Baptism : its nature, obligation, mode, subjects, and benefits

Preface

The fruitful causes of division in the Christian Church originate in the disposition of weak and selfish man to increase or lessen, modify or do away, the conditions and requisitions of salvation, positively enjoined or plainly implied in the Bible. Out of the old Jewish vail, rent from top to bottom by Christ himself, some fragment is often reserved, and devoted to sectarian purposes. The middle wall of partition, long since broken down, is rebuilt upon the very authority by which it was overthrown, and to secure the very ends which its prostration was designed to prevent. The pure fire of heavenly love, kindled by Christ to burn for ever on the altar " of his sanctuary, struggles amid the impure vapours of religious contention, till often it finally expires, and in its place flashes up the sickly light of sectarian fervor — a strange fire, destructive alike to the church and the world — the cause of grief and reproach to the one, and of contempt and triumph to the other. In vain may the church weep over her fallen altars, broken harps, rent robes — her failures, misfortunes, and frequent defeats — her want of spiritual influence — her sad declensions in charity, in zeal, in spiritual life, in

PREFACE.

pious activity, and the spirit of unity : — she weeps over her own work — she furnishes both the occasions and weapons of attack — she invites the insult offered to her majesty, purity, and gentleness — she is the cause of her own misfortunes — the mournful victim of her own arrogance and imprudence.

How much of uncharitableness might be prevented, and how extensively the spirit of Christian fellowship might be promoted, in the various branches of orthodox Christianity, by practically observing the invariable truth, that the unity of the churchy in all ages, depends upon the identity of the doctrines and conditions of salvation, and unity of love, and not upon a mere . uniformity in ceremony, practice, and opinion, which, from time to time, may be adopted, and which are as mutable as the manners and customs of men! The "Act of Uniformity," passed in England, in 1661-2, obliging all the clergy to subscribe the Thirty-nine Articles, and use the same forms of worship, caused upward of two thousand ministers to quit the Church of England — which was indeed a usurpation of power over man's religious nature, and a violation of the spirit of the gospel; and yet these very ministers regarded their own regulations, and differences of opinion in religious matters, as just causes of divisions among themselves, and exclusiveness toward each other — an example, alas, lamentable in its influence in our own country! If our Christian principles and experience are founded on the sweet, simple, and gentle laws of the gospel, framed as they are by infinite wisdom, universal in their sanction, boundless in the range of their blessings, written in the blood of their meek and

PREFACE.

compassionate Author, and designed to unite mankind in the bonds of peace on earth, preparatory to communion in heaven, why should we regard, with scrupulous tenacity, mere difference in external rites and ceremonies as an insurmountable barrier to unity and fellowship on earth ? Can we not be in spirit on earth what we shall be in heaven ? Are not those principles which are sufficient to secure eternal salvation in heaven, sufficient to secure a catholic spirit and communion of saints on earth? If we believe they are not, then let us never offer up a prayer again on the principle contained in the admirable form of prayer prescribed by our Saviour — ''Thy will be done on earth, as it is done in heaven." Are not the same principles which were able to preserve the church in the bonds of peace and the unity of the spirit, in the days of Christ and his apostles, sufficient to preserve the church in the same unity and communion, in all ages of time ? What other means to protect, or what other chart to guide, do we need, in addition to those which the apostolic chui'ch possessed ? Do not union, prosperity, and stability depend upon the same great fundamental principles and necessary things now, as then were required ? We say necessary — from which man can no more take any part, and to which he can no more add any thing, than he can affect the necessary being of God himself.

It is surprising and affecting, that any difference of opinion ever should have arisen in the church on the subject of Baptism ; and yet there never was a subject, respecting which so great a diversity of opinion has unnecessarily existed among pious men as that of Bap-

6 PREFACE.

tism — a diversity of opinion that has been productive of nothing but injury to the church. Some consider it invested with indispensable importance, others with no importance — some place all the importance in the mode and subjects, and none in the thing signified — some consider it a Jewish prejudice or pagan superstition, while others solemnly regard it as a Christian ordinance or sacrament, and place all the importance in the subjects and signification, and none in the mode. Regarding the mode as non-essential, and the subjects and signification only as important, with an humble confidence in Divine Providence, we commit the following volume to its destiny.

Fredericksburg, March 17th, 1853.

TABLE OP CONTENTS.

Preface 3

Inteoduction 11

PAET I.

NATURE AND OBLIGATION OP BAPTISM.

Chap. I. Nature of Baptism

1. It is a solemn and public profession of faith in the

Trinity 19

2. It is expressive of adoption into the family of God.... 20

3. It is expressive of spiritual union with the Son 20

4. It is expressive of regeneration by the Spirit 20

5. It is expressive of renunciation of the world 21

6. It is expressive of spiritual union among Christians 21

7. It is expressive of hope of a future resurrection 22

8. It sets forth the doctrine of original sin and free

grace 22

Obligation op Baptism.

1. Founded upon the command of Christ 23

2. Pounded upon the practice of the Apostles 23

XL Circumstances Essential to the Validity of Baptism.

1. The proper administrator 25

2. The proper form... 26

3. The proper subjects 27

4. The proper element 27

5. The proper mode 27

TABLE OP CONTENTS.

Part II. The Mode Of Baptism

Chap. I. The Mode op Baptism Inferential.

PAGE

1. From the English Scriptures 30

2. From the original Greek word /Sanri^w, haptizo 33

11. 3. From the original Greek prepositions 76

III. 4. From the harmonious connection of the mode with the

known circumstances of spiritual baptism, &c 88

rV". 5. From the circumstantial nature of the institutions of , Christianity 99

V. 6. Collateral proofs.

(1.) That mode most proper which is of universal application 109

(2.) That mode most proper which best comports with

devotion 109

(3.) Immersion, in the case of females, indelicate 110

(4.) The difficulty in certain cases in Scripture avoided, upon presumption that sprinkling or pouring was practised v. 113

(5.) Disposition of the Baptists to make a new translation of Panri^co 131

(6.) Disposition of the Baptists to destroy the analogy existing between the Baptism of the Holy Ghost and external Baptism 133

VI. Unfairness of the Baptists.

(7.) Nearly the whole Christian church, from the days of the Apostles to the present time, has practised sprinkling and pouring, and opposed exclusive immersion..... 133

(8.) Evangelical pEedobaptist churches crowned with

signal success in publishing the Gospel 157

VII. Objections Considered.

1. Baptism is a positive institution 158

TABLE OF CONTENTS. 9

PAGB

2. Since John is found at Jordan, the inference is, that

he baptized by immersion 159

3. Why did the apostles baptize in the open air, and at

the water's edge, where was much water? 162

4. Where reference is made to the operations of the

Holy Spirit, under the ideas of sprinkling and pouring, the meaning is figurative 162

5. Immersion is set forth under the figure of a burial.... 163

6. Obligation to be immersed is based on example of

Christ 171

7. Immersion at the hands of an administrator who has

not been immersed, is not valid Baptism 183

8. Sprinkling was substituted for immersion by the As-

sembly of Divines at Westminster, in 1643, by

a majority of one 200

9. Immersion is Baptism, and hence it is absurd to talk

of mode of Baptism 202

10. There is no cross in sprinkling 203

11. The popular sophistry of the Baptists 206

PAKT III.

INFANT BAPTISM.

Chap. I. The Ground of Infant Baptism 211

II. In all Covenants of God made with Man, Infants

HAVE BEEN INCLUDED 225

HL The Christian Church the continuation of the Old

Testament Church 227

IV. The New Testament in Harmony with the DocTRmB

OF Infant Baptism 259

V. The Scriptural Argument contdtubd : Oihos — Oikia.... 287

VI. The Silence op Scripture, &c 300

VII. Collateral Proofs of Infant Baptism 306

10 TABLE OJF CONTENTS.

Part IV. Objections To Infant Baptism Considered

PAGE

Chap. I. Infant Baptism an Innovation , 326

11. History of Opposition to Infant Baptism 336

11. Other Objections Considered 352

rv. Collateral Objections Considered 368

Part V

BENEFITS OF INFANT BAPTISM, AND THE DEDICATION OF INFANTS IN BAPTISM A SOLEMN DUTY.

Chap. I. Benefits of Infant Baptism 397

II. Dedication of Infants in Baptism a Solemn Duty 409

III. Conclusion , 415

Index of Scripture Texts 419

BAPTISM.

Preparatory to the consideration of Baptism, it is important that we give a brief explanation of the nature of the Sacraments.

The essential characteristics of a sacrament are six in number, namely: it must be divine in its institution, significative in its meaning, appropriate in its nature, connected with the church, universal in its application,* and obligatory till repealed. A rite having these marks, designated by Grod, properly becomes the formal sensible seal of the covenant of salvation under any dispensation of divine grace. And thus a sacrament may be placed in natural things, by which, in a moral sense, they become difierent from what they were in a natural sense — their natural character being in no respect changed — only a moral sense is superadded. For example, the tree of life was a pledge of immortality to Adam while he observed faithfully the divine law — ^not that the tree was invested with the elements of incorruption, by which immortality could be. secured to Adam, but because

* That is, not inconsistent with climate, sickness, age, or any laws of nature, or circumstances of divine providence.

it was designated by Grod as the seal of his covenant. And so, the '^ bow set in the cloud" is a sign to man that there shall " no more be a flood to destroy the earth" — ^not that the rainbow possesses any philosophical efficacy to prevent a second deluge, but that it has been selected by God as the most prominent, impressive, sensible seal of his covenant with Noah and his posterity — a natural phenomenon conspicuous upon the retreat of the storm, as the encouraging sign that Grod is ever mindful of his covenant. The rainbow is the same now that it was when it spanned the heavens before the flood ; it never can have any thing added to its natural state, unless natural laws be modified ; but as a sign appointed l^y Grod, it possesses a value which it never had before the deluge. For the same reason, silver coin stamped with a public impression acquires a new valuation, though it is changed in no respect in its natural state. Calvin observes, ^' Even from the beginning of the world, whenever God gave to the holy fathers any sign, it is well known to have been inseparably connected with some doctrine, without which our senses would only be astonished with the mere view of it." * Thus all the sensible signs of the Jewish economy were connected severally with some prominent doctrine, either to be believed or practised. And so Baptism is connected with all the prominent doctrines of the Christian dispensation, and, as an outward seal, instituted and enjoined by God, it is invested with all the meaning and authority of a seal in its common acceptation. Again, Calvin defines a sacrament to be ^^an assistance and support of faith — an outward sign by which the Lord seals in our consciences the promises of his good-will toward us, to support the weakness of our faith ; and we on our part testify our piety to him, in his presence, and that of angels, as well as before men."

* Insts. b. iv. c. xiv. sec. 4.

After the same form is the definition of a sacrament given in our Discipline : " Sacraments ordained of Christ are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God's good-will toward us, by the which he doth invisibly work in us, and doth not only quicken, but also strengthen and confirm our faith in him/' 2

The explanation of the origin of that undue- importance which is attached to the sacraments by certain sects, is to be found in the manner adopted by the ancient Fathers, in translating the original Grreek of the New Testament into the Latin language. Thus, the Greek word ixuffxrjpiov, mi/sterion, wherever it refers to divine things, the Fathers rendered by the word sacr amentum, and not arcanum, lest they should seem to degrade the dignity of the subject. In process of time, the term sacramentum, which was originally only a sign of spiritual things, came to be applied as an indispensable means and condition of spiritual things. Sacramentum was confounded with mysterion — ^the sacrament was identified with the mystery — that is, in the sacrament the mystery was supposed to be hid or concealed ; so that he who did not submit himself to the sacrament, it was concluded, could never understand the mystery of spiritual things — never experience regenerating grace. By referring to the Latin translation of the following scriptures, the origin of this confusion may be discovered : ^^ Having made known to us the mystery — mysterion — of his will ;" ^ mysterion is translated sacramentum^. "If ye have heard of the dispensation of the grace of God which is given me to you-ward; how that by revelation he made known unto me the — mysterion — mystery," translated sacramentum* ''The mysterion — mystery, which he had hid from ages," trans-

2 Dis. art. xvi. 3 Eph. i. 9. ^ Eph. iii. 3.

lated sacr amentum.^ On the other hand, the Latins so effectually confounded the meaning of sacramentum with that of mi/sterion, that the Grreeks themselves denominated the sacraments of Baptism and the Lord's Supper mi/steries, according to their idea of the proper sense of mysterion. To this misapplication of the term sacramentum, is to he ascribed the pernicious error of baptismal regeneration. Moreover, as man is^ composed of se/ise and spirit, Christ has wisely adapted the sacraments to his complex nature ] for the sacraments are sensible symbols, not only of invisible spiritual communion with God, but of spiritual communion and fellowship with saints. Failing to discriminate between the outward sensible character of Baptism and its inward spiritual meaning, eithei* too much or too little importance has been given to baptism. As extremes are found in individual characters, so extremes are often found in individual churches. On the subject of baptism, the Baptist church has taken one extreme, namely, a s]pecific mode, while the Romish church, the Church of England, the Puseyites, and the Campbellites, have taken the other extreme, namely, spiritual purification or regeneration. The ideas of mode and purification, it is true, are both contained in baptism, the former necessarily, and the latter symbolically; but the Baptists err in restricting mode exclusively to immersion, and the Romish church and its offshoots, in sinking the ceremonial, emblematical sense of baptism into the spiritual, and in investing the rite with a spiritual energy to destroy sin and communicate the Holy Spirit.

After a careful examination of standard authorities, we have been enabled to present to the general reader the following analysis of opinion on the subject of baptismal regeneration. The Romish church, at an early age, arrogantly assumed that baptism, ex opere operatOj from the -work wrought or performance of the act, in all cases, non ponentihus ohicem mortalis peccati, who do not oppose the obstacle of mortal sin, confers regenerating grace. On the other hand, many continental Reformers assumed that baptism was a mere sign, merum signum. In the Church of England arose several parties, namely, those who maintain that "elect infants^' only are regenerated in baptism ; those who maintain that those infants only are regenerated in whom "future repentance and faith are foreseen by God;'' those who maintain that those infants only are regenerated in whom "a seed, or priTiciple, or Tiahit, or spiritual bias is implanted in the heart;" those who maintain that those infants only are regenerated in baptism, "one of whose parents (really or at any rate nominally) is believing ;'' those who maintain that those infants only are regenerated whose "parents make vicarious pledges at the time of baptism ;" those who maintain "that the full baptismal blessing is not conferred in any case of infant baptism, but a proportionate influence only is bestowed ;" those who maintain — ^the High-Church party in the Church of England, the Tractarian or Puseyite party, the school of Laud and Montague in the latter part of the reign of James I., and the High-Church party in America — that regeneration universally accompanies baptism. The original compilers of the Baptismal Services in the Church of England were Calvinists ; and hence",- the dogma of baptismal regeneration in the case of " elect infants" was adopted. The Tractarian party, or High-Church in England and America, interpret the Baptismal Services as the Bomish church does. All Aese parties may be classed under two general divisions: first, those who maintain that God, in the case of all infants, has positively tied or connected spiritual regeneration with baptism, and in all cases of adult baptism, in which no impediment of mortal sin is placed in the way, spiritual regeneration is conferred — this is ihe first class. The second class maintain that regenerati&ii is not so tied or connected with baptism, either in the ca&e of the infant or the adult, but depends upon the conditions which we have mentioned. And yet both classes agree* in one thing, which is, that spiritual regeneration, in the case of both infant and adult, is conferred in baptism — thoy differ only in opinion as to the extent of the blessing, and the conditions upon which it is bestowed. It is easy to see how these errors all originated in confounding, as we have already stated, the thing signified with the sacramental sign and seal.

There was, among the old Reformers and in the Church of England, another party, who maintained what we regard the proper view of baptism ; and this view is still maintained by the Low-Church in England and America, and by other Protestant churches. It will be the object of the first part of this work to show, that baptism is enjoined in the Scriptures merely as. a sacrament, in the sense we have defined, and that no specific mode is enjoined in its religious usage.

In order to see the appropriateness of the meaning we propose j;o give farther to baptism, it is necessary to consider for a moment the history of the gradual development of the plan of redemption. As soon as Adam violated the law of works under which he had been placed in original perfection, God was under legal necessity, either at once to inflict the threatened and destructive penalty incurred, or in mercy to provide a proper and just method of recovery. Such a method was the plan of redemption, through the sacrifice of the Son of Grod. The full developme||t of this method is to be gradually made by many introductory measures, as in the revolutions of time the necessities of man shall require.

A few centuries after the fall of man, in the application of measures to instruct and reform the posterity of Adam, the corrupt and incorrigible world is overwlielmed in the Deluge. Soon after the Deluge, the descendants of Noah desire to establish a permanent association that shall ultimately embrace the whole earth, which, should they succeed, must render the contagion of moral corruption the more rapid in its diffusion, and the force of wicked example the more energetic and obstinate in its results. To prevent these consequences, language is confounded and the human race is dispersed over the earth. Soon after this dispersion, idolatry becomes the general sin; and to check this evil, Abraham is called, the worship of the true Grod set up, the Mosaic dispensation introduced, and a peculiar people, the Jews, are hereby. preserved from the general sin; and hence, in part, we have the explanation of the design of circumcision under the Jewish dispensation. But the Jewish dispensation — designed to preserve the worship of the true God and to prepare the world for the coming of Christ — ^being insufficient to reform the human race, Christ, the promised IMessiah, at length appears, and, in his incarnation, life, and death he develops, consummates, and publishes to the world the great principles of the plan of redemption under the form of the Christian dispensation. The Christian dispensation is spiritual and final — all others, in one form or other, to a great extent were sensible and preparatory. Hence, the Christian dispensation is called the dispensation of the Spirit. But how is man to be formally initiated into the church under the Christian dispensation? By baptism. And why by baptism? Because, first, the services of the Christian dispensation are pure and spiritual; secondly, because the Sacrifice upon which it is founded is holy and spiritual; thirdly, because the agent, the Holy Spirit, that applies that sacrifice, is pure and spiritual; fourthly, because the condition of salvation is faith, pure and spiritual ; fifthly, because the effects that follow in the heart and life of the believer are pure and holy : in a word, because the Christian dispensation contains all the spiritual blessings and doctrines requisite for the recovery and salvation of man — all of which water baptism, as a sign and seal, sets forth and expresses more significantly than any thing else can do. And thus the baptism of water is divinely instituted as the proper initiatory sacrament of the Covenant of Grace under the Christian dispensation.

Hence the propriety of John's baptism, as preparatory to a profession of Christianity. "John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him who should come, that is, on Christ Jesus'' ^ — the Founder of the Christian dispensation of the grace of God. The Apostle Paul, in his epistle to the Galatians — one of the first churches founded under the Christian dispensation — thus unfolds the nature of baptism : " For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ." '' That is. By baptism ye have been formally initiated into the church under the Christian dispensation, and thus publicly ye have niade a profession of Christianity in contradistinction to Judaism. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." ^ And so Peter, on the day of Pentecost, urges the Jews to "repent," and be "baptized in the name of the Lord Jesus :" ^ that is. Renounce your sins, relinquish your Jewish prejudices, believe in Christ, and be initiated by baptism into the Christian church. Such. is the general nature of baptism; but as it embraces many important particulars, we shall proceed, without further delay, to the special consideration of the subject of this treatise.

6 Acts xix. 4. 7 Gal. iii. 27, 28. « (jal. iii. 29. 9 Acts ii. 38.

PAKT I.

CHAPTER I. NATURE AND OBLIGATION Or BAPTISM

Water baptism is the outward sign of the inward seal to aU the covenanted mercies of God, embraced in the atonement of Christ J under the Christian dispensation^ lohether obtained conditionally or unconditionally — conditionally as it respects adults^ and unconditionally as it respects infants. Thus, if becomes the means of formal initiation into the church, under the Christian dispensation. It embraces also, a solemn, public, and practical profession of Christianity, and hence, it is essentially designed to distinguish the church from the world.

As the initiatory sacrament of the Christian dispensation, it implies faith in all the doctrines which it. contains, obedience to all the precepts which it enjoins, the discharge of all the duties which it imposes, and a title to all the "blessings which it promises : it relates to our faith, to our practice, to our hopes, to our obligations, and to Grod^s faithfulness. i

1. It solemnly and publicly expresses our faith in the Trinity. " Go ye, therefore, and teach all nations, baptizing ' them in the name of the Father, and of the Son, and of the Holy Ghost." 1

» Matt, xxviii. 19.

20 NATURE OP BAPTISM.

2. It is expressive of our adoption into the family of God. ''For ye are all the children of Grod, by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Grreek, there "is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus; and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.'' ^

3. It is expressive of spiritual union with the Son. ''Know ye not that so many of us as were baptized into 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. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. 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. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him; knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto G-od. Likewise reckon ye also yourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord.'' 3

4. It is expressive of regeneration hy the Spirit. " Jesus answered. Verily, verily, I say unto thee. Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee. Ye must be born again." * Baptism

NATURE OF BAPTISM. 21 is emblematical of that inward, spiritual change, which is of the operation of the Holy Spirit, and hence baptism cannot be sustained as any part of the condition of the new birth. That is, the sacrament of baptism cannot be the condition of that which it signifies as already existing. If baptism is the condition of regeneration, then faith is not; if faith is the condition of this change, then baptism is not; or if both faith and baptism are the condition, then baptism loses its significative character, since it cannot properly signify that of which it is the essential condition.

Baptism, therefore, in the above text, is to be regarded as emblematical, and not conditional, of the new birth.

5. It is expressive of renunciation of the world. It is designed to remind us, through all subsequent life, of the sacred vows and obligations assumed in baptism. Thus, the Apostle Paul, in writing to the churches at Rome, Corinth, and Colosse, refers to their baptism for this purpose. " 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.^'^ It is to be lamented, that the sacraments have so little influence on our lives.

Q. It is the visible expression of spiritual union among Christians. "I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavoring to keep the unity of the Spirit, in the bond of peace. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism." ^ ^

22 NATURE OF BAPTISM.

indispensable characteristic of baptism is, that it connects with the church. The design of the sacraments is "to keep Christ's worshippers and servants in one faith, and in the confession of the same/' "For/' to use the language of Augustine, "men cannot be united in the profession of religion, whether true or false, unless they are connected by some communion of visible signs or sacraments/''' And again, "Baptism also serves for our confession before men. For it is a mark by which we openly profess our desire to be numbered among the people of Grod, by which we testify our agreement with all Christians in the worship of one God, and in - one religion, and by which we make a public declaration of our faith." ^