20. Lecture XIX; Baptisms in Galatia, Colosse, and 1Pe_3:1-22.

LECTURE XIX.

BAPTISMS IN GALATIA, AT COLOSSE, AND 1Pe 3:18-21.

Gal 3:25-29, “But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God 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 Greek, 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." The design of baptism, to represent the application of the truth to the baptized, is graphically described in these words, “putting on Christ." The righteousness of Christ is a robe. This robe is held out to all who hear the Gospel, and is received and put on by believers. Rom 3:21, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets. Even the righteousness of God which is by faith of Christ Jesus, unto all and upon all them that believe." Rev 3:18, “I counsel thee to buy of me — white raiment, that thou may est be clothed, and that the shame of thy nakedness do not appear." The Lord’s people are all comely through His comeliness put upon them; being clothed, they are not found naked. They put on Christ, and baptism is the symbol of this clothing: “For as many of you as have been baptized into Christ, have put on Christ." There is no difference of nation, of sex, of Gentile, or Jew; so plainly is the mystical union and its consequences exhibited in baptism. How do men put on the righteousness of Christ? By what is the union formed? The answer is, By faith: “By grace are ye saved, through faith." This faith is represented in baptism, and is accordingly the qualification for the ordinance. This qualification is both implied and expressed: “But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ." By faith the Galatians were qualified for baptism. The privileges of the baptized are clearly exhibited. For instance, adoption: “For ye are all the children of God by faith in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise." All the benefits of the covenant of grace are inseparably connected; whoever, therefore, is adopted, enjoys all the benefits of the covenant. On this head, the passage accords with the commission, and with all the preceding examples. The same must be said of the duties. “Christ" signifies the things concerning Christ; not some, but all of them; not the things respecting imputed righteousness merely, but the things of duty also — all things whatsoever Christ has commanded us. To put on Christ, therefore, is, in consequence of union to him, to imitate his holy example. Rom 13:12-14, “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." These duties are incumbent on the baptized: “For as many of you as have been baptized into Christ have put on Christ."

Infant baptism cannot be inferred from this passage, or from the context; nothing is said of infants or of their baptism. On the contrary, this passage directly excludes infants from baptism. The apostle tells us that every individual who had been baptized in the regions of Galatia, had put on Christ — none else were baptized. It is worthy of being remarked, that the very same language is employed to describe the baptisms at Rome. The procedure of the first administrators was uniform; what they did in the city of Rome, the metropolis of the world, and what they did in the extensive regions of Galatia, they did everywhere. They baptized none who had not put on Christ. The consequence is plain; none ought to be baptized who have not put on Christ. Infants cannot, therefore, be baptized. It is not a little presumptuous to oppose to these striking conclusions imaginary inferences from abrogated institutions. On the mode of baptism there is nothing peculiar; but what we have, favors immersion. Expressions, similar to those under consideration, frequently occur. Thus we read of “putting off the body of the sins of the flesh;" “of putting off the old man, and putting on the new man;" of “putting on the Lord Jesus Christ." These figures appear to be very bold; but, when we view them as borrowed from immersion, their meaning becomes very plain. Baptism is the symbol of the practical reception of the truth by the baptized. The rejection of evil, and the purpose and practice of good, are therefore naturally expressed by putting off the one, and putting on the other. A very early and general corruption of this ordinance confirms the presumption, The baptized, after immersion, were clothed with change of raiment, expressive of the moral revolution experienced and purposed. But, be these things as they may, the word baptize signifies to immerse, and the language before us is fully descriptive of the mode of administering the ordinance.

Before quitting the case of the Galatians, I must not omit a very important purpose to which these remarks ought to be applied; to answer, I mean, some objections drawn from the context, ver. 13, 14, 17, “Christ has redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. And this I say, that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." From these words, by a process of ratiocination not to be understood, infant baptism has been inferred. But the fact that those, and those only, were baptized, who had put on Christ, proves that the inference must be false, and supersedes the necessity of quoting and confuting the visionary speculations of Pedo-baptists.

Col 2:10 — 14, “And ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. Buried Avith him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins, and the uncircurncision of your flesh, hath he quickened together with him, having forgiven you all trespasses. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." The design of baptism is implied in these words. Whoever receives the truth, is, by faith, united to Christ, who thus takes up his abode in the heart, Eph 3:17. The symbol of this is baptism. United to Christ by faith, believers become interested in his death, burial, and resurrection. By baptism into death, they are buried, and raised to walk with Christ in newness of life. In substance, this is the same as being baptized into the name of the Father, Son, and Holy Ghost. The qualifications for baptism here specified are regeneration and faith. The Colossians had the Christian circumcision, the circumcision which Christ requires, and which He effects, not by the hands of men, but by the influences of His own Spirit. The Colossians believed; they had risen with Christ through the faith of the operation of God. The Colossians, therefore, were qualified according to the commission, and, being so qualified, were baptized. The privileges connected with baptism are the same as in the preceding examples: forgiveness, sanctification, and protection are specified. “Buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. Blotting out the handwriting of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." The duties of mortification and vivification, or dying to sin and living to righteousness, are implied in being buried with Christ and rising with Him. These Colossians are examples of men being baptized after believing. The passage speaks nothing of the baptism of infants. As to the mode of baptism, the words imply immersion. Immersion does, and sprinkling does not, represent our burial and resurrection with Christ. Being put under the water gives a striking representation of death and burial; rising out of the water gives a striking representation of resurrection, whether to newness of life, or to glory. Whoever considers these things, and compares the language in this epistle with the language in the epistle to the Romans, (Rom 6:3.) can hardly fail to perceive that the figure in both is taken from the mode of baptism, by immersion.

Before quitting this passage, it will be expected by such as are acquainted with the Baptist Controversy, that I take notice of the inference that has been drawn from it in favor of pedo-baptism. It has been supposed that by the “circumcision of Christ," baptism is meant. On this supposition it is argued, “If baptism be circumcision, and circumcision baptism, infants must be baptized now, as they were circumcised under the law. On the circumcision question, I am not here to enter, except so far as this passage is concerned. In reply, I observe, 1st, That the example is not in harmony with the inference. According to the inference, infants must be baptized; according to the example, they ought not to be baptized. Every one baptized at Colosse, was a believer. They were circumcised with the circumcision made without hands; they had risen with Christ through the faith of the operation of God. There is no exception made in case of infancy.

I observe, 2ndly, It is not baptism that is called the circumcision of Christ. The words are “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ." That is, you Colossians need not be circumcised, for you have already received the circumcision of Christ, when you received the circumcision made without hands, when you were regenerated, when you put off the body of the sins of the flesh. The place is parallel to Rom 2:28-29, “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." It is this spiritual circumcision, this regeneration, this putting off the body of the sins of the flesh; it is this, — it is not baptism, — which is the circumcision of Christ. Baptism is the symbol of this regeneration, and therefore it follows in the next verse. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." The words, “the circumcision of Christ," belong to the 11th verse. The word "baptism," belongs to the 12th verse. The words “circumcision of Christ, are connected with what goes before, not with what follows after. We are not therefore taught here, (nor indeed any where else,) that baptism is circumcision, or circumcision baptism. The Colossians are taught that they did not need the Jewish circumcision, because in their regeneration they had the antitype of circumcision, the circumcision of Christ.

I observe, 3rdly, That although we were to suppose that baptism were called circumcision, yet it would be so called only in the way of allusion, as praise is called sacrifice, and Christians called Jews, or the circumcision. Though Christians are called Jews, none are so foolish as to imagine that therefore Christians are under the law of Moses; though praise is called sacrifice, none are so foolish as to imagine that our praises are under the rules of the ancient sacrifices; and although, in this way of allusion, baptism were called circumcision, it would be equally foolish to suppose that baptism is to be regulated by the laws of circumcision.

I observe, 4thly, That although baptism really were circumcision, and circumcision baptism, it does not follow that baptism is to be regulated by the laws of circumcision. In some things the rule is certainly altered; females, for example, are to be baptized. In how many more particulars it is altered, we must learn from the New Testament. In other words, Ave must take all our information respecting baptism from the record of the New Dispensation, and not from the law of Moses.

1Pe 3:18—21, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. By which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ."

One qualification for baptism is here expressly stated, viz. the answer of a good conscience towards God; tins therefore is a qualification for baptism universally necessary. The privileges connected with baptism are explicitly stated under the term salvation. Eight souls were saved by water; the like figure whereunto even baptism doth also now save us, — by the resurrection of Jesus Christ; that is, baptism is the symbol of salvation to every one who is baptized, with the answer of a good conscience. There is no exception. The exclusion of infants from baptism is as decisively intimated here, as their exclusion from the supper is in 1Co 11:1-34. Why are infants debarred from the Lord’s Supper? Because, it is answered, they cannot discern the Lord’s body, or examine themselves. And why are infants debarred from baptism? Because they cannot have the answer of a good conscience. Whatever is urged in answer to objections in the one case, may be urged in answer to objections in the other. The necessity of baptism is implied in the words under consideration. The language is very strong — “Baptism doth also now save us." The words are parallel, in this respect, to John 3:5. The same truth is implied in Mark 16:16; Rom 10:10. A man in certain circumstances, like the thief on the cross, may be saved without baptism; but the circumstances must be peculiar which render baptism unnecessary. Were any man willingly and obstinately to contemn the ordinance, there could be no scriptural hope of his salvation. The consequence leads us to the uniform doctrine of the New Testament — after believing we must be baptized. The question is practical, and must, by conscientious men, be considered with a view to practice.

Baptism in ordinary cases is connected with salvation. Every believer therefore must be baptized on his faith.

Farther, the ordinance of baptism is permanent; there is no limitation either here or any where else. It is an error, therefore, to limit the ordinance to proselytism or men converted from amongst heathens or Jews. Since baptism is a permanent ordinance, and connected with salvation, the connection must continue to the end of the world. The mode of baptism is immersion. “The like figure whereunto (the ark in the deluge) even baptism, doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience towards God." The word baptism signifies immersion, and that we are so to understand it in this place, appears from the effect, viz. the putting away of the filth of the flesh. The meaning of the words, and the history of baptisms, teach immersion; and the doctrine receives confirmation from such texts as that before us. There is a peculiarity in this text which renders each of these remarks more emphatic. I refer to the general or comprehensive mode in which the truth is expressed, 1Pe 3:21. Apply tills peculiarity to the qualifications of the baptized, and it teaches us that every one must have the qualifications; there is no exception of infants, or any one else. It is baptism in every instance; it is the very nature of the ordinance: the answer of a good conscience is universally required. The same principle is recognized in Rom 6:4, and in Gal 3:27; and all of them exclude the distinction between infants and adults. There is but ONE BAPTISM: THE BAPTISM OF BELIEVERS.

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