No reference is made in the text to the water of baptism, any more than to the knife of circumcision in the preceding verse. The writer is speaking of that baptism, and of that alone, in which we “are risen with Christ, through the faith, which is the operation of God.” This certainly can be nothing less than spiritual baptism, or regeneration; for the most violent advocate for dipping, or plunging, or burying, will not pretend, that this, necessarily, is connected with “faith;” he will allow it may be possible for a man to be plunged and buried in water, and yet not have “the faith, which is the operation of God.” If he allow this, and allow this he must and will, then our text is no support of his cause. It cannot be water baptism which is mentioned.
Were not this the fact, nothing could be inferred respecting the mode of baptism. It would then only signify that, as Christ was buried and separated from the world; so we in baptism are buried and separated from a world of sin. The zeal for the literal construction of this figure may, perhaps, be extinguished by indulging it in other instances. St. Paul says, “I am crucified with Christ.” Would any person suppose from this, that he had been led to Calvary, nailed to the cross, and pierced by the soldier’s spear? Christians are said to be “circumcised in Christ.” Does any one infer from this that all Christians experience the bloody rite of the Jews? Or, because Christians “are partakers of Christ’s sufferings,” are all christians, therefore, betrayed by Judas, spit upon, buffeted, and crowned with thorns? Or, because St. Paul says the Philippians were his “crown,” were they, therefore, formed into a crown of honor, and worn as a badge of future glory? Or, because the sacrament represents the sufferings and death of Christ, are all worthy communicants crucified? Were our baptist brethren consistent with themselves, such would be their explanation of these passages of scripture.
It immediately follows our text; “wherein also you were risen with him through the faith of the operation of God, who hath raised him from the dead.” Wherein, or in which baptism “we are risen,” actually “risen with Christ by the faith” which God gives to the new creature. You, who have this spiritual baptism, rise like Christ above the selfish motives, and sensual pursuits of a fallen world. You seek the kingdom of God; you aspire after divine good.
Persons, born again, like Jesus Christ, separate their hearts from the world, and rise to a divine life. That this is the only true construction of the text, may be inferred from a corresponding passage, Rom. vi. 4. “Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” By spiritual baptism we partake the privileges of Christ’s death. By dying to sin ourselves, as we do in the new birth, we resemble Jesus Christ in his death, who died “to make an end of sin.” As Christ was raised from the grave; so we, not in water baptism, but in regeneration or spiritual baptism, are “raised” to walk in newness of life. Old things are done away; all things are become new. If we have experienced this spiritual baptism, we shall have the Spirit of Christ, We shall be separate from the world of sin, as Christ was in the grave, and we shall like him rise to a holy, a new life. We obey a new master, seek a new way of salvation, act from new motives, to accomplish new designs; we choose new companions, experience new sorrows, and new joys. As if buried, we are separate from our former lives.
St. John says, “He [Christ] shall baptize you with the Holy Ghost and with fire.” The Selucians and Hermians understood this literally, and maintained that material fire was necessary in the administration of baptism. Valentinus, like our baptists, rebaptized those, who had received baptism out of the sect, and drew them through the fire. Herculian, cited by Clemens Alexandrinus, says that some applied a red hot iron to the ears of the baptized. St. Paul says, we are buried with Christ in baptism. This also has been understood literally; but such persons forget that to be consistent, on their plan, they should continue “buried” three days and three nights, the time Christ lay in the earth. Should any object that this would drown them, the baptist, in his way of treating figures, would have an easy answer, and readily prove that drowning was the very design of baptism. Rom. vi. 4. “We are buried with him by baptism into his death.” We are not merely buried, for this is only a part, any more than sprinkling; but we are buried to death, “buried into his death.” Thus he has scripture for drowning all whom he baptizes, and precisely as much scripture for drowning, as for burying. The very same passage, might he say, which commands burying, commands drowning, commands “death.”
In the present mode of plunging, the resemblance is almost entirely lost. What is the difference between laying a dead body in a rock, covering it with a great stone; sealing it in a solemn manner; all things continuing in this state, three days and three nights, what is the resemblance between this, and suddenly plunging a living body into water, and instantly lifting it out of the water? What possible likeness is there between a living person in the water, and a dead body in a rock? The similitude is little better than that of the blind man, who supposed the light of the sun was like the noise of a cannon. We have accordingly endeavoured to show in the introduction, that the elegant scholar, the christian orator of Tarsus, had no thought of any such resemblance; his object was to show, that in regeneration or spiritual baptism, which is followed “with newness of life,” or, a new life, “through faith which is the operation of God,” we are dead and buried to sin, and raised or made alive to God, as Christ was. The evident design of the text is to illustrate the preceding verse, which speaks of spiritual circumcision made without hands. This baptism is that by which we are raised with Christ; but in water baptism we are not always raised with Christ. If men are plunged they may generally be raised from the water; but this has no necessary connexion with “rising with Christ.” This baptism is also effected “through faith which is the operation of God;” but a man may be raised out of an ocean of water, every day of his life, and remain destitute of faith; therefore, the text has no reference to water baptism.
Rev. E. Parish’s Sermon.
[97]. This was done by the council at Constance, A. D. 1415, before which time there were, indeed, several disputes about the matter or form of the cup, in which the wine was contained; but it was never taken away from the common people till then.
[98]. This hymn is inserted after Sternhold and Hopkin’s version of the Psalms.
[99]. See Dr. Goodwin’s Christ set forth, § 2. Chap. ii.