A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 32
XXXII. Baptism.
AS in every general church, which has heretofore existed in the world, some peculiarity of rite, ceremony, or custom, has been introduced, in order to distinguish it from others; so in the Christian church, by the Lord's example, as well as precept, baptism was instituted in the room of circumcision, which was the ritual adopted by the Jewish and Israelitish people, to represent purification of the mind, and thereby regeneration. But as the Christian church (so called) has hitherto been such rather in name, than in truth and reality; and as it has arrived at it's full period or consummation, and consequently has nothing of the essentials of a church remaining in it; and yet it is of the Lord's appointment, that the two sacraments of baptism and the holy supper be continued in his true church through all succeeding generations; it is therefore considered as an indispensable duty to retain both of these institutions, especially as their uses and significations are now revealed, together with the spiritual sense of the Sacred Scriptures.
Baptism having been instituted in the room of circumcision, as an external sign and memorial of man's admission into the church, and of his future instruction, reformation, and regeneration, as well as of the various trials and temptations through which he must necessarily pass; it is immaterial whether the ceremony be performed in the way of immersion, as practised in warm climates, or in the way of sprinkling or affusion on the forehead, as is practised in northern latitudes. Immersion of the whole body represents indeed the spiritual washing or purification of the whole man: but the same is also signified by sprinkling or pouring water on the forehead alone, because the forehead denotes the interiors of man, and consequently all the exteriors thence derived. It is therefore sufficient, that the element of water be actually applied to the forehead; for the ceremony in this form is equally efficacious in the spiritual world, whether the quantity of water applied to the body be much or little, the result in both cases being exactly the same.
The first use of baptism is introduction into the new and true christian church, and at the same time insertion among such in the spiritual world, as acknowledge a similar faith with this church on earth. The mere ceremony of baptism, however, as before observed, is only an external sign of introduction or admission into the church, preliminary to future instruction; and therefore it may be lawfully administered to infants, even while they are as yet void of reason, and consequently incapable of receiving or comprehending any thing relating to faith. Yet this sign, like every other act performed according to the directions of the Holy Word, is perceived in heaven, and the person baptized is thereby distinguished in the spiritual world, according to the quality of the faith professed at the time of baptism.
The second use of baptism is, that the person baptized may know and acknowledge the Lord Jesus Christ, and follow him by a life of obedience to his commandments. This knowledge and acknowledgment are gradually acquired: for man must learn, first, that Jesus Christ is the Saviour and Redeemer of the world; secondly, that he hath all power in heaven and on earth; and, thirdly, that he and the Father are absolutely one and the same Divine Person. Thus he will be led to acknowledge the Saviour himself as the One Only God manifested in the flesh, in whom nevertheless is a divine trinity, called Father, Son, and Holy Spirit, like the soul, body, and operation in man. But it is not sufficient that the understanding be enlightened to discern these most essential truths; the heart and the life must also be engaged in the work of regeneration, which proceeds, step by step, as man departs from evil, and learns to do good.
The third and final use of baptism is, that man may be actually regenerated: in which case he is baptized not merely with water, but with the Holy Spirit and with fire; in other words, he is entirely renewed in spirit and in life, by the efficacy of divine truth in his understanding, and of divine love in his heart, both proceeding from the Lord, and both producing their blessed effects of redemption, regeneration, and salvation.
From this view of the nature, signification, and uses of baptism, we may now discern the true meaning of our Lord's words to Nicodemus, when he said, "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God," John iii. 5. Water denotes the truth of faith received from the Word into the understanding and affections; the spirit denotes a life directed and influenced thereby; and to be born of them, is to be regenerated by such means.
