Tropes and Figures, Treatise 1 · Head 5 · Part 11
Baptiſm a Burial. ROM. 6.4. and COL. 2.12. Expounded, and Practically Improved.
Rom. 6.4. Know ye not, that ſo many of us as were baptized (foreign) 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.
Col. 2.12. — Buried with him in Baptiſm, wherein ye are alſo riſen with him, &c.
FOr the opening of this Metaphorical Text, we will ſhew,
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 ſhewing 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 Liegh's Critica ſacra; Grotius, Voſſius, Cauſabon, Selden, Mr. Daniel Rogers, Mede, Chamier, Dr. Taylor, Dr. Hammond, Dr. Cave, Heſychius, Budaeus, 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 foreign, Baptiſo, is, M…rgo, immergo, ſubmergo, obruo, item tingo, quod fit immergendo; that is, to drown, immerge, plunge under, overwhelm, as alſo to dip, which is done by plunging. And 'tis certain the Ancients ſo underſtod it, as appears by their conſtant Practice of dipping ſuch as were baptized; as Tertullian ſays of his Trine-Immerſion, Ter mergitamur, that is, thrice are we dipp'd. 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 baptizing them prevailed, is ingenuouſly confeſſed by Voſſius, and moſt of the Learned.
In a leſs proper or remote ſence, becauſe things that are waſhed are dipped in, or covered all over with Water, it is put for Waſhing, Luk. 11.38. Heb. 9.10. Mark 7.4. And we dare modeſtly aſſert, That no Greek Author of any Credit, whether Heathen or Chriſtian, has ever put Baptizing for Sprinkling, or uſed thoſe Words promiſcuouſly. The Greeks have a peculiar Word to expreſs Sprinkling, viz. foreign, which they uſe when they have occaſion; as might be abundantly ſhewn, if needful.
From this proper Signification ariſe ſome Metaphorical Notations: As,
1. From the Signification of Drowning, (they are the Words of*A notione quae merge…e ſignificat, profluxit ea quae pro-affligere uſurpatur, quia qui affliguntur, calamitatum gurgite quaſi mergantur. Voſſius, in Theſ. Theol.) it is put for Affliction, becauſe they that are afflicted are as it were drowned in the Gulph of Calamities, Mat. 20.22. Mark 10.38. Luke 12.50. Baptiſmus non ſignificat Afflictionem quamlibet, ſed vehementem, & forinſecus irruentem, ut ſunt in Scripturis undae perſecutionum & tribulationum, quibus qui merguntur & abruuntur, baptizari videantur. Eſtius ad 1 Cor. 15.2…. 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, Mat. 20.22, 23. Mark 10.38, 39. Luk. 12.50. The Reaſon of the Metaphor is taken from many and deep Waters, to which Calamities are compared. Pſal. 18.16. He drew me out of great Waters. Pſal. 32.6. Pſal. 69.1, 2, &c.
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, foreign 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. Acts 2.3. Mat. 3.11. Mark 1.8. Luke 3.16. John 1.33. Acts 1.5. & 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, 1 Cor. 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 foreign Tabal, which the Septuagint (or the Seventy Learned Interpreters) render by foreign, Baptiſo, to dip, as theſe Texts ſhew, Gen. 37.31. Exod. 12.22. Lev. 4.6. & 17.14. & 6.51. & 9.9. Deut. 33.24. Numb. 16.18. 2 Kings 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 ſence is, every Man knows; and in our Text it is a Metaphor, the Symbolical Analogy of which with Baptiſm follows in the Parallel.
| Metaphor. | Parallel. |
| WHen one is buried, it imports him to be dead, for none but ſuch ought to be buried. | 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 loath and deteſt Sin, and then that Soul may 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 cabable of ſuffering or paſſing through the Death of the Croſs, Rom. 6.3, 4, 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. |
| II. When one is buried, he ought to be covered all over with Earth, elſe 'tis no Burial. | II. When one is baptized, he ought to be covered all over with Water, or elſe 'tis 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 acknowledg. 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 foreign baptized in their Bed,) were ſuch as delayed their Baptiſm until their Death-Beds, 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, deferr'd it till they thought they were in danger of Death: And ſince they could not without peril of Life be dipp'd, 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 & Seaſons. This was the Original of Sprinkling, and ſprung purely from the abuſe of Baptiſm, and the Want of the 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, 'tis 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 Sence, and againſt all the Reaſon in the World. As breaking of the Sacramental Bread, viſibly betokens that Chriſt's Body was broke; 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.1 Cor. 15.2, 3, 4, &c. |
| III. Burial precedes the Reſurrection, or raiſing of the dead Body to a State of Immortality. | 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 Reſur…ection 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.
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.
2. It is a Motive to excite us to admire and reverence the great Grace and Goodneſs 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.
3. It is not to be wondred 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 when ever 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 Sence before ſpoken of. When ever 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 murther, 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.
4. If the Laws of the great unerring Sovereign of all things are 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 once ſo delivered to the Saints.
5. 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 prophane 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.