Ordinances spoken of with reference to the contrast between the state of the Jews in times past and the church now.
" The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience; which stood only in meats and drinks, and divers washings and carnal ordinances (δικαιώμασι σαρκὸς), imposed on them until the time of reformation."
In the first and last of those passages two important statements about those ordinances are made. 1St. They separate those who have them from those who have them not; they were a middle wall of partition between Jew and Gentile; but Christ took it down, and in Himself made one new man; not by ordinances, but in Himself. 2nd. They have no power as regards the conscience. Conscience is not exercised as to moral power when ordinances are rested in.
We have both these evils witnessed against in 1 Cor. 11. 1St. Where they came together and that all had not a common part in the supper, then there were divisions among them; and therefore it was "tarry one for another," for they being " many were one bread" and one body, for all were "partakers of that one bread." When their common participation was broken through, then division ensued. 2nd. When the Lord's body was not discerned, then it was not the Lord's supper at all; for this is not a dispensation of ordinances but of power. "We have the mind of Christ."
Whenever baptism is spoken of in the epistles, it is connected with power, not as an ordinance: in 1 Cor. 12.13. " For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one spirit." Our associations with the baptized here, are with those whom the Spirit of God has quickened into the body of Christ. In Rom. 6 the apostle speaks of baptism as connected with the power of our life. "Where sin abounded grace did much more abound. What shall we say then, shall we continue in sin that grace may abound? God forbid. How shall we that are dead to sin live any longer therein. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are 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." No one who knows the Lord will connect these great results with an ordinance; nor will they deny them to those who, as dead with Christ and risen with Him, are walking in newness of life. This is the power of obedience to the word of Christ, and to be maintained as such, rather than urging persons to be rebaptized, and that in a dispensation that has failed, and in the days of the form of godliness without the power, when ordinances will easily be the way of obedience to the word of Christ.
In Col. 2 The saints are told of their circumcision with the circumcision not made with hands, but in Christ, 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"; but how is this, that in baptism they are buried with Christ and risen with Him'? Not through an ordinance; but "THROUGH FAITH of the operation of God, who hath raised Him from the dead."
In 1 Peter 3 we read, that in. correspondence with the type of the ark, that "baptism saves us," but not by an ordinance, but by the resurrection of Jesus Christ from the dead. Not the putting away the filth of the flesh, but the answer of a good conscience toward God.
In these passages-1St. Baptism is by the Spirit. 2nd. The obedience resulting from it is, "walking in newness of life." The liberty of salvation by it is, " the answer of a good conscience toward God." In all these the saints are led from the form to the power of godliness.
In Eph. 4:55One Lord, one faith, one baptism, (Ephesians 4:5). "There is one baptism." In this passage the saints are besought to endeavor to keep the unity of the Spirit in the bond of peace; and the apostle leading them away from all that would divide, lays before them what should hold them together because of being one. "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."
All these are one, and we cannot divide them; and there is one baptism; we die with Christ once, and with none but Him, and we live with Him for evermore, and there is one baptism.
There is one passage, at least, in which he speaks of the form of baptism; "I thank God that I baptized none of you, but Crispus and Gaius, lest any should say, that I had baptized in my own name." He here presses on the saints the power, not of their act in being baptized, but of the name they were baptized in; "Were ye baptized in the name of Paul?" When Paul is thankful to God that he baptized none of them, he does not mean that they were not baptized, but that his power from Christ was to preach the gospel; by this the power of baptism would be realized in them, and this was his ministry of power; and his association with the baptized afterward, was with those in whom the word of the truth of the gospel had entrance with power. To preach the gospel was a greater work for the apostle than to baptize. It has its place, but should not be put out of its place.
The passage in which the word " baptisms" occurs in Heb. 6 is a different word in the Greek.