His field, His enemy has succeeded in sowing tares among the wheat; and
thus it comes to pass, that evil men are in the Visible Church mingled
with the good. Hence we learn, that neither baptism nor any outward
Ordinances are _necessarily_ attended with spiritual blessings. “All
were not Israel, who were of Israel.” “He was not a Jew, who was one
outwardly; neither was that circumcision, which was outward in the
flesh.” And we have seen that the “baptism” which “saves,” is “not the
putting away of the filth of the flesh, but the answer of a good
conscience toward God.” Simon Magus, though baptized, was not sound in
heart from the beginning. And if during the life-time of the Apostles,
and when persons were baptized upon their own profession, men thus found
admission into the Church, who “had the form of godliness, but denied its
power,”—no wonder that in later times, and since baptism has been
administered almost exclusively to infants, the case should have been the
same. For we have met with no promise that God will give His grace to
any particular persons, except in connection with the state of mind and
the character which He prescribes. In no place of Scripture has God
bound the first communication of His grace to any Ordinance, time, or
circumstance whatsoever:—and for this simple, but sufficient reason, that
if He had done so, it would have been an abdication of His authority; His
sovereignty would have ceased; and man would have become—what in truth he
wishes to be—the virtual ruler in God’s Kingdom. God no where promised
to circumcise the hearts of all the children of the Israelites, although
He commanded them to be circumcised in the flesh. And with respect to
the baptism of children, how can _any thing absolute and unconditional_
be predicated concerning it, since no command or direction was given for
it? The administration of baptism to infants is certainly most agreeable
with the spirit of Christ and of His Dispensation, and it is but a
continuance of what was begun in the family of Abraham. But resting, as
it does, upon inference and analogy, it is not possible to assign any
specific spiritual influence with absolute certainty to it.
4. That with respect to the advantages and uses of baptism,—besides its
being appointed by Christ as the door of admission into His Visible
Church, and the practical purposes to which it is applied in the course
of the Christian’s conduct and experience,—very little particular
instruction is given in Scripture. To the corresponding rite of
circumcision, therefore, we chiefly look for direction here.
It may be said, then, of baptism, as of circumcision,
(1.) That it is _a sign_ of spiritual blessings. Of Abraham we are
told, that he “received _the sign_ of circumcision.” (Rom. iv. 11.) This
Ordinance _represented_ “the putting off of the body of the sins of the
flesh.” Baptism with water also _signifies_ the washing of the soul from
sin;—both from the guilt of it by forgiveness and from the pollution of
it. When Saul of Tarsus was bidden to “be baptized, and wash away his
sins,” this twofold purification was visibly represented. And so it is
in all cases. “The putting away of the filth of the flesh” by the
application of “pure water” to the body, does in a very simple and
intelligible, yet striking and significant manner, represent the purging
of the conscience by the sprinkling of the blood of Christ, and the
cleansing of the heart from its filthiness and idols by God’s Holy
Spirit. It symbolizes both pardon and purity:—especially the latter;—the
soul’s death unto sin and its new birth unto righteousness.
(2.) Like circumcision, baptism is also _a seal_. “Abraham” (as we also
read in Rom. iv. 11,) “received circumcision, _a seal_ of the
righteousness of the faith, which he had yet being uncircumcised.” A
seal ratifies a Deed, and is a token and pledge that the engagements of
it will be fulfilled by all the contracting parties. When Abraham
submitted to circumcision, he ratified or confirmed his former faith in
God and obedience to Him; and God, by the same pledge, assured Abraham of
his justification—of his adoption into His family—and that he should
finally inherit a better country, that is, Heaven.
Baptism, in like manner, is _a seal_ on the part of those who receive it
rightly, that they believe in God through Christ, and regard themselves
as bound to forsake all sin, and to serve Him unto their lives’ end: and
God thereby visibly assures them of the remission of their sins and of
their adoption as His children, and that, as He gives them grace, so He
will give them glory. And if this visible seal of the Covenant had not
been serviceable, the wise and gracious God would never, either in the
case of circumcision or baptism, have caused it to be affixed unto it.
(3.) Circumcision had _this_ “profit” also connected with it,—that the
different means of grace, which God from time to time appointed, followed
in its train. St. Paul, having distinctly declared at the end of the
iind Chapter of his Epistle to the Romans, that the circumcision of the
flesh and of the heart did not necessarily accompany each other, supposes
some, who were “Jews outwardly,” to exclaim,—If this be so,—if the inward
grace does not always attend the outward sign,—and that the want of the
inward grace puts us circumcised Jews on the same level spiritually with
uncircumcised Gentiles, then, “What advantage hath the Jew? Or what
profit is thereof circumcision?” (iii. 1.) _Is the same question asked
respecting baptism_, _when a like separation is made between the water
and the Holy Spirit_? The Apostle’s answer shall suffice for both:—“Much
every way; chiefly, because that unto them were committed the oracles of
God.” It is here evident, that God regards the possession of a
Revelation from Heaven as highly advantageous, considered in itself; so
that for the neglect or misuse of it men are deeply responsible. In the
beginning of the ixth Chapter, St. Paul again takes up the subject, and
enumerates several other “advantages” as belonging to the Jews;—“the
adoption, and the glory, and the Covenants, and the giving of the law,
and the service of God, and the promises, and the fathers, and that
Christ, as concerning His human nature, was born a Jew;”—and though the
circumcision of the heart together with that of the flesh is not found
among these, yet the Apostle maintains, that the possession of them did
set the Israelites, in point of religious privileges, far above all the
other nations of the earth. And it is the same with those who are
admitted into Christ’s Church by baptism. Having free access to the word
of God and instruction in its sacred truths—the enjoyment of His Sabbaths
and Service—having His promises and threatenings, and the experience of
their fulfilment in time past, together with the examples of faith and
godliness and the blessed effects of them in such as have gone before—all
these are so many means of improvement, as will leave speechless at the
last those who had them and did not profit by them. While all who use
them aright, and sincerely seek to derive benefit from them, find to
their exceeding great comfort, that God hath “not said to the seed of
Jacob, Seek ye me in vain.” It was no small advantage to Abraham’s
family to be “commanded by him to keep the way of the Lord, to do justice
and judgment:” (Gen. xviii. 19,) and that children should be “brought up”
by Christian parents “in the nurture and admonition of the Lord,” and be
taught what was done for them at their baptism, united too with earnest
prayers on their behalf,—is a privilege, for which many will to all
eternity have cause to bless Him, who gave them so “goodly a heritage.”
(Ps. xvi. 6.)
Lastly. We would refer again, concerning the advantages and uses of
baptism, to that _practical __application of it_ which we have seen may
be made throughout the whole course of the Christian’s life upon earth.
He is to remember, that he was “baptized into the death of Christ and
buried with Him,” that so he may die unto sin, and have, as much as
possible, done with it. “Risen with Christ in baptism,” his “affections
should be set on things above,” and he should “walk in newness of life.”
“Baptized into one body,” strife and divisions should not be seen among
Christians, and “the unity of the spirit should be kept in the bond of
peace.” “Baptized into Christ, and having put on Christ,” they should
appear in the beautiful clothing of His mind and Spirit. They should
seek and pray daily to be more and more “sanctified and cleansed with the
washing of water by the word,” that they may be “prepared as a bride
adorned for her husband.” Thus baptism, if used as the Scripture uses
it, would be of great practical influence. And when this is the case, it
may be productive of much comfort; for, like the bow in the cloud, it is
a token of God’s Covenant to save and not destroy. The water of baptism,
in the case of every true believer, “is as the waters of Noah unto the
Lord: for as He hath sworn that the waters of Noah should no more go over
the earth,” so in this Sacrament He hath, as it were, added His oath to
His word of promise, that “he that believeth and is baptized _shall he
saved_.” (Is. liv. 9. Mark xvi 16.)
APPENDIX.
_Note_ (A.) _page_ 27.
WHEN God said to Abraham, (Gen. xvii. 7.) “I will establish my Covenant
between me and thee and thy seed after thee, in their generations for an
everlasting Covenant, to be a God unto thee, and to thy seed after thee,”
His meaning was, that as He was the God of _believing Abraham_, so He
would be the God of all Abraham’s _believing children and descendants_.
And when He farther promised to “give unto Abraham and to his seed after
him, the land in which he was a stranger, even all the land of Canaan,
for an everlasting possession,” the same limitation as to “his seed” was
also intended. That these, and these only, are the “seed” referred to,
is as clear as the declarations of Holy Scripture can make it. In the
Epistles to the Romans and Galatians this matter is placed beyond a
doubt. The “seed” must partake of _the character of the father_, and
then the promises were theirs, as well as his. In the ivth Chapter of
the Epistle to the Romans and the 12th verse, the Apostle, speaking of
Abraham, says, that he was to be “the father of circumcision to them _who
are not of the circumcision only_, (that is, who are not only circumcised
in the flesh) _but also walk in the steps of that faith of Abraham_,
_which he had yet being uncircumcised_.” Could any thing be plainer than
this? St. Paul is here speaking of the circumcised Jews, (he had spoken
of the uncircumcised Gentiles in the former verse, the 11th,) and he says
distinctly, that Abraham was a father to those circumcised ones who
should “walk in the steps of his faith.” So that the following is
evidently the Apostle’s meaning in the 11th and 12th verses: ‘Both Jew
and Gentile may see, in God’s dealings with Abraham, an exhibition of the
plan in which each is to seek the imputation of righteousness. Let the
uncircumcised believe in God, as Abraham, when yet uncircumcised,
believed in God; and his faith shall be counted to him for righteousness,
as Abraham’s was. Let the Jews, too, learn from the case before them,
that though, like circumcised Abraham, they bear in their bodies the seal
of the Covenant, yet _the sign of circumcision alone will not ensure the
blessing signified_, _unless at the same time they are found resembling
Abraham in the exercise of that faith_, _in consequence of which the seal
was fixed upon him_.’ {88} These, then,—_believers_,—are the “seed” of
Abraham, with whom the Covenant was made, and to whom the promises were
given. And this is confirmed by what follows. In the next verse the
Apostle goes on to say; “For the promise that he should be the heir of
the world,”—(which is the inspired exposition of the other part or
promise of God’s Covenant with Abraham; “And I will give unto thee, and
to thy seed after thee, the land wherein thou art a stranger, for an
everlasting possession;”)—“For the promise that he should be the heir of
the world, was not to Abraham or _to his seed_ through the law, but
_through the righteousness of faith_:” and again, in the 16th verse;
“Therefore it is of faith, that it might be by grace, to the end _the
promise might be sure to all the seed_; not to that only which is of the
law, (believing circumcised Jews) but to that also which is of the faith
of Abraham, (believing uncircumcised Gentiles) who is _the father of us
all_,”—that is, of all believers, whether circumcised or not,—“before Him
whom he believed, even God, who quickeneth the dead.” “The promise,”
then, “that he should be the heir of the world” (evidently meaning the
better world, that is, the heavenly,) “was to Abraham and _to his seed
through the righteousness of faith_.” Not to his _unbelieving
descendants_, but to those only who were partakers of his faith;—to all
of whom, the promise was and still is “_sure_.” We pass over the ixth
Chapter of this Epistle, though it is full of evidence to the same
effect; and proceed to the Epistle to the Galatians; where we shall find
the description of Abraham’s “seed” given in language, if possible, still
plainer and stronger. In the iiird Chapter and the 6th verse the Apostle
begins the subject: “Even as Abraham believed God, and it was accounted
to him for righteousness. Know ye, therefore, that _they which are of
faith_, the same _are the children_ of Abraham.” “So then they which be
of faith are blessed with faithful Abraham.” And then in the 14th verse,
the Apostle tells us more of this blessing of Abraham: “That the blessing
of Abraham might come on the Gentiles through Jesus Christ, that we might
receive the promise of the Spirit through faith.” “The promise of the
Spirit” is here said to be “received through faith;”—that is, by them
that believe. But in the 16th verse, the account given of the “seed” of
Abraham is as distinct and decisive as words can make it. Referring to
the Covenant made by God with Abraham, (contained in Gen. xvii.) St. Paul
says, “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_.” By “Christ” here (it is scarcely necessary to remark) is not
meant Christ _personal_, but Christ _mystical_;—His mystical Body,
consisting of Christ himself, the Head, and true believers, both Jews and
Gentiles, “all one in Him.” (v. 28.) The same expression is used in 1
Cor. xii. 12: “For as the body (the natural body) is one, and hath many
members, and all the members of that one body, being many, are one body;
_so also is Christ_.” Believers in Christ, then, who compose His
mystical Body, are _the seed of Abraham_, to whom with himself,—“the
father of all them that believe,”—the promises of the Covenant were made.
And, intent upon inforcing this truth, and leaving no possibility of
mistaking his meaning, the Apostle concludes the subject with these
words; (v. 29.) “And if ye be Christ’s,” (by believing in Him and by
being baptized by One Spirit into his One Body) “_then_ are ye Abraham’s
seed, and heirs according to the promise.” A clearer and a fuller
description of _the persons_, to whom the promises of the Covenant were
made, could not possibly have been given! God did not promise to be a
God, and to give the inheritance of which Canaan was a type, _to all_ the
natural descendants of Abraham, though they were all to be circumcised;
but _to those only who should_ “_walk in the steps of his faith_.” For
this _limitation_ of the meaning of the “_seed_” of Abraham does no more
violence to the text, than the _extension_ of the meaning of “Canaan” to
the heavenly world. But there is (as we have seen) _inspired authority_
for both interpretations. _These_, then, were the “seed,” to whom the
promises were made. And it is the same still. The children of
professing believers are baptized; but the outward form of baptism does
not secure to them the blessings thereby sealed to the believer, unless
they also have a true and lively faith. _Then_ the promises are theirs.
The Scripture warrants us to go thus far, but no farther. And when man
attempts to put benefits into Ordinances, which God has not revealed to
him, he makes himself wise “above that which is written;” and thus does
in effect what the Jews did,—and for which they were so justly reproved
by the Lord Jesus Himself;—he “teaches for doctrines the commandments of
men.” (Matt. xv. 9.)
_Note_ (B.) _page_ 50.
It is expressly said in the 32nd verse, that Paul and Silas “spake the
word of the Lord to _all that were in the jailor’s house_.” This was
_before_ they were baptized. All that were in his house were capable
therefore of instruction; and thus their “faith came by hearing.” And to
show more decidedly the existence of faith in _the __family_, not only is
_the fact_ itself stated, but also _the fruit_ which it produced: namely,
its adding to the jailor’s joy. He rejoiced—of course _the more_—because
that _his house believed_, as well as himself.
_Note_ (C.) _page_ 57.
The baptism of a believer is like the coronation of a lawful Sovereign.
The latter at his coronation publicly enters upon his Office. He is then
anointed, and invested with the robes and other ensigns of royalty. The
crown is then solemnly put upon his head—the sceptre into his hand—and he
swears in the presence of the nobles and chief of the people to rule
according to law: and any subsequent dereliction of duty would be called
_a breaking of his coronation-oath_. But he was _in reality_ king before
his coronation. Thus when a man repents, he forsakes sin; (and what is
the forsaking of it but the dying to it?) and when he believes, he is
born of God; (and what is this but his spiritual resurrection?) and this
repentance and this faith are both required of every one _before_, _and
in order to_, _his baptism_. But at his baptism he is publicly invested
with his privileges as a Christian, and he then solemnly swears to live
according to Christ’s laws for the future. And thus every departure from
duty may well be called _a violation of his baptismal engagements_. But
_in reality_ his death unto sin and his new birth unto righteousness
commenced when he repented and believed; that is, at a period prior to
(and under some circumstances the interval of time might be very
considerable) his baptism. His claim to baptism is founded upon his
having already renounced sin and being possessed of a lively faith;—as a
claim to be crowned is founded upon this, that the person who makes it is
the rightful sovereign already. In both cases, there is _the
confirmation_ of the relationship with all its rights and duties, but not
_the commencement_ of it. _This_ had taken place _before_.
* * * * *
L. SEELEY,
PRINTER,
THAMES DITTON.
* * * * *
FOOTNOTES.
{20} See Plain Tracts for Critical Times, by a Union of Clergymen. And
on this text generally.
{27} With reference to the “seed” of Abraham, see Note A. in Appendix.
{50} See Note (B.)
{57} See Note (C.)
{61} Lectures on The Epistle to the Romans. By the Rev. John Fry, A.B.,
&c.
{65} See the connection between _the Covenant-holiness_ of children and
_their being presented to the Lord_, more distinctly shown in the case of
the first-born of Israel. (Exod. xiii. 2, compared with Luke ii. 22,
23.)
{88} Lectures on The Epistle to the Romans, by the Rev. John Fry, A.B.,
&c.