A Bible History of Baptism. Baird Samuel John
is the type of the Spirit, as his graces flowed in Eden, and shall be given to the world, in the times of restitution. But, for the present times, the symbols of rain and fountains of springing water are used in the Scriptures as the appropriate types of the now limited and unequal measure and distribution of the Spirit. The manner and effects of his agency are set forth under three forms, each having its own significance:
1. Inasmuch as the rains of heaven are the great source of life and refreshment to the earth and vegetation, the coming of the Spirit and his efficiency as a life-giving and sanctifying power sent down from heaven are expressed by water, shed down, poured, or sprinkled, as the rain descends. Says God to Israel: “I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed and my blessing upon thine offspring.” – Isa. xliv, 3. The Psalmist says of the graces of the Spirit to be bestowed by Messiah, “He shall come down like rain upon the mown grass” (the stubble, after mowing) “as showers that water the earth.” – Psalm lxxii, 6. Of this we shall see more hereafter.
2. The act of faith by which the believer seeks and receives more and more of the indwelling Spirit is symbolized by thirsting and drinking of living water. “Ho, every one that thirsteth, come ye to the waters.” – Isa. lv, 1. “If any man thirst, let him come unto me and drink… This he spake of the Spirit which they that believe on him should receive.” – John vii, 37-39. “Let him that is athirst come. And whosoever will, let him take the water of life freely.” – Rev. xxii, 17. The intimate relation which this figure sustains, responsive to the one preceding, is illustrated by the expression wherein God describes the land of promise: “A land of hills and valleys, and drinketh water of the rain of heaven. A land which the Lord thy God careth for.” – Deut. xi, 11, 12. With this, compare the language of Paul: “The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God; but that which beareth thorns and briars is rejected and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you.” – Heb. vi, 7-9. The figure is further illustrated in the sublime description given by Ezekiel of the destruction of Assyria, in which he speaks of “the trees of Eden, the choice and best of Lebanon, all that drink water,” and so grow and flourish. (Ezek. xxxi, 16.)
3. The duty of the penitent to yield himself with diligent obedience to the sanctifying power and grace of the Holy Spirit, to put away sin and follow after holiness, is enjoined under the figure of washing himself with water. “Wash ye; make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to to well.” – Isa. i, 16, 17. “O Jerusalem, wash thine heart from wickedness, that thou mayest be saved.” – Jer. iv, 14. So, James cries, “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.” – Jas. iv, 8. In the rite of self-washing, to which these last passages refer, the pure water still symbolized the Holy Spirit given by Jesus Christ; whilst the washing expressed the privilege and duty of God’s people conforming their lives to the law of holiness, and exercising the graces which the Spirit gives.
Part II.
THE VISIBLE CHURCH
Section VII. —The Abrahamic Covenant
The interest attaching to the Sinai baptism is greatly enhanced by its immediate and intimate relation to us. The covenant then sealed is the fundamental and perpetual charter of the visible church. The transaction by which it was established was the inauguration of that church. It was the espousal of the bride of Christ, whose betrothal took place in the covenant with Abraham. So it is expressly and repeatedly stated by the Spirit of God in the prophets. (See Jer. ii, 1, 2; Ezek. xvi, 3-14; xxiii; Hos. ii, 2, 15, 16.) It is true that this is controverted. It is asserted that the relations established by the covenants between God and Israel were secular and political, not spiritual; that the blessings therein secured were temporal; that they conveyed nothing but a guarantee that Israel should become a numerous and powerful nation, that God would be their political king, the Head of their commonwealth, and that the land of Palestine should be their possession and home. How utterly at variance with the teachings of God’s Word are these assertions a brief analysis of the record will prove.
The covenant of Sinai was the culmination of a series of transactions which began with the calling of Abram from Ur of the Chaldees. “The Lord had said unto Abram, Get thee out of thy country, and from thy kindred and from thy father’s house, unto a land that I will show thee; and I will make of thee a great nation, and I will bless thee and make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.” – Gen. xii, 1-3. Respecting this record, the following points are made clear in the New Testament: (1) That under the type of Canaan, “the land that I will show thee,” heaven was the ultimate inheritance offered to Abram; and that it was so understood by him and the patriarchs. (Gal. iv, 26; Heb. xi, 10, 14-16.) (2) That the blessings promised through him to all the families of the earth were the atonement and salvation of Jesus Christ; and that this also was so understood by Abram. (Gen. xvii, 7; Gal. iii, 16, John viii, 56.) Thus, in his call from Chaldea, and the promises annexed to it, God “preached before the gospel unto Abraham.” – Gal. iii, 8. So far, certainly, the transaction is eminently spiritual.
About ten years after the coming of Abram into the land of Canaan, the promises were confirmed to him by being incorporated into covenant form, and ratified by a seal. Respecting this first covenant, the record of which is contained in the fifteenth chapter of Genesis, the following are the essential points:
1. The interview was opened by the Lord with an assurance so spiritual and large as to be exhaustive of every thing that heaven can bestow. “The Lord came unto Abram in a vision, saying, Fear not, Abram; I am thy shield, and thy exceeding great reward.” Whatever else was promised or given, after an assurance thus rich and comprehensive of time and eternity, must evidently be interpreted in a sense subordinate to it. No minor particulars can ever exhaust or limit the treasury thus opened. Henceforth God himself belongs to the patriarch.
2. An innumerable seed was assured to him, as heirs with him of the promises; and he is told that not to him but to his seed should the earthly Canaan be given. (Vs. 5, 18; and compare xvii, 7, 8.)
3. Abram’s faith was the condition of the covenant. “He believed in the Lord, and he counted it to him for righteousness.” – Vs. 6.
4. The promises thus made and accepted were confirmed by a sacrifice appointed of God, and his acceptance of it was manifested by the sign of a smoking furnace and a burning lamp, passing between the pieces. (Vs. 8, 9, 17, 18.)
5. It was an express provision of the covenant thus ratified that, so far as it concerned the seed of Abram, its realization was to be held in abeyance four hundred years. (Vs. 13-16.) It was the betrothal, of which the marriage consummation could only take place when the long-suffering of God toward the nations was exhausted and the iniquity of the Amorites was full.
About fifteen years afterward God was pleased to appear again to the patriarch, to renew the covenant, and to confirm it with a new seal. (Gen. xvii, 1-21.) Of this edition of the covenant the principal provisions were: (1) That he should be a father of many nations. (2) That Canaan should be, to him and his seed, an everlasting possession. (3) That God would be a God to him and to his seed after him. By the first of these promises, as Paul assures us, Abraham was made the heir of the world, and the father of all believers; of the gospel day, as well as before it; of the Gentile nations, as well as of Israel. (Rom. iv, 11-18; Gal. iii, 7-9, 14.) Hence the name given him of God, in confirmation of this promise (Gen. xvii, 5), Abraham, “Father of a multitude,” Father of the church of Christ. But the central fact of this transaction remains. The covenant was epitomized in one brief word: “I will establish my covenant between me and thee and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee.” – v. 7.
1. The covenant thus set forth is “an everlasting covenant;” no lapse of time can alter or abrogate its terms.
2. By it the Godhead assumed toward Abraham and his seed relations peculiar, exclusive, and of