Twenty-four Discourses / On Some of the Important and Interesting Truths, Duties, and Institutions, of the Gospel, and the General Excellency of the Christian Religion; Calculated for the People of God of Every Communion, Particularly for the Benefit of Pious Families, and the Instruction of All in the Things Which Concern Their Salvation

by Nathan Perkins

DISCOURSE IX.

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Baptism by water not a piece of Superstition, but appointed by Jesus Christ.

MATTHEW xxviii.—and this part of the 19 verse.

Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Every true friend of Christ and his Religion mourns over every departure from the duties he enjoined, the doctrines which he taught, and the Ordinances which he appointed. The more sincere and cordial his friendship, the more dear to him, will be the duties, the doctrines and the institutions of his divine Lord and Master.

We should be exceedingly solicitous, then, to abide in the doctrines of Christ, to preserve Gospel-ordinances in their purity; avoiding carefully all human additions, supplements, and traditions; adhering to the original primitive simplicity of Gospel-worship and order; rejecting all that Christ rejects; holding to all, to which he holds; hoping all from him; and keeping from whatever contradicts his doctrines. All the appointments of the Savour are to be highly esteemed, and diligently observed by his professed people. And one of these, is the Ordinance of Baptism by water, to be a standing ordinance in the Church to the end of the world; of the clear and express institution of which it is now proposed to lay before the audience, a plain and faithful account from scripture; being in the enquiry wholly directed and guided by what Christ and his Apostles have left us, have said, and practised respecting it.

So far, my hearers, as I know my own heart, I would cheerfully give up any thing, which I could not find duly supported in scripture understood in its plain and natural sense, and not perverted by ignorance and wilful misrepresentation.—That the ordinance of water-baptism has been greatly abused and perverted, is readily acknowledged. Different denominations of professing christians, have entertained different opinions about its nature, as well as the subject and mode. But different opinions and different practices do not disprove the reality of the ordinance, or its utility as a christian privilege. They are however a full proof of the weakness, prejudice, and imperfection of human nature. If we must relinquish all that has been perverted and abused in religion, or disputed and differently understood, we shall have nothing left. We must, as many have done, commence infidels. For there is no article either of religion or morals but has been disputed, perverted and differently understood. I hope for a patient and candid hearing of the arguments, which shall be alledged to prove that baptism by water or christian baptism is not a piece of superstition, but appointed by Jesus Christ.—I would attempt humbly to enquire, what is the mind or will of God, as revealed in the holy scriptures, concerning christian baptism. I have taken all proper pains to search them, looking to the Father of lights for his guidance and spiritual illumination—to weigh and compare what they affirm, and to examine the original language. I hope, by divine grace, to be preserved from all error in opinion, and intemperance of words, or harsh and uncharitable expressions, being fully persuaded, that the wrath of man worketh not the righteousness of God.——

The words chosen, as the subject of present meditation, make a part of that great Commission, which our Lord after his resurrection and before his ascension to his Father and our Father, to his God and our God, gave to his Eleven Disciples or first Ministers. The whole Commission runs thus, Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. And, lo! I am with you always even unto the End of the world. To remove all possible doubt, if any could remain, of his authority to ordain and commission them, he informs them, that all power was given unto him, in heaven and on earth: power to do every thing in his church, and even to render the whole system of nature obedient to him. He appointed the time and place, when and where the eleven disciples were to meet him in order to be invested with the commission to preach his Gospel, to gather and organize churches, and to admit converts to the Sacrament of baptism. Then the eleven disciples went away into Galilee, into a mountain where Jesus, had appointed them. And when they saw him, they worshipped him, but some doubted. And Jesus came and spake unto them saying, all power is given unto me in heaven and in earth.

1st. The first argument that there is such an ordinance as water-baptism to be administered to all, who are the professed people of God, to be continued to the end of the world, is taken from the very words of the text: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. In the original, it is into; which however altereth not in the least the meaning of the passage. To baptize in and into the name of the sacred three is precisely one and the same thing. And the word, baptize, as all the learned know, is applying water in some way or other to the subject, as will be proved in its proper place. And in the commission which our Lord, just before his ascension into heaven, in a very formal and solemn manner, gave to his Apostles, the Eleven Disciples, we should naturally expect, if any where, as the most fit time and place, on account of the institution of the ordinance of baptism, as an initiatory or introductory ordinance in his Gospel kingdom or New Testament-dispensation. Accordingly the very thing is done; the ordinance is instituted in as plain, and as clear, and as precise a manner as words can state. The very particular form of words is given. That precise form which Jesus Christ would have us use, and which the christian world, in all its various ages and different communions, have ever since used. For the sacraments or ordinances of the Gospel are positive institutions; and in all positive institutions the observers are wholly confined to the declared will and form of the institutor. They are neither to go beyond or fall short of it. They can do neither, without offending the institutor. In the appointment of christian baptism our Lord hath then prescribed the very form of words to be used. The Sacrament of baptism has a most important meaning, and by an outward sensible sign, exhibits to us divine truth, or one of the foundation-doctrines of the whole system of christianity. And outward signs are a most affecting way of teaching mankind spiritual doctrines. By these, as well as by words, doth God, in his infinite wisdom, teach us. It discovers a particularly base and disingenuous mind to object against any of the ways in which it may please him to teach us, sinful and guilty creatures. Christian baptism teaches us, in a most striking and affecting manner, by an outward rite, the absolute need of our being washed by regeneration:—that we are defiled with sin, in our natures, and cannot be saved unless this defilement be done away by the purifying efficacy of grace. To apply water to the subject, whether infant or adult, whether by immersion or sprinkling, in the name of the father, and of the son, and of the holy Ghost, is to signify our belief in the one true God, distinguished, as now stated; our subjection to him; and our adherence to whatever is revealed by him. For to baptize in the name, or into the name of another is openly to denote our following him, belonging to him—our subjection to him, to his will and cause. Thus, when the Apostle Paul thanks God that he had baptized but few: when the Corinthian converts were so divided about Preachers who ministered to them, he assigns this reason, not that the ordinance was unnecessary or unprofitable, or not divinely appointed, but lest any should say he baptized in his own name or into his own name, which must mean that he was to be their head; and they wholly devoted to him as followers. To baptize, therefore, into, or in the name of the Father, and of the Son, and of the holy Ghost, is to denote an entire consecration to the Trinity, to the love, fear, and service of God, and a full renunciation of all other Religions—of all Idols, and the vanities of the world—that we take God, for our God and portion, Jesus Christ for our only Redeemer, and the holy Ghost for our sanctifier. By Christian baptism we signify our duty to be God’s, and to declare it to all the world; we declare in a more solemn manner than words can do, that we need the washing of regeneration—and that we are defiled in our nature by sin. All Christians should see that they understand the nature, use, and intention of baptism. And how reasonable, that by some outward rite, our need of being sanctified, should be exhibited!—When, therefore, we call the sacrament of baptism, a positive Ordinance, we do not mean that it has no moral uses, or is not beneficial in Religion, or reasonable: we only mean that it is an Ordinance which we should not have known, or been obliged to attend upon, except it had been expressly appointed by the Author of the Christian dispensation, who has the sole and exclusive right to legislate in his own kingdom, and to appoint what ordinances of worship he pleases. He is king in his Church. Referring to the Messiah, and to his kingly office, Jehovah says, Yet have I set my king upon my holy hill of Zion.—

As to the mere circumstances of the Ordinance of baptism; these are left to the convenience and discretion of those who use it. And the disputes which have been carried on respecting these, between different Christian denominations, have been a disservice to Religion and Charity; have perplexed honest and serious minds very often; and opened the mouths of gain-sayers to object.——

Let it be particularly remembered here, that we do not substitute baptism by water, however dispensed, whether by sprinkling or immersion, in the room of regeneration. Some of the Christian Fathers used the words, regeneration and baptism, as similar in signification, though at the same time, they by no means excluded the doctrine of a renovation of nature; or meant to be understood that the application of the Element of water, in the baptismal Sacrament, was the actual scripture-new-birth. Some few Christians, have supposed that baptism rightly administered is the scripture-regeneration. Those who do, are few in number, and are considered by other Christians, as exalting the ordinance of baptism above its proper place, and taking the sign for the thing signified. Those, in general, who practise water-baptism, hold to the new-birth or regeneration of the soul as much, and as strongly, as if they never practised infant or adult baptism.

We proceed in the argument—and ask, is it not strange, indeed, that Christ should be so particular in directing his Ministers to the end of the world, his Apostles, and in them, all faithful Ministers, to baptize into the name of the Father and of the son and of the holy Ghost, all who were brought over to his religion, or who embraced his Gospel, if he intended there should be no baptismal Ordinance in his Church? They were to teach and to baptize. Go teach all nations, baptizing them. The word teach here signifies to disciple them, or bring them over to the Gospel. And to baptize them is to apply water in the name of the father, son, and holy Ghost to the individuals, who should be induced, through the preaching of the Apostles, to become Christ’s disciples. He promises to be with them, while engaged in their sacred work, teaching and baptizing, two different acts entirely, even unto the end of the world. Here is a plain scripture-account of the actual institution of the sacrament of baptism, or christian baptism, by whom to be dispensed, and to whom;—and how long to be continued. It is to be dispensed by Christ’s ministers, or regularly authorized Teachers; the subjects to whom it is to be administered are all who professedly become disciples of the Redeemer, or embrace his Gospel, including, as we believe, their infant offspring; and it is to be continued to the end of the world. No words can be more explicit and full than these. If these can be explained away, by sophistry and art, any may, that could be used. If these be perverted, we must despair of finding any which are incapable of perversion. To say that to teach and to baptize are one and the same thing, is to deny the natural and obvious sense of the words—to make our Lord guilty of a silly tautology—an unmeaning repetition—is contrary to the whole current of scripture. For it never, in one single instance, uses the word baptize for teaching. And the word baptize no more signifies teaching, than it does meekness or humility, or faith, or repentance. None can adopt such an absurd idea, except they be predetermined to deny every thing in the Gospel which makes against their favorite system.—On the other hand, all who are willing to receive Christ’s Institutions, and doctrines, or religion as delivered in his own word, will never want a full proof to support them in holding to the ordinance of Christian baptism, as long as this text now under consideration, is found in scripture.

2dly, A further scripture-proof of the institution of Christian Baptism is from the Evangelist Mark xvi.—15, 16 compared with our text. He is giving us an account of the very same Commission as the Evangelist Matthew, but is not so full and particular. And he said unto them, go ye, into all the world, and preach the Gospel to every Creature, every person who will hear you wherever you may, under divine direction, travel. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. This Commission is certainly to the following effect.—“I ordain and send you my chosen disciples and Ministers to spread the Gospel, by your preaching, far and wide the world over, without any distinction of Jew and Gentile, and to dispense the Sacrament of baptism, as a standing ordinance in my kingdom, and as highly necessary, as you have hitherto practised it, under my direction and by my order, while I exercised my personal Ministry; he that believeth on me and receiveth baptism shall be saved.” I argue thus, baptism is of high importance, and a divinely instituted ordinance, or it would not have been mentioned in this order or connexion, he that believeth and is baptized shall be saved. Why baptized, if not needed, or a divine ordinance? Was our Lord ignorant of what he said; or did he use words which cannot be understood; or did he mean to deceive us? of one or the other he was guilty, if he intended his followers, to the end of the world, should not be baptized with water. For baptism here must mean the application of the element of water to the subject, and not the sanctifying, regenerating, or miraculous power of the holy Ghost, because it is put after believing. But none, all must admit, do believe to the saving of the soul, but regenerated and sanctified ones. And that water-baptism is not in Christ’s religion as necessary as faith, is plain from the last clause of the verse, but he that believeth not shall be damned. It is not said he that believeth not and is not baptized shall be damned. For many may believe, and have no opportunity, however desirous, to receive baptism. And such as are not in Providence allowed to have opportunity to receive it, in a Gospel-way, are not therefore shut out of the kingdom of glory.—Besides, it is a circumstance on this subject of no small weight, and merits a particular remembrance, that Christ invested his eleven disciples or Apostles with this commission to carry the glad tidings of peace and Salvation, and in them, his true ministers, round the world, and to dispense the ordinance of baptism to all meet subjects, just before his Ascension into heaven. It was one of his very last acts in our world. And they could not possibly help understanding him to mean water-baptism, in their Commission, for during the whole term of his personal Ministry, they had practised administering it, as an ordinance, to all who professed to be convinced that Christ was the promised Messiah and who followed him.—

3dly. Therefore, a third proof, from scripture, of the institution of water-baptism, as a special ordinance or sacrament in Christ’s kingdom, or spiritual religion, is that his disciples, after he had entered upon his public Ministry, statedly practised it. This must be a satisfactory proof to all, who are willing to follow Christ and his Apostles, and not to set up a religion of their own making. Deluded and visionary men have often undertaken to make schemes of religion of their own. What daring impiety!—That Christ’s chosen disciples or Apostles, during his public Ministry on earth, practiced water baptism the Evangelist John tells us. John iii. 22. After these things, came Jesus and his disciples into the land of Judea, and there, he tarried with them and baptized. iv. 1, 2, 3. When therefore the Lord knew, how the pharisees had heard that Jesus made and baptized more disciples than John; though Jesus himself baptized not, but his disciples, he left Judea, and departed again into Galilee. Making disciples and baptizing them were two entirely different acts. To make disciples was to teach them his doctrines, and to persuade them to embrace his religion. To baptize them was to apply water to them, as an ordinance or sacramental sign. Baptizing these professed followers of Christ was the application of water to them, as a sign, or symbol, whether by immersion or sprinkling, is not now material to enquire, and not the renewing of the holy Ghost. In the first cited passage, it is said, Jesus baptized. In the last, it is said, he himself baptized not, but his disciples. There is no manner of difficulty in reconciling these two different accounts. For Christ is said, and with the most evident propriety, to do, what he ordered and directed his twelve Apostles to do. They were only his organs; and as his teachers, they did nothing but by his order and direction.

Had our Lord no design in this? He had now been some time on his public Ministry. He had begun the promulgation of his Gospel-kingdom, the new religion, which he came into the world to erect. He had collected many followers. And his Apostles baptized them all. The words are, made and baptized disciples. All that were made disciples, the necessary inference is, were baptized. It follows, then, that every one that was made a disciple, was baptized, without one exception. There was but one way of practice. All or none were baptized. These chosen Ministers of Christ did not venture, of their own heads, in imitation of John the baptist, to administer baptism. Neither did the son of God commit an error. He was perfect: a teacher come from God, both impeccable and infallible. As people, in various parts, where he and his disciples travelled to preach, hearkened to him and owned him, as the true Messiah and Saviour, the disciples were bidden to baptize them.—How did they baptize them? Doubtless as professed followers of Jesus of Nazareth. The form of words made use of, is not recorded; neither is it of any importance that it should be, at this time; because Christ intended to prescribe the very form, at the proper time, just before he ascended into heaven.—Did Christ allow his disciples to baptize, accidentally, or undesignedly, or by mistake, or merely because his forerunner John did? Can any one believe this, who has his intellectual powers underanged, or any honourable thoughts of his Saviour? Nay, would not this be to blaspheme the son of God? All he did, in his public Ministry, and as an infallible Teacher, was of design.—Or again, did he admit his Apostles to baptize all who professed to believe in him, to gratify the caprice, humours, and prejudices of the people? Did the glorious and divine Jesus act from such base and low motives? Did he make these whims and prejudices the rule of his public conduct as Messiah? Dare we bring in against him, such a false and groundless charge?——We come, therefore, to this conclusion, that we only follow him, when we administer water-baptism to all, who profess their faith in him and love and obedience; or to visible believers; the promise being to them, and their seed. And in things of religion we are safe, and only safe, when we most strictly follow him.——

4thly. The fourth argument to prove from scripture the institution of water-baptism to be a standing ordinance, is taken from John iii. 5. compared to the 26 verse of the same chapter. 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 heaven. Why, is being born of water, mentioned here? It is to no end; was it merely a word of course, to fill up a sentence? This was an important evening conference, of which these words are a part, with Nicodemus, a ruler in Israel, on the very nature of that new dispensation of religion, which Jesus was opening as the teacher come from God, called the kingdom of heaven or kingdom of God. Regeneration or the new-birth is mentioned verse 3. as indispensably necessary; in this 5th verse water to be used, in a certain way, is made a term of entrance into the kingdom of heaven or Gospel-church; that is, we must be born of water as well as of the spirit in order to be regular members of his church. Water, in the ordinance of baptism, denotes the need of purifying grace. To be born of water may very well, without any unnatural force, mean baptism. As if Christ had told this ruler, in Israel, you must be renewed in your soul, and baptized with water, in order to be entitled to the blessings of my kingdom, or to be a regular member of the Gospel-church. Expositors generally suppose that baptism by water is implied in this passage. If Christ intended to have no ordinance of this sort, in his church, why did he point to water in the way he does?—Some, indeed, suppose that the ordinance of baptism is not meant here, but that to be born of water and of the spirit, is to be born of the spirit, which purifies and cleanses from the filth of sin, like water.—In the 26th verse we read thus: And they came unto John; and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness. The same baptizeth, and all men come unto him. He baptized by his disciples. They dispensed the ordinance for him, by his order, and authority.—Immense multitudes were baptized. The text says all men came unto him; that is, multitudes, and multitudes from all parts of the land. And they who professed to receive him as the Saviour and Son of God were baptized. The same baptizeth, and all men come unto him.——

5thly. The fifth argument, is taken from those numerous passages of scripture, where baptismal water in the name of Christ, or no doubt, in the name of the Sacred Three, is said to be used. There are in the New Testament, we readily own, several instances, in which the baptism of the holy ghost is mentioned; all of which, one excepted, mean his miraculous influence. And it is to be carefully remembered that when the words baptize and baptism denote either the sanctifying grace, or miraculous gifts of the spirit, they are used not in their natural or literal, but in a figurative and metaphorical sense. These instances I will carefully recite. Once baptism is used by Christ to represent his sufferings, especially on the Cross; Luke xii. 40, and Mat. xx. 22. There are but three, or at most four instances where baptism and baptize mean evidently or necessarily the sanctifying grace or miraculous powers of the holy ghost. Matt. iii. 11, compared with Mark, i. 8, compared with Luke, iii. 16, compared with Acts, i. 5, and xi. 16. These texts all refer to one and the same thing. And most evidently intend the miraculous gifts of the holy ghost. Christ’s baptizing with the holy Ghost and with fire necessarily means his giving the miraculous powers of his spirit, as is fully proved by comparing Acts, i. 5, with the first sixteen verses of the second chapter. In these passages, in the Evangelists, there is a pointed and marked distinction between John’s baptizing with water, and Christ’s baptizing with the holy ghost, of giving the miraculous powers thereof. They are entirely different. But Christ’s baptizing with the holy Ghost and with fire, does not mean the sanctifying grace, but the extraordinary gifts of the holy Ghost, as now proved from Acts i. 5, and ii. 1–16. Christ’s baptizing with the holy Ghost and with fire, or imparting the miraculous powers thereof, is essentially different from John’s baptism; but it neither proves, nor disproves the ordinance of baptizing by water as a standing ordinance, to be continued in his church, to the end of the world. It hath no reference to such a thing, more or less. What kind of logic must that man have who reasons thus; Christ’s baptizing with the holy Ghost is altogether different from John’s baptism of water unto repentance, and therefore he never intended to have any ordinance of water-baptism in his dispensation of religion, or in the Gospel-church? A man who can suppose this to be just reasoning, or any kind of reasoning, must be disordered in his mental capacities. There is but one instance, where being baptized by the spirit can mean being regenerated by his divine influence. And that is 1 Cor. xii. 13. In describing christian graces and exercises, allusions to baptism by water are many times made, which is an argument in favour of it, and not against it, as will be illustrated, in its proper place. The word translated baptize with its derivatives, in the Old Testament, is the common word used for applications of water, in some form, to the subject. In the New-Testament the words, baptism and baptize, with their derivatives, or compounds, borrowed and brought down from the Old Testament, are used about sixty times; and must necessarily mean the application of water, in some way, to the subject, except in the four instances and their parallel places, now recited. I have endeavoured from the original to make the selection with diligence and care. We know that the first, original, and natural signification of the word, baptism or baptize is, as well as we do know, or can know the sense of any word, in any language. And that the first, plain, original signification of the word, baptize, and its derivatives, is the application of water, in some form, to the subject, all the learned know:—and to them I appeal, as the only proper judges, in this case: though unlearned men may see how it is used, in the New-Testament, to their full satisfaction in the sequel. Whenever the word is applied to denote either the sufferings of Christ, or the sanctifying grace, or the extraordinary and miraculous powers of the holy Ghost, I affirm from scripture, it is used in a figurative and metaphorical sense. To reject the plain common meaning of a word, in nearly fifty instances out of sixty, and to insist on the metaphorical sense, for the sake of expunging from Christianity, a plain ordinance, is having recourse to a strange expedient to establish a point.—And whether it be not a gross perversion of scripture, and contrary to all the rules of a fair and candid construction, is left for all to judge, who have eyes to see, or ears to hear.—We will now attend to those texts, numerous indeed, which directly or impliedly speak of baptism by water, as a standing ordinance in the spiritual religion of Jesus Christ, according to Apostolic practice. Rom. vi. 4. We are buried with him by baptism. Ephe. iv. 5. One baptism. Col. ii. 12. Buried with him in baptism. Heb. vi. 2. Doctrine of Baptisms. 1. Pet. iii. 21. Baptism doth now save us. Acts. ii. 38. Be baptized every one of you. Every one of you. 41 verse, They that gladly received his word were baptized. viii. 12. They were baptized both men and women. No distinction of sex as in circumcision. 13 verse, Simon believed and was baptized. 16 verse, Only they were baptized in the name of Jesus. 36 verse, Here is water, what doth hinder me to be baptized? 38 verse, And he baptized him. ix. 8. Saul received sight, and arose and was baptized. x. 47. Can any forbid that these should not be baptized? 48 verse, Peter commanded them to be baptized. Commanded. xvi. 15. Lydia was baptized and her household. 33 verse, The Jailor was baptized, he and all his straitway. xviii. 8. Many of the Corinthians believed, and were baptized. xix. 5. And when they heard this, they were baptized. xxii. 16. Arise and be baptized, and wash away thy sins. Rom. vi. 8. Were baptized into Jesus. 1. Cor. i. 16. I baptized the household of Stephanas. x. 2. And were all baptized unto Moses in the cloud. xv. 29. Else what shall they do, that are baptized for the dead? Gal. iii. 27. As many as have been baptized. These are some of the principal places in the New-Testament, where baptism and baptize are used: and they all, mean the ordinance of water baptism, or allude to the use of it, as a standing ordinance. How numerous are these texts, more so than any one, at first view, would have imagined. How unhappy is our Lot, if against all these, and plain are the most of them, as words can be, we are to believe Jesus Christ never intended to have the sacrament of water-baptism administered, as a standing ordinance, in his Church! So considerable a portion of the New-Testament occupied in giving us a plain account of this sacrament deserves notice. Could reason wish for more? With a beautiful display of divine wisdom, in so fully and so particularly stating the matter, as if, on purpose, to cut off all the cavils and objections of gainsayers—as if, on purpose, to prevent any from denying, rejecting, or explaining away the Ordinance.—It seems utterly unaccountable how a denial of it, can consist with a serious belief that the scriptures are from God, or the only rule of Christian faith and practice.