_mode_ of baptism. It would then only signify that, as Christ was
buried and separated from the world; so we in baptism are buried and
separated from a world of sin. The zeal for the literal construction
of this figure may, perhaps, be extinguished by indulging it in other
instances. St. Paul says, “I am crucified with Christ.” Would any
person suppose from this, that he had been led to Calvary, nailed to
the cross, and pierced by the soldier’s spear? Christians are said to
be “circumcised in Christ.” Does any one infer from this that all
Christians experience the bloody rite of the Jews? Or, because
Christians “are partakers of Christ’s sufferings,” are all christians,
therefore, betrayed by Judas, spit upon, buffeted, and crowned with
thorns? Or, because St. Paul says the Philippians were his “_crown_,”
were they, therefore, formed into a crown of honor, and worn as a
badge of future glory? Or, because the sacrament represents the
sufferings and death of Christ, are all worthy communicants crucified?
Were our baptist brethren consistent with themselves, such would be
their explanation of these passages of scripture.
It immediately follows our text; “wherein also you were risen with him
through the faith of the operation of God, who hath raised him from
the dead.” Wherein, or in which baptism “we are risen,” actually
“risen with Christ by the faith” which God gives to the new creature.
You, who have this spiritual baptism, rise like Christ above the
selfish motives, and sensual pursuits of a fallen world. You seek the
kingdom of God; you aspire after divine good.
Persons, born again, like Jesus Christ, separate their hearts from the
world, and rise to a divine life. That this is the only true
construction of the text, may be inferred from a corresponding
passage, Rom. vi. 4. “Therefore we are buried with him by baptism into
death, that like as Christ was raised from the dead by the glory of
the Father, even so we also should walk in newness of life.” By
spiritual baptism we partake the privileges of Christ’s death. By
dying to sin ourselves, as we do in the new birth, we resemble Jesus
Christ in his death, who died “to make an end of sin.” As Christ was
raised from the grave; so we, not in water baptism, but in
regeneration or spiritual baptism, are “raised” to walk in newness of
life. Old things are done away; _all_ things are become new. If we
have experienced this spiritual baptism, we shall have the Spirit of
Christ, We shall be separate from the world of sin, as Christ was in
the grave, and we shall like him rise to a holy, a new life. We obey a
new master, seek a new way of salvation, act from new motives, to
accomplish new designs; we choose new companions, experience new
sorrows, and new joys. As if buried, we are separate from our former
lives.
St. John says, “He [Christ] shall baptize you with the Holy Ghost and
with _fire_.” The Selucians and Hermians understood this literally,
and maintained that material fire was necessary in the administration
of baptism. Valentinus, like our baptists, rebaptized those, who had
received baptism out of the sect, and _drew them through the fire_.
Herculian, cited by Clemens Alexandrinus, says that some applied a red
hot iron to the ears of the baptized. St. Paul says, we are buried
with Christ in baptism. This also has been understood literally; but
such persons forget that to be consistent, on their plan, they should
continue “buried” three days and three nights, the time Christ lay in
the earth. Should any object that this would drown them, the baptist,
in his way of treating figures, would have an easy answer, and readily
prove that drowning was the very design of baptism. Rom. vi. 4. “We
are buried with him by baptism into his death.” We are not merely
buried, for this is only a part, any more than sprinkling; but we are
buried to death, “buried into his death.” Thus he has scripture for
drowning all whom he baptizes, and precisely as much scripture for
drowning, as for burying. The very same passage, might he say, which
commands burying, commands drowning, commands “death.”
In the present mode of plunging, the resemblance is almost entirely
lost. What is the difference between laying a dead body in a rock,
covering it with a great stone; sealing it in a solemn manner; all
things continuing in this state, three days and three nights, what is
the resemblance between this, and suddenly plunging a living body into
water, and instantly lifting it out of the water? What possible
likeness is there between a _living person_ in the _water_, and a
_dead body_ in a _rock_? The similitude is little better than that of
the blind man, who supposed the light of the sun was like the noise of
a cannon. We have accordingly endeavoured to show in the introduction,
that the elegant scholar, the christian orator of Tarsus, had no
thought of any such resemblance; his object was to show, that in
regeneration or spiritual baptism, which is followed “with newness of
life,” or, a new life, “through faith which is the operation of God,”
we are dead and buried to sin, and raised or made alive to God, as
Christ was. The evident design of the text is to illustrate the
preceding verse, which speaks of spiritual circumcision made without
hands. This _baptism_ is that by which we are _raised with Christ_;
but in water baptism we are not always raised with Christ. If men are
plunged they may generally be raised from the water; but this has no
necessary connexion with “rising with Christ.” This baptism is also
effected “through faith which is the operation of God;” but a man may
be raised out of an ocean of water, every day of his life, and remain
destitute of faith; therefore, the text has no reference to water
baptism.
REV. E. PARISH’S SERMON.
Quest. CLXVII.
QUEST. CLXVII. _How is baptism to be improved by us?_
ANSW. The needful, but much neglected duty of improving our baptism,
is to be performed by us all our life long; especially in the time
of temptation, and when we are present at the administration of it
to others, by serious and thankful consideration of the nature of
it, and of the ends for which Christ instituted it, the privileges
and benefits conferred and sealed thereby, and our solemn vow made
therein, by being humbled for our sinful defilement, our falling
short of, and walking contrary to the grace of baptism and our
engagements, by growing up to assurance of pardon of sin, and of all
other blessings sealed to us in that sacrament, by drawing strength
from the death and resurrection of Christ, into whom we are
baptized, for the mortifying of sin, and quickening of grace, and by
endeavouring to live by faith, to have our conversation in holiness
and righteousness, as those that have therein given up their names
to Christ, and to walk in brotherly love, as being baptized by the
same Spirit, into one body.
In this answer we may observe,
I. That our baptism, together with the engagements which we are therein
laid under to be the Lord’s, is to be improved by us; though this duty
be too much neglected. That it ought to be improved is evident, inasmuch
as it is an ordinance, or means of grace, for our attaining spiritual
blessings; therefore we are not only guilty of a sinful neglect, but we
lose the advantage that might be expected thereby, if we do not improve
it so as to answer the valuable end thereof; and when we consider it as
a professed dedication to God, as has been before observed, or a bond
and obligation laid on us, to be entirely, and for ever, his, it cannot
but be reckoned the highest affront offered to the divine Majesty, and a
being unstedfast in his covenant, for us practically to disown the
engagement, or, in effect, to deny his right to us. Now, it is farther
observed, that this duty is much neglected, and the reason hereof is,
1. Because many have very low thoughts of this ordinance, and understand
not the spiritual intent or meaning thereof, nor what it is to improve
it. These reckon it no more than an external rite, established by
custom, and commonly observed in a Christian nation, without duly
weighing the end and design for which it was instituted, or what is
signified thereby.
2. Others suppose, that there is nothing in it but a public declaration,
that the person baptized is made a Christian, or has that character put
upon him; but they know not what it is to be a Christian indeed, being
utter strangers to the life and power of religion, and the spiritual
blessings hoped for, or, through the grace of God, consequent upon our
baptismal dedication.
3. Others have, indeed, right apprehensions of the sign and the thing
signified thereby, yet through the prevalency of corruption, and the
pride and deceitfulness of their hearts, they do not fiducially give up
themselves to God, nor desire the spiritual and saving blessings of the
covenant of grace. These therefore do not improve their baptism; and, it
is to be feared, that this is the condition and character of the
greatest number of professors: Which leads us to consider,
II. How baptism is to be improved by us, and that in several cases,
1. When we are present, at the administration of it to others. We are
not, indeed, at that time, so immediately concerned in the ordinance, as
the person who is publicly devoted to God therein. Nevertheless, we are
not to behave ourselves as unconcerned spectators; and therefore,
(1.) We are to join herein with suitable acts of faith and prayer, as
the nature of the ordinance calls for them, and to adore the persons of
the Godhead whose name and glory is mentioned therein. And we are to
apply ourselves to God, for the grace of the covenant, that is signified
thereby, that he would be our God, as well as the God of the person who
is particularly given up to him in baptism. We are also to bewail the
universal depravity of human nature, and that guilt which we bring with
us into the world, which is signified in infant-baptism; and this,
together with the habits of sin, which we have contracted, is confessed
by those who are baptized when adult, which we cannot but see a great
deal of, in our daily experience. We ought also to entertain becoming
thoughts of the virtue of the blood of Christ, and of the power of the
Holy Ghost, which alone can take away the guilt of sin, and render this
ordinance effectual to salvation; which we are not only to desire with
respect to the person baptized, but that we ourselves may be made
partakers of that grace, which we equally stand in need of.
(2.) We ought to confess before God, with sorrow and shame, how
defective we have been, as to the improvement of our baptismal
engagements; so that, though we have been devoted to him, our hearts and
affections have been very prone to depart from him; and we ought to
adore and acknowledge the goodness and faithfulness of God, in that,
though we have been unstedfast in his covenant, through the treachery
and deceitfulness of our hearts; yet he has been ever mindful thereof,
and made good the promises contained therein, to all his servants who
have put their trust in him.
2. Our baptism is to be improved by us in the time of temptation, in
order to our resisting it, and preventing our being entangled and
overcome thereby.
(1.) If the temptation takes its rise from the world, or we are thereby
induced to lay aside, or be remiss in our duty to God, from the
prosperous circumstances in which we are therein, we should consider,
that in having been devoted to God in our infancy, or given up ourselves
professedly to him, when adult, it has been intimated and acknowledged,
that he is our portion, better to us than all we can enjoy in the world;
and therefore we ought to acquiesce in him as such, and say, _Whom have
I in heaven but thee; and there is none_, or nothing, _upon the earth
that I desire besides thee_, Psal. lxxiii. 25.
Moreover, if we are tempted to be uneasy, and repine at the providence
of God, by reason of the many evils that befal us in the world, we ought
to consider, that when we were given up to God, this implied in it an
obligation to be content to be at his disposal, and to be satisfied with
whatever he allots for us, as not questioning the care and justice of
his providence, in which we were under an indispensable obligation to
acquiesce. Therefore when God tries us, by bringing us under various
afflictions, our baptismal engagement obliges us to say, It is the Lord,
let him do with us what seemeth good in his sight.
(2.) If we are exposed to the temptations of Satan, or those inward
suggestions, whereby sinful objects are presented to our thoughts, and a
false gloss put upon them, to induce us to a compliance therewith, we
are to improve our baptismal engagement, by considering that it contains
a solemn acknowledgment of God’s right to us, exclusive of all others:
therefore, we cannot but dread the thoughts of submitting to be vassals
to Satan, which is, in effect, to disown that allegiance which we owe to
God, and to say, that other lords shall have dominion over us. This will
have a tendency to induce us to adhere stedfastly to God, as the result
of our having been devoted to him in this ordinance.
And if we are afraid of being ensnared by those wiles and methods of
deceit, which Satan often makes use of, that are not always discerned by
us, we are to consider ourselves as having been devoted to Christ; and,
pursuant thereunto, if we have, in any instance, improved this solemn
transaction, we have given up ourselves to him, in hope of being under
his protection, and interested in his intercession, so that though we
are _sifted as wheat_, our _faith_ may _not fail_, Luke xxii. 31, 32.
Moreover, when we are assaulted, and, as it were, wounded with Satan’s
fiery darts, whereby great discouragements are thrown in our way, the
guilt of sin magnified, as though it were unpardonable, and the stain
and pollution thereof such, as can never be washed away: And when we are
ready to conclude from hence, that our state is hopeless, and the
comforts we once enjoyed, irrecoverably lost; this is, indeed, an
afflictive case. Nevertheless, our baptism is to be improved by us, as
considering that remission of sins was the blessing desired and hoped
for, inasmuch as it was signified thereby; so that we are to be sensible
that the blood of Christ cleanseth from all sin; and that, as we were
given up to him, in hope of obtaining this privilege, and have been
enabled since then, to give up ourselves to him by faith, and therein to
improve our baptismal engagement; we therefore trust, that he will
appear for us, rebuke the adversary, establish our comforts, and enable
us to walk as those, who desire to recommend his grace to others, that
they may be encouraged to adhere to him, by the comfortable sense which
we have of his love shed abroad in our hearts, by the Holy Ghost.
3. Our baptismal engagement is to be improved by us, before and after we
are brought into a converted state.
(1.) Unregenerate persons are to improve it, as it should afford them
matter of deep humiliation, that though they have been devoted to God,
and thereby were called by his name, and made partakers of the external
blessings of his covenant; yet they have been alienated from the life of
God, and strangers to the internal saving blessings thereof. There was a
profession made, in baptism, that they stood in need of Christ’s
mediation, to deliver them from the guilt of sin, and of being cleansed
from the pollution thereof, which is of a spreading nature; but they
have, notwithstanding, given way to it; and, how _pure_ soever they have
been _in their own eyes, are not yet washed from their filthiness_,
Prov. xxx. 12. Now such may take occasion from hence to plead earnestly
with God for converting grace; which is the only means whereby they may
know that he has accepted of their solemn dedication to him; or that
they are not only born of water, but of the Spirit; and are made
partakers of the thing signified in baptism, without which, the external
sign will not afford any saving advantage. We may also plead with God,
that as we are professedly his, he would assert his own right to us,
overcome us to himself, and make us _willing in the day of his power_,
Psal. cx. 3.
(2.) Our baptismal engagement is constantly to be improved by us, if we
are brought into a state of grace, in order to the growth and increase
thereof; especially if we are sensible of great declension therein, or
that it is not, in all respects with us, as it once was; if we are
sensible of deadness and stupidity, in holy duties, and stand in need of
being quickened, excited, and brought into a lively frame of spirit, or
to be restored after great back-slidings; if we would have sin
mortified, and the secret workings thereof in our heart subdued, we
ought to consider, that having been _baptized into Jesus Christ_, we
were _baptized into his death_; and that we are obliged hereby to _walk
in newness of life_; therefore _sin should not reign in our mortal
bodies_, Rom. vi. 3, 4, 12. And as we hope and trust, that we are made
partakers of the saving blessings signified in this ordinance, we desire
to improve the relation we stand in to Christ, as his people, as a
matter of encouragement, that when we are oppressed, he will undertake
for us.
If we are destitute of assurance of his love, and our interest in him,
we are to improve the consideration of our being his, not only by
professed dedication, but by a fiducial adherence to him; this will
encourage us to hope that he will enable us to walk holily and
comfortably before him, and lift up the light of his countenance upon
us, as our reconciled God and Father.
And, in the whole course of our conversation it will be of use, for the
promoting the life of faith, which consists in an entire dependance on
him, as those who are sensible that we can do nothing without him, to
consider, that when we were first devoted to him, it was acknowledged,
and from the time, wherein we have been enabled to give up ourselves to
him by faith, we have been always sensible that we stand in need of
daily supplies of grace from him, as all our springs are in him.
Moreover, our baptismal engagement is to be improved, as it is an
inducement to us to have our conversation in holiness and righteousness;
whereby practical religion will be promoted in all its branches, when we
consider that we are not our own, and therefore dare not think of living
as we list, or serving divers lusts and pleasures, but that we are
obliged to make his revealed will (whose we are, and whom we desire to
serve,) the rule of all our actions.
And lastly, we ought to walk in brotherly love, as being _baptized by
the Spirit into one body_, 1 Cor. xii. 13. They who are partakers of the
saving blessings signified by baptism, have ground to conclude
themselves members of Christ’s mystical body, or the invisible church,
of which he is the head. This is a spiritual baptism, being the effect
of divine power, and the special work of the Holy Ghost; and certainly
this will be an inducement to all who are partakers thereof, to walk
together in brotherly love, as those who are favoured with the same
privileges, and hope to enjoy that complete blessedness, in which they,
who are before devoted to Christ, shall be for ever with him. Thus
concerning the ordinance of baptism.
And now we are led to speak concerning the sacrament of the Lord’s
supper, which is considered either absolutely in itself, or as compared
with baptism. And accordingly it is enquired; wherein they agree, or
differ. In considering the nature of the Lord’s supper, it is farther
enquired; how they, who are to partake of it, ought to prepare
themselves for it before they engage therein? And there are also two
cases of conscience answered; the one respecting those who are not
satisfied concerning their meetness for it; the other respecting those
who ought to be kept from it. We have also an account of the duties of
communicants, while they are engaged in this ordinance; or those that
are incumbent on them, after they have attended on it. These things are
particularly insisted on in several following answers, which we are now
led to consider.
Quest. CLXVIII., CLXIX., CLXX.
QUEST. CLXVIII. _What is the Lord’s Supper?_
ANSW. The Lord’s supper is a sacrament of the New Testament, wherein
by giving and receiving bread and wine, according to the appointment
of Jesus Christ, his death is shewed forth; and they that worthily
communicate, feed upon his body and blood, to their spiritual
nourishment and growth in grace, have their union and communion with
him confirmed, testify and renew their thankfulness, and engagement
to God, and their mutual love and fellowship each with other, as
members of the same mystical body.
QUEST. CLXIX. _How hath Christ appointed bread and wine to be given
and received in the sacrament of the Lord’s supper?_
ANSW. Christ hath appointed the ministers of his word, in the
administration of this sacrament of the Lord’s supper, to set apart
the bread and wine from common use, by the word of institution,
thanksgiving, and prayer, to take and break the bread, and to give
both the bread, and the wine to the communicants, who are, by the
same appointment, to take, and eat the bread, and to drink the wine,
in thankful remembrance, that the body of Christ was broken and
given, and his blood shed for them.
QUEST. CLXX. _How do they that worthily communicate in the Lord’s
supper, feed upon the body and blood of Christ therein?_
ANSW. As the body and blood of Christ are not corporally or carnally
present in, with, or under the bread and wine in the Lord’s supper,
and yet are spiritually present to the faith of the receiver, no
less truly and really than the elements themselves are to their
outward senses; so they that worthily communicate in the sacrament
of the Lord’s supper, do therein feed upon the body and blood of
Christ, not after a corporal, or carnal, but in a spiritual manner,
yet truly and really, while by faith they receive and apply unto
themselves Christ crucified, and all the benefits of his death.
There are several things contained in these answers, _viz._
I. The general description of this ordinance, as it is called a
sacrament of the New Testament; in which we shall be led to speak
concerning the person by whom it was instituted in common with other
ordinances; and that is our Lord Jesus Christ.
II. We shall consider the persons by whom it is to be administered,
namely, the ministers, or pastors of particular churches; inasmuch as it
is an ordinance given only to those who are in church-communion.
III. We have an account of the matter thereof, or the outward elements,
to wit, bread and wine.
IV. We shall consider the ministers act, antecedent to the church’s
partaking of this ordinance, in setting apart the elements from a common
to a sacred use; which is to be done by the word and prayer, joined with
thanksgiving.
V. We have an account of the actions, both of the minister and people;
the one breaks the bread, and pours out the wine. In order to their
being distributed among those who are to receive them; the other, to
wit, the communicants, partake of them, and join with him in eating the
bread, and drinking the wine.
VI. We are to consider what is signified hereby, namely, the body and
blood of Christ; which are not supposed to be corporally and carnally,
but spiritually present to the faith of the receivers, upon which
account they may be said to feed upon the body and blood of Christ, and
apply the benefits of his death to themselves.
VII. We have an account of the persons who hope to enjoy these
privileges, and partake of the Lord’s supper in a right manner; these
are said worthily to communicate; as also the ends which they ought to
have in view, namely, their spiritual nourishment, and growth in grace,
their enjoying communion with Christ; and that love that they are
obliged to express to each other, as members of the same mystical body.