DISCOURSE X.
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.
I proceed, in this discourse, to lay before the audience a plain account, from scripture, of the Sacrament of Baptism as an ordinance to be observed, in Christ’s Church, or the Gospel-kingdom, to the end of the world. This, it will be acknowledged, is a very important and interesting subject. For if there be no such sacrament too long have we, and the christian world, of the various Communions, practised upon it. If there be, we ought to see the scripture-proof of it, and observe it, as we are directed. If it be a human invention or tradition, only a piece of superstition, the sooner the discovery is made the better.—
We finished the former discourse, in taking a concise survey of the numerous texts, which speak of the administration of baptism as an ordinance, in Christ’s house, the Church of the living God; or which allude to it, as an established Apostolic practice.—
6th. During our Lord’s personal Ministry, which lasted as is generally supposed about three years and an half, his own chosen disciples, the twelve, administered water-baptism to all who embraced, or professed to embrace him, as the promised Messiah. It appears to have been the common practice of initiating them into his kingdom by baptizing them with water, as the appointed token or visible sign of their being his professed followers. We must necessarily conclude that our blessed Saviour ordered his disciples, during his public Ministry, to administer baptism by water to his professed followers, and gave them the form of words to be used. And that there was likewise a complete uniformity in their practice, we must necessarily conclude; because we never, in any of the four Gospels of Matthew, Mark, Luke, and John, find that our Lord reproved them for baptizing converts to his Religion, as the introduction, or intimated to them, in the remotest manner, his disapprobation: or spoke any where against baptism as administered by his harbinger, John the baptist, as if it were a piece of superstition—or an empty form: but he received it himself, which is at least a presumptive argument, that water-baptism was to be an ordinance in his religion; for John came to prepare the way of the Lord, in all respects, and to dispose people in their minds, to receive the Christian System; but if there were to be no christian baptism, how could John’s baptizing unto repentance be from heaven or a preparation for the introduction of the Gospel-System? If Jesus Christ designed to have no such ordinance, to be a standing ordinance, in his Church, to the end of the world, we should have had, we rationally suppose, some direct or implied hint at least of his dislike of baptizing with water. For when he gave his eleven disciples, and virtually, in them, all his true Ministers, the commission in the text, go teach all nations, baptizing them, in the name of the Father—and of the Son, and of the holy Ghost, they could not understand him, but as instituting and appointing the ordinance of water-baptism. As they had been universally, during his public Ministry, in the practice of it, if he had intended to have the practise discontinued, he would have told them so:—he would have forbid them to continue it, and told them it was an idle ceremony—a perfectly useless and insignificant rite—no better than old Jewish fables—and wholly unbecoming the nature of his own spiritual religion. But there is not a word of this. On the other hand he, in the most solemn manner possible, commanded them to go and baptize all that should embrace his religion, professedly, throughout the world. And after being endowed with power from on high, on the day of Pentecost, or baptized with the holy Ghost, that is, invested with his miraculous gifts, they continued to dispense the ordinance of water-baptism, as they had done before. As they gathered and organized Churches over the world, and preached Christ and him crucified, they dispensed water-baptism to all their converts, not one excepted, that we hear of, or know of: and so careful were they about this matter that they even baptized some of John’s disciples over again. In the progress of their labours, they gathered an immense number of churches in Asia, in Europe, in Africa, in all parts of the then known world. And they were uniform in their practice. All the churches were formed doubtless upon the same model. They did not practise baptism in some instances, or omit it in others. They administered it to all, as the standing introductory ordinance. They did this, as long as it pleased the great head of the church to employ them in his work. They had with them, when they did thus practise, the promised comforter: That holy spirit who was to assist them—to inspire them—to secure them from all error in doctrine or discipline—to lead them into all truth: to be an infallible guide to them. All these are facts. And all, who believe the holy scriptures, cannot help knowing them to be facts. I appeal to them as facts. I have proved them to be facts, in the large number of texts cited under the last argument. With an irresistible evidence, then, doth it appear, that water-baptism was the stated universal practice of the Apostles. The union of the Apostles, in the practice, will be particularly noticed and enlarged upon, under another head of proof.—Now, what can be said against baptism by water, as an appointment of Jesus Christ, and not a piece of superstition? Is any truth—is any duty—is any point of christianity more substantially proved, more clearly revealed?—So plain is this matter that it cannot, one would imagine, be contested. However to get rid of the argument and of the ordinance, it is said the Apostles, it is true, did practise it; but did administer it in ignorance—as uninformed and erring men—in weakness, and condescension to the wicked humours of their hearers:—but all along told them it was unnecessary and unprofitable—no Gospel-ordinance—but weak and beggarly elements—rudiments of the world—an abrogated rite—an abolished institution—old things that must pass away.—Strange indeed! Alas, did the Apostles practise this ordinance in ignorance, and to gratify prejudice in their converts? They acted, then, very wickedly. For they have herein set an example to all the christian world, in every age, and land. For all the various communions have followed their practice, for more than Seventeen centuries, though differing about the modes and circumstances of it. If, then, we be in an error, we have been led into it by Christ and his Apostles, by following them in administering baptism as an ordinance, in his spiritual religion. For his kingdom is not of this world, it is a spiritual and heavenly kingdom. Are we not safer in following the Apostles, as inspired guides, in doctrine, and worship, and ordinances, than in listening to such as tell us they were weak and ignorant men?—But be pleased, to consider a moment, my hearers,——Who can believe that, under the baptism of the holy Ghost, his miraculous inspiring influence, the Apostles would have practised water-baptism universally, if it had not been the mind and will of Jesus Christ, that there should be such an ordinance, in his religion?
7thly. It may tend to corroborate the proof that there is such an ordinance to be observed in the church of God, that it was the common received opinion, in the times of John the baptist, that the promised Messiah, the great Saviour of Man, would practise baptism by water in his ministry and kingdom. The people objected against John’s baptism, because he declared that he was not the Christ, John i. 25. Why baptizest thou, if thou be not the Christ? This question most obviously and clearly implies that it was expected that Christ, the promised Messiah, would have baptism by water, statedly practised, in his kingdom or dispensation. Why baptizeth thou, if thou be not the Christ? As many as if they had said, you take too much upon you, in your baptizing: you assume one of the offices of the Messiah. We expect he will have baptism, in his kingdom, as an initiation, or introductory ordinance, representing our need of renovation.—The Jews might be mistaken in their ideas of the expected Messiah, in this, as in other respects.—What is now mentioned is only to show what the common expectation was. And that common belief must have had something to be grounded upon.—
8thly. Another consideration of no inconsiderable importance to prove, that baptism by water, was to be a stated ordinance, in the New-Testament-dispensation, is taken from those passages of scripture, which do not directly, but impliedly assert, or allude to water-baptism, as a stated ordinance or practice, in the Apostolic and primitive Church. Titus iii. 15. Not by works of righteousness, which we have done, but according to his mercy, he saved us by the washing of regeneration and renewing of the holy Ghost. Paul is here guilty of a needless repetition, or else he intends two different things, by the washing of regeneration and renewing of the holy Ghost. By the first, most Commentators and learned men, suppose he must intend baptism by water as a sign of the renewing of the holy Ghost. The original word translated washing of regeneration is the laver of regeneration—alluding to the laver or vessel to wash in, in the Jewish tabernacle and temple. We must be baptized, then, as well as renewed. The Apostle here speaks, indeed, most honourably of baptism, if he intend it, at all, as doubtless he doth.—Ephe. v. 26. That he might sanctify it, that is, the Church, having cleansed it by the washing of water, by the word. Christian baptism is generally supposed to be alluded to, in this passage, as one thing implied in being cleansed, in being regular and proper members of Christ’s Church. Romans, vi. 4. We are buried with him by baptism. How absurd would such an expression be, if there were no ordinance of baptism statedly administered!—It would be unintelligible to the Christians at Rome. What does the beloved Apostle mean? they would naturally say: We know of no such ordinance as baptism. He must have forgotten himself, or he would not speak of our being buried with Christ in baptism.—We have a similar allusion to the ordinance of baptism in Col. ii. 12. Buried with him, that is Christ, in baptism. If Christ would have no baptism, as a stated ordinance, how improper all such allusions to it. This scripture applies to all Christians, in all ages and parts of the world, who have the Gospel. But what instruction doth it contain in such allusions, if there be no ordinance of baptism?—More texts of this kind might be easily added, but these are enough as a specimen. If not of themselves a sufficient proof of the point before us, still they confirm the other arguments already adduced.—
9thly. It may, with much force be added here, as a convincing and satisfactory proof of the Institution of baptism by water, as a standing ordinance, in the Gospel dispensation, that the Apostles were unanimous in the administration of it, as an appointment of their Lord and Master. They absolutely knew his mind and will. They were with him so long, that it is impossible that they should be ignorant of his will. When he told them to baptize, they perfectly knew what he meant. They all practised baptism as a divine appointment. They baptised all their converts, without one exception, that we find on sacred record. Their command was, be baptized every one of you in the name of Jesus Christ for the remission of Sins; and ye shall receive the gift of the holy Ghost. These were about three thousand, being all pricked to the heart by Peter’s Sermon, on the day of Pentecost. Now when they heard this they were pricked in their hearts, or convinced of Sin and savingly wrought upon, no doubt. And they said unto Peter and the rest of the Apostles, for they were all together, the Eleven, see Chap. ii. 1. Men and brethren, what shall we do?—Then Peter said unto them, repent and be baptized every one of you. This is a command from all the Apostles; for Peter spake in the name of the rest. They were all of one opinion on the subject; and this was but a few days after they received the commission to baptize all that should believe—go teach all nations, baptizing them. They never differed about the necessity of baptism. But were perfectly united in their practice. No one of them ever made any objection to the need of the ordinance, because Christ’s Religion was a spiritual Religion. Nay, they positively commanded their converts to receive the ordinance. Acts x. 48. And he commanded them to be baptized in the name of the Lord Jesus, using, beyond all reasonable doubt, the very form of words prescribed in the original institution. Here were both Jews and Gentiles, and one as well as the other, were commanded to be baptized. Now is it possible for any candid person, exercising his reason and reflecting powers, and not determined to support, at all events, a pre-conceived opinion, to suppose all the Apostles, in all parts of the world, among Jews and Gentiles, in all the Churches gathered by them, would unitedly, without one scruple, or one objector or objection, go into the practice of baptizing with water, if not an institution of their Lord, designed to be perpetuated, in his Gospel-kingdom, to the end of the world?—The Gentile converts, who were thousands of miles from Jerusalem and Judea, and where there were no Jews, were baptized, as well as Jewish converts. There could be no reason drawn from condescension or indulgence to prejudices, in their case, whatever there might be, in the case of Jewish converts.—
The arguments in support of the divine rite of baptism, as a Gospel-ordinance, would admit of much more illustration and enlargement—but I pursue the point no further, trusting that the attentive and reflecting hearer hath received full and entire satisfaction from the proofs already offered.
After contemplating the scripture-proofs of the ordinance of baptism, as a standing ordinance in the religion of Jesus Christ, it may not be a mere waste of time, to consider, in a concise manner, what hath been objected against it. Plainly as it is instituted, it has nevertheless been denied.—This, together with the Lord’s Supper, hath been classed with the old abrogated Jewish rites and ceremonies, and exploded with them as wholly unworthy the regards of christians, and disgraceful to the spiritual nature of Christ’s religion. The texts of scripture, which inform us of the abolition of Jewish rites—meats and drinks—or carnal ordinances, have been applied to the Gospel-ordinances. The argument is this, the Apostles tell us no Jewish ordinances are binding on us, but are all abrogated, therefore there are no christian ordinances binding on us. This all must see, who can exercise any reason, is no argument at all. And no man who uses it, can believe it to be any argument. The passages of scripture which declare the abolition of the Jewish ordinances are Col. ii. 14, to the 23 verse—Rom. xiv. 1, to the 17 verse. And in several other places the same thing is affirmed. These places refer only to the Jewish rites and ordinances, and the abolition of them. Any one may see this, who will attend to them. To apply them to the christian ordinance of baptism and the Lord’s Supper, is not only unfair and unjust, but a horrible perversion of scripture. It cannot be done ignorantly; for any one who can read, and who is capable of perverting such passages, must know better.——
Again:—The abuses of the ordinance of baptism, and the disputes about it, are alledged as valid objections against there being any such ordinance to be observed in the Gospel-kingdom. We lament that it ever hath been abused or perverted: and that there have been so many controversies about its nature, and the subject and mode. But this is no kind of argument against its being a divine ordinance. For can a truth—a duty—or a doctrine of religion be named, which hath not been denied, or perverted, or abused?——
Another objection against the holy ordinances of the New-Testament, baptism and the Lord’s Supper, is taken from our Lord’s washing His disciples’ feet—Paul’s circumcising Timothy—St. James directing that the sick be anointed with oil—and the decrees of the first Apostolic council met at Jerusalem.—These several instances of conduct are recorded John xiii. 4—to the 12, Acts xvi. 1—to the 4—xv. 29—and James v. 14. The objection from these things, against the two standing sacraments or ordinances of the Gospel, baptism and the Lord’s Supper, is very easily obviated. Our Lord’s washing the feet of his disciples is described as an extraordinary instance of humility, and is a representation of the cleansing efficacy of his blood soon to be shed by wicked hands—calculated to teach us to love one another—to be meek—ready to do any kind office when needful, though mean—and that we should not assume any Lordship or dominion over one another’s consciences. And at the close, he expressly tells them he had set them a pattern of meekness and condescension, and not ordained an institution to be observed in his church to the end of the world. There is a material and essential difference between setting a pattern of a virtue or giving a remarkable display of it, and solemnly appointing a holy Ordinance. We cannot argue from the one to the other.—We are to follow the Redeemer, in all his doctrines and ordinances, but not to perform the same extraordinary personal actions—any more than to imitate him in his exterior manner, air, and habit.—As to Paul’s circumcising Timothy, there was a very plain reason for it. It was necessary for his reception, at that time, among the Jews. The ordinance of circumcision was not then declared to be abolished. When the time had come, when there was to be an open declaration of its abolition, no one of the Apostles practised it, upon their converts. Moreover, Timothy was circumcised as born of a Jew, and not as a christian convert. As a convert to christianity he was baptized, as of Jewish lineage he was circumcised. And St. Paul’s example to us, in this is, to exercise condescension, forbearance, and humility. As to the anointing the sick in the name of the Lord, James v. 14, it was an appointment for the miraculous cure of such, Mark vi. 13. But since those extraordinary gifts are ceased, as being no longer necessary for the confirmation of the Gospel, our faith in the common course of things has no warrant for using that ceremony; much less doth what is here said about it, give any countenance to the Papist’s Sacrament of extreme Unction which they administer not for the recovery of the sick, but for a pretended purgation from the sins of those that are in the very article of death, or past hope of recovery.
As to the decrees of the famous Apostolic council met at Jerusalem, they were adapted to the then existing case and circumstances of the Gentile converts, and not of perpetual obligation in Christ’s kingdom, except one article of a moral nature, abstinence from fornication. The others are not described as binding on all Christians. There is nothing, in the result of that council, which can possibly signify that the practice of Christians, in all ages, should be conformed thereto. It was wholly adapted to the then state of the Gentile Converts.——Thus it most manifestly appears that these instances of actions above cited and commented upon, are not binding on Christians, in the common ages of the Church; and were never intended to be;—nor can any argument or objection be raised from them, of the least weight or plausibility, against the two plain, express, and positive Institutions of the Gospel, to be observed, in all ages, to the end of the world, baptism and the Lord’s Supper.——
We will now make some improvement of what hath been said.—And what are the great and special uses or purposes of this Ordinance? Some affirm that it is a vain and unprofitable ordinance. Let us enquire, is it so then indeed? Did Jesus Christ impose on his church a rite useless and absurd?—The profit of it, however, appears to be great every way. But were we convinced, that he had actually appointed it, we ought to observe it, even if we could not discern any moral uses, or religious benefit resulting from it—trusting in his love, faithfulness, wisdom, and goodness.—It is of great use and importance as it teaches us, in a striking and affecting manner, our defilement and pollution by sin, one of the foundation-doctrines of the Christian Religion. It teaches us this more affectingly than words can do.—It is a clear and lively emblem of the need of the renewing of the holy Ghost. Baptismal water points out the need of a spiritual baptism—or that we must be cleansed from sin by grace divine, and a Saviour’s atoning blood.—The very form of words prescribed by our Lord, and always used, teach us where all our hope, our love, our trust, our dependence for salvation must center, in the Father, and the son, and the holy Ghost—a triune God. Baptismal water, as a visible sign, represents our need of having all our sins, as to their guilt, washed away by the blood of Jesus—Be baptized every one of you, in the name of Jesus Christ, for the remission of sins.—Baptism, as a sensible sign, signifies our obligation to renounce sin, and to put on the temper and character of Christ—to put away the filth of the flesh, and to put on newness of life—to renounce the vanity and pomp of the world—and to become clean in heart and life. And when we are baptized, or have our children baptized, we bind ourselves to love, to live to, to obey, and serve the one true God as set forth in his own word.—Can the ordinance, then, be useless?—Does it answer no important ends, no moral and religious purposes?—Is it also recognizing our engagements to be the Lord’s we and ours. And teaches some of the greatest and most important doctrines, truths, and duties of Religion.—Does it then, as the deniers of it affirm, keep us from god—from christ—from the substance—from the power of religion?—No: it brings us, in its tendency, to them. How unhappy that any, under a christian name, should set themselves to vilify—reproach, and deny, it!—May the scales of ignorance and prejudice fall speedily from their eyes; and that Jesus whose ordinances they reject, commiserate and forgive them; and not suffer them to be the means of spreading irreligion!—
2dly. We may enquire for the improvement of this subject, who may, according to scripture, enjoy the ordinance of baptism? The answer is, all who confess that Jesus is the Christ—who profess to believe in his religion—and have a desire and disposition to honour him in it,—and live a regular, pious and religious life. Such may enjoy it for themselves, and infant seed.——
3dly. As another observation for the improvement of the subject, we may ask how is it to be administered? Water is to be applied to the subject by sprinkling the face, or by immersion, in the name of the father, son, and holy Ghost. The quantity of water is a mere circumstance. And immersion is as valid as sprinkling.—Mere circumstances are left to the wisdom, prudence, and convenience of the observer. Some prefer immersion as the most scriptural, and others, sprinkling. Both are valid. Both are right? All that is essential is the application of water, in one of these ways, to the meet subject, as the form is prescribed. Some admit, others exclude infants, but this need be no bar to christian communion. Had the various denominations of christians entertained these catholic and charitable sentiments, there would never have been any dispute about the mode, and much evil would have been prevented.—I hope and expect the day will come—and O that it might not be far distant, when these reconciling and compromising sentiments will have a general diffusion; when all real christians will be united, though practising in different forms, and bend their whole force and zeal against error—vice—and irreligion.
4thly. Let all Christians feel a due and unshaken attachment to public worship, the Sabbath—and all divine ordinances. All of them ought to be dear to Christ’s disciples. We should esteem them. We should love them. We should diligently and constantly attend unto them. We are, at the same time, to take care that we do not place our hope in, or dependence on them, instead of the God of ordinances, the Saviour’s all-cleansing blood, and the spirit’s sanctifying operations. Means and ordinances are the helps provided by a wise, gracious, and holy God. In the appointment of them we see, in a most wonderful manner, his love and grace, goodness and patience, wisdom and condescension. Let our eye, then, be to the God of grace to bless and sanctify unto us, all means and ordinances. By the power of the holy Ghost we are; and we must be renewed. But we ought nevertheless to prize and esteem all divine institutions, as means of holiness and pious instruction. We should be grieved when any neglect them, revile them, or deny them. For they are the ways prescribed by God, to uphold religion, in the world, amid the floods of error, ignorance, fanaticism, and infidelity, which threaten the existence of all serious godliness.
5thly. We hence infer the duty of all people to prepare themselves without delay, to enjoy the ordinance of baptism. It is a precious ordinance. It is divinely appointed to teach us, the great truths of Religion, and to help forward our salvation. All parents should see that they lose no time in preparing to enjoy it for themselves, if unbaptized, and for their Children. And what, my dear friends, is required of you, is to seek and know God:—to desire to do your duty: to honor your Maker and Redeemer in the ways, which he has so clearly appointed.—Permit me with all tenderness and affection as a Minister of Jesus Christ to urge you to give no rest to yourselves, till you have rendered yourselves meet for the enjoyment of Gospel-ordinances.—How mournful is the idea that so many, in our Land, live in the total neglect of this holy sacrament of baptism.—Unbaptized Children! Unbaptized Parents! Unbaptized Youth!—How affecting the thought to all the lovers of Gospel-ordinances.—What impiety prevails!—what neglect of religion in general—of prayer in families in particular, and of public worship.—Will not a holy and righteous God visit for these things?—Many boast of this, as the age of reason—of our land, as the land of reason—and talk of the complete downfall of superstition, and bless themselves, at the thought of the diffusion of sceptical principles, and are as zealous to propagate irreligion, error, and infidelity, as if the salvation of our country, their own salvation, and the salvation of others depended on the abolition of christianity, against which the most virulent attacks are made, under the name of superstition, or a sectarian religion.—
But some seriously inclined people are objecting, perhaps, and saying we wish to enjoy divine ordinances, but you have made the way too strict, more so, than God has made it, in his holy word.—Consider a moment, before you draw up a conclusion so unfounded, and so much to your disadvantage. All that is required of you, is to give yourselves up to God and the duties of Religion.—Can less be required? Can any lower terms be rationally desired? We must never profane an ordinance, or prostitute and abuse it to worldly designs and ends.—Often, alas! have this, and the ordinance of the Lord’s supper been perverted and profaned; and so have the holy Oracles of God, which are the only Oracles of reason, and of eternal truth, and of all religion. Let us see that we are not among the number of those, who profane and abuse, or neglect and forsake it.—Come, then, and take the vows of the Lord upon you, and give yourselves up to the duties of our holy Religion, and enjoy all its ordinances and special privileges.—Defer not—procrastinate no longer the concerns of your souls and of Salvation.—Behold now is the accepted time! Behold now is the day of Salvation! To-day, if ye will hear his voice. There may be no to-morrow for you—no more time—no more seasons of grace. A small space of time will end all your days, and open to us an everlasting state.—Hear, then, the call of God, of reason, of virtue, and of Religion. Delay:—O! delay no longer. Come and take Christ’s yoke upon you, and learn of him, for he is meek and lowly in heart, and ye shall have rest unto your souls.
6thly. For what hath been said, let all who have enjoyed the ordinance of baptism, feel the sacred bonds thereof, and seek divine grace to enable them to live up to their baptismal vows. Let parents who have come forward and had baptism for their Children, and have devoted them, therein, to God, to be his, and for him, bring them up in the ways of Religion—teach them to pray—and pray with, and for them in their houses:—instruct and govern them for God—set a pious example before them—and teach them their baptismal dedication—the meaning and import of it, as above explained, and as a peculiar privilege binding them to be the Lord’s.—And let such parents, farther examine their own hearts and ways, and see if they gave up their Children, in the baptismal dedication, in outward appearance only, or in sincerity and in truth, hoping and trusting in God’s mercy and truth for them.—And let parents who never prepared themselves to bring their Children to God, in baptism, when they look on their dear infant flock, feel a deep sense of their sin, in the neglect of their duty to them: and so pity, and so love them, as to come forward, and give them up to God in baptism.—And Let unbaptized youth realize their duty, and never give themselves rest, till they have dedicated themselves to God, in his covenant and baptismal institution, to be his in life, his in death, and his forever.——And let the whole Congregation that now hear me, old and young, esteem, rightly improve, and highly value all the institutions of the Christian Religion; endeavour, by all the light and advantages, which you enjoy, truly to understand them:—to place them on their proper foundation; and to look to the God of all grace, for his powerful, purifying, and all-cleansing influence, and to Jesus Christ that the guilt of sin may be washed away:—and make it your grand concern to walk in all the commandments and ordinances of the Lord, blameless.