SECTION III.

BAPTISM A PERMANENT INSTITUTION.

JOHN THE APOSTLE.-"Beloved, believe not every spirit, but try the spirits."-1st Epistle, iv. 1. Dr. GUTHRIE-"I would not disparage outward ordinances and forms. They are valuable in their own place and for their own purposes; frames, as they are, to set the picture in . . . caskets for truth's jewels."-Christ and the Inh., &c., p. 280.

F. CLOWES.-"Our blessed Lord, in founding this spiritual church or dispensation, yet saw it good to institute two ceremonies-Baptism and the Lord's Supper. Surely He would have made it wholly spiritual had He not had some important reason for adding these two ceremonies."—Imp. of Right Viers, p. 5.

Dr. J. BURNS.-"I believe that to unlearn what has been taught us in the schools of human theology is exceedingly difficult." "The truth is the golden treasure, and however, and wherever, or from whomsoever it is obtained, it will enrich and bless the possessor."-G. B. R., p. 175. 1838. C. STOVEL." It would be well to bear in mind, that great ingenuity is not so important in ascertaining the import of God's holy Word as prayerful attention, childlike simplicity, and an honest heart, with whatever state of feeling may commend us to the eternal teaching Spirit."Bap. Rec., p. 231.

Dr. WARDLAW.-"It is kind in that God who 'knoweth our frame,' not only to give us His Word, but to embody, as it were, that Word to our senses, to confirm it to our faith, and to impress it upon our memories and hearts, by significant outward institutions."-Inf. Bap., p. 165.

THE perpetuity of baptism is believed to be the intention of the Divine mind;

1. Because baptism is an institution of the New Covenant. Although the Christian, compared with the Jewish dispensation, is not distinguished by ritual observances, it is clear that two simple services, which are of this character, have received the highest sanction of Christ and His apostles. Baptism is the putting on of Christ; the profession of Christianity, not of Judaism.

2. There is in the New Testament no intimation of baptism being a local rite, or temporary institute; of its limitation to any period, or of its restriction to Jewish or Gentile believers. "Go ye, therefore, make disciples of all nations, baptizing them." "HE that believeth," &c.

3. A Divine law can only be repealed by Divine authority. We are not acquainted with any intimation in God's book of the repeal of the law of Christian baptism. We admit that the apostles on the day of Pentecost were enlightened far beyond what they had previously been, and that they afterwards became more extensively acquainted with God's merciful purposes in regard to the Gentiles; yet since there is not the least intimation of apostolic mistake when they, filled with the Spirit, taught, "Repent, and be baptized," or of the temporary character of this institution, we deem it unauthorized and dangerous to lay aside what is Divinely and so clearly enjoined. If without authority from heaven we abolish one commandment, how can we consistently enforce any? Shall we mutilate that which is Divinely finished, and absolutely perfect?

4. The perpetuity of baptism is implied in the commission and the annexed promise, "Go ye," &c., "And, lo, I am with you alway, even unto the end of the world." (Or if it is preferred, the conclusion of this state. The same words occur in Matt. xiii. 39, 40, 49; xxiv. 3.) The promise being given in connexion with the commands to disciple, to baptize, and to teach, baptism is a link in this chain of requirements, obligatory for the length of time embraced in the cheering promise. Remove this link,

red heifer. To this water of expiation, the preparation of which is described in Num. IL, allusion is made, as we believe, in Eze. xxxvi. 25. (See Hengst.'s Christol., vol. iii., p. 4, Clark's Edition.)

and the chain is broken. The duty of making disciples, and of teaching these disciples all things whatsoever Christ has commanded, has not a more solemn injunction, a higher sanction, or a more lengthened obligation, than the duty of baptizing. We have here "not separate and independent laws, but consecutive clauses of one law."

5. The purposes of baptism are the same in nature and importance at all places, and throughout all ages. Baptism, according to the reasoning of an inspired teacher, is a powerful motive to holiness of conduct :"How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Baptism also indicates among Christians the sameness of relation to God (Gal. iii. 26-28).

6. Baptism is associated with the most important doctrines, duties, and privileges of the Gospel; with the doctrine of the Trinity; with preaching and believing the Gospel; with the fulfilment of all righteousness; and along with faith, with the promise of salvation: Matt. xxviii. 19; iii. 15; Mark xvi. 16; with the death, burial, and resurrection of Christ ; with the believer's dying unto sin and living unto God; and with the putting on of Christ, Rom. vi. 3, 4; Gal. iii. 27; with the fact of there being "one body, and one spirit," "one hope," "one Lord, one faith," one God and Father of all," Eph. iv. 4-6; associated with repentance, it is connected with the remission of sins, Acts ii. 38; and with salvation, when it is "the answer of a good conscience towards God," 1 Pet. iii. 21.

What is there that is temporary or local in preaching and believing the Gospel? in teaching and obeying what Christ has commanded? in the duty and privilege of dying unto sin, and of putting on Christ? Where is it recorded or intimated respecting any of the doctrines, duties, and privileges referred to, that primitive Christians alone were interested in them? Is it less important now to confess Christ, and to be separated from the world, than it was in apostolic times? Is baptism in any respect less significant, impressive, or appropriate? Can Divine laws become obsolete without any intimation of this from the Divine lawgiver?

We admit that the spirituality of the Christian dispensation is declared by our Saviour, when He says, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (John iv. 23); and by the apostle Paul, when he wrote, "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost" (Rom. xiv. 17): but that these militate not against the existence and continuance of baptism, we maintain, because the same chapter which records the testimony of Christ to the spirituality of the worship which God requires, relates the fact "that Jesus made and" (by means of His disciples) "baptized more disciples than John" (John iv. 1, 2); and years after this utterance of the Saviour, He gave the solemn injunction to His apostles, to go and disciple all nations, baptizing them, &c. The existence of the simple, symbolic, and significant rite of baptism, cannot militate against the spiritual worship which

God requires. Also, the language of Paul is in the same epistle in which he speaks of the momentous truths and duties which are symbolized in Christian baptism (Rom. vi. 1-6). Assuredly he did not in the latter part of the epistle contradict what he had asserted in the former part, nor adduce an argument or fact in condemnation of his own practice in baptizing at Philippi, &c., and in breaking bread at Troas; and in condemnation of Christ's injunction, and of apostolic teaching and practice, so far as we can judge, from first to last. If baptism is obsolete on account of its ritual character, the Lord's Supper must necessarily be the same. "If for wise reasons God appointed in the Jewish church a number of magnificent, though burdensome ceremonies; for reasons equally wise, He may have ordained in the Christian church, a few of a simpler character. If in regard to the infirmities of the Jews, as 'the Friends' assert, many ceremonial observances were ordained in the ancient church, for aught they know, there may be infirmities so inherent in human nature, or so generally prevalent, as to render a few simple forms desirable, if not absolutely necessary, for the great majority in every age of the world."* Our Saviour at His baptism did not say, It becometh me to be baptized; but, "thus it becometh us to fulfil all righteousness." That water baptism is not superseded by the baptism of the Holy Ghost, will be shortly noticed. The Scriptures are equally as silent on any change of baptism as on its discontinuance; and the same authority is needed for one as for the other.

SECTION IV.

ON THE ELEMENT OF CHRISTIAN BAPTISM.

CHURCH OF ENGLAND.-"Holy Scripture containeth all things necessary to salvation, so that whatever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of the faith."-Art. vi.

J. C. RYLE "I know I can say nothing which has not been better said by better men than myself; but every additional witness may be of use in a disputed cause."-Home Truths, p. 68.

Bp. BUTLER.A subject may be treated in a manner which all along supposes the reader acquainted with what has been said upon it, both by ancient and modern writers, and with what is the present state of opinion in the world concerning such subject.”—Pref. to Ser.

THE Scriptural element of Christian baptism, of that baptism which Christ has commanded us to administer to, and to receive from one another, we maintain, is water. In vindication of this sentiment, let the following be considered :

:

1. That John's baptism was a baptism with, or in water, is indisputable. "And were baptized of him in Jordan, confessing their sins" (Matt. iii. 6). "I indeed baptize you with (int) water" (11 v.). "And Jesus, when He was baptized, went up straightway out of (from) the water' (16 v.).

2. We read of Christ's baptizing (that is, by means of His disciples)

Dr. Halley's Cong. Lec., vol. x., p. 59, Cheap Series. Subsequent quotations from the Congregational Lectures are from this series, and those from Dr. Halley are from vol. x.. Laless otherwise specified.

4 Literally and properly in, not with; as will hereafter be shown.

at the very time when John was baptizing, without any intimation that Christ baptized in or with any other element than that in which John baptized (John iv. 1, 2).

3. We find Christ commanding His disciples, some of whom had been John's disciples, to administer baptism in (into*) the name of the Father, and of the Son, and of the Holy Ghost; a command in which the element is not named, but which it appears to us, must, in the circumstances of Christ and of the apostles, have been understood to mean baptism in or with water. We are far from saying that from this passage alone it could be proved that water is the element of Christian baptism but consider it in connexion with the practice of John, as previously recorded; with the conduct of Jesus, in being baptized by John in Jordan; and with the previous practice of Christ's disciples under His sanction, and we conceive that His command would necessarily be understood by His disciples to mean, that they were to baptize in or by the element previously used, into the name of the Father, &c.

4. Water is expressly mentioned as the element with which, or in which baptism by the apostles, or under their sanction, was administered. In this is proof of the light in which the apostles understood their commission. "See, here is water; what doth hinder me to be baptized?. . . . And they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water," &c. (Acts viii. 36, 38, 39.) "Can any man," said Peter, "forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (x. 47.)

5. The baptism of the Holy Ghost is invariably ascribed to Christ alone. "I indeed have baptized you with (in) water, but He shall baptize you with (in) the Holy Ghost" (Mark i. 5). "He that sent me to baptize with (in) 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 (in) the Holy Ghost" (John i. 33). The baptism which Jesus has commanded, is to be administered by His disciples, not by Himself. "Go ye, therefore, and disciple all nations, baptizing them," &c. (Matt. xxviii. 19.) Hence the record that Philip, not the Lord, baptized the eunuch. Hence Peter "commanded them (that is, Cornelius and them that were with him, 24 v.) to be baptized in the name of the Lord" (Acts x. 48).

We are not reflecting on baptism in the Spirit, or on baptism in water, as though either was of insignificant moment; we are simply sta ting a Scriptural distinction between the two, and the fact of Jesus having enjoined the latter. The former, ever administered by Himself, appears to have been immediately and invariably followed by the possession of miraculous gifts. See Acts ii. 2-4, and x. 44-46, compared with xi. 15-17. If this view of the baptism of the Spirit is correct, it is altogether distinct and different from yielding to the Spirit; from being renewed by the Spirit; from having the Spirit to dwell within us, so that our bodies are the temple of the Spirit, and from being filled with the Spirit. To our being renewed by the Spirit, having the indwelling of

*

Literally and properly into, not in; as will be subsequently evinced.

the Spirit, and being filled with the Spirit, we attach the highest importance, but do not feel authorized from God's Word to denominate these a baptism of the Spirit. We do not say that it is sinful thus to designate the renewing operations of the Spirit, and the abundant possession of His divine influences; but it tends, as we think, in some degree, to confusion and misunderstanding on the subject of Christian and Scriptural baptism. To administer the baptism of the Spirit, no human or angelic being is competent. It is the sole prerogative of Him who in the beginning was with God, and was God. The baptism enjoined by Christ, and to be administered by Christians, we believe to be meant, when Peter said, "Repent, and be baptized," &c. (Acts ii. 38); also in all the baptisms subsequently mentioned, excepting that of Cornelius, and his kinsmen and near friends, mentioned in Acts x. 44-46; xi. 15–17, which persons were afterwards baptized in water by the direction of Peter, and in accordance with the command which Christ had previously given. This baptism enjoined by Christ, and administered by Christians, we believe to be referred to in Rom. vi. 3, 4; 1 Cor. xv. 29; Col. ii. 12; and 1 Pet. iii. 21, also in Eph. iv. 5; and 1 Cor. xii. 13, where we read, "For by one Spirit are we all baptized into one body." By or in one Spirit, that is, through the operation, under the guidance, and in the possession of one Spirit, are we all by baptism introduced into one body, the church of Christ.* "One Lord, one faith, one baptism" (Eph. iv. 5). We do not believe that the baptism of the Spirit is here meant, from the fact that baptism in or by water was the instituted and well-known ordinance of the church of Christ, and that the divine Spirit had been mentioned in the immediately preceding verse; also because water baptism commanded by Christ, and practised and enjoined by the apostles, must now have ceased, if the apostle here refers to the baptism of the Spirit; or there must have been two baptisms; or the apostle must have been guilty of an omission, nay, of a mis-statement, in saying that there was "one baptism."+t

This view of the import of inspired language, which appears to us unambiguous, and to be peremptorily required, we regard as consonant with every reference to baptism in the Acts and Epistles of the Apostles, the baptism of the Spirit being confined to those cases in which it is expressly thus designated. We shall only add our regret that the estimable body of Christians, called "Friends," along with some of other denominations, do not see from Acts x. 44-48, and from other passages where baptism is mentioned, that the baptism of the Spirit, when it pleased our exalted Redeemer to grant it, did not supersede that of water baptism, to which He had submitted, and which He had so solemnly enjoined.

* Dr. BLOOMFIELD.—“ Kai gar en eni Pn., &c., render, 'For through (the operation of one Spirit we all have been baptized into (or unto) one body,' i.e., so as to form one body."-Gr. Tex., on 1 Cor. xii. 13.

Dr. DODDRIDGE.-"For by, and according to the operation of one Spirit, we Christians are all baptized into one body" (Par. on 1 Cor. xii. 13). So we read that Samen came (en to pneumati) by the Spirit into the temple." Luke ii. 27.

+ Dr. Leifchild, in a sermon on Eph. iv. 4-6, says, "We have here five points presented to us by the apostle, of great importance; in which all Christians are agreed" (Disc. p. 346). But, in accordance with some, and in opposition to others, and as we think to all the candid, he says, "One baptism,--We prefer to consider this as the baptism of the Spirit; the sign being put for the thing signified" (p. 349). See Drs. Doddridge, &c., in of position to Dr. Leifchild.