Baptism a Burial

    BAPTISM A BURIAL

    Expounded and practically improved, Ro 6:4, and Col 2:12.

    "Know ye not, that so many of us as were baptized (eiv Xristov Ihsoun) into Jesus Christ," that is, into the profession of his faith, confession of his name, and communion with his Church, "were baptized into his death," Ro 6:4.

    "Buried with him in baptism, wherein ye are also risen with him" &c., Col 2:12.

    For, the opening of this metaphorical text, we will show.

    1. The literal signification of the word Baptism.

    2. The metaphorical signification thereof.

    3. What Burying literally and tropically is.

    4. Give a symbolical parallel between Baptism and a Burial.

    5. Produce some inferences from the whole.

    In showing the signification of the word Baptism, we will with all impartiality give the judgment of the learned. The word is Greek, and we are to seek its meaning from the learned in that tongue, of whose writings we have carefully examined the most noted, some of which are, Scapula, and Stephanus, Pasor, Minshew, and Leigh's Critica Sacra. Grotius, Vossius, Causabon. Selden, Mr. Daniel Rogers, Mede, Chamier, Dr. Taylor, Dr. Hammond, Dr. Cave, Hesychius, Bundæus, Beza, Erasmus, Buchanan, Luther, Illyricus, Zanchy, Glassius, &c., who with all the learned of any note, that are impartial, agree with one voice, that the primary, proper, and literal signification of Baptizw, Baptiso, is, Mergo, immergo, submergo, abruo, item tingo, quod fit immergendo; that is, to drown, immerge, plunge under, overwhelm, as also to dip, which is done by plunging. And it is certain the ancients so understood it, as appears by their constant practice of dipping such as were baptized; as Tertullian says of his trine-immersion, ter mergttamur, that is, thrice are we dipped. And that the change of the rite to Aspersion, or sprinkling, was invented to accommodate the tender bodies of infants, in these northern parts, when the practice of Baptising them prevailed, is generously confessed by Vossius, and most of the learned.

    In a less proper or remote sense, because all things that are washed are dipped in, or covered all over with water, it is put for Washing, Lu 11:38; Heb 9:10; Mr 7:4. And we dare modestly assert, that no Greek author of any credit, whether Heathen or Christian has ever put Baptising for sprinkling, or used those words promiscuously. The Greeks have a peculiar word to express sprinkling, viz., ganlizw, which they use when they have occasion; as might be abundantly shown, if needful.

    From this proper signification, arise some metaphorical notations: as,

    1. From the signification of drowning, (they are the words of Vossius, [1] in Thes. Theol.) it is put for affliction, because they that are afflicted are as it were drowned in the gulph of calamities, Mt 20:22; Mr 10:38; Lu 12:50. Baptismus non significat afflictionem quamlibet, sed vehementem, et forinsecus irruentem, ut sunt in scripturis undæ persecutionum et tribulationum, quibus qui merguntur et obruuntur, baptizari videantur, Estius ad1Co 15:29. That is, Baptism denotes not every light affliction, but that which is vehement and overwhelming: as there are waves of persecutions and tribulations mentioned in scripture; so such as are drowned and overwhelmed by them, may seem to be baptized, Mt 20:22-23; Mr 10:38-39; Lu 12:50. The reason of the metaphor is taken from many and deep waters, to which calamities are compared Ps 18:16, "He drew me out of great waters," Ps 32:6, and Ps 69:1-2 (&c.)

    [1] A notionc quæ mergere siguificat, profluxit ca quæ pro affligere usurpatur, quia qui affliguutur, calamitatum gurgite quasi inerguntur.

    2. It is put for the miraculous effusion of the Holy Spirit upon the apostles, and other believers in the primitive Church, because of the analogical immersion or dipping, (for so, as we have proved Baptizein signifies): for the house where the Holy Spirit came upon the apostles was so filled, that they were, as it were, drowned in it: or the reason of the metaphor may be from the great plenty and abundance of those gifts, in which they were wholly as it were immerged, as the baptized are dipped under water, Ac 2:3; Mt 3:11; Mr 1:8; Lu 3:15; Joh 1:33; Ac 1:5, and Ac 11:16. When fire is added, it is a symbol of external manifestation.

    3. It is put for the miraculous passage of the Israelites through the Red Sea, 1Co 10:2, which was a type of Gospel-baptism.

    These reasons of the metaphor are evident and convincing demonstrations, that the signification of Baptism is to dip or plunge; for sprinkling can bear no analogy with them.

    The word is expressed in the Old Testament by the Hebrew XXX, Tabal, which the Septuagint (or the seventy learned interpreters) render by Baptizw, Baptiso, to dip; as these texts shows, Ge 37:31; Ex 12:22; Le 4:6,17; 19:16; 9:9; De 33:24; Nu 19:18; 2Ki 5:14, (&c.)

    Hence also the Baptized are said to be dead and buried, in allusion to the putting of dead men into the earth, and covering them therewith; to which we proceed,

    What burial in a natural sense is, every man knows; and in our text it is a metaphor, the cymbolical analogy of which with Baptism follows in the parallel.

    METAPHOR

    I. WHEN one is buried, it imports him to be dead, for none but such ought to be buried.

    PARALLEL

    I. WHEN one is Baptized he ought to be dead to sin, that is, converted by the power of God's Word to Gospel truth, which always makes the soul loathe and detest sin; and then that soul might be said indeed to be dead to sin. This may be evidenced by this consideration, that Baptism is an illustrious symbol of the death of Christ our Saviour, who died for us. "I am he that was dead, and am alive; behold, I live for evermore." The true administration of this sacrament visibly figures it to us; and to that end it was instituted, viz., to confirm that great and glorious truth of his being really a man, and so capable of suffering or passing through the death of the cross, Ro 6:3-5, into which death we are baptized; and then being dead to sin, and to this world, we are to live in newness of life amongst the saints in the kingdom of God.

    METAPHOR

    II. When one is buried, he ought to be covered all over with earth, else it is no burial.

    PARALLEL

    II. When one is Baptized, he ought to be covered all over with water, or else it is no Baptism. Which fully appears. 1. From the nature of Burial. 2. From the proper and metaphorical significations of the word, as is largely opened. 3. From scripture practice, which always was by dipping, as all the learned that are impartial acknowledge. 4. From the constant practice of antiquity, who retained the right form until Clinical Baptism, viz., such who deferred their Baptism till their sick bed came to be used about Cyprian's time, in the third century. These Clinici, so called, because en th kligh Baptizomenoi, baptized in their bed, were such as delayed their baptism until their deathbeds because they believed it would take away all sin, and that there was no pardon if they sinned after receiving it; yet not daring to go out of the world without this great badge of Christianity, deferred it till they thought they were in danger of death; and since they could not without peril of life be dipped, sprinkling was invented to serve the turn. For a like reason, as was said before, they changed the mode of administration with respect to infants, when their baptism was introduced, out of regard to their tender constitutions, especially in cold countries and seasons. This was the original of sprinkling, and sprung purely from the abuse of Baptism, and the want of a right subject: as by divine aid, shall be demonstrated in a particular sheet, impartially, and from undoubted authority.

    One may with as much reason be said to be Buried, when clay or earth is thrown upon his head only; as to be Baptized, when water is poured upon his head or face: and if the one be no burying, it is as certain the other is no Baptism. And he that affirms, that sprinkling may represent or symbolically express the death, Burial, and resurrection of Christ, does at the same time speak without colour of truth, word of sense, and against all the reason in the world. As breaking of the sacramental bread, visibly betokens that Christ's body was broken; and as the pouring forth of the sacramental wine, represents the gushing forth of his blood; so the sacramental dipping in water, viz., Baptism, represents his death and Burial; and the coming from under the water, his resurrection, 1Co 15:2-4.

    METAPHOR

    III. Burial precedes the resurrection, or raising of the dead body to a state of immortality.

    PARALLEL

    III. The immersion of the party baptized, precedes his emersion, or coming out of the water; which symbolizes or answers to two things: 1. The resurrection of Christ, 2. Our rising again to newness of life: "Buried with him in Baptism, wherein ye are also risen with him," &c., as in the text.

    INFERENCES.

    I. From the whole we may rationally conclude, that the administration of this great ordinance by sprinkling, (which comports not with the literal nor metaphorical signification of the word, nor those great mysteries represented by it, viz., the death, Burial, and resurrection of Christ) is disorderly, and should be rectified.

    II. It is a motive to excite us to admire and reverence the great grace and goodnesss of Christ, who hath given us such a visible symbol of his death, Burial, and resurrection; not only to confirm our faith, but also to prevent our being deceived by any seducing spirits.

    III. It is not to be wondered at, that such as deny the man Christ Jesus, but preach up the light within to be a Saviour, should reject these two great ordinances stated in the scripture, viz., Baptism and the Lord's supper, because such as deny the substance, are necessitated to deny the sign. Persons of this judgment may be easily confuted: for whenever the term Baptism is mentioned, and God or Christ represented as the Agent, it must be understood of the Baptism of the Spirit, in the sense before spoken of. Whenever Baptism is mentioned as the act of any apostle or minister of the Gospel, it denotes water baptism, because these have neither power nor commission to Baptize with the Spirit, and with fire. And when ever the Baptism of blood and suffering is mentioned, it must be understood of persecutors, or ungodly men, who murder, destroy, or afflict the godly; for neither God, without blasphemy, nor good men, without a wrong application of the term, may be said to Baptize that way. So that when we meet with the act of Baptism, as the act of a good man, we must of necessity understand it of water-Baptism, in the same method and mode of administration. as was practised by the apostles and primitive Christians; and that being a positive institution, with respect to the subject and manner of administration, is not to be deviated from, upon any pretence whatsoever, unless we will suppose the laws of the Almighty to be in the power of man, so as that he may dispense at pleasure with them; which is not to be done without sufficient authority from God himself, which is no where to be found.

    IV. If the laws of the great unerring Sovereign of all things ought to be observed without variation, unless it be by his express direction: then we are to conform exactly to his order, in this part of the evangelical law, and to practise it no otherwise than he has prescribed, because it was so delivered to the saints.

    V. We would caution all that would approach to this sacred evangelical ordinance, unless they be dead to sin, that is, such as truly and really hate wickedness, and the empty vanities of the world; and unless they have a prospect of, and long to have an interest in that never-fading inheritance, promised by our dear Lord Jesus to his children; not to profane this blessed institution: because, if they want the due qualifications of serious and converted souls, viz., faith, repentance, and good lives, they are hereby entitled, not real members of Christ, but hypocrites, and incur as great a hazard, as such do who eat and drink unworthily of the Lord's supper.