BAFHSMON DIDACHE OR SCRIPTURAL STUDIES ON BAPTISiMS ESPECIALLY CHRISTIAN BAPTISM Bv PHILALETHES A BAPTISMON DIDACHE, OR Scriptural Studies on Baptisms, ESPECIALLY CHRISTIAN BAPTISM. EXPLANATION OF THE DESIGN ON THE TITLE PAGE AND COVER. The following is the translation of the motto surrounding the medallion : ' We little fishes, after the manner of our great ' Ichthus ' [fish], are born in water." 'Ix^vs was the early monogram of Christ, and fish were a symbol of the Baptized (see pp. 189, Tfe*.) The cross speaks of faith, the anchor of hope, the rising sun of love and of resurrection. The species of fish represented (Barbus cants) is (according to Canon Tristram) peculiar to the lake of Gennesaret and to the river Jordan, and is not found elsewhere. The main ideas of the fish and of the anchor are taken from a fresco found in the Catacombs of Rome, dating not later than the beginning of the Hlrcl Century. Roma Sotieranea, Vol. II., p. 6l. The Water Lily, on the back of the cover, is a recognized baptismal symbol. Baptismon Didacbe, OR Scriptural Studies on Baptisms, ESPECIALLY CHRISTIAN BAPTISM. BY PHILALETHES. " The foundation .... of the doctrine of Baptisms. 15 HEB. vL 2. ( u Oe/icXw .... " There are three that bear witness in earth, the spirit, and the water, and the blood." i JOHN v. 8. ~ We are like litUe fishes ; we are bom in water, and to keep alive, we must abide in the water." TERTULLIAN, AJX aoa LONDON: BEMROSE & SONS, LTD., 4, SNOW HILL, E.C.; and DERBY. 1907- DEDICATED TO THE MEMORY OF SAMUEL CECIL, M.A., WITH GRATITUDE AND AFFECTION, BY HIS FORMER DISCIPLE: AWAITING REUNION, IN THE JOY OF THE FIRST RESURRECTION. January, 1907. PREFACE THERE is no need to offer an apology for inviting fellow- Christians to meditate on such an important subject as the " Doctrine of Baptisms." It may be asked, ' What need is there for another treatise on Christian Baptism, since, from the beginning of the present Era, theologians and saints have been discussing and reflecting on this subject ? Can anything new, or that has not been written on Baptism during the past two thousand years, be advanced now ? ' But it is well for us to remember that " what is new is not necessarily true, and what is true is not necessarily new." As God is living and eternal, so also are His thoughts and acts. Truth is ever one and the same, and yet capable of indefinite expansion. It multiplies like the light, which, though one, is yet seven-fold, and is refracted into myriad, shading colours, by the analysing prism. Again, the truth of God, as a living kaleidoscope, presents varied aspects to different minds, according to the measure of grace which they have received. It is to be found in the Holy Scriptures, and in the Church Catholic. Truth is infinite, like its Author. This treatise is on the " Doctrine of Baptisms " (Heb. vi. 2), and especially on that of CHRISTIAN BAPTISM, in its catholic or universal aspect. The First Part shows 1127605 VI the connection of Baptism with the foundation of our faith and hope, viz., the Incarnation of the Son of God. Christ's work in sanctifying our flesh and offering it up as a sacrifice to God, in His passion and death, is shown to be one of the foundations of this great Sacrament, of which Christ's Resurrection is the other corner-stone and its chief glory. The death and resurrection of Christ are (to change the figure) like the two grand columns of this Sacrament ; the arch, which unites them, being the living Lord in heaven, for whose return the Church should be praying and watching. The Second Part considers the doctrine of Christian Baptism, as distinct from the Incarnation, and treats of John's Baptism; of Repentance and Faith; of Conversion and Regeneration ; of the teachings of our Lord, of His Apostles, and of the Church Catholic for the first four centuries of the Christian era. The Third Part treats of the Figures of Christian Baptism, as seen in the legal and historical types of Holy Scripture ; while the Fourth Part analyses the privileges of this Sacrament, which may be briefly summed up in the words of the Church Catechism, " Wherein I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven." The Fifth Part is concerned with the practical aspects of Baptism, in its relation to our Covenant standing, to our calling as Saints, to the unity of the Church, to the disastrous results of divisions concerning this Sacrament, and to the present condition of the Baptized ; while the Supplement treats of collateral points, such as the efficacy of the Sacraments, Infant Baptism, the different modes of Baptism, the Baptismal Name, Catechumens, and concludes with a brief review of some Oriental and Occidental Baptismal Offices. The Author has endeavoured to state the truths, of the great Sacrament of Christian Baptism, in an impartial manner, regardless of parties in the Church. He has sought to uphold TRUTH, at all costs, hoping that Christians who regard this Sacrament from different points of view may, by the help of the Holy Spirit, receive fresh light upon that which is designated ' the door of entrance ' into the Christian Church. Whoever the reader may be, the subject of this book concerns him personally. If he be baptized, this fact must affect him, for he has undertaken certain obligations : and if he be not baptized, then the responsibility is brought before him of having come short in a vital matter, affecting, if not his actual salvation, yet his position for eternity in the Kingdom of God, The Author tenders his warm thanks to those friends, who, by their criticisms or researches, have rendered him much valuable assistance. He humbly commends this work to the Lord Jesus Christ the great Head of the Church for His acceptance and blessing, ascribing to Him, with the Father, and the Holy Ghost, ONE GOD, everlasting thanksgiving and praise. RUSSELL SQUARE, LONDON, is* January, 1907. GENERAL SUMMARY. PAOE PART I. THE CONNECTION OF CHRISTIAN BAPTISM WITH THE INCARNATION OF OUR LORD JESUS CHRIST ... 3 PART II. THE DOCTRINE OF CHRISTIAN BAPTISM ... 7 PART III. FIGURES OF CHRISTIAN BAPTISM 131 PART IV. THE PRIVILEGES OF CHRISTIAN BAPTISM ... 223 PART V. THE PRACTICAL ASPECTS OF CHRISTIAN BAPTISM 319 PART VI SUPPLEMENT 417 APPENDIX 514 BIBLIOGRAPHY 516 INDEX 517 CONTENTS. PART I THE CONNECTION OF CHRISTIAN BAPTISM WITH THE INCARNATION OF OUR LORD JESUS CHRIST. CHAPTER I. CHRIST'S UNION WITH MAN, BY TAKING MAN'S NATURE AS IT NOW IS SlN ONLY EXCEPTED. CHAPTER II. CHRIST'S WORK IN FALLEN HUMAN NATURE. CHAPTER III. CHRIST'S SACRIFICE OF FALLEN FLESH. CHAPTER IV. CHRIST'S RESURRECTION AS THE SECOND ADAM. CHAPTER V. BAPTISM THE ORDINANCE FOR UNION WITH CHRIST. CHAPTER VI. OUR UNION WITH CHRIST, IN His DEATH AND iir His BURIAL. CHAPTER VII. OUR UNION WITH CHRIST IN His RESURRECTION. CHAPTER VIII. OUR UNION WITH CHRIST IN His LIFE OF OBEDIENCE. UPON EARTH. PART II. THE DOCTRINE OF CHRISTIAN BAPTISM. CHAPTER IX. THE BAPTISM OF JOHN. CHAPTER X. THE GREATER EXCELLENCY OF CHRISTIAN BAPTISM. CHAPTER XI. THE REQUISITES OF HOLY BAPTISM : REPENTANCE AND FAITH. CHAPTER XII. CONVERSION. CHAPTER XIII. REGENERATION. CHAPTER XIV. THE DOCTRINE OF OUR LORD AND OF ST. PETER, THE APOSTLE TO THE CIRCUMCISION. CHAPTER XV. THE DOCTRINE OF CHRISTIAN BAPTISM, AS TAUGHT BY ST. PAUL, THE APOSTLE TO THE UNCIRCUMCISION. CHAPTER XVI. THE DOCTRINE OF ' THE FATHERS ' OF THE FIRST FOUR CENTURIES OF THE CHRISTIAN ERA; AND ALSO OF THE. REFORMERS. XI PART III. FIGURES OF CHRISTIAN BAPTISM. CHAPTER XVII. FIGURES OF Uxiosr. CHAPTER XVIII. THE FIGURE OF GRAFTING. CHAPTER XIX. HISTORICAL TYPES OF CHRISTLAN BAPTISM. CHAPTER XX. CIRCUMCISION. CHAPTER XXI. BAPTISMAL PURIFICATION FORESHADOWED BY THE LAW OF MOSES. CHAPTER XXII. THE BAPTISM OF WATER. CHAPTER XXIII. THE BAPTISM OF BLOOD. CHAPTER XXIV. THE BAPTISM OF FIRE. PART IV. THE PRIVILEGES OF CHRISTIAN BAPTISM, CHAPTER XXV. FORGIVENESS OF 5-xs. CHAPTER XXVL JUSTIFICATION-. CHAPTER XXVII. GRAFTING INTO THE SECOND ADAM: MEMBER? OF CHRIST. CHAPTER XXVIII. RELATIONSHIP TO GOD THE FATHER : SONS OF Gen. CHAPTER XXIX. PARTAKERS OF THE HOLY GHOST. CHAPTER XXX. HEIRS OF THE KINGDOM OF GOD. CHAPTER XXXI. ADMISSION TO HOLY COMMTNION. CHAPTER XXXII. SALVATION. PART V. THE PRACTICAL ASPECTS OF CHRISTIAX BAPTISM. CHAPTER XXXIII. THE BAPTISMAL COVENANT. CHAPTER XXXIV. Vows AND RESPONSIBILITY. CHAPTER XXXV. EDUCATION IN rrs RELATION TO CHRISTIAN BAPTISM. CHAPTER XXXVI. THE STANDING OF THE BAPTIZED, AS SEPARATED TO GOD AND "CALLED SAINTS." CHAPTER XXXVII. THE PRACTICAL LESSONS OF CHRISTIAN BAPTISM. CHAPTER XXXVIII. THE DIVISIONS OF THE CHURCH CATHOLIC, IN CONNECTION WITH HOLY BAPTISM. CHAPTER XXXIX. THE DISASTROUS RESULTS OF THE BROKEN UHTTT OF THE CHURCH. CHAPTER XL. THE PRESENT CONDITION OF THE BAPTIZED. Xll PART VI. SUPPLEMENT. CHAPTER XLI. ON SACRAMENTS AND ORDINANCES. CHAPTER XLII. INFANT BAPTISM. CHAPTER XLIII. ON THE DIFFERENT MODES OF BAPTISM. CHAPTER XLIV. ON THE BAPTISMAL NAME. CHAPTER XLV. ON CATECHUMENS. CHAPTER XLVL THE CONNECTION OF CHRISTIAN BAPTISM WITH OTHER DIVINE ACTS IN THE CHURCH. CHAPTER XLVII. BRIEF REVIEW OF SOME ORIENTAL BAPTISMAL OFFICES. CHAPTER XLVIII. BRIEF REVIEW OF SOME OCCIDENTAL OR WESTERN BAPTISMAL OFFICES. APPENDIX. NOTE i. ON OUR LORD'S DISCOURSE WITH NICODEMUS. NOTE 2 ON FONTS. NOTE 3. ON THE MARK TAU. INDEX ANALYSIS. PART I. THE CONNECTION OF CHRISTIAN BAPTISM WITH THE INCARNATION OF OUR LORD JESUS CHRIST. CHAPTER I. PAGE CHRIST'S UNION WITH MAN, BY TAKING MAN'S NATURE AS IT NOW IS SIN ONLY EXCEPTED . . 3 ANALYSIS : The foundation of Christian Baptism is the Incarnation of Jesus Christ, including His Death, Burial, and Resurrection. The redemption of any race of beings, demands the identification of the Redeemer with that race. Christ did not take unfallen flesh. The Mother of Jesus was not sinless. Christ took flesh in its fallen condition, the same as that which we have, " yet without sin." Proofs from Holy Scripture. CHAPTER II. CHRIST'S WORK IN FALLEN HUMAN NATURE . . . . 1 1 ANALYSIS : Christ's work, in human nature, was to " condemn sin in the flesh." (Rom. viii. 3.) He worked out righteousness in fallen flesh, by faith and self- sacrifice. Christ sanctifies man's whole nature of body, soul, and spirit. The fourfold division of man's spiritual and mental nature. Christ's holy work in fallen flesh, was the necessary preparation for the sacrifice of the same. CHAPTER III. CHRIST'S SACRIFICE OF FALLEN FLESH i& ANALYSIS : Definition of a sacrifice. The necessity for sacrifice and for death. Of what the sacrifice must consist of the flesh that sinned. Christ took our fallen flesh, that He might offer it, in His own Person, as a sacrifice : His Death and Burial. Christ offered up Himself, as a sacrifice ; and not fallen flesh by itself, apart from His Divine Personality. XIV CHAPTER IV. ,, AGE CHRIST'S RESURRECTION AS THE SECOND ADAM . . 25 ANALYSIS : The physical and spiritual necessity of the Resurrection of Christ. The effect that His Resurrection has had on the nature of which He took part. The difference between " Christ after the flesh " (2 Cor. v. 16), and Christ, as He now is. The relation of Christ to the whole human race, as the second Adam and its second federal Head. CHAPTER V. BAPTISM THE ORDINANCE FOR UNION WITH CHRIST 32 ANALYSIS : The difference between Unity and Union : Their excellency, as seen in the Godhead : In Christ becoming one with man, through His Incarnation ; Also, in man becoming one with Christ the Second Adam. The instrumentality for this union Faith, leading to Holy Baptism. Union with Christ is the central truth of Christian Baptism. The Holy Ghost, the Divine Agent for effecting this Union. CHAPTER VI. OUR UNION WITH CHRIST, IN HIS DEATH AND IN HIS BURIAL 38 ANALYSIS : There are eight acts of Christ with which we are united ; but two are prominent His Death and His Resurrection. Scriptural proof of this statement. Our Union with Christ in His Death : first, as an external fact ; And, secondly, in its spiritual and internal application, through the power of the Holy Ghost. The same truth holds good with reference to the Burial of Christ. CHAPTER VII. OUR UNION WITH CHRIST, IN HIS RESURRECTION . . 43 ANALYSIS : Union with Christ, in His Death, is not sufficient ; we must be united to Him in His Resurrection also. Proofs from Scripture : our union with Christ, in His Resurrection, as an external act ; also in a spiritual, internal manner, through the Sacrament of Baptism and the action of the Holy Ghost. Christian Baptism was not possible before the Incarnation. The meaning of the resurrection-life of Christ. The heavenly nature and calling which man has now received. CHAPTER VIII. OUR UNION WITH CHRIST, IN HIS LIFE OF OBEDIENCE UPON EARTH 49 ANALYSIS : Union with Christ in His life of obedience upon earth. The relation between this work of Christ, and the cleansing of sinful human nature from original sin. Original, or birth sin. Christ works out a righteousness in flesh, which can be imputed and imparted to others. The acts of Christ on earth are vicarious and representative. Christ, the Head of the new and eternal creation of God. PART II. THE DOCTRINE OF CHRISTIAN BAPTISM. CHAPTER IX. PAGE THE BAPTISM OF JOHN 57 ANALYSIS : In Hebrews vi., Baptisms are referred to in the plural. The Baptism of John : its history, its doctrine, its relation to the Law. Its teaching, in reference to the past, was Repentance and Confession to the then-present, it was Reformation to the future, it was Preparation. Three reasons for its necessity. The grace given. The true relation of our Lord to the Baptism of John. CHAPTER X. THE GREATER EXCELLENCY OF CHRISTIAN BAPTISM 67 ANALYSIS : The superiority of Christian Baptism in the positive blessings it conveys, as compared with the negations of John's Baptism. The statements by John and by our Lord ; the case of Apollos, and that of the twelve Ephesian converts. Christian Baptism and the Baptism of John both convey the grace of the remission of sins ; but there are higher privileges in Christian Baptism, which could not have been ministered by the Baptism of John. CHAPTER XI. THE REQUISITES FOR HOLY BAPTISM : REPENTANCE AND FAITH 74 ANALYSIS : The Law of Moses, John the Baptist, the Lord Himself, and His Apostles, all testify to the necessity of Repentance and Faith, in the sinner's approach to God. Repentance consists of sorrow for sin, of confession, and the forsaking of sin. The nature and results of Faith. CHAPTER XII. CONVERSION 82 ANALYSIS : Definition of the word. Scriptural references illustrating the meaning of the term. The symbolism of the five instruments of the Brazen Altar, bearing on the subject of Conversion. Its nature. The will of man a factor therein. Its connection with the renewal of the Holy Ghost. Popular errors on the subject. CHAPTER XIII. REGENERATION 94 ANALYSIS : Regeneration is distinct from Conversion. Its definition and nature. What our Lord and His Apostles teach on this subject. Its con- nection with Christ personally, especially with His Resurrection. The analogy between natural and spiritual life and birth. Regeneration, partial now, will be perfected in the Resurrection. CHAPTER XIV. PAGE THE DOCTRINE OF THE LORD, AND OF ST. PETER, THE APOSTLE TO THE CIRCUMCISION 101 ANALYSIS : The doctrine of the Lord, as seen in His discourse to Nicodemus, and in His command after His Resurrection. The practice and doctrine of St. Peter, the Apostle to the Circum- cision. CHAPTER XV. THE DOCTRINE OF CHRISTIAN BAPTISM, AS TAUGHT BY ST. PAUL, THE APOSTLE TO THE UNCIRCUM- CISION 109 ANALYSIS : The doctrine of Christian Baptism, as taught by St. Paul to the Churches in Rome, Corinth, Galatia, and Ephesus ; and to Titus, an Apostolic minister. Brief Scriptural summary of the chief points of the doctrine of Christian Baptism. CHAPTER XVI. THE DOCTRINE OF 'THE FATHERS' OF THE FIRST FOUR CENTURIES OF THE CHRISTIAN ERA ; AND ALSO OF THE REFORMERS n; ANALYSIS : The proper use of Patristic testimony. Quotations from the " Teaching of the Twelve Apostles " ; quotations from St. Barnabas, Clement of Rome, Hernias, Justin Martyr, Tertullian, Theophilus, Irenaeus, Origen, Clement of Alexandria, Hippolytus, Cyprian, Eusebius, Augustine, Chrysostom, Cyril of Alexandria ; from the Reformers of the XVIth Century. References to some Anglican Divines. PART III. FIGURES OF CHRISTIAN BAPTISM. CHAPTER XVII. FIGURES OF UNION 131 ANALYSIS : The grandeur and importance of unity, as seen in Christ's last intercessory prayer (John xvii.). Figures of union: (i) The Human Body; (2) Marriage; (3) The Vine and its branches. CHAPTER XVIII. THE FIGURE OF GRAFTING 142 ANALYSIS : Illustration from the Olive tree. The context of Rom. xi. 17-24 considered. The process of Grafting described ; explana- tion of the expression, " contrary to nature.' 1 '' Its application to Christian Baptism. xvu CHAPTER XIX. PAGE HISTORICAL TYPES OF CHRISTIAN BAPTISM .. .. 150 ANALYSIS : The teaching of historical types : (i) the Flood ; (2) the Baptism unto Moses in the cloud and in the sea. CHAPTER XX. CIRCUMCISION 161 ANALYSIS : The latent truth, lying at the bases of Circumcision and Baptism, is the common witness to Death and Resurrection. Baptism is " the Circumcision made without hands." (Col. ii. 1 1.) The resemblances and differences between Circumcision and Christian Baptism. CHAPTER XXI. BAPTISMAL PURIFICATION, FORESHADOWED BY THE LAW OF MOSES i/3 ANALYSIS : On Purification, generally. On cleansing by water, and its symbolic meaning. On the legal types : (i) The Brazen Laver ; (2) The Consecration of the High Priest ; (3) The Water of Separation ; (4) The Purifica- tion of Women ; (5) The Cleansing of the Leper. Relation of these to Christian Baptism. ' CHAPTER XXII. THE BAPTISM OF WATER 183 ANALYSIS : Water an original and beautiful creation. Its associations : life, growth, cleansing, refreshment. The Flood, earth's baptism of water : relation of blood and water. The ancient symbol of fish, in connection with our Lord and the Baptized. CHAPTER XXIII. THE BAPTISM OF BLOOD 194 ANALYSIS : What is the meaning of a Baptism of Blood ? The Church Catholic acknowledges it in the case of Martyrs. Illustrations from the Law : the Passover ; the Consecration of the High Priest ; Our Lord the greatest example of this Baptism. Earth's various Baptisms of Blood, in the past and in the future. CHAPTER XXIV. THE BAPTISM OF FIRE 209 ANALYSIS : The prophecy of John the Baptist of a Baptism of Fire. Fire a symbol of the Holy Ghost. Illustrations from Scripture : the burning bush ; Consecration of the Tabernacle and of the Temple ; The three Children in the furnace ; The descent of the Holy Ghost on the day of Pentecost. Fire, the great instrument for purification. The Earth's final Baptism of Fire. XV111 PART IV. THE PRIVILEGES OF CHRISTIAN BAPTISM. CHAPTER XXV. PAGE FORGIVENESS OF SINS ................ 223 ANALYSIS : The nature of a Privilege. Seven Scriptural terms for sin. Definition of Forgiveness. Original and actual sin. Forgiveness a free gift to all men, through Christ's Death and Resurrection, assured in the Sacrament of Baptism. Confirmations from St. Paul's Epistles. Forgiveness of sins a present reality, and not a hope. Erroneous views concerning Forgiveness. We are forgiven because Christ was not forgiven. He suffered for sin. All human efforts to atone for sin are unavailing. CHAPTER XXVI. JUSTIFICATION .............. :7 ~~ r? ^ < ^ ANALYSIS : Justification must follow forgiveness. Its nature. St. Paul mentions two classes of righteousness : ( i ) The righteousness of the law ; (2) The " righteousness of God," by faith. Our Lord wrought out both these phases, in His life on earth. If the doctrine of Imputation be true of the first Adam, and of sin ; it must, according to analogy, be true of the Second Adam and of righteousness. The use of the past tense of the verb to ' justify ' in the Greek. Christ's faith imputed to us ; but a necessity exists for individual faith. Luther on the doctrine of 'Justification by faith.' Faith leads up to Baptism, which includes the grace of justification. God has covered us with the robe of His righteousness. The symbolism of white robes in Baptism. Their ancient use. CHAPTER XXVII. GRAFTING INTO THE SECOND ADAM : MEMBERS OF CHRIST 2,2 ANALYSIS : Grafting into Christ : a special privilege, belonging not to all men, but only to the Baptized. Our relationship to Adam, is one of death : out of this condition we must be taken ; and grafted into the Second Adam, for eternal life. We are thus made Members of Christ, by the act of God ; through the spoken word of God and Holy Baptism. St. Paul's definition of the Church. Her memberships ; their variety, complexity, and organization. CHAPTER XXVIII. THE RELATIONSHIP TO GOD THE FATHER : SONS OF GOD 261 ANALYSIS : The Baptized, being grafted into Christ, are made sows of God. Ideas associated with fatherhood : begetting, life, community of nature, heredity. Stages of growth : babes, children, youths;, men. God, our Father, disciplines us as sons. XIX (1) Four ways in which the privileges of sonship are attained. (2) Their enumeration : freedom, abiding in the house, sustenance, confidence, heirship. (3) The status of the Baptized is that of sons, even if they be lapsing into apostasy. The future manifestation of our Divine sonship : its present exhibition in our lives and characters. CHAPTER XXIX. PAGE PARTAKERS OF THE HOLY GHOST 272 .\NALYSIS : The Baptized have specific relations to each Person of the Blessed Trinity : they are " made partakers of the Holy Ghost,' 1 '' by the instrumentality of Christian Baptism. The gift of the Holy Ghost, by the laying on of Apostles' hands, is a subsequent and higher grace, and is the crown of Christian Baptism. On the Gifts of the Spirit : Sorrow and confession of sin because of their non-manifestation. CHAPTER XXX. HEIRS OF THE KINGDOM OF GOD 285 ANALYSIS : God introduced the Natural Creation, before He created Man, as its lord ; this process is reversed in the New Creation : the King being first prepared, then the Kingdom. The " Kingdom of God." Meaning of the term : the great theme of the Psalmist ; of the Prophets ; also of our Lord's preaching. The Nature of the Kingdom. The Baptized are already heirs of the kingdom, but are not yet possessors : they are being now trained by means of suffering, to " walk worthy of God, who hath called them unto his kingdom." The Priesthood of the Baptized. CHAPTER XXXI. ADMISSION TO HOLY COMMUNION 296 ANALYSIS : Connection of Christian Baptism with the Holy Communion : of which no unbaptized person can partake. Difference between the Eucharist and the Communion. Necessity of food for all creatures. The regenerate life needs food the Body and Blood of the Lord. Ancient practice of the " Communication " of children. Grievous neglect of this Holy Sacrament. CHAPTER XXXII. SALVATION 305 ANALYSIS : The Baptized placed in a State of Salvation. Relation of Salvation to the past, the present, and the future. The crown of Baptism is seen in Salvation perfected, which includes (i) Eternal Life; (2) Resurrection; (3) The perfecting of the Body of Christ ; (4) The manifestation of the sons of God ; (5) The full Baptism with the Holy Ghost ; (6) The Advent of the Lord ; (7) The Kingdom of God. XX PART V. THE PRACTICAL ASPECTS OE CHRISTIAN BAPTISM. CHAPTER XXXIII. PAGE THE BAPTISMAL COVENANT 319 ANALYSIS : A Covenant : What it is, and what it implies. Its origin. The seven chief Covenants of God with man. The New Covenant, through Christ's Death, confirmed in Baptism. The proper position in the Church for the Decalogue (the Old Covenant) is not the Altar, but the Baptistery. CHAPTER XXXIV. VOWS AND RESPONSIBILITY 332 ANALYSIS : The nature and obligation of a Vow. Broken Vows entail guilt. The three Vows taken in Baptism : (i) To renounce the world, the flesh, and the Devil ; (2) To believe the Truth of God ; (3) To keep the Commandments of God. CHAPTER XXXV. EDUCATION, IN ITS RELATION TO CHRISTIAN BAPTISM 342 ANALYSIS : Difference between Education and Instruction. Education is the training of the faculties of the learner. Our Lord's method of teaching : five examples. To instruct the mind, while ignoring the spirit, is a practical error. The gifts bestowed in Baptism, must be educed. A letter on the Education of Christian Children. CHAPTER XXXVI. THE STANDING OF THE BAPTIZED, AS SEPARATED TO GOD AND " CALLED SAINTS " 353 ANALYSIS : Separation is the radical idea of holiness ; seen in persons and places, under the Mosaic Law. Baptism : God's line of demarcation between the Church and the World. The Baptized are reckoned as " holy," even if, like Israel of old, they have fallen from their standing. The Apostles always address them as " saints." On sin after Baptism. CHAPTER XXXVII. THE PRACTICAL LESSONS OF CHRISTIAN BAPTISM . . 364 ANALYSIS : The practical lessons of Baptism, arising from our being grafted into Christ, are : ( i ) Brotherhood and Membership ; (2) Unity ; (3) Sympathy ; (4) Self-crucifixion and Self-denial ; (5) Truthfulness ; (6) Purity ; (7) Love. XXI CHAPTER XXXVIII. PAGE DIVISIONS OF THE CHURCH CATHOLIC IN CONNECTION WITH HOLY BAPTISM 375 ANALYSIS : The Sacraments, which should unite the Church Catholic, are the sources of division. The differences concerning the Sacrament of Baptism, in doctrine and practice, as seen in the Greek, the Roman, the Lutheran, and the Anglican Churches ; and among the Reformed and Nonconformist Branches. CHAPTER XXXIX. THE DISASTROUS RESULTS OF THE BROKEN UNITY OF THE CHURCH 389 ANALYSIS : The disastrous results of the broken unity of the Church, are seen in the spiritual sins of which the Baptized are guilty. The various ineffectual devices of man to maintain and restore unity. The intervention of God necessary ; probably, by His sending Mes- sengers, to gather up the truth from every section of the Church. Confession of sin is a necessity towards this given end. CHAPTER XL. THE PRESENT CONDITION OF THE BAPTIZED .. .. 401 ANALYSIS : The Baptismal vows are a test of the condition of Christendom. The Baptized, in practice, have not renounced (i) the world ; (2) the flesh ; (3) the Devil. The coming apostasy and repudia- tion of Baptism by Christian nations. The fearful sin of crucifying the Son of God afresh. A ray of Hope springs from the eternal purpose of God in His Church. PART VI. SUPPLEMENT. CHAPTER XLI. ON SACRAMENTS AND ORDINANCES 417 ANALYSIS : The nature of a Sacrament : its parts ; its object. Sacraments are rooted in the Incarnation. They are efficacious because, (i) they are the acts of God, even of the Trinity ; (2) they are founded on the Death and Resurrection of Christ ; (3) they are wrought according to the will and commandment of God, in the power of the Holy Ghost. Insignificant things may contain a special significance, fulfilling a Divine purpose, and tending to glorify God and to humble man. The Ministers of the Lord represent Christ and act in His name. The power of the spoken word. CHAPTER XLI I. INFANT BAPTISM 43* ANALYSIS : No command for Infant Baptism can be found in the Bible. I. Analogies from the Old Testament, especially that of Circumcision. II. Inferences from the New Testament : from Our Lord's teachings, and from those of His Apostles. III. Testimony of the Ancient Church. On Sponsors. Clinical Baptism. CHAPTER XLIII. PAGE ON THE DIFFERENT MODES OF BAPTISM 448 ANALYSIS : There are three modes of Christian Baptism : (1) Immersion, which represents death, burial, and resurrection ; (2) Affusion, which sets forth the same truths as Immersion ; (3) Aspersion. Some historic Fonts. CHAPTER XLIV. ON THE BAPTISMAL NAME 460 ANALYSIS : The importance and value of a name. The Name of God. The names of persons given and changed by God. Name given in Holy Baptism, as was the practice at Circumcisioji. Christian names and surnames. Ingenious classification of plants and animals by Linnaeus. CHAPTER XLV. ON CATECHUMENS .. 472 ANALYSIS : Definition of ' Catechumens.' Catechumens could not he- present at the Eucharist. Offices for their reception, in the Coptic and Apostolic Churches. On Exorcism. On the sign of the Cross. Function of Witnesses. CHAPTER XLVI. THE CONNECTION OF CHRISTIAN BAPTISM, WITH OTHER DIVINE ACTS IN THE CHURCH 483 ANALYSIS: Truths are correlated. Baptism is connected, (i) with the daily Absolution in the Church ; (2) with the Holy Eucharist ; (3) with Confirmation, or the Laying on of Hands. CHAPTER XLVII. BRIEF REVIEW OF SOME ORIENTAL BAPTISMAL OFFICES 493 ANALYSIS : Examples of administration of Baptism in the New Testament ; from the Didache. The Office in the first four centuries. Early Liturgies : Those of Jerusalem and Alexandria. The Office as set forth in the " Testamentum Domini Nostri." The Graeco- Russian rite. The Armenian, the Paulician, the Coptic Offices CHAPTER XLVIII. BRIEF REVIEW OF SOME OCCIDENTAL OR WESTERN BAPTISMAL OFFICES 504 ANALYSIS : The order of Baptism as set forth : ( i ) in the Stowe Missal ; (2) in the Roman Church ; (3) in the Lutheran Church ; (4) in the Anglican Church ; (5) in the Apostolic Church ; (6) Ad- ministration of Baptism by the Nonconformists. Invocation of the blessing of God upon this Treatise. APPENDIX. NOTE i. ON OUR LORD'S DISCOURSE WITH NICODEMUS 514 NOTE 2. ON FONTS $1$ NOTE 3. ON THE MARK TAU ib. INDEX 516 SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART I. THE CONNECTION OF CHRISTIAN BAPTISM WITH THE INCARNATION OK OUR LORD JESUS CHRIST. CHAPTER I. CHRIST'S UNION WITH MAN, BY TAKING MAN'S NATURE AS IT NO\V IS SlN ONLY EXCEPTED. CHAPTER II. CHRIST'S WORK IN FALLEN HUMAN NATURE. CHAPTER III. CHRIST'S SACRIFICE OK FALLEN FLESH. CHAPTER IV. CHRIST'S RESURRECTION AS THE SECOND ADAM. CHAPTER V. BAPTISM THE ORDINANCE FOR UNION WITH CHRIST. CHAPTER VI. OUR UNION WITH CHRIST IN His DEATH AND IN His BURIAL. CHAPTER VII. OUR UNION WITH CHRIST IN His RESURRECTION. CHAPTER VIII. OUR UNION WITH CHRIST IN His LIKE OK OBEDIENCE UPON EARTH. SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART I. THE CONNECTION OF CHRISTIAN BAPTISM WITH THE INCARNATION OF OUR LORD JESUS CHRIST. CHAPTER I. CHRIST'S UNION WITH MAN BY TAKING MAN'S NATURE AS IT NOW IS SIN ONLY EXCEPTED. ANALYSIS : The foundation of Christian Baptism is the Incarnation of Jesus Christ, including His Death, Burial, and Resurrection. The redemption of any race of beings demands the identification of the Redeemer with that race. Christ did not take unfallen flesh. The Mother of Jesus was not sinless. Christ took flesh in its fallen condition, the same that we have, "yet without sin " Proofs from Holy Scripture. n^HE Apostle, in writing to the Hebrews, speaks of " the Heb. v. 12. * first principles of the oracles of God," and of "the Heb. \-i. i. 2. principles of the doctrine of Christ," and the third out of the six principles which he enumerates is " the doctrine of baptisms." Every baptized person is responsible for understanding- the doctrine of Christian Baptism ; for it is among the elementary truths which are first communicated to young disciples or neophytes : indeed, the context teaches us that the doctrine of baptisms is fitting instruction for " babes in Christ," being Heb. v. 12-14 " milk," and not " strong meat." What is the great truth or fact on which Christian Baptism is founded ? It rests on that grand omnipresent truth, the counsel of God from all eternity, THE INCARNATION OF THE SON OF GOD, springing from the eternal love of God. The Apostles in the New Testament do not link Christian Baptism so much with the Incarnation per se, as with the two great salient events of Christ's life, viz., His Death and His Resurrection ; but these are bound up with and flow from Incarnation, the Incarnation of the Son of God, the 4 Scriptural Studies on Baptisms. [Part I., Chap. I. great sacrament of Godliness, which is the foundation of all revelation and doctrine ; hence Christian Baptism must have its relations with this Divine fact, and, in a measure, potentially and spiritually spring therefrom. The basis of Baptism is like a three-cornered stone, for the Incarnation, Death, and Resurrection of our Lord Jesus Christ are so inseparably bound together that in the eternal purpose of God they form a unity ; and when, in the following pages, the Incarnation of Jesus Christ is dwelt upon as the foundation of Baptism, this unity must be borne in mind. I. It seems obvious that the redemption of any race of beings demands, as a necessity, the identification of the Redeemer with that race. Admitting atonement to be a possibility, justice can accept it only from one on whom the burden of the sin really lies, and as the creature that sinned must pay the penalty, justice must enforce this condition. Man incurred the penalty ; man must pay the debt. An expiation, however meritorious, could not benefit sinners of a different nature to that in which it was wrought out. There would be no connection between the merit of the one and the sins of the other. It is clear, therefore, that for atone- ment to be made for the sin of any race of creatures, it must be effected by one who has the same nature ; therefore, if the Son of God would atone for human sin and redeem men, He must lay hold of their nature as He finds it ; He must become man, that as man He may act and suffer on behalf of men. To interfere legally on their behalf He must be their Ruth iii. 9. kinsman, or Goel (one that hath right to redeem margin). " What did the Son of God come into the world to do ? " "It was to redeem fallen humanity. When He was born human nature was a ruin, lying under the righteous indigna- tion of God, doomed to the grave, and exposed to the assaults of the powers of darkness. The question was : Can this lost nature be restored ? Can its sin be washed away ? Can it be delivered from the grasp of death ? Can it be made Christ's Union with Man by taking his Nature. 5 worthy to stand in the presence of God ? Only One can do it, and He, the Son of God from everlasting. He becomes the Virgin's Son, and thus joins Himself to our ruined humanity that He may redeem it. He becomes one of the fallen race, and takes upon Himself the sins, the infirmities, and the conflicts of the race, undertaking to satisfy God, to overthrow our enemies, and to carry our nature into the highest glory." W. W. Andrews. II. Christ having united Himself to man by taking human nature, the question arises, What was that flesh which Christ assumed^ and in what condition was it ?* (i.) The answer which Holy Scripture furnishes is simple : Heb. if. 14. Christ Himself took part of the same flesh and blood which we have, yet without sin ; therefore Christ did not assume a nature that had never sinned. The flesh of mankind has existed in more than one condition, for Adam's flesh, as created, was in an unfallen condition, and therefore free from disease and death. Only Adam and Eve had flesh in this condition, and when they sinned they lost its nnfallen purity. Flesh as given to Adam at his creation did not require the redemption which became necessary through his fall, and had Adam's human nature remained sinless it might, after a limited probation, have been greatly exalted, and, freed from mortality and liability to fall, been changed into immortal and incorruptible manhood. Some earnest Christians think it is blasphemy to say that Christ took any other than unfallen flesh, but such a view saps the truth of the redemption of our fallen and sinful nature as it now exists. Christ did not take the flesh which Adam had before his fall. (2.) Christ was not born of a sinless Alothcr. The Son of God was made Man " of the SUBSTANCE of His Mother." If this substance were in itself, and apart from His Person, *In these pages the term " flesh " is often used, not in its restricted sense, but in its comprehensive Scriptural meaning, where it sets forth, not merely Mien flesh, taken literally, but the whole of our fallen 6 Scriptural Studies on Baptisms. [Part I., Chap. I. immaculate, then the flesh which He received from His Mother would not have been in the same condition as that of every human being both then and now ; and the work of Christ in it could not have effected the redemption of sinful human flesh, whereof all men have ever partaken. But the Heb. ii. 14. Scripture declares, " Forasmuch as the children are partakers of flesh and blood, He [Christ] also Himself likewise took part of tJie same" According to the theory of the Immaculate Conception, if the Virgin Mary had been conceived and born of her mother without sin, then the flesh which slie received was not in the same condition as that of every other human being flesh of the common stock which we have now but something exceptional. Our credulity, rather than our faith, is taxed when we are required to believe that of the father and mother of the Virgin, born of sinful parents, and in themselves sinful, a child could be immaculately conceived and bcrn without sin. If this unscriptural figment were true, the enemies of the Gospel might well exclaim against the injustice of one mortal being born immaculate, and of all the others inheriting a sinful nature. Moreover, if one of Adam's race could naturally be born without sin, so also could all, and then Christ's sufferings and death were unnecessary. The immaculate conception is true only of our Lord's conception by the Holy Ghost in the Virgin Mary, and it is true of no other person in creation. (3.) Christ took flesh in the same condition as ours in every particular yet without sin. Sin has to do with a person, with an act of will, which is the attribute of a person. Is a new- born babe sinful ? Yes, because its life is derived from sinful parents, and therefore it is born in a corrupt and perverted condition of heart. We speak of the innocence of childhood, but it is only relative. All the germs of every sin are in the nature that the child has inherited from his sinful parents. Heb. \ii. 26. The Son of God, made man, was " holy, harmless, undefiled, and separate from sinners." The PERSON of Christ is one, though Christ's Union with Man by taking his Nature. 7 He has two natures, the divine and the human. He who was born of the Virgin, of her substance, was the Word, the Son of God, who thus became incarnate in man's nature. Jesus being conceived by the Holy Ghost, the nature which He assumed was, in His own Person, purified from that moment, because He laid hold of it ; and by His miraculous conception it was freed from all taint of original sin (which follows in the course of natural generation), even as in Him it was ever kept free from actual sin. Jesus had no earthly father. He received natural life from Adam, but only through His Mother, for He was " the seed of the woman," and the testimony of the Church Catholic, as expressed in the Creeds, accords with the declaration of Scripture : " He was conceived by the Holy Ghost, born of the Virgin Mary "(the Apostles' Creed) ; "He was incarnate by the Holy Ghost of the Virgin Man- and WAS MADE MAX w (the Nicene Creed) ; He was " Man, of the substance of His Mother, born in the world " (Athanasian Creed). The substance being that of the woman, who was of the lineage of David, Jesus was truly of the seed of David, of Abraham, and of Adam ; therefore, this was no new creation of flesh for the occasion, or else where would be man's redemption ? It was an Incarnation, and that of the Person of the Son of God. He became MAN, which is abstract, and did not ; become an individual man, which is concrete. It is failing to distinguish between abstract and concrete in this connection that has led dissentients into most of their errors. If Christ had merely become a man, it were conceivable that the pur- pose of His Incarnation might have had no higher aim than that He should be our example in all the relations of life. It was not, however, a man, but '* the manhood" that was " taken into God." It is clear that the blessed Virgin had only her own substance to yield for effecting this miraculous con- ception ; nevertheless that which was used was, de facfo, by the operation of the Holy Ghost, perfectly sanctified, so that the Angel could call the unborn Saviour " that holy thing Luke L 35. 8 Scriptural Studies on Baptisms. [Part I., Chap. I. Job. xiv. 4. which shall be born of thee." " Who can bring a clean thing out of an unclean ? Not one." But God has done it in this one case by His own power and grace. As the Virgin's flesh was of the common lump of human nature, so also was that of our Lord. If not, how then could sinful flesh be redeemed ? If the Lord did not take our flesh as it now is, then is our flesh unredeemed. Unredeemed, it would oppose an insuperable barrier to the gracious purposes of God for its future exaltation. Everything that can be said of man's flesh (save its sinfulness) is true of our Lord's flesh : in itself it was in the fallen condition ; in itself it was corruptible ; but the Spirit of Holiness kept Jesus in the days of His flesh, and so it was not possible for God's Holy One to see corruption. Hissacred human nature, though mortal, was never sinful. "Our Saviour vouchsafed to take this [our] nature, fallen and cor- rupted through sin [though never in Him corrupt or fallen]."* It is expressly stated in Scripture that, not only was Christ Rom. viii. 3. made man, but also that "God sent His own Son in the likeness of sinful flesh" The proof that He came truly in the likeness of sinful flesh is the Purification of the blessed Virgin, His Mother, after His birth, as also His circumcision, and His lleb. ii. 1 8. temptation by the Devil. " He suffered, being tempted, yet Heb. iv. 15. without sin." This is a great mystery, which, nevertheless, the Heb. ii. 17. Word of God declares to be a fact. "In all things " (in being encompassed with infirmities that are sinless in themselves) "He was made like unto His brethren " ; and therefore when He wept, when He slept from fatigue, when He thirsted and sweated, when He bled and cried out from pain, and at last died, all this proved that Christ had indeed assumed weak, mortal, corruptible flesh, and that He was like us in everything, excepting sin. It must be jealously maintained that it was in the integrity of our human nature body, soul, and spirit that our blessed Lord was conceived by the power of the Holy Ghost and born of His Mother. *" Readings on the Liturgy,' 1 vol. i., p. 551 ; vol. ii., p. 137, second paragraph. Christ's Union with Man by taking his Nature. 9 On such a vital point it may be necessary to guard and explain the expression, " fallen flesh." By this is meant human nature in the condition to which it was brought by the fall of Adam, fleshly sin or moral evil only excepted in our Lord's case. By the fall, human nature had become weak, subject to disease, corruption, and death, and to infirmities which were not in themselves necessarily sinful, although the result of sin. To all these Christ became liable. Adam was created in the likeness of God, but after his fall we read he begat children " in his own likeness." Now Christ Gen. v. humbled Himself "and was made in the likeness of men " that Phil, ii He might bring man back to the likeness of God, and conform him to His image, by the renewing of the Holy Ghost, which shall be manifested in the glory' of the resurrection. The language of Scripture is bold and clear that God "sent His Son in the likeness of sinful flesh." The likeness here (as proved by other Scriptures) was more than mere resemblance \ the only item of nnlikeness was (as stated above) that He was " without sin." Christ was absolutely holy originally, constitutionally, and actually and no spot of sin attached to Him, nor to the nature which He sanctified on its assumption, though its natural infirmities inhered. In taking our flesh, the Lord began to raise it. but it could not be perfected until it had gone through death, and attained the resurrection. This then is the condition of flesh which is set forth by the expression "fallen flesh," and though this actual expression is not found in Holy Scripture, it is permissible, and according " to the analogy of the faith." An illustration may place the subject in a clear light. The uncreated God is infinitely high, the only perfect and indepen- dent Being. At an inconceivable distance below God, the angelic nature has its level, and beneath it is that of man. Man, when created, stood on a certain level, but he fell to a great depth below it, and to this great depth Christ stooped to take hold of man (i.e., to be made man), whose redemption io Scriptural Studies on Baptisms. [Part I., Chap. I. then became possible. Had the Lord Jesus stooped only to the condition of unfallen Adam, there would have been, as it were, a gap between that level and our present level, and our fallen nature could not have been lifted up from the depth to which it fell, where it lay prostrate. Justice can concede nothing : hence, had a gap existed between the unfallen and fallen human natures, the satisfaction, if given in unfallen flesh, could not have met the necessities of the case, and fallen flesh would have remained unredeemed. Moreover, as the sin was pride, Gen. Hi. 5. shown by the man and the woman aspiring to be "as gods, knowing good and evil," God Himself gave the needed moral compensation by humbling Himself to become man, and herein the Divine attributes of mercy and truth, of wisdom and justice, are harmonised and glorified for evermore. III. This truth is enforced by the plain declarations of Holy Scripture, without whose authority it might be pre- sumptuous to maintain that Christ took the same flesh as that which all men have now. St. Paul states that Jesus Christ, Rom. i. ^and the g on of GQ ^ tl wag made of the geed of Dav j ( j ) according Gal. iv. 4. to the flesh " ; that He " was made of a woman " ; and again, Heb. ii. 11-17. "for both He that sanctifieth, and they who are sanctified, are all of one. Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same. Verily, He took not on Him the nature of angels, but He took on Him the seed of Abraham. Wherefore, in all things it behoved Him to be made like unto His brethren." We may notice that the Apostle does not say that Christ took on Him the flesh of Adam (which might open the door of controversy), but that He took on Him the seed of Abraham (Adam's sinful descendant), making it clear that He took flesh like unto His brethren (yet without sin). Of 2 Tim. iii. 16. a truth " Great is the mystery of godliness," which is apprehended only by faith, but which cannot be comprehended by the created understanding or by man's finite reason. Christ's Work in Fallen Human Nature. CHAPTER II. CHRIST'S WORK IN FALLEN HUMAN NATURE. ANALYSIS : Christ's work in human nature was to condemn sin in the flesh. He worked out righteousness in fallen flesh by faith and sacrifice. Christ sanctifies man's whole nature of body, soul, and spirit. The fourfold division of man's spiritual and mental condition. Christ's holy work in fallen flesh was the necessary preparation for its necessary sacrifice. THE nature of the flesh which Christ assumed when He became incarnate having been considered, the work which Christ did in human fiesh demands attention next. It is important to grasp the truth that the work of Christ is as much a work in human nature, as /or human nature. The glorious work of Christ is the recovery of human nature by His assumption of it into union with Himself; by His doing a sanctifying work in it through the grace and power of the Holy Ghost ; by His making a sacrifice of it when so sanctified ; and by His renewal of it in resurrection life. Christ has glorified God by showing to the whole intelligent creation what God could prevail to do in the manifestation of His holiness, even with such material as mortal or fallen flesh. Such is the statement of St. Paul con- cerning these three points which are under consideration, viz. : (a) The flesh which Christ took : the flesh He came in was " the likeness of sinful flesh." (&) What He did in it : the work which He did therein was " to condemn sin " by His perfect holiness. (c) What He did with it : He offered it up in His own person as a sacrifice for sin. " What the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin [/"*., 4< by a sacrifice for sin" margin] condemned sin in the flesh." J2 Scriptural Studies on Baptisms, f Part I., Chap. II. I. What is implied in this condemning sin in the flesh ? Two thoughts may be attached to the word "condemn." (i.) When Christ wrought out a righteousness in fallen flesh, He condemned the sin that all men have wrought in it, and showed that there was no necessity for men to commit sin, if they would walk by faith in the power of the Holy Ghost. (2.) Christ condemned sin in that flesh which had sinned, by offering it up as a sacrifice for sin. The stress which is laid on the offering up of fallen flesh by Jesus Christ must not be misinterpreted, for the great central truth, declared in Holy Scripture, must also be remembered, viz. : that the propitiatory offering which the Son of God made on our behalf was, and is, Himself (set Chapters III., VI.). II. What was the work which Christ did in our flesh ? He wrong/it out righteousness in fallen flesh, and thereby manifested true holiness therein. Man can be righteous even in fallen flesh, by the power of the new life which he has received, and after the manner in which Christ was righteous in it ; viz., by mortifying the flesh through faith, and pre- senting it to God as a sacrifice while so kept in death. Christ's sanctifying work in human nature was an integral part of God's plan of salvation, and a preparation for its sacri- fice, and it was therefore necessary that this work should precede its sacrifice. As Man, Christ kept His human nature Heb. ix. 14. "without spot," in and by the Holy Ghost, so that in His Person it was fit to be laid on the Altar, before the Holy God, and to be accepted by Him as the true expiation for the sins wrought in that flesh by all mankind. This was a work of such difficulty, that it could not have been accomplished, save by the intervention of God Himself, through the Incarnate Son and by the power of the Eternal Spirit. No other power, such as the law, could avail to deliver the creature : it had been tried, and had been found wanting. It is important to consider the component parts of the human nature, in which Christ did this mighty work. Human nature Christ's Work in Fallen Human Nature. 13 is threefold, and consists of body, soul, and spirit (i Thess. v. 23). The highest of these is the spirit, which was the seat of Christ's work in the first instance. The human spirit is four- fold, consisting of the will, the imagination, the reason or understanding, and the heart or affections. (l.) The chief glory of the spirit lies in the WILL the spring of choice and action. Every created will should be in harmony with the will of God, but through sin the human will has become disobedient, and the simplest definition of sin is SELF-WILL. Sin is the revolt of the will. Christ brought the human will back into conformity to the will of God. and destroyed the antagonism between them, and this was His principal work in flesh, even as He spake by the mouth of His sen-ant David : " I delight to do Thy will, O my God ; Psa. .\l. 8. yea, Thy law is within my heart." The triumph of Christ's work was in the citadel of man's being, for it was the absolute surrender of the will of the creature to that of the Creator. The lesson which Christ had to learn as a man was that of obedience; even -'obedience unto death." "Though He were a Son, yet learned He obedience by the things Heb. v. s. which he suffered." Man. being sinful, follows his own will rather than the will of God ; and even when to will is present with him, how to perform that which is good he finds not. Rum. vii. iS. Christ came to remedy this state of things ; to bring back the human will to obedience to God, and to set it free, by giving to it the liberty- of holiness, and the strength of goodness. To this end, in the school of suffering* it was ordained that the Lord Jesus should learn His lesson. As He had come to do and to suffer the will of God, for the release and perfecting of manhood, Jesus was tempted with an intensity of which we can form no conception ; yet He overcame, and remained the holy and obedient Man. The Tempter came, and had nothing in Him. In John xiv. jo. Gethsemane the veil is partially lifted, and with awe we behold the mystery of the agonising conflict of the Lord in His 14 Scriptural Studies on Baptisms. [Part I., Chap. II. sinless struggles, which ended in His glorious victory. This was a baptism of blood, for His sweat was, as it were, great drops of blood when He was pressed above measure by the cruel assaults of the enemy ; nevertheless, He was more than Conqueror, for in His anguish He exclaimed, "Not My will, but Thine be done" There was no escape from making fallen flesh a sacrifice even unto death, if resurrection and eternal glory were to be attained. As true and perfect Man, the Lord would shrink from pain to a greater degree than we do with our blunted faculties, yet His love nerved His will so that He was strong to die, and to conquer sin, death, and the grave, and to bring in redemption and eternal life. Thus, Jesus Christ brought the human will into obedience to the will of God, and set it free with the liberty of righteousness. Not that Jesus was ever imperfect, and had to be made holy ; not that it is correct to speak of His cleansing fallen flesh as a gradual work for in His assump- tion of it the Son of God made it holy : but in learning His lesson in the school of experience and suffering, and fulfilling all that He came to do for man, He was Heb. v. 9. made perfect as a Saviour, and "became the author of eternal salvation unto all them that obey Him," i.e., who yield up their wills to Him, even as He gave up His will to do the will of His Father in Heaven. "Thy will be done in earth, as it is in heaven." This heavenly ideal was seen for the first time in perfect manifestation in the life of our Lord and Saviour Jesus Christ. (2.) The second faculty of the human spirit is that which we call imagination, akin to faith, by which divine mysteries are apprehended. In this, sin shows itself by spiritual blindness. Man cleaves to that which is sensual and visible : Heb. xii. 2. but Jesus "Who for the joy that was set before Him, en- Heb. xi. 27. dured the cross, despising the shame," " endured as seeing Him Who is invisible." He bore reproach and suffering, for He looked not at the things which were seen and temporal, Christ's Work in Fallen Human Nature. but at those which were eternal. Sinful man looks at the external and carnal, but the Lord looked at the internal and the spiritual. The disciples, in their joy at the devils being Luke x. 17,18. subject to them through the name of the Lord, looked only at the earthly aspect of their mission, but while they rejoiced in their triumph, the Lord beheld its heavenly import, for He saw in their victory over evil spirits the earnest of the final overthrow of the great spiritual adversary. So also Luke xiii. 16. where men could see only a natural disease, the Lord discerned the handiwork of Satan. By the things which perish, the god of this world blinds the minds of them who believe not ; but Christ, as the Man of Faith, obtains the victory which overcomes the world and the prince thereof, which is the Devil. (3.) The third endowment of the spirit is the under- standing, or reasoning faculty, by which truth or falsehood is apprehended, and the value of propositions is perceived and weighed. This faculty is mental and spiritual ; for the soul and spirit, though divisible, are closely interwoven ; and St. Paul writes of "spiritual understanding," as well as of his speaking or praying with his understanding. Allied with the exercise of this faculty is the conscience, which is that perpetual witness within us which testifies to the guilt or innocence of our acts. Christ, as Man, walked in all the commandments and ordinances of the law blameless, and brought light and wisdom into the human understanding, and also purified the human conscience. Conscience is a complex faculty, and is spiritual, intellec- tual, emotional, approving, accusing, avenging. St. Paul testifies that "herein he exercised himself to have always a Acts xxiv. 16. conscience void of offence toward God and toward man." This the Lord Jesus Christ achieved perfectly. Archbishop Whately has pointed out that " conscience " is a compound word, and denotes knowing " con " together with some- body, and that somebody who knows together with us is GOD. Heb. iv. 12. Col. i. 9. 9 Cor. xiv. 13-20. 16 Scriptural Studies on Baptisms. [Pan I., Chap. II. (4.) Lastly there are the affections, or what is popularly called the lieart, the seat of desire, with its impulses towards good or evil, involving consequent impressions and results. The human heart, with all its emotions, was sanctified in the Lord Jesus ; and its affections were brought under the control of the royal law of perfect love to God and to man. As regards the soul viewing this as the synonym of our mental or intellectual nature Christ illuminated it with true light and knowledge ; He grew in wisdom, and had more understanding than the ancients, because He kept God's precepts. And the crown of all that He did in human flesh was shown in His holy body, when He was raised from the dead by the glory of the Father, in the power of an endless life. In Jesus, as the Lamb of God, is seen the perfect fulfilment of what was required by every offering under the law. The sacrificial victim had to be without blemish, and sometimes specially prepared, as in the case of the Paschal Lamb, which was brought up on the tenth day of the John xvii. 19. month for sacrifice on the fourteenth. The work of the Lord as man was a preparation for sacrifice, a sanctifying of the offering, that it might be accepted. In flesh, Christ fulfilled the law of the burnt-offering, that in it He might also fulfil the law of the sin-offering. Thus it was that the sinless One, in the likeness of sinful flesh, condemned sin in the flesh. He sanctified fallen flesh and made it fit for sacrifice. In that flesh, which had hitherto manifested sin, Jesus manifested righteousness, and in His resurrection brought into it the eternal life which He had with the Father, and which shall swallow up death in victory, when the saints are translated at the coming of the Lord. A few words may be added as to the nature of the righteous- ness which Christ wrought out in fallen human nature a subject which is frequently misunderstood. Christ was the Man of Heb. xii. 2. Faith, the Chief Leader and Perfecter of faith, and was, as Man y justified by His faith and not by His works. By the Christ's Work in Fallen Human Nature. 17 works of the law shall no flesh be justified. " The just shall Gal. U. 16. live by his faith." This has been true of every saint of God Hab. ii. 4. since the beginning, and it was true of the " King of saints." Rev. *v. 3. This righteousness which Christ wrought out is called "the righteousness of God," and we learn from the Greek that it Rom. iii. 22. was wrought out by faith not by faith in or towards Jesus Christ, but by the faith of Jesus Christ, i.e., by the faith Rom. iii. 22. which Jesus manifested. Its basis was the works of the law, Gal. iL 16. and the righteousness was according to the law, but it outran these and advanced into higher spiritual regions, and was, therefore, more comprehensive and of more difficult attain- ment. The essence of this new and divine righteousness is faith and sacrifice, " for whatsoever is not of faith is sin." Faith towards God hallows and glorifies the most menial or trivial action. Our actions are now done "as unto the Lord," and become acceptable to God, through Jesus Christ. Hence, Jesus as perfect man and our perfect example, was justified by His faith ; and we are justified not by our own faith alone, but by His faith. Such is the rendering of Rom. iii. 21-22: "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 Jesus Christ's faith [Gk.] unto all and upon all them that believe." So, again : " A man is not justified by the works of the law, Gal. ii 16. but by the faith of Jesus Christ ; even we have believed in Jesus Christ that we might be justified by the faith of Christ " i.e., by the faith which He manifested and not by the works of the law, nor even by our own faith. In the original Greek, Rom. v. i reads, " Therefore having been Justified [dikaiot/ientes], by faith we have peace with God, through our Lord Jesus Christ." The position of the comma affects the sense and the doctrine. This blessed passive past participle is full of the very essence of the Gospel of the free grace of God, in Christ Jesus our Lord. 1 8 Scriptural Studies on Baptisms. [Part I., Chap. III. CHAPTER III. CHRIST'S SACRIFICE OF FALLEN FLESH. ANALYSIS : What constitutes a sacrifice. The necessily for sacrifice and for death. Of what the sacrifice must consist ; of the Mesh that sinned. Christ took our fallen flesh, that He might offer it, in His own Person, as a sacrifice His death and burial. Christ offered up Himself "as a sacrifice, and not fallen flesh apart from His Divine Personality. HAVING considered what flesh Christ assumed, and the work which He did in it, the third question is : What did He do with it ? He did that with it for which His work in it had been a preparation : He offered it up as a spotless sacrifice to God, because of the sins which men had committed therein. I. The chief principles concerning sacrifice are three : (i.) A sacrifice is something made sacred (sacer facio], i.e., devoted to God. (2.) It is offered to God, usually upon an altar. (3.) It is consumed even unto death. II. What necessity is there for sacrifice and for death ? They arise from the existence of sin. This created the necessity for an atonement, which is one of the truths that have been written on the conscience of mankind, to which the bloody rites of the heathen testify. Man's accusing conscience craves an expiation, and desires relief througli some expedient, be it self-mortification, or vicarious sacrifice, i e.> the substitution of something else in the place of himself. The origin of the idea of sacrifice is Divine, and it was doubtless among the first revelations made to Adam after his fall ; and, probably, the skins in which he was clad were those of the victims slain in sacrifice. The principle is Heb. i.\. 22. constantly affirmed in Scripture that " without shedding of blood there is no remission of sins." Man having sinned, Christ's Sacrifice of Fallen Flesh. 19 his life is forfeited, and according to justice must be offered up in penal sacrifice by himself, or by some qualified substitute should mercy intervene. We may remark here on the nature of Substitution. Men would not speak of the unrighteousness of the doctrine of substitution if it were not that they hold wrong ideas of humanity in general. It is not taking some person or thing, different in kind and species, and putting it in the place of another. True substitution implies relationship, identity', with just and legal representation. When Adam and Eve sinned all mankind sinned, for in them were centred, at that time, all mankind. All were created in Adam. We, as men, are not separate incarnations, but members of the genus homo. Nature as well as Revelation identifies mankind with Adam by generation. Baptism into Christ regenerates us, identifying us with Him and He with us. In each case it is ** the manhood " that is in question, and Christ is our legal representative. III. Of w/iat must this sacrifice consist? The demand of justice requires the sacrifice of that which has sinned. There were many sacrifices prescribed by the law, consisting of bullocks, rams, lambs, goats, kids, turtle- doves, and pigeons, and in the routine of the yearly worship, enjoined by the law of Moses, more than a thousand animals were slain. Assuming .that the ritual in the Tabernacle and in the Temple had been carried out for a thousand years, the number of victims would have exceeded a million. What rivers of blood ! And yet what does the Scripture say of all these sacrifices ? That they were but types and shadows, and could not of themselves atone for sin, " For it is not Heb. x. i-iS. possible that the blood of bulls and of goats should take away sins." No, it was not possible that they should do so ; for the slaughter of an ox has no connection with the guilt, or the forgiveness of the sin of a man. " The soul that sinneth, Ezek. sviii 20. it shall die." If man has trespassed and incurred a penalty, man must bear that penalty, or justice will be defeated, if 20 Scriptural Studies on Baptisms. [Part I., Chap. III. fallen flesh be condemned, the sentence must be carried out, on it and in it ; and, therefore, the true sacrifice that is required must consist of that fallen flesh which is condemned, and which would be an obstacle to any ulterior purpose of mercy on God's part, if it be not legally brought to an end by sacrifice ; and this must be done by one who, though a partaker of that flesh, is himself spotless and holy, and who, by his sacrifice in that flesh, glorifies the law of God in a greater degree than all the sins, committed in that flesh, have dishonoured that holy and inflexible law. IV. This is tlie sacrifice wkicJi Christ has offered on behalf of mankind. He was made Man. Having come in the likeness of sinful flesh, which He assumed in holiness, and having kept it holy, He offered it up by His own will and Heb. x. 1-3, ii. act, as the necessary sacrifice to eternal justice. Christ's sacrifice stands in marked contrast in its unity and its con- tinuing efficacy to the typical sacrifices of the law which were Heb. x. 14. repeated because of their inefficacy. " By one offering He hath perfected for ever them that are sanctified." He has given us boldness to enter into the holiest by His blood, by Heb. x. 20. a new and living way, through the veil that is to say, His flesJi rthe typical veil of the temple being rent in twain when the dying Saviour commended His spotless spirit into His Father's hands. It is worthy of note that it is expressly Matt, xxvii. 51. recorded that the veil was rent " from the top to the bottom " (not vice versa], indicating an act of God and not of man. This sacrifice was not an arbitrary demand of God, who delights not in suffering, but it was a necessity, and called for as much by the mercy as by the justice of God ; for in this way only could fallen flesh be brought to a judicial end in its present condition, and the barrier to its being changed and glorified be removed. Also, it was the only way in which fallen man could be saved from the infliction of the judicial and abiding punishment which he deserved for sin. Moreover, this being the necessary, just, Christ's Sacrifice of Fallen Flesh. 21 and merciful end for fallen flesh, there is no other use for it. Though Christ took this flesh and kept it holy, yet what was it good for ? Even in Him, though purified and kept holy, it was, in its fallen condition, unfit for the ulterior purpose of God in the eternal Kingdom; & fortiori, unpurified flesh was worse than useless. To become fit for God's use a complete change was necessary, and there was only one way of effecting this change by death leading on to resurrection ; so that all that God could do with human nature, although kept holy by His own Son, was to have it offered up in sacrifice for its abolition in its present condition, and for its ultimate renewal. The old sinful nature could never be improved ; it must die. Who could bring it up to sacrifice and death freely and unswervingly ? And who could keep it in such condition that it migJit be even offered in sacrifice ? For to this end flesh must be kept pure, and, though in a fallen state, must be free from all taint of sin original and actual. If it have the slightest trace of sin, it must be condemned to suffer ; and in that case its sufferings could not avail as a vicarious expiation for others who might have the same flesh, or nature. Now these extraordinary conditions were fulfilled in and by our Lord Jesus Christ, who, taking the very flesh itself in its fallen condition moral guilt excepted and keeping it sinless, offered it up acceptably to God as a sacrifice, even unto death. The blood of Jesus was holy, innocent blood Matt, xxvii. 24. " the blood of a just person.'' Although God had no pleasure Psa. xi. 6-S in those varied offerings commanded by the law, He had HeK x. 5-9. pleasure in the work and sacrifice of His Eternal Son, made man, by whom the Father was glorified and the law vindicated. One remarkable element in the acceptance of the sin- offering lay in its apparent rejection, for it was not offered on the Brazen Altar in the court of the tabernacle, but the body of the victim was burnt without the camp : and it was the blood of such victims only, that was permitted to be brought 22 Scriptural Studies on Baptisms. [Part I., Chap. III. Ileb. xiii. n, 12. inside the Sanctuary. " Wherefore Jesus also, that he might sanctify the people with His own blood, suffered without the gate." By accepting the sacrifice of Jesus Christ in fallen flesh, God did a marvellous and a righteous work ; for he condemned sin in that flesh, and when it was sanctified and offered up in sacrifice by His only begotten Son, He was able to accept that very thing which had been corrupted by sin, and to change it into the eternal and glorious condition. Moreover, it being necessary that Christ should offer up Himself 'of His own free will as a sacrifice for the s.ins of the world, He did this by His own action when He instituted the sacrament of His Body and Blood. Then did He present Himself before His Father as the appointed Lamb ; then Gal. ii. 20. He "gave Himself" for us, completing the burnt offering of His holy life, and initiating the sin-offering of His precious death ; and it only remained that the sacrifice should be consummated by others, when He was taken by wicked hands Acts ii. 23. and crucified and slain. DEATH was needed to set the seal to all that had gone before ; for unless the Son of Man had died, His Incarnation and His sufferings in Gethsemane would have been in vain. The everlasting song of the Redeemed is Rev. v. 12. " Worthy is the Lamb that was slain." The Scripture speaks of the death of Christ as the special Rom. v. 10. act by which " we were reconciled to God." Reconciliation with God is not due to the life of Christ, but to His death, and in this work He stands alone. Under the law, the High Priest on the day of atonement presented the sin-offering by himself alone ; so, likewise, no one had any part with Jesus as the sin-offering for man. He was ALONE, forsaken of the people, even by His disciples. His sacrifice was once offered and it was perfect. Nothing can be added to it to increase its sufficiency ; nothing can be taken from it to diminish its efficacy. The burial of Christ, however, is also an essential item in the work of our redemption. Not only is burial the natural . Christ's Sacrifice of Fallen Flesh. 23 sequel to death, and the simplest proof of its reality, but it is a witness against the evil thing, for it testifies that corruptible flesh must be put out of sight. Not only must it die, but, when dead, it must be buried. The burial of Christ is as integral a part of the Gospel as every other act of Christ in human flesh, and, like His death, is witnessed to in Holy Baptism. V. What is the blessed result which flows from these acts ? The result of this sacrifice of fallen flesh as regards the flesh itself is, that it is brought to an end in its present condition, so that it may exist in a better one. Sinful flesh was, by sacrifice and death, brought to a legal and judicial end ; and this gives a deep and blessed meaning to the hiding of the Father's face from Jesus on the Cross. The turning away from fallen flesh, though sanctified in the Person of His Son, was a judicial, penal act on the part of God the Father ; and thus it was that the natural life the life of the old Adam was not only legally and judicially, but righteously and (it may be added) mercifully brought to an end, that God might quicken with new life Him who is now raised from the dead, and constituted the SECOND ADAM. Circumcision was the pledge in miniature of all this, viz., of the fallen condition of human nature and of the suffering, crucifixion, and death which were its due. It was the foreshadowing of the cross. The cross is what God deems the proper reward for fallen flesh, even when kept sanctified by the Holy Ghost in the Person of His Son. VI. While emphasis has been laid on the offering and sacrifice which Christ made in and of our flesh, even as the Scripture declares, " A body hast Thou prepared me," and Heb. x. 5. that " God sending His own Son in the likeness of sinful flesh, Rom. viii. 3. and for sin, condemned sin in the flesh," still the shield has a golden as well as a silver side that is, the Scripture also declares that Christ "His own self bare our sins in His own i Pet. ii. 24. body on the tree." Christ offered up Himself: "Through Heb. ix. 14. 24 Scriptural Studies on Baptisms. [Part I., Chap. the Eternal Spirit He offered Himself without spot to God"; Gal. i. 4. " He gave Himself for our sins " ; " He loved me, and gave Gal. ii. 20. Himself ior me " ; " He hath loved us, and hath given Himself Eph. v. 2. for us, an offering and a sacrifice to God " ; " Christ Jesus gave i Tim. ii. 6. Himself, a ransom for all " ; " He needed not daily to offer up Heb. vii. 27. sacrifice this He did once, when He offered up Himself." The wonderful constitution of Christ, the incarnate Son of God, must not be forgotten ; nor that He has two perfect natures, the divine and the human, united in One Person the Person of the Son of God. For He who was born of the Virgin, being God the Son, was a divine Person, and therefore Tim. iii. 16. He was " God manifest in flesh." "The blood which flowed was the creature's blood, but it had in it the worth of Him who had appropriated it who had made the two natures of the Creator and the creature to be one Person for ever. The nature which had sinned died ; the Person who suffered was divine. This is a mystery beyond comprehension, but it is a fact abundantly revealed. Received by our faith in a moment, it shall exercise our reason throughout eternity."* Had it been possible for sinful flesh to have been sanctified and offered up by any other person, this would not have constituted a meritorious, vicarious, and expiatory sacrifice. Or, had it been possible to produce a specimen of human nature freed from sin, otherwise than in the Person of the Son of God, the offering of it would not have availed on behalf of others. Hence, though stress has been laid on the fact that Christ made a sacrifice of fallen flesh as that which was doomed to die, and was the necessary sacrifice, it must be remembered that the meritorious quality inherent in this act consists in its having been fulfilled by the Son of God, for He, in His own Person, perfected the offering when He offered up Himself. Thus will homage be rendered to the truth in both its aspects, and they will form one united whole. * "Five Sermons," by the Rev. N. Armstrong, p. 8. See also, to the same effect, sermons by Rev. William Dow, second series, pp. 206 ff. Christ's Resurrection as the Second Adam. 25 CHAPTER IV. CHRIST'S RESURRECTION AS THE SECOND ADAM. ANALYSIS : The physical and spiritual necessity of the resurrection of Christ The effect that His resurrection has had on the nature of which He took part. The difference between " Christ after the flesh " (2 Cor. v. 16) and Christ as He is now. The relation of Christ to the whole human race as the Second Adam, and its second federal Head. I. THE true relations of the old and of the new may now be discerned. The flesh which in all men was sinful, save in the spotless Redeemer, was offered up by Him as a spotless sacrifice to God, that it might be condemned, and legally and righteousjy abolished. The " old man " or nature is destroyed, that the new may be brought in. Death is endured, that life out of death may be brought forth. The meaning of all that has gone before, and the triumph of God's mercy, and of Christ's sacrifice and death, are made manifest in a new life, and that is Resurrection. Sin having been condemned in the flesh, a barrier between God and man was removed, and the way was thus opened for the bringing of human nature into the resurrection condition undefiled, immortal, and glorious, through Christ our forerunner. It is not enough to glory in the cross, in the doctrine of Jesus Christ and Him crucified, for the whole of the Gospel is not contained therein ; mankind must glory in His resur- rection also. If Christ had remained in the grave, and had not been raised from the dead, then, as St. Paul wrote to the Corinthians, '* Our preaching is vain, and your faith is also i Cor. xv. 14, 17. vain." " If Christ be not raised, ye are yet in your sins." Though expiation for sin was made by the death of Christ, yet His Resurrection was necessary, in order that He might complete the work of Atonement by entering into tlie presence 26 Scriptural Studies on Baptisms. [P.irt I., Chap. IV. of God, with His own blood. Had Christ remained in the grave under the power of death, no gospel of forgiveness and peace, bringing light and consolation into the wretchedness of human life, could have been carried forth to lost men ; no strong arm could have vanquished the serpent, the seducer and defiler of our fallen race ; no High Priest could have interceded for us in Heaven ; no Holy Ghost could have come down from the throne of God to implant in men the new and heavenly life, making them members of Christ, sons of God, and heirs of His eternal glory. But Christ could not have remained dead, for this would have been a blot on God's righteous government, and a loss to the whole moral and intelligent universe. The innocent victim must rise again to the glory of the Father. The resurrection of Chribt was God's great act of absolution of sinful human nature, and showed that the sacrifice of Christ was accepted as being the " full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world." Thus the resurrection of Christ gave efficacy to His previous actings, and set the seal of per- fection on His obedience, sufferings, and death, proving them to be meritorious on behalf of others. Resurrection is the proof that Christ won the victory, and that He accomplished, not only the redemption and restoration of human nature, but also its advancement and glorification. The resurrection of Christ, therefore, is an essential factor in Eph. i. 7. man's salvation. In Him " we have redemption through His blood " ; reconciliation through His death ; and justification by His resurrection ; in a word, full salvation (see Rom. v. 10). The resurrection of Christ is the keystone of the arch of the Christian temple. There is no need here to adduce the evidences and the arguments which prove the reality of Christ's resurrection. There were numerous witnesses to the fact, and many of them laid down their lives to vindicate their testimony. Jesus showed Himself alive after His Passion to His Apostles " by Christ's Resurrection as the Second Adam* 27 many infallible proofs, being seen of them forty days," and Acts i. 3. St. Paul says to the Corinthians, that He delivered unto them first of all that which He also received ; " how that Christ i Cor. xv. 3, 4. died for our sins and that He rose again the third day accord- ing to the Scriptures." II. The effect which Christ's Resurrection had upon the nature, or tJic flesh, of which He took part in His Incarnation, deserves attentive consideration. Christ, by His sacrifice on the Cross, by His death and burial, having brought flesh to an end in its present fallen condition, God could righteously reward this meritorious act by raising flesh from the dead in His Person, in a changed condition " in the power of an endless life." That the old is lleh. vii. 16. abolished to give place to the new is true of the flesh which Christ assumed, for He took it in its mortal condition, and in it " He Rom. \\. 10. died unto sin once," but He received the same flesh again, quickened with immortal life ; neither can He die any more, " for in that He liveth, He liveth unto God." If we would know the fulness of the Gospel, we must hold with a firm grasp the truth that Christ took the flesh that we have, and that it was liable to corruption, although, by God's will, in Him it did not see corruption ; but in resurrection it was changed into incorntption vnfo a condition wherein it could not decay, nor deteriorate, nor be invaded by sickness or pain. He took it in weakness : He needed sleep, rest, and food ; He fell under the load of His cross, and " was crucified through 2 Cor. xiii. 4. weakness " ; but He received it again full of power of power over nature, of power to bear an eternal weight of glory, and as Man to sustain the government of the universe. He took it in dishonour. He hid not His face ''from shame Isa. 1. 6. and spitting." He took it as "a body of humiliation," but He Phil. Hi. 21 raised in it glory, resplendent with light, like the sun shining in his strength, the sight of which struck the Apostle John Rev. i. 17. down as one dead. The Lord's body was a natural body ; but in resurrection His body became a spiritual body, although He Luke xxiv. 39. 28 Scriptural Studies on Baptisms. [Part I., Chap. IV. remained a man and did not become a spirit ; but it was no longer earthly, but heavenly. This contrast of flesh, natural and spiritual, is founded on revelation, being taken from the fifteenth chapter of the first Epistle to the Corinthians. Such is what flesh was, such is what flesh is, when changed by resurrection from the dead ; and the latter being what Christ now has, it is important to bear this in mind in regard to what follows, and to our relation to the present glorified human nature of the Lord. God has worked, not merely to bring the old nature to its fitting end, though this is a great and beneficial result, but to bring in a better thing, causing the new to spring Judg. xiv. 14. out of the old. "Out of the eater came forth meat, and out of the strong came forth sweetness." The peculiarity about the new thing consists in its being not merely a neiv thing, nor an old thing made new, but a new thing begotten from the old. Christ has brought human nature to death in order that it might become new and immortal, and that we might have life more abundantly, life out of death, even resurrection life. Natural life has ever been a great mystery ; how much more then resurrection life that issues from death Psa. cxviii. 23. and the grave ! " This is the Lord's doing ; and it is mar- vellous in our eyes." Christ is the first saved man, and God has given to Him first the gift and grace of salvation and everlasting life, Psa. xxi. 1-7. according to His request. His flesh, speaking allegorically, is not now the shittim wood of the Tabernacle, but the cedar wood of the Temple ; still, in His glistening, immortal body there are the memories of the past, the clue to the attainment of that exceeding glory. The marks of the wounds in His hands and side speak of awful memories even of death, which, as man and for man, He endured when He bore our sins in His own body on the tree, that old things should pass away, and that God might righteously give the precious gift of the new. Let all creation worship Him who sits on the Rev. xxi. 5. throne and who says, '' Behold ! I make all things new." Christ's Resurrection as the Second Adam. 29 III. A wonderful horizon is now opened before us in the new relation which Christ bears to the human race THROUGH His RESURRECTION, for by it he has been constituted the new and federal head of mankind, their official representative, even the Second Adam. During his life on earth, Christ was one with man only by created unity ; neither then, nor by His death, did he become the Second Adam. But his resurrection introduced a new condition of things, for Christ then became the Second Adam, being made one with men by federal headship. It may be well to explain the idea of federal headship. This is the eternal recognition of the two truths, which, according to the appointment of God, underlie the constitution of this human nature which Christ has redeemed, viz., the unity of the human race, and the principle of headship ; and these two radical truths are witnessed to in the restoring work of Him who is the Second Adam. All men were in the loins of Adam as the source and stock of the human race, and this Heb. vii. 9. bond is that of created unity : and being also one with him by federal headship, he became our representative head, his acts became our acts, and their moral results were transmitted to us. Even as Adam was the federal head of fallen humanity, so Jesus Christ, the Son of Man, became the federal head of the redeemed human race, when, through His resurrection, He came forth from the grave as the Second Adam. The work which Christ did in mortal flesh has its relation to all men by virtue of tbe created unity of human nature ; for ail men have an interest in His life of meritorious and vicarious obedience on earth, as well as in His death as a vicarious sacrifice for all: for He "gave Himself, a ransom for all"; i Tim. ii. 6. "The LORD hath laid on Him the iniquity of us all"; He Isa.iifi.6L " is the Saviour of all men, specially of those that believe." i Tim. iv. 10. But His resurrection widens His relation to men, and by virtue of federal heads/up makes it inevitable that all men should rise again with their own bodies, irrespective of faith 3 Scriptural Studies on Baptisms. [Part I., Chap. IV. or obedience. Now Christ's life and righteousness are trans- missible to those who are brought under His headship by a process of union, viz., regeneration. One of the wonderful results of the resurrection of Christ is the provision it makes for the transmission to man of His resurrection life. When Jesus was on earth, mankind was only passively associated with Him who bare their sins in His own body on the tree ; who was Himself with all his brethren under the federal headship of the first Adam ; but when resurrection eman- cipated Him, and He became the new federal head of the human race, with power to propagate the new nature by the Holy Ghost, He could then associate mankind with Himself in His work, as the Christ of God. The truth that Christ holds this relation to the whole human race is distinctly stated in Holy Scripture ; thus St. Paul, in that sublime vindication of Christ's Resurrection (i Cor. xv.), says, "The first man, Adam, was made a living soul, the last Adam was made a quickening Spirit ; the first man is of the earth, earthy ; the second man is the Lord from heaven." Here there is a contrast between two persons ; one is called the first man and is Adam, the other is called the last Adam and is Christ ; the first is called earthy, the second heavenly. The special point here is the Lord's position as the last or second Adam, in His representative headship and federal relation to the whole human race ; for this truth must have an immeasurable influence on the doctrine of Christian baptism. The parallelism between these two federal heads, in which humanity is summed up, is expounded by the Apostle Paul in the fifth chapter of his Epistle to the Romans. We learn here that Adam was " the figure [Greek " type "] of Him that was to come " ; that as through the offence or sin of one, many were made dead, so by the gift of grace by one, many were made alive ; that as by the sin of one, judgment came upon all men unto condemnation, so by the righteousness of one, " the free gift came unto all men unto Christ's Resurrection as the Second Adam, 31 justification of life": "for as by one man's disobedience Rom. v. 14-21. many were made sinners, so by the obedience of one shall many be made righteous." There is a contrast in this whole passage between Adam and Christ, between the offence and grace, between sin and righteousness, between disobedience and obedience, between condemnation and justi- fication, between death and life ; and these causes and results springing from two distinct sources (both representative and federal heads), influence the characters and destinies of as many as have partaken of their respective natures. Christ, as the Son of the first Adam, received human nature from one of Adam's line, by conception through the Holy Ghost ; Christ, as the Second Adam, received not His life from the first Adam in any sense whatever, but He received the new resurrection life direct from God Himself, and from no other source ; and so He makes those who are baptized into Him " partakers of a divine nature." 2 Pet. i. 4 As the first Adam was the source of the polluted nature which all men have inherited by birth, so now, according to God's appointment, the Second Adam is the fountain head of undefiled and immortal manhood to all those who are born of Him, by supernatural descent, i.e., by regeneration of water and of the Spirit. In a word, the John iii. 5. Lord Jesus, " the last Adam," has now been " made a i Cor. \v. 45. QUICKENING SPIRIT." Christ took our fallen flesh, He kept it holy by " the Heb. i.\. 14. Eternal Spirit," He offered up Himself in it as a sacrifice for sin, He was dead and buried, He was raised from the dead by the glory of the Father, and He now dieth no more, but lives to God in the power of an endless life. These are the mighty acts of the eternal Son of God, made Man, and these acts are the groundwork of Christian baptism, though it is the resurrection of Christ that stamps efficacy on all that went before, and glorifies Baptism as the " SACRAMENT OF THE RESURRECTION." 32 Scriptural Studies on Baptisms. [Part I., Chap. V. CHAPTER V. BAPTISM THE ORDINANCE FOR UNION WITH CHRIST. ANALYSIS: The difference between Unity and Union. Their excellency as seen in the Godhead ; In Christ becoming one with man through His Incarnation ; And in man becoming one with Christ, as He now is the Second Adam. The condition and means for this union Faith, leading to Holy Baptism. Union with Christ the central truth of Christian Baptism. The Holy Ghost, the Divine Agent for effecting this Union. GREAT is the mystery of Union, with its manifold results for good, or for evil according to its basis and object. It is the uniting of two or more persons for a common purpose ; and this involves the reciprocal action of their natural, mental, and spiritual powers, of their virtues, and the interchange of their love. Such union forms a spring of energy and a Eccles. i\. 9. fountain of strength, as it is written, "two are better than one." Unity is greater than Union it is a spiritual reality, and spiritual in its essence. Unity cannot be external, but union may be its external symbol. Union may be broken, by its joints and bands being loosened, which may end in its dissolution. Moreover, even though there be a union which appears to be and may be inseparable, yet it is not identical with Unity which, per se, is indivisible ; for in Unity the thought of one, as its essence, is contained ; whereas in Union the paramount idea is rather that of joining together two or more: hence Unity and Union are not necessarily identical or co-existent. The unity of humanity embraces the diverse races of men, among many of whom union is absent ; and yet they are one in the unity of humanity. Again, in nature, wherever unity and union are co-existent, the latter may _be broken and the former remain : as in the case of a tree with its constituent parts, which, in their Baptism the Ordinance for Union with Christ. 33 integral union, form the tree ; but the union is impaired when a severance arises between any of these parts, whereas the unity of the sap that permeates the tree continues to exist. So there is the union of all the members of the human body, forming ONE BODY ; but they are kept in living UNITY by the circulating blood "which is the life," and by the inner spirit and personality. Although all the members were created to be inseparable, yet their union may be broken by accident or disease, and a limb once severed from the body can never be rejoined to it as before. Again, there is the union of body, soul, and spirit, which in death is dissolved for a while ; but the unity of tJte life that filled the whole man abides with the spirit when it returns to its Creator who Eccles. xii. 7. imparted that life. But to know the perfection of Unity indivisible and indis- soluble we must turn our thoughts to the Godhead, and behold the Unity of the Father, and of the Son, and of the Holy Ghost '* ONE GOD, not three Gods ; ONE LORD, not three Lords " " so that in all things the Unity in Trinity and the Trinity in Unity is to be worshipped " (Athanasian Creed). Jesus said of his relationship to God, " I and My John x. 30. Father are one'* St. Paul taught the Corinthians: " There are i Cor. xii. 4-6 diversities of gifts, but the same spirit ; and there are differ- ences of administration but the same Lord ; and there are diversities of operations, but // is the same God w/tL'/i ivorketk all in all." This concise statement by the Apostle is like a seal with " Unity " engraved thereon. The mystery and truth of co-existent Unity and Union are manifested in the Incarnation of our Lord Jesus Christ " perfect God and perfect man," *' Who, although He be God and man, yet He is not two, but one Christ ; One altogether, not by confusion of substance but by unity of person " (Athanasian Creed). One with the Father, in the uncreated, eternal Unity of God, Jesus Christ became one with man in the created unity of human nature, and to all eternity He 3 34 Scriptural Studies on Baptisms. [Part I., Chap. V. remains our kinsman. Thus, in His unity and union with man, the Son of God had a right to interfere on man's behalf, and to redeem the forfeited inheritance. It is necessary to grasp the difference between, and the relation of, Unity and Union, for they have an important bearing on the doctrine and efficacy of Christian baptism. The application of God's great salvation to each one of us as individuals is the extension of these same truths of Unity and Union. As it was necessary that Christ should become united to fallen man in order to accomplish his salvation, so also is it necessary for the regeneration of redeemed man that he be united to his Redeemer in the condition in which the Lord Jesus now is, even in His spiritual and glorified condition. By an act of God men must, through some divine ordinance, be made one with Christ ; that being identified with Him, His Spirit may take up His abode in them, and they may be made partakers of His life and holiness, and keep THE UNITY OF THE SPIRIT in the bond of peace as an earnest of its fruition in everlasting glory. The essence of God's plan of Eph. iv. 3. redemption was the union of the Redeemer with the redeemed, and in its application, union is an underlying principle. Thus it was the purpose of God in sending His Son to take human flesh, that there should be a reciprocal union, by man also sharing the new and resurrection life of Jesus Christ. Christ took our nature in the natural, that we might receive His nature in the spiritual ; " that we might be Heb. xii. 10. partakers of His holiness " and of His eternal kingdom. When Christ was doing His work on earth, His glory was veiled. In the Psalm which is so prophetic of His sufferings Psa. xxii. 6. He exclaims : " I am a worm, and no man ; a reproach of men, and despised of the people." He had, up to His death, if it maybe so expressed, acquired no recognised official relation- ship to the human race. He was not yet, de facto and dejure, their Saviour, though He had been announced by the angels as bearing that character and title He became this when Baptism the Ordinance for Union with Christ. 35 God raised Him from the dead and He became the Second Adam. When Christ had finished the work which the Father had given Him to do on earth, and ascended up to heaven, there to carry on His work in its next phase viz.., to receive and send down the Holy Ghost on men, and as their risen High Priest to intercede for them it was necessary that those who received His word should by some means be incorporated into Him in that new and special relation which He had towards them as the Second Adam. God has appointed an ordinance for effecting this spiritual union between Christ and ourselves. He has given the means for taking men out of the old Adam, with all his drawbacks, dangers, and evil results, and of incorporating them into the new Adam, with all His privileges, blessings, promises, and hopes. Thousands of Christians say that the only means whereby we are united to Christ is by Faith ; they rightly hold it to be a spiritual union, effected by spiritual means, but in so doing they often disparage external ordinances. The necessity and the efficacy of faith is not denied as a factor in bringing about our union with Christ, for as the Lord said, " He that believeth and is baptized shall be Mark xvi. 16. saved." All must acknowledge that faith is a necessary requisite to Baptism. But is faith all, and is it of itself sufficient? If it were so, why should the Lord have said, " He that believeth and is baptized shall be saved " ? It must not be forgotten that there is the obedience of faith, and that faith leads men on to obey the commandments, and so, in this case, living faith leads on to Baptism, which the Lord has commanded. In the obedience shown in Baptism, faith is glorified. Faith is inward, spiritual, invisible. Baptism is external and visible ; but it is a sacrament, and therefore presents an outward and visible sign as the indication of an inward and spiritual grace. The application of water is an act done in the name of the Father, and of the Son, and 36 Scriptural Studies on Baptisms. [Part I., Chap V. of the Holy Ghost, and its spiritual effects are, through the power of the Holy Ghost, to take the recipient out of the natural condition in which he was under the first Adam, and to place him in covenant with, and under the headship of, the Second Adam, to whom he thus becomes united. "The Church, the Body of Christ, consists of those who have not only believed, but have been baptized into His name, and have thus not only made an outward profession of their faith in Him, but have been engrafted into Him and made members of the Risen One. Unbaptized believers are catechumens, not Christians. The popular Evangelists who make faith the all in all, and overlook or decry Baptism, only bring their converts to the threshold of Christ's fold, and -leave them there to spiritual starvation." W. W. Andrews. As regards the mode of our Lord's union with man, and that of man's union with Him, it is well to compare the two, so as to discern those points in which they resemble, and in which they differ from, each other. His union with man in an organic manner, by the assumption of our common humanity, has already been dwelt upon. Through the operation of the same Holy Spirit by whom He was conceived, we are spirit- ually united to Him by the use of water and the word ; and this is not generation, but regeneration a being born from above, having God for our Father by virtue of our union with, or incorporation into Christ. In Him the process was Incarnation ; in us it is Regeneration. Union lies at the base of both, and the agent is the same the Spirit of God. As sons of God we are " born, not of blood, nor of the will of the John i. 13. flesh, nor of the will of man, but of God " born of water and i Pet. i. 23. of the Spirit, even of incorruptible seed, " by the word of God which liveth and abideth for ever." If there is an evident fitness in the truth that a Redeemer should become one with those whom He would deliver, then there is an equal fitness that those who have been delivered by Him should be required to enter into union with Him. The Lord, in being Baptism the Ordinance for Union with Christ. 37 joined to man, was made one flesh ; and "he that is joined i Cor. vi. 17. to the Lord is one spirit" Here Unity and Union are glorified, as far as possible, even now. The central truth embodied in Holy Baptism may be summed up in three words, viz., Union with Christ ; for by union was atonement effected, and by union is regeneration imparted, which the resurrection of Christ has made possible. To effect a spiritual union, there must be a spiritual power and action by a spirit; and in regarding Baptism as the means or ordinance whereby man's union with and incor- poration into the risen Christ are effected, it must be remembered that the Holy Spirit is the divine agent therein. He it is who infuses life and reality into all sacramental action in the ordinances of the Church of Christ. The fundamental truth of Union is thus brought before us in its two-fold aspect. Christ became one with men by the assumption of man's nature through His Incarnation, and men are made one with Him through baptism into Him whereby a spiritual union is effected, and His new or risen nature is imparted by the process of regeneration. That this union with Christ is not only true in general, but is also true in detail, and that men are made one with Christ in the salient acts of His life, which is the glory or crown of Christian baptism, will be clear to those who humbly accept the teaching of Holy Scripture. E P h. i\. 21. It is impossible to exaggerate the glory of Unity and Union, and we adore the divine wisdom of God that He has found a method of bringing the once fallen creature into unity and union with Himself, and that this unity shall be unbroken for ever. Union between God and man was the Creator's forethought and purpose ; and the expedient of uniting the divine and human natures in the Person of His Son, and then of uniting the sinner with the Saviour, was due to His infinite Wisdom and Love, and the gracious and almighty fiat went forth, in each case, LET THEM BE ONE. 38 Scriptural Studies on Baptisms. [Part I., Chap. VI. CHAPTER VI. OUR UNION WITH CHRIST IN HIS DEATH, AND IN HIS BURIAL. ANALYSIS : There are eight acts of Christ with which we are united ; but two are prominent His Death and His Resurrection. Scriptural proof of this statement. Our Union with Christ in His Death, as an external fact : And, secondly, in a spiritual and subjective manner, through the power of the Holy Ghost. The same truth holds good with reference to the Burial of Christ. IN Holy Scripture there are eight acts of Christ mentioned, in which, according to the teaching of the Apostles, we are said to be united with Him through Baptism. Col. 5i. ii (i.) In His Circumcision. "In whom also ye are cir- cumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the cir- cumcision of Christ." i Pet iv. 13. (2.) In His Sufferings. St. Peter writes thus: " Rejoice, inasmuch as ye are partakers of Christ's sufferings " ; and St. Phil. Hi. 10. Paul speaks of the " fellowship of His sufferings," and of Col. i. 24. " filling up that which is behind of the afflictions of Christ." Rom. vi. 3, 4, 5, ?. (3.) In His Death. St. Paul teaches that, "50 many of us as were [margin, are] baptized into Jesus Christ were baptized into His death " ; " buried with Him into death " ; "planted together in the likeness of His death " ; " dead with Christ." Rom. vi. 6. (4.) In His Crucifixion. '* Our old man is crucified with Gal. ii. 20. Him " ; "I am crucified with Christ." Rom. vi. 4. (5.) In His Burial. "Buried with Him by baptism unto Col. ii. 12. death " ; " Buried with Him in baptism." Eph. ii. 5. (6.) In His Resurrection. " God hath quickened us Rom. vi. 4 . together with Christ," that " like as Christ was raised from the Col. ii. 12. dead, so we also should walk in newness of life " ; " Wherein Our Union with Christ in His Death and Burial. 39 also [i.e., in baptism] ye are risen with Him through the faith of the operation of God." (7 and 8.) In His Ascension, and in His Session at GocCs right hand. " God hath raised us up together, and made us Eph. ii. 6. sit together in heavenly places in Christ Jesus." Of these acts of Christ, two are singled out as those with which our union is most prominent, and our union with them is effected by the same instrumentality, viz., by the Sacrament of Baptism. These two acts of Christ which are specially connected with Baptism are His death and His resurrection. When the Apostle Paul asks the Church in Rome the question, " Know ye not that as many Rom. vi. 3. of you as were baptized into Jesus Christ were baptized into His death ?" it is with a tacit upbraiding, that baptized people ought to know this spiritual mystery, and that this simple question ought to be superfluous. Alas, millions of the Baptized are now ignorant of their spiritual standing, and the Apostolic question might be reproachfully addressed to them, " Know ye not ? " The Apostle continues, " Therefore we are buried Roni - vi - 4- with Him by baptism into death " that is, into His death ; and in the following verse he adheres to the same figure : " planted together in the likeness of His death " ; " Knowing this that our old man is [has been already] crucified with Christ." In the eighth verse he continues his argument in these words : " Now if we be dead with Christ ....," and he follows it up in the next chapter, by saying, " Ye are Rom. \-ii. 4 become dead to the law by the body of Christ." In like manner the Apostle writes to the Church at Colosse, " Where- Col. ii. 20. fore if ye be dead with Christ." He uses the same expression in writing to Timothy : " For if we be dead with Him." In 2 Tim. ii. i Rom vi. 6 the Greek is literally " co-crucified " ; and in Gal. ii. 20, the same word is used, " I am crucified with Christ." Thus the Scripture asserts that the Sacrament of Baptism brings man into a special relation to the death of Christ which did not exist before, and that this is a real, though 40 Scriptural Studies on Baptisms. [Part I., Chap. VI. spiritual, union. It was a truth that the converts of Rome ought to have known, as a first principle, both in its doctrinal aspect, and in its practical bearing in their daily mortification of sin and unrighteousness. We are united ivitk Christ in His death as an external fact, of which we are made sharers. Christ gave Himself for us ; Ileb. ii. 9. He died for us, i.e , on our behalf, and in our stead. " We see Jesus, who was made a little lower than the angels that He, by the grace of God, should taste death for every man." Wherefore, as all men have an interest in, and a relation to, that death, it affects them for salvation or for condemnation. St. 2 Cor. v. 14. Paul's expression, " W 7 e thus judge that, if Christ died for all, then were all dead," is remarkable ; the Greek would be more correctly translated, " then all died," as given in the Revised Version. Hence, when Christ died, all mankind died in and with Him in the sight of God ; and therefore Christ's death is reckoned to every man as if it were his own death. Surely this revelation is a Gospel in itself. It is glad tidings of great joy. When our Redeemer died on Calvary, He died for us and we died in Him, as our representative. The penalty of the broken law that rested on man was discharged by and in Him. Ileb. ii. 9. This truth enables us to say to " every man," " to every one of Acts. ii. 38. you," Christ died for you ; God sees you in Him ; when He suffered, you suffered ; when He was crucified, you were crucified ; when He died, you died. Truly this is the essence of the Gospel. But the union with Christ in His death is also internal as well as external. The death of Christ, although an external fact, is applied to us in an inward, spiritual, and subjective manner by the operation of the Holy Ghost. The crucifixion of Christ, and His death, are in a mystic, sacramental, and spiritual manner, inflicted on our corrupt and sinful nature by the Holy Ghost. The death of Christ is the basis of all spiritual life ; hence, for the daily crucifying of sin it must be applied to us, internally and subjectively, by the power of the Holy Our Union with Christ in His Death and Burial. 41 Ghost. This is a closer union than the union with Christ in His death, as an external fact, which is common to all men ; for only those who have been baptized are privileged to be thus made one with Christ in His crucifixion. This spiritual appli- cation of crucifixion and death of Christ to us, and in us, involves our putting off the old man, for the highest form of self-denial is to submit to crucifixion, and to keep the body of the sins of the flesh in death, by the power of the cross of Christ working Gal. v. 24. in us through the Holy Ghost. There are three words used Gal - vi - J 4 ! 5- in the New Testament with reference to the putting to death of the flesh, the first two of which are rendered in the authorised version by the same word, " mortify." They imply Rom. viii. 13. not only to crucify and put to death, but to keep dead, as a Co1 - "i- 5- corpse, This result can only be attained as a spiritual reality by our yielding ourselves to the power of the Holy Spirit, so as to allow the death of Christ to have its crucifying effect even now in our mortal bodies. If fallen flesh, kept holy by the Son of God, had to die. a fortiori the unJioly flesh, in its actually sinful state, must die, for " they that are in Rom. viii. 8. the flesh cannot please God." There is nothing for us to do- if we would please God but to keep the flesh in death, in the same way in which the Lord Himself did, viz.. by absolute faith and sacrifice. If in this way we are " bearing about in our body 2 Cor. iv. 10. the dying of the Lord Jesus," we shall manifest to the world that we are partakers of His sufferings, of His crucifixion, and death : thus only shall we abide " dead with Christ." Rom. vi. 8. Wherefore, it is not enough to say that the Baptized are counted as dead with Christ ; for the act having been wrought in them, they are dead with Him. What is done sacramentally is not counted as if it were done ; it is done it is a fact accomplished ; the death wrought in them is not carnal, but spiritual ; it is not figurative, but real. Thus, sin is not gradually expelled by the efforts of man, but is slain by an act of God ; and in this act \ve are to abide by faith, keeping the old man dead, and not quickening him again by 42 Scriptural Studies on Baptisms. [Part I., Chap. VI. unbelief and self-indulgence. But the basis of the spiritual fact is the literal fact. If Christ had not literally died for us, His death could not be applied to us spiritually and sacramentally ; and it is manifest that the external fact must precede its internal application. Hence, this spiritual appli- cation of the death of Christ to the Baptized is an advance on its vicarious application to all men, and the inward and spiritual grace of this union exceeds that of the literal union. It is more restricted and dependent on a given ordinance ; for the one is the free gift of God to mankind in created unity, whereas, this other additional and closer union springs from Christ, as the head of His body, the Church. All that has been said of the death of Christ may be applied to the cognate fact of His burial, which is a fact external to man, and therefore vicarious, and is also applied to us in a spiritual and sacramental manner. The burial of Jesus Christ being the necessary sequel to His death, St. Paul shows that both are linked together in Baptism, when Rom. vi. 4. he writes thus : " Therefore we are buried with Him by baptism into death." In the flesh of Christ, fallen flesh was dead and buried when His holy body was consigned to the tomb. In Him, all men, as in a figure, lay in the tomb of Joseph of Arimathsea, and this is a fact full of comfort. But the same application is made of Christ's burial, as in the case of His death, when some are brought spiritually into relation to that burial, and are not only united to it as an external fact, but partake of its power through its internal and spiritual appli- cation by the power of the Holy Ghost. It was no empty statement that St. Paul made when he told the Corinthians t Cor. xv. 4. that he delivered to them as part of his Gospel, that Christ died for our sins, and that He was buried. So do we joyfully confess before God in the Creed that Christ was crucified, dead, and buried. This is the acknowledgment that the death and burial of Christ are integral factors in the spiritual efficacy of the sacrament of Christian baptism. Our Union with Christ in His Resurrection. 43 CHAPTER VII. OUR UNION WITH CHRIST IN HIS RESURRECTION. ANALYSIS : Union with Christ in His Death is not sufficient ; we must be united to Him in His Resurrection also. Proofs from Scripture our union with Christ in his Resurrection as an external act ; also in a spiritual internal manner, through the sacrament of Baptism and the action of the Holy Ghost. Christian Baptism was not possible before the Incarnation. The meaning of the Resurrection life of Christ. The heavenly nature and calling which man has now received. THE union with Christ in His death has been dwelt upon, but our union with Him in His resurrection remains to be considered. These are the two most salient acts of Christ's life, in which all others are summed up. The first is, as it were, the darker half, but it serves to reflect lustre on the second half. This latter is the more glorious, but not to the disparagement of the former, on which it rests as on a foundation, and from which it springs as the result and crown ; inasmuch as there is more joy in the actual victory than in the struggles of the battle which have issued in the victory. To be united to Christ in His death is a blessed privilege, but taken by itself it were of no practical value, nor could it be operative for any spiritual end ; for the death of Christ, apart from His resurrection, was not enough to bring in the full redemption and salvation of God to men. As the Apostle says : " If Christ be not raised, your faith is vain ; ye are yet in your i Cor. xv. 17. sins." Wherefore, it is a necessity that men should be united to Christ in His resurrection as well as in His death. Christ is the head of redeemed humanity, and this federal headship as the Second Adam belongs to our Lord Jesus Christ, not through His Incarnation, but through His Resurrection. While thus dwelling on the connection of 44 Scriptural Studies on Baptisms. [Part I., Chap. VII. Christian baptism with the Incarnation of our Lord Jesus Christ, we must clearly apprehend that we are not baptized into Him as the Man, but into Him as the RISEN CHRIST, Acts iii. 15. as the Second Adam, the Incarnate Son of God, "the Prince of Life, whom God raised from the dead." Such is the teaching of Holy Scripture. By resurrection Christ not only brought a new life into flesh, but received the power and right to transmit and impart the same to all who are united to Him. The instrumentality which God has provided for effecting this second act of union, this reciprocal union, is the Sacra- ment of Baptism. Thus, though Baptism is based upon the Incarnation of Jesus Christ, it derives its reality chiefly from His resurrection ; for without His resurrection it could not exist, since there would be no life to impart. Baptism, then, may be regarded as the Sacrament of the Resurrection, since in our union with Christ in His acts on earth, His resurrection is the point from which we start. This is the cardinal point of that union, which is retrospective in its aspect, in that it embraces Christ's life for us on earth, and enables man to claim a share in all His acts therein. It is also prospective in its aspect with reference to the perfect glory of the coming kingdom, which shall be ushered in by resurrection. Thus, the efficacy in their application to the spirits of men of the death, burial, and resurrection of Jesus Christ is due to Him, as the Second Adam, not so much in virtue of His federal headship over mankind, as to His being the Eph. i. 22, 23. particular Head of His Church, " which is His body, the fulness of Him that filleth all in all." Oh ! the real glory that issues out of the dark tomb of Joseph of Arimathaea ! The old fallen flesh lay therein dead and buried, and this truth illumined the sepulchre like the two bright angels who sat where the body of Jesus had lain. But it did not remain there ; it was raised from the dead by the glory of the Father. May the Baptized, who have likewise entered that tomb in the Person of their Kinsman and Our Union with Christ in His Resurrection. 45 Surety, be continually raised in spirit from the death of sin unto the life of righteousness ! Of what sort of persons, then, may a Christian congregation be said to be composed ? Wondrous paradox ! of crucified persons crucified with Christ and crucified in the spirit to all evil, to sin, to self, and to the world ; and not only crucified and buried with Christ, but likewise risen with Him from the dead. " By Thy precious death and burial, by Thy glorious resurrection, good Lord, deliver us !" (The Litany.) TJiat we are united to Christ in His resurrection is fre- quently stated by St. Paul. In his Epistle to the Romans he writes thus : " For if we have been planted together in the Rum. \i. 5. likeness of His death, we shall be also in the likeness of His resurrection." And he then reminds the Church in Rome that they are '-married to another, even to Him who is raised Rom. vii. 4. from the dead." To the Colossians he writes, " Buried with Col. ii. 12. i: 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 " : to which he adds, " And you hath He quickened together with Him." In this same Epistle, St. Paul makes this truth the ground of a practical exhortation to holiness : " If ye then be risen with Christ [or as it might be more Col. iii. r. literally rendered, " Since ye then have been raised with Christ "] seek those things which are above." Writing to the Ephesians, St. Paul also asserts that "God hath quickened us together with Christ, and hath raised us up together." Resurrection formed an integral part of the Gospel the Apostles preached in the beginning. They preached "Jesus Acts x\-ii. 18. and the resurrection." Their great mission was to bear witness to the resurrection of Christ as an incontrovertible fact, and then to erect the superstructure of the spiritual truths of the Gospel of the grace of God which were founded thereon. It is by the power of the Holy Ghost, the living Spirit that resurrection is ever kept before the Church as a living motive power ; and if we quench the Spirit we are apt 4 6 Scriptural Studies on Baptisms. [Part I., Chap. VII. Isa. Ixv. 4. to forget the hope of resurrection and to " remain among the Isa. xxviii. 18. graves" and to make a " covenant with death." There are many Scriptural associations of Baptism with resurrection. The chief command which Christ gave to His Apostles, after His resurrection, was to make disciples of Matt, xxviii. 19. all nations. He says, " Go ye therefore and baptize all nations." Baptism, then, is an exercise of the power which Christ has received as the Man of God raised from the dead, Eph. i. 18-23. and this is recognised by St. Paul in his Epistle to the Eph. ii. 1-7. Ephesians. The scope of St. Peter's Pentecostal sermon is Acts ii. 24-40. the resurrection of Jesus, and its practical application in answer to the question, "What shall we do?" was "Repent and be baptized every one of you, in the name of Jesus Christ." A like connection can be traced in the sermon of Acts x. 40, 47, 48. the same Apostle to Cornelius; but St. Peter's statement is i Pet. iii. 21. clear when he writes in his Epistle, " The like figure where- unto baptism doth also now save us by the resurrection of Jesus Christ" Here a direct efficacy unto salvation is attributed to Baptism as connected with the resurrection of Christ. In considering our union with Christ in His resurrection as an external fact, there is an aspect in which all men are united to Christ therein, by virtue of created unity, which must not be overlooked. He rose on behalf (i.e , for the justification} of all men, but His resurrection was not like His other acts, vicarious, for it was not instead of all men ; i Cor. x\. 22. " for as in Adam all die, even so in Christ shall all be made alive." But further, our union with Christ in His resurrection, viewed as an internal, spiritual, and sacramental union, forms Rom. vii. 4. the foundation of our spiritual life, for St. Paul writes, "that ye are become dead to the law by the body of Christ, that ye should be married to another, even to Him who is raised from the dead, that ye should bring forth fruit unto God." Here is a short summary of four great spiritual truths our union Our Union with Christ in His Resurrection. 47 with Christ ; our death to the law by His body, i.e., through His death ; our marriage to Him who is raised from the dead ; and the practical results which ensue therefrom the casting off dead works, and bringing forth fruit unto God, the end being everlasting life. It is obvious that Christian baptism was not possible before t/ie death and resurrection of our Lord Jesus Christ, for this Baptism derives its very life and reality from Christ's acts through the power of the Holy Ghost. If Christ had not become incarnate, how could He have lived on earth, and died as Man for mankind ? If He had not died, how could men be baptized into His death ? or how could that death be inflicted on " the old man " in a sacramental and spiritual manner ? Of what use then would have been His Incarnation,, beyond manifesting true holiness in flesh? If Christ had not been raised from the dead, how could men be united to Him in His resurrection ? How could that resurrection be applied to the spirits, sacra- mentally and spiritually, as the basis of the new and regenerate life ? These acts of Christ must have taken place as external realities before they could be applied to man as the basis of his spiritual life. Christ was born and made man ; He is thus united to man. He was circumcised, and became a debtor to fulfil the law. He did a sanctifying work in the mortal flesh which He laid hold of; He learned obedience in it through suffering ; He brought it up to sacrifice ; in Him its present condition was brought to an end, through death ; He received it again, changed, in resurrection ; and these acts were done, not on His own behalf, but on behalf of others , and that men may obtain these benefits, they are united to Him by an act of God in the Sacrament of Baptism. The spiritual power of these acts of Christ is conveyed to the Baptized in germ now, as an earnest of their complete transfiguration in the glory of the resurrection. In bringing about man's sanctification, the great instruments 48 Scriptural Studies on Baptisms. [Part I., Chap. VII. which the Holy Ghost uses are the work which Christ did in human nature, and its climax, His death and resurrection. These are what He works with, what He applies, what He conforms us to, what He unites us to, both externally and subjectively. It is clear, then, that Baptism must be looked upon as much more than a mere recuperative act, since it has, in effect, advanced man into a new and spiritual condition, and into a higher sphere, which would not have been possible but for Christ's resurrection ; for this resurrection-life makes him part of the new creation of which Christ is the perfected example as the risen Man. And this quickening life, infused into the spirit of the Baptized, is an earnest of what its fulness shall be in the resurrection, when it shall fill their body, soul, and spirit with its boundless powers. Through the act of God the Baptized are placed in the same position as the Lord Himself, and, receiving His resurrection life, are made heavenly. This is not true of those who are not baptized, albeit they are interested in, and receive the benefits of, the incarnation, death, and resurrection of Christ, as the Second Adam, which have placed all men on the platform of forgive- ness and justification. These are external -acts of God towards all men independently of their merits, and they have conferred blessings on all, with the possibility of the attain- ment of still higher privileges. Baptism advances a step further, for it takes up the blessings in general, and appropriates them to the individual and particular benefit of its recipients, as members of Christ. Blessed be God for the Rom. viii. 3. work which Christ did for us " in the likeness of sinful flesh," for His death and resurrection, and for what He is now doing for us at the right hand of God, which, by the power of the Holy Ghost, gives sacramental efficacy and reality to all that is done in the Church of God in her state of pilgrimage during her sojourn on earth. Our Union with Christ in His holy Life on Earth. 49 CHAPTER VIII. OUR UNION WITH CHRIST IN HIS LIFE OF OBEDIENCE UPON EARTH. ANALYSIS : Union with Christ in His life of obedience upon earth. The relation between this work of Christ, and the cleansing of sinful human nature from original sin. Original, or birth sin. What it is. Christ works out a righteousness in flesh which can be imputed and imparted to others also. The acts of Christ on earth are vicarious and representative. Christ the head of the new and eternal creation of God. CONNECTED with the death and resurrection of Christ there was a retrospective action, by virtue of which all His previous spotless life of obedience upon earth became instinct with application and benefit to those for whom He died. The Baptized could not be made sharers in that life on earth, before the death and resurrection of Christ took place : in other words, after Christ became the Second Adam by His resurrection, Baptism could secure to them a union with His obediential life on earth ; and it could be imputed and imparted to men for their justification, as the fulfilment of the law, and as a rule of practical righteousness. If Christ has an obediential righteousness to impute and to impart, when did He work out and acquire the same ? The only possible answer is that He wrought it out during His life on earth. He was then engaged in working out a vicarious righteousness, which, by the grace of God, should be available for others also. He is not working out this righteousness now. He is not obeying the law now in a vicarious relation to others. He has done nothing towards this righteousness since His resurrection, either by obedience or by suffering. The time for working out this righteousness was during His life of humiliation and faith on earth, when God sent His Son 4 5 Scriptural Studies on Baptisms. [I'.irt I., Chap. VIII. to condemn sin in the flesh, to sanctify human nature, to reduce man's will to obedience and to set it free, to fulfil all righteousness, in a word, to magnify the law and to make it honourable. The truth salient in this chapter is that our union with Christ in His obediential life on earth may be regarded as a retrospective act, resulting from the crowning glory of resurrection, which imparts vitality and application to all that went before. It is a Scriptural truth which flows as a corollary from the statement of the Apostle Paul, that we are united to Christ in Col. ii. ii. His circumcision: "In whom also ye are circumcised with the circumcision made without hands." May it not be said that our Lord received the circumcision " made without hands" when the Holy Ghost descended upon Him at His baptism ? Likewise the Baptized receive this same cir- cumcision at their baptism. Further, St. Paul states that the evidence of such circumcision consists " in putting off the body of the sins of the flesh [that is, in holiness] by the circumcision of Christ." That the cutting off of Christ in death is referred to here seems clear, for the Apostle continues, " Buried with Him in baptism, wherein ye are also risen with Him," just as he links the death, burial, and resurrection of Christ with baptism in Rom. vi. 3, 4. Now if we are united to Christ in His literal and spiritual circumcision and in His death, we may surely claim union with Him in the intermediate acts which lie between His circumcision and death ; in other words, with His whole life of obedience on earth, when He was working out the righteousness of God by Rom. iii 22. faith, which is to be " unto all, and upon all them that believe." The Lord's circumcision involved more than the mere physical operation of the eighth day ; it was in effect a continuous act of His whole life upon earth. He was at all times, morally and spiritually, undergoing circumcision in His Our Union with Christ in His holy Life on Earth. 5 1 human nature, and the process culminated on the Cross, where the natural blood derived through His mother from Adam was poured out to the last drop ; thus effectually and for ever, by a lively figure as well as in very deed, severing Himself and all who are " in Him " (whether prospectively or retro- spectively) from all connection with that tainted life of which the " first Adam " was the fountain and source. If the central truth of Holy Baptism be union with Christ, then there must be a relation between the work of cleansing, which the Lord accomplished in fallen flesh, and the cleansing of sinful human nature, ministered in the Sacrament of Baptism to its recipients. When Adam sinned, his descendants inherited from him original, or birth sin. By original sin is meant that inbred taint of moral evil in which all mankind are conceived and born, and which manifests itself in actual sin. The effect of Baptism is to raise the Baptized out of the condition of original sin ; for thereby they are grafted into Christ, and made partakers of the nature of the Second Adam, from whom the taint of original sin was absent by virtue of His divine Personality, and of His immacu- late conception by the Holy Ghost. The more we realise what we are by nature and practice, the more shall we perceive ourselves to be as a dark background, throwing into relief the splendour of Christ's holiness in flesh. Is there not a difference between fine linen, clean and white, between the goodly raiment, pure and glistening ; and filthy Isa. Ixiv. 6. rags, which are not only rags, torn and cast-off, but filthy and offensive with corruption ? Such is the contrast between sinful flesh, which in every one by nature is a hot-bed of pollution, and the flesh, which, though taken in its fallen condition, was kept holy by Jesus Christ. The remission of original sin is primarily due to the shedding of Christ's blood, which was the culmination of His holy incarnation, of His holy nativity and circumcision, and 52 Scriptural Studies on Baptisms* [Part I., Chap. VIII. of His holy life in flesh ; all of which contributed to the perfect sanctification of human nature. Again, when it is pro- Isa. Ixi. 10. phetically declared, " He hath covered me with the robe of righteousness," this means that the righteousness which Christ wrought out during His life in mortal flesh is imputed and imparted to man. That Christ has a righteousness to impute and to impart Rom. Hi. 21. 22. is incontrovertible, for St. Paul's statement is explicit: "But now the righteousness of God without the law is manifested even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe." The Lord Jesus was engaged, during His life on earth, in working out a vicarious righteousness which should hereafter be Rom. viii. 4. available by God's grace for others, in order " that the right- eousness of the law might be fulfilled in us." This work of Jesus in doing the will of God in the fallen flesh which He had assumed, and in yielding the faultless obedience of perfect love, fulfilled the law in the letter and in the spirit, thus Isa. xlii. 21. vindicating it, and showing its perfection and blessedness. So, also, His fulfilment of all righteousness by works, by keeping the whole covenant of God, even unto the sacrifice of Himself as the Lamb of God, won for Him (and for man through Him) the reward of the law, "This do, and thou shalt live." " Life for evermore " was given unto Him, when He was raised from the dead by the Holy Ghost But, concurrently with this, He worked out another and a Rom. iii. 22. higher righteousness, which was " of God by faith." This righteousness did not seek to rest in the letter of obedience, or to be justified simply by the works of the law ; it reached higher than this, for its essence was faith and self-sacrifice. This righteousness was wrought out by Jesus Christ on earth that it might be imputed to others. The Lord Jesus having completed His work of righteousness before His resurrection, the law had no further claim on Him after He was raised from the dead. He had satisfied all its demands, either for obedience Our Union with Christ in His holy Life on Earth. 53 or for suffering, during His life of humiliation and faith on earth, when, as man, He fulfilled all righteousness, and by His death exhausted the sentence pronounced upon all. He was raised for our justification, i.e., the seal was then set on His finished righteousness in fallen flesh, which now became the treasury to be resorted to for the justification of all them that believe ; and it is clear that this holy life on earth, wherein He rendered the obedience of which St. Paul writes to the Romans (Rom. v.) must, as the counterpart to the disobedience of the first Adam, enter as an essential factor into the work of our salvation. Whilst glorying in the fact of our being made one with Christ, and of having His righteousness imputed to us, we must not forget the necessity of His righteousness being imparted, as well as imputed to us. How manifest is the moral and spiritual reality of Christ's holy life on earth, and of that positive righteousness which is capable of being imparted to us by the Holy Ghost. In Him we are not only accounted righteous before God, but we are made so. This gift of His original righteousness is imparted to us in Holy Baptism. The holy life of Christ on earth releases man from the fulfilment of the works of the law as a ground of justification, which otherwise man must, had it been possible, have fulfilled as a personal debt for his personal justification ; and this was an essential factor in Christ's resurrection, as it is written again, " He was raised for our justification." Therefore, if we Rom. are brought by Baptism into contact with Christ in His death and in His resurrection, it is not to the exclusion of His holy life and work in human nature which was a necessary antecedent condition to the grace of Baptism but His resurrection gathers into itself, as in a focus, all that went before, and applies it to the blessing of all men, especially of those who believe and are baptized. What, then, is Christ's relation to the new, eternal, and glorified creation of Godt He is its first-born, its first fruits, 54 Scriptural Studies on Baptisms. [Part I., Chap. \ 'III. and its pattern. He is its ruler and its head. The resurrec- tion of Christ is, as it were, God's receipt for the full payment of the debt of sin ; it is the pledge of the removal of the curse from the whole rational and material creation, and the earnest of the everlasting Kingdom of God. It laid the foundation of a new creation, of which it was the beginning, and over which the Lord and His Church shall rule in the ages to come. Thus, Christ has not only a relation to all the human race, as their representative head raised from the dead, but He has also a relation to the whole new physical creation of God, which is to last for ever. Well might St. Paul write, 2 Cor. v. 16, 17. " Though we have known Christ after the flesh, yet now henceforth know we Him [in such wise] no more. There- fore, if any man be in Christ he is a new creature ; old things are passed away ; behold all things are become new." The new creation already exists, though as yet on a limited scale. It exists in the Person of its raised and glorified Head, and of His members, who already possess His life, but are waiting to share His glorification also, being already regenerated as regards their spirit and mind, and waiting for the adoption to wit, the redemption of the body and their manifestation as Rom. viii. 19-23. SONS OF GOD. Although the guilt of Adam's sin is expiated, yet its imparted results will not be wholly effaced in us until the day of resurrection, but the cleansing wrought in us by God in Baptism should be witnessed to by holiness in our daily life, as its proper fruit and sequel. St. Paul, in writing of our 2 Cor. iv. 10. "always bearing about in the body the dying of the Lord Jesus," could not have meant to restrict this to the culminating fact of Christ's death, but must have included the whole of His self-denying life in fallen flesh, that self-emptying and obedience unto death which, as it were, first came into view at His circumcision, and was perfected on the cross. Blessed be God for the gift of His Son Jesus Christ, who is the foundation of our hope, both here and hereafter. SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART IL THE DOCTRINE OF CHRISTIAN BAPTISM. CHAPTER IX. THE BAPTISM OF JOHN. CHAPTER X. THE GREATER EXCELLENCY OF CHRISTIAN BAPTISE. CHAPTER XI. THE REQUISITES FOR BAPTISM ; REPENTANCE ANT FAITH. CHAPTER XII. CONVERSION. CHAPTER XIII. REGENERATION. CHAPTER XIV. THE DOCTRINE OF THE LORD, AND OF ST. PETER. THE APOSTLE TO THE CIRCUMCISION. CHAPTER XV. THE DOCTRINE OF CHRISTIAN BAPTISM AS TAUGHT BY ST. PAUL, THE APOSTLE TO THE UNCIRCUMCISION. CHAPTER XVI. THE DOCTRINE OF THE "FATHERS" OF THE FIRST FOUR CENTURIES OF THE CHRISTIAN ERA, AND OF THE REFORMERS. 57 PART II. THE DOCTRINE OF CHRISTIAN BAPTISM. CHAPTER IX. THE BAPTISM OF JOHN. ANALYSIS : In Hebrews vi. Baptisms are referred to in the//rB/. The Baptism of John : its history, doctrine, and relation to the Law. Its teaching in reference to the past was repentance and confession : to the then present, reformation ; to the future, preparation. Its three-fold necessity. The grace given. Its relation to our Lord. THE fundamental phase of the doctrine of Christian baptism having been considered in its relation to the Incarnation of the Son of God, there are other important points of doctrine that must not be dissociated from this great truth, with which they have an intimate connection. Concerning "the principles of the doctrine of Christ," Heb. vi. i, 2. St. Paul mentions six which ought to be taught to cate- chumens, viz. : " repentance from dead works ; faith towards Gcd ; the doctrine of baptisms ; the laying on of hands the resurrection of the dead ; and of eternal judgment." The third of these is the doctrine of baptisms. Here the word "baptisms" is in the plural, for as we gather from the law and from the tradition of the elders the Jews had many baptisms or washings, both for proselytes and for ceremonial purification. In this plurality of baptisms that of John the Baptist must be included, for it was a divine ordinance, it occupies a prominent place in the New Testament, and has an intimate spiritual relation to Christian baptism, of which it was the forerunner. 58 Scriptural Studies on Baptisms. [Part II., Chap. IX. Of wliat did the baptism of John consist ? Matt - ' When John was interrogated as to its nature, his reply was unequivocal. It was a baptism of water, the acceptance of which evidenced repentance on the part of the recipient ; and the special grace which it conveyed was " the remission of sins." John was the son of the Jewish priest Zacharias, and was born under exceptional circumstances. His birth was announced four hundred years before it took place, and his character and office were described, although, unlike King i Kings xiii. 2. Josiah, he was not mentioned by name. He was about six months older than our Lord, so that he would be about thirty years of age when he began to preach. John's mission must have burst upon the Jewish nation and upon the ecclesiastical rulers at Jerusalem as a great surprise, and his personality filled their minds with perplexity ; so much so, that the Jews sent priests and Levites to John John i. 19-29 to ask him, " Who art thou ?" " What sayest thou of thyself ? " Their difficulty was enhanced when, on the Pharisees Matt. xxi. 23-27. sending to ask the Lord concerning Himself, "By what authority doest thou these things, and who gave thee this Mark xi. 27-33. authority ? " He replied with a counter question : " I will also ask you one thing ; the baptism of John, was it from heaven or of men? Answer me." Alas! for the irony of history! These ecclesiastical leaders of the Jewish nation were obliged to answer, in the unforeseen dilemma into which they had brought themselves, " We cannot tell." John preached so earnestly that thousands received his baptism. This is a notable instance of what, in modern times, is called "a mission" a mission to Jerusalem and to the Jewish nation. John was an ascetic, brought up in the desert, and he preached in the wilderness, in the vicinity of the river Jordan, which afforded facilities for baptism on a large scale. The applicants were baptized in this river, and of them there must Matt. iii. 5, 6. have been great crowds, for " there went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were The Baptism of John. 59 baptized of him in Jordan, confessing their sins." His mission was a great success, according to the angel Gabriel's prophecy, before his birth ; " many of the children of Israel Luke i. 16. shall he turn to the Lord their God." John had an inner circle of devoted adherents, who are called his disciples, and it is interesting to note that he taught them to pray, and that his piety brought forth its Luke xi. i. fruit in the gift to the Church of God of 'the Lord's Prayer. One of the disciples of Jesus said, " Lord, teach us to pray as John also taught his disciples." How much do all men owe to John and to this one other disciple ! St. Paul was brought into contact with John's disciples at Acts \\\. 17 Ephesus ; and probably, of the thousands baptized at the Passover and at the other great feasts, by this great Missioner, many would go forth to the ends of the Roman earth with the tidings of this new prophet. As the baptism of John contained a doctrine, and this was taught by him to his disciples, and was also taught by Apollos (which was all that he then knew on the subject of baptism), it may be asked, what was the doctrine of John's baptism for he claimed a Divine mission, and declared that he had been sent to baptize for an ulterior purpose. His doctrine was that of " REPENTANCE FROM DEAD WORKS." John's mission having been sanctioned several times by the Lord, and mentioned once even after His resurrection, John's baptism would form a subject of instruction to a Christian neophyte, even though it had been superseded by the higher baptism commanded by the Lord Jesus Christ Himself. "The law and the prophets," says the Lord, "were Luke xvi. 16 until John ; since that time the Kingdom of God is preached " : therefore his baptism must be regarded as belonging to the old dispensation, and to the law of Moses. That it was its supplement, its climax, may be gathered from the Lord's expression that it was a fulfilling "of all righteousness," Matt. iii. 15. i.e., the righteousness which was of the law. The preaching 60 Scriptural Studies on Baptisms* [Part II., Chap. IX. of John, like the voice of a herald before a coming king, fulfilled the injunction of the Lord by the prophet Malachi ; Mai. iv. 4, 5. " Remember ye the law of Moses my servant which I com- manded him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Matt. xi. 14. Lord." Christ, in speaking of John, says, " If ye will receive it, this is Elias which was for to come." As a man cannot repent of a sin before its commission, repentance is connected 'with \he past, with bygone thoughts, words, acts, and conduct ; consequently, the baptism of John had reference to the past life of the Jews, being primarily a Mark i. iv. call to repentance. Its title was "a baptism of repentance." Of what were the chief priests and the rulers to repent ? Of what was the nation as a whole to repent ? Of what were individuals to repent ? Clearly of their transgressions against the law of Moses. Hence, " REPENT " was the keynote of John's preaching. The first step in the dealing of God with sinners is to bring them back to His ways, and every "message of mercy declares the necessity of repentance and of confession of sin as the prelude to forgiveness and restoration. This is seen in the great revivals mentioned in Scripture in those of Jonah, Hezekiah, Ezra, Nehemiah, Daniel, and in the experience of the Patriarch Job ; and according to all the precedents of these spiritual reformations John's mission was inaugurated with the same trumpet-call to repentance, as preliminary to the reception of his baptism. It was called for by the individual and national sins of the Jews against their covenant-standing as the chosen people of God. This repentance was required by the law of God given through Moses, under which they had received their national existence and polity, and on the observance of which their prosperity, as a nation, depended. The essential feature of this repentance was the confession of sins individually. The Jews were bidden to feel sorrow for The Baptism of John. 61 their sins, but this was not to remain hidden in their spirits ; it was to be acknowledged by word of mouth, and the secret Psa. xxxviii. 18. feelings of the spirit were to find expression by the lips. Without the acknowledgment of wrong-doing, together with godly sorrow for the same, the Scriptures declare that sin cannot be put away ; and this remains true even now, although the perfect sacrifice of Christ has been offered for the sins of the whole world. Moreover, the evidence of the sincerity of a man's repentance is \\isforsaking of the sin confessed ; else is the sorrow feigned and the confession a mockery. Therefore, when John exhorted his hearers and converts to repentance, he insisted on its not being simply a sentimental sorrow for sin, nor a mere verbal confession of sins. It was to be essen- tially practical, as may be seen in his addresses, to the multitude, to the inquiring people, to the publicans, and to the soldiers. They were not only to confess their past transgressions and shortcomings, but were also to put away all hypocrisy : to break off their sins and to practise righteousness : to yield that heartfelt obedience which the law of God demanded, and thus give evidence of such true repentance as would qualify them to receive remission of sins. John's addresses are marked by a common-sense integrity, by an intensity and directness of purpose which must have startled those who were slumbering, or were " at ease in Zion." Amo>. vi. i. When the angel foretold the birth of John the Baptist to his father Zacharias, he said, "And he shall go before Him Luke L 16, 17. [the Lord the Messiah] in the spirit of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just ; to make ready a people prepared for the Lord" John preached a great reformation a moral, spiritual, and ecclesiastical reform for he had come to recall the Jewish nation to their covenant-standing with God ; to remind them not only of their shortcomings, but also of their law and of their privileges ; and to offer consolation to those mourners 62 Scriptural Studies on Baptisms. [Pan II., Chap. IX. who felt that they were condemned by the law. His preaching, if received, led up to the act which embodied all this, and that was the baptism which he ministered. How admirable are John's discourses ! How trenchant, how fearless, how practical ! Can anything be more full of common sense than his advice to the soldiers which might Luke iii. 14. form a sermon for modern policemen ? " Do violence to no man, neither accuse any falsely ; and be content with your wages." There was a great deal of hypocrisy among the leading religionists in Jerusalem, but John ruthlessly laid his axe to its root, and taught them that obedience was better than sacrifice. It is written that he said to the Pharisees and Matt. iii. 8. Sadducees, " Bring forth fruits meet for repentance," or "answerable to amendment of life " (margin). John i. 23. John himself said, " I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the Isa. xl. 3. Prophet Esaias." John's work of preparation for the Messiah's advent consisted in this : that he showed the people their transgressions and need of repentance ; that he announced the nearness of the Lord's coming ; and then, when He had come, the fact of His presence, and at the same time exhorted the people to maintain such an attitude of mind and spirit and conduct as their King could approve and bless. That there is a great spiritual meaning attached to the baptism of John is evident from the fact that the four Evangelists give an account of it in the beginning of their gospels, and he is several times alluded to by our Lord Himself. The Apostles Peter and Paul recognised the importance of John's baptism, and that it occupied a special place in the evolution of God's scheme of redemption. There are at least three reasons for its necessity. (i.) It was necessary to fulfil prophecy. The mission of Isa. xl. 3. John had been foretold by Isaiah some seven hundred years before Christ ; and the book of Malachi, about B.C. 400, con- Mai. i\. 5, 6. eludes the canon of the Old Testament with the same The Baptism of John. 63 prediction of a messenger who should be sent before the Lord to prepare His way. And as John fulfilled his course, he said, "Whom think ye that I am ? I am not He. But Acts xiii. 24, 25. behold, there cometh One after me, whose shoes of His feet I am not worthy to loose." (2.) It was necessary to prepare the way of the Messiah, by giving Israel a warning of their coming King, in order that they should make ready for his advent as prophesied by Isaiah : " The voice of him that crieth in the wilderness : Isa- *1. 3> 4- Prepare ye the way of the Lord, make straight in the desert a highway for our God." In eastern countries, before the coming of a king, couriers are sent to announce his arrival, and thousands of workmen are engaged in making the roads smooth and safe, as when the German Emperor went to Palestine in 1898. (3.) It was necessary to minister grace to the nation, that they might have spiritual discernment to recognise the Messiah, and might accept Him as their Teacher, Redeemer, and King ; for, as He was coming to His people in humility, there was the danger lest through unbelief they might not recognise Him : hence the necessity of a herald to announce His coming, and to quicken their faith and spiritual appre- hension of His mission when the Messiah actually came. As all the acts of God have ever been sacramental, John's baptism, which was of heaven and not of men, must have been designed by God to be a channel of spiritual grace, even in conferring " the remission of sins." What better preparation could there have been for the reception of Jesus as their Messiah than for the nation of Israel to receive the remission of their sins ? It was the last gracious word and act of God to the Jews by His messenger ere He closed the dispensation of the law : as it is written, " God, according Acts xiii. 23, 24. to His promise, raised unto Israel a Saviour, Jesus : when John had first preached before His coming the baptism of repentance to all the people of Israel." The key of mercy, 64 Scriptural Studies on Baptisms. [Part II., Chap. IX. put into the hand of John before the door of the Mosaic dispensation was locked, was the same which in the hand of Jesus Christ opened that of the Gospel age. The remission of sins through the baptism of John was ministered by God Mark. ii. 7. (for " who can forgive sins, but God only ? ") to those who were obedient to the call to repentance, for this baptism could not of itself have bestowed so high a gift as the forgiveness of sins ; but it derived its spiritual power from the prospective sacrifice of Jesus, the Son of God, the crucified Man of which sacrifice the lamb slain at the Passover was the great type. To this John testified in these striking words : John i. 29. " Behold the Lamb of God which taketh away the sin of the world." There can be no more doubt that grace was imparted by John's baptism than that grace was ministered under the Law to a transgressor who brought his victim to the priest for sacrifice in atonement for his sin. All were acts of faith which entailed grace, but they received their power from the future sacrifice of Christ upon the Cross, which in some form or other they foreshadowed. This view is confirmed by a passage in the Gospel according to St. Luke. The Lord, when speaking to the Luke vii. 27. multitude about John, said: "This is he of whom it is written, Behold I send my messenger before Thy face, which shall prepare Thy way before Thee"; and then He spoke of his being a prophet, the greatest prophet up to that time. The Luke vii. 29, 30. Evangelist proceeds, "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." They subsequently rejected the Messiah Himself, because they had not the necessary faith and grace to discern Him as such ; whereas those who did not refuse the baptism of John were given grace to advance in the ways of God, and thus were prepared in a spirit of faith and obedience to receive the Messiah. But the Pharisees and lawyers lost their opportunity ; The Baptism of John. 65 they knew not the day of their visitation ; they were blind leaders of the blind ; they would not accept the grace which God had proffered them at that particular time and in that particular way ; and, therefore, they could not receive the further and richer manifestations of His grace. They rejected John, and hence they rejected the Messiah. Again, in the parallel passage in St Matthew's Gospel, our Lord upbraids the chief priests and elders, saying unto them, "John came unto you in the way of righteousness, and ye Matt. xxi. 32. believed him not, but the publicans and the harlots believed him ; and ye, when ye had seen it, repented not afterwards, that ye might believe him." The practical lesson that may be learned from these Scriptures is that men should neglect no ordinance of God, but use every appointed means of grace ; and that they should walk- in God's counsels, in order to be ready to take the next step forward in His enlarging plans of mere}-. The baptism of John points to the grace and liberty of the Gospel, foras- much as forgiveness ministered through the baptism of water was a spiritual advance on the atonement effected by the slaughter of a bullock or of a goat. What relation had the baptism of John to onr Lord Himself? It is beautiful to see the Lord in His great humility, and in His complete identification with mankind, receiving John's baptism, as being one with man under the then federal headship of Adam, and also as our representative and surety. Jesus had no sins of His own to confess, and yet as He stood in the river Jordan confessing the sins of the world, especially the national sins of the Jews against the law of God, He received the baptism of repentance, on behalf of the sins of His brethren and of all mankind, which he came to bear. " The LORD hath laid on him the iniquity of us all." But isa. liii. 6. Christ could not, and did not, receive that Christian baptism which He Himself instituted after His death and resurrection. 5 66 Scriptural Studies on Baptisms. [Part II., Chap. IX To know the intensity of the confession of sin made by the Lord, the Psalms should be studied, in order that its great and deep spiritual reality may be apprehended ; for in these prophecies the voice of the Messiah is heard speaking through the Holy Ghost by the mouth of His servants. Confession, as an antecedent to forgiveness of sin, being a necessity, it is a solemn thought that a multitude of sins, both of communities and of individuals, remain unconfessed by those who commit them, whether it be from hardness of heart, blindness of mind, or from other causes : wherefore, we are all dependant in this respect, as in all else, upon our Lord Jesus Christ the great and true confessor of all sin for the covering of our undiscerned or forgotten sins, by His perfect confession and spotless sacrifice. Throughout eternity praise and thanksgiving will ascend unto God, that Christ, in his pure and perfect manhood, represented the whole human race in His vicarious confession of sin, in His holy life, in His death, and in His resurrection. Out of the thousands of recipients of the baptism of John, our Lord was the only person who could fully receive the rite in all its grace and perfection, because He knew it was of heaven, and that He would thereby fulfil all righteousness the righteousness that was of the law. Thus did Jesus Christ Matt. v. 17. 18. illustrate His own teaching : "Think not that I am come to destroy the law or the prophets ; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." It cannot be .denied that to many of the Jews the difficulties connected with John's baptism must have been great, and that though it was an ordinance divinely appointed, it required faith for its discernment and acceptance. To discern God's work there must at all times be faith and Matt. v. 8. purity of heart, for it is " the pure in heart who shall see God." The Greater Excellency of Christian Baptism. 67 CHAPTER X. THE GREATER EXCELLENCY OF CHRISTIAN BAPTISM. ANALYSIS: The superiority of Christian baptism in the positive blessings it conveys, as compared with the negations in John's baptism. The statements by John and by our Lord ; the case of Apollos, and that of the twelve Ephesian converts. Christian baptism and the baptism of John both convey the grace of the remission of sins, but there are higher privileges ministered in Christian baptism which could not have been ministered by the baptism of John. THAT Christian baptism has a relation to the baptism of John, and yet surpasses it in excellency and grace, may be proved from John's own statements. As the morning star is the harbinger of the sun, and as the herald is the forerunner of the coming king, even so was John the forerunner of the Lord Himself, and his baptism the precursor of Christian baptism. John summed up his own position, when, speaking )f Christ, he said, " He must increase, but I must decrease." 'herefore, when our Lord sought John's baptism, the latter gently remonstrated, saying, " I have need to be baptized of Matt. iii. 14. thee, and comest thou to me ? " In his public addresses John drew a contrast between his baptism and that of the Messiah, his successor, when he said, " I baptize with water, John i. 26, 27, 33. but there standeth one among you whom ye know not ; He it is who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. The same is he which baptizeth with the Holy Ghost." " He shall baptize you Luke iii. 16. with the Holy Ghost and with fire." To the truth of this the Lord set His seal, when, after His resurrection, He said to His Apostles, " John truly baptized with water, but ye shall Acts i. 5. be baptized with the Holy Ghost, not many days hence." St. Peter, in his address to Cornelius, refers to John's baptism Acts x. 36. 37. as an event, after which the word of God, preaching peace by Jesus Christ, was published in Galilee and Judea. Acls xvi 68 Scriptural Studies on Baptisms. [Part II., Chap. X. The contrast here set forth is between John's baptism and that of the Holy Ghost, which is the jewelled crown of Christian baptism. Hence these two latter are related, but are not identical, though the spiritual action of the Holy Ghost is in- separable from both. The case of Apollos illustrates this truth. 24, 25. " And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord, and being fervent in spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue : whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." Heb. v. 12. Of the six things forming the "first principles" of the doctrine of Christ, Apollos must have known four : to wit, repentance from dead works, faith towards God, the resur- rection of the dead, and eternal judgment. Therefore, two of the subjects pertaining to the way of God, which Aquila and Priscilla would have to explain more perfectly to him, would be "the doctrine of baptisms'" (that is Christian baptism as distinct from John's baptism) and the laying on of hands for the gift of the Holy Ghost as the true sequel of Christian baptism truths that were not brought to light until the day of Pentecost. Acts xviii 1-3. St. Paul had met Aquila and Priscilla at Corinth, and because he was of the same craft he abode with them, and they wrought together at their trade of tent making. Aquila and Priscilla must thus have learned much truth and doctrine from the Apostle, and would be well qualified to impart the same to a zealous proselyte. St. Paul, in his Epistle to the Rom. xvi. 3. Romans, calls them his " helpers in Christ Jesus." Further light concerning the doctrine of baptisms may be Acts xix. 1-7. gathered from the events which subsequently occurred at Ephesus. St. Paul reached Ephesus (where Apollos had been, and who had lately left for Corinth), and finding The Greater Excellency of Christian Baptism. 69 certain disciples there, he proceeded to discharge the work of an Apostle by asking a question which none but an Apostle would ask : " Have ye received the Holy -Ghost since ye believed ? And they said unto him, We have not so- much as heard whether there be any Holy Ghost" (Some translate this literally, We have not so much as heard whether the Holy Ghost be, /".., whether He has been actually given for they must have known of the existence of the Spirit of God.) " And he said unto them, Unto what then were ye baptized ? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance. saying unto the people, that they should believe on Him which should come after him, that i> on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus, and when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied." Thus, John's baptism was declared not to be an abiding institution, but that Christian baptism, as a spiritual advance, must take its place and lead on to the heavenly gift of the Holy Ghost, which, when bestowed on the Ephesian converts by the laying on of apostolic hands, forthwith manifested itself in their speaking with tongues and in prophesying. In examining the reasons for the inferiority of John's baptism, the subject may be considered from two points of view the negative and the positive aspect by looking at the spiritual blessings that the baptism of John did not and could not convey (excepting that of the remission of sins, which was a positive blessing) and at those which Christian baptism does convey. I. The negations of John's baptism were as follows : In John's baptism there was no union with a Person ; No sonship, nor adoption ; No membership with others, nor baptism into a body j No reference to Christ's death and resurrection ; 7 Scriptural Studies on Baptisms. [Part II., Chap. X. No inwrought, nor radical effect on the spiritual life and experience of the recipient, in so far as it related to the death unto sin and the new birth unto righteousness ; No gift of new life, no regeneration ; No reference to any completion of its grace in resur- rection life and glory. John's baptism could not give what did not exist. In fact, at that date there could be no such sacrament as Christian baptism, because the great realities on which it was founded, and of which it was the embodiment, had not become accomplished facts. True, Christ had taken our flesh, and His incarnation was the first step in the fulfilment of God's work of redemption. But the great central acts of Christ in His life on earth His death, resurrection, and ascension, which are the pivots of Christian baptism had not then taken place. He had not sacrificially condemned sin in the flesh ; He had not made an end of sin by the sacrifice of Himself; so that the spiritual reality of Baptism, viz., the death of Christ, which is applied to the spirits of the Baptized by the Holy Ghost and forms the basis of our death unto sin, had not as yet taken place. The same reasoning applies even with greater force to the truth of Christ's resurrection. No new life could be imparted which did not exist. How could any man die with Christ, if Christ had not died ? How could any man share Christ's risen life, if His resurrection had not taken place ? Christ had to be raised from the dead as an actual fact, and tq ascend into heaven to receive the gift of the Holy Ghost for man, in order to give existence and reality to the spiritual blessings which were to flow from the central facts of the Christian faith, viz., His death and resurrection. There must naturally be an essential difference in the ministration of grace, before and after the Lord's incarnation, death, and resurrection. His resurrection was the seal of the perfection and acceptance of His sacrifice, of which the The Greater Excellency of Christian Baptism. 71 descent of the Holy Ghost at Pentecost was the additional and irrefragable proof. This precious gift was that which changed the shadows of the old law (to which pertained the baptism of John) into the realities of the Body of Christ. The death and resurrection of Christ had brought in the ministration of life, of spirit, of faith as the substance of a better hope, whose glory superseded that of the old law. Spiritual, antitypical realities then became possible, which they were not before. Thus regeneration, as the wider application of Christ's resurrection to individuals, became possible, having previously been impossible. II. Again, to appreciate the higher standing of the Christian rite than that of John's baptism, the positive and manifold blessings which it bestows must be apprehended. The positive blessings which are sacramentally imparted to our spirits in Baptism are : The gift of a new life or of regeneration ; The union with a Person ; The baptism into Christ, and membership one with another in a body ; The being made partakers of Christ's death and resurrection ; The privilege of adoption or sonship ; The divinely appointed sequel in the gift of the Holy Ghost, as an earnest of the coming Kingdom, culminating in the glory of the resurrection at the appearing of the Lord. Such are the privileges that are conferred upon the king and the beggar alike, in the sacrament of Christian baptism, and it shows a great want of spiritual apprehension to say that there is nothing in this holy sacrament ; and yet there are many earnest Christians who affirm this. Baptism is something, or it is nothing ; and if something, can it be less than this can it be more than this ? If it be not an empty form, and if these spiritual privileges are conferred upon us therein through the 7 2 Scriptural Studies on Baptisms. [Van II., Chap. X. merits of Christ and by the operation of the Holy Ghost, then every baptized person is bound to confess that the Lord has done for us all that He can do, and that it remains for us by faith to take up the acts of God, and thankfully to abide in them unto eternal life. If, on the other hand, we reject them or disbelieve them, the result must be our condemnation and loss. Baptism is the first step towards the kingdom of God, and it will not be completed until it ends in the baptism of fire, and has brought us into the actual possession of the kingdom, of which the Baptized have now received the earnest, being heirs of God. But when at last the glorious reality shall have come, they shall then enter into possession of that kingdom to which they have been called, and of which they have been made joint-heirs with Christ, through Baptism, which is essentially connected with His Person. It is the wondrous thought and appointment of God the Father, that after 1800 years men are brought by this sacrament into direct and spiritual contact with the Person of His incarnate Son, and with His acts wrought on their behalf in the days of His flesh. This could not be said of John's baptism, for no one was baptized into the name of John. As the sacramental action in John's baptism for the remission of sins was prospective, based on the great sacrifice that was to be offered by the Lamb of God to whom John testified, so, conversely, Christian baptism is retrospective, looking back to the cross and passion and resurrection of our Lord Jesus Christ. The essential features of repentance, confession of sins, and their remission or forgiveness-, which constitute the basal factors of conversion, are present in both baptisms. Forgiveness of sins was a precious act of grace, and made the baptism of John a spiritual reality and blessing, and yet some shrink from attributing such a blessing to Christian baptism, although in the Creed we confess, " I believe in one The Greater Excellency of Christian Baptism. 73 baptism for the remission of sins." But if Christian baptism ministered no more than this grace, it would not surpass John's baptism in its effects and results; and if it did not minister even this grace, then it would be actually inferior to his baptism, and its institution would indicate a backward and not a forward movement in the purpose of God, which would be an impossibility. But, as forgiveness of sins is a gracious gift and a fundamental blessing, it must be present in Christian baptism, in order that God may raise a super- structure of yet greater glory upon that foundation. It must precede the adoption of men as sons of God, but it is not the peculiar grace of Christian baptism to which belong the particular privileges which have been briefly summarised, and which will be considered in detail hereafter. Thus, John's baptism and Christian baptism arc both sacramental, both being outward and visible signs of inward and spiritual grace, though this is more patent in the case of the Christian rite than it was in that of the Jewish, since the glory of the Gospel excels that of the law. Our Lord Himself taught the same truth when He said, " For I say unto you, among those that are born of Luke \ii. 28. women there is not a greater prophet than John the Baptist ; but he that is least in the kingdom of God is greater than he." This would seem to show that the humblest baptized believers in the Christian dispensation, having been born from above, of water and of the Spirit, will be in a higher spiritual position than John the Baptist, the solution of which mystery must be sought for in their being made one with Christ after His resurrection, and members of His mystical body. Hence, it is only when we apprehend the great privileges of Christian baptism and the spiritual position in which the Baptized have been placed thereby, that we can understand the grievous declension of Christendom, and the apostasy of thousands, who, caring nothing for their baptism, deny its efficacy and spiritual benefits. 74 Scriptural Studies on Baptisms. [Part II., Chap. XI. CHAPTER XI. THE REQUISITES FOR BAPTISM: REPENTANCE AND 1- * as a living sacrifice can be acceptable to the Lord. 6. The promptings of man's natural conscience reveal the existence of some kind of faith, and a sense of the need of repentance. St. Paul mentions this action of the natural conscience in the heathen as leaving them without excuse, since there exists in them a certain feeling of the need of repentance, or of preparation in some form, combined with an ignorant faith in the use of any prescribed means to propitiate their gods ; for this feeling lies at the root of the bloody 7 8 Scriptural Studies on Baptisms* [Part II., Chap. XL sacrifices of the heathen and of all self-mortifying ways that man has adopted to make or to earn his peace with God. II. Wherein do true repentance and fait Ji consist ? i. Repentance. 2 Cor. vii. 9-1 1. It is only " godly sorrow " for sin that "worketh repent- ance" to salvation. "The sorrow of the world worketh death." The necessary spiritual sequel of this godly sorrow is the confession of the sins committed ; and its crown, its essence, is that of amendment of life in accordance with the commandments of God, which is seen in the turning away from sin and is the prominent evidence of true conversion. Wherefore, repentance marks a two-fold condition of spirit ; it is not merely emotional, but practical, for the evidence of its sincerity is seen in the forsaking of sin. Repentance as a peremptory necessity has been the great burden of all preaching ever since the introduction of sin and the fall of man, and each dispensation has ended with a distinct call to a special repentance. Repentance varies in character with different dispensations, and with different covenants ; and the higher the obligations and privileges, so much the more would the sins committed under varying conditions be intensified. The repentance required from a heathen would be different to that exacted from those living under the Patriarchal or the Mosaic dispensations, and the required repentance would differ in each given case. Again, inasmuch as the privileges and spiritual standing of the Baptized exceed those of previous generations of mankind, the repentance called forth by the special sins against the Christian covenant should exceed in spiritual depth and intensity that which was demanded under the two former dispensations. The repentance called for in these last days pertains to the spiritual sins of the Church as one body, and to her corporate standing; but if repentance were required to become more intense towards the close of each successive dispensation, with increase of light and neglected The Requisites for Baptism : Repentance and Faith. 79 grace, how much greater will be the depth of contrition and the burden of sorrow and repentance required from Christendom, for all her spiritual, not to speak of fleshly sins, as the close of her period of grace approaches. 2. The nature of faith demands examination. The grou'th of the spiritual life depends upon faith, but not so the origin of that life, which is a free gift of God. Faith is one of the first spiritual motions of the heart, quickened by the word of the Evangelist, who leads the unbaptized convert to desire Baptism, for which repentance and faith are the preparation. Without their presence Baptism would be an unreality, a mockery to men, and an insult to God. In all candidates for Holy Baptism faith and repentance must be of an individual character, and must refer to that condition of sin, original and actual, in which the candidate, whether infant or adult, is involved. Faith is defined to be " the substance of things hoped for, the evidence of things not seen," and it is written that " without faith it is impossible to please God, for he that cometh to him [God] must believe that he is [that he exists], and that he is a rewarder of them that diligently seek him." Faith was pithily defined by the late Rev. John Campbell, of Row, as " taking God at His word." Before man can repent he must hear and believe, and having repented, he must then in faith lay hold of the blessings for which repentance paved the way. Thus, from one aspect, faith is a precursor of repentance, since converts* must believe the call to repentance before it can take place, and when it has taken place repentance leads to increased faith, for the acceptance of the grace of God in the washing away of sins through Baptism ; or, if a repentant Christian, to the reception of the grace of God in the forgiveness of sins through any other appointed channel. Unbelief has ever * The word "convert" is not used here to describe a Christian or baptized man when converted from evil ways. So Scriptural Studies on Baptisms* [Part II., Chap. XL Deut. xxxii. 20. Heb. iii. 12-19. Mark xvi. 16. John iii. 18. Jude 3. Acts ii. 41. Acts viii. 12. 35-38. been a prevailing sin against God since the fall of man ; it brought many evils on Israel in the wilderness, when the Lord said that He would hide His face from His chosen people because they were " children in whom was no faith." These evils are referred to as warnings to the Christian Church, and in this present dispensation unbelief is the chief sin which will entail condemnation. There is no word more misapplied in these days than faith. Any absurdity that a man gets into his mind is called his ' faith ; " till, instead of " the faith once delivered unto the saints," which is the gift of God, we have nearly arrived at the condition of " So many men, so many faiths." III. The doctrine and preaching of the Apostles on the necessity of repentance and faith for the due reception of Baptism was carried out in practice in the primitive days of the Apostolic Church. This is expressly stated in the history of the Acts of the Apostles, for after St. Peter's first sermon it is written : " Then they that gladly received his word were baptized." So also in the case of Philip, the Deacon- Evangelist, when he went down to the city of Samaria and preached Christ : " But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." In the same chapter there is an account of the beautiful episode of Philip and the Ethiopian eunuch, and the same pre-requisites to baptism are required. Philip found him reading Esaias the prophet, but unable to understand what he read. " Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. And as they went on their way they came unto a certain water : and the eunuch said, See, here is water, what doth hinder me to be baptized ? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the The Requisites for Baptism: Repentance and Faith. 81 chariot to stand still : and they went down both into the water, both Philip and the eunuch, and he baptized him." In the case of St. Paul's sudden conversion he gave proof of his repentance and faith, when, trembling and astonished, he asked, " Lord, what wilt thou have me to do ? " And he Acts Lx. 6. immediately obeyed when the Lord bade him to go into the city of Damascus, and it should be told him what he must do. There the Lord sent Ananias to him, who restored his sight and said : " And now why tarriest thou ? Arise and be Acts xxii. 16 baptized, and wash away thy sins, calling on the name of the Lord." And it is written that " he arose and was baptized." Acts ix. iS. It is clear that in the case of an adult, repentance must form a necessary condition to the reception of baptism, for the candidate has sins of which he must be spiritually conscious, and which he must acknowledge. Therefore, at first sight it might appear as if the Baptists were right in their contention, and that, as repentance and faith are required for baptism, so adults only as being capable of these should be baptized. In its proper place, when the question of Infant baptism will be considered, reasons will be advanced for its practice. But assuming that it is permissible, would not the same rule hold good in the case of infants as in that of the adult, viz., that repentance and faith would be necessary antecedents to their baptism ? In the case of the child these acts of repentance and faith are made in its name, when the sponsors, as the child's proxies, humble themselves before God, acknowledging the sin of our common nature, and wait upon God for the word of absolution, of which the child is a partaker, while the reciting of the Creed and the committal of it as a holy charge to the infant, witnesses to the necessity of faith, and thus through the intervention of sponsors the same truths are acknowledged, since, in a spiritual sense, the sponsors act as trustees for the child. 82 Scriptural Studies on Baptisms. [Part II., Chap. X II. CHAPTER XII. CONVERSION. ANALYSIS : Definition of the word. Scriptural references as to its meaning. The symbolism of the five instruments of the Brazen Altar tearing on the subject of Conversion. Its nature. The will of man a factor therein. Its connection with the renewal of the Holy Ghost. Popular errors on the subject. IN the consideration of a controversial subject, if a clear definition of the meaning of the technical words or terms employed were first ascertained, it would often efface many misapprehensions, and prevent bitter misunderstandings. I. What is the true meaning and the derivation of the word " Conversion "? It comes from the Latin converter e> and is the translation of the Greek inetastreplio, both of which express the same idea. It is that of " turning round." A simple illustration may throw light on its meaning. A traveller in a mountainous country pursues an unknown path, which leads to the edge of a fatal precipice ; he perceives his danger, and stops abruptly in his path ; he turns round and retraces his steps ; he regains the point where he left the right way, and now travels safely in the opposite direction. This, literally, is an act of conversion of turning round from one direction into an opposite one ; from a path of danger to one of safety. In its metaphorical and spiritual application conversion is usually applied to denote a change of principles and habits leading to a different course of conduct, involving in a moral sense the turning from that which is evil to that which is good. It is descriptive of the case of a sinner who is travelling from God to misery and destruction, full of self-will, rebellion, and impenitence. In the language of the prophet, Jer. ii. 27. he has turned his back to God and not his face, but he Jer. 1. 5. is arrested, he sets his face heavenwards, he seeks God, he loves that which he once hated, he hates that which he once Conversion. 83 loved, he abhors sin and evil. He is a changed man ; his spirit looks, as it were, in the opposite direction He is a converted man ; he has turned round, even as St. Paul wrote to the Thessalonians, " Ye turned to God from idols to serve the i Thess. L 9 living and true God." This was a case of conversion occurring among the heathen. They heard the word of preaching by the Evangelists ; they believed and repented. They gave up their idols and turned to God. Their thoughts, feelings, hopes, fears, and manner of life were changed ; they forsook their old sins, and in turning to God they became Christian converts. But the Baptized who have backslidden from their Christian standing need conversion as well as the heathen, and of them St. James writes : " Brethren, if any of you James v. 19, -o. do err from the truth, and one convert him, let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." This is the case of a blackslider, of a Christian man who has fallen from a state of grace and needs to be restored to the previous position which he has lost ; whereas the heathen, by his conversion, is admitted to a new standing and to a state of grace not hitherto known. Therefore, as the character and nature of their conversion varies in the two cases, it cannot be spiritually identical, though their essence ma}' be the same. The expression " be converted " (in the authorised version) ought not to be translated in the passive sense, for the word in the original is in the active voice, viz., "convert ye." In proof of this, the following passages are cited from the Hebrew : In the Hebrew the word occurs 1,040 times. The word " Turn " occurs in the following passages : Isai. ix. 1 3 ; xix. 22 ; xxxi. 6. Jer. iii. 14 ; xviii. 8 ; Lam. v. 2 1 ; xxv. 5; XXXV. 15; xliv. 5. Ezek. iii. 19, 20; xiv. 6; xviii. 30, 32 ; xxxiii. 9, u, 12, 14, 18, 19. Dan. ix. 13. Hos. v. 4; xiv. 2. Joel ii. 12, 13. Zech. i. 3, 4. 2 Chron vi. 37. " Turn again'' Psal Ixxx. 3, /, 19. Jer. xxxi. 19. 84 Scriptural Studies on Baptisms. [Part II., Chap. XII. " Turn aivay." Num. xiv. 43. Deut. xxiii. 14. Ezek. xiv. 6 ; xviii. 24, 26, 27. " Turn back" I Sam. xv. 1 1. " Turn to" Deut. iv. 30. "Return." Deut. xxx. 2. i Kings viii. 48. Isai. xliv. 22. Jer. iii. I, 12, 22 ; v. 3 ; viii. 5 ; xviii. 1 1 ; xxiii. 15. Ezek. xiii. 22 ; xviii. 23. Hos. vii. 10 ; xi. 5. Amos. iv. 6, 8, 9, 10, n. "Repent." I Kings viii. 47. Ezek. xiv. 6; xviii. 30. " Was turned" Jer. xxxiii. 19. Exod. iv. 7. In Greek, the word translated epistrepJio occurs but thirty-nine times. It is translated by "Turn." Luke i. 16, 17. Acts ix. 35, 40; xi. 21 ; xvi. 18; xxvi. 18, 20. 2 Cor. iii. 16. Gal. iv. 9. I Thess. i. 9. 2 Pet. ii. 21. Rev. i. 12. " Turn about!' Matt. ix. 22. Mark v. 30; viii. 33. John xxi. 20. " Turn again." Mark xiii. 16. Luke xvii. 4. "Return." Matt. x. 13 ; xii. 44; xxiv. 18. Luke ii. 20 ; xvii. 31. " Come again? Luke viii. 35. " Go again" Acts xv. 36. " Convert" James v. 19, 20. "Are turned" Acts xv. 19. "Are returned" i Peter ii. 25. "Is turned again." 2 Peter ii. 22. "Being turned"- Rev. i. 12. " Are converted." Matt. xiii. 15. Mark iv. 12. Luke xxii. 32. Acts iii. 19 ; xxviii. 27. The Greek passages are all active except : Matt, ix, 22 ; x. 13. Mark v. 30; viii. 33; xiii. 16. Luke xvii. 31. John xxi. 20. i Peter ii. 25. The other word, strepho, used in Matt, xviii. 3, occurs eighteen times : Matt. v. 39 ; vii. 6 ; xvi. 23 ; xviii. 3. Luke vii. 9, 44 ; ix. 55 ; x. 23 ; xiv. 25 ; xxii. 61 ; xxiii. 28. John i. 38 ; xx. 14, 1 6. Acts vii. 39, 42 ; xiii. 46. Rev. xi. 6. Conversion* 85 These are all passive except : Matt. v. 39. Acts, vii 42. Rev. xi. 6. Having reviewed these passages, compiled by a competent Hebrew and Greek scholar, who is now at his rest, we may quote his remarks upon them. " Enclosed is a list of passages, complete as regards the Greek, and sufficient in the Hebrew to show you that the passive translation has not a leg to stand upon. The only true translation is that in Ezekiel : ' turn ye, turn ye.' The instances I have given you are only specimens of the simplicity of the meaning of the word however translated. All the rest are of the same kind, the idea is always turn or return. In spiritual things the meaning is perfectly explained by Jeremiah, ' They have turned their back unto me and not Ter. ii. 27. their face.' How can the Lord but require as the first and indispensable step that they should turn round and stand in a proper position before He can have anything to do with them ? ' They shall ask their way to Zion with their face Ter. L 5. thitherward! Singularly enough even our translators in the Old Testament have said more than once, ' turn yourselves ' Ezek. xviiL 30. 52. (which is the same word in the Hebrew)." The noun which is equivalent to the English word " conver- sion " does not occur in Scripture in either the Hebrew or the Greek, but there are two other words in Greek that have an affinity to it : metanoia, which means " change of mind," or, perhaps more correctly, " change of heart," and this touches nearly on conversion ; and the other, metameleia, which does not involve a change of heart, but merely a change of intent or purpose. II. Further light is thrown on this subject by the types of the law r of Moses. There were five instruments connected with the Brazen Altar, and forasmuch as the Lord Jesus Christ said that Moses wrote of Him, the truth that they set forth, does not exclusively belong to the circumcised Jew *>., to one under the old covenant with God nor to the baptized 86 Scriptural Studies on Baptisms. [I'sut II., Chap. XII. believer i.e., to one under the new covenant ; but it had its application also to the heathen, even though he were not in covenant with God. The Brazen Altar, which spoke of atonement and of cleansing by blood, was the first thing that met the eye of a worshipper in the Court of the Tabernacle. The five sets of instruments connected with the altar were : the pans to receive the ashes, the shovels, the basins, the fleshhooks, and the firepans, and these have spiritual applications which bear on the subject of conversion. 1. The pan for asJies. These ashes were not hot or live coals, but the accumulations which had to be removed. They were the remains of the burnt-up wood and bones of the slain victim. Those ashes spoke not only of a victim, and of that which necessitated a victim i.e., sin but being the ashes (and not live coals) from the altar of sacrifice, they symbolized sins out of which the life had gone, and from which the sting was taken ; in a word, they betokened sins forgiven through the accepted sacrifice. 2. The shovel. Shovels of brass were required in the service of the Brazen Altar to remove the ashes and refuse which were carried away, lest they should obstruct the approach to the altar. These are typical of a spiritual act for removing the guilt of the conscience in order to enable a man to present himself to God as a holy and acceptable sacrifice. 3. TJie bastn. This was for catching the blood of the slain victim, which was sprinkled on the altar, or poured out at its base. Blood speaks not only of sacrifice, atonement, and forgiveness, but also of purification. 4. The flesliJiook was used for laying hold of the sacrifice to adjust it on the altar in the midst of the consuming flames, that it might become a whole burnt offering. This speaks of the mutual relations of men one to another in the service of God, and that by their affections and sympathies they should encourage one another to dedicate themselves wholly Conversion. 87 to God, as living sacrifices, holy and acceptable, which is their Rom. xii i. reasonable service. 5. T lie firepans. The hot coals from off the altar were placed in these pans when the Israelites moved from one place to another, so that the holy fire might never go out. This sets forth the love of God glowing in the heart, as the result of the use of the antitypical and spiritual ash pan, shovel, basin, and flesh hook. The special point in the use of these instruments indicates a spiritual action in relation to conversion which is equally applicable to the case of a heathen, a Jew, a proselyte, a catechumen, or a repentant Christian. These instruments are typical of the work of the Lord Jesus Christ and of the Holy Ghost through divinely appointed channels. The Lord having given Himself as a sacrifice for sin, to obtain redemption and forgiveness for man, there must be faith and the personal putting away of sin by the converted man, answering to the removal of the refuse from the altar. There must be the application of the blood of sprinkling, of the blood of Jesus Christ through faith, for the forgiveness of sins, symbolized by the basin holding the blood. The fleshhooks the human relationships and affections of life must be sanctified, so that Christians may abound in all the graces of charity, as defined by St. Paul in I Cor. xiii. 1-7. When the firepan of a man's heart is filled with the love of God shed abroad by the Holy Ghost, he is prepared to dedicate himself to God's service, of which Cornelius before his baptism is an apt example ; and the same applies also to the Christian after his baptism. III. What is the nature of conversion in its spiritual essence ? As conversion must have a definite relation to sin whether to general or special sin every definite act of wilful sin must entail a further act of repentance and faith, or of conversion towards God, since during that sin the individual Scriptural Studies on Baptisms. [Part II., Chap. XII. had turned his back on God. In the case of Peter, when warned of his coming defection, the Lord graciously said to him Luke xxii. 32. " But I have prayed for thee .... and when thou art converted strengthen thy brethren." The Greek epistrep&as is " When having turned back again," which means that when Peter returned in repentance and contrition, then he was to be the helper and comforter of his brethren. If the repentance and faith of a man be genuine they receive concomitant evidence in his life and by his conduct, of the conversion of his heart to God. Spiritually, the converted man turns his back on what he loved and followed before ; on the world, the flesh, and the devil ; on the delusive and suicidal pleasures of sin and all forms of self-pleasing and self-worship ; he seeks God, loves God, obeys God, and endeavours to do His will ; he lives for others ; he lives not for the present world, but for the world to come ; he sets his affections on things above. His principles, views, objects, interests, manner of life, are all changed. Conversion is not a matter of theory, but of practice ; not a matter of knowledge, but of love and of power in the Holy Spirit, whereby the inner life transforms the outer life. Con- version has its seat in what is popularly called the heart, or to express it more correctly, in the spirit, the highest part of man's being, in which lies the will. True conversion may be defined as the ivill of man beginning to co-operate witJi the will of God. To some it may be startling to learn from the various Scriptures mentioned above that the will of man is one of the greatest factors in conversion, and that conversion consists as much in a man's own act as in the act of God. The words used in these Scrip- tures are nearly all in the active voice, and therefore it is to the will of man that the Evangelist addresses himself in his preach- ing when exhorting the sinner to conversion or return to God. When men are called upon to repent, conversion cannot take place in spite of their will, which thus has the awful Conversion. 89 power of resisting the grace of God. This being the dispensation of the grace of God, man is responsible for accepting tlte grace proffered. But in Baptism, the Laying-on of Hands, and the Lord's Supper, the action of God (received in faith) is necessary to give efficacy to these ordinances. The will of man is called upon to co-operate in all the acts of God, for His Holy Spirit will not force that will (since to force a free will were a contradiction in terms) ; but whilst the will of man is prominent in conversion, it does not therefore involve the obliteration of the action of the Spirit of God, nor deny the action of prevenient grace. The gracious co-operation of the Holy Ghost must not be ignored in any spiritual efforts for turning man to God, who will not act without man's intelligent and co-operative faith. The error and heresy of Pelagianism consisted in supposing that man can turn to God of his own will. The Holy Ghost strives with man, He appeals, persuades, warns, comforts ; and surely He fulfils these offices with every man whether baptized or not. Before the flood the Spirit strove with man, and the See Gen. \\. Gospel speaks of the light that lightens every man that John i. c. cometh into the world. Yet man is not a passive machine ; he can resist and quench the Holy Ghost. The action of man's will determines him either to yield to the motions of God's Holy Spirit, or to resist them. Everything shows that man has a free will, though in his fallen and sinful condition his heart is set on evil and he always chooses the evil, and he needs the help of God's Spirit to choose the good. Still, as man lias a free will, he is held responsible for the exercise of that mighty power which differentiates him from the brutes. It is impossible to define the limits or inter-action of these two great truths viz., God's sovereignty and man's responsibility which seem irreconcilable, and yet both of them are undoubted verities. Like two mighty columns they rise side by side into the heavens, but the arch which unites them is invisible to our mortal sight. Great differences of QO Scriptural Studies on Baptisms. L^i II., Chap. XII. thought have existed on these subjects in all ages, and the Arminian and Calvinistic controversies have well-nigh torn the Church asunder. God is often spoken of in Scripture as having power over the hearts of men, and it is written I'rov. \.\i. i. that " the king's heart is in the hand of the Lord, and he turneth it whithersoever he will " ; nevertheless, the Lord I'rov. \\iii. 26. says to each and all, " My son, give me thine heart." May Jer. xxxi. 18. the loving response be, "Turn thou me, and I shall be turned ; for thou art the Lord, my God." However, this does not nullify the other passages in which the concurrence of man's free will is sought, wherein the duty and responsibility of turning to God is laid upon the man as an active, intelligent, and moral being. The mutual and Phil. ii. 12. harmonious action of these two great principles is illustrated by St. Paul when he writes to the Philippians : " Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of His good pleasure." This is a mystery to be believed and accepted in faith, even though it cannot be explained. Here the two elements, distinct, yet not antagonistic, are seen working together for Kzek. xviii. 30-32. one common end. God appeals to man, " Repent and turn yourselves from all your transgressions, for why will ye die ? " John v. 40. " Ye will not come to Me that ye might have life," is the complaint which the Lord uttered to the unbelieving Jews. St. Peter, in his second sermon, preaches both truths when he Acts iii. 19, 26. says, " Repent ye and turn again " (R.V.) and " Unto you first God, having raised up his son Jesus, sent him to bless you in turning away everyone of you from his iniquities." St. Paul's conversion, which was sudden and remarkable, is an instance of the Divine action, whereby a conversion was effected instantaneously, and this event is known in the Church by the title, " The Conversion of St. Paul." This proved to be the turning point in his life ; it produced an absolute change of character and action, for he suddenly and zealously began to preach the faith " which once he destroyed." In speaking of it, he says, " When it pleased GaL i. 15, 16, 23. God to reveal His Son in me, immediately I conferred not with flesh and blood." " I was not disobedient to the Acts xxvi. 19. heavenly vision." When he beheld this vision on the road to Damascus, St. Paul immediately showed the reality of his conversion by seeking to know the required course of action. Acts ix. 6. IV. Looking at the practical view of the subject, we may ask ourselves the question, " Are we converted ? " If we have abode in the grace of our baptism we may not, in the popular sense of the word, need conversion. Baptism and regenera- tion are God's acts ; they are permanent ; having been enacted once tliey cannot be repeated ; but comvrsion needs to be repeated many times. It is allied to the renewal of the Holy Ghost, which we all need daily and hourly ; therefore. in this sense there should be a continual turning and returning to God after even- lapse in thought, word, and deed, even though we may not need conversion through any gross lap:-e from the ways of God into open sin. Just as he who believes and is baptized shall be saved. only if he "endure unto the end," so also in order that faith and Man. xxiv. 13. grace may prove permanent, must conversion be the habitual attitude of the regenerate spirit toward God. Although the regenerate person is indeed a new creature in Christ Jesus, nevertheless, in this present condition, he carries about with him the old nature that is ever ready to break forth into action, of which the Apostle Paul warns us in his Epistle to the Romans. Thus, the necessity for conversion as an Rom. vii. abiding grace is manifest ; "for we are made partakers of Heb. iii. 14. Christ if we hold the beginning of our confidence steadfast unto the end."' This attitude of habitual turning to God of conversion is the result of faith, of hope, and of love springing up in the breasts of God's children through the power of the Holy Ghost. If a baptized person has not been abiding in the grace of his baptism, does he not need conversion of heart and of will ? 92 Scriptural Studies on Baptisms. [Part II., Chap. XII. Does he not need a turning round towards God, and that in the highest part of his being in his spirit ? Conversion, both before and after Baptism, is identical with repentance and faith ; but after Baptism the Baptized require the constant renewal of the Holy Ghost, since conversion and renewal go hand in hand. As our Lord compared the Holy Ghost to John vii. 38. " rivers of living water," to "a well of water, springing up John iv. 14. j ntQ ever i ast i n g ]jf e) " therefore the renewal of the Holy Ghost should ever be in continuous action in the hearts of the Baptized, if they grieve not, nor quench the Spirit even 2 Cor. iv. 16. as St. Paul wrote : " The inward man is renewed day by day." Here it may be well to consider in what manner the evangelical section of the Church regard conversion. Do not many faithful and earnest believers confound conversion with regeneration, and refuse to see the distinction between the two ? Is not this a technical misapprehension of the definition of the two words, out of which much theological controversy and error have sprung ? Conversion is without doubt a turning of the heart to God, for which a man's will and co-operation are required. Regeneration is distinct in its nature : it is an act of God ; it implies a birth into a new and spiritual world, which having taken place once cannot be repeated ; even as in the natural, a man can only be born once. Another mistake, which arises partly from the confusion of terms, is that conversion is considered to be a definite and indelible act, frequently sudden in its action, in which the heart is then turned to God. Those who hold these views are rather given to judge persons as to whether they are converted or not, i.e., whether they lead devoted lives, whether they are full of love to God, whether they hold a certain set of opinions and doctrines, utter a certain shibboleth, and walk in a particular groove. The preachers of this school address their hearers as converted and unconverted, and generally ignore the power and action of the Holy Spirit in Conversion. 93 Baptism, wherein regeneration is given ; hence the baptismal standing, in their opinion, is of little account. The earnest prayer of the converted man is that of St. Paul after his vision of the glorified Jesus : " Lord, what wilt Acts i.\. 6. thou have me to do ? " Such also was the cry of those who heard St. Peter preach on the day of Pentecost when " they were pricked in their Acts iL 37, 38. heart, and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do ? Then Peter said unto them, Repent and be baptized even- one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." " Here they who asked what they were to do received an immediate answer. It was virtually summed up in the word ' repent,' but the word used in the text means no less than ' Change the whole tenour of your thoughts and lives.' There is another Greek word, sometimes translated ' repent,' which means little more than to be sorry for something that we have done ; but the word here used (metanoesate) implies a change almost like that of being born from above."* If the conversion of a man be real, it must, perforce, find expression in his life and acts. In his second epistle, St. Peter, with apostolic foresight, goes to the root of the Antinomian spirit when, after detailing the virtues that should be manifested as evidences of fruitfulness in the knowledge of our Lord Jesus, he says : " But he that lacketh these things is 2 Peter i. 9. blind and cannot see afar off", and hath forgotten that he was purged from his old sins." Oh ! that we, the Baptized, might know experimentally the true meaning of conversion, and by the renewal by the Holy Ghost say with David, " He restoreth my soul," until Psa. xxiii. 3. we need it no more in the kingdom of God, when we shall be perfected in Christ Jesus, our Lord, to whom be the glory of our conversion, regeneration, and ultimate salvation. * "The Risen Master," p. 450. Rev. Henry Latham, M.A. 94 Scriptural Studies on Baptisms. [Part II., Chap. XIII. CHAPTER XIII. REGENERATION. ANALYSIS : Regeneration is distinct from Conversion. Its definition and nature. What our Lord and Ilis Apostles teach on this subject. Its connection with Christ personally, especially with His resurrection. The analogy between natural and spiritual life and birth. Regeneration, partial now, will be perfected in the resurrection. REGENERATION is an integral part of Christian baptism. It has its connection with conversion, with which, though distinct in its nature, it is often confounded. But there is an essential difference between conversion and regeneration, both in their origin and in their nature. Regeneration is an act of God, a creative act, even of Him who made the earth and the heaven and formed the spirit of man Zech. xii. i. within him ; and it is an act in which the will of man has no part, and hence is distinct from conversion, in which the will of man is a necessary factor, and distinct from the unceasing Psa. civ. 30. renewal of the Holy Ghost. "Thou sendest forth thy Spirit, they are created : and thou renewest the face of the earth." Nevertheless, conversion and regeneration, though distinct, are related. In unbaptized adults conversion should lead to baptism and to the heavenly birth. No ungodly nor unconverted person ought to be baptized. Regeneration is an act on a higher plane than that of conversion. The fallen creature is created anew in Christ Jesus, by the operation of the Holy Ghost, who is the Lord and giver of life. Wherefore, REGENERATION is not turning round to obey God ; it is the receiving of tJie restirrection life of the Second Adam. Two examples from Holy Scripture bring the point before us in an objective form. Take the case of the disciples of John the Baptist. If, after listening to John's preaching on Regeneration. 95 repentance, they exercised faith and obedience, and received his baptism for the remission of their sins, they gave proof of conversion, but they were not regenerated; they did not receive the grace of the new birth from above, imparted in Christian baptism and based on Christ's death and resur- rection ; wherefore John's baptism could not impart this spiritual life. The same reasoning and conclusion hold good in the case of Cornelius. He was a devout man, full of prayers, alms-deeds, and good works, and he was evidently a converted man ; but when he sent to Joppa for St. Peter he was not at that period a regenerate man. When our Lord received Nicodemus by night, He said to him, " Verily, verily, I say unto thee, except a man be born J again, he cannot see the kingdom of God." And in meeting the difficulties of Nicodemus, the Lord replied with a still more emphatic assertion, " Except a man be born of iscitir and of the spirit he cannot enter into the kingdom of God." The expression " of water and of the Spirit " is the elucidation of the words used by the Lord in His first statement, which perplexed Nicodemus, who regarded the subject from a fleshly point of view. But our translation of the word hardly sets forth the beauty and force of the original Greek in both these verses, for it is not so much "Ye must be born again " (implying a second time) as " Ye must be born from above" ; ye must be born from Heaven and of the Spirit, as distinct from earth and of the flesh. " That Jhn in. 6, which is born of the flesh is flesh, and that which is born of the spirit is spirit. Marvel not that I said unto you, ye must be born from above." St. Paul writes to the same effect to Titus : " Not by Titus iii. 5 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." In the Greek it is " bath [the laver] of regeneration." The word used for regeneration is " palingenesia," where the prefix is falin, 9^ Scriptural Studies on Baptisms. [Part II., Chap. XIII. " again," and not anothen, " from above " ; but " anothen " is the higher and more spiritual word, for it includes the idea of repetition inherent in the word " palin " or " again," which latter word does not necessarily embrace the higher truth of birth from above ; for although the birth " from above " includes the idea of another birth, yet it is not that of repetition of the same kind of birth, but one of a different nature. A baptized person once regenerate can never again become unregenerate, though he may become apostate, even as a living man can never return to an unborn state, though he may become diseased in body and eventually die. " Every baptized man shall be judged by the covenant as one who hath received the life of God and can find no retreat, but only a progress onward either to perfect salvation or to utter and eternal apostasy." These words show the permanent and indelible character of the act of regeneration or spiritual birth. A Christian, i.e., one who has been baptized into Christ, can no more become a heathen, or a Jew, than he can become an angel or a devil. Born into the world a natural man with a natural life, liable to natural laws and eventually to death, he has in Baptism received a new spiritual life the life of Christ and thereby has become the child of God. How Jude 12. could they be " twice dead," or in danger of the " second Rev. ii. ii. death," unless they had been born again or a second time? Great has been the controversy over this subject of baptismal regeneration, and it is one of the points of doctrinal discord which divides the Church of England into two, out of her three hostile camps. It was decided after the Gorham Controversy in 1849-1850, by the Law Courts, that this doctrine need not be taught in the Church of England. It is difficult to believe that any unprejudiced person can think that the Baptismal Office in the Book, of Common Prayer contemplates any other view than that of baptismal regeneration. This expression is often misunderstood, because the truth is not apprehended, that Regeneration. 97 union with Christ in His death and resurrection is the marrow of Baptism ; and that as Christ's death is therein inflicted on the " old man " by the Holy Ghost, so also we, spiritually and sacramentally, receive therein Christ's resurrection-life, or, in other words, the gift of regeneration. Now, as the new birth is connected with Christ raised from the dead, and exalted into the heavenlies to God's right hand, there is a definite meaning attached to the word " above." Regeneration means a new birth of a higher nature, a supernatural and spiritual birth as contrasted with a natural and fleshly birth. Flesh, as the Lord intimates, begets flesh ; spirit begets spirit. Flesh cannot beget spirit ; nor spirit beget flesh. "Ye must be born from above" The special feature that marks regeneration, and which is not present in conversion, is its connection with a person. Regeneration, not being an abstraction, nor a mere doctrine, nor a theory, is rooted in the Incarnation of the Son of God ; therefore it is that regeneration is associated with a person, and if with the Person of the Son of God made man, then necessarily with the actions of that Person ; not only with what He was, but with what He did ; not only with what He is, but with what He does ; with His actions in the past, in the present, and in the future. There is an act of that Person which, springing from His Incarnation, is the essence and basis of regeneration, and that is the Resurrection of that incarnate Person. If Christ had not risen from the dead, there would be no such thing as regeneration or the imparting of a new life by the act of God in Baptism. The apprehension of baptismal regeneration, as bound np with Christ risen from the dead, will remove many of the difficulties which cling to it in the minds of those who are prejudiced against it as an abstract doctrine. Thus, there are three points the Incarnation, Personality, and Resurrection of the Lord Jesus Christ, with which regeneration is vitally connected ; but though conversion 7 98 Scriptural Studies on Baptisms. [Part II., Chap. XIII. could and did take place without these, as in the ages before Christ's birth, the same cannot be said of regeneration. Men were doubtless converted to God through the action of Gen. vi. 3. the Holy Spirit striving with them before the Incarnation and Resurrection of the Lord had taken place, inasmuch as the Incarnation and the Atonement, even when in the future, were and are still the basis of all God's long-suffering with the human race. Christ, after His death, was quickened with a new life. Resurrection-life was God's gift to Him, and He gives it to man. The eartJily life of the Lord Jesus in mortal flesh would not avail for the purposes of impartation or of regeneration. He now lives an eternal life in immortal flesh, and, as the first- born of all creation, manifests Himself as the risen and glorified MAN, on the pinnacle of creation, and as such He is seated at the right hand of God, the nearest possible approach of the creature to the glory of the uncreated Godhead. He has the power of communicating this resurrection life, for, as " the last Cor. xv. 45. Adam," He is now "the quickening spirit," as He said when John v. 21. on earth, "as the Father raiseth up the dead and quickeneth them, even so the Son quickenctJi whom He will." Hence, to know what regeneration is in its perfection we must beliold the Man Christ Jesus, raised from the dead, and sitting at the right hand of the Father. To argue over the theological term in the abstract, and to ignore CHRIST as its only living exponent, is sheer folly and a waste of time. That an analogy sJionld and does exist between the natural life and the spintiial life is not extraordinary ; for He who is the author of the natural is also the author of the spiritual life. In the natural there are the distinct acts of begetting, quickening, and of birth. So is it in the spiritual, as we learn James i. 18. from the word of God, "Of his own will begat he us with the word of truth." This appears to refer to an act of will on the part of God the Father, and to have a relation to Christ, who is the Word and the Truth ; and it must also have direct Regeneration* 99 reference to those whom the Father gives to the Son. The Apostle uses a similar expression when he says, " For in Christ i Cor iv. 15. Jesus I have begotten yoit tlirougli the Gospel" through his preaching of the Gospel ; and s,o he calls himself their father ; for to beget is the act of a father, and of none other. The next process is that of quickening, or of giving the sensible movements and manifestation of life to that which is as yet unborn. Thus St. Paul wrote to the Ephesians, " Even when we were dead in sins, God hath quickened us Eph. ii. 5. together with Christ." To the Colossians he also wrote, " And you, being dead in your sins .... hath he Col. ii. 13. quickened together with him." The third act is that of birth. A point of analogy between natural birth and spiritual birth " from above " (anothen) must be noted. They are each brought about by an extertial agency ; they are not due to a man's own will or action. A man is born into the world, not according to his own choice, but according to certain laws and forces which exist by the will of the Creator. It is not therefore according to analogy that so great a change as a birth from above affecting a man's spiritual nature should be brought about by the action of a man's own will. He cannot say either in the letter or in the spirit, " I will, I shall be born again ; I am being born from above." The point now under consideration is that this birth from above, which is called regeneration, is essentially the act of God^ and is no more dependent on our own will than are our natural generation and birth. It is not subjective like conversion, in which the motions of the spirit of man must co-operate. It is the objective gift of spiritual life from God of which man is the recipient. Although life is received as a gift from another, and is the first and greatest gift, yet, even after birth, it may be quenched, or neglected, or infected with disease ; or, on the other hand, life may be carefully tended and brought to maturity in health and vigour. How solemn is the thought ioo Scriptural Studies on Baptisms. [Part II., Chap. XIII. of our responsibility ! As in our natural life, so also is this true as regards our spiritual life, which we may either nourish by the spiritual means provided by the Lord ; or by misuse and neglect of the same quench the Spirit of life within us. St. Paul warned the Baptized against this, when he wrote, Thess. v. 19. " Quench not the Spirit." It must be remembered that regeneration in this life is an inchoate act i.e., it is begun, but not completed. It awaits its fulness in the resurrection at the Lord's advent and in the Heb. vi. 4. kingdom of God. We have but tasted of the heavenly gift. It may tend to make the subject clearer if regeneration is regarded as the seed of eternal life, the beginning of the new creation, rather than its culmination, for it cannot be complete in the three-fold being of man until the resurrection. It exists as yet only in the spiritual part of man (consisting of spiritand soul) ; but in the resurrection the body of man will be born anew of the Spirit, and regeneration will be manifested in the whole man in the fulness of eternal life. The seed is sown, the germ imparted. But how is it with a seed ? A seed, though sown, may not germinate at all ; or it might not germinate for months, and yet not have lost its vitality. Again, when it has germinated and sprung up an east wind might nip the blade ; or it may brave storm, wind, and rain, until it reaches the full corn in the ear, and is ripe for the harvest and fit for the garner. Following the analogy of the seed in the natural life, does not the incorruptible seed of God germinate and fructify in the spirits of the faithful Baptized to His honour and glory? The germ of the unfolding life and the power of it having been imparted to their spirits in Baptism, their souls partake of its benefits, whilst their bodies are not as yet sensibly affected thereby. But in the resurrection the spirits of just men made perfect shall resume their bodies, in beauty and immortality, and being made like unto Christ, shall for ever cluster around His radiant throne, the central spot of the regenerated and glorified creation. The Doctrine of the Lord and of St. Peter. CHAPTER XIV. THE DOCTRINE OF THE LORD AND OF ST. PETER, THE APOSTLE TO THE CIRCUMCISION. ANALYSIS -.The doctrine of the Lord, as seen in His discourse to Nicodemus. and in His command after His resurrection. The practice and doctrine of St. Peter, the Apostle to the Circumcision. SlNX'E all bodies of Christians appeal to Holy Scripture, it is important to know what may, without prejudice, be deduced from the sacred writings concerning the doctrine of Holy Baptism, both in the teaching of Christ and of His Apostles ; and also, what importance they attached to the ordinance. I. The first witness to the fundamental truth of the John Hi. 1-12. doctrine is Christ Himself, who is not the founder of a mere system called "Christianity," but is the incarnate Son of God. The first recorded, and probably the earliest discourse of our Lord is that which is related by St. John in his Gospel. That its subject should be that of regeneration, and connected with Baptism, is not without significance.* Men attach a special interest to the first as well as to the last utterance of a departed friend, and it is worthy of note that among our Lord's first and last utterances the subject of baptism was included. In His first discourse Jesus began to fulfil the prophecy of the Psalmist, who foretold some thousand years Psa. l.xxviii. 2. before, that Messiah would utter things which had been kept Matt. xiii. 35. secret since the foundation of the world. The revelation which the Lord made to Nicodemus was absolutely new ; nothing like it had been heard before, for He spoke of a new birth, a birth from above. Our Lord, in His gentleness and wisdom, was wont to speak of things as John x\-i. 12. * Some points in this chapter have been necessarily touched upon in the consideration of the previous subject of " Regeneration." 102 Scriptural Studies on Baptisms. [Part II., Chap. XIV. His disciples were able to bear them ; hence, in this teaching, He entered into no details about the Sacrament of Baptism but in making- a broad assertion of its supernatural character He only gave a general outline thereof. Nicodemus was a Pharisee, a ruler of the Jews, a member of the Sanhedrin, and he came to Jesus by night, secretly, perhaps " for fear of the Jews." Subsequently he must have greatly increased in courage, for when the Pharisees condemned our Lord, and said, " This people who know not the law are John vii. 45-53. cursed," Nicodemus ventured a remonstrance, " Doth our law judge any man, before it hear him, and know what he doeth?" Then, afterwards, on our Lord's death he assisted in taking down the body of the Lord from the cross, and brought John xix. 39. spices for His anointing. These subsequent examples of moral courage were considered remarkable, for St. John, in relating the courage of Nicodemus in the Sanhedrin, makes mention of the fact that Nicodemus first came to Jesus by Mark xv. 43. night, and St. Mark states that he went in boldly unto Pilate and craved the body of Jesus. He addressed our Lord as John ill. 2. " Rabbi." " Rabbi, we know that Thou art a teacher come from God." The beginning of the miracles of Jesus, in Cana of Galilee, had proved that God was with Him. The Lord does not repudiate this ascription of Nicodemus, but takes His stand upon it, and proceeds to impart His heavenly John iii. 3. teaching in His reply: "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." This perplexed Nicodemus, who took the words John iii. 4. in a literal and fleshly sense, and he asked, " How can a man be born when he is old ? Can he enter a second time into his mother's womb and be born ? " This would appear to him to be an impossibility and an absurdity. Our Lord does not elucidate his difficulty, but simply repeats His first John iii. 5-8. statement with two additional particulars. "Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit he cannot ENTER the kingdom of God. The Doctrine of the Lord and of St. Peter. 103 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again." Thus He gave Nicodemus a definition of being born again, or from above. It was a birth of water, and a birth of the Spirit one united birth. What is the meaning of a birth of water ? If there were no such thing as the sacrament of Holy Baptism it would indeed be a difficult question to answer, but as the Lord Himself instituted and enjoined this rite to be the mode of initiation into the Church, a candid interpretation seems to admit of no other meaning or application than which the words obviously imply. The detail of water, added by the Lord to His original statement, can, in the light of future instruction from Him and from His Apostles, have no other reference than to the sacrament of Baptism, for it is only in this ordinance that water used in the Church of God is connected with a spiritual birth. It would be dishonest to ignore this sacrament, or to pass it by for fear of being thought a formalist or a sacramentarian. The first special point on which the Lord insisted in connection with Baptism was a generation from above ; and the second is as emphatic, for He twice stated that without this birth from above (whatever it be, and however received) the seeing or entering into that condition (whatever that be) called " the kingdom of God " cannot be attained. Our Lord bade Nicodemus not to marvel at\his : " Marvel not that I said unto thee, Ye must be born from above." Then the Lord enforced His teaching by employing the figure of the wind, and by showing that as it is secret and mysterious in its nature, but powerful in its action and effects ; so also is the birth of " everyone that is born of the Spirit." Our Lord then implied that Nicodemus, a master in Israel, should have known these mysteries,* and that they should not * St. Paul implies the same thing in writing to the Roman converts in connec- tion with Baptism, when he asks them : " Know ye not?' ; Rom. vi. 3, 16. 104 Scriptural Studies on Baptisms. [PartIl.,Chq>.Xlv. have been above his mental grasp ; for, as occurring on earth, He classed them among the "earthly things," and adds, " How shall ye believe, if I tell you of heavenly things ? " It is not recorded in the Gospels whether our Lord again alluded to the subject of baptism until after His resurrection, but the Lord then not only particularly mentions baptism, but, for the first time, issues a command concerning its observance. It is necessary to weigh what the Lord says on this subject after His resurrection, when He conversed with His Acts i. 3. Apostles during forty days, and spake of the things pertaining to the kingdom of God, and to the Church which He was about to found. Jesus Christ prefaces His injunctions to those whom He had appointed to be rulers in His Church, by Matt, xxviii. stating His right of authority to issue them : " And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. 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 alway, even unto the end of the world. Amen." Because of all power having been given to Him in heaven and earth He sends his Apostles forth to teach and to baptize ; and He enjoins a formula commanding them to do so in the thrice Holy Name of the Godhead. Such is the Lord's commission, Matt, xxviii. 20. to which He adds His promise of being with His Apostles alway, even unto the end of the world or age. His expression, " teaching them to observe all things," seems to point, not so much to doctrine (although that would be included) as to acts, to rites, or sacraments ; to things to be done, as well as to be believed, for He had not before instituted the sacrament of Baptism as an ordinance and a rite. Mark xvi. 15, 16. In the Gospel according to St. Mark there is also an allusion to Baptism, when the Lord appeared to the eleven and said to them, " Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized The Doctrine of the Lord and of St. Peter. 105 shall be saved." In both these records the Lord associates Baptism with the preaching of the Gospel, and He also joins Baptism to faith, hereby intimating that the obedience of faith should lead up to the observance of His command. This is the clear teaching of the Master, as given in the Gospels on this disputed doctrinal point which has so rent asunder the professing members of His Church. The wording in the two Gospels should be noted, for they supplement one another. In St. Matthew's Gospel, the Apostles' action is chiefly evident : "Teach all nations, baptizing them"; "Teaching them to observe all things." In St. Mark's Gospel the Apostles' action is again exhibited, but the receptivity of the mind and heart, and the exercise of the free will of the hearer is emphasized by the Lord's words, " He that believeth and is baptized shall be saved, but he that believeth not shall be damned," showing thereby that the hearer has the power of accepting or of rejecting the offers of the Gospel. Thus, in two out of the four Gospels, .stress is laid upon the subject of Baptism. These commands and statements of our Lord come with peculiar force and interest after His resurrection, as being among His final and farewell injunctions to His disciples. It is evident that the Lord, though raised from the dead in a spiritual and immortal body, was nevertheless unchanged in mind, spirit, or purpose, and could take up the thread of what He taught before His death, and say, " These are the words which I spake unto you while I was yet with you." In St. Luke's and St. John's Gospels there is no direct reference to Christian baptism by our Lord after His resur- rection, but as it is stated in the former " that repentance and Luke \.\i\. remission of sins should be preached in His [Christ's] name among all nations," and as St. Peter, in his first sermon at Acts ii. 38. Pentecost, links repentance, baptism, and remission of sins together, it may be inferred that our Lord, by implication, referred to Christian baptism. 106 Scriptural Studies on Baptisms. [PartlL, Chap. XIV. In His last words on earth before His ascension our Lord Acts i. 5. spoke of John's baptism, and He alluded to the future baptism with the Holy Ghost which He had promised, and which would be the fitting sequel to the baptism with water. The first apostle who preached the Gospel was St. Peter, Acts ii. when he, as the spokesman of the Apostles, addressed the multitude who were gathered together at Jerusalem ten days after the ascension of the Lord into heaven. His discourse was inspired by the Holy Ghost, and delivered on the day of Pentecost, the birthday of the Christian Church. St. Peter, standing up with the eleven, lifted up his voice and said unto Acts ii. 14, 36-38, them : " Ye men of Judcea, and all ye that dwell at Jerusalem, 4t< hearken to my words. . . . Let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ. And when they heard this they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do ? Then Peter said unto them, Repent, and 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. . . . Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls." As the Tabernacle in the wilderness, with all its measurements, was the type of the Christian Church on earth, may not its cubical contents of three thousand cubits have typified the sudden creation of the Church formed of three thousand baptized persons, born, as it were, in one day? As regards the baptismal doctrine taught by St. Peter in his Pentecostal sermon, he mentions repentance as a requisite to baptism, which was to be administered in the name of Jesus Christ, and to impart the remission of sins ; also, that its proper sequel was the gift of the Holy Ghost ; and he urges his hearers to receive these two great spiritual gifts the remis- sion of sins and the gift of the Holy Ghost. Thus the Lord's command on the subject of Baptism was immediately obeyed The Doctrine of the Lord and of St. Peter. 107 by the Apostles and by their early converts. The Apostles preached the Gospel and baptized ; their hearers believed and were baptized. If subsequent allusions to Baptism are not always so pronounced, this may be because it is taken for granted that it would be administered on the earliest occasion, and that the preaching included the practice. It was after this that the case of Cornelius occurred. Peter, being a Jew, was bound by his national and exclusive prejudices, but God sought by special visions to enlarge his views and to teach him that the Gentiles also should be admitted into the fellowship of the Christian Church. Being sent for by Cornelius, he went to Caesarea, and immediately asked, "For what intent have ye sent for me?" After Cornelius had related his experiences, Peter opened his mouth and preached Christ and the gospel of .salvation. While he was yet speaking the Holy Ghost fell on the hearers, and they manifested the reality of the gift by speaking with tongue.- and magnifying God. At this act of God " they of the circumcision which believed were astonished, because that on the Gentiles also was poured out the gift of the Holy Ghost," especially on those who were unbaptized. However. St. Peter did not consider that this great gift nullified the necessity of Baptism, for he replied, " Can any man forbid water that these should not be baptized, which have received the Holy Ghost as well as we? And he com- manded them to be baptized in the name of the Lord." This shows how much St. Peter, the Apostle to the Circumcision, valued this ordinance when he commanded its ministration under such exceptional circumstances, for although the Holy Ghost had fallen on Cornelius before he was baptized, still the Apostle decided that Baptism was necessary ; though in these days it might be thought that the greater grace would include the lesser. This would be due to a misapprehension ; for, according to the declaration of the same Apostle on the day of Pentecost that Baptism conveys io8 Scriptural Studies on Baptisms. [Part II., Chap. XIV. "remission of sins," and leads on to "the gift of the Holy Ghost," it is clear that Cornelius, having received as an unbaptized man only one part of the two-fold gift promised Acts xxii. 16. by the Lord, still needed the completion of the grace minis- Col, ii. 7. tered in Baptism, viz., to be washed from his sins by his Rom. vi. 3. reception of that divine Sacrament. Moreover, he could not i Cor. xii. 27. be "rooted and built up in" Christ, until he was in the Ileb. iii. i words of St. Paul " baptized into Jesus Christ," whereby he became one of the " members in particular " of Christ, and was made a partaker of the heavenly calling. But the most definite teaching of St. Peter on this subject is in his first Epistle, in a passage remarkable for its glimpse of the unseen world, its grand revelation, its consolation, and its clear pronouncement on Baptism. i Pet. iii. 21. St. Peter writes to the strangers scattered throughout Asia Minor : " 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 towards God) by the resurrection of Jesus Christ." He shows how the flood is a type of Baptism " the like figure " in which, he calls Baptism the antitype of the flood (Gk. antitupoti). He further teaches that Baptism is not a mere carnal washing ; it is not the literal putting away of the filth of the flesh ; but that, being spiritual, it includes the death unto sin, and embraces a great reality i.e., life from above in the new birth unto righteousness, and also the answer of a good conscience towards God. And all this is connected i Cor. xv. 17. with the resurrection of Jesus Christ, which is indeed declared to be the efficient means of salvation, for " If Christ be not Rom. iv. 25. raised, your faith is vain : ye are yet in your sins." He " was i Pet. iii. 21. delivered for our offences, and raised again for our justification," wherefore, " baptism doth also now save us by the resurrection of Jesus Christ." Such is the teaching of our Lord, and of Peter the Apostle to the Circumcision, on the subject of Christian baptism. Christian Baptism as taught by St. Paul. 109 CHAPTER XV. THE DOCTRINE OF CHRISTIAN BAPTISM AS TAUGHT BY ST. PAUL, THE APOSTLE TO THE UXCIRCUMCISION. ANALYSIS : The doctrine of Christian Baptism as taught by St. Paul to the Roman, Corinthian, Galarian, and Ephesian Churches, and to Titus, an apostolic minister. Brief scriptural summary of the chief points of the doctrine of Christian Baptism. THE doctrine of Holy Baptism as taught by St. Paul, who was the Apostle to the Gentiles, forms an important study, for it fills up with details the general outline given by our Lord to Nicodemus. He shows how closely linked Baptism is to the incarnate Lord and to His acts. Although in the first part of this book* Christian baptism has been studied with reference to the Incarnation of our Lord, nevertheless this truth will bear repetition, for the Incarnation is the basis of all God's revelations of Himself, and of His dealings with man, and it may be almost said that even-thing hangs on a right understanding of this great mystery. At his conversion Saul (or Paul) must have received some teaching on Christian baptism from Ananias, who was sent to him in Damascus by the Lord, A.D. 35, and who bade him receive it immediately for the washing away of his sins. When three years later he abode with St. Peter for fifteen Gal. i. iS. days at Jerusalem, he must have listened with keen interest to all that fell from that apostle of the Lord, and to his teaching on this and other subjects which belonged to the principles of the doctrine of Christ. St Paul received his call to apostleship ten years after his conversion, and it was during the following year, A.D. 46 (as may be gathered from what he wrote fourteen years later to the * Part I., Chapters I. to VIII. i TO Scriptural Studies on Baptisms. [Part II. , Chap. XV. 2 Cor. xii. i, 2. Corinthian Church), that he "had visions and revelations of the Lord," when he was caught up into the third heaven, and must have learned many truths, which are doubtless embodied in his epistles to the churches. St. Paul describes himself as a teacher of the Gentiles in faith and verity ; and as he came into contact with many churches in Asia and Europe (some of which he founded Gal. ii. 7, 8. himself), it is important to know what the great Apostle to the Uncircumcision taught the Gentiles on this fundamental truth of Baptism. The history of the Acts of the Apostles affords some glimpses of how St. Paul preached and acted. The first Acts xvi. 14. 15. recorded notice of Baptism following on his preaching is that of Lydia, whose heart the Lord opened that she attended unto the things which were spoken of Paul. "And when she was baptized, and her household, "she constrained the apostolic company to become her guests. In the same chapter we read of St. Paul's rough experiences at Philippi, where he and Silas were imprisoned. At midnight, when there was a great earthquake, their terrified jailor asked them what he must do Acts xvi. 31. to be saved. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And he took them that same hour of the night, and washed their stripes ; and was baptized, he and all his, straightway." He is sup- posed to have been the Stephanas alluded to in i Cor. i. 16. Actsxviii. 1,2, 18. When Aquila and Priscilla sailed with St. Paul from Corinth into Syria, they must have learned much from him which they would impart to Apollos when they took him unto them, and expounded unto him the way of God more perfectly. Acts xviii. 26. An incident at Ephesus is worthy of note. The Apostle met twelve converts there, and finding that they were baptized only with John's baptism, he pointed out its deficiencies that it was a preparation for them to receive the fuller grace of Acts xix. 4, 5. Christian baptism. " When they heard this they were baptized in the name of the Lord Jesus." It is clear from Christian Baptism as taught by St. Paul. in St. Paul's practice and treatment of his converts, that he considered Christian baptism essential for their advancement, and therefore he enjoined its administration with all reasonable speed. Thus, in the Acts of the Apostles there are eight distinct cases in which, during the first twelve years of the Church's history, the early converts, having believed the Gospel, showed their repentance, faith, and obedience by immediately submitting to the prescribed ordinance of Baptism. The doctrine which St Paul taught concerning Baptism is set forth in most of his Epistles. Taking the Epistles in their Scriptural order, the first is that to the Romans, in which there is a full and masterly exposition of the doctrine of Baptism in the sixth chapter. Rom. \-\. 3- The following verses are quoted as crucial to this subject : " Know ye not, that so many of us as were baptized into Jesus Rr, m . vi. ; v Christ were baptized into his death ? Therefore we are Rom. vi. 4. buried with him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have Rom. vi. 5. been planted together in the likeness of his death, we shall be also in the likeness of his resurrection : knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." The one great feature which runs through this whole passage is our union, through Baptism, with the incarnate Person of our Lord Jesus Christ in His death, burial, and resurrection. These great acts, in which His work as a Saviour culminates, can never be repeated ; in all their simplicity and majesty they form the charter of our redemption, the basis of our spiritual life, the stability of the kingdom of God and of the new creation for ever and ever. There are no other acts but these that the Apostle could select as the basis, not only of the doctrine of Baptism, but also of our sanctification and eternal life through the power of H2 Scriptural Studies on Baptisms. [Part II., Chap XV. the Holy Ghost. The death and resurrection of Christ are the two great acts which also form the basis of the Holy Eucharist, and thus bind these two great sacraments together in essential unity. It is a matter for thankfulness that St. Paul was led to express himself so clearly on the doctrine of Baptism, and that he has sounded the Gospel trumpet in no Rom. vi. 3-5. uncertain manner. We are made one with Christ, being baptized into His death, being crucified with Him, buried with Him, and planted together in the likeness of His resurrection. This can be fully established from Holy Scripture and from this classical passage now under consideration. In the Greek, the words " buried," " crucified," and " planted," have the prefix " syn," equal to the Latin " co " : thus, literally translated, they may be rendered as co-buried, co-crucified, and co-planted ; the sense of which is embodied in the words " with," " together," in our authorised version. It must not be forgotten that the Holy Ghost will not work apart from Christ, who promised that He should take of John x\i. 13-15. the things of Christ and show them unto us ; and that He will only use the death and resurrection of Christ to give to the Baptized spiritually or sacramentally the death unto sin and the new birth unto righteousness. i Cor. i. 13. Again, in the Epistle to the Corinthians St. Paul associates Baptism with being crucified, and as being effected in the name of some person ; he speaks of it as the means for binding all the Baptized into one body, who have thus " been i Cor. xii. 13. all made to drink into one Spirit." To the Galatian Christians St. Paul wrote the same truth, and this was the more necessary, as they were inclined to magnify circumcision, and Gal. v. i, 2. thus, in seeking perfection through the ordinances of the law, to return to its bondage. Of the law, the Apostle writes Gal. iii. 24-27. thus, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye Christian Baptism as taught by St. Paul. 113 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." In these verses there are several beautiful and salient points, \\z., justification by faith, and the liberty of faith, as contrasted with the bondage of the law, which was a school- master to bring us to Christ ; sonship, whereby we are all children of God in virtue of our union with the Son of God ; and a reference to the baptismal raiment (white and unsullied), for those who arc baptized have " put on Christ." The expression to " put on," or to " put off," is a figure of speech applicable to a garment In writing to the Ephesians Eph. \\. 22, 24. and to the Colossians St. Paul bids them to "put off the old Col. Hi. S-io, i man" and to "put on the new man." This is the thought conveyed by the vision that the prophet Zachariah saw of Joshua, the high priest, who was standing before the angel of Zcch. Hi. 1-5. the Lord in filthy garments. These were taken off him and cast aside ; whereupon he was clothed with change of raiment. Fine linen garments, robes of beauty and glory, a fair mitre, a golden crown, a riband of blue, these were the holy garments that were put on him and belonged to the office of High Priest, to whose mitre upon his forehead was fastened the plate of pure gold engraved with the words, " HOLINESS TO THE LORD." Although in Baptism we put on Christ, when He clothed us with a garment of salvation, and covered us with His robe of righteousness His spotless vesture of fine linen, nevertheless, the putting on of the Lord Jesus Rev. xix. 8, 14. Christ, of the new man, is to be a continuous act, on which St. Paul frequently insists in his epistles. Hence, in having put on Christ as a vesture in Baptism, it may be said that the shining robe of innocency was then received. How carefully then should we, the Baptized, guard our baptismal raiment lest it become defiled and " spotted by the flesh " ! Jude 23. The Apostle sets forth another precious privilege of Baptism, and that is the wonderful unity in Christ Jesus growing out of union with Him. In Him, nationality, condition, and sex 8 ii4 Scriptural Studies on Baptisms. [Part II., Chap. XV Gal. in. 28. are all swallowed up ; " 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 " one with the Head, and one with the members ; one with Christ, and one with each other ; all related to one centre, hence all mutually related to one another. Moreover, there is a beautiful glimpse of the hidden powers of the baptismal life in the following statement by St. Gal. ii. 20. Paul : " I am crucified with Christ : nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." Eph. iii. 17-21. The Epistle to the Ephesians is full of heavenly doctrine, Eph. iv. 3-6. and St. Paul, after his inspired panegyric of the love of Christ, mentions seven elements of unity by which he would have the saints endeavour to " keep the unity of the Spirit in the bond of peace.'' Of these seven, the sixth is " one baptism." This is the Catholic faith, and yet (assuming that St. Paul is the writer of the epistle to the Hebrews) it is remarkable that - when writing of the six principles of the doctrine of Christ, he names, as the third of these, the doctrine of baptisms. Although some of these baptisms have been dealt with separately in previous chapters, yet the truth remains unshaken that to us in the Christian Church there is not a doctrine of baptisms (plural), nor doctrines of baptism, but ONE DOCTRINE OF ONE BAPTISM, even as to us there is but ONE GOD, the Father, and ONE LORD JESUS CHRIST, in whom are we the Baptized to the glory of God the Father. Thankfully then, and from our hearts, should we repeat the Nicene Creed, creed : " I believe in one baptism for the remission of sins." St. Paul, in writing to the Church at Colosse, near Laodicea in Asia Minor (both of which are now desolate ruins), expresses himself in somewhat similar language as he did to his converts in Rome that metropolis of the ancient Col. ii. ii, 12. civilised world : " In whom also ye are circumcised with the circumcision made without hands, in putting off the body of Christian Baptism as taught by St. Paul* 115 the sins of the flesh by the circumcision of Christ : Buried with Him in baptism, wherein also ye are risen with Him through faith of the operation of God, who hath raised Him from the dead." Here St. Paul associates burial and resur- rection with death, as he did in his epistle to the Romans. Rom. vi. 3, 4. Such repetition should not cause surprise, for it is only what might be expected. The Apostle could not invent a new doctrine on Baptism ; he could not get beyond the death and resurrection of Christ as the great factors in our redemption, and as the basis of the Christian Sacraments, both in their doctrine and practical application. This repetition should rather form a subject for rejoicing that there was no variableness in his teaching, and that he struck the same key- note in writing to all the various churches. In the above passage another act of Christ is mentioned in which the Baptized are said to share, viz., His circumcision, and this, in its external aspect and internal application, may be regarded in the same light as were Christ's death and resurrection. Therefore, St. Paul's allusion to circumcision as the instrument for putting off the body of the sins of the flesh is in no way opposed to what he says in Romans vi., where this effect is attributed to the death of Christ ; for circumcision, with its shedding of blood, was the fore- shadowing of the cross and of the blood shed thereon by the Saviour of mankind. A striking parallelism is also instituted between Circumcision and Baptism in the significant expression applied to Baptism when it is called the "circumcision made without hands," the spiritual cutting off of the "old man." Col. ii. n, 12. The apostle Paul also alludes to the subject of Baptism in Tit. Hi. 5. his Epistle to Titus, when he there speaks of " the washing of regeneration " the bath (loutron, Gk.) or laver of regeneration "and renewing of the Holy Ghost" ; hence it is only they who misapprehend the Word of God who can wrest this away from its obvious reference to Baptism. In thus linking together the gift of regeneration through water and the Spirit n6 Scriptural Studies on Baptisms. [ Part 1 1. , Chap. XV. with conversion and the daily renewing of the Holy Ghost, Psa. i. 10. the Apostle recalls to our minds the prayer of David, " Create in me a clean heart, O God [regeneration], and renew a right spirit within me " [the renewal of the Holy Ghost]. Such, then, is the teaching of Christ and of His Apostles on the Sacrament of Christian baptism as deduced from Holy Scripture. These truths may be summed up and tabulated as follows : Truths connected with Christian baptism by our Lord Himself. Regeneration, entrance into the kingdom of God ; faith, obedience unto salvation. John iii. 1-12. By St. Peter : Remission of sins, the gift of the Holy Ghost, and salvation. Acts ii. 38. i Peter iii. 19-21. By St. Paul: Union with Christ in His death, burial, and resur- rection, with its spiritual and experimental manifestation of the new life, sonship, and the putting on of Christ. Rom. vi. i-S. Gal. iii. 26- 28. Titus iii. 5. By Philip, the Deacon : The privileges consequent on faith in the things pertaining to the kingdom of God, and to the name of Jesus Christ. Acts viii. 12, 37. By A nanias, the Disciple : Washing away of sins. Acts xxii. 16. Thus the doctrine, the blessing, and the spiritual graces of Baptism were not ignored in the earliest, and what is admitted to be the purest age of the Christian Church, for they are prominent in the teaching of Christ, the Founder of our faith, and in the teaching of the two chief Apostles, those to the Circumcision and to the Uncircumcision. Doctrine of the " Fathers ** of the first four Centuries. 117 CHAPTER XVI. THE DOCTRINE OF THE "FATHERS" OF THE FIRST FOUR CENTURIES OF THE CHRISTIAN ERA, AND OF SOME OF THE REFORMERS. ANALYSIS : The proper use of Patristic testimony ; quotations from the " Teaching of the Twelve Apostles " ; quotations from St. Barnabas, Clement of Rome, Hernias, Justin Martyr, Tertullian, Theophilus, Irenneus, Origen, Clement of Alexandria, Hippolytus, Cyprian, Eusebius, Augustine, Chrysostom, Cyril of the Alexandria ; from the Reformers of the XVI. century. Reference to some Anglican Divines. SOME of the testimonies given by the early Christian Fathers to the grace and efficacy of Baptism may now be quoted. They lived in the first four centuries of the Christian era, and a great deal has been written about the right use of the teaching of the Fathers, whose voluminous works are extant. A strong tendency exists in the human mind to extremes in praise or blame : hence, some persons have exalted the writings of the Fathers almost to the level of Holy Scripture ; and they have been unduly exalted by the Church of Rome, which attaches much importance to the traditions of the Elders. As a reaction against this, Protestants have been inclined to depreciate their testimony and to undervalue their writings, as containing contradictions, unscriptural statements, with Romish and sacramentarian tendencies. There must, how- ever, be a great legacy of truth in the writings of these early Christians, many of whom were men of intellect and position, whilst others among them sealed their witness with their blood : and it must be remembered that some of the points which are matters of controversy NOW were not so at that time. Wherefore, on some points of doctrine the Fathers were not nS Scriptural Studies on Baptisms* [Part II., Chap. XVI. careful to guard against misapprehensions which they could not have anticipated, for the simple reason that in their time the nature of the sacraments had not become a matter of controversy ; nevertheless, when due allowance is made for this, their meaning is sufficiently plain. They offer valuable testimony on the subject of Christian baptism, and witness to the high estimation in which the sacraments were held in primitive times. Their testimony must have its value as to what was received or done in the first centuries of the Christian era ; therefore the views of some of the leading Fathers on the doctrine of Baptism are adduced. It is incontestable that the early Christians thought highly of Baptism, and esteemed all the ordinances of God as precious means of grace, and it was only after the lapse of centuries that, with the waning of faith, the power and reality of the ordinances of God began to be denied and to be looked upon as forms, instead of as the channels of the grace of God. The use of the writings of the Fathers is somewhat analogous to the use of the Apocrypha, which is profitable in its proper place. This latter contains the genuine writings of good men, though they have never been received as inspired, nor regarded as of the same value as the canonical scriptures, but as the sixth article of the Church of England expresses it, "They may be read for example of life and instruction in manners." Thus, though the Apocrypha is not used to establish any doctrine, it is valuable as a link between the Old and New Testaments. Likewise, the testi- mony of the early Fathers in the ages immediately succeeding Apostolic times is valuable, as confirming " the faith which Judo 3. was once delivered unto the saints." The first document to be noticed is the " Didache," or " The Teaching of the Twelve Apostles," which refers to Baptism, and from its early date has a peculiar interest. Some years ago Philotheus Bryennius, the Metropolitan of Serrre in Macedonia, discovered at Constantinople in the Doctrine of the " Fathers " of the first four Centuries, 119 library of the most Holy Sepulchre, belonging to the Patriarchate of Jerusalem, a MS. written at Jerusalem, A.D. 1056, containing among other writings, (i) Chrysostom's synopsis of the Old Testament, (2) the Epistle of Barnabas, (3) the First Epistle of Clement of Rome to the Corinthians, (4) the teaching of the Apostles, and the twelve Epistles of Ignatius. It is a small octavo parchment volume completed (according to an inscription at the end) on June nth, A.D. 1056, by a notary named Leo. " This is not the least important of the contents of the MS., throwing, as it does, a light upon the life and state of feeling of the Christian Church in the latter half of the first, or at latest, the beginning of the second century of the Christian era."* " So we conclude that whilst the origin of the work before us is uncertain as to its locality, there is absolutely nothing to prevent our assigning as its date, possibly (if not probably), the last quarter of the first, certainly nothing later than the earlier quarter of the second century. It may well be the oldest Christian writing after the books of the New Testament, perhaps even earlier than most of them."f The following are the critical notes appended by the editor of this treatise on the Didache (page 96). " The preceding chapters contain such moral instruction as was considered necessary before Baptism. Nothing has been said, however, as to any teaching about God and the Christian faith ; nevertheless, we need not conclude that the neophyte was taught nothing on such subjects, but rather that for some reason the writer of the Didache confining himself to practical matters alone, did not think fit to include what we should call dogmatic teaching in the scope of his work, but left it to be supplied orally by those who spoke the word of God and of the ' Lordship ' of God, and by the saints whose * Page 2 of the Edition by the Rev. H. Romestin, 1884. t Ibid. p. 6. Scriptural Studies on Baptisms. [Part 1 1., Chap. XVI. Acts iv. 36, 37. St. Barnabas, 1st century. Clement of Rome. words should refresh the hearer. Moreover, such a statement as that in Ch. iv. 10, that God calls only those ' whom the Spirit hath prepared,' would require some explanatory teaching. Compare conversely St. Philip and the eunuch (Acts viii.) and St. Paul and the jailor at Philippi (Acts xvi. 3 1). There probably may, too, as Bryennius suggests, have been special reasons for enforcing the moral law. Fasting is ordered before the baptism for the baptizer and ' any others who can,' the candidate himself having also to fast for the fixed time of one or two days. This fast, as regards all but the candidate, seems to have fallen gradually into disuse." (Page 97.) The following quotations are taken from the writings of the early Fathers down to the end of the fourth century, with a brief biographical notice of each prefixed. The first is from the Epistle of Barnabas the Apostle, the companion and fellow labourer of St. Paul, of whom we know nothing for certain, except what is recorded in the Acts of the Apostles, viz., that by the Apostles he "was surnamed Barnabas, which is, being interpreted, the son of consolation," and gives a clue to his character that he was a Levite, of the country of Cyprus, and that, having land, he sold it and brought the money to the Apostles. His Epistle dates from the first century, and though not enrolled in the inspired canon of the New Testament, is genuine and profitable. " We go down into the water full of sins and pollutions, but come up again bearing fruit, having in our hearts the fear and hope which is in Jesus by the Spirit." Clement of Rome. According to Irenrcus, he was the third bishop of the Roman Church ; but Tertullian believed that he was the first bishop, and that he was ordained by St. Peter. Nothing is known of his death. Eusebius gives the date of A.D. 93-101 as that of his episcopate. Clement writes thus : Doctrine of the "Fathers** of the first four Centuries. 121 " Baptism is given into the death of Jesus, oil for the Holy Spirit, the sign of the cross for the Cross ; the chrism is a confirmation of the confession." " Lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, Christ instituted baptism by water amongst them, in which they might be absolved from all their sin on the invocation of His Name." " I showed the Jews that they could not be saved unless, through the grace of the Holy Spirit, they be washed in the baptism of the Triune Invocation." One of the most interesting books of Christian antiquity i- the "Pastor of Hermas." Irenreus, Clement of Alexandria, and Origen speak of it, and quote it as Scripture. It wa:^ probably written between A.D. 140-155. but it is doubtful whether the author has really given his own name. " Before a man receives the Xame of the Son of God he is ordained unto death, but when he receives that seal he is freed from death and assigned unto life. Now that seal is the water of baptism into which men go down under the obligation unto death, but come up appointed unto life, whereas those who were before dead went down dead, but came up alive." Justin Martyr was an able and eloquent advocate of Christianity in the second century. He was probably born near the beginning of the second century, and martyred between A.D. 148-165. ' This Laver is called Illumination, because the mind> of those who learn these things are enlightened." " Then they are brought by us where there is water, and are regenerated in the same way in which we were ourselves regenerated. For in the Name of God the Father and Lord of the Universe, and of our Saviour Jesus Christ, and of the Holy Spirit they then receive the washing of water. For Christ also saith, ' Except ye be born again, ye shall not enter into the kingdom of Heaven/" t of Rome, " Apos Cbnstiu," about A.D. 95. 'Recognitions of shepherd of militudes, is. I ' Maryr. 55- lusiin Manyr. ~ ApoL L, v " Terfullian. Tcrttillian, " DC Pudicitia," Cap. 6, p. 559, A.D. 160-230. Tertullian, ' De Baptismo." Theophilus, Ad. Autol. lib. ii., c. 1 6, A.D. 169. Irenceus, died A.D. 202. Irenams, Advers. Ileeres ii., xxii. 4, about A.D. 200. Origen, A.D. 185-254. 122 Scriptural Studies on Baptisms. [Part II., Chap. XVI. Tertullian was the earliest, and, after Augustine, the greatest of the ancient Church writers of the West. He may be said to have created Christian Latin literature. He was born at Carthage, and was converted to Christianity in mature manhood. His works were chiefly written between A.D. 190-220. " The Word was made flesh to deliver His purity to the waters ; thenceforward whatsoever flesh in Christ undoeth its remaining pristine uncleanness, it is now another thing ; it now emerges new .... from pure water and a clean spirit." "But we little fishes, after the example of our 'ichthus' [Gk.] Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in that water." Theophilus was Bishop of Antioch, A.D. 169-177, and wrote an important Apology for Christianity. " Wherefore God blessed those things which were born of water, that it might be a proof or evidence that men were about to receive repentance and remission of sins through water and the laver of regeneration." Irenaeus, Bishop of Lyons, in the end of the second century, was born between A.D. 120-140, and died about A.D. 2O2. He holds the same relation to the theology of the Greek Fathers that Tertullian holds to the Latin. "For He came to save all by Himself; all, I say, who through Him are regenerated unto God, infants, and little children, and boys and youths, and those who are older." "Christ came to save all men who are born unto God, our bodies through the laver, our souls through the Spirit." Origen was born of Christian parents about A.D. 185, probably at Alexandria. His father was martyred A.D. 202. Origen died at Tyre about A.D. 254. He was a man of great learning, but was too fond of allegorizing the Scriptures, and in this way he explained away many of its important doctrines. Doctrine of the " Fathers " of the first four Centuries. "And because through the Sacrament of Baptism the pollutions of our earthly origin are removed, so it is also that infants are baptized, for ' Except a man be born of water and of the Spirit, he cannot enter the kingdom of God.'" " He who is washed unto salvation receives both the water and the Holy Spirit," Clement of Alexandria was born at Athens, probably about A.D- 150, and brought up at Alexandria. He was converted from heathenism to Christianity, and afterwards became a presbyter in the Church of Alexandria. His works are numerous and valuable. " Being baptized we are enlightened, being enlightened we are adopted, being adopted we are perfected, being perfected we are made immortal." " He seems to me to form man of the dust, to regenerate him by water, to make him grow by the Spirit, to in-truct him by His word." Hippolytus was a Greek Christian writer, who wrote against the Gnostics, and was ordained bishop \.r. 217. " How shall we come? it is said. By water and the Holy Spirit This is the water, in communion with the Holy Spirit, by which Paradise is watered, the earth enriched, the plants are nourished, animals are generated, and, in a word, man is born again and quickened." Cyprian, Bishop of Carthage in the third century, is one of the most illustrious names in the early history of the Church, and one of the most notable of its early martyrs ; he was born about A.D. 200, and martyred A.D. 258, under the Emperor Valerian. ** \Yhen cne comes to the health-giving water and to the sanctincation of baptism, we ought to know and trust that there the devil is crushed and the man dedicated to God is set free by the divine forgiveness. For as scorpions and serpents, which are strong on dry ground, cannot be strong or retain their poisons when they are cast into water, so also Origen, A.D. 2iOu Owen, Ezecfa. Horn, vi 5. Clement of Alexandria. Cleaicut of Alex- andra. I'.tdag. l:x :..c. 6 A.L.. 21 v Hippoiyt A.L-. 2JG. Cyprian. A.U. 200 Cyprian. EpKlola A. i. 246. 124 Scriptural Studies on Baptisms, [Part II., Chap. XVI. Cyprian. Eusebius, A.D. 265-340. Eusebius, Life of Constantine, A.D. 264-340. Augustine, A.D. 354-43- Augustine, Ep., 187, 26. Augustine, De Moribus Ecclesiastic, Catholical. Chrysostom, A.D. 347-47. the evil spirits, which are called scorpions and serpents, and yet are trodden under foot by us in the power given us by the Lord, cannot remain any longer in the body of the man in whom, since he has been baptized and sanctified, the Holy Spirit begins to dwell." " Now regeneration is by water and spirit, as was all crea- tion, for ' the Spirit of God moved on the abyss.' (Gen. i. 2.) And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul that we cleanse." Eusebius was born probably in Palestine about A.D. 265. He was made Bishop of Caesarea about A.D. 315, where he remained till his death in the year A.D. 340. He wrote " The Ecclesiastical History" and other works. " When Constantine perceived that the end of his life drew near, he thought this was the time of purgation of all those sins which he had committed throughout his whole life, firmly believing that whatever sins as a man he had fallen into and committed would be washed from off his soul by the efficacy of mystic words and by the salutary laver." Augustine, one of the four great Fathers of the Latin Church, and admittedly the greatest of the four, was born at Tagaste in Numidia A.D. 354, and died at Hippo A.D. 430. His best known works are " The City of God " and " The Confessions." " We say that the Holy Spirit dwells in little children who have been baptized, although they know it not." " And by the sacred laver the renewing of the new man is begun, so that by advancing it may be perfected, in some sooner, in others later." Chrysostom, A.D. 347-407, named " the golden mouthed " from his eloquence, was Archbishop of Constantinople A.D. 398-403 (cited by Bishop Forbes on the Thirty-nine Articles, col. 2, p. 484), enumerates ten glories of Baptism. Doctrine of the " Fathers " of the first four Centuries. 125 Cyril of Alexandria (died A.D. 444) regarded the water as Cjril, receiving " a kind of divine inexpressible power, so as to *"**" 444 " hallow those upon whom it may come/' and described " him who has been baptized " as " partaker of the divine nature," " having the Holy Spirit within him.' Ephraem Syrus refers to a person who had not received Ephraem Syms, Baptism as " like unto a house made ready for a king in A ~ D " 3 6 ~ 378 ' which the king has never dwelt." Gregory of Nyssa. Athanasius, and Cyril of Jerusalem might also be quoted, but enough quotations from the early Fathers have been given to prove that they attached great importance to Baptism, and that they looked upon it as a channel of grace and of regeneration. Xo doubt a chain of evidence could be established from the beginning down to the current time to prove the true doctrine of Christian baptism and the grace conveyed thereby, but space does not permit of many more testimonies thereto. In turning to the writings of the Reformers of the XVI. century, the following extract is taken from one of the Homilies on Baptism by Martin Luther. A.D. 1483-1546 : " Baptism cannot fail to effect that for which it was Maitin Ledwr. appointed, namely, regeneration and spiritual renewal, as St- Paul teaches [in his Epistle to Titus], ' For as we were born Ti-u~ uL 4-6. into this life from Adam and Eve, so our old man, which was before born in sins to death, must be regenerated to righteous- ness and eternal life by the power of the Holy Ghost.' To this regeneration and renewal there lacks the application of no other means than water and words ; of the one whereof our eyes take note, our ears of the others. Yet they have such virtue and energy, that the man who was conceived and born in sin is regenerated in the sight of God ; and that he who was before condemned to death is now made truly God's son. This glory and virtue of Holy Baptism who can attain and perceive by sense, thought, and human intellect? You should not, therefore, regard the hand or mouth of the 126 Scriptural Studies on Baptisms* [Part II., Chap. XVI. minister who baptizes, who pours over the body a little water which he has taken in the hollow of his hand, and pronounces some few words (a thing slight and easy in itself, addressing itself only to the eyes and ears ; and our blinded reason sees no more to be accomplished by the minister), but in all this you must behold and consider the work of God, by whose authority and command Baptism is administered, who is its founder and author yea, who is Himself the Baptist. And hence has Baptism such virtue and energy (as the Holy Ghost witnesseth by St. Paul) that it is the laver of regeneration and of the renewal of the Holy Ghost ; by which laver the impure and condemned nature which we derive from Adam is altered and amended." Cranmer, Archbishop Cranmer writes thus : " For this cause Christ ordained Baptism in water, that as surely as we feel and touch water with our bodies, and be washed with water, so assuredly ought we to believe, when we be baptized, that Christ is verily present with us, that by Him we may be newly born again spiritually and washed from our sins and grafted in the stock of Christ's own body, and be appareled, clothed, and harnessed with Him in suchwise, that as the devil hath no power against Christ, so hath he none against us so long as we remain grafted in that stock, and be clothed in that apparel and harnessed with that armour." Wesley, "Treatise John Wesley (A.D. I7O3-I7QI) says in his "Treatise on on Baptism," Works, vol. x., Baptism, "What are the benefits we receive by Baptism is p ' I9 ' the next point to be considered." " And the first of these is the washing away the guilt of original sin by the application of the merits of Christ's death . . . " After quoting Rom. v. 1 8, he continues in these words, " And tJie virtue of t/ris fine gift, the merits of Christ's life and death, are applied to us in Baptism" " He gave Himself for the Church, that He might sanctify and cleanse it with the washing of water by the Word, namely, in Baptism." The following divines in the Church of England have Doctrine of the "Fathers "of the first four Centuries. 127 given a similar testimony to the doctrine of Holy Baptism : Bishops Ridley, Jewel, .Hall, Jeremy Taylor, Pearson, Beveridge, Archbishop Usher, the judicious Hooker, the learned Mede, Dr. Arnold, and many others of well-known names. The Rev. Edward Irving, when he was a Presbyterian minister in the Established Church of Scotland, published a volume of ten homilies on the subject of Baptism, in which he strongly witnesses to sacramental grace, and he quotes from several Protestant confessions of faith, which we append. There can be little doubt that many of these earlier divines held higher views of the reality and efficacy of the sacraments than the generality of their modern Nonconformist representatives : The following are short extracts from the confessions of" faith of some of the Protestant Churches formulated sh '::"}" after the era of the Reformation : "We utterly condemn the ranitv of those who aJfnrm Saorarr.rr.-.i : ie nothing but naked and bare signs." Confession of Soxch Reformer?. 44 Baptism ts a Sacrament of the New Testament, oria;r.-jC by j-i> Chri-:. not only for ihe solemn admission of the party baptized into the v-V':-Ir Church. but also to be onto him a sign and seal of the covenant o grace. ::' his cngrariing into Christ, of regeneration, of remission of sins, and of his giving -;p sr.io Goc. through Jesus Christ, to walk in newness of life. Which Svacramer.; if I v Christ's own appointment, to be continued in His Chinch unto the end of the world." From the Westminster Confession of Faith, chap, xxvili.. A.D. 1646. 44 Baptism is not only a sign of profession and mark of difference, whereLy Christian men are discerned from others that be not christened, but i: is alsj a sign of Regeneration, or New Eir:h ; whereby, as by an instrument, thev thai receive Baptism rightly are grafted into the Church. The promises of the forgsveness of sin. and of our adoption to be sons of God by the Holy Ghost are visibly signed and sealed ; faith is confirmeu ; and grace increased by virtue .f prayer unto God." The Articles of the Church of England. Art. xxviL The Helvetic Confession, drawn ap in the year of our Lord 1536 \*r Bnllingeras, Myconius, Gryoxus, Capito. and Bocerus : and afterwards in its revised and more accurate form of 1566. approved by the Reformed Churches of England. Scotland, France, and Holland, and by many of the Churches of Hungary and Germany, witnesses to the same effect. The Confession of Faith of the French Churches, presented to Kirg Charles the Ninth, in the year 1561, gives a like testimony. It was turned into Latin in 12 8 Scriptural Studies on Baptisms. [Part II., Chap. XVI. the year of the Lord 1 566, that it might be made manifest unto all men that these Reformed Churches held the pure doctrine of the Gospel of our Lord Jesus Christ. Art. xxxiv. " For we confess these exterior signs to he of such a kind as that God, through them, by the power of the Holy Spirit, worketh, and that nothing is fruitlessly signified to us therein. Yet we think that all their substance and truth is in Jesus Christ, from whom if they be separated, they are nothing bur empty shadows and smoke." The Belgic Confession of Faith was first written in French, in the year of the Lord 1561 to show what was the doctrine of those who, in Flanders, Artois, Ilainault, &c., endured the heaviest persecutions and afflictions ; as also in Gaul from the year 1525 downwards. And being confirmed in the Synod of Belgium in the year 1579, it was written in the Flemish language ; and in the year of the Lord 1581 it was given forth in Latin. The following is an extract from this Confession of faith : " For as water poured out upon us and eminent and conspicuous above the body of the baptized, and watering it, doth wash away the filth of the body, so also the blood of Christ washing the soul doth cleanse it from sins, and us, the children of wrath, doth regenerate into the sons of God." If such be the aspects of the truth of the doctrine of Christian baptism, which, from the first century of the Christian era, has been handed down to the Church from one generation to another, it behoves all Christians to hold fast the grace, privileges, and blessings conferred upon them in this Sacrament by the pow r er of the Holy Ghost ; and not to allow themselves to be insidiously robbed of their faith in its efficacy : or, on the other hand, if they have not learnt to apprehend and believe the operation of God therein, let them beware lest in denying it they frustrate His grace towards themselves and become crippled in their knowledge of truth, towards which every baptized person should be zealously affected, desiring the truth, the whole truth, and nothing but John xiv. 6. the truth. " What is truth ?" asked Pilate. " I am the truth," John xvi. 13. saith the Lord Himself. May the Spirit of truth guide the John xvii. 19. Church Catholic into all truth, that verily she may be sanctified through the truth ! Psa. xliii. 3. " O send out Thy light and Thy truth ; let them lead me." Psa. xxv. 5. " Lead me in Thy truth and teach me, for Thou art the God of my salvation." SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART III. FIGURES OF CHRISTIAN BAPTISM. CHAPTER XVII. FIGURES OF UNION. CHAPTER XVIII. THE FIGURE OK GRAFTING. CHAPTER XIX. HISTORICAL TYPES OF CHRISTIAN BAPTISM. CHAPTER XX. CIRCUMCISION. CHAPTER XXI. BAPTISMAL PURIFICATION, FORESHADOWING THE LAW OF MOSES. CHAPTER XXII. THE BAPTISM OF WATER. CHAPTER XXIII. THE BAPTISM OF BLOOD. CHAPTER XXIV. THE BAPTISM OF FIRE. Figures of Union. PART III. FIGURES OF CHRISTIAN BAPTISM. CHAPTER XVII. FIGURES OF UNION. ANALYSIS : The grandeur and importance of union, as seen in Christ's last intercessory prayer (John xviL). Figures of union : I. The human Body : z. Marriage : 3. The Vine and UNION in its perfection of unity is rooted in the Godhead, and is one of the essential qualities of Divine excellence, and when the grace of unity is manifested in the creature it is the source of unspeakable blessing. How different would be the universe moral and spiritual if it were permeated with the beauty and strength of this Godlike attribute ! That the Lord Himself sets the greatest value on this unity in union, may be gathered from His touching and solemn intercessory prayer before He suffered. Four tim.es does He pray the Father for His Apostles, and for them also who should believe on Him through their word, that they afl may be one. Thus we read, " Holy Father, keep through John xv~. n. thine own name those whom thou hast given me. that they may be one, as we are." The unity of the Apostles was to be of the same quality, nature, and indivisibility, as that of the Godhead itself : and for the attainment of this end. through the intervention of the Father Himself, the Lord offered this petition ere He went forth to suffer death. Again the Lord prays : "' Neither pray I for these alone. J 0011 xvfi - z* 3 - but for them also which shall believe on me through their word ; that they all may be one ; as thou. Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me." Thus the Lord includes in this prayer for His Apostles, all believers throughout every future generation, so that the humblest Christian may be 132 Scriptural Studies on Baptisms. [Part III., Chap.XVII. comforted with the knowledge that he also was included and brought before the Father by Jesus Christ in that prayer. The Lord sets this unity of the Godhead before the Apostles John xvii. 21. by His prayer "that they may be one in us," as the highest ideal to be manifested by them, that the world might believe in the mission of the Son of God. John xvii. 22. A third time Jesus utters the same prayer, " And the glory which thou gavest me I have given them ; that they may be one, even as we are one." Here the Lord states the reason, or object, for which He gave them the glory which He had Himself received from the Father : " That they may be one" John xvii. 23. Again, for the fourth time, the Lord prays, " That they may be made perfect in one " not now that the world may believe, but "that the world may know that Thou hast sent Me." Moreover, in this all embracing prayer, and perhaps nowhere else in any single passage of Scripture, are to be found the marks of the fourfold character of the Church. Our Lord emphasizes each mark distinctly, " One" (ver. 1 1, 21, 22, and 23); "Holy" (ver. 14, 16, 77, and ig) ; "Catholic" (ver. 20); and "Apostolic" (ver. 18). There are three figures given in Holy Scripture, which are peculiarly applicable to the Sacrament of Baptism, for they all symbolize the most intimate union that exists on earth, viz. : that based upon, and maintained by the unity of life. They are : 1 . The figure of the human body ; 2. That of marriage ; 3. That of the vine and its branches. i. It would be impossible to find a more apt figure of union, i.e., unity, than the human body, and especially in its sinless state before the fall of Adam. Its members, organs, and functions were created to work together, each and all in unison as an harmonious whole, which was designed by the Creator to form a perfect and indivisible unity, after the Gen. i. 26. likeness of God, as it is written: " And God said, Let us make Figures of Union. 133 man in our image, after our likeness." Thus the human body was formed by God's creative union of the particles of the earth ; nevertheless, it was inert until the Lord God breathed into it the quickening unity of life from Himself. But sin and disease came in to mar this union of the constituent parts of the body, causing gradual disintegration, until its final dissolution in death, when the " living soul " returns to God, its Creator. The unity of the life, which pervades the body and forms the basis of energy is so marvellous, that it needs reflection to appreciate the perfection of its constant action. "For the body is not one member, but many" and "God i Cor. xii. 12, hath set the members every one of them in the body, as it hath pleased him." "God hath tempered the body," i.e., He i Cor. xii. 25. has knit every member together in living sympathy " that there should be no schism \di-rision, margin] in the body." The unity of life therein is such that if " one member suffer, l Cor - vii - ~6- all the members suffer with it." The nervous system extends over the whole body and is affected by every pain, even in the least and most distant member, which it instantly telegraphs to the brain, the central sensorium. That pain should exist in any part of the body shows that there is an affection or disaffection in that particular part ; that there is a break there in the union, which causes pain and is felt by all the rest of the body. Hence, pain of whatever kind, is the evidence and result of a lesion in union, be it physical, mental, moral, or spiritual. That the union of the different parts of the body is subject to change since the fall of man is daily manifest, for joints are dislocated, limbs are broken, blood-vessels are ruptured : this is physical schism. On the other hand, a limb, or one side of the body while retaining its form may become helpless as a log as in paralysis when that part becomes powerless to perform its natural functions, and in its passive condition can no longer serve the body, but becomes comparatively useless. Mysterious is the working in unity of the hidden 134 Scriptural Studies on Baptisms. [Partlll.,Cha P .xviI life of the body in the circulation of the blood through the smallest vein, in the unfelt beating of the heart, in the breathing of the lungs, naturally, unconsciously, and apart from the exercise of the WILL which controls the voluntary motions of the members of the body, and impels them to action in obedience to its behest. But when disease attacks any portion of the system, then the schism that it causes in the corporeal functions occasionally affects even the sovereignty of the will. This beautiful figure of the union of the natural body and its members is used by St. Paul to express the spiritual relationship of the Baptized to Christ and to one another, with the results that should ensue therefrom ; and he works out the Eph. i. 22, 23. comparison in detail : Christ is called the Head, the Head of His body the Church, and the Church is repeatedly called His i Cor. xii. 27. Body. Further, to carry out this figure he writes : " Now Eph. v. 30. ye are the body of Christ and members in particular "; " We are members of his body, of his flesh, and of his bones," and then comes the last, but necessary corollary of it all that if we are members of one common Head, we are also members i Cor. xii. one of another. The simile which represents the Church as the Body of Christ is a special feature in St. Paul's Epistles, and he dwells on it and on the union with Christ and with one another with much frequency, alluding to it altogether some fourteen times, (i Cor. xii. is full of the truth of unity.) He is the only Apostle to whom this great truth and mystery seem to have been revealed, though it may be said that St. John refers to it in a veiled manner in his first Epistle, for he frequently urges the need of love one to another, which is the bond of all union, and of that unity which David in prophetic Psa. cxxxiii. i, vision in one of his Psalms so aptly describes : " Behold how good and how pleasant it is for brethren to dwell together in unity ! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard : that went down to the skirts of his garments." Figures of Union. 135 St. Paul showed the Ephesian saints and all who are baptized how they were to maintain this dwelling together in Eph. iv. 1-6. seven-fold unity, and after detailing the requisite qualities they were to exercise in " endeavouring to keep the unity of the Spirit in the bond of peace," he proceeds : " There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all and in you all." Then he tells them of the " precious ointment upon the head " even on our Lord Jesus Christ that has run down to the skirts of His garments in the gift and gifts of the Holy Ghost to the Church ; " For the perfecting of the saints E P h - iv - I2 Till we all come in the unity of tJie faith" and " grow up into, margin. into him in all things, which is the head, even Christ, from whom the whole body, fitly joined together and compacted by that which every joint supplieth, maketh increase of the body unto the edifying of itself in love." What more intimate union can be conceived, than that the Church should be the body of Christ. Thus in unity with her Head, she forms " The Christ of God." Christ loves the Church, and cherisheth it even as His own flesh; for, following out the figure, the Apostle adds, " No man ever yet hated his Eph- v - 2 9- own flesh." Scripture declares the means whereby this union is effected to be Holy Baptism, by the operation of the Holy Ghost ; for " by one Spirit are we all baptized into one body." i Cor. xii. 13. To regenerate any of the human race, to incorporate them into the mystical, spiritual Body of Christ is an absolutely Divine thought and act, and therefore none other than the apostolic definition of the Church as "the body of Christ" is satisfactory or adequate. Moreover it follows as a corollary that the body of Christ is the reality, of which the human body is a type or model. God's wondrous plan to enable mankind to share the benefits of the work which Christ wrought in human flesh, pertains to those things that would never have entered the i3 6 Scriptural Studies on Baptisms. [Part III., Chap.XVII. heart of man. " Make them one " : such is the expression of the divine Will to which Jesus Christ and the Holy Ghost have given effect and will carry out into full completion. On what a pinnacle of glory does the character of this union with the beloved Son place the Baptized, in that it is so corporate, so Psa. xl. 5. organic, so living, so personal ! " Many, O Lord my God, are thy wonderful works and thy thoughts which are to Psa. cxxxix. 6. us-ward." "Such knowledge is too wonderful for me; it is high, I cannot attain to it." Being made one with Christ, and members of His body, should we not prove by our love and sympathy for each other that we are verily members of Him and of one another ? Rom. vii. 4. 2. Another symbol of union is that of marriage. St. Paul uses this figure in writing to the Romans, and reminds them of their calling and privilege in being united to Christ, to whom, he tells them, they were " married." This figure is very striking, and in its reality is as spiritual, and almost as suggestive as that of a body. For union is the radical idea of Gen. ii. 24. marriage, and unity should be its glory. It is written : "There- fore shall a man leave his father and his mother, and shall cleave unto his wife : and they shall be one flesh." When our Lord quoted this Scripture, He made this comment upon Matt.xix. 5,6. it : " Wherefore they are no more twain, but one flesh." Again, when writing to the Corinthians, St. Paul used this i Cor. vi. 16, figure as a symbol of the spiritual union with Christ : " Know ye not that he which is joined to a harlot is one body ? for two, saith he, shall be one flesh. But Jie tliat is joined unto tlie Lord is one spirit" The time shall come when the Church, the bride, the Lamb's wife, shall have made herself ready and when her marriage shall be celebrated. Into that Church we have been baptized, so that while glorying in the beauty of such an expression as " married to another," the figure must not be pressed too far, so as to induce the idea of a number of individual marriages with Christ, to the neglect of the one spiritual Body, and to the dimming of that one corporate act Figures of Union. 137 of marriage between Christ and His Church as a whole. It may reasonably be inferred that St. Paul uses this figure of marriage (Rom. vii.) in relation to Baptism, which, though not alluded to by him in the immediate context, is the subject of the first half of the preceding chapter, containing a clear statement see Rom. vi. of our union with Christ in His death and resurrection. And it is after this, that he writes : " Wherefore, ye also are become Rom. vii. 4. dead to the law by the body of Christ ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God." One special point in St. Paul's argument is this : that the Baptized being married to Christ, are married, not to a dead person (which were a monstrosity), but to a living person ; and not merely to a living person, but to one who has been "raised from the dead," thus showing the connection of Baptism with the Lord's resurrection. And the purpose of this intimate union is " that we should bring forth fruit unto God," even " the fruit of the Spirit," thereby giving evidence of the new Gal. v. 22. birth unto righteousness, even as being " dead to the law " expresses the freedom bestowed on us by the Spirit of life in Rom. viii. 2. Christ Jesus. Hence, the figure of marriage discloses a spiritual union, as beautiful as the physical union of one member with another in the natural body, for Unity of spirit in its fulness is no mere figure it is a reality. It sets forth not merely the idea of an agreement, but the identity of spirit with spirit, w r here the perfection of union is seen in two free wills acting in harmony or unity as one will, in liberty and love, even as every bone and every member of the body is knit together in the most perfect unison, and yet each has its special function to perform. In marriage two beings, though distinct, are transfused, and, without losing their own personality, they not only become one flesh, but in addition to this, when there is a true and perfect concord between them, the union is such that they become one spirit: they are two persons, but their wills 138 Scriptural Studies on Baptisms, [Part III., Chap.XVII. coalesce until they work together as a unity. What a beautiful conception this gives us of the government of Christ's heavenly kingdom, when there will be no need of commands, threats, or penalties, for the law of love will reign in the heart of each person, as a member of the Body of which Christ is the Head. As one spirit will pervade the whole, the slightest (even unspoken) wish of the Head will be felt by all, and will be immediately responded to in prompt action and co-operation, by each particular member whom it would influence in the most remote part of the body corporate. Who can conceive a more exquisite idea of a free, loving rule than this, springing out of such absolute union and perfect unity ? As regards literal marriage, the elements which enter into it are verbal promises ; an external token a ring ; an act the joining of hands ; with the result a union, wherein two are made one flesh. In the spiritual marriage, i.e., in Baptism, there are also the verbal promises ; the external token water ; the act the sign of the Cross ; and the result is union, two being made one spirit. Other results flow from this union : the husband endows his wife with all his worldly goods ; so also does Christ endow Eph. i. 23. His Church with precious gifts " the fulness of him that filleth all in all " : the husband raises his wife to his own rank, and if he be ennobled, she becomes so likewise ; so is it with Eph. ii. 5, 6. the Church, for it is written that God " hath quickened us together with Christ and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." i John Hi. 2. " When he shall appear, we shall be like him." How great a privilege is thus conferred upon us, that we are spiritually married to Christ in Holy Baptism, for which we should humbly and heartily thank our Heavenly Father. 3. Another figure of intimate union, hallowed by the John xv. 5 Lord's appropriation of it to Himself, is that of the Vine. " I am the vine, ye are the branches." This contains the same essential idea of unity of a union which is organic and living, Figures of Union. 139 since the branch is so truly part of the stem that it derives its sap from the root through the stem, and by abiding in the stem and partaking of the fatness of the root, the branch is able to bud, and blossom, and to bear fruit. Many are the allusions in Scripture to the vine, and though the Prophet Ezekiel speaks of its wood as being worthless, yet Ezek. xv. 1-6. the vine has ever been cherished for its clusters of grapes which produce the " wine that maketh glad the heart of man." In Psa - civ - I 5- the first known parable (that of Jotham), the vine is asked to reign over the trees : " Then said the trees to the vine, Come Judges i.\. 12 thou and reign over us. But the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees ? " It is the glory of the vine that the Redeemer gave it a high symbolic meaning by His choice of it as an emblem of Himself. He said of Himself "I am the true vine": and forasmuch as the vine bears the John xv. i. branches, with all their fruit, He designates His members as "the branches"; of which those who bring forth fruit are purged (or pruned) by the Father, "the husbandman," that they J ohn xv - 2 > 5. " may bring forth more fruit," even " much fruit," like the clusters of the grapes of Eshcol. The Lord has left us in no doubt as to the effect or result of such fruit-bearing, for He further said : " Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples." But at the same time the Lord added this warning: " Without me severed from me ye can do nothing." The juice of the vine, as in the sacramental wine, is significant of the oneness of the Baptized in Christ's life, and of their being partakers of His joy : even as the eucharistic wine sets forth the joy of the Kingdom. Now the simple, practical question arises as to liow those who are not so by nature become branches of this heavenly Vine? It must necessarily occur through some instrumentality. There seems to be no Scriptural way for our being made branches of the true Vine but by Baptism, which is the i4 Scriptural Studies on Baptisms. [Part III., Chap.XVIf. instrument for union, for incorporation, and for membership. If this be disallowed by those who, through unbelief or blindness, would rob the Sacrament of its spiritual grace and efficacy, what other means can they substitute for that which they reject ? Those who lay stress on the action of subjective faith, and say that the faith which lays hold on Christ effects a spiritual union between men and their Saviour, ignore the fact that though faith is a necessary preliminary, still it does not meet all the requirements of the case. Faith cannot originate the new birth into the kingdom of God, any more than a child can compass its birth, or than a branch can graft itself into a stem. In a kingdom of this world, those who are born citizens participate in all the rights of citizenship of that kingdom ; but a foreigner (as, for instance, in this country), though enjoying social and commercial freedom, is still a foreigner, and by the law of the land has no electoral rights until he becomes a naturalized subject. Likewise, to " enter the kingdom of God," to ''enjoy its peculiar privileges, a special act must be performed. Faith is the hand, as it were, that accepts and grasps the forgiveness, cleansing, and blessing given by a living Saviour ; but to enter the kingdom of God, something more than this is required, for the Lord told Nicodemus, " Except a man be born of water and of the Spirit he cannot enter into tJie kingdom of God." Therefore to become citizens of the kingdom of God, men must conform to the law of God as laid down by His Son, Jesus Christ. Further, St. Paul writes to the Gal. iii. 26, 27. Galatians, " Ye are all the children of God by faith in Christ Jesus : For [or because] as many of you as have been baptized into Christ, have put on Christ" This is the sequel to faith. They became children of God in virtue of their faith leading them on to be baptized into Christ, without which they could not have put on Christ. Wherefore, faith alone cannot of itself create this close bond of unity, which though Figures of Union. I4 1 in its nature spiritual, nevertheless must be brought about and ratified by the external act of Baptism, which embodies a spiritual act. In conforming- to this ordinance of the Lord, the gift therein bestowed through (not froni) a servant of the Lord is sent down from above, from God the Father. Faith is the recipient, not the DONOR of the new life from above. The action of two hands is here requisite, viz. : the hand of God stretched out to give in Baptism, that which the hand of faith receives in Baptism, for this is the Sacrament whereby we are taken out of the first Adam and engrafted into the " last Adam." i Cor. xv. 45 To constitute true unity, there must be a living, personal, and organic identification in union. Trust and love are not enough to realise the marriage bond ; they are blessed precursors and accompaniments of the rite, but an external ceremonial is necessary to testify to the same, and to ratify the contract. All these figures speak of union through life, a circulating, yet hidden life, conveyed through a channel ordained by God, which has a prescribed form. The forms of the human body, of marriage, and of baptism are needed as well as the inner secret life ; " what therefore God hath joined together, let not Mark x. 9. man put asunder." O, that while meditating on these truths and mysteries of which we are partakers, we may become deeply imbued with the consciousness of their great reality and power ! Thus shall we know that Christ is indeed in us, the " hope of glory," and that Col. i. 27. we are in Him in the unity of the Holy Ghost ; and we shall rejoice in Him " with joy unspeakable and full of glory," waiting i Pet. i. 8. for His appearing, when we shall be changed into His likeness. i John iii. 2. In considering the Sacrament of Baptism in relation to the incarnation, death, and resurrection of our Lord Jesus Christ, it was shown that the central truth of Christian baptism was Union with Christ, and these three Scriptural figures illustrate this truth in detail, viz. : the human Body, Marriage, and the Vine and its branches. 142 Scriptural Studies on Baptisms. [Part III., Chap.XVIII. CHAPTER XVIII. THE FIGURE OF GRAFTING ANALYSIS : Illustration from the Olive tree. The context of Rom. xi. 17-24 considered. The process of Grafting described ; explanation of the expression "contrary to nature." Its application to Christian baptism. THE figure of grafting is peculiarly relevant to Holy Baptism. St. Paul makes use of this figure in connection with the Gen- tile and the Jew, in his Epistle to the Romans, as follows : Rom. xi. 17- "And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree ; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches Rom. xi. 23, were broken off, that I might be graffed in And 24> they also, if they abide not still in unbelief, shall be graffed in ; for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree ; how much more shall these, which be the natural branches, be graffed into their own olive tree ? " This tree, as well as the vine and the fig tree, is used in the Old Testament as symbols of the Jewish nation. The vine is mentioned as a figure of Israel in Psa. Ixxx. 8, Isaiah v., Jer. ii. 21, Hos. x. I. The fig is referred to as a type of the Jewish nation in Jer. xxiv., in Matt. xxi. 20, in Luke xiii. 7. The Lord God Himself compares Israel to an Jer. xi. 16. olive tree : " The Lord called thy name a green olive tree, Exod. xxvii. fair, and of goodly fruit " ; and from this tree the beaten oil was prepared for the golden candlestick in the Sanctuary. Every traveller in Italy, Greece, and Palestine knows the The Figure of Grafting. 143 glories of the vine and of the olive. What a joy it is, after crossing the Alps and entering the sunny plains of Lombardy, to see the vine wedded to the poplar (of which Virgil sang 2,000 years ago) and to behold the glorious vintage of autumn ; as also the lustre of the pale green, shining foliage of the olive tree, as a feature of the southern landscape. Both these trees are hallowed to the Jew and to the Christian, by being used in Holy Scripture as emblems of spiritual mysteries. The passage of Scripture quoted above should be studied in the letter, and in its original associations. St. Paul, the apostle to the Gentiles, is writing to the Church of Rome, of which some members had perhaps been characters akin to those whom he describes in the first chapter of that Epistle, who were once given up to idolatry and lusts, and "wor- Rom. i. 18-25. shipped and served the creature more than the Creator." That Church was composed of Jews and Gentiles, both of whom he addresses in his Epistle. As the Gentile converts were evidently inclined to taunt the Jewish Christians on their being, nationally, cut off from the blessings of the Gospel, which had been first preached to Israel and had been rejected by them, the Apostle uses the figure of the wild olive branch being grafted into the good parent stock, and sharing the fatness of the root, in order to accentuate the fact that it was only by the grace and goodness of God that they (the Gentiles) had been made partakers of Christ through the Gospel ; and that they had thus inherited the Christian privileges and blessings which belonged to the Jews by promise. St. Paul, in his apostolic wisdom, had discerned signs of spiritual self- exaltation in the Gentile converts ; therefore he urges them to humility, warns them against their pride and boastfulness, and bids them not to exult over the Jews, as if they were better than the Jews. In illustrating his point with the figure of grafting, he reminds them that a great mystery had been wrought out when they, as shoots from a bad tree, had been grafted into a good stock ; with the result that, though it was 144 Scriptural Studies on Baptisms. [Part III., Chap.XVIIl. contrary to nature, yet the fatness and goodness of the original stock had manifested itself in them, by their bringing forth fruit unto God. This is the meaning of the passage in its primary application ; but whilst applying this figure to Christian baptism, it must be acknowledged that St. Paul is not referring to it in the first instance. He is speaking of the Jewish nation and of the Gentiles, and of the latter receiving the spiritual blessings of which Baptism was one which had been offered first to the Jews, but had been rejected by them. Acts xiii. 46. When St. Paul was preaching at Antioch, he said : " It was necessary that the word of God should first have been spoken to you [the Jews] : but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Grafting is a very ancient process for increasing the fertility of a tree, or for improving the quality of its fruit, and it is alluded to by Virgil : " And yet another way, full wonderful to tell, is when a slit being made in the trunk, the olive shoot is extruded from the dry wood. And we often see the branches of one, change without harm into branches of another ; and the pear altering its kind, to bear the grafted apple, and the stony Cornell cherry to grow red on the plum tree." (Virgil, Georgics II. 30-34.) It is probable that grafting was first suggested to man by some process of nature which took place spontaneously before his eyes. For example : the branches of two forest-trees in juxtaposition might, as they spread, cross each other, and in their growth press so rigidly one upon the other, that eventually they would grow together, and thus be grafted into each other by a natural process. This symbol taken from the vegetable kingdom illustrates the mystery, and the good results of union. What is the method in the natural process of grafting ? A husbandman has a number of wild apple trees, which have been taken out of the hedgerows ; their fruit is sour and poor, The Figtu-e of Grafting. 145 and they are contumeliously called "crab-apples." There is one principal and usual process by which the sour nature of these crab-apples can be changed, that their fruit may become sweet and profitable like that of the best cultivated apple trees. The secrets of Nature are great and marvellous and she can effect this transformation, which, like most of her processes, is simple in its external mechanism, but secret and mysterious in the effectual energy by which the result is attained. The gardener, having selected the tree from which he would take a graft, cuts off a healthy shoot or twig with one or more buds or eyes on it, which is called a scion. With this he ingrafts one of the wild stocks in his orchard. The first process is a severe one, for the old stock must be thoroughly pruned and cut down ; its branches and suckers with all their buds or eyes must be cut off; then with the aid of the knife an incision is made in the parent stock wherein the scion is intro- duced. This may be done in several ways : the most ordinary custom is called Cleft-grafting, .i.e, a downward split is made in the stock, wherein to insert a wedge-shaped scion in direct contact with the cambium layers : or, the grafting may be effected by giving sloping edges, both to the incision in the stem and to the scion, so that they will coalesce : this is called "whip" or "tongue-grafting." There are also kindred processes of budding and of inarching, which lead to the same results. But the object is the same in every process ; viz. : to effect a true union, and it is only when the living junction is complete, that the term " graft " is applicable. The stock and scion are firmly bound together and covered with clay, which must be kept moist. But all this might be done, and yet no results might follow, for the scion might wither and die. This would show that it was not in real or living union with the stock. The scion, though having a germ of life in itself, is not self- supporting but draws its nourishment from the stock, which has its roots in the ground, and sucks up moisture and nutriment from the soil, elaborating the sap that ascends and 146 Scriptural Studies on Baptisms. [Part III., Chap.XVIIl. supplies life to the branches, and produces leaves, flowers, and fruit. What then is the secret of success ? It is essential that the inner bark of both the scion and the stock should be vitally united, in order that the set of sap-vessels in each case may meet and fit closely one upon the other, that the sap from the stock may be propelled into the scion. Hence, the secret and the essence of success in grafting consists in producing a vital union, a union of life between the stock and the scion. The flow of the life-giving sap to the shoot depends upon their perfect union, without which the scion withers, and to secure this end the several methods of grafting are adapted. Moreover, the object of the device is that the budding shoot may grow into a branch and bear good fruit, and thus reward labour and cultivation. But the respective characters of the stock and the scion must be borne in mind. Though the stock is wild and bad, yet the graft is good, and therefore the result attained is the production of good fruit. This is the ordinary process, and it being according to nature, no gardener would expect any other than the above result. The natural law is that the fruit will be according to the graft. It is not the stock, but the graft, that determines the character of the fruit. The same law would hold good, even if the process were reversed. Let the stock be good and the scion bad ; the scion according to experience would triumph and the fruit be bad ; and this process, though it would be unprofitable in its results, and one that no husbandman would put into practice, yet would be as much according to nature and to the law of grafting, as the normal case considered above. Now there is another result which is described in Scripture Rom xi, 24. as "contrary to nature"; for so far as our knowledge and experience go it does not occur in nature. Let the stock be good, and the scion bad, and let a result, different to that which has been theoretically described, ensue, viz., that instead of the fruit being bad, which would be natural, the fruit borne out of this bad graft should be good what then? It would be the The Figure of Grafting. 14? power of the good stock triumphing over the bad scion in opposition to the law of grafting, viz. : that the graft decides the character of the ultimate fruit. Such a result would be termed in the words of Scripture, as " contrary to nature." The greatest possible stress must be laid on this remarkable and bold expression of the apostle, " contrary to nature." Strange it is that there should be an operation that can be illustrated from the vegetable world but which is contrary to nature, and yet admits of a spiritual application. Its abnormal character will not be seen less in the spiritual, than in the natural world, for the Baptized are taken out from the natural, earthly, and bad stock, and transferred into the spiritual and heavenly vine, and then " contrary to nature " but not to grace they bring forth fruit unto God and to life everlasting. When St. James wrote to the twelve tribes to ''receive James i. 21. with meekness the engrafted word, which is able to save their souls," it does not appear that any operation contrary to nature was contemplated. The word of God is the good scion, but if it is to shoot and bring forth good fruit, to the praise and glory of God. it must be engrafted in the spirits of men. This metaphor of an ordinary process in husbandry is capable of a spiritual interpretation and application. The meaning is plain in St. Paul's simile of the respective characters of the good olive tree and the branch from a wild olive tree, which were united by grafting, though the result was " contrary to nature." Through partaking of " the root and fatness " of the good tree, the evil nature of the branch was overcome and changed, and it brought forth good fruit. " If Rom. si. 16. the root be holy, so are the branches, Thou bearest not the root, but the root thee," are words that bear significantly on the sacrament of Holy Baptism. To whom then does the symbol of the good olive tree apply ? Who is the holy root ? It is none other than the Lord Jesus Christ, the Son of God, made man, who, by His resurrection from the dead, has, as the " last Adam," become i Cor. x\. 45. 148 Scriptural Studies on Baptisms. [Part III., Chap.XVIIl. the living root of mankind, and the good stock into which the foreign branches are grafted. He is the good olive tree. The Baptized are slips of the wild olive tree, born in sin, of the seed of Adam ; they are naturally bad shoots, yet they are grafted into Him, that they should not continue in sin, nor bring forth the old fruit, but on the contrary should bring forth new and good fruit, by the power of His life filling them, even as the sap of the stock ascends into the scion. The expression concerning "the fatness of the olive tree" should not be overlooked, for its fatness is manifest in the oil that is prepared for giving light. This makes the figure of the olive tree doubly pertinent to our Lord, who declared Himself John viii. 12. to be " the light of the world," and of whom it is written that John i. 9. He is " the true light, that lighteth every man that cometh into the world." The " partaking " of this fatness, is significant of those who are His branches, sharing in His illumination Matt. v. 14, through the Holy Ghost, and who themselves are called to be 15 "the light of the world." Being born in sin, man cannot of himself bring forth the fruits of faith and righteousness which are acceptable to God ; but being baptized into Christ, he can bring forth the fruits of the Spirit, those "contrary to nature," i.e., not according to the flesh, but according to the grace of God, even as St. Paul Rom. vi. 22. writes in his baptismal chapter, " Ye have your fruit unto holiness, and the end everlasting life." Some of the above important analogies may be summed up as follows : The knife is used for excision ; the sprout must be cut off, and the stock must be pruned ; they must be united, so that the life may flow into the prescribed channel. In grafting, there is the outward and visible act ; but it is the inward action of the flow of the permeating sap that makes the grafting effectual ; and this, which effects the union of the scion with PhiUi. 7, 8. the stock, -is an invisible operation. The Lord humbled Him- isa.tiii. 8. self to take our nature ; He emptied Himself; "He was cut off out of the land of the living," but in His resurrection, The Figure of Grafting^ 149 He became truly the root and the offspring of David, and the new progenitor of redeemed humanity. As for each scion the act of grafting is done once, and once only, so likewise in Baptism the outward sign and act takes place once, and may not be repeated ; but the invisible impartation of the life and grace of Christ by the operation of the Holy Ghost, must continue for ever, if the union with Christ is to abide, and to manifest itself in good fruit. Further, as in Nature the graft cannot flourish without light, so also is this true of the Baptized in spiritual things. " God is i John i. 5 light" ; light is one, yet threefold in its primary colours, and the yellow and the red rays (respectively emblematic of the work of the Father and of the Son) will produce growth and foliage, and blossom, but the active power of the blue rays (symbol of the Holy Ghost) is indispensable if the blossom is to ripen into fruit : nevertheless, all three rays work together in such Divine unity, that there would be neither life, growth, nor fruit without their combined action. Again, as bind-weeds climbing round a tender sapling will impede the sap, or check its course altogether, causing the tree to become fruitless and to wither, so likewise, if the cares and pleasures of this life be permitted to choke the life of Christ in the soul, so that it brings no fruit to perfection, it must wither, and may eventually perish. How simple, and yet how deeply solemn is the teaching of the Lord in respect of this : "Abide in me and I in you. As John x\-. 4- the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the branches ; he that abideth in me, and I in him, the same bringeth forth much fruit : for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them and cast them into the fire, and they are burned. Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples." Oh, that we may abide in Him into whom we have been grafted ! 150 Scriptural Studies on Baptisms, [Part III. .Chap.xix CHAPTER XIX. HISTORICAL TYPES OF CHRISTIAN BAPTISM. ANALYSIS: The teaching of historical types. I. The Flood. 2. The Baptism unto Moses in the cloud and in the sea. BESIDES the figures taken from the realm of natural things, which manifest the truth of union, there are historical types which set forth the two leading baptismal doctrines of death and resurrection. These are symbolized by types interwoven with events which have occurred in the history of the world, of a nation, or of an individual. These types are principally taken from the Patriarchal and Mosaic dispensations. Types of spiritual truths and doctrines exist, not only in the vegetable and animal kingdoms, but are decipherable in the entangled maze of human history. Hence, events which happened centuries ago, may be full of spiritual mysteries, of prophetic secrets, and even of Christian doctrine. This must be due to the over-ruling providence of God, who ordains and shapes events according to His divine foreknowledge and Acts xv. 18. who "knows the end from the beginning"; "Known unto God are all his works from the beginning of the world." I. The first historical type of Christian baptism is that of the Flood, which occurred in the Patriarchal dispensation. St. Peter refers to this as a type of Holy Baptism, as i Pet. Hi., 20, follows: "When once the longsuffering of God waited in 21 ' 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 by the resurrection of Jesus Christ." Thus the Church has apostolic authority for her teaching that the flood is a type of the sacrament of Baptism ; and from Apostles she has derived her doctrine on this subject. Historical Types of Christian Baptism. 15* The flood was an appalling calamity which was brought on the human race by their sins; and whether it were universal or partial does not affect its figurative and practical application. It is safe to adhere to the letter of Scripture, knowing that there are no difficulties with Omnipotence. The traditions of a flood having overwhelmed the earth are found among the heathen races, all over the world ; but even if it were only partial, all the centres of civilization were submerged, and certainly all of the race of Adam, except eight persons, were destroyed. Some terrible convulsions must have occasioned the flood, for it is stated that "all the fountains of the great Gen. vii. n. deep were broken up," and the waters that were under the earth were let loose; ''the windows of heaven were opened," and see F?a. xxiv. for forty days nearly six weeks there was an incessant downpour of tropical rain. Even now disastrous results may ensue from three days' hard and consecutive rain. The waters rose, they encroached on the land ; they overwhelmed the villages and the towns ; they swept up the sides of the hills until the earth was submerged, and "the Ger. vii. 19. waters prevailed exceedingly upon the earth ; and all the high hills, that were under the whole heaven, were covered. Fifteen cubits upward did the waters prevail ; and the mountains were covered." \Yhat a dreadful and desolate picture must this wide lonely waste of waters have been ! Some have guessed the population then existing at about two millions of millions.* What became of them ? They perished by drowning. It is easy to imagine their terror and despair as they fled from place to place, taking refuge on higher ground until the encroaching waters relentlessly engulfed them all ! Desolation and destruction prevailed, and the earth received through the iniquities of men, a NOTE. The present population of the earth is estimated at 1,500,000,000. * A billion, which is a million times a million, would take us over 10,000 years even to count. i5 2 Scriptural Studies on Baptisms, [Part III., Chap.XIX. terrible baptism of water, of which death was the keynote, in the destruction of the old earth. St. Peter says that "the world that then was, perished," with all its disobedient inhabitants, to whom the Lord preached, after His death on the cross, and before His resurrection. St. Peter could only have known this from our Lord's own lips during the intercourse of His forty days' sojourn on Lukexxiv. 45 earth after His resurrection, when He "opened their [the Apostles'] understanding, that they might understand the Scriptures." But was all destroyed and desolate without one ray of hope or deliverance ? Not so ; there was a gleam even at the darkest moment. A special vessel, or Ark, had been constructed by the command and after the design of God, and this Ark which floated on the stormy waters of destruction, was the means of salvation to Noah and his family. The events of the flood, therefore, present the double aspect of death, and of life, of which the two-fold antitype is found in Baptism, viz. : death unto sin, and life unto God. Noah's deliverance was attained by his yielding himself in faith to enter the Ark, as the means devised by God to save i Pet. iii. 20 him from inevitable death ; as it is written : " the longsuffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved through water : which also after a true likeness* doth now save us, even baptism, not the putting away the filth of the flesh, but a good conscience toward God." St. Peter seems to emphasize " the water" "saved through water, which also after a true likeness, doth now save us, even baptism." It is a significant fact that in God's judgments deliverance is also present: thus, the Ark as the means of salvation to the few saved, floated upon the waters which were the means of * The word in the original Greek is antitupon, which means antitype ; showing that St. Peter considered the Flood to be a type of Christian baptism, which is the antitype. Historical Types of Christian Baptism. 153 destruction to the unsaved. The judgments of God are like a two-edged sword, bringing destruction to His enemies, but salvation to His people. The Ark has been universally recognized as a type of the Church of Christ, and as such it is alluded to in the first prayer of the Anglican Baptismal Office, in these words ; " we beseech thee that thou wilt mercifully look upon this child, wash him and sanctify him with the Holy Ghost ; that he, being delivered from Thy wrath, may be received into the Ark of Christ's Church," for salvation. In the midst of judgment God remembered mercy, and a renewed earth emerged from that fearful baptism by water ! It became in effect a new earth, with a new life, for the old earth had perished. The first recorded evidence of vegetable life is that of the olive leaf plucked by the dove, a symbol of peace and of the Holy Spirit, as well as of the ultimate new earth in which righteousness shall dwell. The first action of man on the new earth was sacrifice. " Noah builded an altar Gen. \iii. 20, unto the LORD and offered burnt offerings on the altar. And the LORD smelled a sweet savour : and the LORD said in his heart, I will not again curse the ground any more for man's sake." The whole of the renewed creation stood in that accepted sacrifice, for it typified the sacrifice of Christ ; and after the burnt-offerings God made a new covenant with man and the Gen. ix. 9-17. earth "for perpetual generations." Seven times, in the most emphatic manner, God reiterated the assurance that He made this " everlasting covenant " with man and " every living creature of all flesh, and the earth," that they should never again be destroyed by a flood. God's token thereof the rainbow spanning the heavens has been seen by every succeeding generation for thousands of years as the pledge of that covenant, and of the stability of the rescued earth. In this type of the flood with its results, resurrection is prefigured, not only in the renewed earth, but in the Ark 154 Scriptural Studies on Baptisms. [PartlII.,Chap.XTX. and in the number of persons saved in the Ark. Only eight persons were saved : how very few in contrast to the millions that then existed ! And yet deliverance had been preached to them all for one hundred and twenty years, and if many had sought the proffered refuge can it be doubted that other means for safety would have been provided by a merciful God, or possibly, had they repented, as in the case of Nineveh, the world might have been spared that baptism of death ? 2. A second historical illustration is to be found in the Mosaic dispensation. St. Paul calls attention to the typical history of Israel in his Epistle to the Corinthians. The passage is prefaced by an expression which he uses four times, when introducing great i Cor. x. 1,2. and forgotten mysteries : "Moreover, brethren, I would not that ye should be ignorant" ; and then he sets forth the spiritual application of Israel's history in the wilderness to the Christian Church, " How that all our fathers were under the cloud and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." He speaks here of a baptism unto Moses, and this is the point now under consideration. There is a difference between the expressions " unto " and " into"; not into Moses, but " unto" Moses ; not unto Christ, but into Christ. Thus they were baptized, or initiated into the Mosaic economy, baptized unto Moses by two means, in the cloud and in the sea. How were the Israelites baptized in the cloud ? St. Paul uses the two expressions " under the cloud " and " in the cloud." What meaning is attached to these expressions ? For, to afford an accurate type of Baptism, the Israelites must, as it were, have been immersed in the cloud. Exod. xiv. 19, In their exodus from Egypt, and before they reached the 2a Red Sea, the Israelites beheld a special cloud over them, overshadowing them in their toilsome march. It was the sign of God's presence among His people, and of His protecting care and guidance. It was one, yet twofold ; for it was a Historical Types of Christian Baptism. 155 pillar of cloud by day and a pillar of fire by night, and, going before the people, it became the guiding cloud to Israel. It proceeded in the first instance at the head of the march, but when the Israelites were being overtaken by the Egyptians, the cloud left the van of the host and moved to the rear, so as to separate the two armies. "And it came between the Exod. xiv. 20. camp of the Egyptians and the camp of Israel ; and it was a cloud and darkness to them, but it gave light by night to these : so that the one came not near the other all the night." In this case it must have passed over the heads of the hosts of Israel, and the relation of this moving, overshadowing cloud is not an inappropriate representation of Baptism. It probably remained in this position during their passage through the Red Sea, and therefore it may not have been high up in the heavens, but perhaps low down near earth, and overhanging the sea, forming a sort of covering, which would be called in modern language, a tremendous mist. What a solemn thin:.; is a densely thick fog ! When immersed in it, and saturated with it, and unable to see one step in front, what a feeling of helplessness and isolation do we experience ! Such a comparison is not made with any intention of explaining away the miracle, nor of eliminating the supernatural, by supposing it to have been a mere natural phenomenon, for this cloud was like a moving pillar, bright by night and dark by day, but merely to elucidate the expression "under the cloud" and " in the cloud," in which Israel was baptized unto Moses. There is a great deal of precious teaching connected with this cloud, as the subsequent history of Israel discloses. The Mercy-seat consisted of a lid of gold with its overshadowing Cherubim. This was the place of meeting between God and man, where the Lord spake out of the cloud which rested on the Mercy-seat. This bright cloud (called by the Jews, The Shekinah) indicated the presence of God in the Holy of Holies, and extended from within outwards and was visible to the whole congregation : it formed the pillar of cloud by 156 Scriptural Studies on Baptisms* [Part III., Chap.Xix. day and the pillar of fire by night, whose movements regulated those of the hosts of Israel in their marching, or encamping. The expression occurs in Psalm cv., " He spread a cloud Tsa. cv. 39. for a covering," (see also the margin of Isa. iv. 5), indicating that it was probably spread out over the camp, as a protection against the heat of the sun. In this sense Israel was under the cloud, but their being baptized unto Moses "/;/ the cloud" must have taken place at the time of their passage through the Red Sea, as denoted by St. Paul's words. This mystic, twofold cloud suggests the same two ideas of death and life which are frequently symbolized by darkness and light in Holy Scripture : the dark or death side, being turned towards Egypt, whereas the light, or life side, was turned towards the Israelites, who, having been redeemed and delivered by the Paschal blood, were hastening to the Promised Land. The radical idea of Baptism, viz. : that of immersion, and also the twofold truth of death and life are brought before us vividly and dramatically in this supernatural pillar of cloud. But it is also recorded that Israel was baptized unto Moses in the sea, that is in the Red Sea. In their flight to escape out of Egypt the Israelites reached the borders of the Red Sea, and it seemed as if they were hemmed in, and at the mercy of their enemies. The people murmured; they showed a spirit of unbelief, whereupon the Exod. xiv. 15. Lord bade Moses to "speak unto the children of Israel, that they go forward" and commanded him to lift his rod over the sea, and the Lord caused a "strong east wind" to blow which divided the sea, so that the way of escape was made plain. Thus the Lord rewarded the obedience of faith which He had exacted. Into the midst of the sea, of which "the waters were a wall unto them on the right hand and on the left " the whole army of Israel, consisting of 603,550 fighting men, besides women and children, entered at the command of God. Israel marched Exod. xiii. 18. (Margin.) over in due order, "five in a rank, and entering the depths of Historical Types of Christian Baptism. 157 the sea were hidden amid the waters, whereupon the Egyptians pursued them, and rushed into the narrow passage through the bed of the sea. But they were soon troubled, the cloud became more dense, the darkness thickened, their chariots drave heavily, increasingly so over the quicksands, and having apprehension of coming disaster, they endeavoured to retrace their steps. But, it was too late ! At the command of God, "Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared "; the pathway became obliterated, and the hosts of Pharaoh were drowned in the Red Sea. Where there had lately been a glittering army, now nothing but a wide waste of tossing waters could be seen. Thus, by the same roadway which the Lord made through the sea, He gave salvation to Israel, and brought destruction upon Pharaoh and his hosts, for " the Lord over- threw the Egyptians in the midst of the sea." On the morrow all that was seen of the Egyptians were their corpses floating on the sea, or thrown up upon the eastern shore ; but Israel, having reached the east bank, advanced and shortly afterwards reached Elim, with its twelve wells of water and its seventy palm trees. The very waters that were the means of Israel's deliverance, destroyed the Egyptian army. The salvation of Israel and figuratively speaking their resurrection, were associated with the fast, for they were travelling towards the sun-rising ; whereas the destruction of their enemies is associated with the west, for they had turned their backs upon the east, in their westward flight. Here the same two cardinal truths destruction and deliver- ance are again brought before us : death by water, and salvation by water. How different were the results issuing from one and the same cause and element ! The Scriptures intimate in several places that Egypt is a type of the flesh in its present mortal, sinful condition, even as the prophet Isaiah says, "Now the Egyptians are men and not God, and their horses flesh, and not spirit" The Egyptians i5 8 Scriptural Studies on Baptisms. [Part III., Chap. XIX. were enemies of God and held the Israelites in slavery: hence their fate was death. Their mighty buildings and triumphs in sculptured stone and basalt indicate man's power in things i Cor. ii. 14. natural, but this is of no avail in the things of God, for "the natural man receiveth not the things of the Spirit of God," and the doom of the flesh is death. Israel arose out of the depths of the sea as a nation of free men, with the reproach of the bondage of Egypt rolled away from them. What a grand event was this baptism of a people who had been for centuries in a condition of slavery, from which they are suddenly delivered, and became a nation "born in a day." The Jews themselves date the commencement of their existence as a nation from this event. Both these figures of the Flood and of the passage of the Red Sea are alluded to in the Baptismal Office of the Church of England: "Almighty and everlasting God, who of Thy great mercy didst save Noah and his family in the ark from perishing by water: and also didst safely lead the children of Israel Thy people through the Red Sea, figuring thereby Thy Holy Baptism " In other sections of the Christian Church the symbolism of the passage of Israel through the Red Sea is also generally acknowledged. Notwithstanding that the two great truths of death and resurrection the death of the old and the resurrection of the new are symbolized with dramatic power by the figures of the Flood and of the Red Sea, yet these figures especially in their awful aspect perhaps impress us at first sight most forcibly with the thoughts of death and destruction. The flood brought to an end the first great epoch of the Antediluvian dispensation, while the passage of the children of Israel through the Red Sea terminated what is generally reckoned as the conclusion of the Patriarchal dispensation, and commenced the next great chrono- logical era which is known as the " Dispensation of the Law." Furthermore, there is a great mystery in burial, which being the inalienable sequel to death, is present in the Historical Types of Christian Baptism. types of the Flood and of the Red Sea. Burial is also a great truth witnessed to in Christian baptism. In all the Gospels \ve read of the burial of Jesus Christ after his death, and St. Paul not only preached " Jesus Christ and Him crucified," but also f " that he was buried," as showing the reality of Christ's death, and symbolizing the death and hiding away of fallen flesh, which, in all mankind (except in Jesus Christ) is corrupt and subject to decay. Burial then is not a mere natural fact but it sets forth a spiritual truth ; therefore, when death and resurrection are spoken of, burial is implied and forms a connecting link between the two ; for, as after death the body is consigned to the grave in burial, so in resurrection the body is raised up from the grave in a new life. Although death is the result of sin, yet, by the grace, wisdom, and power of God, death is the harbinger of life in the triumph of resurrection. The spiritual application of the passage of Israel through the Red Sea must not be forgotten, for from a twofold aspect Redemption lies at the foundation of that great deliverance. The Passover and the passage of the Red Sea were both necessary as types, for " without studding of blwd is no remission," hence, the redemption in Egypt was first wrought out by the blood of the Paschal Lamb, as a type of Him who came to redeem man with His own most precious blood. After the Passover comes the baptism unto Moses in the Sea. This passage of "the ransomed" is alluded to by Isaiah, as prefiguring the time when " the redeemed of the Lord shall return, and come with singing unto Zion ; and everlasting joy shall be upon their head : they shall obtain gladness and joy," even as Israel did when they came safely through the Red Sea. Thus, without redemption there could be no baptism and without baptism redemption would not be complete : for as the deliverance of Israel included the destruction of the fleshly power of Egypt in the Red Sea, so also does the redemption by Christ through His atonement, include deliverance through Baptism, from the bondage and power of i Cor. iL 2. I Cor. xv. 4. Heb. Isa.li 10, II; 160 Scriptural Studies on Baptisms. [Part III., Chap. XIX. Rom. vi. i, 2. sin. "What shall we say then ? Shall we continue in sin that Rom.vi. 12-14. grace may abound ? God forbid . . . ." " Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof but yield yourselves unto God For sin shall not have dominion over you." " That the above figures of the Flood and of the Red Sea are typical, is evident from the personal and practical application to the Baptized that St. Paul gives to all the various points of i Cor. x. it. the history of Israel. "Now all these things happened unto them for ensamples {types, margin] : and they are written for our admonition, upon whom the ends of the world are come." It is remarkable that for this second historical type of the passage of the Red Sea and the baptism in the cloud and in the sea (as well as for that of the Flood), there is direct apostolic authority for its spiritual application to the Christian Church, and as the above double baptisms may be regarded as the initiation of Israel into the Mosaic Covenant or dispensation, more than mere analogy justifies their application to Christian baptism, which is the initiation into the Covenant of the Gospel in Christ Jesus our Lord. What was literally and symbolically wrought towards a nation is now spiritually wrought towards individuals, but the Church as a whole must have its interest in the typical history of Israel, of which the antitypes may be found in her own experiences. If this parallelism exists in minute particulars (of which St. Paul adduces five examples), it fills the history of Israel with a living, spiritual meaning; but its detailed and full application cannot be fully disclosed, until all mysteries and truths are revealed in the Kingdom of God. Nevertheless it is marvellous that such great Christian truths and doctrines should have been foreshadowed centuries ago, by the great events of the history of the world B.C. 2349, and of the Jewish nation (B.C. 1491). We can only worship and praise God our Redeemer, whose wisdom is past finding out, and whose ways and revelations form one glorious and connected whole. Circumcision, 161 CHAPTER XX. CIRCUMCISION. ANALYSIS : The essential truth which lies at the base of Circumcision and of Christian baptism is the witness to Death and Resurrection. Baptism is the Circumcision made without hands. The resemblances and differences batween Circumcision and Christian baptism. THE act of circumcision was a rite instituted by God, and its observance was enjoined on Abraham by His commandment ; it was a pledge and token of the covenant that God had made with Abraham and his seed after him, for by this mark Israel was separated to be the chosan people of God, "to be a kingdom E.\ J. xix. 6. of priests and an holy nation " ; and thus to be distinguished from the surrounding heathen, who were scornfully called G - :1 - xvll- *6, "the Uncircumcised." The outward sign of this covenant marked in the flesh of man involved suffering and the shedding iSam. x\ -11.26. of blood ; it was the cutting off of the foreskin from the male "vessel," the instrument of the natural desires of the flesh, i Thess. h-. 4. which in themselves, as originally ordained by God, are not unholy ; but sin having marred God's work, these motions become sinful lusts when the flesh lends itself to execute the evil desires of the heart. Hence, the rite of circumcision became the symbol of chastity and purity. It touches the great mysteries which lie at the foundation of the human race and of society the propagation of the race, the sanctity of the family life, and the purity of home. The Lord Jesus was circumcised on the eighth day, according to the law of God, and He was in truth the only circumcised person in whom the rite was glorified in its perfection. There is a mystery in Circumcision of greater import than appears to those who only give it a casual thought ; for, in the former dispensation, circumcision on the body of man was ii 162 Scriptural Studies on Baptisms. [Part III., Chap. XX. symbolic of spiritual circumcision of the heart. That in the Lord's sight there is uncircumcision of heart as well as of flesh is apparent from various passages in Holy Scripture. Thus, when the Lord spake unto Moses in Mount Sinai, and made known His statutes to the Israelites, He forewarned them of the punishment and exile that they would incur if they walked Lev. xxvi. 4T, "contrary " to the Lord, but added the promise, " If then their 42< uncircumcised hearts be humbled, .... then will I remember my covenant with Jacob." When, forty years later, Moses recapitulated the doings of the Lord towards Israel, he said to Deut. x. 16. them : " Circumcise therefore the foreskin of your heart, and be no more stiffnecked." Therefore the term of " uncircum- cision" as applied to the heathen who worshipped idols, referred not only to their flesh, but likewise to their heart and spirit. Uncircumcision of heart and spirit was the Lord's complaint against Israel when He sent His prophets to them ; and through Jeremiah warned them of its punishment : Jer. ix. 25, 26. "Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised ; Egypt, and Judah, and Edom, .... for all these nations are uncircum- cised, and all the house of Israel are uncircumcised in the heart." Again, the Lord made a pathetic appeal to Israel : Ezek. xliv. 6, " O ye house of Israel, let it suffice of all your abominations, in that ye have brought strangers, uncircumcised in heart, and uncircumcised in flesh to be in my sanctuary to pollute it Thus saith the Lord God ; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary." If Israel had yielded their hearts as well as their flesh to circum- cision they would not have thus profaned the Lord's house, nor would they have so perpetually rebelled against Him and persecuted His prophets, until finally they blindly rejected and crucified their promised Messiah. When arraigned before the high priest and council Stephen spoke plainly to them : " Ye Acts vii. 51, stiffnecked and uncircumcised in heart and ears, ye do always 52 ' resist the Holy Ghost : as your fathers did, so do ye " Circumcision* 163 The Lord Jesus in His discourses referred to the uncircum- Mark vii. 14- cised condition of the natural heart when He spoke of the evil Matt. xv. 10- thoughts, and acts that come from within and defile the man. St. Paul's teaching concerning circumcision is clear. In his Epistle to the Romans he writes as follows : " For circum- Rom. iL 25, cision verily profiteth, if thou keep the law ; but if thou be a 2 2 > 2 9- breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision ? For he is not a Jew, which is one outwardly ; neitJier is tliat circumcision whicJt is outward in tJie flesh: . . . .circumcision is that of tJie Jieart, in the spirit, and not in the letter." In the two following chapters St. Paul shows wherein the circumcision of the heart and spirit consists, viz., in FAITH ; and that it is an abiding truth that " without faith it is impossible to please Heb. xi. 6. God," whether in circumcision or uncircumcision, and after proving that the righteousness of God is by faith, he clinches his argument with these words: ''It is one God which shall Rom. iii. 30. justify the circumcision by faith, and uncircumcision through faith." The Apostle further explains this when he points out that "Abraham believed God, and it was counted to him for Rom. iv. 3,11 righteousness. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised ; that he might be the father of all them that believe, though they be not circumcised ; that righteousness might be imputed unto them also : And the father of circum- cision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised." It was expedient for St. Paul to impress this upon the Jewish Christians who still clung to the rite of circumcision as a necessary ceremony, because when he and Barnabas were at Antioch some years previously they " had no small dissension Acts xV. 2. and disputation" with certain men who came down from Judea and troubled the brethren, saying : "Except ye be circumcised 164 Scriptural Studies on Baptisms. [Part III., Chap.XX. after the manner of Moses ye cannot be saved." This was the first doctrinal controversy in the Christian Church. Paul and Barnabas went up to Jerusalem " unto the apostles and elders about this question." In the ensuing council St. Peter stated in regard to God giving the Holy Ghost to the Gentile Cornelius and his household that God " put no difference between us and them, purifying their hearts by faith." If FAITH be the root of the circumcision of heart, then LOVE, as the outcome of faith and the fulfilling of the law, is the evidence of a circumcised heart. Moses, when detailing the promised blessings to those Israelites who in captivity returned unto the Lord, then told them of a spiritual act to be wrought Deut. xxx. 6 by the Lord : " And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart and with all tJiy soul, that thou mayest live." To this circumcision the Lord Jesus evidently pointed when He answered the lawyer's question as to which is the great Matt. xxii. 36, commandment of the law: "Thou shalt love the Lord thy 37> God with all thy heart, and with all thy soul and with all thy mind." The truly circumcised heart of Jesus Christ contained Psa. xl. 8. this love to the full : "Yea, thy law is within my heart" ; and the evidence of His circumcision was contained in the motive power of His life, viz. : "I delight to do thy will, O my God," leading up to the agony in the garden when in the spirit of His words, "not my will, but thine be done," He yielded Himself up even unto death to be "cut off" for the sins of men. There is a spiritual link which binds together Circumcision and Baptism. Though their outward forms vary, if they be one in their spiritual purpose, it will not be difficult to prove their relationship, and to recognize in Circumcision the legal type of Baptism. As death forms the underlying basis of both, they must necessarily be related, for, in effect, they meet in the cross of Christ. The sacrifice and death of Christ is the root of the spiritual efficacy in both these ordinances ; in Circumcision, prospectively ; in Baptism, retrospectively. They Circumcision. 1 65 each testify emphatically to death unto sin, the death of the old, sinful man. But whereas in Circumcision there was chiefly the ministration of condemnation, even a foreshadowed death ; in Baptism there is an advance on that, for in it there is the ministration of life out of death, whereby the new creature rises up from the grave of the " old man," being baptized into the resurrection of Jesus Christ. Thus, there is a great contrast between the two covenants, for the law was "the ministration 2 Cor. Hi. 7, 8 of death," but the gospel of Jesus Christ is "the ministration of the Spirit," and of life. In Circumcision, the Cross, a's the just penalty for sinful humanity, is symbolically foreshadowed, for on the cross the Messiah was "cut off, but not for himself." Dan - ix - 26 - Though the witness to resurrection is scarcely apparent in Circumcision, it is not altogether absent. God commanded the rite to take place on the eigJith day, which is typical of prophetic events. There is a great mystery connected with numbers, all of which have their special spiritual symbolism and meanings, and therefore it may be easily inferred that there is some truth bound up with the number eight. Eight is a peculiar number, as the last of an octave and the first of another hebdomad or week. The meaning and the sanctity attached to the number seven as the symbol of rest and per- fection is well known ; for the Lord God created the heavens and the earth in six days, and rested on the seventh. Therefore the week, consisting of seven days, is a divine institution and gift to man. The number eight not only embraces the seven, but surpasses it, and, while summing up one week it begins another ; thus, the eighth day includes the first of a new period, and, being both a last and a first day, it has been accepted as the symbol of the new condition to be ushered in by the day of the resurrection. Though the cloud be black in Circumcision, comprising suffering and death as its chief constituents, yet it has the silver lining, as set forth in the type of the eighth day. 1 66 Scriptural Studies on Baptisms. [Part III., Chap.XX. There is an ancient tradition that the period of the world's toil and suffering shall last for about six thousand years, and shall be succeeded by the seventh period, the millennium, the day of rest to the groaning creation. After this, the final and perfect state shall commence, which will be represented by the eighth period ; hence the symbolism of the number eight presents the thought of the new creation made perfect at the final resurrection. The fact that circumcision was performed on the eighth day is a veiled prefiguration of the 2 Pet. iii. 13. time when the promise of the "new heavens and a new earth, wherein dwelleth righteousness," shall be fulfilled, and when love, which is the true circumcision of the heart, will have been perfected. Although in circumcision the idea of death by cutting off was symbolized, yet circumcision per se went no farther, for it could not inflict death ; whereas in Baptism a spiritual death unto sin is inflicted, and a new life unto resurrection is imparted. There is a passage in St. Paul's Epistle to the Colossians which bears upon this subject and deserves careful considera- Col. ii. 10, ii, tion. " 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 with him in baptism, wherein also ye are risen with him, through the faith of the operation of God." This passage sets forth a truth already touched upon, viz. : that the Baptized have their part in the mystery of the circumcision of Christ, and that in Him they are spiritually circumcised. This springs from their union and identification with Christ by which they share the various acts of Christ, or are made partakers with Him in these acts. But St. Paul emphasizes an important point, when, after saying "ye are circumcised" in Him, he adds that this is effected "with the circumcision made without hands," This Circumcision. 167 cannot mean the literal circumcision, which is made with hands : therefore, this being " made without hands," if it be not literal or fleshly, must be spiritual, but yet real, for the word " spiritual " must not be regarded as it too often is, as the synonym of unreality. Nevertheless, there must be an agent to effect this spiritual act, and the Apostle leaves no room for doubt on so important a point, since he adds that it is "through the faith of t/ie operation of God" These words follow imme- CoL iL 12. diately after his declaration that "we are buried with him [Christ] in baptism, wherein ye are also risen with him." It is the Holy Ghost who purifies the heart by faith, and Acts rv. 9. who sheds abroad the love of God in the heart thus purified ; therefore, if resisting the Holy Ghost was the evidence of an uncircumcised heart, then, per contra, faith and love, the fruit of the Spirit, are the essence and evidence of the circumcision made without hands, through baptism into Christ, for '' they Ga!. v. 24. that are Christ's have crucified the flesh with the affections and lusts." If St. Paul alludes to the sacrament of Christian baptism in the expression, "the circumcision made without hands," he does so, not merely to establish the minor point of there being a relation between circumcision and baptism, but also the major one of baptism being in some respects, the antitype of circumcision. In writing to the Philippians he uses somewhat similar lan- guage, " Beware of the concision [Jewish circumcised teachers] Pliil - ^2 for we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." These definitions apply to the Baptized, and lead to the inference that by the action of the Holy Spirit, Baptism is the true circumcision effected in the spirit, and not in the letter. A certain interest is attached to Gilgal, where by the express command of the Lord to Joshua, all the males of the hosts of Israel who had entered the promised land were circumcised, and were thus required to solemnise their national recognition of the covenant which the Lord had made with 1 68 Scriptural Studies on Baptisms. [Part III., Chap.XX. their fathers. The passage is too long to quote in extenso, but the following is a short summary of its purport. Josh. v. 2-9. "The Lord said unto Joshua, Make thee sharp knives and circumcise again the children of Israel the second time," because all " the people that came out of Egypt, that were males, even the men of war, died in the wilderness." These had been circumcised before the exodus from Egypt, but, except Joshua and Caleb, all the men over twenty years of age who had been numbered in the first census were consumed during the forty years' wandering in the wilderness, because they obeyed not the voice of the Lord. As they had not circumcised their children by the way, it was necessary that the people should be reminded of the terms of God's.covenant with them, and that the rite of circumcision should be renewed on their taking possession "of the lands of the heathen." The result of this act should not be ignored: "And the Lord said to Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of this place is called Gilgal." If therefore the reproach of their bondage in Egypt was rolled away from the children of Israel by their obedience to God in His ordinance of circumcision, how much greater is the gain effected in Baptism through which the bondage Rom. vi. 3. of sin is removed from those who are "baptized into Jesus Christ." As a sequence to this St. Paul added this assurance, Rom. \i. 18. "Being then made free from sin, ye became the servants to righteousness." Forasmuch as by the sacrifice of Himself the Lord Jesus Christ purchased the right of redemption, it is His prerogative to make free, as he intimated to the Jews:. John viii. 36. " If the Son shall therefore make you free ye shall be free indeed," free from the bondage of the world, the flesh, and the devil. Furthermore, as Israel the circumcised people of God was expressly forbidden to return to Egypt, so in like Gal. v, i. manner are the Baptized exhorted by St. Paul to "Stand fast in the liberty wherewith Christ hath made us free, and be not Circumcision. 169 entangled again with the yoke of bondage." This was the Apostle's contention with the Galatians, that they who had been baptized were inclined to turn again to " the weak and Gal - iv - 9 beggarly elements" by which they had been held in bondage, and from which they had been set free by the grace of God. Circumcision may, in the first instance, appear to many as a repulsive act, which seems to be the light in which Zipporah, Exod. iv. 24- the wife of Moses regarded it; but as demonstrated above, it 26- was a rite that enfolded much spiritual truth, enshrined the beauty of chastity and purity, and clearly foreshadowed the better covenant of life-giving, and life-sustaining ordinances which superseded the old covenant, when, in the fulness of time, "God sent forth His Son, made of a woman, made under Gal. iv. 4. 5. the law, that we might receive the adoption of sons." The resemblances and differences between Circumcision and Christian baptism form an interesting study. The following are some of the resemblances which exist between the two rites : 1. They were both appointed by God that they should be the sign and seal of a covenant, which was made, not with the whole of mankind, but with an election out of the nations. 2. Circumcision was a covenant transaction and bore a distinct relation to the evolution of God's great purpose; for it was given to Abraham in connection with the promised seed, i.e. Isaac, and with the multitude of nations which should issue from his loins. Baptism is also a covenant, and has far more than an individual application, through its introducing members from "every kindred, and people, and nation " into the fellow- Rev. \. 9. ship of the Body of Christ, and into the kingdom of God. 3. They are both acts of initiation. By being circumcised a Jewish child entered into covenant with God, and took his place in the chosen nation as heir of the premises made to Abraham and his seed, and if this step were neglected the Lord said that "that soul should be cut off" from the congregation of Gen. xvii. 14. the Lord. Holy Baptism is the initiation into the Church, and those who receive it become partakers of the heavenly calling. 170 Scriptural Studies on Baptisms. [Part 1 1 1., Chap. XX. 4. Circumcision, like Baptism, witnessed to the death of sinful flesh. 5. Both must be regarded according to their measure, as means of grace. 6. Circumcision having held as important a place under the old covenant as Baptism does under the new, it has its Heb. x. i. part in the "shadow of good things to come," of which Baptism is a substance of the thing hoped for. 7. Circumcision as well as Baptism was administered to children, and the former was compulsory on Infants. Lukei. 59-63. g_ j t was a pp aren tly the custom of the Jews (as may be gathered from the narrative of the circumcision of John the Baptist) to name their children on this occasion, and the same practice holds good to this day in Christian baptism. 9. If circumcision of the flesh betokened pain, then, according to analogy, the spiritual circumcision of the heart through baptism, must also involve pain in crucifying the flesh with its affections and lusts, in self-denial, and in being willing to suffer all things for Christ's sake. Both these ordinances, Circumcision and Baptism, em- phatically testify to the necessity of Holiness, and this is a Lev. xi. 44. vital and essential bond between the two. " I am the LORD your God : ye shall therefore sanctify yourselves, and ye shall be holy ; for I am holy : neither shall ye defile yourselves with any manner of creeping thing upon the earth," i.e., the desires of the mind, the lusts of the flesh, or the pleasures of the world, which have the effect of making the souls of men to Col. iil. i. creep upon earth, instead of rising up to "seek those things which are above, where Christ sitteth at the right hand of God." No matter what the temptation or fascination of earthly things may be, which would drag our hearts to cleave to the dust of the earth, like creeping things, St. Paul rings out the Col. iii. 2, 3. true circumcision of spirit in these words : " Set your affection on things above, not on things of the earth. For ye are dead, and your life is hid with Christ in God." Circumcision. 171 Such are some of the points in which a resemblance exists between the rite of Circumcision and the sacrament of Baptism. There are several differences between Circumcision and Baptism, which may be summarized as follows : 1. Circumcision was an act wrought in the flesh of man, and it left its mark upon the body; but in Baptism though water is poured upon the flesh, yet the efficacy of its action is not on the body, but leaves its impress 'upon the conscience and spirit of a man which it reaches through the resurrection of i Pet. Hi. 21. Jesus Christ, which Circumcision did not embrace. 2. In Circumcision there was the effusion of blood, which is the life of the flesh, and therefore it witnesses to God's fiat that "the soul that sinneth it shall die," and that "without E/.ek. xviii. 4 . shedding of blood there is no remission of sin." The Heb. i.\. 22. instrument of Circumcision is the knife, which causes the shedding of blood ; that of Baptism is water, though the bap- tismal water is efficacious only by virtue of the blood of Jesus Christ shed both in His circumcision and at His crucifixion. 3. The rite of Circumcision was painful, and, though instituted before the law was given to Moses, it formed part of that law in its ministration of condemnation and of death. But in Baptism, whether through immersion, or by affusion of water, the outward act of the rite is not painful, and it forms the channel for the ministration of the Holy Spirit, the Spirit of liberty, whose law is written "not in tables Cor. iii 3. of stone, but in fleshy tables of the heart." 4. Circumcision was administered to males and not to females, and therefore was restricted in its operation ; but Baptism is administered to male and female alike, and all are Gal iii 27,28. one in Christ Jesus in whom " there is neither bond nor free, there is neither male nor female," for " by one Spirit are we all i Cor. xii. 13. baptized into one body." 5. In Circumcision a man became "a debtor to do the Gal. %-. 3. whole law." It was an obligation to duty, but the law gave 1 72 Scriptural Studies on Baptisms. [Part III. ,Chap.XX. no help nor grace whereby its obligations could be discharged, Acts. xv. 10. which is well described by St. Peter as "a yoke upon the neck which neither our fathers nor we were able to bear " ; whereas in Baptism there is not only the undertaking of obligations to do the will of God, but there is the impartation of life, through the operation of the Holy Ghost, by whose power and grace the Baptized are enabled to perform the duties of their calling. 6. But the greatest difference that exists between Circumcision and Baptism is this : that whereas Circumcision points chiefly to deatJi, Baptism, though it speaks of death, is the channel for life arising out of death, and thus testifies to the integral truth of resurrection. The following is an apt quotation from one who has written profoundly on spiritual subjects : "Regarding the Tabernacle in itself as the symbol of the Christian Church during this Dispensation, there is none of the symbols witltin the sacred precincts which can properly be considered types of Christian Baptism. "The initiatory rite of Circumcision (without which no one had any lot or inheritance in Israel, nor could take part in any sacred rite ordained by the law) is the true type of Baptism. As none might enter into the Court, except those who were circumcised, so none but the baptized can be admitted to the solemn offices of worship in the Church. Circumcision, however, is symbolized or referred to in all the bloody rites of the Court, that is to say, its results and the obligations and benefits involved in it. And in like manner the several Christian offices of which the bloody rites of the Court were types, are symbolical of the obligations and benefits involved in Baptism : they are all means by which we renew our baptismal confession and vows, and God confirms to us the spiritual benefits conferred in that Sacrament. They all symbolize the death unto sin and the new birth unto righteousness." * * " Readings on the Liturgy," Vol. I., page 261. Baptismal Purification, foreshadowed by the kw of Moses. 1/3 CHAPTER XXI. BAPTISMAL PURIFICATION, FORESHADOWED BY THE LAW OF MOSES. ANALYSIS : On Purification generally. On cleansing by water and its symbolic meaning. On the legal types : I. The brazen Laver : 2. The Consecration of the High Priest : 3. The Water of Separation : 4. The Purification of Women : 5. The Cleansing of the Leper. Their relation to Christian Baptism. THERE is another practical aspect of Baptism which is worthy cf consideration, viz. : that of purification or cleansing, as the culmination of all its types and shadows. " There is no doubt that washing with water was enjoined upon Israel as a preliminary to their admission into covenant with God on Sinai. It is contained in the command to Moses that he should sanctify the people before he brought them forth out of the camp ' to meet with God.' If, even their Ex>J - ^- | clothes were to be washed, much more their bodies." * Numb. viii. 7 Thus they were to "be ready" for the Lord, when He would "come down in the sight of all the people upon Mount Sinai." Jacob had a feeling of the necessary fitness of personal cleanliness in approaching unto God, when, before going to Bethel to erect an altar unto God, he commanded his household and all Gen.xxxv.2.3. that were with him not only to put away the strange gods which they had brought with them, but also, to be clean and change their garments. The law of the Lord holy, just, good, and full of wisdom Psa - ** " s - is a mine of wealth from which many figures may be gleaned in illustration of this subject of cleansing; and as Christ came to fulfil the Law in every jot and tittle, therefore even the smallest detail of it, if rightly interpreted, must have an application not only to himself personally, but also to His ordinances in the Church, which is His mystical Body. * " Readings on the Liturgy/' VoL II., page 283. 174 Scriptural Studies on Baptisms. [Tart III., Chap.XXI. i. The Laver of the Tabernacle of Moses. The Laver was fashioned at the command of God, and after the pattern shown to Moses in the Mount. It was made from the free-will offerings of the women of the congregation, which indicated personal self-sacrifice on their part, consisting as they did, of their brazen mirrors. These were melted and beaten into shape and formed the large copper or brazen vessel designated the Laver, which stood between the brazen Altar and the door of the Tabernacle. This was filled with fresh water, and was used exclusively for the ceremonial cleansing of the priests, previous to their daily ministering before the Lord. This ceremonial cleansing bore a continual, though silent protest against the natural defilement contracted in the daily walk and avocations of man ; it was a witness to the holiness of God, and it contained a warning that to approach a see Lev. xix. holy God in a natural, or in an illegally unclean condition which would defile His tabernacle, involved the penalty of death. Hence, the principal teaching to be drawn from the Laver is PURIFICATION, and although it cannot be affirmed that the Laver is a type of the sacrament of Christian baptism, yet it has its affinities with it, in its lesson of cleansing, and from its position outside the door of the Tabernacle. As bearing on this subject, a short passage may be quoted from a valuable book of theology, in which there is a dissertation on the "Types of the Law." "In the Court was also the brazen Laver, in which the priests were to wash before they approached the Altar, or went into the Holy Place ; this, in strict analogy with the general typical signification of the Court and of the brazen Altar, symbolizes the Ministry of Word ; which, whether prophetical or evangelical, cleanses the inward thoughts, and is the fit preparation for our acts of service."* * " Readings on the Liturgy," page 248. Baptismal Purification, foreshadowed by the law of Moses. 175 It must be borne in mind that the Laver of the Tabernacle was only for the personal use of Aaron and his sons, and their successors, before entering on their priestly duties; but the large laver which Solomon made for the priests of the Temple was called a "molten sea." In addition to this he made ten lavers " to wash in them such things as they offered for the 2 Chr. iv. 2-6. burnt-offering." The children of Israel were not left in ignorance as to what parts of the burnt-offering were to be washed, for the Lord's command to Moses concerning the offering was explicit, viz. : " But his inwards and his legs shall Lev ^ 9 he [i.e. the man who brought it] wash in water." David gave spiritual expression to this symbolic action when he prayed thus: " Wash me throughly from mine iniquity, and cleanse me p^ j; 2 , 6. from my sin .... Behold thou desireth truth in the inward parts : and in the hidden part thou shall make me to know wisdom .... Then shalt thou be pleased with the sacrifices r*a. :L 19. of righteousness, with burnt-offering and whole burnt-offering.'' The ten lavers in the court of Solomon's temple, five on one i Kings \ii. side, and five on the other, were of elaborate work; as was also the molten sea of brass standing on twelve oxen in the south-east corner of the court. Thus, in the court of the Temple, as well as in that of the Tabernacle, there are these prominent objects, pointing to purification and cleansing, as an essential preparation required of every worshipper ere he presumed or was permitted to approach God in holy worship. That David was conscious of this, may be seen from his resolve : " I will wash my hands in Psa. xxvi. 6. innocency, so will I compass thine altar, O Lord." 2. The consecration of the High Priest and of the priests supplies another illustration. As the first act in this solemn office, Moses was bidden by Ex. thou swimmest, even to the mountains." In the book of the Revelation we are told that "Babylon the Great, the Mother Rev xvii. 5,6. of Harlots " will be " drunken with the blood of the saints, and with the blood of the martyrs of Jesus." These passages are quoted to show that the prospect of the earth receiving a baptism of blood is revealed in Scripture as a warning to her inhabitants. When speaking of the latter days, and of " men's hearts failing them for fear, and for looking after those things which are coming on the earth," the Lord ends up His Luke xxi - 25- prophecy as follows : " Watch ye therefore, and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man." But it will be said, Do not these prophecies refer to what has already oftentimes occurred ? Has not the earth been frequently reddened with man's blood ? Thousands of acres in Europe have been dyed red ; many rivers like the Tiber, the Seine, or the Loire have been deeply tinged with human blood. After the twenty-seven sieges which Jerusalem has undergone may not every stone of that city have its crimson stain ? It is said that the Crusaders, at the capture of Jerusalem by Godfrey de Bouillon, waded to the Holy Sepulchre knee deep in the blood of the slain ; also that the gutters of Paris literally ran with blood in the days of the great Revolution. True: but nevertheless it is prophesied in the Isa. xxxiv. 1-8 Ezek. xxxvin. Word of God that in the days of Antichrist and in the times of 22. 206 Scriptural Studies on Baptisms. [Part IlI.,Chap.XXIII. Gog and Magog-, the baptism of the earth with blood will be on a most extended and colossal scale. When the inhabitants of the earth shall have received their baptism of blood, they will then be purified for the millennial reign of the Prince of Peace. There is a final and terrible Baptism of Blood that the earth shall receive, which will not be for purification, but for judgment without mercy, and for the perdition of ungodly men, Rev. xiv. 18- when the angel with the sharp sickle will gather " the clusters 20 - of the vine of the earth ; and cast it into the great winepress of the wrath of God, and the winepress was trodden without the city, and blood came out of the winepress, even unto the horses' bridles by the space of a thousand and six hundred furlongs." The prophet Isaiah foretold this day of Isa.xxxiv. 1-8. vengeance: "Let the earth hear and all that is therein For the indignation of the Lord is upon all nations Their slain shall be cast out and the mountains shall be melted with their blood .... The sword of the Lord is filled with blood .... for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea .... and their land shall be soaked with blood. For it is the day of the Lord's vengeance." Fifteen years later, Isaiah apparently sees this Isa. Ixiii. 1-5. again in vision, when he puts the question : " Who is this that cometh from Edom, with dyed garments from Bozrah?" He is answered by the Lord: "I that speak in righteousness, mighty to save." The prophet further asks: "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?" And he receives this reply, " I have trodden the winepress alone ; and of the people there was none with me : for I will tread them in mine anger, and trample them in my fury ; and their blood shall be sprinkled upon my garments, and I will stain all my raiments. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I will tread down the people in mine anger." On this occasion the Lord's apparel will not be stained with His own blood as The Baptism of Blood. 207 when He suffered for man, but with that of His enemies, and of every one M who hath trodden under foot the Son of God, Heb. x. 29. and hath counted the blood of the covenant, wherewith He was sanctified an unholy thing." The people who have despised the baptism of the holy blood of atonement of Him who is " mighty to save " will then be baptized with their own blood in the day of the Lord's vengeance. It is foretold that "the righteous shall rejoice when he p^ j^ 1 praised the Lord for His goodness and mercy, the house of the Lord was filled with a cloud, " so that the priests could not stand to minister by reason of the cloud ; for the glory of The Baptism of Fire. 213 the Lord had filled the house of God." Then Soloman, stand- ing before the Altar, offered up his prayer of dedication to God. " When Solomon had made an end of praying, the fire came 2 Chr. vii. i down from heaven, and consumed the burnt-offering and the sacrifices ; and the glory of the Lord filled the house." Thus, when the Lord entered His house, and filled it with His glory, the temple was hallowed with its baptism of fire. This Shekinah was one of the five glories of this temple which were lacking in the second temple, that of Zerubbabel, and still more so in the third, re-built by Herod, which did not receive their baptism of fire, for the glory of the Lord did not enter them manifestly to consecrate them as in the case of the Tabernacle, and of Solomon's temple. There could be no Sheki- nah, for the ark with its mercy-seat, and the Cherubim between which the Lord had promised to dwell, were no longer there. Most interesting is the account of the return of the glory of the Lord to the temple, as shown in vision to the prophet Ezekiel when "the glory of the God of Israel came from the Ezek. xliii. 2-4. way of the east," from the Mount of Olives. The prophet had beheld its departure, driven away in stages by the sins of the covenanted people ; it had lingered on the threshold, it had hovered in the midst of the city, it had crossed the valley, and, as a stranger, tarried awhile on the Mount of Olives. But on the day of restoration, it retraced its steps and entered the court of the temple by the east gate, when the visible glory filled the house, in token of the return of the merciful Lord, and of His Presence in the inner shrine, wherein were the living embodiments of the ancient Cherubim. The description of the vision of the divine glory, as recorded by Ezekiel in the first chapter of his prophecy, is full of spiritual symbolism. The action of fire is prominent throughout this exquisite representation of the beauty, glory, and majesty of the Lord. The four living creatures are seen in the midst of the fire, the brightness of which is as the colour of amber ; " the fire was bright, and out of the fire went forth Ezek i. 4> 13. 214 Scriptural Studies on Baptisms. [Part III., Chap.XXIV. lightning, in which the cherubim shone, having the appearance of burning coals of fire." Conspicuous is the appearance of the man, sitting on the sapphire throne above the firmament, and who is thus described Ezek. i. 26-27. by the prophet : " Upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about." It is to no purpose to say that this is a vision, and not a substantial reality. The visions that God gives are representa- tions of realities as yet unknown to men ; but the reality in the kingdom of God will exceed any previous vision which He has granted of His coming glory. The translation of Elijah affords another illustration of the 2 Kings ii. ii, action of fire. Whilst Elijah was talking with Elisha "there appeared a chariot of fire, and horses of fire, and parted them both asunder ; and Elijah went up by a whirlwind into heaven." He was then probably changed from mortal to immortal flesh, for, being baptized with fire be would be transfigured in the " chariot of Israel," as it was called by Elisha. Dan. Hi. 19-28. The instance of the three children, Shadrach, Meshach, and Abednego, furnishes a beautiful illustration of a baptism of fire, wherein, even in this present mortal condition, they remained unscathed, through the triumph of their faith in the power of God. They were bound and cast alive into the burning fiery furnace, which was heated seven times more than it was wont to be heated ; they were seen by the king, loose, and walking in the midst of the fire, accompanied by a fourth, whose form was like the Son of God. Although literally bathed in fire, it had had no power over their bodies, neither was a hair of their head singed when they came forth, because they believed in their God. Dan. x. 5, 6. Daniel also records a vision in which he saw a man, whose The Baptism of Fire. 215 " body was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass " ; in short, who exhibited all the glorious marks of a baptism of fire. Referring again to the phenomenon manifested on the day of Pentecost, when according to the Lord's promise, the Holy Ghost descended from heaven, it is probable that the Apostles had not expected the accompaniment of fire, for they knew that John had seen " the Spirit of God descending like a dove. Matt. UL 16. and lighting upon " Jesus at His baptism. When the Apostles were gathered together, " suddenly there came a sound from Acts ii. 2, 3. 4 heaven as of a rushing mighty wind, and it filled all the house where they were sitting." In this they were, so to speak, im- mersed bodily, but in addition " there appeared to them cloven tongues, like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." This is a literal fulfilment of John's prediction concerning the baptism which the Lord would bestow, for when thus baptized with the Holy Ghost, the twelve Apostles were also baptized with fire ; and it rested on their heads, as on their best member, and as the crown or equivalent of their whole bodies. In their case this plenary baptism of the Holy Ghost and of fire embraced all the spiritual grace that was subsequently present, in all other ordinances of the Church as her down-. The sound of the rushing mighty wind on this occasion should not be overlooked, for wind is one of the well-known symbols of the Holy Ghost. If such glory could be seen in mortal men, what shall it be when the saints shall be changed to be like the Lord at His appearing, full of His spirit and glory, mortality being then swallowed up of life ? The Lord Jesus Christ is the brightness of the Father's glory : and the glimpse of eternal glory burst forth from Him even through the veil of mortal flesh on the mount of trans- figuration. " He was transfigured [metamorp/iosed, Gk.] before Matt. 216 Scriptural Studies on Baptisms. [Part III., Chap.XXIV. them : and his face did shine as the sun, and his raiment was Mark ix. 3. white as the light." " His raiment became shining, exceeding Luke ix. 29. white as snow " ; " white and glistering." But this was a short transient phase. A description of Him after His ascension into heaven, in which this element of beauty and Rev. i. 14-16. sublimity is not lacking, is given by the Apostle John. " His eyes were as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace ; and his countenance was as the sun shineth in his strength." Thus, when He revealed Himself in His immortal, glorified manhood, the Lord Jesus Christ manifested that he had indeed been baptized with the Holy Ghost and with fire. The important question that personally concerns us the Baptized is this : May we hope to receive this baptism of fire ? And if so, when, and how ? It will doubtless be either at, or after our resurrection, or at our change without death at the appearing of the Lord. It will then be no more a figure of speech. Having now been baptized into Christ Jesus with the Holy Ghost, we shall then be baptized with fire, and the inner glory will be manifested with the outer glory. The promise of God has been the great heritage of the Christian 2 Cor. vi. 16. dispensation, viz.: "Ye are the temple of the living God; as God hath said, I will dwell in them and walk in them." When the Holy Ghost literally fills the Redeemed at their resurrection, then will the glory burst out and shine forth from Matt. xiii. 43. the shrine of their spirits. " Then shall the righteous shine Dan. xii. 3. forth as the sun in the kingdom of their Father." " They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and i John Hi. 2. ever." The sons of God will be like the Lord in that day of glory, even as He, when on earth, was like unto man in the weak and mortal form of a servant. By His exceeding grace Heb. H. 1 1. they, whom He is " not ashamed " to call " His brethren," shall be like Him, in the fulness of His kingly glory. Most ennobling is the hope that our bodies shall be filled with the light of the The Baptism of Fire. 217 holy God, and that we, if we are among the " wise " and "righteous," shall be as suns or stars, casting light where- ever we go. Then will the antitype of the bush burning with fire, yet not consumed, be consummated, for the Redeemed will be full of the Holy Ghost, yet continuing to be men still. Their faces, like that of their Redeemer, will be as the sun ; their bodies will be, as it were, on fire. Here the idea of a baptism of fire is not so much that of fire descending upon them, like on the Apostles at Pentecost, as of its bursting out from within them, and enveloping their whole bodies. Somewhat of the power of this baptism of fire would be manifested by them even now, in love and purity, through the anointing of the Holy Ghost, if the Baptised would yield themselves to His effectual working within them, and did not resist His consuming the flesh, with its affections and lusts. One of the greatest effects produced by fire is that of purification, even as gold, silver, and other metals are purified thereby. For the preservation of that which is good and precious, purification by the Holy Spirit is necessary so that we may abide the fire of God's holiness. But there is also a consuming by fire, which is terrible ; for it means nothing less than destruction and rejection, and that there is nothing good, or worthy of preservation in that which is subjected to the fire : of this class was the destruction of Sodom and Gomorrah, in the fertile plain of Jordan, for the wickedness of the inhabitants thereof. The last great baptism of fire shall be for the puri- fication of the whole earth, and for the destruction of ungodly men in the day of the Lord's appearing. " But who may abide MaL fiL 2, the day of his coming ? and who shall stand when he appeareth ? for he is like a refiner's fire He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness," This refining fire is very different to the judgment by fire concerning which St. Paul wrote to the Thessalonians. (See 2 Thess. ii. 7-9.) This salient point of purification in the 2i8 Scriptural Studies on Baptisms. [Part III., Chap.XXIV. baptism of fire is brought out in the treatment of the spoil of Numb. xxxi. the Midianites : " Only the gold, and the silver, the brass, the 22, 23. iron, the tin, and the lead, everything that may abide the fire, ye shall make it go through the fire, and it shall be clean ; nevertheless it shall be purified with the water of separation ; and all that abideth not the fire ye shall make go through the water." To this testing and purifying by fire and water the Psalmist refers, when he says : " Thou, O God, hast proved us, Psa. Ixvi. 10, thou hast tried us as silver is tried We went through fire and through water." Is not this two-fold baptism of water and fire contained in the Lord's promise to Israel, through the prophet Isaiah ? " When thou passest through the waters, I Isa. xliii. 2. will be with thee ; When thou walkest through the fire, thou shalt not be burned " ; i.e., thou shalt not be destroyed either by the waters or by the fire, whilst being purified by them. That suffering is connected with being tried and purified i Pet. i. 6, 7. by fire is manifest from St. Peter's references to it. " Ye are in heaviness through manifold temptations ; that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire might be found unto praise at the appearing of Jesus Christ." Again : i Pet. iv. 12, " Beloved, think it not strange concerning the fiery trial which I3 ' is to try you, as though some strange thing happened unto you : But rejoice, inasmuch as ye are partakers of Christ's sufferings." The same truth of testing and purifying by fire is taught by the Apostle Paul with reference to the different materials which i Cor. iii. 11- Christians build on the One foundation. "Other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble ; every man's work shall be made manifest ; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall The Baptism of Fire, a 19 be burned, he shall suffer loss ; but he himself shall be saved ; yet so as by fire. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ? " The Spirit of God is like unto a fire in the temple, and all is burned up save that which is precious and imperishable. What a warning is this to Christendom, and to Christians individually, lest they become so entangled with the pleasures and corrupting influences of the world, the flesh, and the devil, that they cannot be purified even by fire, as when the Prophet Jeremiah used the strongest figure of a smelting furnace, to indicate the corruption of the Jews. <; The bellows are Jer. vi. 29. burned, the lead is consumed of the fire ; the founder melteth in vain : for the wicked are not plucked away." The Prophet Isaiah asks the question " Who among us i>a, xxxiii. if. shall dwell with the destroying fire ? Who among us shall dwell with everlasting burnings?*' To whom do these words " the destroying fire " refer ? To Him of whom it is written, " Our God is a consuming fire." Isaiah then gives the answer, Heb. xii. 29. " He that walketh righteously, and speaketh uprightly ; he isa- s**'"- 5 that despiseth the gains of oppressions . . . ." and he who does not lend his hands, his ears, or his eyes to evil. But before he could soeak thus he had been constrained to cry out, " Woe is me ! for I am undone : because I am a man of Isa. vi. 5. unclean lips, and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the King, the Lord of Hosts." It was a vision of the Lord upon His throne, that revealed to the Prophet his own condition. But quickly was he purified from his iniquity by one of the seraphim flying to take a live (a hot or burning) coal from off the altar, to lay upon his mouth. God will purify all those who will consent to His doing so, but He will perform it in His own way. Of the three baptisms of water, blood, and fire, in the earth's destiny, she has already received that of water, never to be repeated ; also a partial one of blood at different periods, to be consummated at the battle of Armageddon in the day of the zzo Scriptural Studies on Baptisms. [Part in., Chap. XXIV, great battle of Almighty God, when He will avenge the blood of His saints, beginning with that of righteous Abel, and when the deeply stained earth will disclose the long-hidden blood of her slain. Finally she will receive her baptism of fire Of the same three-fold baptism foreordained to the Church, the stream of her baptismal water still flows : the partial baptism of blood Rev. vii. 14. that she has received from time to time will culminate in the great tribulation,, for the purification of every individual who passes through it ; and the baptism of fire vouchsafed to her on her birthday in the descent of the Holy Ghost at Pentecost, will receive its full manifestation at the resurrection, when Rev. xxi. 2, 23. she will ba transformed into the holy city, the " new Jerusalem,' and the glory of God will lighten it, and the Lamb will be the light thereof. Previous to this, the earth, upon which a fiery baptism has occasionally fallen (as on Sodom and Gomorrah), will have received her final baptism of fire, according to St. 2 Pet. iii. 10. Peter's prophecy. In the day of the Lord's appearing "the elements shall melt with fervent heat, and the earth also, and Nah. i. 5. the works that are therein shall be burned up." "The earth is burned at his presence, yea, the world, and all that dwell therein." When dirt is superficial and soluble, water will cleanse it, but if it be ingrained in any metal, then it must be burnt out ; and no purification is so thorough as that effected by fire. The waters of the flood purified the earth sufficiently for it to become again the temporary abode of man, but that the earth may serve for eternity it must be cleansed by fire, becoming the new earth, which together with the new heavens shall be perfected and last for ever. In both of them righteousness shall dwell for ever. That we may be made meet for Thy heavenly and ever- lasting kingdom, "O Lord, send down Thy Holy Spirit upon us, and let the flesh and all its affections and lusts be destroyed in us, as by a consuming fire ; that we may henceforth yield ourselves to Thee a living sacrifice, holy and acceptable which is our reasonable service." SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART IV. THE PRIVILEGES OF CHRISTIAN BAPTISM. CHAPTER XXV. FORGIVENESS OF SINS. CHAPTER XXVI. JUSTIFICATION-. CHAPTER XXVII. GRAFTING INTO THE SECOND ADAM ; MEMBERS OF CHRIST. CHAPTER XXVI 1 1. RELATIONSHIP TO GOD THE FATHER ; SONS OF GOD. CHAPTER XXIX. PARTAKERS OF THE HOLY GHOST. CHAPTER XXX. HEIRS OF THE KINGDOM OF GOD. CHAPTER XXXI. ADMISSION TO HOLY COMMUNION. CHAPTER XXXII. SALVATION. 22J PART IV. THE PRIVILEGES OF CHRISTIAN BAPTISM. CHAPTER XXV. FORGIVENESS OF SIXS. ANALYSIS : The nature of a Privilege. Seven Scriptural terms for sin. Definition of Forgiveness : remission of a debt. Original and actual sin. Forgiveness a free gift to all men, through Christ's death and resurrection : confirmed in the Sacrament of Baptism. Testimonies from St. Paul's Epistles. Forgiveness of sins a present reality, and not a hop*. Erroneous views concerning Forgiveness. Its practical application. We are forgiven because Christ was not forgiven. He suffered for sin. All human efforts to atone for sin are unavailing. THAT there are great spiritual privileges pertaining to Christian Baptism, must be apparent to all who, even in a limited measure, apprehend the nature of this Sacra- ment. The first question to be considered is the nature and meaning of a Privilege. This word conveys the idea of some good thing which is conceded either to one person, or to a certain number of persons in their corporate capacity. It is derived from the Latin (privus, one's own ; lex, law), which gives the idea of exceptional immunities to special individuals. A Privilege may be illustrated by the type of the second veil, which divided the " Holiest of all " from the Holy Place, in the Heb. ix. 3. Mosaic Tabernacle. It was lawful for only one man in Israel the High Priest, once a year, on the Day of Atone- ment to pass beyond this curtain ; but even he was to be 224 Scriptural Studies on Baptisms, [Part IV., Chap. XXV. shielded by the prescribed sacrificial blood, under pain of death. The veil spoke of prohibition, of secrecy, of mystery, and of a privilege that was conceded only to the High Priest in his official capacity. This inner veil typified the separation which Christian Baptism implies ; for this Sacra- ment gives its recipients certain privileges or rights, of which, according to St. Paul's teaching, the unbaptized cannot partake. Although the FORGIVENESS OF SINS, through Jesus Christ, is the Gift of God to all men, whether baptized or not ; yet, it is peculiarly the first Baptismal Privilege. What is Sin ? In the New Testament, there are several Greek words which are used as the equivalents of the word Sin, of which we adduce seven examples. (i.) 'Afjiapria (amartia), means missing the mark. This word is used over one hundred and seventy times in the New Testament. The idea is so generic, that it is difficult to adduce specific illustrations. (2.) Hapafiao-io- (parobasis] means transgression, or the going beyond a boundary or marked line. (Rom. ii. 23 ; iv. 15 ; v. 14. Gal. iii. 19. i Tim. ii. 14. Heb. ii. 2 ; John iii. 4. i x . 15.) " Sin," says St. John, " is the transgression of the law." (3.) Uapanorj (parakoe] means disobedience to a voice. (Rom. v. 19. 2 Cor. x. 6. Heb. ii. 2.) The latter part of this word is derived from the verb akouo, " I hear" and the whole word means to ' hear amiss, to half hear, unwillingness to hear ' ; hence disobedience. No doubt God's command respecting the abstaining from the tree of know- ledge of good and evil, was delivered in an audible voice ; so that from this point of view, Adam's sin assumed the character of disobedience to the voice of God. He did not, PS. ciii. 20. like the angels, hearken unto the voice of the Lord. How often does God upbraid Israel, with disobedience to those commandments which the LORD spake out of the midst Forgiveness of Sins* 225 of the fire, with an audible voice, in the hearing of all Israel ! We sin, if we hearken not to the voice of God, whether heard in our conscience, in the Holy Scriptures, or in the Church of God. (4.) napdTTTUfia (paraptoma) means a fall from an upright position a false step, hence a stumbling. This word is used twenty-three times in the New Testament, and is rendered offence six times, in Rom. v. 14-21. God made man upright, and it is a current expression to speak of the fall of man. He must, as it were, have fallen to the ground ; and, therefore, is no longer standing upright, according to his Creator's appointment. To set man again in an upright position, was the blessed purpose for which Christ came, so that those who had once fallen, might " stand Luke xxi. 36. before the Son of man," in the day of His appearing. Uprightness is a synonym for righteousness. The idea is akin to that of straight ; for whereas, between two given points, there can be only one straight line ; there may be an infinite number of crooked lines. (5.) 'Ayvorj/jM (agnoema) means sin, through ignorance of what should have been known. In Heb. ix. 7, it is trans- lated "errors." The Law assumes knowledge on the part of its subjects. Even human law does this, and does not admit ignorance as a valid excuse for transgression. That sins of ignorance are blameworthy and entail punishment, is evident from the special offerings prescribed for their ex- piation, under the Law : and indeed, there was no sacrifice, under the Law, provided for deliberate and wilful sin. (6.) 'O for we also forgive even,' one that is indebted to us.'' Thus the Lord teaches us that " sins " and " trespasses " are debts, and that these debts may not be repudiated ; but if they are to be forgiven, or remitted, the} 7 must be con- fessed, as it is written : " If we confess our sins, he [God] is Jofcn ;. 9 FAITHFUL and JUST to forgive us our sins.'" Jesus Christ, the Son of God, paid the penalty in full, for the original sin or debt of Adam, and for the accumulated debts or sins of all men ; hence, Divine justice will not claim payment, a second time, from any who accept the discharge which our Surety has obtained on man's behalf. From Adam, all men have received their human nature tainted, in its essence, with what is theologically termed Original Sin, which speedily manifests itself in actual sins ; but it differs from the sins which we commit, with the consent of our weak and sinful will ; for this hereditary taint of original sin, is independent of our will or actions, and is referred to in Scripture, apart from actual sins com- mitted by men. In presenting the Messiah to the Jews, John the Baptist's expression is remarkable : " Behold the Lamb of God, John L 29. Scriptural Studies on Baptisms* [Part IV., Chap. XXV. Isa. I'm. 5, 6. Isa. liii. 10-12. Luke xxiv. 47. Matt, xxviii. 19. Acts ii. 38. which taketh away the sin of the world." Here the word sin is in the singular ('a/to/ma), whereas in the Epistles, in other references to the atoning work of the Lord Jesus, the word is in the plural, sins. Isaiah makes a similar distinction in his prophecy, concerning the Messiah : " He was bruised for our iniquities." Here, the word for iniquities is in the plural, but in the next verse it is in the singular : " The LORD hath laid on him the iniquity of us all." Again, in the loth and I2th verses, sin is in the singular : " Thou shalt make his soul an offering for sin and he bare the sin of many"; but in the intervening verse the word is in the plural : " He shall bear their iniquities." Hence, as every word of God has its distinctive meaning, it may be concluded that when the LORD laid on Jesus Christ the iniquity of us all, in order that He might take away the sin of the world, this refers to the inherited original sin of every child of Adam ; and that when it is said that the Lord was bruised for our iniquities, and " suffered for our sins," this applies to the actual sins committed by every person individually. In the outset, it may be asked, Does the Sacrament of Christian Baptism ignore Original Sin, and leave it where it was ; or are its recipients cleansed therein from their inherited guilt, so that its effects are done away ? Previous to His ascension, the Lord gave a command to His Apostles, " that repentance and remission of sins should be preached in his name among all nations," whom they were to baptize " in the name of the Father, and of the Son, and of the Holy Ghost." Accordingly, on the first opportunity (on the day of Pentecost) St. Peter exhorted his hearers " to be baptized in the name of Jesus Christ for the remission of sins." If, therefore, all actual sins, consciously com- mitted, were to receive remission or forgiveness ; surely, it is not straining Scripture to conclude that the original sin, with which all men are tainted, must be necessarily included Forgiveness of Sins. 229 in that remission of sins, for which the Lord provided a means of cleansing in Christian Baptism ; and that therein all sin is washed away by Him ; so that no person, baptized or unbaptized, shall be condemned for the original sin of Adam, since its guilt has been put away, by the perfect sacrifice of our Lord Jesus Christ on the Cross, once for all. This cleansing grace of " Forgiveness of sins," is essential to sinners, in their approach to a holy God. In view of the future great sin-offering of the Lamb of God, forgiveness was ministered both before and under the Law, Heb. x. i, 2. through the sprinkling of the sacrificial blood ; but now, it is within the reach of all men, without their personally offering up a sin-offering ; for the precious gift has been obtained for all, by the death and resurrection of Jesus Christ. Forgiveness is what is preached to all men, as a grace, as a gift, and as a fact plainly declared in the Holy Scriptures. The LORD proclaimed His name to Moses, as " The LORD, E\od. .\.\xiv. 6, 7. the LORD God, merciful and gracious, long suffering. . . . forgiving iniquity and transgression and sin. In the Psalms, there are constant references to the Lord's forgiveness : " Thou wast a God that forgavest them" ; Psa. xcix. 8. "For thou, Lord, art good and ready to forgive"; "There Psa. ixxxvi. 5. is forgiveness with thee." In the books of the Prophets, Psa. c\xx. 4. there are repeated promises of forgiveness : as in the books of Isaiah (xliv. 22), Jeremiah (xxxi. 34), and Micah (vii. 18-19). St. Paul addresses the unbaptized Jews and Gentiles in a similar manner : " Be it known unto you therefore, Act? \iii. 38. men and brethren, that through this man is preached unto you the forgiveness of sins." If forgiveness of sins exists for all men, independent of, and antecedent to, Christian Baptism ; it certainly cannot be excluded from this Sacrament. To this truth, there is the express testimony given by St. Peter, in his sermon Acts H. 38. 230 Scriptural Studies on Baptisms. [Part IV., Chap. XXV. Acts xxii. 16. on the day of Pentecost, and in the words of Ananias to St. Paul, after his conversion. There is also the testimony of the Church Catholic, in the Nicene Creed, " I believe in one baptism for the re- mission of sins." To the Baptized, the truth of the "For- giveness of sins " is not a mere doctrine ; it is no longer a general, but a specific gift, conferred on them as individual persons. How else could we presume to bring a child born in sin, to be made a child of God by adoption, unless for- giveness existed as a reality, and had been ministered to it, by some general act of the Redeemer ? Why should it be doubted that this blessing is confirmed in that Sacrament, which is the rite of initiation into the New Covenant ? There could be no such privilege as that of being grafted into the Body of Christ, or of adoption as sons of God, unless " Forgiveness of sins " the free gift of God to all men had been first ministered in some way, both general and particular. The Church of Christ, with her high privileges, could not have been built without the foundation of this essential and primary grace, which is the basis of all the higher privileges of Baptism into Jesus Christ. Manasseh may be forgiven ; but that does not make him a member of Christ, a son of God, and an heir of the Kingdom. To be saved by Christ, and to be in Christ are not identical ; and Rom. viii. 15. those who receive " the Spirit of adoption, whereby [they] cry, Abba, Father," have a higher standing than those who, even in their unbaptized state, receive forgiveness of sins. Rom. viii. 14. The latter may be faithful servants, but the former are " the sons of God." If " Forgiveness of sins " be ministered in the Church, it is according to the Divine purpose that it should be linked with a definite ordinance or sacrament ; and both the Apostles, Paul and Peter, have declared plainly that it is associated with Christian Baptism, even as it was with John's Baptism, which was the official termination of the Mosaic Forgiveness of Sins. 2^T dispensation, for " the law and the prophets were until Luke xvi. 16. John." It would be a terrible blank, if Forgiveness of sins were absent from Christian Baptism, which is the introduction to a better covenant than that which God made with Israel. Baptism is a proof that the sinner accepts the salvation of God ; and it is a means whereby the blessing of forgiveness is ministered to men, by a specific and personal act. Although the blessing is there ; yet it must be individually accepted and appropriated. For the daily ministration of forgiveness, there must be individual relations with Jesus, the High Priest in heaven : who continually applies His blood, forgives our sins, and accounts us righteous in Himself. The Lord exercised His " power on earth to forgive sins," on several occasions, saying, " Thy sins be forgiven thee " ; but when the Scribes murmured at His assuming this prerogative of God, that they might " know that the Son of man hath power on earth to forgive sins," the Lord healed the palsied man ; thus vindicating His spiritual authority by an external miracle. But, inasmuch as the Son of Man is now in heaven, and has still power on earth to forgive sins, how does He exercise, or manifest that power ? There seem to be only three possible ways : by an audible voice from heaven ; by a spiritual assurance in the heart, by the power of the Holy Ghost (using, it may be, the Holy Scriptures) ; or by His Church, on earth, through her Ministries and Ordinances. Is it not according to the analogy of the old dispensation, that our High Priest, after the order of Melchisedec, should exercise this power in His Church ; when, by an initiatory ordinance, or by a Sacrament, those for whom He died and rose again, are baptized into Him ? St. Paul wrote to several of the Churches, concerning the great privilege of forgiveness of sins : To the Romans, he wrote as to those who were " dead Kom. vi. u, 18. to sin, and made free from sin " ; 232 Scriptural Studies on Baptisms. [Part IV., Chap. xxv. i Cor. vi. ii. To the Corinthians, " Ye are washed, ye are sanctified " ; (the tense in the original Greek is in the past, " Ye have been washed, ye have been sanctified " ; rendered " were " in R.V.). (See Chap. xxvi. p. 246). To the Galatians, the Apostle wrote that Christ " gave Gal. i. 4, 6. himself for [their] sins," into whose grace they were called ; E P h. i. 7. To the Ephesians : " In whom [Jesus Christ] we have the forgiveness of sins " ; Col. i. 14. j the Colossians, " In whom we have redemption Col. ii. 13. through his blood, even the forgiveness of sins " : " Having forgiven you all trespasses." In speaking of remission of sins, by the grace ministered in Holy Baptism, what has been already stated cannot be repeated too often, to avoid false judgments and mis- conceptions, viz., that the only reality that can take away Rev. i. 5. sins, or cleanse the defiled conscience, is THE BLOOD OF JESUS CHRIST ; and His blood is applied to men, through faith, and by the Holy Ghost in the waters of Baptism, not because there is any efficacy in the water intrinsically, but because of what it represents, and the efficacy imparted to it by the appointment of God, and by the operation of the Holy Ghost. If the question, " Are }/ou forgiven ? " were put to many Christians, it would startle them ; for, alas ! multi- tudes look upon the forgiveness of sins as an unsettled point. Some think it presumptuous to suppose that their sins are forgiven ; others say, " We cannot know whether we are forgiven " ; others, again, doubt about it in despondency or fearfulness. Some say that none can know whether their sins are forgiven, until the Day of Judgment ; and that then, God will strike the balance of their acts, and tell them whether they are forgiven or not ; and that to believe in forgiveness beforehand, is a forestalling of the prerogative of God. Each state of mind evinces pride, ignorance, or an evil heart of unbelief. Forgiveness of Sins* 233 Others entertain a vague feeling which they have never dared to analyse ; and while longing for the assurance of forgiveness, yet can only reply with faltering lips, " I hope so ' J ; being afraid to accept confidently the declaration of the Gospel that it is the GIFT of God through Jesus Christ, and that therefore, they should believe God's declaration that they are forgiven, and not merely hope for the promised blessing. The New Testament is full of the blessing and necessity of Hope, but it propounds a class of subjects for hope which men have practically forgotten such as the Coming of the Lord, the Change without death at His appearing, the First Resurrection, and the Kingdom of God ; but among these topics, the forgiveness of sins, as a future benefit, is never mentioned. It is a clear deduction from the Apostolic Epistles, which are addressed to the Baptized, that forgive- ness of sins is never held out as an object of hope; but as a certain and blessed FACT. Men do not hope for that which they have received, but rather for some good thing which they have not received ; wherefore, if the forgiveness of sins be a blessing from God already given to man, it is a matter of faith, but not an object of hope ; it is connected with the past and the present, rather than with the future. When Christ comes, it will not be to give what He has already given ; it will not be to forgii-e men. but to judge men for their acceptance or rejection of His message of grace, in which the forgiveness of sins formed the most prominent part.* Why should any think this grace of God such a mighty boon, that they shrink from its acceptance ? It is *" I have said to yon, that God's mercy is come, and that it is only judg- ment we have to look for. It has been the grand mistake of people to confound together the objects of faith and of hope, and to think of God with the expectation and the hope that He will yet do what He has done already ; and by putting, in this way, the objects of faith in the place of the objects of hope, putting the objects of hope altogether out of sight." Sermons by Rev. J. M. Campbell, of Row. VoL i, Sermon xii., p. 279. ^34 Scriptural Studies on Baptisms. [Part IV., Chap. XXV. not a greater gift than the gift of the beloved Son Him- self, and of the Holy Spirit. How can any man enter into God's courts to worship, as an unforgiven sinner ? But, surely, if we are sows by adoption, we must have been forgiven ; we have no standing in the Church of Christ save as those in covenant with God, as baptized persons, and as those whose sins have been and are forgiven. If this were not so, how could we offer the fulness of loving worship that is acceptable to God ? Unforgiven sinners could not be adopted, nor could they be grafted into the holy Body of Christ ; for unrighteous persons could not be brought up to worship the Lord : hence, the Gospel brings the glad news of forgiveness to all men, whereby this con- dition of things may be altered, and men may be united to, or baptized into Christ. How can sinners remain at ease, if the question of their forgiveness be not settled ? But it has been settled by God Himself. It is for them to accept the settlement, and to be at peace. The forgiveness of sins was granted, when Christ died on the Cross ; and it was sealed to mankind, when He rose from the dead. In so important a matter, God would not leave anxious, sinful men without assurance, for it is the first point on which the sinner needs assurance ; and without it, every thoughtful person would, and ought, to feel miserable, if such a tremendous stake were left in the balance of un- certainty. God meets him at once, with the message : Matt. ix. 2. " Son, be of good cheer ; thy sins be forgiven thee." 2 Cor. vii. 10. This grace is calculated to awake, in sinners, the " godly sorrow that worketh repentance," which causes them to confess and to forsake their sins. The good news to every man, whoever, whatever, and wherever he may be, is this : 2 Cor. v. 18-21. ' You are redeemed, you are forgiven.' This is God's message to him, and his future depends on his reception or rejection of the message. His faith will not make it true ; Forgiveness of Sins. 235 his unbelief will not make it false : " If we believe not, yet 2 Tim. ii. 13. he [God] abideth faithful ; he cannot deny himself." God is true, and does not require men to believe anything but the truth ; and when He sends Evangelists to preach to men ' the Forgiveness of sins ' and ' the Kingdom of heaven,' it is not conditional on their repentance and faith ; but their for- giveness is declared to be an accomplished fact, and faith in this fact ought to move them to repentance. The Gospel is not " Repent, and do this or that, and God will forgive you"; but, "God has forgiven you; believe in this forgiveness, and repent, and obey the Gospel. ' When God acts, He calls upon men to believe in His acts, to co-operate with Him, and to receive the blessing which He is ready to bestow. It is the goodness of God which leads men to R->m. ii- 4- repentance. Redemption is a fact which nothing can undo. So is it with " Forgiveness of sins." The sun shines : it may be hidden by clouds ; or its brightness may be shut out from a room, by closing the shutters ; but this does not nullify the fact of its shining ; so likewise, God's spiritual blessings may be refused, to the peril of the sinner ; but this does not make them to be non-existent, or unrealities. If we were asked when we were forgiven, we might reply : (i.) When Christ rose from the dead ; (2.) WTien we were baptized into Christ ; (3.) \Vhen, in faith, we hear the daily word of absolution in the Christian Church, pronounced in the name of the Lord. See Chap. xivi. The promises and acts of God, and not the subjective, varying feelings or sentiments of our fluctuating hearts, are the basis of our faith and joy. It may seem a paradox to state that even in the moral and spiritual world in the abstract there is no such thing as Forgiveness of sin. At first sight this appears to be a startling assertion, which requires proof. But through what means does forgiveness come to man ? Solely because Christ took our nature, and " the LORD laid on him the iniquity isa. mi. 6. 236 Scriptural Studies on Baptisms. [Part IV., Chap. XXV. 1 Pet. H. 24. of us all " ; and when Christ "his own self bare our sins in his own body on the tree" the Father hid His face from Him, causing Him to utter that bitter cry, " My God, my God, why hast thou forsaken me ? " Christ incurred the debt as man's surety, and He paid the "ten thousand talents," to the utter- most farthing. We are forgiven, because Christ was not 2 Cor. v. 21. forgiven. He was made sin for us ; He was our substitute, i Pet. ii. 24. our atonement, our ransom ; by His stripes we are Rom. vi. 10. healed. " He died unto sin once." Let everyone, while rejoicing in the great privilege of the forgiveness of sins, know that this grace was not extended to Christ ; for He was not forgiven ; and He, THE SINLESS ONE, suffered, that for His sake, and for His merits, every sinful child of Adam might be forgiven. No efforts of man, no sacrifices, and no self-imposed sufferings of our own, can possibly efface the least of our sins, much less the mighty aggregate. In every human being, there has ever been a sense of sin or of something wrong (though he may not be able to define it), and a desire for the forgiveness of sins ; while many have been the human expedients for the attainment of this great boon. Such efforts are all rooted in pride, in self -righteousness, and in self-justification ; for we are all anxious to do something meritorious to win pardon. If it were possible that walking on hot iron, for one thousand miles, would ensure forgiveness of sins ; many would gladly do it to secure everlasting bliss. This is the explanation of the terrible, self-inflicted tortures of the Indian Fakirs and others. Forgiveness of sins being a FREE GIFT of God, it cannot be earned, nor bought. Let us thankfully Mark ii. 5. accept the gift of Him who says : " Son, thy sins be forgiven thee." The case of Naaman who, at first, scorned the simplicity of the mode of healing, has its application to 2 Kings v. 13. ourselves. " If the prophet had bid thee do some great thing, wouldest thou not have done it ? How much rather then, when he saith to thee, Wash, and be clean ? " Psa. n. 7. O Lord, "wash me, and I shall be whiter than snow." Justification. 237 CHAPTER XXVI. JUSTIFICATION. ANALYSIS : Justification follows Forgiveness. Its Nature. St. Paul mentions two classes of righteousness : ( i ) that of the law ; (2) " the righteousness which is of God by faith." Our Lord wrought out both these phases, in His life on earth. If the doctrine of Imputation be true of the first Adam and of sin ; it must, according to analogy, be true of the second Adam and of righteousness. The use of the past tense of the verb 'justify' in the Greek. Christ's faith imputed to us for righteousness ; nevertheless, a necessity exists for individual faith. Luther on the doctrine of Justification by faith. Faith leads up to Baptism, which includes the grace of Justification. God has covered us with the robe of His righteousness. The symbolism of white robes, in Baptism, and their ancient use. " FORGIVENESS of Sins," springing from the eternal love of God and from our redemption by the death of Christ, is the initial blessing provided in the scheme of God's salvation for ruined man ; but it cannot stand alone. The gift of JUSTIFICATION is a glorious sequel to free pardon, and an advance in the display of the grace of God. Although the forgiveness of the sinner is an inestimable benefit, it would be incomplete, if it remained alone ; and it would be barren of spiritual results, if the imputation (and impartation) of righteousness did not follow in its train. What is the meaning of Justification ? * It sets forth the action by which a sinful person is accounted * The difference between Justification and Sanctification, is not always apprehended: justification is instantaneous; sanctification is gradual: justification is perfect ; sanctification is imperfect, until the day of its consummation : justification is the work of Christ for us ; sanctification is the work of the Holy Ghost in us, through the daily ministration of the Spirit from our High Priest in heaven. See Discoursed/ Justification, by the ' Judicious Hooker ' : Works, arranged by Rev. John Keble, M. A. * Vol. III. 16 238 Scriptural Studies on Baptisms* [Part IV., chap. XXVL righteous. To justify is to declare a man to be just, by a judicial decision ; and to free a man from guilt and its consequences. In its theological application, Justification is an act of God, whereby the sinner is accounted righteous before God, as if he had kept every item of the law. The imputation of righteousness is preliminary to its impartation, which is the grand end in view. Job. ix. 2. The question was asked, thousands of years ago, " How should man be just with God ? " (before God, margin) ; and a more important problem cannot be propounded. Only God can answer this question. Scripture mentions six methods of man's justification before God ; but lays special emphasis on three, which are connected with the Person and work of Jesus Christ : (1) The blood of Jesus Christ : Rom. v. 9 ; Eph. i. 7 ; Col. i. 14. (2) The righteousness of Christ : Rom. v. 17-19 ; Eph. i. 6. (3) The resurrection of Christ : Rom. iv. 25. Rom. iv. 25. It is written, that Christ " was delivered for our offences, and was raised again for our justification." The resur- rection of Christ proved that His sacrifice was perfect and sufficient for the sins of the whole world ; and that in Him, man was redeemed, forgiven, justified, and liberated. St. Paul is the great expounder of the doctrine of " Justification by faith," as it is theologically termed, and he discusses it in his Epistle to the Romans, in extenso. In the first five chapters, he dilates upon the sin of Adam, inherited by all, and upon the actual sins of all men ; and he also dwells upon Forgiveness of sins, and upon Justification by faith, as the free gifts of God to all, irrespective of Gal. ii. 1 6. nationality. To the Galatians and Philippians, he writes Phil. iii. 8-9. to the same effect> It seems clear, from the writings of the Apostle Paul, that he distinguishes between two kinds of righteousness. Justification. 239 He speaks of " the righteousness of the law " (Rom. viii. 4), " the righteousness which is of the law " (Rom. x. 5), of his " own righteousness which [was] of the law " (Phil. iii. 6, 9) ; and he also speaks of " a righteousness of God" of " a righteousness of faith" of " a righteousness without the law" of " a righteousness which is of God by faith." (See Rom. i. 17 ; Rom. iii. 21, 22 ; iv. 13 ; v. 17 ; ix. 30 ; Gal. v. 5.) Thus, a contrast is drawn between the righteousness which is of the law, and the righteousness which is of God by faith. Let us consider the source from whence this two-fold righteousness must be derived. It is obvious, that this must be connected with the work of God (i manifest in the flesh," i.e., with the life of Jesus Christ our Lord, when He was upon earth. This is the only i Tim. iii. treasury of justification for sinful man. In studying the life of Christ on earth, it is easy to discern the tn-o distinct phases of righteousness to which St. Paul alludes viz., the one, seen in the Lord's quiet life at Nazareth ; and the other, in His public ministry, closed by His death upon the Cross. In each of these periods, the Lord was working out one righteousness ; and its phases and spiritual charac- teristics although two-fold, were yet ONE. During the first period, He was working out a righteous- ness by works, according to the law ; and during the second, He was working out a righteousness of God a righteousness by faith. The wisdom of God has cast a veil over the early life of our Lord, at Nazareth ; and, with the exception of two brief glimpses, when He was twelve years of age, we learn no further details of His life, until He began His public ministry. But these glimpses give us a clue to the Lord's early life ; the first, that of devotion to His Father, " Wist ye not that I must be about my Father's Luke ii. 49 business ? " and the second, that of obedience to His earthly 240 Scriptural Studies on Baptisms. [Part IV., Chap. XXVI. \ Luke ii. 51. parents, for "He went down with them, and came to Nazareth, and was subject unto them." We may presume that our Lord followed the trade of His father ; for He is Mark vi. 3. called fhe car p enter " . an d tradition says that He made yokes of wood. But the point we are considering is that, in this quiet life of Nazareth, the Lord, by His piety, by His obedience and by His labour, was working out the righteousness of the law ; for He was fulfilling the original Is. xiii. 21. covenant of works ; He was winning back the forfeited prize of life for man ; in a word, the Lord was magnifying the law and making it honourable. Thus, these spiritual achievements stamped a glory and a beauty on the Lord's retired life in Nazareth. The law must be absolutely kept in all its integrity, otherwise, with claims unfulfilled, and penalties undischarged, it could never be pacified. In no other way could the wisdom and righteousness of God be vindicated, and the proof given to the universe, that the Rom. vii. 12. law of God was holy, just, and good. Hence, in the first instance, a righteousness not " without the law " (not ^wplo- vofiov), but of or by the law, must be wrought out and per- fected. This gives honour to every stroke of the hammer, Gen. iii. 10. when that Carpenter, in His daily toil, was earning His bread in the sweat of His face ; for each stroke, because of its moral glory, reverberated throughout the universe. Throughout His hidden and secret life, Christ fulfilled a righteousness of works, according to the law, in order that Rom. x. 4. He might be " the end of the law for righteousness to every one that believeth " ; so that, as Man, He earned and could righteously claim the reward of the law, which Was LIFE ; for, being personally holy and without sin, He needed not to die. John's Baptism was the last official, dispensational Luke xvi. 16. act, under the law ; " for the law and the prophets were until John"; and our Lord's reply, when John, in diffidence, Matt. iii. 15. seemed unwilling to baptize Him, was " surfer it to be so now: for thus it becometh us to fulfil all righteousness." Justification. 241 Let us next consider a righteousness of a higher quality ; which expression may be justified by Holy Scripture. The righteousness of the Law, as wrought out by Jesus Christ, was perfect ; but it was not enough for the purpose of God, in the salvation of man. It had no element of atonement ; Heb. ix. 9-14. for no righteousness or sacrifice under the Law, could take Heb. x. 1-12. away sins. To effect God's gracious purpose, another righteousness must be brought in ; and so we read of " the Rom. Ui. 22. righteousness of God " and of " the righteousness of faith/' Rom - 1V- I3- This righteousness of God contained moral excellencies which were comparatively unknown, under the Law ; and to which, legal righteousness never could have attained. Its essence was faith and self-sacrifice. The brightest of God's excellencies, viz., Mercy, was briefly yet graciously proclaimed, in the Decalogue given on Sinai ; but there is no E.\od. xx. 6. declaration therein of atonement, or of the means of putting away sin. The Law was holy, just and good ; but by it, was "the knowledge of sin," ' and the law is not of faith." GaMi!"*!?*' Love, being divine, was now manifested under a higher character than that required by the Law which said, " Thou shalt love thy neighbour as thyself" ; and which was immeas- urably superior to the tradition or gloss of the Rabbis, which said, "Thou shalt love thy neighbour, and hate thine enemy." Matt - v - 43. 44- This new love could love its enemies ; could overcome evil with good ; and could sacrifice itself to the uttermost. " God Rom - v - 8 - commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Christ's new commandment was to love, even as He loved : " As I have loved you [to John xiii. 34. self-sacrifice and death], that ye also love one another." Humility was another special moral excellency of this Divine righteousness, wrought out by the Son of God, " who, Phil. " 6-8. being in the form of God . . . equal with God . . . took upon him the form of a servant . . . and humbled himself, and became obedient unto death." His obedience to His Father's will was carried out, even unto " the death of the 242 Scriptural Studies on Baptisms. [Part IV., Chap. XXVI. cross." His faith was perfect ; He trusted even while bearing the curse for us ; He wrought out an atonement Dan. ix. 24. for us ; He brought in an " everlasting righteousness." These were virtues not contemplated or commanded by the old moral Law, i.e., the Decalogue. Truly, this is the ' righteousness OF GOD ' : a new righteousness, incon- ceivable, inestimable, and passing all understanding ; which is not now obedience to the mere rule or canon, " thou shalt not do this " ; but is the victory of aggressive love : and this obviously involves greater difficulty, and has a higher moral glory, than the external fulfilling of the Law.* Now, the essence of this righteousness, was faith and self-sacrifice ; and the Scripture lays special emphasis on Faith. This is linked with the righteousness of God ; as we gather from St. Paul's Epistles to the Romans, Galatians, Rom. iii. 22. and Philippians, where it is written : " Even the righteous- Gal, ii. 16. ness of God, which is by faith of Jesus Christ " ; " Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law : for by the works of the law Phil. iii. 9. shall no flesh be justified." St. Paul desired to " be found in him [Christ], not having [his] own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." The true meaning of this phrase does not appear so clearly in the English Versions (A.V. and R.v.), as in the original Greek ; for in each of the above passages, it runs Sia rjo-ov Xpio-roC ; which, literally translated, is by Jesus * " And now having perfected holiness according to the law, he was made the depository of the Holy Ghost for mightier uses, even for the uses of witnessing God's almighty power over, and in the midst of His creation." "From the time of his baptism with water and the Holy Ghost, he became the man of the Spirit, and was the man of the law no longer." Christ's Holiness in Flesh, pp. 18, 24. Rev. Edward Irving, M.A. (1831). Justification. 243 Christ's faith ; by which, we mean the faith which Jesus Christ Himself manifested ; and not the faith which we exercise towards or in Christ.* Christ's perfect faith was meritorious (which ours is not) ; it was the great factor in this ' righteousness of God,' and could be accepted of God, on behalf of all men. Twice does St. Paul connect the faith of Christ with the Rom. iii. 22. righteousness of God. Faith formed the very essence the phil - ! " 9 sub-structure of this Divine or new righteousness, which Christ wrought out to the glory of God, and upon which His death set the seal of perfectness. The Scriptures teach that faith was counted to Abraham Rom. iv. 3-5. for righteousness ; and the same truth applies to Christ also, Rom - 1V - ^' for this new and difficult righteousness, which exhibited * " It is a subject, as important as it is interesting, to study where St. Paul speaks clearly of the faith of Jesus Christ, which is quite another thing from faith in Jesus Christ. Commentators, generally, and often even translators, have neglected this distinction, which the Apostle makes in his Epistle to the Galatians (ii. 20, and iii. 22), who were going hack again to the merit of the works of the law. In our days, the temptation is to make a merit of faith. Against such errors there is no weapon more powerful than the profound apprehension of the fact that righteousness is by faith of Jesus Christ, who alone has merited everything on our behalf. (Compare i Tim. i. 14; 2 Tim. i. 13 ; iii. 15.) " Translated from BetractungcnubirdasErldsungyaKrk. Dr.Isaac Capadose. J.Hoffmann, Berlin. In the Greek, the genitive, i.e., the possessive case, is used. (See Rom. iii. 22, Gal. ii. 16, and Phil. iii. 9, quoted on page 242.) In Rom. in. 22, the Apostle first speaks of Chrisf s faith^ and then refers to them that believe : if the first expression simply meant our faith in Christ, then the latter phrase would be a mere repetition. For the same point see also Gal. ii. 16 ; iii. 22. In Rom. v. i,we are not said, as in Rom. iii. 22, to be justified by Christ's faith ; nor by our own faith in Christ (though the A.V. seems to countenance this reading) : but fy Chrisfs acts, by His death and resurrection, as may be deduced from the last verse of the preceding chapter (Rom. iv. 25 ). So also, in Rom v. 9, we are said to have been " justified by his blood," i.e. t by Christ's death ; thus, in both these passages, justification is attributed to two acts of Christ, viz., to His death (the climax of His life of faith), and to His resurrection ; but this does not militate against the truth, proved by the Scriptures already adduced, that we are justified by Christ's faith and not by our own ; though an intelligent co-operative receptive faith on oar part is a necessary factor (see Chap. ii. p. 17), as we learn from Rom. iii. 22-26; iv. 23, 24; Gal. ii. 16 ; iii. 22 ; Phil. iii. 9-12. 244 Scriptural Studies on Baptisms. [Part IV., Chap. XXVI. Rom. iii. 21. Phil. Rom. iii. 21. Ixxi. 2, 15, 16, 19, 24. Rev. xix. 8, 14. Isa. Ixiv. 6. i Thess. iv. i. Heb. xi. 5, 6, 39, 40. See Chap. iv. all these Divine qualities, was the offspring of faith, and by this faith our Lord Himself, as man, was justified ; and it was accounted to Him for righteousness. We are thus enabled to understand the Apostle's expression, " but now the righteousness of God without the law [x^pis vofjiov] is manifested." This preposition, x w P ts > means " separately, apart, without, without the help of, aloof from, independent of." Hence, the righteousness of God was apart from independent of, aloof from the righteousness of the law, and this explains what St. Paul writes to the Philippians. The righteousness of God, though manifested without the law, is, nevertheless, " witnessed by the law and the prophets." What we have advanced, may help to explain other expressions, in the Psalms and in the Prophets, when this Divine righteousness is spoken of as " THY righteousness." The Psalmist, in Psalm Ixxi., speaks five times of " Thy righteousness " ; and therefore, we are irresistibly led to the conclusion, that there was something special and exceptional about this ' righteousness of God,' which had to be manifested in practice. There was but one person in the universe who could do this, the Only -begotten Son of God, Incarnate. This Divine righteousness shone out in His life and during His public ministry, with peculiar glory, until it reached its climax in His sacrifice and death on the Cross; and upon this righteousness, God set His seal of perfection and acceptance of which Christ's resurrection was the token. Such is the righteousness of God by Jesus Christ's faith like " fine linen, white and clean." " All our righteousnesses [not our sins only] are as filthy rags " ; and therefore, are not fit to be presented to God for acceptance ; nor could we, by them, justify ourselves or others in the slightest degree. They are like stinking rags such as Lazarus may have lain in, at the gate of Dives. And yet (gracious and divine paradox !), */ we walk by faith, it is possible to PLEASE Go^,in CHRIST JESUS. Justification. 245 Let us briefly consider the grand truth of imputation. Having no righteousness of our own, we need the righteous- ness of God ; and this is imputed to us, in the first instance, with a view to its subsequent impartation. To be justified by Christ's righteousness, it must be imputed or made over to us ; it must be set down to our account, just as if it were our own ; and, besides being imputed, it must be imparted to us also. That there should be an analogy, in the imputation of the acts of the two Adams, seems reasonable ; and it is according to the express revelation of Scripture. St. Paul argues the case, in the fifth chapter of his Epistle to the Romans ; and shows that if Adam's sin and its consequences were imputed to the human race, it is only according to analogy, that the imputation of Christ's righteousness, unto eternal life, should extend unto all men likewise ; and " much more," seeing that " where sin abounded,, grace R 0m . v. 20. did much more abound/* St. Paul's doctrinal statement, that " The righteousness Rom. iii. 22, 24. of God, which is by faith of Jesus Christ [or by Jesus Christ's faith] unto all and upon all them that believe/' contains a great breadth of application. In the first instance, these words, " the righteousness of God, which is ... unto all" embrace the whole human race, which has " sinned and come short of the glory of God." This is the outer circle. But, in the second place, this circle comprises an inner circle ; to which the Apostle refers, when he says that this righteousness is " upon all them that believe " : and Rom. iii. 22. with this view, his words to Timothy agree ; that " the living i Tim. iv. 10. God is the Saviour of all men, specially of those that believe." St. Paul, in his sermon to the heathen at Antioch, in Pisidia, addressed them thus : " Be it known unto you Acts xiii. 38, 39. therefore, men and brethren, that through this man is preached unto you the forgiveness of sins : and by him, all that believe are justified from ah 1 things, from which 246 Scriptural Studies on Baptisms. [Part IV., Chap. XXVI. ye could not be justified by the law of Moses." This then, in a certain aspect, is the present standing of all men, through See 2 Cor. v. 19, the death and resurrection of Jesus Christ. 21. An interesting point may be gathered from the original Greek of St. Paul's Epistles ; for the Apostle uses the past tense in his statement of forgiveness, of justification, and of other Christian privileges. This indicates a finished act, on the part of God, at some particular time. In Rom. v. i, the meaning is not brought out correctly in the Authorized Version, where it is rendered, " There- fore being justified by faith, we have peace with God through our Lord Jesus Christ " ; for literally, the Greek runs : " Therefore having been justified " (8iKatw#V. jii. 26. In this spirit only, can we hold secret communion with our Father in heaven, and intercede for the deliverance of the creature " from the bondage of corruption." Rom, viii. 21 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. CHAPTER XXIX. PARTAKERS OF THE HOLY GHOST. ANALYSIS : The Baptized have specific relations to each Person of the Blessed Trinity; they are " made partakers of the Holy Ghost,'' by the instrumentality of Christian Baptism. The gift of the Holy Ghost, through the laying on of Apostles' hands, is a subsequent and higher grace, and is the crown of Christian Baptism. On the Gifts of the Spirit. Sorrow and confession of sin because of their non-manifestation. THE privileges of the Baptized, resulting from their relationship to God the Father, and to the Incarnate Son, Heb. vi. 4. culminate in that of being " made partakers of the Holy Ghost," the third Person of the Blessed Trinity. The separate term, assigned to our relationship with each Divine Person, is distinct and appropriate; and is neither synonymous nor interchangeable. We are members of Christ, sons of God, and partakers of the Holy Ghost. Each term conveys a clear idea of a definite grace and privilege; and brings before us the truth, that the Baptized have specific relations with each Person of the Godhead. It were unprofitable to institute comparisons, between our three-fold privileges, in relation to the Holy Trinity ; for the three Persons of the Godhead being ONE, they work together as an indivisible Unity, for the act of One, is the act of All; therefore though their spheres of action may appear to be different, yet one holy purpose unifies their acts. The divine privileges, which have been dwelt upon in the preceding chapters, cannot be graduated according to any human scale ; for by one and the same act in Holy Bap- tism, are we made members of Christ, children of God, and partakers of the Holy Ghost. Partakers of the Holy Ghost. 273 The work of the Holy Spirit is as essential, in its place, as that of the Son of God ; for without the Spirit, the work of the Son would be ineffectual, and Christ would have GaLfi.ai. died in vain. In considering this expression, Partakers of the Holy Ghost, we must not fall into tike error of supposing that the Holy Spirit Himself, can be divided. He is One and indivisible, for His essence His substance is Divine. With whom do the Baptized, as " partakers of the Holy Ghost," share this precious gift ? First and foremost, with the Lord Jesus Christ Himself, of whom it is written, that "God giveth not the Spirit by measure unto him "; secondly. John iiL 34. they partake of this gift with one another and with the whole household of faith. The expression " partakers of the Holy Ghost." betokens that the Baptized do not possess His fulness, as isolated individuals ; but that they partake of the Holy Ghos: of His grace, and of His power in unison with others : so that many are partakers of the one common gift of the Spirit. The Divine charismata (\apurpaTa. gifts. A.VJ and graces are divisible, and. as such, are spoken of in Scripture ; but i Or. xii. 4-"- the Spirit, though He distributes His gifts and graces to the Church, cannot be divided in His Personality. This distribution of gifts by the Spirit, is a great mystery. But St. Paul's teaching on this subject is clear : " Now there are diversities of gifts, but the same Spirit." And after enumerating the gifts, he adds. " But all these worketh that one and the self-same Spirit, dividing to every man severally as he will." The expression used by the writer of the Epistle to the_ Hebrews, " made partakers of the Holy Ghost," seems to point to some external ordinance, as well as to an internal Divine action, for the conveyance of this privilege. Men did not naturally inherit this Gift of the Spirit, but they were made partakers of Him ; and this 274 Scriptural Studies on Baptisms. [Part IV., Chap. xxix. implies a relation to the Holy Ghost, which did not exist Heb. vi. i- 4 . before. The context, in which this expression occurs, follows on "the doctrine of baptisms" ; so that this truth may be considered, as the necessary corollary of the Sacrament of Baptism, which was one of " the principles of the doctrine of Christ." The connection of the Holy Spirit with Christian Baptism, must first be proved from Holy Scripture. The relation of the Spirit to water (i.e., to the Sacrament of Baptism), is set forth, by our Lord, in His first discourse to Nicodemus, and has been already considered in detail. (see Chap, xiv.) The words to be " born of water and of the Spirit " describe the grace of Regeneration. St. Paul i Cor. xii. 13. reminds the Church at Corinth, that " by one Spirit are we all baptized into one Body." This grafting into the Body of Christ (see Chap, xxvu.), and the relationship of sons to the Divine Father (see Chap, xxvin.) are effected through the instrumentality of the same Spirit. St. Peter links Baptism with the reception of the Gift of the Holy Ghost ; when, in Acts ii. 38. his first sermon, on the day of Pentecost, he says : " Repent, and 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." Hence, Holy Baptism is the only instrumentality that effects this result, through the operation of God which makes us members of Christ and sons of God, and admits us into the fellowship of the Spirit ; thus making us " partakers of the Holy Ghost." Acts. i. 5. The recipients of Baptism are, in a sense, " baptized with the Holy Ghost" ; for it is He who gives inward and spiritual reality to the outward and visible sign ; and this is a correct doctrinal statement with reference to Christian Baptism. Although it may be concluded, that the Apostles, with other devout Jews, received John's Baptism we do not read of their John xiii. 8-u. receiving Christian Baptism; yet the deep significance of Partakers of the Holy Ghost. 275 the act of our Lord, in washing their feet, must not be ignored ; for when Peter remonstrated against his Master thus humbling Himself, the Lord replied : " // / wash thee not, thou hast no part with me" Hence, it must be inferred that this personal act of the Lor^J, in washing His disciples' feet, was symbolic of a spiritual washing or baptism, which they received from Him at the same time ; for when He had finished, He declared " ye are clean, but not all" Moreover, after His resurrection, the Lord Jesus " breathed on them, John xx. 2:. and [said] unto them, Receive ye the Holy Ghost " : thus, they were washed and made partakers of the Holy Ghost, before the day of Pentecost, when the great Gift was manifestly conveyed. In the case of Cornelius, the illapse of the Spirit did not supersede the necessity of Christian Baptism ; for Peter expressly enjoined, that the recipients should be baptized, as the necessary sequel to having received the Gift of the Holy Acts x. 47, 4 Ghost. All the Patriarchs and Saints of old (whose names are mentioned in Hebrews xi.), down to John the Baptist, may have received a continuous impartation of the Holy Ghost ; and all who " obtained a good report," were the subjects of Heb. xi. 39. His Divine influence ; but they could not be correctly described as partakers of the Holy Ghost ; nor did the Holy Ghost dwell in them, as He does in the Baptized, who form the members of the Body of Christ. The gift of the Spirit puts the recipients of Christian Baptism, in this Dispensation, into a different position from that of saints, in former Dispensations ; and this explains our Lord's allusion to John the Baptist : " Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding he that is least in the kingdom of heaven is greater than he." The humblest member of the Church of Christ through no worthiness or works of his own has received more spiritual 276 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. grace, by the partaking of the Holy Ghost, than John, or any member of the former dispensations ; for this gift of the Holy Ghost, could only be bestowed, by the Father, through the merits and intercession of the risen Saviour, who, when He " ascended up on high, led captivity captive and gave gifts unto men " ; or, as the Psalmist renders it, Psa. ixviii. 18. " received gifts for men ; yea, for the rebellious also, that the LORD God might dwell among them." If all these operations have taken place in Holy Baptism, through the Holy Ghost, it is only a natural inference that we have been made partakers of the Holy Ghost ; not merely of His operations, but also of the Spirit Himself. If we are made partakers of the Holy Ghost, may it not also be said, that the Baptized receive the grace of His indwelling ? This high privilege marks the distinctive glory of the Christian standing, which is so often forgotten. It is nothing Epb. ii. 22. less, than that the Baptized should be " builded together for an habitation of God through the Spirit " ; and only as the Baptized take this standing, can they know how Holy Baptism excels Circumcision, the initiatory rite of covenant with God, under the old Dispensation. The Spirit of God does not now merely rest upon saints, as of old ; but dwells in Christians, according to our Lord's John xiv. 17. promise, " He [the Spirit] dwelleth with you and shall be in you." Surely, if the Baptized be grafted into Christ, they must (if they abide in Him) have the Holy Ghost dwelling in them ; 2 Cor. i. 22. though, without the Seal of the Spirit, they are not endowed E P h. i. 13. ^^ His ninefold gift^ E P h. ii. 19. The Church is described in Holy Scripture, as " the \ Cor*\l. 19! household of God " ; " the body of Christ " ; and " the temple of the Holy Ghost," into which the Holy Ghost has entered, to dwell for ever, to show forth the glory of the Lord God, to the joy and praise of all creation. Partakers of the Holy Ghost. 277 The grand truth, which takes precedence here, is that the Church, as a whole, is the Temple of the Holy Ghost; and the subordinate question which arises is, How far can we consider our individual bodies to be temples of the Holy Ghost, seeing that this egression (in the plural) is not found in the New Testament ? St. Paul, in addressing the Church at Corinth, as a whole, writes thus : " Ye are the temple of God/' and though he i Car. Si. 16, 17. employs the plural pronoun, yet he uses the word " temple " in the singular: from this we learn that this term has its application to individuals in their corporate standing. Nevertheless, St. PauTs exhortation must have an individual application ; for every baptized person may be regarded as forming a constituent part of the one great Temple, composed of living stones " fitly joined together." But E ? h. iv. 16. we must not press the figure too far ; for it would be absurd to suppose, that there are millions of temples of the Holy Ghost, composed of the separate units, who are members of the Body of Christ. This theory would tend to obliterate the one grand truth of the Church, as a nhole, being the Body of Christ, and the Temple of the Holy Ghost. There is one God, one Head, one Body, one Spirit, one Temple. The Temple is one ; but is " builded '" of a large number of living stones. Hence, men not merely as units, but in millions shall, according to God's wonderful purpose, be built into one living Temple ; while each separate stone shall be filled with the one, pervasive, omnipresent Spirit. The following figure may illustrate the point. In a vine, every cluster of grapes is made up of many separate berries ; and each distinct berry contains the juice of the vine. As the grape ripens, it becomes more and more filled with juice, until the measure of its capacity is reached. One berry does not form the cluster ; neither does one cluster constitute the vine ; nevertheless, if the vine be fruitful, the sap must fill every berry with the juice. St. Paul wrote 278 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. E P h. v. 18. to the Ephesians : " Be filled with the Spirit." Every baptized person should " be filled with the Spirit " ; but not as a separate unit, or apart from the Church, which is composed of the aggregate of the Baptized ; and which, in her corporate unity, forms the temple of the Holy Ghost. Jesus only, in virtue of His Divine personality, can receive the fulness of the Spirit : but that He might manifest the same, in its " diversities of gifts " and fulness, it was necessary that He should receive a Body ; and herein is revealed the great mystery of the Church, as the Body of Christ ; and the necessity that the members of the Body, in their variety and unity, should receive graces and gifts, differing according to their position and requirements. Whatever be the varied forms of the gifts of the Spirit (see Eph. iii. 10),* they resolve themselves into the ultimate fact, that the members are " made partakers of the Holy Ghost," in His diverse distributions; and that the Body of Christ is one, and the indwelling Spirit is One. Let us not fail to rejoice in this great truth : that, because of our Baptism, the Holy Ghost dwells in us, even now; according to " the measure of the gift of Christ," and our place in the Church of God. Some persons shrink from claiming this great privilege ; and when they realize what the claim involves, they feel as if it bordered on presumption and blasphemy. Were it not revealed by God Himself, that the Holy Ghost is the express gift of His grace, there might be some excuse for this weak- ness of faith. But to doubt the reality of the gift when on God's authority, Apostles have assured us of its bestowal is to incur spiritual guilt through the sin of unbelief. Let us look at the converse case. Would not any average Christian man be shocked, if he were told, that God was not * The Greek for manifold (Eph. iii. 10) is iroA.uirotajAos, which literally means much variegated a beautiful figure to apply to the complex, chromatic wisdom of God. Partakers of the Holy Ghost. 279 his Father ; that God did not dwell in him ; that the Spirit of God had forsaken him ; and that God had withdrawn from him His blessing and guidance. He would be appalled, and would look upon these assertions as personal censures, and would dispute their truth ; even though he might shrink from vindicating his high Christian and baptismal privilege, of being a member of Christ, a son of God, a partaker of the Holy Ghost ; and might feel hardly able to claim the great privilege, of being indwelt of the Spirit of God. We would now consider the crowning grace of Christian Baptism, according to Christ's intention and the practice of the primitive Church : namely, the full endowment of the Holy Ghost, which was ministered*to the Baptized, by the laying on of Apostles" hands. Primitive Christians were described as ' anointed * and '" sealed ' ; and this grace was 2 Cc*. L 21, 22. regarded by the early Church, as the necessary sequel to Christian Baptism. The following passage, from the Acts of the Apostles, records the ancient practice : " When the A: "- f v ~ i-t-ir- Apostles which were at Jerusalem heard that Samaria had received the word of God ? they sent unto them Peter and John : who. when they were come down, prayed for them. that they might receive the Holy Ghost : (for as yet he was fallen upon none of them : only they were baptized in the name of the Lord Jesus). Then laid they their hands en them, and they received the Holy Ghost.' 1 The same truth is brought out by St. Paul's treatment of the converts, at Ephesus. They had been baptized, but could not receive the full anointing of the Spirit, until the Apostle had laid his hands upon them. AC-.S *. 1-6. Hence, great as was the blessing conveyed by the act of Baptism, in the first instance : it was, nevertheless, not the final act, but was to lead up to something higher ; for the partaking of the Spirit, and of His gracious operations, was certainly a lesser grace than that of receiving the Spirit, whose special glory was to distribute His gifts as well as His 280 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. i John ii. 20. graces ; to anoint the Baptized with " an unction from the Holy One " ; and to endue them with power, for the fulfilment of duty and for the ministry of service. To describe the great blessing of being anointed and sealed with the Holy Ghost, as identical with being made " partakers of the Holy Ghost," would neither be accurate nor Scriptural. God does not repeat Himself. His initial act, in making the baptized believer a partaker of the Holy Ghost though a fundamental blessing is not exhaustive of the fulness of His Spirit ; and could not be repeated in the greater gift, conveyed by the laying on of Apostles' hands. Hence, in considering the Baptism of or with the Holy Ghost, it must be unhesitatingly affirmed that the imparta- tion of the Holy Ghost, in Christian Baptism, is not identical with His grace and gift which is ministered in the ' Sealing.' Manifestly, the partaking of the Holy Ghost, whereby the spirits of men are quickened with Christ's resurrection-life, is not the same, in kind or degree, as the full endowment Acts i. 8. of the Holy Ghost. The Baptism of life by the Holy Ghost, is the precursor to a Baptism of power with the Holy Ghost ; both gifts being, according to God's purpose, inseparably related, but not identical. This gift of the Holy Ghost, was sometimes set forth under the figure of anointing, as St. Paul writes to the Corinthians : 2 Cor. i. 21. " Now he which stablisheth us with you in Christ, and hath anointed us, is God." Anointing implies anointing with something ; and in this case, it is with the unction of the Holy Ghost. The term could not be applied to the grace received in Holy Baptism; although we are therein made partakers of the Holy Ghost. The Apostle further states, " who hath also sealed us," which implies that the sealing Eph. i. 13. was an act of God, and the due sequel to Faith and Baptism. The nature of the ' Anointing ' may be gathered from various Scriptures. It consists : (i) of illumination or Partakers of the Holy Ghost. 281 teaching by the Holy Spirit ; for St. John writes : " The i John ii. 27. anointing which ye have received of him abideth hi you . . . the same anointing teacheth you of all things " : (2) of endowment and power for service, as "kings and priests," which shall be rally manifested in the Resurrection. Compare Ex. xxviii. 41 ; I Sam. xvi. i, 3 ; Rev. i. 6 ; Acts i. 8. Pentecost was the fulfilment of the promise of the Lord, and was the full Baptism " with the Holy Ghost and with Matt. iii. n. fire " : and in that Gift was embodied the grace of Christian Baptism, and all the spiritual blessings conveyed therein. But since the death of the Apostle John (circ. A.D. 100), the last of the twelve Apostles, there have been thousands of illustrious saints and of devout Christians, who were unable to receive the laying on of Apostles' hands, and so did not enjoy the full Pentecostal endowment of the Spirit : dare we say of these, that they were not indirelt by the Spirit of God, because, owing to the absence of Apostles in the Church, they could not receive the fulness of the Holy Ghost ? This would be a terrible thought, one which we shrink from formulating, or applying to the saints of bygone ages ; hence, we are bound to believe that there is a measure of indwelling of the Spirit, vouchsafed with the initial grace of being made partakers of the Holy Ghost, in the Sacrament of Christian Baptism. The truth of this distinction between the operations of the Holy Ghost, in Baptism, and that full endowment of the Holy Ghost, through the laying on of Apostles' hands, is even now witnessed to by some sections of the Christian Church, where the Chrism is administered after Baptism, and is regarded as its complement. The rite of Confirmation often succeeds Baptism at a short interval, as is seen in the Greek, Roman and Lutheran Churches ; but Confirmation by Bishops cannot bestow the fulness of the Spirit, nor the same measure of grace, that is conferred by the laying on of Apostles' hands. (See Chapter XLVI.) 282 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. The contrast between Baptism and the complementary action of the laying on of Apostles' hands, may be seen in the following synopsis : IN BAPTISM : We are baptized into Christ, and receive the life of Christ ; We are made members of Christ and sons of God ; We are made pat-fakers of the Holy Ghost. (Heb. vi. 4.) We are made " heirs of the king- dom." (Jas. ii. 5.) We manifest the fruits (or graces) of the Spirit. (Gal. v. 22, 23.) IN THE LAYING ON OF HANDS BY APOSTLES : We are stablished in Christ, and endowed with grace for our place in the Body of Christ ; We are anointed as " Kings and priests unto God." (Rev. i. 6.) We are filled with the Spirit, and " sealed unto the day of redemp- tion." (Eph. iv. 30.) We receive " the earnest of our inheritance." (Eph. i. 14.) We receive the gifts of the Spirit. (i Cor. xii. 4, 8-11.) That the respective effects, of these two operations of the Holy Ghost, must be different, is proved by the simple fact, that there are two ordinances for the impartation of the Spirit. The ordinance of Christian Baptism a birth of water and of the Spirit unites us to Christ, regenerates us with His resurrection -life, and makes us " partakers of the Holy Ghost " : but the ordinance for imparting the fulness of the Spirit, in His gifts, through His anointing and sealing, is the Laying on of Hands by APOSTLES. That one and the same grace, should be ministered in two different ways, and by two different ordinances, were contrary to the wise and determinate actions of God, both in nature and in grace. Each ordinance must minister its special grace, and no other ; and whilst there must be a relation between the two, there cannot be a disguised identity. Thus, we see there are stages in the impartation of the gifts of the Holy Ghost. Hence, although it is written of the Lord Jesus Christ, the Son of God, that the Father gave John iii. 34. not the " Spirit by measure unto him," as Man, still, in His life as perfect Man, definite stages of the ministration of the Spirit, may be traced. Partakers of the Holy Ghost. 283 The two gifts, which we have been considering, may be compared with the gift of the Holy Ghost, which the Lord received at His conception, and that which he received, after His Baptism : and again, with the power by which He rose from the dead, and the anointing and consecration with glory, which He received after His ascension to the right hand of the Father, when he was glorified, and received the Spirit on behalf of His brethren. These thoughts lead on to the subject of the gifts of the Holy Ghost, or those spiritual gifts, mentioned by St. Paul, i Cor. sit These are generally, but erroneously, termed the " extra- ordinary gifts " of the Holy Ghost. There is, however, no warrant in Scripture to justify the assertion that they were either extraordinary or temporary : on the contrary, they were meant to be permanent ; for the Lord gave His Apostles the command to go t; into all the world, and preach the M^ Gospel to every creature." It is self-evident that these words, and those that follow, do not refer to the Apostles only, but to those who should believe through their preaching ; for our Lord continued thus : " And these signs shall follow 11* them that believe : in my name shall they cast out devils ; they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall recover." These great spiritual powers were the Lord's last legacy of gifts to believers and to the Church, for their ordinary, or at least for their exceptional, use. \Yhat a picture is presented of the loss of faith in the Church, when so many believers repudiate what is their birthright and heritage ; and call it unscriptural, or inconsistent with the present Dispensation, to expect the manifestation of these gifts ; as if there were less need of them now, than in the early days of the Church! We are approaching the end of the Christian Dispensa- tion ; which, according to the revelation of Holy Scripture, 284 Scriptural Studies on Baptisms. [Part IV., Chap. XXIX. will end in an apostasy, and a time of trouble, such as has never been known since the beginning of the world. Can we then venture to neglect or quench any of the gifts of the Spirit ? Should we not cherish them all ? Surely, God would never bestow the inestimable gifts of the Eternal Spirit, if they were unnecessary ; or only to be manifested during the first few years of the Church's pilgrimage on earth. It might almost be said that the Church needs the gifts of the Spirit, even more now, at the close of this Dispensation, and during the dawning apostasy, than she did at the outset of her career. The very first Epistle, which St. Paul wrote, was addressed to the Christians in Thessalonica, Thess. v. 19, 20. A.D. 54, and he exhorted them thus: "Quench not the Spirit. Despise not prophesyings." These are the special sins of this Dispensation, against which we must watch, for the quenching of the Holy Ghost is a more grievous sin, than any sin possible in the two previous dispensations. Let us honour the Spirit in all His offices and gifts. Let us join in the united cry, which has of late (Easter, 1905), gone up from England (under the presidency of the Arch- bishops and Bishops), for a great outpouring of the Holy Spirit, in these latter days, according to the promise of God by His ancient Prophet (Joel ii. 28, 29). Apart from the Holy Spirit, we are helpless. Apart from Him, the Incarnation, the Death, and the Resurrection of Christ, would profit us nothing, and would be ineffectual for our salvation ; because they need that personal accept- ance, which we cannot achieve without the prevenient grace Rom. viii. 26. of the Holy Ghost. To the Holy Spirit, the Paraclete, who bears with our sins and waywardness ; and with the trans- gressions of the whole Church ; and yet whose grace will prevail to perfect God's elect, be everlasting praise ! Let us conclude this chapter with the prayer : O Lord, take not Thy Holy Spirit from us, but rather fill the vessel to the brim ; fill us with the Holy Ghost ! Heirs of the Kingdom of God. 285 CHAPTER XXX. HEIRS OF THE KINGDOM OF GOD. ANALYSIS : God introduces the natural Creation, before He creates man as its lord ; this process "is reversed in the New Creation : the King is first prepared ; then the Kingdom. ' The Kingdom of God ' : meaning of the term. It was the great theme of the Psalmist, of the Prophets, and of our Lord's preaching. The Nature of the Kingdom of God. The Baptized, although made heirs of the Kingdom, are not yet its possessors. The Priesthood of the Baptized, associated with their Kingship. They are being now trained, by means of suffering, to " walk worthy of God, who hath called [them] unto his kingdom and glory" (i Thess. ii. 12). REVEALED Truth is ONE, and proceeds from one Source the Incarnate Son of God ; hence, all truths are affiliated. The rays of the sun diverge, in dilating circumference ; yet each ray may be traced back, to the source whence it emerges, and where all the rays coalesce in one central orb. Thus, the truth of Christian Baptism emanates from the central truth of Incarnation ; yet it has its relation to the finality of revelation, viz., the Kingdom of God ; for it is among those "things, pertaining to the Kingdom of God," Acts i. 3. about which, our Lord communed with His Apostles, during the forty days which intervened between His Resurrection and His Ascension to the throne of God. In introducing the new or heavenly creation, God, hi His infinite wisdom, adopts a reverse process to that, by which He brought in the first and natural creation. In the first case, the material creation was prepared for the reception of its lord, i.e., man, upon whose faith and obedience its peace and welfare depended. When man fell, the whole creation fell, and became subject to vanity and corruption. 19 286 Scriptural Studies on Baptisms. [Part IV., Chap. XXX. But in bringing in the New Creation, God has adopted the reverse plan : for, in this case, there must be no possi- bility of failure. The King the Heir has been found, and having been perfected through suffering, and by His Resurrection and Ascension, He is exalted to be God's everlasting King. The Church was given to Him, to be His Bride ; and when she also is perfected, the marriage of the Lamb will take place ; after which, the Jews and the nations of the saved, shall be perfected in their place and measure ; and then the Almighty fiat will go forth, " Behold, Rev. xxi. 5. I make all things new." Then shall appear the " new 2 S p'et. X iii. 13' heavens and [the] new earth wherein dwelleth righteous- ness" ; and the everlasting Kingdom of God shall be revealed a prepared place for a prepared and glorified people. The meaning of the expression, the Kingdom of God, is not always rightly apprehended. Many persons consider that this is simply a term for the spiritual reign of God, in the hearts of men ; because the Lord taught the Pharisees, Luke xvii. 20, 21. that " The kingdom of God cometh not with observation " (with outward show, margin) : . . . " for, behold, the king- dom of God is within you " (among you, margin). In order to support these views of the Kingdom of God being only spiritual, the following words of St. Paul are usually quoted : Rom. xiv. 17. " jr or ^he kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." The Kingdom of God may be all this, in its present embryo phase ; but it is much more than this, in its full realization, as the following considerations will prove. When God shall have brought in the " new heavens and the new earth," they will constitute His everlasting King- Heb. i. 2. dom, under His Son ; " whom he hath appointed heir of all Matt, xxviii. 18. things," and who has received " all power ... in heaven and in earth." The Kingdom of God is one of God's Prov. viii. 23. eternal thoughts ; it is His counsel " from everlasting ... or ever the earth was." ' The Kingdom ' is one of Heirs of the Kingdom of God. 287 the golden threads which runs through the inspired Scrip- tures, and links them into a unity. It was shadowed forth in Paradise ; it was lost ; it is regained : and it is seen by St. John in its full glory, in the concluding visions of the Apocalypse. The purpose of God, in Creation, was SELF- MANIFESTATION, to show forth His being, character and glory ; and the principal .means to this end, was that of INCARNATION, God stooping to take the nature of His creature, man ; the end of all being the establishment of His glorious and EVERLASTING KINGDOM. All the dealings of God, with mankind, in the Patriarchal Dispensation, and in the codification of the Law in the Mosaic Dispensation, were to prepare men for His Kingdom. This thought fills many familiar passages of the Old Testament with prophetic and typical interest ; especially those concerning the kingdom of David and of Solomon, and the subsequent, divided king- doms of Judah and Israel. In analysing the Psalms, we find that the Kingdom is their one key-note ; and when David has exhausted his inspired panegyrics of the King- dom, in that royal seventy-second Psalm, he concludes with a triumphant ascription of praise : " Blessed be the Pia - Ixxii - l8 - 20 - LORD God, . . . and blessed be his glorious name for ever : and let the whole earth be filled with his glory ; Amen, and Amen : " and then he adds : " The prayers of David the son of Jesse are ended." Having embodied all his desires, in his comprehensive prayer for the Kingdom of God, and having nothing more to ask for, his prayers and requests are brought to an end. The Kingdom of God also occupies a prominent place in the prophecies of all the Jewish Prophets ; but especially, in those of Isaiah and of Daniel. In the metallic image of Dan- " Nebuchadnezzar's dream, which was composed of gold, silver, brass, iron and clay, the four great world-monarchies are set forth : to wit, the Babylonian, the Medo-Persian, the Grecian, and the Roman with its ultimate sub-division into 288 Scriptural Studies on Baptisms. [Part IV., Chap. XXX. ten democratic kingdoms, a process which is actually taking place in these days : but, in Daniel's prophetic vision, all Dan. ii. 34, 35. those metals were " broken to pieces together, and became like the chaff of the summer threshing floors ; [which] the wind carried away." " THE STONE cut out without hands, which smote the image upon his feet . . . became a great mountain, and filled the whole earth," and is a recognized symbol of the Kingdom of God, in its resistless power and development. The Kingdom of God was the principal subject of our Lord's teaching ; His miracles of healing illustrated its beneficent character ; His parables set forth its present, Matt. ix. 35. or its ultimate stages, and He " went about . . . preaching Luke viii. i. the Gospel of the kingdom," " and shewing the glad tidings of the kingdom of God." In the four Gospels, there are some eighty allusions to the Kingdom of Heaven or of God. The same truth is also prominent in the Epistles ; and yet this grand topic is rarely touched upon, in modern preaching or theology. The Nature of this Kingdom may now be considered. The Kingdom of God is not one level uniformity, or a democracy : much less an unorganized mob. It is an harmonious unity ; for the fundamental element of sub- ordination, does not exclude the exercise of the varied i Cor. xii. 1 8. talents of its subjects. " Now hath God set the members ... in the body, as it hath pleased him " ; for His will is the grand law, and His glory the sole end ; and these controlling principles extinguish all jealousies among those who are saved by free grace. Zech. xiv. 9. The Kingdom will be Universal. " The LORD shall be Rev. xix. 16. King over all the earth." " And he hath on his vesture and on his thigh" a name written, KING OF KINGS, AND LORD OF LORDS." The initial right to dominion, which God gave to man, has never been abrogated ; though this instinct and this love of power, have often been perverted Heirs of the Kingdom of God. 289 into a cruel and desolating ambition. Universal monarchy has been the dream of conquerors, who have waded through rivers of blood for its attainment ; but which they failed to reach, when they thought the prize was within their grasp. Only under the righteous rule of the King of kings, shall this dream of universal dominion be realized. The Kingdom shall be everlasting. The Kingdom of God shall not pass away, like those mighty, earthly dominions, which were seen by the prophet Daniel: for being founded on truth, on righteousness, on holiness, there is no element of decay or change, or even of improvement in it ; for it is absolutely perfect, and therefore, shall last for ever. The Kingdom is spiritual and heavenly. When the new heavens and the new earth shall be welded together ; it may be, that the new earth will be the centre of the New Creation. The Lord gave a hint of the character of His Kingdom, when He said : " My kingdom is not of this John xviii. 36. world [or age] : " Our Lord frequently calls it " the kingdom of heaven " ; but perhaps in a less comprehensive sense, than when He speaks of it as " the kingdom of God." It is a glorious Kingdom. " Solomon in all his glory Matt. vi. 29. was not arrayed like " the lily of the field ; but when Solomon's Son sits on His throne, " the moon shall be confounded, and isa. xsiv. 23. the sun ashamed, when the LORD of hosts shall reign . before his ancients gloriously." The Kingdom of God is a great reality ', it is not a figure of speech, or merely a spiritual idea or sentiment. Its earnest should, even now, be seen on earth, in the Church of God ; which should set forth the Kingdom, in a mystery ; that is, men should look at the Church and see, in her, the foreshadowing of that divine Kingdom in its principles of love, of obedience, of purity, of righteousness ; and in its rule, administration, and blessing. The principles of the Kingdom are eternal ; and are those 290 Scriptural Studies on Baptisms. [Part IV., Chap. XXX. which uphold the immutable throne of God. The Kingdom is a righteous kingdom ; for the King loves righteousness. (Heb. i. 8, 9 ; Psa. xlv. 6, 7.) It is interesting to note, how often the word " Father " occurs in Scripture in connection with the Kingdom ; as, Matt. xiii. 43. for instance, when our Lord says : " Then shall the righteous shine forth as the sun in the kingdom of their Father" : and Luke xii. 32. again ; " Fear not, little flock ; for it is your Father's good pleasure to give you the kingdom." The true ideal of rule, government and protection, based on love, involves the radical idea of Fatherhood. In the Lord's Prayer used by millions of Christians in all corners of this sin-stained and suffering earth, we are taught to address God, as " Our Father " ; and following the ascription of honour to His Name, is the petition, " Thy kingdom come " ; showing what a prominent place the Kingdom of God should occupy, in the hearts and prayers of His people. Martin Luther, in a sermon that he preached in Advent (A.D. 1532), " On the coming of Christ," said : " Therefore with courage and hope, pray, ' THY KINGDOM COME ' . . . Whosoever is not so prepared and ready as to desire that day, does not yet apprehend the Lord's Prayer, much less can he, from his heart, pray it. Wherefore, if thou dost not desire this day [i.e., the day of the Lord's coming], thou wilt never be able to pray the Lord's Prayer." The Sacrament of Baptism is our introduction into the i Pet. i. 3, 4. Heavenly Kingdom, with which it must have a special relation, as the present appointed means of entrance into that Kingdom. It is remarkable that our Lord, in His first discourse, should twice connect the birth of water and of the Spirit, with seeing and entering into the Kingdom of God. (John iii. 3-5.) By the act of God in Holy Baptism, we are made Matt. xiii. 38. " children of the kingdom " ; being enrolled as its subjects, Heirs of the Kingdom of God. 291 and as kings and priests of the world to come. Just as the name of a child or adult, is inscribed on the register of the Church, after Baptism ; so the names of the Baptized are entered on the heavenly register ; and by the grace of God, they have a claim that is admitted to be legal and valid, because of the royal will of their Redeemer, who expressed His will to the Father thus : " Father, I will that they also, John xvii. 24. whom thou hast given me, be with me where I am ; that they may behold my glory." That so simple an ordinance as Baptism, should bestow upon men such a royal descent, and enroll them among the princes of Heaven (the aristocracy of the Universe), as heirs of the Kingdom of God, is a matter for wonder and adoration. The privilege of heirship springs out of sonship ; and flows naturally from our position as sons ; for being sons of God, we cannot but be inheritors of the Kingdom of Heaven. But indeed, the Baptized are heirs of something greater than a kingdom however great this eternal gift may be for they are " heirs of God " ; heirs of the living God Himself, Rom - viii - '7- of what He is, of what He has, and of the glory, outward and spiritual, which is summed up in the idea of the Kingdom. Baptism, our title-deed, is signed ; and it will not be challenged if we abide in the grace thereof, and do not, by sin and unbelief, cause the deed to be cancelled. The splendour of the inheritance, sets forth the dignity conferred upon us, by the act of God, in enrolling us as heirs ; never- theless, we must not be "high-minded, but fear"; and Rom. xi. 20. " walk worthy of the vocation wherewith [we] are called." E P h - 1V - * " Our citizenship is in heaven : " our standing and hope Pha.in.ao(R.V.) being heavenly, our joy should likewise be heavenly ; but if we are sensual, if we mind earthly things, it is clear that we have forgotten our vocation, and are falling away from our hope. The Baptized should realize their calling and position, as " heirs of the kingdom " ; or (as the Church Catechism J 88 - iL 5- 292 Scriptural Studies on Baptisms. [Part IV., Chap. XXX. phrases it) " inheritors of the kingdom of heaven." The , following explanation will elucidate this point. An heir is one who, though not possessing the property, has an acknowledged right to receive it, at some future date. He inherits his legal rights, whether by birth, or by will, from those who possess the property ; and hence, he is called the heir. But heirs are not possessors. Heirship does not guarantee or ensure possession. In like manner, the saints have not yet come into possession of the Kingdom ; but if Col. i. 23. they " be not moved away from the hope of the Gospel," Rev. xxi. 27. they have the assurance that their names shall remain " in the Lamb's book of life " ; and that they shall enter into the inheritance, in the day of judgment and of final awards. The element of legality is always necessary in heirship ; for its claim is based on law ; and the sacredness of a testament or will, has ever been jealously guarded by all civilized nations. The law of God, given through Moses to the Israelites, recognized heirship ; and the birthright of the firstborn was jealously witnessed to, in the priesthood, in the royal Deut. xri. 15-17. succession, and in the " double portion " all of which privileges belonged to the firstborn, by right. Nevertheless, the firstborn might forfeit his birthright, as in the case of Reuben ; or despise and alienate it, after the example of Esau. He who is heir to a great property, is treated with respect ; for riches, in this world, command deference and give prestige ; but no heir enters into the possession of the property, until the death of the possessor ; unless it has been made over to him by deed of gift. Although no future death is needed for heirship to the Kingdom of God ; yet it is only through the death of our Lord Jesus Christ, that Rom. viii. 17. the Baptized are heirs of the Living God. Our Redeemer in, and through, and with whom we inherit the Kingdom gained the inheritance for us, through His death and also by His resurrection ; and our heirship is peculiarly associated with both these glorious events. Heirs of the Kingdom of God. 293 The heirs of the Kingdom of God may receive, even in this present time, an earnest of the Kingdom. This, as St. Paul wrote to the Ephesians, is the special gift of the Holy Ghost, through the laying on of Apostles' hands. He writes : " in whom \i.e. t in Christ], after that ye believed, ye Eph. L 13, 14. were sealed with that holy Spirit of promise, which is the earnest of our inheritance" An "earnest" is the pledge of what is coming ; the heir receiving a portion, in present possession. And thus, the bestowal of the Holy Ghost, with His nine gifts (which are instalments of the powers of the world to come), is an "earnest"' of the coming Kingdom. The Lord " Jesus Christ . . . hath made us kings Rtv. -.. 5- 6- and priests unto God and his Father." Does not this cast a ray of light on our future occupation and service, in offering up spiritual sacrifices, which will employ and ravish all our redeemed and exalted powers ? In Christ, we shall be priests, to head up and present Creation's worship to the Holy Lord God ; we shall be kings, to rule over parts of His vast dominions : and while worshipping the great Eternal Source of all good, we shall in our place and measure dispense His blessings to others according to His law and order. The future position of the Baptized as a royal priesthood, in the eternal kingdom of God, may rank among their highest privileges. St. Peter calls those whom he was addressing (the strangers scattered throughout Asia Minor), an holy priesthood, to offer up spiritual sacrifices, accept- able to God by Jesus Christ ; and in the same chapter, he calls them a " royal priesthood/' which hints at the union of the two great offices of Kingship and Priesthood. Priesthood and Kingship have their affinities, and they were among the privileges of the firstborn, in Patriarchal times. At present, their union, save in the Person of our Lord Jesus Christ, is contrary to the will of God, and 294 Scriptural Studies on Baptisms. [Part IV., Chap. XXX. therefore, is usurpation and sin ; but the time will come when the offices will be rightfully united. The Lord, even now, is King and Priest a Priest upon His throne ; and His glorified members will hereafter share this honour with Him in His kingdom. This is the spiritual and most honourable calling of the Baptized ; and if we apprehend it, even in a small measure, we must be filled with shame and humiliation, when we perceive how utterly the Baptized have forgotten this high and heavenly calling : and have become entangled with the world and overcome of evil. Like many other glories it is Col. iii. 3. a t present hidden, for now our "life is hid with Christ in God" ; but it shall be brought to light in the resurrection, Rom. viii. 19. j n tne d a y of the manifestation of the sons of God." It is impossible to imagine a position of greater dignity, Rev. xvii. 14. in the Universe, than that which the " called, and chosen, and faithful," from among the Baptized, will occupy " in the Regeneration," when the Son of Man shall sit upon the throne of His glory. They will form a Priesthood under the great High Priest, the one great Worshipper, the one Representative to the Father, of the whole creation. Such, in its varied aspects, is our high and holy calling as heirs of God. The Kingdom of God is ours, even now, by title ; but it will not be ours by possession, until after the resurrection. The " heirs of God " are not now recognized by the world ; just as the grace of Baptism, which is imparted to the spirit, is not visible in the material body. The present necessary training for the Kingdom, is to be found in the Church; which is God's training-school in charity, benevolence, obedience and rule. That a preparation is needed for the Kingdom is evident, Gal. iv. i, 2 . from St. Paul's reference to the discipline to which an heir must submit, under tutors and governors, so long as he is a child, before he enters into possession of his inheritance. The world is the training-school ; and the experience gained Heirs of the Kingdom of God. 295 therein is that of suffering, and of the patient endurance of afflictions ; even as the Apostles, Paul and Barnabas, warned the disciples in Lystra, Iconium, and Antioch, " that we must Acts xiv - 22. through much tribulation enter into the kingdom of God." Jesus Christ was the Man who endured temptation, above all other men, for He was tested and tried, in every possible manner, by Satan, by His enemies, and even by His friends and disciples. In the first recorded temptation of our Lord, He was shown " all the kingdoms of the world " Luke iv. 5. and the glory of them " in a moment of time " ; but He rejected the beguilement, with which the Tempter insidiously assailed Him, offering Him the dominion, apart from God, and free from the dreadful ordeal of suffering and death. Our Lord would only accept the Kingdom in God's way ; namely, through tribulation, self-denial, suffering and crucifixion. Suffering is the true preparation for the King- dom ; and Baptism, with its key-note of death and burial, strikes the same chord, when it indicates a righteousness and a preparation that must come through suffering. " The disciple is not above his master : but Luke vi. 4 o. every one shall be perfected as his master " (margin), who was made " perfect through sufferings." Heb - ij - I0 - It is written, " if we SUFFER, we shall also REIGX with 2 Tim - " I2 - him : if we deny him : he will also deny us." To refuse to suffer with, and for Him, is to deny the Lord. We are baptized into the death of Christ, and this implies Rom - vi - 3- suffering ; even the lingering and painful death of crucifixion of the flesh, with all its preliminary discipline. In the light of this glorious hope of the Kingdom of God, founded on the work of the Lord Jesus Christ, and our Baptism into Him, let us seek to walk worthy of God Rev - xiv - 5- (who has called us unto His Kingdom and glory), and to vocalize more earnestly the unutterable groanings of the suffering creation, "Our Father which art in Heaven, Hallowed be Thy Name ; THY KINGDOM COME ! " 296 Scriptural Studies on Baptisms. [Part IV., Chap. XXXI. CHAPTER XXXI. ADMISSION TO THE HOLY COMMUNION. ANALYSIS : Connection of Christian Baptism with the Holy Communion ; of which no unbaptized person can partake. Difference between the Eucharist and the Communion. Necessity of food for all creatures. The regenerate life needs food the Body and Blood of the Lord. Prayer, reading the Bible, or Worship, are not substitutes for the Holy Communion. Ancient practice of the " Communication " of children. Grievous neglect of this Holy Sacrament. AMONG the great spiritual privileges of Christian Baptism, is that of admission to the Holy Communion, at the ' Table of the Lord.' That Baptism should be the necessary requirement, before partaking of the Holy Communion, seems obvious ; for, as those who are unbaptized are not in the New Covenant, they cannot partake of the Feast which the Lord has provided for His adopted children. The Mosaic law enforces the same principle. It was distinctly commanded that no uncircumcised person (who was not in covenant with God) should eat of the Passover ; and that if any man would partake of its privileges, he should forthwith submit to the initiatory rite of Circumcision. At the outset, it may be well to point out the difference which exists between the Eucharist and the Holy Com- munion ; although they both have the same spiritual basis ; viz., the sacrifice and death of Christ. The terms are not identical, and should not be used indiscriminately. (See Part vi., Chap. XLVI.) In its true liturgical aspect, the Holy Eucharist is the Oblation, before God, of the memorials of the death of His Admission to the Holy Communion* 297 dear Son, i.e., the Body and Blood of Christ, in a heavenly mystery; and the presentation of this spiritual and memorial Sacrifice to the Father, in the power of the Holy Ghost, is the Godward act in this holy Ordinance. This Sacrifice, which Christ has instituted in His Church, is spiritual, real, unbloody and reasonable : and is commemo- rative of His death, until He comes again. The Communion follows the Eucharist, and is the manward aspect of the Office, when we draw near, to partake of the Sacrifice for our personal benefit. In the Passover, the victim was slain, and its blood was sprinkled on the lintel and door-posts outside, so that it might be visible to the destroying angel, and to God Himself ; for the LORD said, " When I see the blood, I will pass over you." This was the sacrificial and Godward aspect of the Passover. But inside the blood-sprinkled door, the family, in trembling safety, were bidden to partake of the feast of the slain lamb. They fed on the sacrifice (which was roast with fire, and garnished with bitter herbs), with their shoes on their feet, and with staff in hand, eating the lamb, in haste, on the eve of their exodus from Egypt> the l^d f bondage. There is a profound mystery connected with food. This great law of the necessity of food, pervades Crea- tion ; and so far as we know, there is no exception to it, save hi the case of the Eternal Creator. God only, is independent and self-existent ; and He supplies, out of His inexhaustible fulness, the wants of all His creatures. The necessity for food is a sign of dependence and a distinctive mark of the creature. (See Psalm cxlv. 15, 16.) " Man [we read] did eat angels' food " ; and the LORD, in Pia - kxviiL 25. the wilderness, gave them " the bread of heaven." In his Psa - CT - 4- innocent state, man required food, and ate of the fruit of the " tree of life " ; and the same tree shall be seen again in the eternal Paradise of God. In the wilderness, Manna was miraculously supplied for the support of the children of 298 Scriptural Studies on Baptisms. [Part IV. Chap. XXXI. Israel ; and they were nourished with this symbolic food, for nearly forty years. Now, all that has been affirmed of the material creation, John iii. 1-13. is true also of the spiritual. Our Lord's discourse to John vi. Nicodemus (on regeneration or the new birth in Baptism), was supplemented, at a later period, by a more general address to His disciples, on spiritual food. The regenerate life needs food, according to its nature, John iii. 6. by the appointment of God. The Lord said that " that which is born of the flesh is flesh ; and that which is born of the spirit is spirit " ; whence, the conclusion may be drawn, that as the flesh, to be nourished and sustained, requires material food ; so, likewise, the spirit, for its nourish- ment, needs spiritual food. The regenerate, spiritual life, received in Holy Baptism, must be nourished with suitable food ; and this is to be obtained in the Lord's Supper. The Lord Himself tells us, in the following words, wherein this John vi. 5 1. food consists : " I am the living bread which came down from heaven : if any man eat of this bread, he shall live for ever : and the bread that I will give is my flesh, which I will give for the life of the world." Thus, the Lord calls Himself the bread of life, which He declares to be His flesh, that He would give for the life of the world. Bread is recognized as the ' staff of life,' the most general nutriment of mankind ; and in illustration of this, Matt. iv. 4. our Lord quoted these words from Scripture : " Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Jobxxiii. 12. When Job was taunted by his friends, he replied: "I have esteemed the words of his mouth more than my Psa. cxix. 103. necessary food " ; and the Psalmist exclaims : " How sweet are thy words unto my taste ! yea, sweeter than honey to my mouth ! " Since this spiritual, heavenly food (ordained by God as suitable to the given end), is intimately connected with the Admission to the Holy Communion, 299 Lord Himself, we are led to consider the events which occurred, on the night before He suffered, when our Lord instituted the Sacrament of His Body and Blood. When celebrating the last Passover with His disciples, the Lord, in the midst of the supper, " took bread, and gave thanks, and brake it," saying to His disciples, " Take, eat : this is my body, which is given [broken] for '-"ke di. 19. you : this do in remembrance of me." After supper (it is supposed after the second Paschal Cup] He took the cup (probably of \\ine mingled with water), and bade His disciples drink it, saying, " Drink ye ah 1 of it ; for this is my Matt. \xvi. 27,: blood of the new testament [or covenant], which is shed for many for the remission of sins." " This do ye, as oft J Cor - xi - 2 5- as ye drink it, in remembrance of me." Then, it was in this act that the Lord, of His own free will and out of unutterable love, VOLUNTARILY OFFERED UP HIMSELF to the Father, as a Sacrifice for the sins of the whole world ; and it remained for sinful men to consummate the sacrifice, by crucifying the Lord, and " by wicked hands," putting Him to death. Our Lord had previously said : " I lay down my life . . . No man taketh it from me, but I lay it down of myself." No one, in heaven or in earth, could compel Him to suffer. To force an innocent man to suffer for the guilty, were an act of injustice, and contrary to the character of a holy, righteous, and just God. The glory of the Lord's sacrifice, as a free-will act of inestimable love, must never be clouded nor forgotten ; and the formal presentation of Himself as the Sacrifice the sin-offering for the transgressions of the whole world took place, when the Lord instituted the Holy Eucharist. It was this act of His, in the Holy Ghost, that filled the Sacrament with its precious reality which abides even to this present time. After this act, the Lord was passive in the hands of His murderers : "He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." 300 Scriptural Studies on Baptisms. [Part IV., Chap. XXXI. i Pet. i. 12. i s it then to be wondered at that " the angels desire to look into " these things ; or (as the Greek TrafiaKvirrftv literally means), to bend over, to ' investigate them closely, as Heb. ix. 5. symbolized by the Cherubim shadowing the Mercy Seat ? Passing from the sacrificial aspect of our Lord's death, commemorated in the Holy Eucharist, we next consider the Sacrament in its manward aspect ; viz., the consumption of the sacred elements in the Holy Communion ; this special phase being typified by the partaking of the Paschal lamb, after the sacrifice. This Feast was destined to be the principal food of " Christ's Church militant here in earth," throughout the Christian Dispensation. (1) The Lord's flesh is given to us for spiritual food. This 'unbloody sacrifice' and its consumption, are connected with the death and resurrection of Christ ; and are spiritual mysteries, fulfilled in the grace and power of the Holy Ghost. It was not His literal, carnal flesh that the disciples were to eat ; but His flesh, as offered to God in His holy death, and which became, after His resurrection, spiritual and John vi. 51. glorified. The Lord's words were : "The bread that I will give is my flesh, which I will give for the life of the world," and when the Jews heard this saying, they were offended, and said, " How can this man give us his flesh to eat ? " But although this is one of the greatest of all mysteries, the unfathomable mystery of Divine Love casts its light thereon. (2) The Lord's blood is given to us for spiritual drink ; John vi. 53. as well as His flesh for spiritual meat. " Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Much that has been said of the flesh of the Son of man, may be repeated with reference to His blood. The disciples could not have drunk the Lord's literal blood, which was to be shed for the remission of the sins of the whole world. There must have been a deep and spiritual meaning in His words, when He took the cup and gave Admission to the Holy Communion. 301 thanks, and said, " Drink ye all of it. This is my blood . . . which is shed for many for the remission of sins." In this Holy Sacrament, we drink the Lord's blood after a spiritual and heavenly manner, in the power of the Holy Ghost. It is the royal wine of the Kingdom ; it is the source of joy that makes glad the heart of God and of man ; Judges ix. 13. and in contemplating these ineffable mysteries, we rejoice, Psa - civ - 1 S- crying, " Thanks be unto God for his unspeakable gift ! " This spiritual food, being ordained by the Lord Himself, is the most appropriate nourishment for the heavenly life of the soul and spirit ; and yet men, in their blindness or perversity, ignore this food, and reject this Eucharist, as may be seen in the case of many pious Christians, who lay more stress on other recognized spiritual aids ; among which, the following principal means of grace may be cited. (1) The first of these is Prayer. Without this, the spiritual life cannot flourish ; for as the poet says " Prayer is the Christian's vital breath ; Restraining prayer, we cease to fight." Montgomery. Prayer is, indeed, an imperative necessity to the saints, in this present condition of trial and mortality ; and the commands in Holy Scripture are frequent and emphatic, to " continue in prayer," and to " pray without ceasing." Col. iv. 2. Prayer, which has its indisputable place as a means of grace, ! Thes5 - v - *7- is an essential prerequisite for due participation in the Holy Eucharist. A prayerless person, going up to Holy Com- munion, is a contradiction ; nevertheless, although without prayer, other means of grace will languish, there is not, in prayer, the spiritual nutriment which the Lord designed to convey by His precious Body and Blood, in the Holy Communion. (2) Others lay great stress on reading the Holy Scriptures. Much that has been said about prayer is applicable to this means of grace. Spiritual life will not flourish, if the Word of God be neglected. It is well to love, to meditate on, to 302 Striptural Studies on Baptisms. [Part IV., Chap. XXXI. delight in the Bible ; for it is the only Divine book ever written for supercilious and erring man. It is a matter for thankfulness, that thousands reverence the Scriptures with a passionate love ; though perhaps they unduly exalt them, in the letter, to the disparagement of other means of grace. But while yielding to none in our love for, and homage to the Word of God : the truth must be maintained, viz., that the same spiritual nourishment cannot be derived from it, as from direct contact with the Saviour Himself, in the Holy Communion. (3) Again, many lay stress on Public Worship, and the ordinance of preaching. No one should neglect these means Heb. x. 25. of grace ; for it is written : " Not forsaking the assembling of ourselves together, as the manner of some is." To worship God, is as imperative a duty as to pray and to read His holy Word ; and it is not a sign of healthy, spiritual life, when men say they need not seek God in the Church, but can find Him in Nature and in Creation. (4) Others, again, lay emphasis on Christian communion. Many are much profited by the sympathy, intercourse, and fellowship of believers ; and this is a means of grace, Mai. ill. 16. which we may gratefully acknowledge. " Then they that feared the LORD spake often one to another : and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name." The saints, who fear the Lord and who think and speak of Him, shall be reckoned Mai. iii. 17. among the Lord's " jewels." But profitable as are all these means of grace, they do not attain to their full efficacy, if they be not accompanied by the grace of Holy Communion. Why should this Ordinance be ignored by some, and feared by others ? Many shrink from it, and are afraid of being called Romanizers, Sacramentarians, Ritualists in a word, unspirilual. Not apprehending the nature of the Holy Communion, many devout Christians Evangelicals and Admission to the Holy Communion. 303 Nonconformists do not assign to it the chief place as a means of grace. The Scripture speaks of " the children's bread" Can anything so truly deserve this term, as the Bread and Wine of the Lord's Supper the flesh and blood of the Son of Man in the Holy Communion ? As children and as sons, we are invited to our Father's Table ; and it is only right and natural, that we should seek and expect to receive our heavenly food at His Altar or Table. It was the practice, in the primitive Church, during the first three centuries, to admit children to Holy Communion, and there is no incongruity in this act ; for if it be lawful to baptize children, and if they have received the germ of a new life even the resurrection-life of Christ then it is reasonable that the new life should be nourished, with its appropriate food, which, as we have seen, is the flesh and blood of our Saviour Jesus Christ. This " Communication " by infants, should form an additional link between the two Sacraments : and s Chap, si- i. it is beautiful to observe the Lord's tender care for the little ones, when He said to Peter, after His resurrection, in the first of His thrice-repeated commands, " Feed my iambs " ; John xxi. 15. id. and then, twice added the injunction, " Feed my sheep/' Furthermore, the Holy Communion, which is often called " The Lord's Supper," is the earnest of the future '*'' mar- Rev. rix. 9. riage supper of the Lamb " ; when, according to the Lord's gracious promise, " we shall eat bread in the kingdom of Lake xiv. 15. .-4. God."' Those who sit down to the Feast, must be of " the household of faith " sons, by adoption, coming up to their Father's Table. They must have undergone some preparation for the Feast ; for enemies would not be invited ; nor would those who mock at the King's invitation, come to the banquet to eat "the children's bread." They must have on the " wedding garment " of the King's providing ; and this may be associated with Christian Baptism, at which, in early times, the candidates wore white garments, which they retained for several days. S** C^P- ***> * P. 250. 304 Scriptural Studies on Baptisms. [Part IV., Chap. XXXI. Without entering into the various theories or doctrines of the Holy Eucharist, which have caused such schisms in the Christian Church ; a few words are necessary on the true doctrine of this Sacrament. We acknowledge the Holy Eucharist to be a means of grace ; we maintain that the bread and wine are not transubstantiated, but remain bread and wine ; but, nevertheless, that they are changed and that they become, through the power of the Holy Ghost, the body and blood of Christ not literally or carnally ; but after a real, spiritual, and heavenly manner objectively, because independent of the faith of the recipient. It is, therefore, right to believe in the "real presence," as it is termed, and that Christ is really and personally, though not incarnately, present in the holy elements, for the mystical presentation of these emblems of His passion before God the Father ; and for the nourishment of all faithful recipients. The Lord's gracious object, in instituting this Holy Cor. xi. 26. Feast, to " shew the Lord's death till he come," was that the faith and memory of His redeemed should be stirred up by an objective rite. Alas, that millions of Christian persons should forget this rite ! How sad it is, that the great majority of Christian congregations, after hearing stirring invitations to come to the Lord's Table, ignore their Saviour's commands, and turn away from the Feast ; and that only a small percentage remain behind, to celebrate the Holy Eucharist, and to partake of the Holy Communion. The Holy Eucharist, if regarded aright, is the central act of Christian Worship, from which all others spring ; and surely, it is not expecting too much that, after the example of the early Christians, it should be celebrated, at least weekly, on the first day of the week being the Feast of the glorious Resurrection. To this precious privilege of Communion, Baptism is the Divinely authorized means of admission, for which we " heartily thank our Heavenly Father." Salvation. 305 CHAPTER XXXII. SALVATION. ANALYSIS : The Baptized are placed in a State of Salvation. Relation of Salvation to the past, the present, and the future. The crown of Baptism is seen in Salvation perfected, which includes (i) Eternal Life ; (2) Resurrection ; (3) The perfecting of the Body of Christ ; (4) The manifestation of the sons of God ; (5) The full Baptism with the Holy Ghost ; (6) The Advent of the Lord; (7) The Kingdom of God. Practical considerations. IF what has been advanced in the seven previous chapters, concerning the privileges of Christian Baptism, be accepted that we have been forgiven ; justified : grafted into Christ : made sons of God, partakers of the Holy Ghost, heirs of the Kingdom of Heaven : and admitted to Holy Communion it is not presumptuous to declare that we have been placed in a state of salvation ; and may rightly use the words of the Catechism, " I heartily thank our heavenly Father, that He hath railed me to this state of salvation, through Jesus Christ our Lord." We have recounted seven God-given privileges, in what may be almost designated an ascending scale, although in Baptism, they are bestowed on us, by one and the same act. (See Part IV.) The subject, which concludes this array of the privileges of Christian Baptism, may be summed up under one word, SALVATION, for this is the climax ; and even now, it is com- plete in its essence, though it awaits its full MANIFESTATION in the Resurrection, and in the Kingdom of God. But we must observe, that although we have been placed in a * state of Salvation,' our Salvation is not yet assured, nor is it an accomplished fact. If we are authorized in believing that this standing may be predicated, in theory, 306 Scriptural Studies on Baptisms. [Part IV., Chap XXXII. of all the Baptized ; such a statement would seem to savour of mockery, and irony when we look at the present condi- tion of the Baptized, which presents tremendous spiritual difficulties, the consideration of which we must postpone to a subsequent chapter (XXXVIIL). But we are here con- cerned with the acts of God, and with the condition in which He has placed the Baptized : though, if they lapse, they 2 Cor. vi. i. will then have received " the grace of God in vain " ; and will become guilty of " a falling away," or of that Apos- tasy, which will culminate in the manifestation of the last Antichrist. At the outset, we must never forget the glorious Jonah ii. 9. Scriptural truism, that " Salvation is of the LOA'>." If the creature have sinned and fallen from God, and be in danger of banishment, punishment, and eternal misery ; then the only help that can possibly arise, must come from the sa. ixviii. 20. Creator Himself, for He is " the God of salvation." The creature has no power to regain its lost position ; nor, in the slightest degree, to effect its own salvation temporal, spiritual, or eternal. The essence and nature of Salvation, may now be con- sidered, and its definition briefly given. Salvation, strictly speaking, is the being made safe, the being delivered from evil, or rescued from danger, and placed in a state of freedom from peril. But the Scriptural idea of Salvation embraces more than this negative aspect ; for it is not merely the deliverance from sin from its penalties, viz., suffering, death, and hell ; but it includes the positive side also, in being placed in a condition of absolute security ; in being made everlastingly righteous, holy, and happy ; in being perfected in body, i Pet. v. 10. soul, and spirit ; and in inheriting the eternal glory which is in Christ Jesus our Lord. Some persons, who are anxious for the salvation of others, sometimes put the question to them, " Are you saved ? " Salvation. 307 This may savour of presumption, or of mistaken zeal, OB the part of the interrogator, and may be a question which he is not justified in asking ; but it often calls forth replies betokening perplexity a want of faith in, and knowledge of, the salvation of God through Christ Jesus. There is an undefined feeling among sinful men, that they must, as it were, pay some ransom for their souls, i.e., do something, to obtain salvation ; and so their uncertainty resolves itself into a faint reply of " I hope so," or " I do not know.'' Such answers cannot be regarded as satisfactory ; for this mighty subject should not be left in any doubt, such as that implied in the indefinite sense, in which the word * hope " is generally used : for it is not spoken with the Scriptural meaning of a blessed and certain hope ; but with that element of un- certainty, that is attached to the things of e very-day life. I. The subject may become clearer, if Salvation be considered, not as a whole ; but in its constituent parts relating to the past, the present, and the future. A baptized person ought to be able to say: (i) as regards the past, " I have been saved " ; (2) as regards the present, " I am being saved "' : (3) as regards the future, " I hope to be saved." (i) With reference to the past, which is the first phase of salvation, we may all say, " We have been saved." Saved from what ? From sin, from sin itself, and from the guilt of sin. " Christ died for our sins " : He was made " sin for i Cor. xv. 3. us" : " His own self bare our sins in his own bodv on the 2Cor V '. 2I ~ i Peter u. 24. tree " : the Saviour's name of JESUS, betokens that He saves " his people from their sins." This is " the gospel of Matt. i. at. Christ : " which " is the power of God unto salvation to Rom. i- 16. everyone that believeth." Christ saves us also from the penalty of sin. It was ordained that Christ should endure the " suffering of Heb. u. 9-15. death . . . that he by the grace of God should taste death for every man. For it became him ... in 308 Scriptural Studies on Baptisms. [Part IV., Chap. XXXII. bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." He died, that " through death he might destroy him that had the power of death, that is, the devil ; and deliver them who through fear of death were all their lifetime subject to bondage." This state of salva- tion is, in a certain aspect, the position of all men, but most especially of the Baptized. (2) Salvation is connected with the present time : and in its present action, every child of God should be able to say, " I am being saved " ; and should daily know the power of God's salvation, in being made free from sin, and enabled to render loving service to God. Salvation is more than an abstract truth ; it is a great reality, and should be rejoiced in, even now. The hidden power and grace of the death and resurrection of Christ, should be working in us, with their manifested results. Our REDEMPTION has been accomplished ; our SALVATION is being accomplished. Acts ii. 47. It is recorded that in the early days of the Church, " the Lord added to the church daily such as were being saved." The rendering in the Authorized Version " such as should be saved " is not correct, for the Greek verb is in the present participle (TOI-S o-wo/u,'ovs). The radical idea of Salvation is salvation from sin. We are too apt to dwell upon the results of sin, such as the exhibition of evil, in various forms in sickness, pain, mortality, corruption, death, and hell. These are the results of sin ; and too often, men look upon salvation, primarily and superficially, as the being saved from temporal and physical evils. But the objective and subjective work of salvation is more radical, for it strikes at the root or cause of all these evils, viz., the moral and spiritual evil of SIN itself. If it be apprehended, that in salvation from sin, sin is forgiven and put away, and the power of sin is broken ; then the guilt, the penalty, and the results of sin will all, in due time, be utterly effaced. Salvation. 309 This salvation from sin, is embodied in the two-fold truth which lies at the base of Christian Baptism, viz., the death unto sin, and the new birth unto righteousness. If the death and resurrection of Christ be working in us now, by the power of the Holy Ghost ; then this is the working out, in us, of God's salvation as a present reality. The Cross of Christ embodies the victory over sin, self, pride, the world, the flesh, and the devil ; therefore, since we are crucified Rom vi. 6. with Christ, His death works in us, and conveys deliverance Gal - " 2 - to us from these evils ; while Christ's resurrection lifts us above the scene of conflict, into a purer and higher region of assured peace, if we abide in Him, and He in us. In the first instance, salvation does not mean simply future happiness ; but the being delivered from the power of sin ; of which deliverance even* faithful baptized person should be daily conscious. Thus. St. Paul writes : " But now R^m. vi. 22. being made free from sin. and become servants to God, ye have your fruit unto holiness, and the end everlasting life." (3) As regards the future : may not everyone lawfully say, " I hope to be saved " ? This is rightly an object of HOPE ; for no one. on earth, has yet attained to full salvation, nor to the perfect condition of the Kingdom of God ; but in God's good time, we hope to be perfected in spirit, in soul, and in body. We are to put on " for an helmet, i Thess. v. s. the hope of salvation" We, as " the sons of God." shall i John iii. 2. become like the Lord ; and be fitted to live with Him, for ever. " Our citizenship [R.v.] is in heaven ; from whence rhil - . 20, 21. also we look for the Saviour, the Lord Jesus Christ : Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Our salvation will then be accomplished : and will be perfect and eternal. The Lord, after His resurrection, said to His Apostles, " He that believeth and is baptized shall be saved." Mark xri. 16. May this full and three-fold salvation, by the grace of God, be 3IO Scriptural Studies on Baptisms. [Part IV., Chap. XXXII. the experience of every person who reads this book ! Amen. II. Salvation, in its perfection, may now be considered with reference to Christian Baptism ; and it will be seen that it is neither more nor less than the perfect fulfilment of the Sacrament ; and the completion of all the truths, embodied in embryo therein, which may be briefly recapitulated. (1) The first Baptismal truth, which will be revealed in the fulness of God's perfected salvation, is that of eternal life. The germ of this eternal life, being received in Christian Baptism, must (if unimpeded) grow and flourish ; until, in the resurrection, it will attain its perfection. This is the glory of that implanted, heavenly life, which is the free i John v. ii. gift of God to man. "God hath given to us eternal life, and this life is in his Son." (2) The second grace of Baptism, is its special connection with the resurrection of Jesus Christ ; for in Baptism, we were quickened with the resurrection-life of Christ ; in a Rom. vi. 5. word, as the Apostle Paul expressed it, we were " planted ... in the likeness of his resurrection." With this implanted resurrection-life, every other privi- lege is linked. Life, itself, may be a simple idea ; but resurrection-life is complex ; for it is a life wrested from death; and if the life that Christ received, when He was raised from the dead, be given to the Baptized, how could this resurrection-life of Christ, in them, receive its adequate manifestation, in anything short of actual and literal resurrection ? Regeneration, being the new life of spiritual birth, is the seed which finds its fruit finally in resurrection ; and since resurrection is the essence of regeneration, re- generation and resurrection are twin factors in the Sacrament of Holy Baptism ; and regeneration must necessarily find its crown in the final and literal resurrection, as the only true development of the quickening power of the Holy Spirit. " Thus, Baptism will culminate and be perfected in Salvation. 311 Resurrection. All the figures, types, and truths, connected with Baptism, will be fulfilled ; and all that it prefigured will become an eternal reality ; for it is, even now, the Sacrament of Resurrection, which is its natural end and climax. As concerns our grafting into Christ, and our consequent responsibility and duty to live thence forward in Him, and to Him the work of grace, wrought in us, is already complete. But in another point of view, it awaits its perfecting in the Resurrection. In the Resurrection, the work now sacramentally begun, will be finally completed. That day will accomplish, in the complete and final sense of the word, our regeneration (Matt. xix. 28), or new birth into * the life of the world to come.' "* See Phil. iii. 20, 21 (R.v.), Col. iii. 4 (R.V.). Moreover, a special prize is set before the Baptized in connection with Resurrection ; viz., the First Resurrection Phil. iii. n " out from among the dead " ; and connected therewith, is the hope of the change at the Lord's appearing, succeeded by the joint Translation of the two companies of the raised and the changed Saints. This change without death, is the special hope of salvation, which more particularly affects the living, as St. Paul says : " Then we which are alive and J Thess - iv - ! 7- remain shall be caught up together with them [the risen saints] in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord." (3) Another Baptismal truth, which can only find its true consummation in the Kingdom of God, is that all faithful members, who have been grafted into the Church of Christ, will be perfected collectively in the Resurrection. The Lord shall give to all His members, in their places and measures, as one glorious unity, the rewards of Resurrection, Translation, and Glorification ; to which none of them, taken separately, could ever have attained. * " The Divine Life in the Church" Section II., pp. 49-51. Rev. John Macleod, D.D. 312 Scriptural Studies on Baptisms. [Part IV., Chap. XXXII. (4) The grace of divine sonship, bestowed by God in Holy Baptism, is not yet manifested : the Church is waiting for the advent and manifestation of the Incarnate Son of God Himself; when the full development of our sonship will be perfected ; and when, in the Resurrection, it shall be avowed of God, in the sight of men and of angels. Sonship is now a hidden spiritual treasure ; but then, it shall be made Luke xx. 36. manifest. Our Lord, Himself, speaks of " the children of God, being the children of the resurrection." Rom. viii. 19. In this " manifestation of the sons of God," their spiritual glory will no longer be latent ; but the whole body, and every individual member, will be full of the Holy Ghost. The Church herself, is the supreme work and masterpiece of God ; for, together with its Head and members, it forms Col. ii. 2 (Greek"). THE CHRIST OF GOD. (5) Another spiritual blessing, to be received in the Resurrection, is the full Baptism of the Holy Ghost and of fire, which may be regarded as synonymous with glorification and with eternal life. Then, and not till then, shall the Saints receive their literal baptism of fire. Those who are made " partakers of the Holy Ghost " may look forward to this hope, as the natural sequel to their Baptism. (6) But this gradation of glory has its climax in the Personal Advent of our Lord (on which the above-mentioned glories hinge) ; and then the full meaning of Holy Baptism shall be made manifest. If Baptism be so intimately linked with the Person of Jesus Christ, who died and rose from the dead; then surely, it is closely bound up also, with His further action of coming again to take those to Himself, for whom He not only died, but who (being the members of His Body) now form part of His very self. The truth of the 'Lord's Second Coming, 'may not be so patent in the Sacrament of Holy Baptism, as it is in that of the Holy Eucharist, in i Cor. xi. 26. which we " shew the Lord's death till he come" But " the Kingdom of God " is bound up with the Advent of the Salvation. 313 Lord ; wherefore, if the Baptized are made inheritors of the Kingdom of God, Baptism must have something to do with the Kingdom itself, and with the Coming of the King. Without Him, the Kingdom could have no existence ; and in the establishing of God's Kingdom on earth, Christ will have certain acts to fulfil hi the future. Hence, the Lord Jesus must return ; He must fulfil His promise to His disciples : "I will come again, and receive you unto John xiv. 3. myself." If men would truly know what the Salvation of God is, they must look, in faith, to Jesus Christ, raised from the dead and exalted to the right hand of God. The Lord Him- self is the embodiment of God's Salvation. But when He was on earth, it needed faith and spiritual discernment to behold His glory. When the aged Simeon held the infant Jesus in his arms, the desire of his heart was fulfilled : and he could then say, " Mine eyes have seen thy salvation/' Luke ii. 30. From the right hand of the Father, the glory of Jesus Christ is enlightening the heavens ; but now we need faith to behold that glory, and to rejoice in the hope thereof. In Christ, the salvation of God is manifested, as in a mirror. In the Psalms, the Messiah's prophetic cry for deliverance, is often repeated ; and He was heard, although He was not saved from death, nor from the grave ; but after His passion, He descended into Hades, that He might pay the uttermost farthing, on the sinner's behalf. But having been delivered from the grave from Hades, yea, from Death itself He has saved humanity, and perfected it, through suffering. Salvation, in its fulness, is embodied and realized hi Jesus Christ ; as in ONE who is its sum and substance. The Lord Himself is the first saved Man ; for it is written of Him, as the King : " in thy salvation P**- (O LORD), how greatly shall he rejoice ! " He is the first glorified Man the Firstfruits from the dead the first perfected example of the New Creation. 3^4 Scriptural Studies on Baptisms. [Pan IV.. Chap. XXXII. Eternity itself will be needed to set forth the great privileges, which God made over to man, in the apparently simple act of Holy Baptism. How great are the privileges of this company, where all are " firstborn," where all are Kings and Priests, and have the birthright and the double portion ! How the Church, and every member of the same, should be longing and crying for the Resurrection (and for those other great events which are bound up therewith), as the introduction to the Kingdom of God ! (7) Although, in Baptism, men are brought into a state of salvation, yet the perfection of this salvation can only be consummated in the Kingdom of God ; inasmuch as all that Baptism has prefigured or embodied, can be realized only in that everlasting Kingdom. In reviewing these privileges of the Baptized, it may be isa. v. 4. asked : Could God have done more for His vineyard than He has already done ? It would be impossible to conceive a more free and boundless liberality, than that which God has shown unto man. Human language is not equal to the task of setting it forth, for it is beyond man's finite Isa. lxi\. 4. imagination : " as it is written, Eye hath not seen, nor ear i Cor. 11. 9. heard, neither have entered in the heart of man, the things which God hath prepared for them that love him." Thus, God having done all that is possible for the human race, there is nothing more with all reverence be it said that He can do for man. The Lord having provided His Salvation, its happy issue depends on man's free-will and acceptance. When persons indulge in hard thoughts of God, and are perplexed by the mysteries of Providence which occur in the world, do they apprehend that the LORD has, in His wisdom and power, done all that love could suggest, to ensure man's real and eternal welfare ? The first man, Adam, had all that he might desire ; and there could hardly have been an easier test of his obedience, than the abstaining from eating the fruit of one Salvation. 315 tree. Again, take the case of the Jews : of them, the Lord cries : " What could have been done more to my vineyard, isa. v. 4 . that I have not done in it ? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes ? " Further, hi this dispensation of the Gospel of GRACE, when God is not imputing our trespasses unto us, we rejoice 2Cor. v. 19 to know that our reconciled Father " hath not appointed us i Thess. v. 9. to wrath, but to obtain salvation by our Lord Jesus Christ." And if such great privileges be ours now, viz., forgiveness of sins, justification, membership with Christ, divine son- ship, being made partakers of the Holy Ghost and heirs of the Kingdom, summed up in the gift of the Son of God and of the Holy Spirit might we not say that the Lord has exhausted " the exceeding riches of his grace, in his kindness Eph. ii. 7. toward us through Christ Jesus " ? Let us not think lightly of our rights and privileges ; for " how shall we escape, if we neglect so great salvation ? " Heb. ii. 3. It is of this great Salvation, that the Baptized are even now declared to be heirs, to whom the angels act. as " ministering spirits." Let us walk worthy of our high Heb. i. 14. calling, " looking unto Jesus," and to the incorruptible crown, which He will award unto all His faithful servants. O that the Baptized may not despise their birthright ; but through the grace of God in Christ Jesus, attain unto its full and everlasting fruition ! The seven privileges which we have considered, as constituents of God's great Salvation, are like the seven colours, which form the bow " in the day of rain," which Ezek. i. 26-28. surrounds the man seated on the sapphire throne, in that vision which symbolizes the "glory of the LORD" : although, fused into the one great Salvation, they may be set forth by the ' rainbow round about the throne, . . . like unto an emerald." Rev. iv. 3. Shall we not embody all our desires in that comprehensive and inspired prayer : " Shew us thy mercy, O LORD, and P=- k**v. 7. grant us THY SALVATION ? " Amen. SCRIPTURAL STUDIES ON BAPTISMS, ESPECIALLY CHRISTIAN BAPTISM. PART V. THE PRACTICAL ASPECTS OF CHRISTIAN BAPTISM. CHAPTER XXXIIL THE BAPTISMAL COVENANT. CHAPTER XXXIV. Vows AND RESPONSIBILITY. CHAPTER XXXV. EDUCATION, IN ITS RELATION TO CHRISTIAN BAPTISM. CHAPTER XXXVI. THE STANDING OF THE BAPTIZED, AS SEPARATED TO GOD AND " CALLED SAINTS." CHAPTER XXXVII. THE PRACTICAL LESSONS OF CHRISTIAN BAPTISM. CHAPTER XXXVIII. THE DIVISIONS OF THE CHURCH CATHOLIC IN CONNECTION WITH HOLY BAPTISM. CHAPTER XXXIX. THE DISASTROUS RESULTS OF THE BROKEN UNITY OF THE CHURCH. CHAPTER XL. THE PRESENT CONDITION OF THE BAPTIZED. The Baptismal Covenant. 319 CHAPTER XXXIII. THE BAPTISMAL COVENANT. ANALYSIS -. A Covenant : what it is, and what it implies. Its origin. The seven chief Covenants of God with man. The New Covenant, through Christ's death, confirmed in Holy Baptism. The proper position, in Churches, for the Decalogue (the Old Covenant), is not the Altar, but the Baptistery. AMONG the practical aspects of Christian Baptism, prominence may be given to the consideration of Baptism, as a Covenant. This subject resolves itself into three points : (i) wherein a Covenant consists ; (2) what it implies ; (3) whence a Divine Covenant arises. (1) A Covenant is a contract between two parties, by which each is pledged to a certain course of action. The existence of Covenants is world-wide ; and they lie at the basis of religion and of civilization. All the mutual relations of men are founded on covenants, expressed or implied. (2) A Covenant implies not only privileges, but also responsibilities ; for it creates, and rests upon mutual obliga- tions; and involves a definite course of action ; and it is therefore based upon the first principles of morality, truth- iulness, faithfulness, and integrity. To keep a covenant, is a duty ; to break it, is a sin. Covenants, oaths, and promises are registered in heaven ; and men are held responsible by God, for their fulfilment. Even the heathen nations were not exempt from the faithful observance of their covenants ; for God pronounced judg- ment upon Tyre of old, " because they . . . remembered Amos not the brotherly covenant " once formed with Solomon, king of Israel. (See i Kings v.) The prophet Jeremiah gives a striking instance of the Lord's judgment upon the princes, priests, and people of Judah, for breaking their 32O Scriptural Studies on Baptisms. [Part v., Chap. xxxm. promise or covenant to release, at the end of seven years,, their Hebrew brethren, whom they retained as men servants and handmaids. The LORD, whose name had been solemnly invoked, took knowledge of the transaction, and uttered jer. xxxiv. 17-20. the following condemnation : " I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, the princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf ;. I will even give them into the hand of their enemies, and into the hand of them that seek their life." To confirm this covenant, a sacrifice was slain. A calf was divided into two equal parts, between which the people walked ; to denote that they would be cut in pieces, if they broke Ezek. xvii. ii-2i. their oath. Zedekiah, king of Judah, was also condemned for breaking hi covenant with Nebuchadnezzar. A Covenant made by God, implies that God will confer some blessing upon those who are in covenant with Him, if they abide faithful; which blessing, He is not pledged to- grant to those who are not in His covenant. (3) A Divine Covenant springs from the free will, and grace of God ; and originates, in the first instance, from His- mercy. Having arisen from God's mercy, the covenant is fulfilled by His truth. He promises freely of His grace ; but having promised, His truth binds Him, according to the laws of His own Being, to fulfil that which He has promised.* * It must not, however, be forgotten that there is a conditional element,. in the promises of God made to man, by which their fulfilment depends on the faith or unbelief of those to whom the promises are made. But there is such a thing as an unconditional covenant, where Jehovah is the sole con- tracting party. There are three such covenants in the Bible ; the first with Noah respecting the earth ; the second with Abraham, regarding the land of promise; and the third with David concerning the throne. The conditional covenants that God made with man, have always been broken by man. Ten Sermons on the Second Advent. Rev. E. W. Bullinger, D.D. The Baptismal Covenant. 321 The prophet Micah speaks of God's Covenant, in the same twofold aspect : " Thou wilt perform the truth to Micah vii. 20. Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old." Mercy to Abraham, with whom God made a covenant freely, becomes truth to Jacob ; for God will keep the covenant made with the fathers, even to their children ; and not alter the thing Psa. ixxxix. 34. that has gone out of His lips. Let us glance at the chief Covenants, which God has made with man, as recorded in Holy Scripture. The First Covenant, after " the heavens and the earth Gen. ii. 1-3. were finished," made by God with man (and with creation, the cattle being included also), was that of the Sabbath. This was never abrogated (see Exod. xvi. 22-26), for the fourth commandment of the Decalogue begins with the word, REMEMBER : " Remember the sabbath day, to Exod. xx. S-io. keep it holy" ; and it ends with a reference to the fact that the LORD Himself rested on the seventh day. Wherefore, as He blessed and hallowed it, the prohibition to work extended not only to man, but also to all cattle, and to the strangers in Israel. The " profaning the sabbath," was Neh. xiii. 15-18. one of the chief causes of God's severe chastisements upon Judah and Jerusalem (Jer. xvii. 20-27), an d of the seventy years captivity of the Jews in Babylon, "until the zChron. xxxvi.zi. land had enjoyed her sabbaths." In the Holy Scriptures, the Sabbath is often alluded to, as a perpetual covenant, and as a SIGN between God and Israel (Exod xxxi. 13 ; Ezek. xx. 12) ; but a blessing is also pronounced by the LORD upon " the sons of the stranger," and upon " every isa. ivi. 2-7. one that keepeth the sabbath from polluting it." Adam, the first man, even in a state of innocence, was placed by God under the " Covenant of Works " (as the old Divines express it), the terms of which were obedience and life ; or disobedience and death. So long as Adam obeyed the commandment of God, his life, his bliss, his safety, were 322 Scriptural Studies on Baptisms. [Part V., Chap. XXXIII. assured. Adam broke this Covenant ; and hence, incurred the penalty. But God, in His work of redemption and restoration, graciously vouchsafed a series of promises to- man, which are embodied in seven Covenants of Mercy. Gen. Hi. 15. The first of these Covenants of grace was hidden in the promise that the seed of the woman should bruise the head of the serpent. The Gospel and the New Covenant of grace, were foreshadowed in this condensed promise. Gen. vi. 18. The Second Covenant was made with every living creature Gen. ix. 9-17. and the earth through Noah, after the flood) ; and the token of this " everlasting covenant " is the rainbow. The Third Covenant of God with man was made with Gen. xvii. 7, 8. Abraham in these words : "I will establish my covenant between me and thee and thy seed after thee . . . for an everlasting covenant, to be a God unto thee and thy seed after thee.' 1 '' Then follows the promise of the land of Canaan to Abraham and his seed stamped, as it were, with this seal, " and I will be their God." This was the sum and substance of God's Covenant with Abraham and Israel the Godward side of the Covenant. But this Covenant was embodied in the promise of the land, which LAND should have ever been a reminder to Israel that THE LORD was their Covenant God. This Third Covenant freely made with Abraham, con- cerning Canaan, the Promised Land, was confirmed by a wonderful vision, recorded in the Book of Genesis (Chap. Gen. xv. 8. xv.). In answer to his question, " Lord GOD, whereby shall I know that I shall inherit it [the land] ? " The Lord Gen. xv. 9-21. said unto him, " Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another : but the birds divided he not." The first point we notice, is the deep sleep and the " horror of great darkness [which] fell upon Abraham," symbolical The Baptismal Covenant. 323 of the sufferings of his posterity, for four hundred years (verse 13). " And when the sun went down, . . . Gen. xv. behold a smoking furnace [an emblem of Egyptian slavery, called in Deut. iv. 20, the iron furnace], and a burning lamp that passed between those pieces." This symbol, a lamp of fire (margin) would indicate deliverance, through the presence of God, who " is a consuming fire," guiding His people according to His promised Covenant. This figure also shows forth in a wonderful manner, the faithfulness of God's Covenant : for the lamp of fire, symbol of God's presence, passed between the divided pieces of the sacrificial victims, evidently symbolizing the same lesson, as that mentioned by the prophet Jeremiah. J- xxjd In the case of men, we know the meaning of this symbolism, viz., that as the parties to the Covenant passed between the pieces of the slain victim, so might either of the contracting parties be cut in pieces, if they failed to observe the terms of the Covenant. We should, of ourselves, shrink from applying this symbol to the Deity, nor could it have any application to God Himself ; but (such is the condescension and grace of our God) might it not have an application to the Son, to the incarnate Word, God manifest in flesh, illustrating His eternal truth and faithfulness ? At least, this detail, in Abraham's vision, seems to indicate that the Lord (as Man) took up, as it were, all the obligations of the Covenant ; and would fulfil the same. This vision might also throw light on that expression of the Lord Him- self, " Your father Abraham rejoiced to see my day : and he saw it, and was glad " (John viii. 56). This covenant was confirmed to Abraham seven times, and was also- renewed, with reiterated promises, to Isaac. It was also confirmed to Jacob, the token of which, was his change of name from Jacob to Israel (Gen. xxviii. 12-15, xxxv. 9-15). These were not new Covenants, but reiterations of the one made with Abraham : Isaac and Jacob being " heirs with 324 Scriptural Studies on Baptisms. [Part V., Chap, xxxill. him [Abraham] of the same promise" (Heb. xi. 99. See Ps. cv. 9-11). The token of this Covenant was Circumcision, which is usually regarded as a Covenant in itself, and is thus desig- Gen. xvii. 13. nated by God himself. (See also John vii. 22 ; Gen. xvii. 4, 14, 23-27.) It might be regarded as the manward side of God's Covenant with Abraham, and as the Fourth Covenant. Acts vii. 8. It is alluded to by St. Stephen as "the covenant of circumcision." The performance of this ordinance was held in abeyance, during the forty years that the Israelites wandered in the wilderness ; but at the word of the LORD, their first act on entering the promised land was its renewal at Gilgal (Josh. v. 2-7). Our Lord said to the Jews : John vii. 22. " Moses gave unto you circumcision ; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man." Ex. xxxiv. 28. The Fifth Covenant, was with a Nation, ' the children Ex. xix. 5, 6. o { i sr ael ' ; its terms were that they should be a holy, priestly nation ; and its token was the giving of the Law (summarized in the Ten Commandments or the Decalogue), which is often referred to, in Scripture, as " The Covenant." A further development is seen in the Sixth Covenant, with David ; the terms of which were that David should See Fsa. ixxxix. have an everlasting throne, and a Promised Seed to fill that 35 37 ' throne for ever ; and the token of this was his own throne. After these preliminary covenants had been made, there comes into clear view the abiding Covenant with the Seed itself even with Christ ; with whom, as the Son of God, the Father made an everlasting covenant, before the world began ; and in whom, as MAN, the seven previous covenants (including that of the Sabbath) are embraced and fulfilled. For the Lord Himself brings in a Covenant, which is now designated the " New Covenant " (which, in some aspects, might almost be regarded as the Eighth). This The Baptismal Covenant. 325 Covenant is sealed with His blood ; and its token is the Holy Cup, in the Eucharist, or the Lord's Supper. " This Luke xxii. 20. cup is the new testament [covenant, Gk.] in my blood, which is shed for you," and " for many for the remission of sins." Matt. xxvi. 28. Let us reduce these seven (or eight) covenants to the two great Covenants, viz., the old and the new, which are brought before us in the Epistle to the Hebrews. " In Heb. viii. 13. that he saith, A new covenant, he hath made the first old.' 1 '' The first was ratified chiefly by blood ; the second, by water : the first was for " the purifying of the flesh " ; the Heb. ix. 13. second, for the renewal of the spirit : the first spoke of the See E P h. iv. 2-. law ; the second speaks of the Gospel : the first spoke rather -of condemnation; the second speaks of justification unto life. The first was given before the Incarnation, and, as a schoolmaster, led up to it : the second is based upon all Gal. Hi. 24. the transcendent benefits obtained for us by the Passion -of our Lord, by His death and resurrection ; and was ratified by His blood. Though the second is so vastly superior to the first; still, the first was of God, whose purpose it served in His education of man ; and it conveyed spiritual blessings to those who abode in its grace ; even though, like the Law, it rather brought to light " the knowledge of :sin," than provided the means for victory over sin. The writer to the Hebrews contrasts the two Covenants : and shows the superiority of the new over the old. The old Gal. iv. 24. Covenant gendered to bondage ; it gave no strength to fulfil the requirements of the Law, nor could it take awa}' sin ; but under the new Covenant, the Baptized are not servants, but sons; and remission of sins is given to them, with liberty, Heb. x. 17, 18. and grace to keep the Law. Wherefore, this New Covenant R om . vi. 14. is not, like the Old Covenant, " a shadow of good things to Heb. x. r. come"; but it is the substance, and a spiritual reality, existing in the Body of Christ. Is not this the new Covenant which the Lord, by the prophet Jeremiah, promised to Israel of old ? (Jer. xxxi. 31-37 ; Heb. viii. 8-12 ; x. 15-17). 326 Scriptural Studies on Baptisms. [ Part V., Chap. XXXII 1^ Baptism is our introduction into this New Covenant. The New Covenant is sealed with the blood of Jesus ;; it stands on the basis of His death and resurrection ; and Christ has ordained an external act, which shall signify our entrance into this New Covenant, whereby we inherit its- privileges, incur its responsibilities, and receive a new spiritual standing. The mode of entering into the Old Covenant, was by the external act of Circumcision : the mode of entering into the New Covenant, is by the external act of the Sacrament of Baptism, " wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's."* By this act, a bond exists between us and God, which we cannot break at will. The Baptized are as much in covenant with God, as were the Jews of old ; although the covenant of Circumcision was written in their flesh, and left its mark behind. Theirs was the Old Covenant sealed with blood ; ours is the new, sealed with the blood of Christ, but effected by water ; and which, though less painful, and in the outward flesh invisible, is more spiritual, more free, and better suited to our higher standing in Christ Jesus. But the sign of the Cross, on our brow, is visible to God ; and even if we forget the fact, God does not forget that we are members of a Covenant. The responsibilities of the Baptized, by virtue of this Sacrament, are summed up in the vows made at their Baptism, in the administration of which, their privileges are bestowed upon them though these may be allowed to lie fallow and inoperative, because of the recipients' unbelief. That the Baptized may ignore their Covenant standing with God, does not cancel the fact of its existence. Much stress is laid, in Holy Scripture, on * Shorter Catechism of the Church of Scotland, Q. 94. The Baptismal Covenant. 327 the fact of the Jews being a Covenant people ; and this fact is often alluded to, as an aggravation of their national sins, and as the ground of appeal to the mercy of God by the saints of old. The breaking of their Covenant, was the chief subject of the confessions made by the most patriotic men, viz., Ezra. Xehemiah, and Daniel. The great guilt of breaking the covenant of wedlock is admitted by all ; and as Baptism is represented, in Scripture, under the figure of Rom. vi.,viL 1-4 marriage, those who break this covenant, become guilty of spiritual adultery, and shall be judged accordingly. As God is faithful to His part of the Covenant : so would He minister grace, to enable baptized persons to keep their part of the Covenant ; that they may sustain its responsi- bilities and rejoice in its privileges, to the glory of God. to the blessing of His Church, and to their own ever- lasting salvation. In connection with this subject, an allusion may be made to the erroneous practice of placing the Ten Commandments over the altar (or Communion Table), in our English Parish Churches. The Decalogue reminds us of the old and legal Covenant ; and while there is an appropriate place for it in the Church, its exhibition over the Altar, is inappropriate, for which we may adduce the two following reasons : (i) We are not under the Law now, but under the Gospel. " The law was given by Moses, but grace and truth j hn L 17. came by Jesus Christ " ; thus, St. Paul draws a parallel, or rather a contrast, between the Law and the Gospel, see 2 Cor. ill. He states that "by the law is the knowledge of sin " ; "The Rom. Hi. 20. law entered, that the offence might abound " ; and again, R om . v. 20. " I had not known sin, but by the law," " and the command- Rom. vii. 7. 10. ment, which was ordained to life. I found to be unto death." The law said, " This do, and thou shalt live " ; or, * Do not do this' : eight of the commandments being direct negatives. 328 Scriptural Studies on Baptisms. [Part V., Chap. XXXIII. z Cor. iii. 7, 9. Accordingly, the Apostle describes the Law, as " the ministration of death," and " the ministration of con- demnation." It enjoined precepts for a perfect life ; it threatened the penalty of death, for disobedience ; but it did not give grace to fulfil its demands, which were holy, just, and good ; nor did it make provision for failure. In all these points, the Gospel offers a direct contrast to the Law. 2 Cor. iii. 9. (2) The Gospel, or New Covenant, is the " ministration of righteousness " and of life ; it is not written in stones ; it does not deal with threatening negatives ; but enforces the all- embracing command, " Thou shalt love." In contemplating man as sinful, condemned, and weak, it makes provision for failure. It ministers grace or spiritual strength, to enable man to believe and to yield the obedience of faith ; and though it is a contrast to the Law, yet it is not ls.>m. 21. antagonistic, for its end is to " magnify the law, and make it honourable." Still, the New Testament teaches that, in a certain sense, the Law is abolished (certainly, as a ground of justification) ; that we are dead to the Law, by the body of Christ, who has freed us from its curse ; Rom.'vii. 5, 6. and when St. Paul says that " the motions of sins, which were by the law, did work in our members to bring forth fruit unto death," he adds, " But now we are delivered from the law, that being dead wherein we were held." (See also Gal. ii. and iii.) It may therefore be inferred that while there must be a fundamental and essential unity of the Law and the Gospel (since both are from God), which unity is seen in the work of the Lord Jesus Christ ; nevertheless, there is a marked contrast between them, which practically serves to distinguish these two great Dispensations, or God's modes of dealing with men : the first of which, is called the Mosaic or legal Dispensation ; and the second, the Gospel or Christian Dispensation. For these reasons, if it be not an actual error to inscribe the Decalogue over the Altar or Communion Table, according The Baptismal Covenant. 329 to the usual practice in the Church of England ; it is, to say the least, a violation of spiritual propriety and harmony. The Altar is the place where the Lord's last act of love, in His sacrifice of Himself, is commemorated. This is the scene of the Feast of Love, which is full of the inspirations of the Gospel. To obtrude the Mosaic Law before a congrega- tion of baptized persons (who, as St. Paul teaches us, are freed from the Law) : and to place before them, above the Christian Altar, the stern Decalogue of Sinai, uttered amidst the terrific convulsions of nature, is not according to the spiritual fitness of things.* Sinai should not even faintly eclipse Calvary. Sinai may make us quake ; for we are sinners ; but Jesus, the Lamb of God, our Law-fulfiller and Redeemer, speaks peace to us ; for His sacrifice has hidden the Law in the Ark of the Tabernacle, which is covered over with a solid golden lid, reddened by the seven-fold sprinkled blood, and which bears the beautiful name of the " Mercy Seat." The Lord Jesus, in pointing to the Law, bids us " Fear not " ; and pointing to Himself, as crucified and risen,. He says, " Thy sins are forgiven thee, go in peace." The above objections, to the location of the Decalogue, do not apply to the placing of the Lord's Prayer and the Apostles 1 Creed in a similar position, over the Altar ; for these are both Christian symbols, and occur in Morning and Evening Worship ; and virtually, in the Eucharist, where the fuller Nicene Creed replaces the shorter Apostles' Creed. But there is a fit and proper place, in the Christian Church, where the Decalogue, the Lord's Prayer and the * There are several Churches in England, where a different arrange- ment may be seen. In the Church of Silchester, the Ten Commandments are placed at the west end, near the entrance door, where the font usually is : in the Church of Darenth, in Kent (which is alluded to in Murray's Guide Book, p. 91), they are over the pulpit, which position, though not so suitable as near the font, is more suitable than over the Altar ; in Sutton Courtney, in Berkshire, and in the Church of Wymington, in Bedfordshire, the Commandments are not placed over the Altar. Many other examples, might, no doubt, be found throughout England. 330 Scriptural Studies on Baptisms. [Part V., Chap. XXXIII Creed, may foe rightly set up as a testimony to all men, viz., in the Baptistery* and for the following reasons : (1) These three forms of " sound words " may be con- sidered with reference to the child, or person, who is baptized. The sponsors are asked, in the child's name, if the child will 'believe "all the articles of the Christian faith," and will obediently " keep God's holy will and commandments, .and walk in the same all the days of his life." Thus, there is a propriety in having the Creed, the Lord's Prayer .and the Ten Commandments affixed there ; on account of -.the important part which they occupy in the Baptismal : Service. They are given to the child as an epitome of his faith and duty, for his remembrance and guidance. (2) These Symbols have a relation to the Baptismal vows. In the child's name, and on his behalf at his Baptism, the sponsors renounce the world, the flesh, and the Devil ; -they confess, in his name, all the articles of the Christian faith ; and they engage that he shall obediently keep God's Commandments, which are recorded in the Catechism for the child to learn by heart ; hence, their public exhibition, :in the place where Holy Baptism is administered, is most -appropriate. (3) These three Symbols are embodied in the Catechism. 'The Catechism makes provision, on the part of the Church, that the child shall be taught truth in a " form of sound -words " ; and the English Baptismal Office concludes thus : '"Ye are to take care that this child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments ;in the vulgar tongue, and be further instructed in the Church Catechism set forth for that purpose." Hence, the Catechism has a special relation to baptized children. Its first part may be said to contain three * In very .few of the ordinary Churches in England, is there a . Baptistery. The Baptismal Covenant. 331 divisions : the Articles of the faith summarized in the Creed, -which the child is to believe ; the Ten Commandments, or the rule of life, which the child is to obey, and which are -expounded in the " duty to God " and in the '"- duty to our neighbour"* in the catechism ; and the Lord's Prayer, the form in which the child is to pray to God for daily grace. (4) This three-fold tablet may be regarded as a testimony an appropriate witness to the truth and law of God. This tablet, when placed in the Baptistery, is a witness to the Catholicity of the faith of the worshippers, that they should, in an orthodox spirit, hold fast ancient truths, as set forth in these symbols, which are hoary with the lapse of ages ; it is a testimony to the union and communion of all those who believe in the Lord Jesus Christ, and are baptized in His Name : and it is also a reminder of faith duty to all who enter the Lord's House. The Law is still a rule of life ; for men are bound to do it commands, and to abstain from what it forbids. The visible Decalogue may often speak to a man's con- science ; and restrain him from some deliberate sin. The greater part of the sacred Prophetic Books and of the Apostolic Epistles, consists in reminding a Covenant people of those things which they knew, but did not observe in life and practice ; and hence it is well, that when entering the House of God, we should be reminded, by those three symbols, of our covenant vows and responsibilities, to believe what is true, to do what is just and right, and to pray according to God's will. With all our heart we should praise God for His grace ; which has led Him, in His mercy and truth, to make Covenants with sinful man. Thus the sweet Psalmist of Israel, in his "last words," speaks of " the sure mercies of David " (fulfilled in Jesus Christ, the seed of David according to the flesh) : '* Yet he hath made Acts rm. 34. with me an everlasting covenant, ordered in all things, and sure : for this is all my salvation, and all my desire." 2 Sam.xxiiL 5. Scriptural Studies on Baptisms, [Part V., Chap. XXXIV. CHAPTER XXXIV. VOWS AND RESPONSIBILITY. ANALYSIS : The Nature and Obligation of a Vow : Broken vows entaiP guilt. The three vows taken in Baptism : ( i ) To renounce the- world, the flesh, and the Devil ; (2) To believe the truth of God ; (3) To keep the commandments of God. A vow may be defined as a solemn promise an engage- ment freely entered into ; an oath made to God, to perform some act, which may consist of either personal dedication, or the consecration of something of value to His service. A vow is more sacred than an ordinary promise ; and contains a religious element, being generally connected with a Divine Person. A vow is not like a Covenant, or mutual agreement between two parties ; but it is centred chiefly in one party, who stands in an inferior position, and voluntarily vows or dedicates himself, or something of value, to a superior. It is rather a promise by one person to another, without any corresponding responsibility on the part of the promisee. God makes no vows ; though He promises and enters into covenants. A vow, in its nature and essence, pertains to the creature, not to the Creator. To make a promise or a vow, is virtually to accept a responsibility for its performance. In a vow, there is an underlying idea of obligation, or of moral duty, which claims fulfilment. The word obligation comes from the Latin ob-ligo (I bind), and implies that we are bound by ties, rules, or fetters, to a given course of conduct. Many passages in Holy Scripture deal with the subject of Vows ; for which, special legislation was made in the Law Deut.xxiii. 21-23. of Moses. "When thou shalt vow a vow unto the LORD Vows and Responsibility* 333 thy God, thou shall not be slack to pay it : for the LORD thy God will surely require it of thee ; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep, and perform ; even a free-will offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth." Breaking a Vow or a Covenant, without the consent of both parties, is criminal. After twenty years of forget- fulness on Jacob's part, God reminds him of his vow, made Gen. xxxv. r. at Beth-el, in his time of trouble ; and which he appears to have left unfulfilled. At that same time, Jacob vowed Gen. xxviii. 22. to pay tithes unto the LORD of all that he acquired. It cannot be asserted that he did not pay them, though there is no record of his having done so : but his forgetfulness, regarding his spiritual vows, might lead to the inference that he had also forgotten to pay his promised tithes. It is written in the book of Ecclesiastes, " When thou Ecc. v. 4, 5. vowest a vow unto God, defer not to pay it ; for he hath no pleasure in fools : pay that which thou hast vowed. Better is it that thou shouldest not vow " (for which perhaps no necessity existed), " than that thou shouldest vow and not pay " ; for this last neglect becomes immoral, and entails the guilt of an unfulfilled obligation. Even a promise should not be lightly made ; for to depart from a promise savours of a lie, and thus becomes actual sin. Vows and Responsibility are intimately connected with the Sacrament of Christian Baptism, of which they form an integral part. The Vows, taken by candidates for Baptism, were binding on them before the administration of this rite ; but when solemnly renewed before God, in the House of prayer, and ratified in this Holy Sacrament, they acquire an addi- tional force, on account of their having been made with free-will and understanding. 334 Scriptural Studies on Baptisms* [Part V., Chap. XXXI V. Those who represent the candidate are asked certain questions ; to which they give definite, audible answers, in the name of the candidate whom they represent, as proxies or sponsors. Briefly stated, the three vows that are made in Holy Baptism, are the following : i. To hate what is evil ; n. To believe what is true ; m. To do what is right. I. The first Vow is to hate the evil. Evil comes before us under three phases, (i) the world, (2) the flesh, and (3) the devil. (i) The world has a fascination for all : in a word, its influence is like gravitation. We do not know the strength of its attraction, until we begin to resist it. The world is the power and tyranny of the present life, as opposed to the life of the world to come ; and represents the general maxims of the mass of men who live without God in this Psa. xvii. 14. world, and " have their portion in this life." The Apostle John warns us against this enemy : i John ii. 15-16. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Hence we must watch lest the love of the world, drive out " the love of the Father." Jas. iv. 4. The Apostle James also reminds us, that the " friendship of the world is enmity with God." In early Christian times, the world would indicate the heathen outside the pale of the Church, of whom the Apostles give such a terrible description. (Rom. i. 24-32 ; i Cor. vi. 9-11 ; Eph. v. 3-12 ; Col. iii.'5-8 ; Tim. i. 9-11 ; i Pet. iv. 1-4.) Rom. xii. i. The Apostles warn us not to be conformed to the world ; John. xvi. 33. but like the Lord, to be separate from the world. Although the Baptismal vow implies the rejection of the principles which sway the men of the world, yet, with humiliation, we Vows and Responsibility, 335 confess that the spirit of the world has crept into the Church {as is seen in Ecclesiastical History), and rebels against the unworldly spirit of self-denial and self-sacrifice, which the Lord Jesus enjoined on His disciples ; and only the Holy Ghost can enable us to carry this life of devotion and self- renunciation into practice. (2) In the second part of the vow, we renounce all the sinful lusts of the flesh. The flesh is a comprehensive word, and takes in all the corrupt tendencies of our fallen nature. Lust is uncontrolled desire of the mind or of the flesh ; such desires not being regulated by the law of God. Ah 1 want of chastity, all immorality comprehended in this word is forbidden. The animal passions of human nature are among the strongest forces that lead to unbridled sin : and for that reason, need a holy restraint ; for in their indulgence, as St. Peter expresses it, they "war against i Pet. ii. n. the soul." To trifle with them, is like playing with matches on a barrel of gunpowder ; and the Lord Himself teaches Man. \. 29. 30 : us that it is better to pluck out the right eye, and enter the Kingdom of God with one eye, than, for the momentary gratification of any fleshly lust, to be cast into hell. But in our Baptism, we have foresworn the corrupt tendencies of our fallen nature all self-will, self-indulgence, anger, wrath, malice, sloth, covetousness and the evil passions, recorded in Gal. v., Eph. iv., and Col. iii., which we are called upon to " mortify." The great Apostle to the Gentiles, though writing to the saints, does not scruple to allude plainly to such sub- jects ; and he writes to the Galatians, " Walk in the Spirit, Gal. v. 1 6, 19-21. and ye shall not fulfil the lust of the flesh," and then proceeds to enumerate seventeen different forms of " the works of the flesh." The Holy Spirit, having renewed us in our Baptism, we are not left to fight against the flesh, in our own strength. The world is outside of us : the flesh represents our corrupt 336 Scriptural Studies on Baptisms* [Tart v.,Chap. XXXIV. 2 Cor. vi. 17. I John iii. 8. Jas. i. 15. John iii. 8. selves ; it is the enemy within the camp the traitor in the citadel ; its doom should be death, even death by crucifixion. (3) Furthermore, we are to abhor the Devil and all his works all spiritual evil, all defilement of the spirit. Pride, independence, rebellion, and all evil that dwells in the will and in the spirit, must be resisted ; as well as any yielding of our wills or spirits, to the influence of the Devil. He is to be resisted, in the inner recesses of our being. " He that committeth sin is of the devil " ; temptation to sin is a work of the Devil, the arch-enemy of God and man;, and sin, " when it is finished," brings its baleful train of sorrow, misery, disease, and death. " For this purpose the Son of God was manifested, that he might destroy the works of the devil." Let us never forget that we have foresworn the Devil, in our baptismal Vows ; and let us not be guilty of perjury and treachery, by any wilful sin. All sin is antagonistic to God, because sin is of the Devil ; " For the devil sinneth from the beginning," and " the Son, of God was manifested, that He might destroy the works of the devil." Not only Spiritualism, and all intercourse with demons and with departed spirits, is forbidden, as being defiling, unlawful, and hateful to God ; but all spiritual evil (of which St. Paul warns us in i Tim. iv. i) should be quenched by Eph. vi. 16. the " shield of faith." II. The Baptized have further vowed to believe all the articles of the Christian faith ; and the truths, concerning this faith, are summed up in a Symbol or Creed. That there may be no uncertainty as to the purport of those articles, the Catechumen is called upon to rehearse the Apostles' Creed. This is the summary of faith, to which men have pledged themselves, in their Baptism. Its key-note is the Incarnation of Jesus Christ, and it includes the great events in the life of Christ, which are the embodiment of doctrine, I John iii. Deut. xviii. 10-12. Isa. viii. 19. Vows and Responsibility. 337 and of our faith and hope. The Creed sets forth primarily, the doctrine of the Trinity ; and then, chiefly, the acts of Him who is God manifest in flesh our Sacrifice and our Redeemer, even as He shall be our Judge and our King. In looking round sorrowfully at the state of Christendom, the question may be asked, Are the mass of Christians abiding in this faith, into which they have been baptized ? The general scepticism in Roman Catholic and Protestant countries the rationalism, the neologian attacks on the history of the Gospels, on the whole Bible, and on Christ Himself all these spiritual assaults declare that men are not giving " earnest heed to the things which [they] have heard," but that they are letting them "slip"; and that Apostates will be ready to abolish Christian Baptism to sweep away all forms of sound words and doctrine, together with all faith in revealed truth. III. The third Baptismal Vow is to do what is right, that is, to obediently keep God's holy will and commandments, briefly summed up in the Decalogue. Obedience means the giving up of our wills, to do the will of God. We have bound ourselves, under a vow or oath, to do good. Those short admonitions, scattered throughout the books of the Prophets and the Epistles, where good and evil are set in direct contrast, are admirable: and form suitable texts, wherewith to arm the young mind : " Hate the evil, and love the good " ; " Cease to do evil, learn to do well " ; " Follow not that which is evil, but that which is good " ; " Eschew evil, and do good." What do these injunctions embody, but the third great Vow of Baptism ? Let us stir up our hearts and spirits, remembering that we have vowed to be followers of " that which is good," and are not left in doubt concerning the good, for it is written : " He [God] hath shewed thee, O man, what is good ; and what doth the LORD require of thee, Heb. ii. i. 2 Tim. Amos v. 15. Isa. L 16, 17. 3 John II. I Pet. iii. ii. Micah vi. S. 338 Scriptural Studies on Baptisms* [Part v., Chap. XXXIV. but to do justly, and to love mercy, and to walk humbly with thy God ? " In Baptism, the life and power of God are imparted ; whereby the will may be strengthened and the power supplied, to enable men to carry into effect those good desires, which else were fruitless and would not blossom Psa. ivi. 12. into action. "Thy vows are upon me, O God." Do we remember, and do we pay our solemn vows, even these Baptismal Vows ? May we, with true hearts, say with the Psa. cxvi. 14. Psalmist : " I will pay my vows unto the LORD." Let us not shrink from looking at the subject, from an individual point of view ; for with each one of us, has this new Covenant of God been made. Either we are in covenant with God ; or we are not. If we are, we are bound to God, by our vows of allegiance. If our Baptismal vows do not bind us to God, we are farther from Him than those under the Old Covenant ; and this were a going backwards and not forwards, which, in God's dealings with men, were an impossibility. " Every man who keeps his Baptismal Vow, diffuses, whether he knows it or not, a spirit of victory through all ranks of the Christian Army."* The subject of Vows does not stand alone, for the kindred topic of Responsibility (which is bound up with, and results from Vows) is brought into prominent relief. Responsibility is the giving an answer to some superior, or the rendering an account, concerning a trust. Christian Baptism has been denned, as " the Sacrament of Responsi- bility " ; and Canon Sadler has written a treatise on Baptism, from this sole point of view. " The distinctive character of the ethical teaching of the Apostles, is founded throughout, on the assumption of a distinctive responsibility, created through baptismal grace. . . . " In one point of view, the grace of Baptism, according to the teaching of the Apostles, is irrevocable and eternal. * Sermons, by Rev. N. Armstrong, Second Series, p. 73. Vows and Responsibility. 339 It imparts a responsibility proper to it, which can never, on our part, be altered or diminished ; and from which, once conferred, it is thenceforward impossible for us to escape. Once baptized with * the one Baptism/ we can never again be as if our Baptism had not been. We are shut up to one or other of two alternatives either that of advancing to the ineffable glory of our inheritance, or that of being judged as apostates, and consigned to the ' Second ' Death of the twice bora." * The question now arises, For what are we responsible ? In reply to this, it may be asked again. What have we received in Holy Baptism ? In this Sacrament, we must have received something or nothing. If nothing, for what then, can we be held responsible ? But if we have received something, it cannot be less, than a gift of the grace of God, and those spiritual blessings which have been considered in detail. If then, we have received grace, we are responsible to God, for the same, and must give account for the grace bestowed, and for its exercise and conservation. Every baptized person is responsible for fulfilling his or her vows and obligations, which have either been voluntarily undertaken, or which exist, in the nature of things. Bv the act of God, we are planted in His vineyard ; therefore, fruitfulness is our duty ; but it is quite possible to conceive of a plant, in the best soil, bearing no good fruit ; the fault not being in the soil, nor in the husbandman, but in the plant itself. We are called to be " labourers together with God " ; i Cor. in. 9. but our personality as agents, who possess will and choice, is not ignored ; and the conjunction of our will with the grace of God, is a necessary condition, in manifesting holiness of life and in the ftilfilment of our vows. A halting or undecided Will is a great evil. * The Dtoiue Life in tlu Ckurck. "Baptism." Section III. Rev. John MacLeod, D.D. Hett : Edinburgh, 1895. 340 Scriptural Studies on Baptisms, [Part V., Chap. XXXIV. God's Sovereignty and Man's Responsibility, are great fundamental truths. They rise, like two columns, into the air ; but the arch which unites them, is above us in the heavens, and therefore unseen, save to the eye of faith. Phil. ii. 12, 13. st> p aul wrote to the philippians, " Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." Alas ! while we cannot create grace ; we have the fearful power of resisting it. Whether men will acknowledge or ignore their responsibility to God, it is the basis of a Judgment to come ; for the very essence of responsibility consists in our being answerable to God : hence our Judge must, and will, inquire whether our Vows have been fulfilled. While the first of the three Parables, in Matt, xxv., enforces the spiritual duty of watchfulness ; the second, shows the responsibility of using the talents, committed to our trust, for the honour of the Giver ; while the third, teaches the necessity of exercising common charity to the humblest of Christ's brethren. St. Paul's exhortation to the early Christians, inculca- ting holiness because of their Baptism (Rom. vi.), is founded on the responsibility, in respect of the grace therein received. He argues with them, as sons, and as having received many 2 Cor. vi. i. precious privileges, exhorting them therefore not to " receive the grace of God in vain."* The responsibilities of every member of the Body of Christ, must vary in detail, with the gifts committed to the use of each individual ; whether the entrusted talents be ten, or five, or not more than one.f * The Sacrament of Responsibility, p. 34. Canon Sadler. f An interesting and practical book, by the late Rev. P. B. Power, M.A., called " One Talented People," urges the duty, even if we have only one talent, of discovering it and diligently using it to the glory of God ; and of not burying it in a napkin. Every individual has at least one talent, and for the use and development of this he is responsible. Jf he has been entrusted with only one talent, he is not responsible for more than one. Vows and Responsibility* 341 The principle is set forth in Scripture, that " unto Luke xii. 48. whomsoever much is given, of him shall be much required " ; and in each successive Dispensation, we see an increase of light, of knowledge, and of grace imparted. The responsibility of man, is enforced in Holy Scripture, from first to last : but the responsibility of the Baptized, is greater than was that of the Jews, under the Law. Salva- tion is of the Lord. We are " justified freely by His grace," Rom. iii. 24. and not by the works of the law ; yet the reward will be proportionate to our faith, diligence, and self-sacrifice, springing from love to God. In the Epistle to the Corinthians, St. Paul speaks of a i Cor. iii. 12-15. judgment according to works. He does not teach the doctrine of purgatory ; but enforces the testing of every man's work ; which is compared to a building composed of " gold, silver, precious stones, wood, hay, stubble," erected upon a sure foundation. On fire being applied to the edifice, the perishable materials are burnt up ; but the man himself, being on the one true and safe Foundation, JESUS CHRIST, shall be saved. This passage bears upon the attain- ment of a reward, and a crown ; or of their forfeiture and loss. That such loss is possible, is shown by the Lord's words to the Church in Philadelphia : " Behold, I come Rev. iii. n. quickly : hold that fast which thou hast, that no man take thy crown" God forbid, that any selfish ambition should stimulate us to this heavenly diligence. Though the Lord has promised to reward us abundantly ; the greatest reward the faithful servant craves, is His approval, expressed in the commendation, " Well done, good and faithful servant." Matt - xxv - 2 3- To each one of us is said : " Son, go work to-day in my vineyard " ; and we should go willingly, because of our vows, and from the pure love of those who have been forgiven much in Jesus Christ our Lord. O Lord fulfil our vows in us, to thine honour and to our eternal salvation ! 34 2 Scriptural Studies on Baptisms* [Part V., Chap. XXXV. CHAPTER XXXV. EDUCATION, IN ITS RELATION TO CHRISTIAN BAPTISM. ANALYSIS : Difference between Education and Instruction. Education is the training and development of the faculties of the learner. Our Lord's method of teaching : five examples. To instruct the mind, while ignoring the spirit, is a practical error. The gifts bestowed in Baptism must be educed. A letter on the Christian education of children. A PRACTICAL point, in connection with Christian Baptism, is that of Education. It is clear that the views we hold concerning Christian Baptism, must affect the education of our children. On this subject, there are two different theories for it would be impossible to call both of them principles. (1) Under the first theory, it is assumed that God has done little or nothing for us, in our Baptism ; which is, there- fore, regarded almost as an empty form ; as admitting only to the outward fellowship of the Church, and conveying no Sacramental grace. Under this hypothesis, Baptism could hardly make us partakers of those great truths and privileges which have been the subject of our consideration. (2) The other theory or, rather, principle is that God has really done something for us, in our Baptism, that it is a great spiritual reality, full of grace, bringing us into contact with important truths ; in short, it is not stating the point too strongly to affirm, that in Baptism, God has done for us all that He can do, and that there is nothing more left for Him to do on our behalf (as we have before reverently stated, p. 314). God condescends to ask us sinners, who should be the suppliants of His mercy, to accept what He has done ; He asks for our intelligent, co-operative, receptive faith, that we may abide in the grace given, even unto eternal life. in its Relation to Christian Baptism* 343 It is important to have a correct idea of the meaning of Education. The word education comes from the Latin educere, which is to lead out of, to draw out from ; and it differs from instruction, which is rather the mere impartation of knowledge. Education is not the cramming a young mind with facts, figures, or information, on any or every con- ceivable topic ; but it is the drawing out the mental and spiritual faculties of the individual ; that he may be able to use his own powers, and grasp, retain, and assimilate the knowledge with which he is brought into contact. A person might be well instructed, so far as headlore is concerned, and vet be unpractical, unwise, and tactless in his intercourse with his fellow-men. But ' Education." properly so-called, involves a practical element, which is brought out in our contact with men and things : and this necessitates irisdom, which is denned as the right use of knowledge, and is distinct from mere knowledge, as an abstraction. True education starts on the principle of training : viz., that of telling the pupil little or nothing, by way of instruc- tion; but of eliciting from the pupil, by scientific questions and disguised art, the knowledge which it is intended to convey. In this way. the mind of the ' Catechumen ' is enlarged and exercised ; his powers are developed : his interest is excited ; and he feels, to a certain extent, that he is indebted to himself for the lesson which he has learned. Nevertheless, instruction should not be neglected, but should go hand in hand with education. This method of teaching (sometimes called the Socratic method) is the most efficacious. It is simple, yet profound ; it involves trouble and preparation on the part of the teacher, but it ensures a fuller apprehension by the learner or recipient. It is different from the old, humdrum way, of cramming facts into an unintelligent brain ; which did not arouse the interest, sympathy and faculties of the pupil, nor persuade him to co-operate with his teacher. 344 Scriptural Studies on Baptisms. [Part V., Chap. XXXV. Luke xx. 20-26. I Tim. iii. 16. This improved system was carried out in the Normal Training College, at Glasgow ; and a book was written by Dr. David Stow, explaining the principles and the practice of what was called the Training System.* This principle of educating persons, and eliciting the information or answers from themselves, was our Lord's method of teaching : and could we have a more perfect example, than that of Him who "spake as never man spake," who was, in very truth, God " manifest in the flesh " ? When the Herodians sought to entrap our Lord into a Luke xx. 22-25. political indiscretion, they asked Him, " Is it lawful for us to give tribute to Caesar, or no ? " The object of the subtle question being, that if He said "Yes," He would lose favour with the Jews ; and if He said " No," He would be reported to the Romans, as a disloyal seditionist. The Lord replied, " Shew me a penny " : and on their shewing Him one, He asked, " Whose is this image and superscription ? " (i.e., the effigy and the inscription surrounding it). When they replied " Caesar's," the Lord pointed the moral ; " Render therefore unto Caesar the things that be Caesar's, and unto God the things that be God's." Again, while the Lord was sitting at meat in the house of one of the Pharisees, a woman came and washed the Lord's feet with her tears, which gave offence to the host ; whereupon, the Lord said to him, " Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors : the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most ? Simon answered and said, I suppose that he, to whom he forgave most ? " And the Lord replied, " Thou hast rightly judged." * These principles have been incorporated in the systems adopted by the chief Educational Establishments and Training Colleges of the present day. Luke vii. 36-50. Education, in its Relation to Christian Baptism. 345 Simon could hardly have come to any other conclusion ; which the Lord then applied to the existing circumstances of the feast, at which He was a guest, and had been treated somewhat discourteously by His host. On another occasion, a question was asked of the Lord, " And who is my neighbour ? " To this, the Lord replied Luke *. 29-37. by the beautiful parable of the Good Samaritan, and related the conduct of the Priest and the Levite, who, neglectful of the wounded man, passed by on the other side ; while the Samaritan stopped and ministered to the sufferer, at some personal inconvenience and expense. The Lord then clinched the teaching, that He would convey by this parable, with the question to His interrogator, " Which now of these three, thinkest th&u, was neighbour unto him that fell among the thieves ? " And the man was constrained to answer, " He that shewed mercy on him." The right answer was thus extorted from the questioner's conscience. Another instance of our Lord's method of training occurred when Peter was asked by the Jews, if his Master did not pay tribute (viz., the half shekel for the maintenance of the Temple), and he hastily replied to his questioners, *" Yes. And when he was come into the house, Jesus M^ 1 - *vii- 25, 26. prevented him, saying, What thinkest thou, Simon ? Of whom do the kings of the earth take custom or tribute ? of their own children, or of strangers ? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free." A third similar parable of our Lord, is as follows : ' * A Matt - * 28-31- certain man had two sons ; and he came to the first, and said, Son, go work to-day in my vineyard. He answered, and said, I will not : but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir : and went not. Whether of them twain did the will of his father ? They say unto him, The first." The Lord then added the moral to His parable. 34 6 Scriptural Studies on Baptisms, [Part V., Chap. XXXV. In these five instances, the Lord made the disputants answer the question with which He concluded His teaching or parable ; and the appropriate answer was so self-evident, that His hearers could not refuse to give it, whether they wished to do so, or not. There are other examples of the same method of teaching, by our Lord, although, perhaps, less pronounced. Matt. ix. 15. Thus, the Lord asked the questions, " Can the children of the bridechamber mourn, as long as the bridegroom is with Matt. x. 29, 31. them ? " Again : " Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father . . . Fear ye not, therefore, ye are of more value than many sparrows." Christ's testimony concerning John, supplies another Matt. xi. 7-9. illustration of this method of training. " What went ye out into the wilderness to see ? A reed shaken with the wind ? But what went ye out for to see ? A man clothed in soft raiment ? But what went ye out for to see ? A prophet ? Yea, I say unto you, and more than Matt. xii. 3, 4. a prophet." Again, "Have ye not read what David did, when he was an hungred, and they that were with him ; how he entered into the house of God, and did eat the shew- bread, which was not lawful for him to eat . . . but only Matt, xii 26. for the priests ? " " If Satan cast out Satan . . . how Matt. xii. 48, 49. shall then his kingdom stand ? " Again ; " Who is my mother ? and who are my brethren ? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren ! " One more example may be adduced in our Lord's teaching Matt. xvi. 9, 10. to His disciples : " Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up ? Neither the seven loaves of the four thousand, and how many baskets ye took up ? " Secular education is one of the chief subjects of contro- versy in the present day. Men are realizing that all the Education, in its Relation to Christian Baptism, 347 members of the State ought to be educated ; and, in various ways, they are trying to meet the difficulties of educating the masses ; for it is admitted that ignorance together with poverty, breed crime and misery. The law of England now insists on compulsory education for every child between the ages of five and thirteen for girls, and between five and fourteen for boys. This necessity for education, is enforced by the great advances which have been made in scientific invention, and in physical and natural knowledge of all kinds, when cheap literature brings down to the cottage door what were once the secrets of an initiated few. We have come to " the time of the end " : when " many shall run to and fro, Dan. xii. 4 . and knowledge shall be increased." Man is composed of body, soul, and spirit ; and not one of these should be ignored in an education which regards the whole man. But the most important of these con- stituent parts of the man is the spirit, and the education of the spirit (in preparation for God's grand purpose, the Kingdom of God) is the chief topic of the Holy Scriptures. The words that God spake of old, through the prophet, Isaiah, are still true : " My thoughts are not your thoughts, isa. iv. 8. neither are your ways my ways, saith the LORD"; and, conversely, man's thoughts are not those of God. One of the great controversies in educational questions of the day, is what is termed the religious difficulty ; and this is the result of the sin arising from the broken unity of the Church from the schisms and heresies which afflict us and from the attempts of those who would eliminate all doctrinal teaching, and even the reading of Holy Scripture, from the daily course of instruction, in the school. This has been a matter of fierce debate ; and divides the people into two antagonistic camps. It is to be feared that men are making shipwreck of their faith and hope, in choosing their own ways, in neglecting the ways of God, in cultivating the intellect 34^ Scriptural Studies on Baptisms. [Part V., Chap. XXX V. while ignoring the spirit ; in furnishing the head, while neglect- ing the purification of the heart. Alas ! when too late, they will see that they have only opened the floodgates of the unbridled passions of men, who are full of secular know- ledge, selfishness, ambition, and hatred of God. These evils will culminate in the devastating storms and revolutions under Antichrist, who shall crush men under his iron heel, with a cruelty, never known before. Thus, ungodly men will reap what they have sown. The child is brought into the Church of God by Baptism ; hence, how great a part must that Holy Ordinance play, in the education of children ; and its recognition must form an important element in any true system of education, that shall be according to the mind of God. If the child has been made a child of God by adoption and grace ; this fact must be admitted, and must influence our method of education, so that the grace given may be recognized and " stirred up." If the privileges, already recorded (in Part IV.), have been bestowed upon the child, by the act of God in Baptism, they must be taken into consideration in the subsequent training. Our children should be brought up as Christian children, and not as heathen ; for the fact of their being in covenant with God, and having a relationship to Him, places them on a high platform of peculiar responsibility. Indeed, all these privileges should form one grand subject of instruction, that the child may know what God has done for him ; so that his heart may be melted both to feel and to requite the love of God. These truths or facts should be clearly instilled into the child, for him to believe, grasp, and to absorb ; for it is only in acknowledging this act and grace of God, that we have some foundation to work upon in the child, a spiritual life to educe, and a sense of responsibility, to which we can appeal. When St. Paul encourages the Roman and Colossian converts to holiness, on what does he base his exhortation ? Not on Education, in its Relation to Christian Baptism. 349 what they are in themselves, but on their standing through Baptism, on the grace of God in them, and on their concurrent privileges and responsibilities. " Christian nurture, then, concerning which the Apostle speaks, is not the mere instructing of children about religious, truths and duties, or the training of the Baptized with the expectation that as the fruit of it they will afterwards be gathered into Christ's flock ; but it is the rearing of those who are already Christ's to the end that they may, grow into Him, be filled with His fulness, walk in His ways and ever show forth the life of Jesus that is in them. In the one case, we should be seeking to prepare the ground for the future reception of the seed, should it please God to sow it ; but in the other, we seek to make the seed already planted, germinate and bring forth fruit unto perfection. To train up children in the nurture of the Lord supposes that the Lord has already made them His by some solemn and public transaction, known and real, which we can rest upon as the basis of our labours." * Baptismal grace is Christ's life in us ; and it is the seed of eternal life, sown in our hearts. Although the seed often does not appear to germinate, much less to fructify ; still we cannot say if it be dead ; only God knows whether this is the case, or not. We must labour on in patience and faith. When the primeval woods in Canada, are cleared, raspberries spring up and fructify. As an illustration of the truth which we are considering, we can cite an instance of a large outhouse, which stood for more than twenty years, in a garden in London ; and on its removal, a forest of flowers sprang up on its site, in the following spring. The seeds were there before ; but showed no signs of vitality, till the conditions were favourable. Thus is it often with the seed of grace in the hearts of our children. While parents must sow * Christian Nurture, page 4. Rev. W. W. Andrews. 23 35 Scriptural Studies on Baptisms, [Part V., Chap. XXXV. in tears, and labour in faith and patience, they should beseech God to grant the increase, that they may reap in joy. " Christian training, then, starts from the fact of an operation already done by God, wherein the child brought in faith to His Sanctuary is by Him adopted, and made partaker of the life of His Son. It is the training of those who are taken out of the world, and placed in the Church ; and its aim is to make them fruitful members of that holy company. It builds on the foundation which God has laid. It seeks to unfold that which He has given, and to call out into active exercise all the virtues and graces which should adorn every member of the Body of Christ." * We cannot better complete this section, than by quoting a letter, written about the year 1840, by a sainted lady. It does not appear in her published correspondence ; but its beauty and appropriateness are its best vindication. MY DEAR FRIEND, The subject proposed in your last letter, is full of interest to me, and I should sooner have replied had not your words, " I wish we were nearer that I might have the benefit of your counsel, in bringing up my little girl," awakened my conscious- ness of needing help rather than in being able to give it, and had not a long list of passages, teaching us to cast the beam first out of our own eye, that we may see clearly to pull the mote out of our neigh- bour's eye, seemed to close my lips except to God. . . . It is wise, before we undertake a work, to enquire what it is we have to do ? . . We are bringing up our children for God ; but I fear comparatively few apprehend the purpose of God concerning their children, or the provision made by Him for the accomplishment of this purpose. I believe that baptism is the basis of Christian educa- tion, and that the first step in our progress is to understand what God does in that holy act, which is so lightly thought of, and for which our gracious Father receives so little of the glory that is due. Is it not, to our children, the seal of the everlasting covenant (in which God promises to be our God), the inestimable blessings and privileges of which, as detailed in the various parts of Scripture, you so well know. Is it not the cutting off of the soul of the child from the corrupt .stock of the first Adam, and grafting it into the holy stock of the * Christian Nurture, page 6. Rev. W. W. Andrews. Education, in its Relation to Christian Baptism* 351 oecond Adam, the Lord from heaven ? Is it not the death of the .old nature, the impartation of the new nature ? Is it not the pew bjrth from God ? under any of the varied forms in which the work is. represented, in Rom. vL, &c. What have we then before us, ia f eceiving our little ones from the baptismal water, .and what is our position towards them ? We have an infant, who is made by ^adoption the child of God ; we have a being who has put on rChrist, and is made one with Him, in whom He dwells, by the Holy Spirit ; this holy plant of divine grace, is that which is committed -to our care, to shelter and to cherish, till there shall be nothing left -to hurt or to destroy in all God's holy mountain. It seems to me, that here so many parents fail ; they are deeply , concerned for their children's salvation ; they are diligent in using -the means of grace ; but their object is to have that imparted, which is already in the heart, and might have been developed, if there had been faith in its existence, The forms of error, arising from this .cause, are too fearfully multiplied to be stated ; but many will readily .occur to yourself. I have little doubt that it is the origin of that .soul-bewildering instruction, that leaves the creature to feel that it must become something good, in order to obtain all the blessings promised by God ; instead of understanding that God has loved us, .and freely given us His grace not the mere proclamation of it by preaching, but the possession of it by His Sacrament; and therefore having received the Spirit, we are responsible for bringing forth the -fruits of the Spirit. Having received Jesus the Lord, our place is to see that they walk in Him, being made partakers of His grace ; we are to see that -they grow in grace, in the knowledge of God the Father and of Jesus .Christ the Lord, and that knowledge is chiefly to be gained from us. Parents are the mirrors in which the image of God is to be seen. It is in parents, that God comes within reach of little children, and hence, the solemn responsible position ! Witnesses for God ! A faithful witness delivereth souls ; there must be unwavering truth in the parent, if faith is to be maintained in the child. There must be love strong, enduring, self-sacrificing, holy love if confidence and love are to be cherished in the child. There must be faithfulness to God, in holding authority for Hun, if reverence of authority is to be maintained in the child. The child must be taught the things that are given to it of God, in order that it may know the real nature of .sin i.e., resisting the Spirit of God. Ah ! I believe by far our greatest difficulty is with ourselves; we do not rule ourselves, and how can we expect to rule another ? The inscription of God's image in our- selves is so marred, that we cannot impress its lines distinctly on another. . . 352 Scriptural Studies on Baptisms. [Part V., Chap. XXXV. If we have to do with an immortal, spiritual being ; who but the Spirit of God within us can educate that being for glory, and carry into effect the will of the Father towards the child ? This calls for self-renunciation, that we may be as transparencies, through which the sunshine of divine light and love may reach and cherish the babe, to whom He will reveal the mysteries of His grace, and prepare for sustaining the eternal weight of glory. . . Be what your children ought to be. Do what they ought to do. Avoid what they ought to avoid. Are any among them defective, examine yourself. Begin by improving yourself, and then seek to improve your children ; think that those around you, are only the reflection of yourself ; the more obedient you are to God, the more obedient will your children be to you. Thus, she " being dead, yet speaketh " ; and may the words bless the grandchildren of her to whom this letter was addressed, who also has been long taken to her rest ! The Prov. xxii. 6. promise is irrevocable : " Train up a child in the way he should go : and when he is old, he will not depart from it " ! NOTE. In "The Book of Common Order" (or John Knox's Liturgy), which embodied the worship of the Church of Scotland from A.D. 1564 to- 1645, the Baptismal Office begins with a question, which implies that the specific end of the Sacrament, is not that of admission merely into the Church visible, but into the mystical body of Jesus Christ : " Do ye here present this child to be baptized, earnestly desiring that he may be engrafted into the mystical body of Jesus Christ?" The Address which follows this question affirms the doctrine of Baptism, and then contains a special exhortation to the parents in the following words : " Moreover, ye that be fathers and mothers may take hereby most singular comfort to see your children thus received into the bosom of Christ's congregation, whereby ye are daily admonished, that ye nourish and bring up the children of God's favour and mercy, over whom His Fatherly Providence watcheth continually. Which thing, as it ought greatly to rejoice you, knowing that nothing can come unto them without His good pleasure (Matt. x. ; Luke xii.), so ought it to make you diligent and careful to nurture and instruct them in the true know- ledge and fear of God (Eph. vi.), wherein if ye be negligent, ye do not only injury to your own children, hiding from them the goodwill and pleasure of Almighty God their Father, but also heap damnation upon yourselves, in suffering His children, bought with the blood of His dear Son, so traitorously, for lack of knowledge, to turn back from Him. Therefore it is your duty, with all diligence to provide that your children, in time convenient, be instructed in all doctrine necessary for a true Christian." (The italics are in the original.) The Standing of the Baptized. 353 CHAPTER XXXVI. THE STANDING OF THE BAPTIZED, AS SEPARATED TO GOD AND "CALLED SAINTS." ANALYSIS : Separation is the radical idea of Holiness ; exemplified in Persons and Places, under the Mosaic Law. Baptism is God's line of demarcation between the Church and the World. The Baptized are reckoned as ' Holy,' even if, like Israel of old, the majority are lapsing from their standing. The Apostles always address them as ' Saints.' On Sin after Baptism. THE position which God has already given to the Baptized, is that of saints, and partakers of a heavenly calling. Their standing is that of a separated people, called to live to the glory of God, and for the blessing of others. Baptism is an act of God, in the separation of an election ; and is the token of His new Covenant ; even as Circumcision was the token of His Covenant with the Israelites, and of their separation from the surrounding nations. Thus, the Baptized have not only been taken into covenant with God ; but they have also been separated from the world, and set apart to God, by His own act, and for His service and glory. This truth of separation is worthy of meditation ; for it embraces the radical idea of holiness,* which involves separation from sin ; and separation to God, the fountain of moral purity and excellence. It was by this process of separation, that God gave a practical training-lesson in holiness, to His servants of old. They were to learn the difference between the holy and profane, between the clean and unclean. Noah was taught the same principle in the division of the beasts, into clean and unclean, before they entered the Ark ; and * The root of the Hebrew word for holy means separated. 354 Scriptural Studies on Baptisms. [Part V., Chap.XXXVl. some distinction, of this sort, may have existed in earlier times. In the case of Israel, whom the Lord had delivered from the impure familiarities of Egyptian idolatry, this process of separation conies into prominent relief. It is- seen first in the case of the children of Israel, personally.. All nations belong to God ; nevertheless, out of these, He chose and separated one family to Himself. This is the first Amos Hi. 2. circle, within the outer circle. " You only," God said, " have I known of all the families of the earth." Moses, in his con- cluding exhortations, summing up what the Lord had done' Deut. xiv. 2. for Israel, spoke thus : " The LORD hath chosen thee to be a. peculiar people unto himself, above all the nations that are upon the earth." Again, Moses entreated the LORD in Ex. xxxiii. 16. these words : " Wherein shall it be known here, that I and thy people have found grace in thy sight ? Is it not in that thou goest with us ? so shall we be separated, I and thy people, from all the people that are upon the face of the earth." Shortly after they had left Egypt, the LORD said to them,. Ex. xix. 5, 6. " If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people." God had also given them a sign in their flesh even the separating mark of Circumcision. In token of their separa- Num. xv. 38-40. tion, God enjoined the Israelites to wear " fringes in the borders of their garments " with " a ribband of blue," to- remind them of all the commandments of the LORD.* Moreover, of this twelve-fold tribal nation (which they Num. xvi. 9. had now become), the LORD selected one tribe, viz., the tribe of Levi, for the service of the Sanctuary. Thus the Levites formed a second inner circle. Of this tribe, the Lord chose one family, the family of Aaron, who- Num. xviii. 7. were invested with the " priestly office," to which the rest of the Levites were not admitted ; and this priestly family were permitted to approach unto God, in a still nearer Matt. ix. 20 ; * This was the "hem" of our Lord's garment, which the woman, in, xiv. 36. the Gospel, touched in faith, and was made "perfectly whole." The Standing of the Baptized, 355 circle. Not only did they minister in the court, with the Levites ; but they had access to the Holy Place, for pur- poses of worship ; a privilege not conceded to the Levites. Again, of this family of priests, God separated the hereditary Jiead, whom He designated ' the High Priest ' ; and to him, as representing the whole nation, permission was granted to approach unto the LORD, in the ''Holiest of all," but with limitations ; for even this separated man might enter into the inner shrine only once a year. Having purified himself, by washing in water, he put on special, plain, linen garments ; and then, under the cloud of incense, he entered the shrine of the Tabernacle, but " not without blood." This cleansing, Heb. ix. 7. separating process, with reference to their High Priest, if apprehended in its four-fold action, must have conveyed, to any devout Jew, the idea of the superlative holiness of God, who permitted only chosen servants, under special restrictions, to draw near to His Presence. This train of thought, regarding persons, may be pursued with reference to places. We might instance the bounds, EX. xix. 12. set by Divine command, about Mount Sinai, at the giving Heb - xii - l8 - of the Law ; the separation of the camp of Israel ; the Court of the Tabernacle ; and, at a later period, the sacred area, whereon the Temple was erected. " The earth is the LORD'S," Ex. ix. 29. and He claims it, saying, " all the earth is mine." But from it, He chose an inheritance for His people the land of Canaan, which is once called in Scripture, " the holy Zech. ii. 12. land." Out of its twelve provinces, He chose those of Judah and Benjamin ; and from the cities of Benjamin He cf. Josh, xviii. 16. chose JERUSALEM, which was jointly occupied by Judah and J ud g es ' 8 - 2I - Benjamin. Of the hills of Jerusalem, He chose one, Zion (' heap of stones ') ; and out of the eminences of Zion or Moriah (for some consider them identical),* He set apart the Temple area for Himself the same area as that now known as the " Haram Esh-Sherif," which means, " the * See Smith's Dictionary of the Bible, Vol. I., Part II., p. 1651. 356 Scriptural Studies on Baptisms* [Part v., Chap. XXXVI. Kings i*. 3. Matt. iv. 5. Rev. xi. a. Eeek. xxii. pas- sim ; xxiv, 6- 14. Matt, xxvii. 53. Psa. Ida. 10. noble enclosure." From the midst of this area, He separated the enclosed space of the building, which consisted first of the porch, then of the house : but in the building itself, there was a yet further separation ; for an inner space was assigned to the Most Holy Place. Again, this inner shrine contained the most holy piece of furniture the Ark with its golden lid or Mercy Seat, covered by the Cherubim. Here we see the same principle applied to places, as to persons ; and the practical lesson is the same, viz., that separation of places symbolized the spiritual truth of holi- ness. Further, the two gradations of places and persons were joined together, on one special occasion, when on the day of Atonement, under many restrictions, the High Priest (the separated man) went into the ' Holy of Holies ' (the separated place), and came near to JEHOVAH, the Living God of Israel, with incense and with sacrificial blood. Although Jerusalem was so favoured, in being the site of the Temple of the living God, and was regarded by the Jewish nation, as " the holy city" ; yet what was its actual condition ? No language is too strong to describe the wickedness of the " bloody city." The description of it, as recorded by the prophets Isaiah, Jeremiah, Ezekiel, Micah, Amos, and Malachi, is appalling. Its spiritual condition must also have been terrible, when the Jews crucified the Lord of glory ; yet, even then, in St. Matthew's Gospel, it is designated " the holy city." But what is the explanation of the expression ? It is not meant to assert that Jerusalem was actually a holy city ; or acceptable to God (for her destruction had been already foretold and was imminent) ; but that, by an act of God, she had been separated to Him, and therefore, it was her calling to be holy ; for which status she was held responsible. The standing once given by God to His Covenant people, had not been abrogated. The forbearance and longsuffering of God are wonderful ; His patience and mercy reach unto the heavens ; for The Standing of the Baptized. 357 notwithstanding the provocations of Israel, He was slow to cast off His people. " For Israel hath not been forsaken, nor Jer. u. 5. Judah of his God, of the LORD of hosts ; though their land was filled with sin against the Holy One of Israel." This was the comforting assurance of Jeremiah (595 B.C.). Even in the times of the captivity, Haggai testifies, to the same effect. " According to the word that I covenanted with you Hag. ii. 5. when ye came out of Egypt, so my spirit remaineth among you : fear ye not." So, also, in the Book of Daniel, the Jews are called " the Dan. viii. 24. holy people " ; even when, for their sins, they were suffering under God's anger, in their dispersion and captivity. These expressions, " the holy city " and " the holy people," being Scriptural (otherwise we should never, of ourselves, have dared to apply these terms to the examples just quoted), are full of comfort, inasmuch as they turn our thoughts away from our actual condition and attainments, to God's sovereign and gracious acts towards us. These are our confidence ; and our hope is that, if we walk by faith, God, in His own way, will secure the desired result ; namely, that we ourselves, shall ultimately be made holy. We read, in the Sacred Scriptures, that when anything was separated to God, it could not be put to profane uses : " No devoted thing," devoted unto the LORD, could be Lev. .\x\-ii. 28. revoked, sold, or redeemed : " every devoted thing is most holy unto the LORD." This fact is illustrated in the rebellion of Korah and his company. Their fifty censers, Num. xvi. 36-40. having been offered to the Lord, became hallowed, and could not be put to profane uses. They were therefore beaten into brazen coverings, for the Altar of Burnt Offering, and were designed to remain as memorials, "that no stranger, Verse 40. who was not of the seed of Aaron, should come near to offer incense unto the Lord." The holy, priestly garments, and Ex. xxviii. those used on the day of Atonement, were never worn Lev - xvi - * except for ministering before the LORD ; and the holy 358 Scriptural Studies on Baptisms, [Part v., Chap. XXXVI. vessels, which belonged to the Temple, were handled only by the priests. These vessels, which were taken to Babylon Dan. v. c-r. ty Nebuchadnezzar, were desecrated by Belshazzar's profane toasts, at an idolatrous revel, which led to his doom being instantly written upon the wall. Heb. ix. 4. Even a stick, such as Moses' rod, or "Aaron's rod that budded," may be holy : therefore, we are right in speaking, in the Church, of " the holy bread the holy cup," which have been blessed, in the name of God ; and set apart for the service of the Church. Some such analogy, as that which we have considered, exists, likewise, in the Christian Dispensation, especially as regards persons. Baptism is God's line of demarcation between the Church and the world ; and should embody all the concurrent spiritual realities. The Baptized, having thus been separated to God, by this Sacrament, ought to be holy ; and in one sense, they are holy ; but if they are not holy in deed and in truth, then they 2 Pet. ii. 22. are like the sow that was washed, but which returned " to her wallowing in the mire." Surely those who are separated to a Holy God, must be regarded as holy. There is none holy but God. He is the Fountain of all holiness, and the great anthem of heaven is, P R a evv' 3- " Thou art holy." He is separated from all evil, " A God of Rev. xv. 4. truth and without iniquity, just and right is he." Such Deut. xxxii. 4 . would He have His children to be ; especially those separated by Him in His own ordinance, and who, begotten of Him by water and the word, are brought into the fellowship of His Son, and made partakers of His Holy Spirit. To all such, i Pet. i. 15, 16. He says, " Be ye holy; for I am holy." All true spiritual and non-artificial holiness must come from God, and cannot be effected by any act on our part, in the first instance. Herein consists the spiritual standing of the Baptized : they have been brought near to God, in order that they may The Standing of the Baptized. 359 be holy ; that they may observe the Lord's statutes, and Psa. cv; 45. keep His laws. There is one striking point, in all the Epistles ; viz., the way in which the Apostles addressed the Churches and their members, in the first days of Christianity. It was not that the Churches, or individual members thereof, were perfect ; but the key-note, throughout, is the position in which they had been placed, by the grace and by the acts of God. "The Apostolic argument is never 'You are living in sin, and therefore your Baptism meant nothing as an operation of grace ' ; but, on the contrary, it is always this, ' In Holy Baptism you have passed under an operation of God ; and your consent, thereafter, to even one wilful sin, is a monstrous contradiction of the grace in which you stand.' " No point admits of more varied and vivid illustration, from all the writings of the Apostles, than this ; and there is no point more conclusive, as to the Apostolic doctrine of Baptism.''* Thus, St. Paul addresses the Roman converts as " beloved Rom. i. 7. of God, called to be saints," or (as in the Greek] " called saints " ; and truly, they were such, in contrast to the heathen, whose abominations the Apostle recounts in the same chapter. This view is more marked, in the case of the Corinthians ; to whom St. Paul writes, as "to them that i cor. i. 2. are sanctified in Christ Jesus, called to be saints " ; yet he rebukes them for many grievous sins ; for their schisms and litigious spirit ; for impurity ; for disorder at the Holy Supper ; for unsoundness in doctrine, and for unbelief in the resurrection of the dead ; and yet, he never loses sight of their standing, as " in Christ Jesus," as " God's husbandry," i Cor. i. 30. i Cor. iii. 9. * The Divine Life in the Church. Baptism. Section III., p. 93. Rev. J. MacLeod, D.D. See The Sacrament of Responsibility and The Second Adam and the New Birth, Chap. VI. Canon Sadler. 360 Scriptural Studies on Baptisms. [Part V. , Chap. XXXVI. i Cor.jii._i6 : as " the temple of God," as " the body of Christ, and members ' ' Cor -. xi L?7- in particular." After telling them that "the unrighteous I Cor. vi. 9-1 1. shall not inherit the kingdom of God," and after detailing ten wicked characteristics, he continues thus : " And such were some of you : but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God." T~ r Eph. i. i. St. Paul writes " to the saints which are at Ephesus," !E P h. ii. 19. and tells them that they are " fellow citizens with the saints "; Eph. iii. 18. and he prays that they " may be able to comprehend with all saints " the immeasurable love of Christ. Phil. i. i. To the Philippians, he writes, " to all the saints in Christ Col. i. 2. Jesus which are at Philippi " ; and to the Colossians, " To the saints and faithful brethren in Christ which are at Colosse." St. Peter uses an expression of the same character, 1 Peter i. 2. addressing his readers, as " Elect according to the fore- knowledge of God the Father, through sanctification of the 2 Peter i. 2. Spirit " ; and again, as those " who have obtained like precious faith with us." i John iii. 2. St. John also writes to them as " beloved," as being i John v. 4, 19. " born of God," and as being " of God." Among people in general, the modern idea obtains that there are no saints on earth now ; that they belonged to past ages, as much as the fossils in the earth's strata. We are all ready to depreciate even the most saintly characters, when we come in contact with their weaknesses and im- perfections ; and striking a general average, we see the characteristic sins of the Corinthians among ourselves ; yet the same standing has been given to us, as to them. We are " called to be saints " : and if we are not saints, if we are not holy, it is to our shame and to our loss. It may be, that this repudiation of being " saints," is fostered by the ideas we have received from the canonization, by the Roman Catholics, of certain Saints in the Middle Ages; such The Standing of the Baptized* 361 as Francis of Assisi and others, who really laboured to acquire a sanctity of a most marvellous character ; nevertheless, we, in our place and measure, should act up to our calling to be holy ; for without holiness " no man shah 1 see the Heb - xi- 14. Lord." Except we be pure in heart, and holy in thought, will, and conduct, \ve can have no fellowship w r ith the Lord ; for " If we say that we have fellowship with him, and walk r J ohn ' 6 - in darkness, we lie, and do not the truth." If we are not holy, as He is, how could we feel at home, in His presence and kingdom ? We all have our shortcomings ; nay, more our faults and sins. Nevertheless, God has given us the position of sons. The Prodigal was an outcast, by his own act ; and a selfish, rebellious and profligate man ; but still, he was a son, though an apostate one for the time being. The same is true of us, in our standing as sons. Sonship is a reality, even if it be outraged by our manner of life. It is a stock argument among Evangelicals, to point to an evil-doer and ask, How can you call that man a son of God ? Perhaps the best reply is to cite the parable of the Prodigal Son, which would have no point at all, if wickedness destroyed sonship. In this parable, the Lord teaches us, that it is a marvellous and divine work of God, to reclaim moral beings from sin ; none could effect this but. God ; and even He effected it, only by the sacrifice and death of His well-beloved Son. Might not Apostles put the same question now to the Baptized, that St. Paul addressed to the Corinthians, and say " Know ye not ? " know ye not your high and heavenly calling, and that ye are called to be saints, saints of the most holy God ? But do we know and believe this ? Alas ! the question is most urgent, in these days, when spiritual ignorance is in inverse proportion to secular knowledge. Earnestly do we need to pray that the Spirit of God may enlighten the minds of His children the members of 362 Scriptural Studies on Baptisms. [Part V., Chap. XXXVI. Christ before darkness settles on them ; that they may know their responsibility, not only for more grace given, but also for more grace ignored and neglected, than in any previous dispensation. How many of us have forgotten that we have been separated to God, in the Sacrament of Baptism ! Let us seek for the real circumcision of the heart, the true Baptism of the spirit ; that we may not be Christians outwardly and in name only, but inwardly and that all God's gifts may be effectual, to our eternal salvation. In conclusion, we may briefly allude to Sin after Baptism. This is a wide subject, and one which agitated the early Church, to a great extent. SIN, under all forms and con- ditions, is a terrible and deadly evil ; but any recurrence into actual or gross sin, after being washed in the laver of Baptism, was looked upon by the early Church with horror; and controversies were aroused, as to whether such sin could be forgiven, and the penitents readmitted to Holy Communion. If baptized persons lapse into actual and gross sin, the -absolution pronounced in the Church, after the general Confession, may not suffice to meet their need ; and they may require a special Service, to convey absolution for their cleansing and restoration. To those, who think it is enough simply to pray to God, for forgiveness of sin, and who are inclined to ask, ' What are the benefits of absolution ? ' it may be replied : They are three-fold : " First pardon, through the blood of Christ, of the sins confessed ; secondly, deliver- ance through the Holy Ghost, from the power of evil, under the dominion of which the penitent had fallen ; thirdly, a restoration to the state of grace in Christ, of those, who through wilful and deliberate sin, had fallen therefrom." To be kept from sin, must ever be our constant prayer ; and, at the same time, we should daily watch against the temptations thereto. Sin, or that which is evil, is the Tsa. xcvii. 10. great thing that we are told in Scripture to " hate " and The Standing of the Baptized. 363 -to " abhor." " I fear nothing but sin," said a departed saint, Avho now awaits the First Resurrection. Could any subject be more painful to dwell upon, than that anyone, who has been baptized into Jesus Christ, "' that loved us, and washed us from our sins in his own blood," should surfer these holy, shining garments to be " denied," or " spotted by the flesh " ! What fear and anguish lie hidden in such a dread experience ! The solemn appreciation that the early Church had of this subject, testified to the responsible position, imparted through Baptism, and to the consequences of sin. Far deeper and more comprehensive views of the nature of sin, Avere entertained then, than in these latitudinarian days. If the sacrifice of Christ, on the Cross, was absolutely necessary to take away sin, and if this be the key-note of Baptism, what shall be said of wilful sin, after Baptism ? Do not those, guilty of such sin, " crucify to themselves the Son of God afresh " ? Yea ; and do not the sins of the Baptized " put him to an open shame " ? It is a matter for devout thankfulness that God's promise, "' My spirit remaineth among you," is still true of Christen- dom ; but it will be a fearful day when the Spirit of God no longer strives with man, and when the Holy Ghost is Avithdrawn from apostate Christendom. We have had white shining garments given to us, and we have, as it were, to travel through a labyrinth of trees, covered with pitch. Now, care and circumspection are required, that our garments may remain white and undefiled by the surrounding pitch. Thus, should we pass through this world, maintaining our baptismal innocency, and keeping our garments unspotted by the flesh. Thank God ! *' Our Saviour Jesus Christ . . . gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." May His purpose be accomplished in each one of us ! Amen. Amos v. 15. Rom. xii. 9. Rev. i. 5. Is. Ixi. 10. Rev. iii. 4. Jude 23. Heb. vi. 6. Hag. Titus ii. 13, 14. Scriptural Studies on Baptisms* [Part V., Chap. XXXVII. CHAPTER XXXVII. THE PRACTICAL LESSONS OF CHRISTIAN BAPTISM. ANALYSIS : The practical lessons and duties arising from our being, grafted into Christ, are : ( i ) Brotherhood and Membership ;. (2) Unity ; (3) Sympathy ; (4) Self-crucifixion and Self-denial ;. (5) Truthfulness; (6) Purity; (7) Love. MANY practical duties result from the fact of our Baptism. All the thoughts and ordinances of God are practical, and are meant for the recovery, sanctification, and ultimate glorification of sinful man ; therefore the Sacrament of Baptism, being full of divine truths and mysteries, has its bearing on our daily lives. The grand distinctive lesson, enforced by Baptism, is the abhorrence of all evil, and the cultivation of all righteousness and truth. This spirit pervades the holy Sacrament ; and shines principally through the two cardinal truths, of which it is the exponent, viz., the Death and Resurrection of Jesus Christ our Lord. The various duties arising out of the mutual relationship of men are brotherhood, sympathy, purity, and love ; but they all radiate from these two central acts of Christ, which the Holy Ghost uses, to work in the Baptized the death unto sin and the new birth unto righteousness. The Holy Ghost does not act independently ; but His office, as our John xvj. 14, 15. Lord expressly told His disciples, is to take of the things of Christ and show them, or apply them unto us. Sanctifica- tion, apart from these two great acts of Christ, is an impossi- bility; for they form the groundwork of that personal sanctification, of which the Holy Ghost is the chief Agent. Since the death and resurrection of Christ are the bases of The Practical Lessons of Christian Baptism. 365 Baptism, we cannot advance in sanctification, except by abiding in their personal realization. Death, inflicted on " the old man " (or nature), is a decisive, sacramental act of God, through the death of Christ. This is neither a progressive act, nor a lingering death ; much less is it any attempt to improve " the old man," which is condemned to death ; but it is a spiritual infliction of death on the old Adam, in Holy Baptism, by the opera- tion of the Holy Ghost. And the same truth of a decisive sacramental act of God, holds good of the simultaneous gift of life, when we are made partakers of Christ's resurrection- life. What is this but regeneration in its most intense and vital essence ? (i) Baptism is the creation of a new spiritual brother- hood, and it cherishes all the duties that spring from this membership. Baptism is meant to bind mankind together. in a heavenly fellowship, in unity, holiness and love all of which graces are of God. Human beings cannot stand alone, for in every relation- ship of life they are interdependent. So also, in things spiritual ; men, being brought into relation with the second Adam, are bound together ; and not only so. but are linked with the whole intelligent and spiritual creation through Him, who is " heir of all things," and the Head of the New Creation of God. Thus, it is clear that the Baptized have certain duties to Christ, as well as definite duties to one another. Apart from the law of God and of Christ, and the ever- lasting sanctions of morality, our first duty arises from the great truth that, in Christ, we are coalescent in one spiritual brotherhood, being members one of another. We are grafted into Christ ; and out of this truth, spring duties, arising from the cardinal truth of our mutual membership in Him ; viz., that we should care one for another and for 24 366 Scriptural Studies on Baptisms. [Part v., Chap. XXXVII. the common weal ; and avoid, with abhorrence, those things which would injure the body corporate. Since we are knit together by God's act, we cannot be independent of each other ; and to seek such independence would imply a Rom. xii. 4-8. breach in our corporate unity. St. Paul, in writing of various gifts (which differ according to the grace that is given to every man), emphasizes the fact, that they are given to be exercised for the common profit ; for " we, being many, are one body in Christ, and every one members one of another." The Apostle further brings out this truth, in writing to the Church at Corinth ; and his teaching, in regard to the exercise of spiritual gifts and graces, is full of this subject of member- ship. (See i Cor. xii. passim.) It is a great and exceptional privilege to have been admitted, by Baptism, into the communion of the Body of Christ, although the experience and daily lives of too many, seem to belie this assertion. Let none think lightly of that blessed society into which we have been grafted ; let us not go back into mere individuality, much less into isolation. The glory of individuality, which God has given to every man, is not lost by corporate relationship ; on the contrary, the former is enhanced by the latter ; for the individuality of the unit is not annihilated, but shines in harmony with that of others. In nature, the one ray of light is not the less bright because of its harmony with six other rays with their myriad shadings ; but its brilliancy is intensified by this seven- fold fellowship of beauty, for each ray glorifies every other ray, and thus becomes more beautiful in itself. It is a marvellous fact, that a close relation exists between all and every member of the Body of Christ ! What unity ! what com- Eph. i. 23. plexity ! What a mystery is this Body, " the fulness of him that filleth all in all " ! This divine purpose of linking men into one spiritual brotherhood, is a creative truth, a God-like, original ideal, and could only emanate from God the Creator. Though the The Practical Lessons of Christian Baptism. 367 creative ties, that bind the human race together, were preliminary to the spiritual bond (by which God would gather all men into one faith, in preparation for His future kingdom and glory), He would, nevertheless, have His Church, even now, to be a united brotherhood of pure, holy, and loving men. It is indeed wonderful, that after sin (that element of disintegration and separation) has broken the brother- hood and spiritual unity of mankind, God should determine to repair the breach ; and, by the dynamic power, the omni- potence of eternal love, to " make all things new," of which R v - xxi 5- He gives the earnest, in the Church of God. What were once repulsive atoms, have, under the new law of attraction (Divine love), become harmoniously organized, and shall show forth the beauty and wonders of the Creator and Redeemer. One of man's devices, to bring about human brotherhood, is the institution of Freemasonrv, which is condemned by the Church of Rome ; but all the good, that is supposed to be effected by this brotherhood of man's devising, ought to be realized through the principles of truth, imparted in the divine Sacrament of Baptism, in which the voice of Almighty God speaks to all the Baptized, " Sons, ye are brethren." (2) Unity flows, as a necessary corollary, and as a paramount Christian duty, from our Baptism into Christ, and from our membership with Him and with each other, without which such unity could not exist. The strongest bond of unity which forms a mutual alliance, is that of the kinship of love natural and spiritual and of reciprocal interests. Unity is rooted in God, who would have all men to be of one mind, and of one heart. " Behold, how good and how Psa. cxxxiii. pleasant it is for brethren to dwell together in unity." It is like the aromatic, precious ointment, wherewith the High Priest was anointed, and " as the dew of Hermon, and as the dew that descended upon the mountains of Zion." All the nations of Christendom should be linked into one 368 Scriptural Studies on Baptisms. [Part V., Chap. XXX VI I. brotherhood, by their Holy Baptism, which should fill them with the spirit of union and unity. Alas, the irony of their present distracted and antagonistic condition ! The typical idea of unity in this world, is always held to be that of the family, which should be a little kingdom of love, where husband and wife are one, and their children are, or should be, living bonds between them and one another. In a bond such as this, but on a spiritual and larger scale, God would unite mankind into one family, in our Lord Jesus Eph. ill. 14, 15, Christ, " of whom the whole family in heaven and earth is named." Eph. iv. 5-6. The seven elements of unity, mentioned by St. Paul, in his Epistle to the Ephesians, should knit the hearts of all the members of the Church together, as the heart of one man. Five times, in our Lord's last intercessory prayer, does He pray for His Apostles and for those who should believe on Him through their word (i.e., the Baptized) that all might John xvii. 20, 21. be ONE. " Neither pray I for these alone, but for them also which shall believe on me through their word ; that they all may be one ; as thou, Father, art in me, and I in thee, that they also may be one in MS." (3) Sympathy is another lesson and duty, which is inculcated by our Baptism. Sympathy is derived from the Greek word (erv/Mratfeia), which means to suffer with, and this is beautifully expressed by the German word for sympathy, " mitleid" which means literally " suffering with " or co-suffering. Sympathy is a mighty factor, even in the world, where men are drawn into small circles of relationship, by community of interest or other binding causes ; and it has been found to be a great element in successful and harmonious rule and government, and also in organized combinations of toilers or sufferers. Men benefit by the sympathy which exists in common life, under a common headship under one persuasive will ; for though this sympathy may be sterile among palsied The Practical Lessons of Christian Baptism. 369 members, yet it is in action, among those that are in life and health. Of the family virtues, on which stress may be laid, none is more energetic, diffusive, or consolatory than that of sympathy ; and there is no grace which the Apostle Paul enforces, as a principle, with more persistent earnest- ness. In i Cor. xii., when discussing the memberships in the Body of Christ, and their relationships one to another, he exhorts us : " That there should be no schism in the body ; i Cor. ni 25, 26* but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it ; or one member be honoured, all the mem- bers rejoice with it." Moreover, we are assured of the sympathy of " Jesus, the Son of God." because He is " not Heb. -T. i 4r 15. an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are. yet without sin." " For in that he himself hath suffered He\. :;. iS. being tempted, he is able to succour them that are tempted." Therefore, knowing that He sympathizes with us. we also should sympathize with and help one another, not only in every time of need, but also in temptation. The experience of suffering is the greatest practical teacher of sympathy. (4) Another duty which the Baptized should practise, is that of self -crucifixion, or, in common language, self-denial. The Lord laid great stress on the necessity of self-denial, when He said, " If any man will come after me. let him deny Luke .*. 23. himself, and take up his cross daily, and follow me." This is an absolute necessity, to bring us back to the likeness of God, since we have become estranged and self-indulgent through sin. It is not that God takes pleasure in thwarting our desires ; but there is nothing except death for the old Adam, with its elements of selfishness, decay, shame, and corruption. Baptism is summed up in self-denial and ultimate death, even the crucifixion of " the flesh with Gal. T. 24. the affections and lusts." There cannot be a greater condemnation of selfishness, than the cross of Christ. 37 Scriptural Studies on Baptisms. [Part V., Chap. XXXVII. SELF is the great lever of action, in this present world. Phil. ii. 21. " All," says the Apostle, " seek their own, not the things which are Jesus Christ's." The shortest definition of sin, as we have already shown, is self-will, because the will of man is contrary to the will of God. Self operates in the best of men ; but it is ever hideous, for it is of the parentage of hell. Self-denial is the path of liberty, joy and righteousness. What stronger condemnation of pride can be found, Phil. ii. 8. than in the Cross of Christ ? " He humbled himself, and became obedient unto death, even the death of the cross " the death of the slave. In His Cross, He poured contempt on the pride of men, condemning what they approve, and approving what they despise. Again, how can the world, with its aims and pleasures, be more utterly condemned than in, and by, the Cross of Christ ? If that be God's estimate of what present things are worth, is it not their condemnation ? If the Cross be the doom for the old nature of the first Adam, kept holy in the flesh of the Son of God, what shall be the fate of the ungodly and the sinners ? The Lord expresses this in a Luke xxiii. 31. kindred thought when He says, "If they do these things in a green tree [alluding to the sufferings of His holy and spotless self] what shall be done in the dry," in the log of tinder Rom. ix. 22. i.e., wilful sinners, the " vessels of wrath, fitted to destruc- tion " ? This is St. Paul's appraisement of the world, when Gal. vi. 14. he says, " God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." This statement expresses a reciprocal crucifixion ; and the Gat. ii. 20. Apostle explains it, in these words : "I am crucified with Christ : nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Such should be the aim and experience of every baptized person. The Practical Lessons of Christian Baptism. 371 IV. IO, II. " We are of the circumcision " (those who have felt the Phil, fit 3. knife), "which worship God in the Spirit and rejoice in Christ Jesus, and have no confidence in the flesh." By the cross of Christ, by spiritual circumcision, we must abjure all selfishness, pride and worldliness ; reckoning ourselves " to be Rom. \L n. deadjindeed unto sin, but alive unto God through Jesus Christ our Lord." Self-denial is the principle of Christian holiness, even as unworldliness is its atmosphere ; and forasmuch as we are baptized into Christ Jesus, Holy Baptism sets forth this spirit as an inherent truth. If we would know the fellowship of Christ's sufferings. we must resist " unto blood, striving against sin." " Always bearing about in the body the dying of the Lord Jesus . . . that the life also of Jesus might be manifest in our mortal flesh." This is the essence of Baptism, in its double mani- festation (0a-paxm), of the death of Christ with the sufferings that preceded it : and of the resurrection of Christ with the glory that shall follow. In many cases, especially in pagan times, in the days of the early Church (and even now in heathen lands and in India), it needed much faith, self-denial, and self-sacrince, to be willing to undergo the ordeal and profession of Christian Baptism, perhaps at the cost of friends, position, and even-- thing that made life precious. (5) Another duty incumbent on the Baptized, because of their membership, is that of truthfulness. St. Paul writes to the Ephesians. * i \Vherefore putting Eph, away lying, speak even* man truth with his neighbour : for we are members one of another" Truth lies at the foundation of morality and society, and is the antithesis of lying, deceit, or fraud : it is necessary in all dealings between man and man, in even 7 relation of life at home, in the market, in business, in politics. If truth were practised everywhere and righteousness, which is the outcome of truth the face 37 2 Scriptural Studies on Baptisms* [Part V., Chap. XXXVII, of society would be changed, and the reign of distrust among men would cease. (6) Another mutual duty is that of purity. The Sacramental grace of Baptism is an enemy to impurity and to sensuality in every form : it can be nothing else, for its essence is a death unto sin. The body of sin having been destroyed, when Christ died unto sin once, our very flesh, our body (as pertaining to the old nature), should be to us as dead ; we should not serve our belly ; but Col. iii. 5. should " mortify [our] members which are upon the earth." If we yield ourselves to be sanctified in spirit, soul, and body, we shall, in our measure, reflect the glory of God, like the crystal sea of glass, which sparkles in the light of the sapphire throne. It is remarkable how plainspoken St. Paul is, on the subject of the various sins of the flesh. In most of his Epistles, he refers to them ; and he points out the disastrous troubles these vices brought upon the Church at Corinth ; i Cor. vi. 15-19. " Know ye not that your bodies are the members of Christ ? shall I then take the members of Christ, and make them the members of an harlot ? God forbid . . . What ? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own ? " Thus, our bodies being the temple of the Holy Ghost, we are bound to keep them chaste ; and likewise our spirits, for i Cor. vi. 20. the Apostle ends his remonstrance with these words : " For ye are bought with a price : therefore glorify God in your body, and in your spirit, which are God's." We can hardly realize the difficulty that the early Gentile Christians must have experienced, in keeping chaste and pure, in spirit and body, when many customs and most of the religious rites of heathenism were steeped in impurity. Alas ! if, in modern Christian days, it is comparatively rare to find young men who are pure and chaste, it must have been most exceptional in heathen times, when everything courted and The Practical Lessons of Christian Baptism, 373 ministered to the indulgence of the flesh. It is obvious that purity in thought, word, and deed, is one of the essential duties of Holy Baptism. The existence of Temperance Societies, is a painful witness against the condition of the Baptized. We cannot think that the Temperance pledge is a means of grace, ordained by God. It is a human device for ensuring an end, which ought to be attained in God's way, through the power of the life of Christ within us, and by the grace and aid of the Holy Ghost. None would need to take such a pledge, if they were abiding in Christ, and in the three-fold vow to resist the world, the flesh, and the Devil, which, at their Baptism, they have made in the name of God. (7) The last, the most comprehensive and all-embracing duty, is that of LOVE, which " is the fulfilling of the law." Rom.'xiii. 10. This culminating virtue of love, with its essence of self- sacrifice, should be seen in all the members of the one body, and should lead us, as the Apostle says, to " lay down our i John iii. 16 lives for the brethren." In the light of these remarks, how great is the spiritual sin of schism, of heresy, and even of personal independence, which often spring from a root of pride, and exhibit a spirit of rebellion. Baptism sets before us, in a symbolic and external manner, \vhat ought to be the experience of our spiritual life, and our daily conversation and practice in the world : " Remembering alway, that Baptism doth represent unto us our profession ; which is, to follow the example of our Saviour Christ, and to be made like unto him ; that, as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness ; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living.'"* * Final exhortation in the Baptismal Office of the Church of England. 374 Scriptural Studies on Baptisms* [Pan V., Chap. XXXVII. Now the last and new command of Christ to His disciples, John xv. 12, 13. and indeed His one and only commandment is this : " This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." And the command, Eph. v. 2. founded on the example of Christ, is repeated by the Apostles : " Walk in love, as Christ also loved us, and gave Gal. ii. 20. himself for us an offering and a sacrifice to God " ; " Who Eph. v. 25. loved me, and gave himself for me " ; " Even as Christ also loved the church, and gave himself for it." The special point of Christ's command to His disciples, is that their love should partake of the nature of His love, the glory of which was self-sacrifice. Hail to the beauty of Messiah's life, which sets forth the two grand elements of heavenly virtue, the death of self and the resurrection of love ! In thus giving up ourselves ; in crucifying self, or, in other words, in daily exercising self-denial, we attain to true spiritual independence, liberty, nobility, and greatness. Where else do we find such a thrilling commentary on all the lovely graces of faith, humility, self-sacrifice, and holy love as in the Cross of Christ ? These have received the seal of God's eternal approbation in Christ's resurrection, and enhance his claim to our everlasting homage. How beautiful and explicit is St. Paul's teaching of the different characteristics of " Charity," or love, which he i Cor. xiii. declares to be " more excellent " than the " best gifts," and i Cor. xii. 31. that, though all else may fail, " Charity never faileth." Charity or ' Love ' never can fail, for it is of the essence of the Godhead : " God is Love." Oh, that each one of us, as members of the Body of Christ, and that the nations of Christendom, reflected, as in a mirror, the graces which have been the subject of this chapter. Thank God ! the heavenly ideal shall be realized in the everlasting Kingdom of God, which may the Lord graciously hasten ! Amen. Divisions of the Church, in connection with Baptism. 375 CHAPTER XXXVIII. THE DIVISIONS OF THE CHURCH CATHOLIC, IN CONNECTION WITH HOLY BAPTISM. ANALYSIS : The Sacraments, which should units the Catholic Church, are the sources of division. The differences, concerning the Sacrament of Baptism, in doctrine and practice, as seen in the Greek, the Roman, the Lutheran, and the Anglican Churches ; and among the Reformed and Nonconformist branches. The scenes witnessed in the Church of the Holy Sepulchre, at the annual Feast of Easter. ST. PAUL says distinctly, in the Epistle to the Ephesians. that " there is one baptism" which words are re-echoed every Lord's Day, in the rehearsal of the Nicene Creed in the Office of the Holy Eucharist : " I acknowledge one Baptism for the remission of sins." This shows how much the Baptized must have fallen from their original standing and unity, when the very Sacraments, instituted by Christ Himself, have become the battlefield of all sections of the Church ; and when on Christian baptism, the Catholic Church is at hopeless variance. The divisions of Christendom on the subject of Baptism, are, however, not so radical and intensified, as on the other Sacrament, that of the Holy Eucharist, or the Lord's Supper, which divides the Greek, Roman, Lutheran, Anglican, and Nonconformist sections, into irreconcilable rivalry and antagonism. It would seem as if, from the beginning, dissension had arisen in connection with Holy BaptisrrT. -St. Paul, in his first Epistle to the Corinthians (A.D. 59), rebukes this schism : " Now this I say, that every one of you saith, I am of i Cor. i. 12, 13. Paul ; and I of Apollos ; and I of Cephas ; and I of Christ. Is Christ divided ? was Paul crucified for you ? or were ye baptized in the name of Paul ? " 376 Scriptural Studies on Baptisms. [Part V., Chap. XXXVIII. i Cor. i. 14. And then he continues, " I thank God that I baptized none of you, but Crispus and Gaius." The Apostle does not mean, in these words, to disparage the Sacrament of Baptism, instituted by Christ (on which he lays such stress in his other Epistles) ; but he would do nothing which might seem to encourage the existing factions ; and there- i Cor. i. 15. fore he states his reason, viz., " lest any should say that I had baptized in mine own name" Thus, the two Sacraments, which were meant to be the bonds of the Church's unity and union, have become the great causes of division, and the arena of bitter controversy. The early Christians valued most highly the privileges and grace of their Baptism, and acknowledged its respon- sibilities. One of the earliest controversies, in the primitive Church, was connected with the rebaptizing of those who had been baptized by heretics. Stephen, Bishop of Rome (A.D. 256), asserted that they ought not to be rebap- tized ; while Cyprian, Bishop of Carthage, maintained the contrary. This was, in effect, the second great schism arising out of the Novatian schism which divided the Eastern and Western Churches. With reference to the Baptism of Infants, a question was started in the third century, by Fidus, an African Bishop, who asserted that Baptism like Circumcision under the Law was not to be administered until the eighth day ; but a Council, called at Carthage by Cyprian, the Bishop, decided that it was not necessary to defer Baptism until the eighth day ; nor was the mercy of God to be denied to any, as soon as they were born into the world. It were an ungracious office to expose the sins of the Church Catholic ; or to accuse any special section of heresy or schism ; but it is clear that sin must lie upon us all, if the fundamental Sacraments given to us by Christ for our union and unity, for our sanctification and for our preparation for the Kingdom of God are among the chief Divisions of the Church, in connection with Baptism, 377 causes of the severance of the Church into hostile camps, and furnish the rallying cries of antagonistic parties. This evil condition implies that some common sin lies heavily upon us, either that we have grieved, if not quenched, the Spirit, who would make men to be of one mind in a house ; or that we have lost those ordinances of light and rule, whereby the Lord would guide His Church, and bind her together as One Body, fit to be presented to Him, at His appearing and Kingdom. Our Lord, in His last inter- cessory prayer, earnestly prayed to His Father that His John xvii. n. disciples might be one. The rending of the Body of Christ, is a spiritual sin of enormous magnitude ; which, viewed in connection with the Church, as part of the New Creation, entails far-reaching and disastrous results. (See Chapter xxxix.) Many think lightly of the widespread sin of schism ; but, viewed from a spiritual standpoint, it may be regarded as a grief to our Lord : a quenching of the Spirit : an insult to God : a hindrance to His purpose of salvation : a post- ponement of the deliverance of the groaning creation, of the Resurrection, of the Translation of the saints, and of the Kingdom of our Lord Jesus Christ. Let us consider the prevailing views, on the Sacrament of Baptism, which exist in the chief divisions of the Church Catholic. (i) The number of adherents of the Eastern or Greek Church, is approximately 100,000,000. They rebaptize all Romanists who are admitted to their communion. They do not baptize their children till they are three, five, six, ten, and even sometimes eighteen years of age. The candidate is immersed three times, i.e., in the Name of each Divine Person. The innovation of affusion (or the pouring of water) was gradually adopted in the Latin Church, and has become the general Western - custom ; but in the Eastern Church, Baptism has always 37 8 Scriptural Studies on Baptisms. [Part V., Chap. XXXVIII. been by immersion, and as the late Procurator of the Holy Synod of Russia officially said, " the Eastern Church has never ceased to protest against the innovation in the mode of baptizing, current in the Latin or Western Church." They attribute to the Sacrament, a divine energy for regeneration ; and therefore, hold it to be a means of grace. (2) The Roman Church, whose members are reckoned at about 240,000,000, also holds the Sacrament of Baptism to- be an instrument of regeneration. The Romanists and Greeks maintain that, in Baptism, original sin is destroyed. The Romanists, therefore, like the Greeks, maintain that Baptism is " generally necessary to Salvation " ; and on that account, they teach that infants must be baptized ; and they carry this so far, that they regard unbaptized children as forfeiting heavenly blessedness, and relegate them to an intermediate and undefined place known as " Limbus Infantum" In the Roman Church, aspersion and affusion are the modes of administration generally adopted. Exorcism is practised among their baptismal ceremonies, and Protestants who join then* communion are rebaptized. In the Eastern Church, con- firmation, or unction with consecrated chrism and imposition of hands, immediately follows Baptism. In the Western Church, after the schism between the Greek and Roman Churches, this ordinance was separated from Baptism and called Confirmation ; and was administered by the Bishop. On the whole, the differences between the Eastern and Western Churches, concerning the Sacrament of Holy Baptism, are trivial in doctrine, but somewhat more marked, in the manner of administration. In passing, we may allude to the Coptic Church in Egypt, to the Churches of the Nestorians, the Armenians, the Syrians, and the Maronites of the Lebanon ; some of whom are held to be heretical on certain essential points, but whose doctrine on Baptism- though held in much formality and Divisions of the Church, in connection with Baptism. 379 superstition, is sacramental somewhat after the type of the Greek and Latin Churches. (3) The practice of the Lutheran Church, in different European States, is somewhat variable. Lutheranism prevails in the North of Europe in Prussia, Denmark, Sweden, Norway, and Finland. This branch of the Church is Protestant and Episcopalian ; but ceremonial in ritual, and sacramentarian in doctrine. Respecting the Sacrament of Baptism, the Lutheran belief differs little from that of the three principal divisions of the Catholic Church (Greek, Roman, and Anglican). It acknowledges the necessity and efficacy of Baptism ; and it anathematizes all Anabaptists, i.e., those who, denying the validity of Infant Baptism, repeat it on adults. Luther expressed himself clearly, against the views of those who maintained baptismal grace to be contrary to salvation by faith ; and in his Homily on Baptism, he says, that " baptism has such energy and virtue, that it is the laver of regeneration and renewal of the Holy Ghost ; by which laver, the impure and condemned nature, which we derive from Adam, is altered and amended." (4) Let us now glance at the doctrine of Baptism, as set forth in the Church of England ; of which, we may take the Book of Common Prayer as the exponent. Anyone who, without prejudice or passion, studies the Baptismal Office, can only come to one honest conclusion, viz., that the Church of England holds the doctrine of Baptismal Regeneration. Thus, -in the Office for public Baptism, the Minister, in the opening address, says, " Forasmuch as none can enter into the Kingdom of God except he be regenerate, and born anew of water and of the Holy Ghost, I beseech you to call upon God that He will grant this child that thing which by nature lie cannot have, that he may be baptized with water and the Holy Ghost." In the next 380 Scriptural Studies on Baptism?. [Part V., Chap, xxxvill. prayer, the words are, " Sanctify him with the Holy Ghost." Again, later, " Give Thy Holy Spirit to this infant that he may be born again." After Baptism, the Priest shall say, " Seeing now that this child is regenerated and grafted into the Body of Christ's Church, let us give thanks unto Almighty God for these benefits"; and this is done in the following words : " We yield Thee hearty thanks most merciful Father that it hath pleased Thee to regenerate this infant with Thy Holy Spirit." Thus, in the Office, a doctrine is asserted and a fact is stated ; and we thank God for the accomplishment of that fact. Hence, the Church of England, in her Baptismal Office (if words are to be taken in their natural meaning), teaches the doctrine of Baptismal Regeneration ; or that children are therein born again, born of the Spirit : and this is the confession of many of her most pious Prelates and Doctors, both living and departed. This, for example, is the teaching of Archbishop Cranmer, of Bishop Ridley, the martyr (who calls Baptism " the fountain of regeneration "), of Bishop Jewel, of Bishop Hall, of Bishop Jeremy Taylor, of Bishop Pearson, of Bishop Beveridge, of Archbishop Usher, of the ' Judicious ' Hooker, of the learned Mede, and even of John Wesley, and of Dr. Arnold.* Nevertheless, in this communion, there are thousands of pious, earnest, and Evangelical Christians who repudiate this view, calling it a " soul-destroying doctrine " ; and who try, in every possible manner, to explain away the words of the Baptismal Office, because of the insuperable, practical difficulties which, they think, result from what they brand as a false theory. We are not now considering their difficulties, nor answering their objections ; we are merely adverting to the fact that the National Church, in this land, is practically -divided into three hostile camps : the High, the Low, and * See Chapter xvi., pp. 126, 127. Divisions of the Church, in connection with Baptism* 381 the Broad. These three divisions are, to all intents, like three separate Churches ; but they are held together, in outward union, by the prestige and latitudinarian charity of the Established Church. It is on the subject of the Sacraments, that the High and Low are so widely separated from each other ; for in the Sacrament which we are con- sidering, the High Church maintains the doctrine of Bap- tismal Regeneration, while the Low Church repudiates it as a relic of Popery, and denounces it as unscriptural. Some years ago, the whole land was filled with " the Gorham controversy," which turned upon the fact that the Bishop of Exeter would not induct Mr. Gorham into the living of Bramford-Speke) on the presentation of the Lord Chancellor), because he did not hold the doctrine of Bap- tismal Regeneration. The matter then became the subject of ecclesiastical litigation in the Court of Arches, which decided, in 1849, that his doctrines were opposed to those of the Church of England, and that the Bishop was justified in his refusal. Mr. Gorham appealed to the Judicial Com- mittee of the Privy Council, who reversed the judgment of the Court of Arches ; and he was accordingly instituted to the living. Had the judgment been the other way, it was expected that a large number of clergy and laity would have seceded from the Church. All sorts of treatises and volumes have been written on both sides of this controversy in the Anglican Church, some to maintain the Catholic doctrine, and the others to explain it away on various hypotheses, and to show that the Church of England did not hold what they called an unscriptural error, and that if the Prayer Book said one thing, the Thirty-nine Articles said another ; unconsciously illustrating the sarcasm that the Church of England had an Arminian Clergy, a Popish Liturgy, and Calvinistic Articles. Some years ago. Mr. Spurgeon preached a sermon on Baptismal Regeneration (the circulation of which reached a quarter of a million), and the 2 5 382 Scriptural Studies on Baptisms. [Part V., Chap, xxxvm. contention of it was that the Church of England did undoubtedly teach Baptismal Regeneration, and that the Evangelical Clergy, who did not hold it, were in a false posi- tion by abiding in her communion. Certain it is, that the diverse views on the Sacrament of Baptism, which exist between the two great parties in the National Church, must colour all the superstructure of their doctrine ; for the High Church looks upon the Ultra-Evangelicals as little better than Dissenters ; and the Evangelicals brand the Ritualists as Jesuits and Papists in disguise. Alas, that such strife should exist in the Church which should be manifested as One, Holy, Catholic, and Apostolic ! (5) The doctrine of Baptism, from the Nonconformist or Dissenter's point of view, is of the Low Church school, and is not the doctrine taught by Luther and other reformers. Here the principles of the Reformation are pushed to their extreme. Individual liberty, the right of private judgment, the sufficiency of every man, illuminated by the Holy Ghost, to find out the truth for himself from Holy Scripture, are cherished principles, exhibiting the average Pro- testant mind, which has a hatred of what is called Priestcraft, Sacerdotalism, Popery, Sacramentarianism, Ritualism or Formalism. Although the Dissenters repudiate the inherent .grace of Baptism, and agree in evacuating the Sacrament of its spiritual grace ; they differ, among themselves, in other points as to the mode of administration, and the subjects thereof. The general body of Dissenters (of whom there are ;some ninety millions among English-speaking communities throughout the world), are content to baptize infants ; while the large sect of the Baptists (itself split into two cardinal divisions) administer the Sacrament only to believers, and consequently, to adults only ; and insist on immersion as the sole Scriptural mode of administration. We may observe, generally, that the Greek, the Roman Catholic, the Anglican, and the Lutheran Churches, regard the Baptism of Infants Divisions of the Church, in connection with Baptism. 383 as admitting them into the Church, and making them mem- bers of Christ's Body. The so-called ' Reformed Churches,' on the other hand (including in this term all Protestant Dissenters), hold that the children of Christians are in- cluded in the visible Church, from their birth ; and, with the exception of the Baptists, that they are entitled to Baptism. These are the natural starting-points of very different systems of theology and doctrine. The Nonconformists view the Sacraments, not as necessary means of grace or acts of God ; but only as external signs of what may, or may not be present ; they think that resting in the act, savours of formality and hypocrisy and is injurious to that inner, subjective spiritualitv, on which (under Christ) personal piety and salvation are made to depend. Many pious and earnest Christians, who maintain that Baptism is but an outward form of admission to Church membership, would nevertheless shrink from saying that any act of God can possibly be inoperative or meaningless : and yet thousands (who would not deny the grace and power of God), do, in effect, by their conduct, treat Holy Baptism as an ordinance of no spiritual value. Men frustrate the acts of God by unbelief ; for, having hindered the results, they deny that any act of God takes place in Holy Baptism. This error partly arises from misunderstanding the nature of the acts of God, which are not magic, irresistible charms, apart from the responsibility and co-operation of the creature. It is vain to argue and dispute over the quality or the amount of grace given to us in Baptism. Many use this word 'grace ''in a very loose sense: " I do not deny," said a clergyman to the Author, "that some grace is or may be given in Baptism ; but I deny baptismal regeneration, as evidenced by the state of the visible Church." Many of the old fathers of Nonconformity, held much higher views of Sacramental truth and doctrine, than their 384 Scriptural Studies on Baptisms* [Part V., Chap, xxxvnr. modern followers ; and though, perhaps, in the writings of such a man as Richard Baxter, there may not be a formal statement of the doctrine of Baptismal Regeneration, yet he held clear views of the reality of God's grace and blessing,, as ministered by all Divine acts in the Church. In the matter of Sacraments, the Reformed Churches on the Continent, are for the most part Calvinistic, with the exception of the Lutherans. They follow the views of the Swiss Reformer, Zwingli, who opposed Luther's desire to- retain, all that was fit to be retained in the Roman Church ; while Zwingli went to the other extreme, being desirous of effacing everything that savoured of Roman ceremonial. His views on Baptism are thus expressed, in one of his Confessions : " The matter in baptism is the union with the Church and people of God. Baptism is a sacrament signi- fying, to wit, that the recipient belongs to the Church, not that it makes him belong to it, but that it testifies to the people that he already belongs to it." In all that has been stated above, we have sought in the first place to be accurate, and not to misrepresent the opinions of any sect or individual ; but this discord of opinions serves to produce a jarring element, like the con- fusing voices, which arose when men were building the Tower of Babel so different from the noiseless building of i Kings vi. 7. the Temple of God on Mount Moriah, without sound of axe See Zeph. iii. 9. or hammer. In the Kingdom of God, there shall be one isa. Hi. 8. Lord, one pure language, one faith ; and the people " shall see eye to eye," when the Lord shall reign on Mount Zion, as the one living bond of eternal Truth and Union. We may now sum up the main differences which exist in Christendom, with reference to Holy Baptism : (i) First, as regards the Doctrine and Grace of Baptism. Here, for the most part, there is an agreement in what is called Catholic doctrine ; and the Greek, Roman, Lutheran,, and Anglican Churches, all teach the doctrine of Baptismal Divisions of the Church, in connection with Baptism. 385 Regeneration ; and the reality of Baptism, as a means of grace. It was not until after the Reformation, that the contrary view was adopted ; viz., that Baptism was only an outward sign, and not a channel of grace ; though this view is now held by thousands, in the communion of the Estab- lished Church of England, by all Nonconformist or dissenting bodies, and by the Reformed Churches on the Continent. (2) Secondly, with reference to the subjects of Baptism. As to the reception of all (both adults and infants), to Baptism, a general agreement prevailed until about the sixteenth century the epoch of the Reformation since which time, an increasingly large and influential section has maintained that Baptism can be rightly administered, only to believing adults. (3) Thirdly, regarding the modes of Administration. They consist of immersion, affusion, and aspersion. These varying modes have characterized different sections of the Church, having been warmly maintained, as tests of orthodoxy ; or else vehemently impugned, as manifestations of heresy. While the majority use affusion ; the Greek Church and the Baptists insist on immersion ; the latter applying it however to adults only. (See Part vi., Chapter XLIII., " On the Different Modes of Baptism.") As regards the two great factions, into which the ecclesi- astical camp or Church is divided, their cause seems to be inherent in human nature ; and they are like the pendulum, which swings alternately to two opposite points. If the danger of one section is form without life, the danger of the other, is to desire life without form. But so far as may be gathered from Holy Scripture, neither method is God's exclusive plan of dealing with men (in their constitution of body, soul, and spirit), for whom He has ordained Sacraments, which are " outward and visible signs of inward and spiritual grace," welding together, because of the mystery of the Incarnation, the form and the life, into one indissoluble 386 Scriptural Studies on Baptisms. [Part V., Chap. XXXVIIL unity. " What God has joined together, let not man put asunder." In the time of our Lord, some Jews were formalists, like the Pharisees ; and others, like the Essenes, disparaging the form, cultivated the inner, spiritual essence. These inherent traits of human nature lie at the basis of many controversies ; and also, in great measure, at the root of the special controversy on Christian Baptism. Let us consider the two great principles which underlie these opposite schools of theology, into which the Estab- lished Church on the one hand, and Dissenters on the other (yea, even the two parties in the Established Church herself), may be more or less resolved. Now, one view (viz., that of believing in the reality of the Sacraments, as means of grace), is based upon the conviction that they are acts of God, who does nothing in vain, and who is true to His Ordinances, apart from the faith or unbelief of man. This school admits that faith is necessary to the right reception of the Sacraments, since, through unbelief, the grace of God may be received in vain ; never- theless, it teaches that grace is there objectively ; and therefore, the unworthy recipient becomes responsible for so much grace lavished, yet wasted. The other party seems to look upon the Sacraments as mere outward signs, conveying no grace, but which must be supplemented by God's Spirit, at some future time, con- verting the person and making him a spiritual believer. The first teaches that God has done all that He can do- for man ; and then calls upon man to co-operate and to use the grace given : the other, in effect, treats these Sacraments as spiritual unrealities ; and makes every good result to depend on the subjective preparation, or conversion of the subject, at some future time. Some years ago, the newly inducted Vicar of a certain Church, whose views were of the Low school, took the following Divisions of the Church, in connection with Baptism. 387 text for his opening address : "My son, give me thine heart"; Prov. judii. 26. and emphasized his point, by saying, " Brethren, God begins with the heart, with conversion of heart " ; and he then proceeded to urge his hearers to give their hearts to God, and exhorted them to personal holiness. In the evening, the former Incumbent preached his farewell discourse ; he was of a different school of Theology, and believed in the Baptismal standing of sonship. In selecting the same text, " My son, give me thine heart," he felt constrained to say, " Brethren, God does not begin with the heart, He begins with sonship" Holy Scripture declares that there is " one baptism," Eph. ^.3-5. and that " by one Spirit we are all baptized into one body." i Cor. xiL 13. The Church therefore is ONE, by God's will and act; alas, that men should have done their utmost to mar this master- piece of God's spiritual creation ! We have torn the seamless robe into fragments ; and, so far as our powers have gone, have lacerated the Body of Christ. While regarding, with sorrow, the divisions of Christen- dom, on the subject of Baptism, what shall we say of those Christians, who are not only indifferent to their divisions, but glory in them ; asserting that these controversies lead to spiritual freedom, and to the elucidation of truth ? Those who argue thus, do not consider that schisms can no more tend to the welfare of the spiritual Body of Christ, the Church, than could dislocated joints conduce to healthy exercise in the natural body. That the Baptized have failed, is realized by a remnant in their midst ; who not only acknowledge the fact, but, being jealous for the unity of the Church, humbly confess the common sin of the distracted Body, in all its schisms, heresies and hatreds ; even as Daniel made confession of his sin Dan. ix. 3-20. and of the sin of his people Israel, and presented his supplication before the LORD for the restoration of Jerusalem. 388 Scriptural Studies on Baptisms. [Part V., Chap. XXXVIII. " From all false doctrine, heresy, and schism ; from hardness of heart, and contempt of thy Word and Com- mandment, Good Lord, deliver us." (The Litany.) NOTE. If we want to see the most terrible, and almost ludicrous, display of the divisions of the Church in action, let us betake ourselves at Easter, to the Church of the Holy Sepulchre at Jerusalem. On entering the Church, the first thing that attracts attention, is a bench on which squat the Turkish guard, stationed here to preserve peace among the rival Christian sects which crowd the sacred building. Part of the Church is common to all the sects, but one enclosure is allotted to the Armenian Christians ; another (to the west of the large Rotunda) contains the small oratory of the Copts, and the gloomy Chapel of the Syrians ; another fraction is denominated the Frank section of the building, i.e., the part assigned to the Latin or Roman Catholic Church, while the apse and nave, forming the central portions of the Church, belong to the Greek Church, and are carefully divided from the aisles, by richly-gilt wooden partitions, to save the Orthdox