was in, which lias noiln'nii: to do iiisjnediately with any action, and conseqnenily tlie word cannot de- scribe imtnersion, which is as innch an action as the taiiinir ot tbe dew; this was not a Jigura- tive baptism, it was a real fact. His boilv was actually in u baptized state. It was tinj^ed or wetted, and therefore as truly buptiztd as any thing of whicli we read." Tiie baptissn was not effected by his being put into a river, a pool, or a bath, or put into the daw, for the state w^as effected by the action of the dew upon him. " Consequently the tingent liquid was applied to him; and a mode of baptism this, as opposite and contrary to di})pinroving to ns, that tehel is to wet, to uioiMlen, to vvasii or cleanse, or, to produce a .^tate of being wetted, washed, or cleansed l)y any way which may an- swer the end proposed ; and it is nsed indis- criminately for that purpose, without being confines! to any one n^oile whatever:— -2 Kings viii. 15, " lie took a thick cloth and wet it, and sj)read it on his face." All the places in which the word tthel [b^lD) occurs in tiie Old Testament are now before the reader; and they are generally translated by the Septudgint to bapti/.e. On examination, it ap- ' pears, that the word baptism cannot, from its being put for the word tehel he understood to signify immersion, because tebel is not restricted thereto; but is either to dye, tinge, moisten or wet, or to be in a dyed, moistened, or wet state. ' / now appeal to im pat-tin I critits, and to common sense^ tvliether the Hebrew uord tebai is, or is not a generic term, whose radical, primary, and proper meaning " is, to tinge, to dye, to wet, or the like ; which primari/ design is efftcted by different modes of application ?' The mode whereby the subject is effected with the liquid is various ; either, by applying the subject to the liquid, which is by dipping, immersing, over- whelming, — or, by applying the liquid to the subject, which is by aspersion, ajf'usion, S^c'"' Dr. Williams, vol. ii. page 36. WATER BAPTISM. 32/ We now proceed to examine tliose passages of Scripture in the New Testament, in wlticU the words are translated to dip and to wash :—- " Send Lazarus tliat he may dip the tip of his finger iij water and cool mv tongue; for, &c." Now, from this passaire of Sciiptnre, it may appear, at first view, that the primary meaning of baptize is, ^o dip;— -hut, npon a closer ex- amination, it will he fonud to be only a second- ary signification :~— ' Send Lazarns that he may- baptize his finger, (i. e.) that he may moisten, or wet his finger:' and, therefore, dipping was not the primaiy end or d.esign, much less im- mersion. The evident design was, to appro- piiate some water, hy wetting iiis finger for the purpose requested; and dipping his finger was, us in another case, the most apt way of accomplisli- ing it. If it is intended to prove immersion necessary to constitute baptism, bv this, or like passages, it may be replied— that dipping does not necessarrily imply immersion ; in the many cases refered to, it can be but more or le.ss par- tial, but in none complete and entire: Dip} ing the finger or the hand is not immersing them. John xiii. l6, " He it is to whom 1 shall give a sop when I have dipped it. And when he had dipped the sop, he gave it, &.c." At the passover supper ; of which we have an account in Matthew xxvi. 23, another instance occurs; where it is rendered dippeth: "He 328 COISrSIDERATIONS ON that dippeth liis hand with me in the dish, the same shall betray me:" So, Mark xiv. 20, And he answered and said unto them, It is one of the twelve tliat dippeth with me in the disli." The dipping", in tliese cases, was not intended for the purpose of tlie immersion of thehands in one dish ; the morsel was wet, or impregnated, and, by whatever means it became so, it was baptized. The word baptism is translated to dip, in Rev. xix. 13, 14, " And he was cloathed with a ves- ture dipt in blood." But, if this passage may be elucidated from Isaiah Ixiii. 3, it ap{)ears the garment was baptized, or it is to be baptized by sprinkling: I have trodden the wine-press alone, and of the people there was none with me: for I will tread them in mine anger, and tram- ple them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment." Dr. Lowth, in his note on Isaiah Ixiii, says, " But, though this prophecy must have its accomplisliment, there is no necessity for supposing that it has been already accom- plished. There are prophecies which intimate a great slaugliter of the enemies of God and his people, which remain to be fulfilled: These in Ezekiel, chap, xxxviii. and in the Revelations of St. John, chap. xx. are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same event. We need not be at a loss to determine who is here introduced as stained Water baptism. 329 with treading the wine-press, if we consider liow^ St. Jolin, in tlie Revelation, has ap])Hed this image of the Prophet. Rev. xix. 13, l6. Com- pare cliap. xxxiv." The word translated dipt, in the Revelations, may he illustrated by the words sprinkled and stained, in Isaiah. Messiah. " I have trodden the vat alone; And of the peoples there was not a man with me. And I trod them in mine anger; And I trampled them in mine indignation : And their life-hlood was sprinkled upon my [garments ; And I have stained all mine apparel." Lowth. ^' He was further represented to me, like a mighty and victorious general, as wearing a garment all over stained with the blood of his vanquisiied and slaughtered enemies, over whom he was to gain a corn})lete conquest in his state of exaltation, as the reward of his obedience and sufferings unto death, when his raiment was dyed with his own blood in his state of humiliation." GuYSE. The vesture worn by him who sat upon the white horse, was baptized by beine: stained or dyed. This well accords with the meaning of the word baptism in other places ; and shews it to be a general word for sprinklings, staining, e of tlie first hook of Chronicles." It is the scriptnral ajjplicalion of the ordinance which necessarily determines tlie cjuesiion ; and that is so plainly revealed, that he who runs may read. The grand design of the i^priukling of the sacramental water, is apparent in a very early part of the revelation of i-iod to man, and it con- tinues tlirougli the whole of that re\ elation : Re- demption hvhiood, and the influences ol tlie Spirit, are the prominent parts of Divine revelation; and, to re[)re^ent the latter of these, the element of water, is appropiiate. Immersion is not the Scriptural way of applying it ; for that does not merelv not represent what is intended to he re- presented thereby, hut, l)y wresting the ordinance to a purpose foreign to its design, hides and conceals its meaning. Consecpienily, those per- persons who have been immersed, ought not to consider themselves outwardly baptized, inasmuch as they have not received the sacrament after a scriptural mode ; nor ought they, vonsistent with their own principles, to communicate at the Lord's table with those who have been baptized according to the Divine institution. CONSIDERATIONS ON THE PROPER SUBJECTS FOR WATER BAPTISM. It is intended by the evidence wliicli has been produced, to prove, that circumcision and water baptism are symbolical of the same grace; that they differ only as the morning and evening shadow; the first was grown old, and with other rituals belonging to that dispensation, ready to vanish away ; it was originally enjoined as a token of the sacrifice for purification ; for all '' the ceremonies and rites were, as it were, a public profession and hand writing of tlie miserable state of mankind; for circumcision did declare our natural pollution; the purifyings and washings signified the filth of sin ; the sacri- T t 338 THE PROPER SUBJECTS fices testified that we were guilty of death and typified the death of Christ*" Queen Eliza- beth's Bil)]e, Col. ii. iC). Bai)tisni is an hninhliiiij: oidiiiance: and it may tiuly l)e said — " Forasmuch as all men are conceived and born in sin, and that oui' Saviour Christ saith, None can enter into the kingdom of God except he he regenerate and boiii anew of water and" (or namely) "oftlie Holy Spirit." Which wholesome words (a part of the intro- duction to our baptismal service) need to be often reiterated in our ears: and this is the doctrine to which circunuision evidently bears witness. The subjects of this divinely ordained token, (i. e. circumcision,) were male proselites, and their male oftVjiring when they were eight days old. " Everv male shall be circumcised, every one that would be ("iDt) remembered before God. And here the other sex is virtually included as to the spirit of the conniiand ; the man of God being both male and female, as Gen. i, 2/. God created man in his own image : male and female created he them." Bates " Lexicon," p. 169. Justin Martvr says, The law of circumcision that commanded infants to be circumcised on the eight day, was a type or figure of the true circum* cision, l)y which we are circumcised through Him who rose from the dead, on the first or eight day, ]>. 260. The institution of the ordinance, we find in Genesis xvii. 10, " This is my covenant (berith. FOR -R^ATER BAPTISM. . 339 nn^ purification) or ])uiificaTioii sacrifice ; the token of which ve sliall observe between me, and yon, iiud thy seed after thee; eveiy male amongst you shall he circumcised: So Exod. xii, 48, "And when a stranger shall sojourn with thee, and will keej) the passover to the Lord, let all Lis males l)e circumcised, and then let him come near and keep it; and he shall he as one that is born in the land : for no uncircumcised person shall eat thereof." The command for circumcising at eight days old, occurs Genesis xvii. 12, " And he that is eight days old, shall be circumcised ; every male in your generations, he that is born in thy liouse, or the purchase of money, with every son of the stranger, who is not of thy seed, Ver. 13, He that is born in thy house, and the purchase of thy money, shall be circumcised; and the token of my ])urification shall be in your flesh for an everlasting purification. Ver. 14, And the male who hath the fore-skin, who is not circumcised in the flesh of his fore-skin, that person shall be cut off from his people: he hath broken (ISH, profaned the terms of) my purification." In this citation, the word purification is placed instead of the word covenant : this has been be^ fore enlarged on ; and here it may be observed, that God's gracious manifestations, during the former dispensation, as well as under the latterj 340 THE PROPER SUBJECTS were made to adults: As in that notable instance the calling of Abraham ; so also Exodus xii. 48, and Numbers ix. 14. When a man made a profession of his faith in the God of Israel, he had the Divine command for the circumcising of his offspring: The faith of the head of the family was sufficient to entail the token upon his male de- scendants, and also on their offspring, at the age of eight days. And this law for the application of the sign of God's purification under the first dispensation, was in force, and for the most part observed, for many ages, until it was instilled into their very frame and constitution that a man and his family were of the same outward pro- fession of faith. Circumcision was a witness for God in the flesh of his professing people ; and God threatens the omission of this sign, with a cutting them otf. It was not left to the pre- carious opinions and uncertain decision of their descendants to approve or to disapprove of its propriety; but his grace and faithfullnes, and and their need of it, was recorded in their very flesh whilst in their infancy, from generation to generation. This, then, was the ordinance of circumcision ; it was like baptism ; an outward and visible sign of an inward and spiritual grace. All proselytes and their descendants bare the outward and visible sign, whilst the faithful alone had the inward and spiritual grace: And this continued in force uuiil FOa WATER BAPTISM. S-i 1 Christ came ; who, heing made under the law, was circumcised for us ; that through hiu), be- lievers might be circumcised with a circumcision made without bauds, in putting off the body of the sins of the flesh by the circumcision of Christ. To account for the choice of children, and at so early an age, to bear the token of God's gra- cious designs of circumcising the hearts of the faithful, and their seed, we may refer to many places of Scripture, wherein the close con- nection between the parents and their children is particularly mentioned, and in which God takes special notice of the children of his people: So Deut. X. 15, " Only the Lord had a delight in thy fathers to love them, and he chose their seed after them." To love the fathers, and be- cause thereof, to choose the children, justifies us in considering them as the subjects of extraordin- ary and invaluable advantages : So Deut. xxx. 6, " And the Lord will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart, and with all thy sou], that thou mayest live." this surely manifests his grace respecting the offspring of his chosen ones: " Their seed shall be known among the Gentiles, and their offspring among the people." They are " the seed of the blessed of the Lord, and their offspring with them," Isaith Ixi. 9. " Lo, children are an heritage of the Lord : and the fniit of the womb is his reward," Psalm cxxvii.3. S43 " THE PROPER SUBJECTS In the prophesy of Joel, diap. ii. ver. l6, where God is calling together all estates and orders of men, we' find the children and the sucklings are included ; and tins shews the near connectiori in which they stand, and the interest they have; whether God is investing them with the tokens of his grace, or summoning them in consequence of his righteous di^pleasuie : the current te^^tinjony of Scripture manifests the special inteiest he had in them, and his regard towaids them. God chiims the children of his peo[)le as his children: thus Ezekie! xvi. 20, 21, "Moreover thou hast taken thy sons and thy daughters whom thou Ijast home unio me, and these hast thou sacrificed unto them to be devoured : is this of thy whore- doms a small matter ; that thou hast slain my children, and delivered them to cause them to pass through the fire for them r" Ezra calls them " the holy seed :" chaj). ix. 2. Malachi calls tiiem " a godly seed :" chap. ii. 15. The Apostle Paul, when vviiting to the Corinthians, stiles them " holy:" (1 Cor. vii. 14.) i. e. sepa- rate, or set apart lor God : And to this e])ithet, they were entitled by the faith of their parents. Psalm xxii. 30, " A seed shall serve him, and be accounted to him for a generation." And these do generally spring from the natural seed of his outward and visible church. That the children of God's people are the ob- jects of his special regard^ will appear further. FOR AVATER BAPTISM. 343 from tlie very particular injunctions wliicli relate to their edncation in the knowledge and fear of God: Thus Dent. v. 29, " O tliat tliere were sncli an heait in them that tliey would leiir me, and keej) all my commancUncnls always, that it might be well with them and their children- for ever." The (h'5ci|dine of children is particularly enjoined Dent. vi. 7? " And tiiou shalt teacK them dili^^eiitly unto thy children, and shall talk of them when tliou sittest in thir)e house, and when thou walkest by the way, and when thou liest down, and when thou risest up." These were children by natural descent; they were to receive the token of God's grace, even circum- cision, and be carefully instructed in God's testi- monies: So Dent. xxxi. 13, '^ And that their children, \^ hich have not known any thing, may hear, and learn to fear the Lord your God, as long as ye live in the land whether ye go over Jordan to possess it." The Ixxviii. Psalm con- tains a rebeai sal of these injunctions : In the 4tli verse it is said, " We will not hide them from their children, shewing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done. (Ver. 6) That the generation to come might know them, even the children which should be born, who should arise and declare them to their children." Evidence of the especial care and attention which awaits the children of God's 544 TflE PROPER SUBJECTS people, pervades the whole Old Testament: there was to be a seed to serve God ; and to be accounted to him for a generation; and there was to be a conliiiuul succession, by enlisting and. consecrating the rising offspring before they had turned aside to the paths of the destroyer, and from this outward church, boih then, and now, the Lord pi inci pally selects, by his grace, those whom he eventually makes lively stones to build up his spiritual house. By rircumcision, the Jewish parent evinced Lis lailh in God's promises, and exhibited that endearing relationship that subsists between a man and his cliildren. 80 likewise, when a heathen embraced Judaism, his children nomin- ally professed it : and with him, hare the out- ward token. Tlie ordinance of circumcision waSy and the ordinance of baptism is, a testimony for God : Circumcision is a sign or token of his purification ; a token of his salutary provision for the health and cure of polluted man. Circumcision was not of Moses, but of the fathers: (John vii. 22.) It was in practice in the believing line many years before Moses. We have not any account of public assemblies during the Patriarchal age: the ordinances of God seem to have existed in the social worship of separate families. Can we affirm, that circum- cision was appointed for the admission of persons into the Jewish Church, when we see that Ish- mael and his descendants, although circumcised, were not members of the Jewish Church ? And t"OR WATER BArTTS]\r. 345 wliere is the Scripture evidence, that haptism is the door for the admission of members into the Christian Church? That baptism onglit to take ■place before persons partake of the Lord's Sup- per, is evident from the necessity there was for the males to he circumcised before they could eat of the passover ; but the practice of congregational Clmrches who dedicate their infants by baptism, justifies us in concluding that those children are not considered as members of their respective Churches, because they do not partake of the symbols of Cbrist's body and blood, until, ma- tured by age, they manifest a relish for that heavenly banquet, and have faith to feed there- on ; which is the alone ground of their admission. When believing parents witness the baptizing of their offspring, the natural impurity of such offspring, and God's gracious provision for their cleansing is plainly exhibited ; and as this is " While Christ however has thus been pleased to adopt into his Church, and so to make his own, the ancient rite of baptism ; tlte erection of it into one of his Sacraments especially vindicates it into the place, not of the Jewish proselytical baptisms, but of the divinely ordained rite of circumcision. For, as the Christian Church is hut the completion and perfection of the Levitical; the same ordinances, ichich had been established in the one, ivere transjerred in spirit, if not ab- solutety in letter, to the other. Hence, the Dominical Supper having succeeded to the place u u 346 THE PROPER SUBJECTS manifestly the design of the ordinance, what good reason can be assigned for withholding from the children of believing parents, now, the outward sign of regeneration, which did not equally apply to the children's bearing the sign of the same grace under the fornjer dispensation? But it may be asked — Are we tosup})ose, that all those children who partake of the outward sign, are the subjects of the s])iritual grace? And if not. What profit is there of baptism'-' In re- ply, let us avail ourselves of the Apostle's answer to the question : '' What profit is there of cir- cumcision r" and applying it to baptism, answer: Much every way ; chiefly because, that unto us Gentiles are committed the Oracles of God : The kingdom of God is come unto the Gentiles, bearing with it the sign of the new, the Christian dispensation ; the ordinance of baptism having the same spiritual import with circumcision. oj' the Piissover, analogi/ requires us to conclude that Baptism has succeeded to the place of Circumcision. Accordinglij St. Paul, ivhile he denies the existence of any necessary connection hetween outu ard circumcixion and that inward renovation which he describes it as si/niholizing, speaks of it in terms, which compel its to identi- fy it in the spirit uith baptism.. For, after the exainple of the old Prophets, he represents it as being the ordinance, which shadowed out, hy an external and visible sign, that internal and in- visible change of heart without which it is im- FOR WATER BAPTISM. 347 But what if some do not believe? — Shall their unbelief rentier tlie faithfulness of God wiiliout effect? — Wliat if many notorious sinners, whose names are handed down to us in tlie Scriptures, to which add thousands more, who each of them bear the sign of God's purification by Divine authority; and, for ouglit we know, perislied in their iniquity, did their unbelief render the token of God's grace and favor exhibited by this ordinance without its symbolical use to those who did believe ? And, if thousands bear the ordained sign of the same grace under the present dispensation witliout possessing the grace itself, which is given to all who ask for it, (Luke xi. 13) and loving darkness rather than light, perish in their sin, still God is true ; and the outward and visible sign of his grace may be ever regarded as a witness for his faithfulness to all those who seek him in truth. possible to enter into the kingdom of heaven. See Deut. x. l6 — xxx. 6. Lev. xxvi. 41. Is. Hi. 1. Jer. vi. 10 — ix. 26. Ezekiel xliv. 7 Hence, as circumcision and baptism symbolize the self same things they must plainlij be one and the same sacrament ; whatever difference may subsist between their mere external forms. And such, accordingly, ive find to be the opinion universally entertained by our best Divines. — The manifest identity of circumcision and baptism, even to say nothing of the universal practice of the Church in all all ages, seems 348 THE PROPER SUBJECTS Whatever is implied in the name God, (D'f^N Elohinij or, Aleini ; wliich is in the Hebrew a plural word) that, Jehovah himself said he would be to Abraham, and to his seed after him> And this blessing of Abraham is come on the Gentiles, through Jesus Christ : i. e. I will be a God to thee, and to thy seed after thee. And, unless there is one God under the Old Testament, and another God under the New, we still have the same promise, and the same God to fulfil it to us and to our children. Was he Aleim to the Jews, and will he not be God, Father, Son, and Spirit to the Gentiles also? He will: he is. Christian parents may have their Ishmaels as "W ell as their Isaacs ; nevertheless, the believing Gentile has the blessing of Abraham come upon liim : And the blessing of Al)raham conveys to the Gentile believer the promise of the Spirit, and enjoins the outward and visible sign to his abundantly to determine the question of infant baptism. As circumcision under the law is the avowed symbol of regeneration, and as baptism under the gospel is likewise the avowed si/mbol of regener- ation: circumcision and baptism are evidently two outward sacramental signs of exactly the. name import. But, if they be signs of the same spiritual grace, they fnust to all effective pur~. poses be mutually the same ivith each other : for^ a sign being altogether arbitrary, if it had pleased God to shadow out regeneration by a. FOR WATER BAPTISM. 349 offspring:, and not the sign only, but with it, that soul-refreshing clause — '' Thy seed after thee." Let then the heads of Christian famihes view with delight the many promises made to them and to their children, and solace them- selves that they have seen placed upon them the outward memorial of this grace and faithfulness ; and be more stirred up to intercede with him to fulfil his gracious word, who has said—" I will pour out my Spirit upon thy seed, and my blessing upon thy offspring. And they shall spring up among the grass as willows by the water courses." There is no change in the blessings represented by the two ordinances : the dispensation is changed, but the natural impurity of mankind is exhibited in both. The Divine provision to pur- ify and cleanse, and counteract the poison of sin is the same in both ; the readiness of believing parents to manifest this under each dispensation hundred different signs, all those hundred signs ivould still constitute but a single Sacrament. Such then being the case, as God judged rnere children under the law fa be fully capable of entering into covenant,* bearing the token or sign of regeneration by circumcision on the. eighth day, man can have no right to pronounce mere children under the Gospel incapable of bearing the sign of regeneration by baptism. * It is devoutly to be wished, the words '' entering into covenant," had been left out: and that their suitability only for bearing the sign of regeneration had been insisted on. S50 THE PROPER SUBJECTS is the same : the difference is merely the change or alteration of the outward sign. For, shall the Lord God promise to circumcise thy heart and the heart of thy seed under the former disjjen-r sation, and will he not still hestow upon his people and upon their seed the same spiritual blessings ? He has promised so to do : and surely it well becomes us to believe him, and to delight in beholding the application of the synjbol of such grace. But some may say— He can be- stow the grace without the sign.— He can do so: and he can feed the souls of his people without the use of the outward elements of bread and wine ; but he has ordained the sign, as well as promised the grace ; which ought not to be passed over or perverted. One peculiar excellence attending the Gospel dispensation, is, the simplicity of its ordinances: two only are enjoined upon us. He came by Every argument against bifant baptism, derived Jrom the necpssary want oj active faith on the part of children., ivill be equally cogent against injant circinncisisou : fbrjaith was so much the grand principle of the Law as well as of the Gos- pel, that the pious Patriarch of the Israelites is specially decorated with the title of the father of the faithjul. But God has decided the ques- tion in the matter of circumcision. Therefore, circumcision being effectually the same as bapt- ism, he has equally decided it in the matter of baptism. Hence, in every age and in everi^ FOR WATER BAPTISM. 351 water and by blood: for so he appeared upon the cross ; and is thus exhibited in iiis ordinances, and thus he comes to the hearts and consciences of believers. In tlie one ordinance, we behold his blood shed for us; in the other, a sign of his promised grace to sunctify, or set apart for him- self. Now, since the design of the two ordin- ances are the same, upon what pretence shall we change the subjects? — upon what authority shall we deprive an order of their privilege who were never legally dispossessed of their charter? Tell us, then, ye adult invadeis, why infringe ye up- on the rights of these ancient standard-l)earers ? they were constituted to their office by God's ex- press command ; who ordained, that the breach of this statute should operate to the cutting off the male infant who was uncircumcised in his flesh : '^ For the uncircumcised man child shall be cut off:" he hath profaned my purification- he hath annulled it : for the parents, in with- country, with the sole exception of a modern in- novating Sect, pedobaptism has invariably been adopted: and hence the Church of England well determines, that the baptism of young cliildren is in any wise to be retained in the Cliurch, as most agreeable with the institution of Ciirist." These quotations on the nature of baptism, are from Sermons on various subjects and occasions, by the Rev. George Stanley Faber, B. D. Rector of Long Newton. S52 THE PROPER SUBJECTS holding the sis^n, tacitly said — either tlie chiM does not need purification ; or, God will not regenerate it by hi? heavenly grace. By which, they virtually gave God the lie; and l)y neglecting the sign, manifested how lightly they esteemed the grace it was the representation of. The Old Testament Church had not one head, and the New Testament Church, another. He who was with the Church in the wilderness, is head of his Church now. Circumcision and baptism are uncjuestionably figurative of the same thing. Wlien Gentiles came and made a pro- fession of their devotion to the God of Israel, they and their male children took the sign or token of that dispensation : Shall Gentiles now come in, and shall not they with their children receive the token of the present dispensation, which is come on tiie Gentiles through faith ? The baj)tism of infants is perfectly congenial with the nature of the Christian dispensation ; and accords with the design of baptism itself; For, while we are entreating for the blessing of Abraham on our descendants; to place the sign upon them is, to anticipate the blessing: The con- secration and dedication of oar children to God^ is a most delightful service : It forceably ex- hibits the necessity of moral cleansing, and attests our hope in God's promised influences ; being well assured, thai regeneration is neces- sarily connected with life everlasting. 1"0R WATER BAPTISir, 353 But let ns again review the conduct of that eminent Jew Priest, that last, and greatest, of all the Prophets, who was doubtless well-read in the five Books of Moses, and filled with the Holy Gliost even from his mother's womb. John the Baptist was perfectly acquainted with the nature and design of his mission, and must from his infancy have imbibed sentiments which uniformly respected tlie oneness of parents and children as it concerned their outward profession of religion ; and into whose mind, perhaps, there never entered a thought of dis-uniting them ; let us see him in fulfilling his course, baptizing the flocking crowds that surrounded him. '?*<^ In Matthew iii. 5, it is said, '^ Then went out to him Jerusalem and all Judea, and all the region round about Jordan, ( and were bap- tized of him in Jordan) confessing their sins." The Evangelist Mark says, " John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." In the Evangelist Luke we read his answers to the Pub- licans, to Soldiers, and to others, whom he enjoins to bring forth the fruits of repentance; directing them to the glorious person he preceded : " I indeed baptize you with vrater to repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear : he shall baptize you with the Holy Ghost and with fire," \y w S54' THE PROPKli SUBJECTS Now, when it is said, that " There went out to him Jerusalem and all Judea, and all the region round about Jordan," can we suppose these flocking" crowds were composed of men only, without women and children? We would ask, — Are there any such popular assemblies now, in which women and children do not form a very prominent part ? And when all Jerusalem and Judea came together, are not women and children necessarily included in the number? It is true they are not particularly specified ; but they are sometimes included when they are not mentioned. It is written, that all our Fathers were uiider the cloud, and all passed through the Sea. The Fathers only are said to be baptized to Moses ; but we know they were not baptized without the women and children ■with them ; for there was but one grand escort through the Sea ; and, therefore, they are neces- sarily included with the men as being baptized to Moses. When our Lord fed the five-thousand men, (as recorded in Matt. xiv. 21) there were women and children : And in Matt. xv. 38, it is said, there were four-thousand men, beside women and children. Nor is it at all unreasonable to suppose, that when the multitudes came to John's Baptism, it was otherwise. Can we suppose this Jewish Administrator, acting under the influence of Israelitish senti- ments, and executing his commission (recorded FOR WATER BAPTISM. 355 in Malaclii iv. 6) of turning the heart of the fathers to the children, and the heart of the chil- dren to the fathers ; and also, under that statute law of heaven not to be departed from, that when a proselite came to acknowledge the God of Israel and partake of the passover, his family came in with him ; and all his males were circum- cised; (see Exodus xii. 48) Can we now suppose an Administrator, acting under the influence of such popular principles which he had imbibed from his infancy, to say— Not the children ! — No children !— -The children must be separated!— There are to be no children baptized ! It might be said — Unheard-of-exclusion! and they might well enquire — Does the Messiah's kingdom exclude the children ? When Moses sprinkled the book and all the people with the blood of the purification, do we hear him command, that the women and the children should be separated from the rest?* We find them expressly mention- ed in a popular assembly afterwards : (Deut.xxix. lO) " Ye stand this day all of you before the Lord your God — your little ones, your wives, &c. So 2 Chron. 20, 13 : " And all Judah stood * This was as real a baplism as Johns was ; and (as it is said in page l6s) Moses was a bapt- ist ; and, perhaps, baptized more than John ever did. Baptism represents the application of salvation, and exhibits its personal benefits — its purifying effects. ^56 XHE PROPER SUBJECTS before the Lord with their litlle ones, their wives, and their children. In these most interesting assemblies we find the children form a very con- splcuous part. And why ? The answer is obvi- ous :— They have a rising and increasing interest ; they are to increase, their parents to decrease. Joel ii. 16: "Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts.* Let those who have received the outward sign of regeneration be present, if so be the Lord will be gracious. Under the Law, the children were particularly noticed : and to have said— Theyare not to receive the sign of the new dispen- sation, would have been advancing a sentiment as opposite to the principles and practice of Jewish Administrators, as the East is from the West.-- -- What! suys the believing Jew, am I, only, to receive the sign of the Christian dispensation ; am I, only, to be a Christian, and not my family? Surely it would have been an insurmountable objection to a Jew well-read in Deuteronomy, however disposed to have welcomed the new dis- pensation, to have accepted it upon such terms, as to place on the parents the outward sign of the Christian dispensation, and leave the children with having only the sign of the Jewish. The address in the new dispensation was, as it had been in the old, direcLcd to the under- standing of the parents ; and the confessions FOR WATER BAPTISM. 557 of the parents procured the sign on them and their ofisprinE:. Luke iii. 10 — 14, " John answered, saying unto them all, I indeed baptize you with water; but one mightier than I Cometh ; the latchet of whose shoes I am not worthy to unloose he shall baptize you with the Holy Ghost and with fire." The women not being mentioned here as baptized, cannot be a just ground to infer they were not. In Acts viii. 12, we read, They were baptized both men and women : And the women not being mentioned before, is no proof they were not baptized ; nor is the omission of the children any proof they were not. We cannot suppose, that much attention could at that time be afforded them : the grand object was, to convert the parents to Christianity ; for when the parents came in, the children were brought in with them ; their not being expressly named, is no evidence of their exclusion. It is reasonable to suppose that they were baptized ; for a man and his family were ever considered of one and the same outward profession ; and where households are mentioned, the children are included as though they were expressed by name. It is not to be doubted but John the Baptist explained to the people the design of the token he administered : he called them to repentance, to turn from their evil ways. A baptism of repentance was calculated to turn the hearts of children to their parents, and the 358 THE PROPER SUBJECTS hearts of parents to their children ; it was the visible emhlem of reformation ; and it was evident, hy their questions, the people understood it so : it was to make them of a house of one mind. And we find afterwards, that professing parents were not themselves only partakers of the new sign, but their families with them. Of the sex or ages of those who composed their families, we are not told ; but they made up the family, and the faith of the head of the family was the assigned cause for the baptizing of the household. A New Testament instance occurs in the con- version of the Gaoler to Christianity ; and it shews, that the family were included with their head ; and all his, in this expressive ordinance, were not to be divided from him. This public Officer, fearfully alarmed at mid- night by the Lord's interposing to rescue two of his imprisoned servants, the Divine ascendancy was so manifest, that he was completely over- come thereby ; and the supernatural occurrences of the night were the means of bringing the Goaler to the confession of the true faith : And, says the Historian, He took them the same hour of the night, and washed their stripes, and was baptized ; he and all his straightway. He be- lieved the Apostle Paul's testimony concerning Christ Jesus ; and received the sign of the Chris- tian dispensation from the hands of an Apostle who was not behind St. Peter in asserting — FOR WATER BAPTISM. 3:>9 "The promise is to you and your children; and to all that are afar off, even as many as the Lord our God shall call."* The Apostle Paul having preached Christ for salvation, administered water as an emblem of purification and devoted- ness to God, the sign of regeneration, and the salutary effects which would necessarily result from it. The conversion was instantaneous ; but it was, notwithstanding, effectual. In that dis- mal night, (a long night to Egypt's fiist-born) it is said. The Israelites borrowed of the Egyptians, * If the promise related only to those who actually believed at the time Peter spake these words^ it was saying no more than might he said of any other children ; but the special notice of the children of believer^s is very evident in the sacred Scriptures. " Some people for instance, are of opinion, that the belief of a parent is considerably beneficial to his children. That when St. Paul says to the anxious Jailor: Believe on the Lord Jesus, and thou shall be saved, and thy house ; he promises some special good, that should redound to the mans house- hold, from his own receival of Christ. It seems, indeed, that the Apostle must intend something of this nature ; more than barely to say, Thy family also, provided they follow thy example, shall obtain salvation with eternal glory. If this were the whole of his meaning, he need not have confined it to the Jailors domestichs, but might have extended it to all the inhabitants ofPhilippi.^* Hervey's " Eleven Letters," p. 124. 360 THE PROPER SUBJECTS jewels of gold, and jewels of silver ; and they spoiled ('?^j) the Egyptians : The superiority of the Aleim of the Israelites over their false Deities was so manifest, that they gave the orna- ments worn in honour of their Idols to the worshipers of the God of Israel. So in the case of the Goaler : — " What must I do to he saved/* was language which manifested that all his for- mer hopes had left him as completely as the chains which had fallen from the prisoners they lately held bound. And, the same hour of the night, he took the token or sign of the dispensation, of which our Apostle was the Minister, and was baptized, he and all his straitway." He and all his, had ever been considered as one by Jewish Administrators ; and they could not but rejoice in applying the sign of the new dispensation to subjects of every age; because every age stood in equal need of purification, of regeneration, of salvation. '' He and all that belonged to him" (Haweisj were baptized. Bat read, He and all that belonged to him except his children ; and the hearts of fathers and mothers are put on the rack, and they feel surprized at the un-heard-of exclusion. It is but a symbol it is true; but it is one of the windows of his grace. Except his children, would ill-accord with Jewish principles. Old Testament examples, and apostolic times; but was left for Gentile novices of after-periods : For, when the Missionaries of the Gospel came within the walls of a house, the household was FOR WATER BAPTISM. 361 baptized, and, indeed, it seems impossible it could be otherwise, if we reflect on the influence of custom on the Jewish mind, unless our Lord had given an express command to the contrary. But, to except the children, does not accord with his language, and his conduct, whom it is the highest honour of his ministers to imi- tate. Let us for a moment] attend to the manner in which our Lord acted towards this faithless tribe, these little children. The Evangelist St. Matthew says, (chap, xix.) " Then was there brought unto him little children, that he should put his hands upon them, and pray : and his disciples rebuked them. But Jesus said unto them. Suffer little children, and forbid them not to come unto me ; for of such is the kingdom of heaven. And he laid his hands on them, and departed thence." The Evangelist Mark (chap. x.)says, " And they brought young children to him, that he should touch them : and his disciples rebuked those that brought them. (14.) But when Jesus saw it, he was much displeased, and said unto them. Suffer the little children to come unto me, and forbid them not ; for of such is the kingdom of God. (15.) Verily I say unto you, Whosoever shall not receive the kingdom of heaven as a little child, he shall not enter therein. (16) And he ook them up in his arms, put his hands upon X X 362 THE PROPER SUBJECTS them, and blessed them." The Evangelist Luke (chap, xxiii.) calls them infants — a state prior to childhood : " And they brought unto him also infants, that he should touch them : and when his disciples saw it, they rebuked them. (16.) But Jesus called them to him and said. Suffer little children to come unto me, and forbid them not ; for of such is the kingdom of God. (17.) Verily I say unto you, whosoever shall not receive the kingdom of heaven as a little child, shall in nowise enter therein." It is observable, that the children brought to Jesus are called by St. Matthew and St. Mark little children ; by St. Luke, infants. Both words are applied to the infant Jesus when lying in the manger : Matt. ii. 11. Luke ii. 12. i. 76. Nay, the latter is used, Luke i. 41, for a babe in the womb : and Zacharias applied the former to John, soon after he was born. The terms, therefore, by which they were spoken of, testify that, they were young children — infants ; and that indeed, might be inferred, if not from its being said they are brought to Jesus, yet at least, from his taking them up in his arms."* In these and in other passages of Scripture, the kingdom of God, and the kingdom of heaven, appear to have the same meaning. In the fol- * Dr. Addington's Christian Ministers Reasons, i^-c, Page 73. FOR WATER BAPTISM. 363 iowing passages they refer to the kingdom of Christ upon earth ; Matt. xii. 28 : *' But if I cast out devils by the Spirit of God, then the kingdom of God is come mitoyou." Lukexxi.31 : *'So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand. Matt. xxi. 43 : Therefore, say I unto you, the kingdom of God shall be taken from you, andgiven to a nation bringing forth the fruits thereof."* Marki. 14 : ''Jesus came into Galilee, preaching the gospel of the kingdom of God, (15) and saying. The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe the gospel ;" i. e., " the good news, and glad tidings of the kingdom of the Messiah, or gospel dispensation,'' Matthew xii. 28 : '* But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.'' Luke iv. 43 : *' I must preach the kingdom of God to other cities also, for therefore am I sent." Luke xvi. 16 : *' The law and the prophets were until John; since that time the kingdom of God is preached, and every man presseth into it." Luke ix. 60 : "Go thou, and preach the king- dom of God." Luke viii. 1 : ** Preaching and * ** The kingdom of God signifies the state of the church under the gospel, or the kingdom of the Messiah, wherein great spiritual blessings and privileges are to be bestowed, as well as the place of eternal happiness and glory.- — Dr. Gill. 364 THE PROPER SUBJECTS shewing the glad tidings of the kingdom of God." Luke X. 9—1 1 : "Say unto them. The kingdom of God," i. e., the gospel dispensation, '* is come nigh unto you/' Luke ix. 27 : " But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the king- dom of God." Luke xi. 20 : **But if I, by the finger of God, cast out devils, no doubt the kingdom of God (the gospel dispensation) is come unto you." Mark xv. 43 : ** Joseph waited for the kingdom of God." Luke xxi. 31 : " So likewise ye, when ye see these things come to pass, know ye, that the kingdom of God is nigh at hand." The new or gospel dispensation, in the foregoing passages, is called the kingdom of God. In Matt. iii. 2, iv. 17, xiii. 47, 48, it is called the kingdom of heaven. " Repent ye, for the kingdom of heaven is at hand. From that time forth Jesus began to preach and to say. Re- pent ye, for the kingdom of heaven is at hand.*' Again, ^'the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind, which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." From these and other passages of the like import, it appears that the words ** the kingdom of God," and " the kingdom of heaven," fre- quently mean the new or the Christian dispen- sation, or the state of the church under the gos- FOR WATER BAPTISM. 365 pel ; the visible church over which Christ is king. Psalm ii. 6 : "I have set my King.'' Jeremiah xxiii. 5 : *' A king shall reign and pros- per." Romans xv. 12 : *' He that shall rise to reign over the Gentiles, in him shall the Gentiles trust." 1 Cor. xv. 25 : '* For he must reign till he hath put all enemies under his feet.*' Now, that the children of believing parents, dedicated to the Lord in baptism, do make a considerable part of this kingdom of God, or kingdom of hea- ven, we are assured by the gracious declaration of Christ himself; ** Suffer little children to come unto me, and forbid them not ; for of such is the kingdom of heaven," Matt. xix. 14 ; Mark x. 14]; Luke xviii. 16. And that they were so included in the promises, we have the united testimony of the prophets in various places. If it be asked, But how can an infant be capable of the grace of a sacrament ? How could an infant be capable of the grace of circumcision, and how can an infant be capable of the grace of the sacrament of baptism ? It may be replied, ** Though infants be not capable of the grace of the sacrament by that way whereby the grown are— by hearing, conceiving, believing ; yet, it foUoweth not, that infants are not capable in and by another way. It is easy to distinguish be- tween the gift conveyed, and the manner of con- veying it. Faith is not of absolute necessity to all God's elect, but only to those to whom 366 THE PROPER SUBJECTS God affords means of believing. It is the appli- cation of Christ's righteousness that justifieth us, not our apprehending it. God can supply the defect of faith by his sanctifying Spirit, which can do all things on our part which faith should do. Do we not know that the sin of Adam is imputed to children, and they defiled by it, though they be not capable to understand it ? Even so the righteousness of Christ may be, and is, by God's secret and unknown way, to elect in- fants, and so to those that are born deaf, and fools not capable of understanding. For though God tieth us to means, yet not himself ; he that hath said of infants, *to them belongeth the king- dom of God,^ knoweth how to settle upon them the title of the kingdom."* " They consider themselves as advancing a most powerful argument for excluding infants from baptism, when they allege that, by reason of their age, they are not yet capable of under- standing the mystery signified in it ; that is, spiritual regeneration, which cannot take place in early infancy. Therefore they conclude they are to be considered in no other view than as children of Adam, till they have attained an age which admits of a second birth. But all these things are uniformly contradicted by the truth of God," &c.t * Archbishop Usher's Body of Divinity. -\ Calvin s Institutes, Vol. 3. page 363. FOR WATER BAPTISM. 367 It appears that the persons who brought these infants to our Lord were solicitous for his blessing upon them, and they obtained it. The Evangelist Mark says, " He took them up in his arms, laid his hands on them, and blessed them." But why, says the objector, did he not baptize them, that would at once have decided all controversy about their right to the water ? Be it observed, that though our blessed Lord did not baptize with water, he did infinitely more ; for, he who baptized with the Holy Ghost, ** laid his hands on them, and blessed them i" which act of his cannot be supposed to be a mere affectionate, ministerial benediction, like that proceeding from the lips of a pious pastor, which must ;iecessarily be only inter- cessory ; but carried with it his grace, even his Holy Spirit ; for when Christ baptizes, he com- mands his blessing, even life for evermore. Can it be supposed that the Holy Spirit accom- panied the laying on of the hands of Ananias, or Paul, or Peter, and that he who was filled with the Holy Ghost, who was emphatically the Messiah, the Anointed, laid on his hands ineffec- tively ? The Saviour laid his hands on them, and said, *' Of such is the kingdom of heaven;" and perhaps they are the purest part of his church, as it regards their personal sanctification. Their regeneration or new birth, from the hands of him who was filled with the Holy Ghost, was a cer- 368 THE PROPER SUBJECTS tain admission into the kingdom of his grace, as a prelude for the kingdom of his glory ; a ground of abundant encouragement, now, for parents to bring their offspring to Christ, for obtaining the same invaluable blessing. Infants appear to be admirably adapted for bearing the token of those influences, of which all the recipients are entirely passive ; for though anconscious, they are not more so than the cir- cumcised of old ; and though unconscious them- selves, they exhibit the sign to others ; it is, or it ought to be, an ordinance to the friends, the spectators, the administrators, the parents, and to the church ; a remembrance to all, that all are born in sin ; that all need the purification of their common nature. It might serve to remind all who have been subjected to the sign, of the necessity for enquiring if the typified grace were realized, a grace of no small moment, being an earnest of eternal life in union and] communion with the Son of God. Infant baptism is particularly calculated to afford strong consolation to pious parents, who, sorrowing over the proofs of a degenerated na- ture, in the pains, the cries, the disorders, the death of their offspring, behold here a sign of moral cleansing, of spiritual regeneration by God's Holy Spirit, an ordained token of eternal life. It is, too, a public declaration of the pa- rents' faith ; of their belief in the pollution of FOR WATER BAPTISM. 369 their nature, " that all are conceived and born in sin," and that God has provided for their cleansing. It is calculated to draw out and di- rect the faith of parents to that gracious provi- sion revealed in the Scriptures, and to elicit their prayers that their offspring maybe subject- ed to those influences w^hich can alone make meet for the kingdom of glory. When sufficient evi- dence has been adduced to shew that the children in the present day are less in need of God's grace than they were in the days of Abraham and Moses, then, and not till then, ought we to forbear the application of the sign of it to them. If the bells upon the horses shall be holy to Jehovah, how much more the children of believers in him ? The endearing manner in which our Lord ex- presses his tender affection for these little ones, is well worthy of observation ; " the disci- ples," says the historian, "rebuked them that brought them," and it was not the only time they evinced a disposition very much at variance with their divine Master's ; perhaps they thought them unworthy of notice, or that they would in- terrupt his attention to the adults ; but to him whose favour andwhose kingdom is ever bestowed freely and gratuitously upon the most helpless, and often the unworthiest, a little child was an object of the tenderest regard ; it yielded, too, an opportunity of specifying the qualities of one 370 THE PROPER SUBJECTS made meet for an entrance into his kingdom, beside the lesson of humility to the officious disciples. It was to be, likewise, a source of consolation to the weak in faith, in all succeed- ing ages, an evidence that all the subjects of his kingdom have their grant independently of any inherent qualification whatever. Were these children ever baptized with water either before or afterwards ? Scripture does not inform us ; nor does it acquaint us with the age or sex of those included in the term all, John iii. 26, where our translators have added the word, men. There are also many other topics connected with this subject sufficient to excite our curios- ity, about which the Scriptures are silent ; they do, however, inform us, that infants did bear the token of the same grace, from age to age, and century after century, till Christ came, and that they are capable of being made partakers of the same grace now. Since this at least is a matter beyond all doubt, if any Christian man can forbid water that his children should be out- wardly baptized, let him ; but let him remember that the children of the worshippers of the true God were by his appointment the bearers of a sacred badge for more than a thousand years, and were never legally dispossessed of it. Where or when was it that the birthright, the charter, or the privilege was forfeited ? It well becomes those indeed who maintain FOR WATER BAPTISM. 371 the purity and dignity of human nature, to reject the sacrament, reputing it as valueless and un- necessary ; but those who hold the necessity of moral regeneration ought to delight in such an ordinance ; manifesting the harmony of the tes- taments, a perpetual representation of one of the essential truths of revelation, exhibiting, at one and the same time, the pollution of man's nature, the universality of the corruption, the necessity of renovation : typifying now, as was done by the constant and divers ablutions under . the law, the outgoings of moral depravity, and that all important truth, '* Except a man be born of water, even of the Spirit, he cannot enter into the kingdom of God." Surely infants need as much the sanctifying influences of Christ's grace, as the justifying merits of his blood ; the latter as their title to heaven and glory, the former to fit them for the enjoyment of it. Infant baptism is a token for God ; and it is the duty as well as the privilege of believers to see it applied to their children; that, should they die in their infancy, their parents may have the satisfaction (and a large and gratifying one it is) of reflecting that their departed offspring were dedicated to Jehovah in his appointed way, that they received the emblem of his renovating grace ; that, being so baptized with water, they were sanctified, set apart, in the faith of Him 372 THE PROPER SUBJECTS who said, " Suffer the little children, and forbid them not, to come unto me, for of such is the kingdom of God/' It is supported on the fair and firm ground of the propriety of children bearing the sign of the same grace under the present dispensation that they did under the for- mer. In all cases of proselytism (and it may be considered as a maxim in religion) children have ever been reputed of the same faith with their parents ; a man and his family had always one creed, as it respected outward profession, till they were of age to judge and decide for them- selves. Nor does there appear to be any dif- ference in this respect, between Judaism being adopted by heathens, when they and their male children received the outward sign of it, and Christianity being now embraced; a profession of faith by the parents in both cases, procuring the sign for themselves and their offspring. The Jewish preachers of Christianity were habituated in determining that the natural re- lationship between parents and children in. sured to the children, the outward sign of the religion they themselves professed ; conse- quently, whether their converts to Christianity were from among their own nation or from Gentile nations, they indiscriminately adminis- tered the appropriate emblem of the new dispen- sation, and of their adhesion thereunto, whether by the hands of John, or the disciples of our Lord. FOR WATER BAPTISM. 373 I have made thee (says God to Abraham) a father to many nations ; — not of many individuals only, but of many nations ; — yet how shall Abra- ham be identified as the father of the Gentiles, if the token of this identity is laid aside ? Surely the typical relationship is not thus to be disregarded ? But some one may say it is only to be applied to believing adults, for they only are the real children of faithful Abraham — 'tis a grand dis- covery, but much needs a test by which to de- termine the reality of the relationship. If be- lieving be necessary to those of riper years, still are there none from the womb, and from the breasts, who are heirs of Christ's kingdom? Nay, further, are there no unborn heirs of glory? Are you sure, is the evidence quite satisfying, that some have not been admitted into the kingdom above, who were never even born into this world ? There may be found more difficulty in framing a reply than at first proposes itself to the mind. In the ordinance of baptism, God's free favour is set forth, whether it be received or rejected ; it is a token of what God has engaged to do and to be ; what he does do, when he turns the heart of the fathers to the children, and the heart of the children to the fathers, when he turns men to himself, and joins parents and children in the unity of the faith ; and what he will be, when and where it so pleases him. 374 THE PROPER SUBJECTS The children of believing parents are called holy ; even the belief of one parent sanctifies the offspring, "for the unbelieving husband is sanc- tified by the Wife, and the unbelieving wife is sanctified by the husband, else were your children unclean; but now are they holy : "sepa- rated, set apart, dedicated to a higher service and use ; the word means consecration, separa- tion, sanctification, Exodus xiii. 1, {•hv'^?) Sanc- tify to me, or set apart as holy to me, all the first-born ; and in this sense (the word occurs 2 Samuel viii. II, where it is translated dedi- cated) parents dedicate their children to the Lord. Adults, in their submission to the out- ward sign, dedicate themselves, fulfilling hereby the design and aim of the ordinance ; a design and end which, if rightly understood, would for ever unite in one common faith those now dis- agreeing concerning the quantity and mode of ap- plying the water. By an undue quantity of water and an erroneous mode of applying it, the design of the ordinance becomes entirely obscured, and is rendered the mere badge of party ; a party improperly assuming the name of Baptists, implying that they only are baptized, that the church of Christ has not administered the ordi- nance at all, because the whole body of the recipient has not been immersed in the water. The error has been in misunder- standing the nature and design of the sacrament, FOR WATER BAPTISM. 375 an error infallibly leading into difficulty, doubt, and controversy. To conclude. That water baptism is the outward and visible sign of spiritual baptism, the new birth, or regeneration ; the baptism mentioned in Romans vi. 4, "Buried by baptism into death;" and Col. ii. 12, "Buried with him in baptism ;*' as is elsewhere more fully discussed, and not, as the advocates for immersion insist, our being buried in water baptism, and emerging therefrom, and so illustrative or typical of our being buried with and rising with the Lord Jesus Christ, it has been proposed to shew. It is really and truly the outward and visible sign of our union to Christ by regeneration ; which union to him by his Spirit, insures to the so baptized, an undoubted and inalienable in- terest, not in his death and resurrection merely, but in all he did on earth, and in all he is now doing in heaven ; an interest in and fellowship with him, in his life, his obedience, his suffer- ings, death, burial, resurrection, ascension, and intercession ; constituting an identity, and making the infinitely happy subject thereof a member of Christ, a child of God, an heir of glory, ensuring a participation and share in the felicity enjoyed by the Head of the Church. THE END. ^ yr^' / ^ ^s ■f/iv^