Note (C.) page 57.
The baptism of a believer is like the coronation of a lawful Sovereign. The latter at his coronation publicly enters upon his Office. He is then anointed, and invested with the robes and other ensigns of royalty. The crown is then solemnly put upon his head—the sceptre into his hand—and he swears in the presence of the nobles and chief of the people to rule according to law: and any subsequent dereliction of duty would be called a breaking of his coronation-oath. But he was in reality king before his coronation. Thus when a man repents, he forsakes sin; (and what is the forsaking of it but the dying to it?) and when he believes, he is born of God; (and what is this but his spiritual resurrection?) and this repentance and this faith are both required of every one before, and in order to, his baptism. But at his baptism he is publicly invested with his privileges as a Christian, and he then solemnly swears to live according to Christ’s laws for the future. And thus every departure from duty may well be called a violation of his baptismal engagements. But in reality his death unto sin and his new birth unto righteousness commenced when he repented and believed; that is, at a period prior to (and under some circumstances the interval of time might be very considerable) his baptism. His claim to baptism is founded upon his having already renounced sin and being possessed of a lively faith;—as a claim to be crowned is founded upon this, that the person who makes it is the rightful sovereign already. In both cases, there is the confirmation of the relationship with all its rights and duties, but not the commencement of it. This had taken place before.
L. SEELEY,
PRINTER,
THAMES DITTON.
FOOTNOTES.
[20] See Plain Tracts for Critical Times, by a Union of Clergymen. And on this text generally.
[27] With reference to the “seed” of Abraham, see Note A. in Appendix.
[50] See Note (B.)
[57] See Note (C.)
[61] Lectures on The Epistle to the Romans. By the Rev. John Fry, A.B., &c.
[65] See the connection between the Covenant-holiness of children and their being presented to the Lord, more distinctly shown in the case of the first-born of Israel. (Exod. xiii. 2, compared with Luke ii. 22, 23.)