BIBLE BAPTISMA AM) IIS OlALll'lCATlOXS, /V-.A'.SV.V KHV. j. LATllHRX'S "HAI'TISMA." I5v I). C. M, DO X.M.I), ..lASTpK .MK T||K H.MMIST CUCKlH, • • • *, . " • • . . . . ^Il.\.>r' I:.i>WS. • • It CIIARLO'ni: I OWN, V. v.. I.: PRiN'ir.n i!V coo.Mi'.s iV wokin, 51 \v.\riR sirkki', 1878. PR !•: !• AC \L. Lkss than one year at^o the writer was called iijion to defend the Truth, relative to the sul)je<:l of Haptisni, from an attack nuide u\Hm it by the Rcv. Isaac Murray. I ).!)., Presbyterian Minister, liy the discussion that h.id then taken place, many, who were before that time uropini; their way throui^h the mists of Judaism, were enabled to (omc to. and rcjou e in. the lif,'ht of '"the gospi'l of Jesus (!hrist." Others saw but enoui^h of the Ii;4ht to make them uncom- fortable, and some of these, instead of i^oin,' to ''search the Scri|)tures ■' for themselves, and a-ikin^j for li^dil and wisdom from llimwho opens the understandin:; of His followers "that they m.iy understand the Scriptures," went to their minister for li;4ht, and behold the result! " I'.aptisma ; A Three-fold I'estimony : Water Haptism, Spirit Haptism. and the llaptism of l-ire. liy Rev. John I. athern," dedicated *' to the youni^ l)eople of his [my] charge ... the .v///'.v/(///, llio uritrr kars nolhini;. 'I'o those who will pass judgment without thoui;ht, (and these are thev who will Inid taiilt) he wouM ^inijily sa\ that the apjtroliation of Jesiis i-> inl'inilely more desirable than theirs, and "if 1 yet pleased men, 1 shoiilil not he the servant of Christ." (( lal. I : lo). The reader will see that every statement made is j)roved liyn/)L-r/i to \k- the .u t ( ommanded by Christ and j)ractised b\- the apostles: yet where\er the\- meet any l)assage that (fp/^cdrs to uive room tor the shadow of anythinL; a|i]»roachinL,f an argument in f.uor of the innovation of infant sprinklini;, the}' dwell upon it and advance it in suii|iorl of the pra( tice \vhi( h, ihou^'h of human oriL;in, they are unwillinj; to i;ive up be( ause o! the prejutlice of their early ethu ation. To justify the abo\e stat(.'menl the writer will (juote from .Mr. i,athern"s ( hief e\ idence The l\e\. John Wesley. On .Malt. y.(), Mr. \\'esle\ says: "Such prodiL^dous numbers could hardly be ba|)ti/e(l bv immersini; the whole bodies. It seems therefore that thev stood in ranks on the ed'fe of the river and John, jiassing along, cast water on their hands or faces." Mr. Wesle\ renders .\( ts \iii : ^.'(itcr," and in his note adds: " It does not follow that I'KKFACK. V lie was luptiscd by iinnuTsion, the to\t ncitlur attinns tior iiuitnalcs anything « onccrning ii." Wi lie translates the ^Sih verse as above, and the 39th he ren/// <>/ the water. " On Koin. 6, he makes the following coniinetit : ** Buried with Him alluding to the ttfiiit'nt inaniur of /hi/'tizini:; hy iniiNdrsion," and on ( "ol. ii: 12, " W'hith he wrought in vou when you, as it were, were buried with hin) in baptism,'' and adds that the '" Am ient manner ot" /hi/^tizinx, l>y iniiner- sion is as manifestly alluded to here as the other mamu-r of ba|)ti/ing by sprinkling or |)ouring of w,iter in ileb. \: 22." And when we turn to Mr. W'.s notes oti Heb. \: 22, to find " the other maiuier of ba])li/ing by s|irinkling or ])ouring of water "" that was said to be t,uight here, we fnid nothing in supi)ort of it either in his translation or notes. lie simply says : " ( )ur bodies Wiis/icJ with ptiii i.'.itcr, .dl our ((»n\er- sati(jn spotless and lowly, which is tar more ai < eptable to ( lod than all legal sprinklings and w,ishings." .Such is asam|ile of I'edo-baptist testimony on the doc trine of Haptisin drawing comtort from e\er\- |)assage th.it has any semblance to their |)re (oik xi\ed theory, .md al the same time frankb a( knowledging the ininu'rsii>u of lui 11 \ 1 10 to be AI'OSJOLIC. The writer does not doubt the sincerity of man\ of those men, but sinceiity in error dn^s not < hange error into truth. The reader c .m see, bv relerrnig to pages 40 and 41 of this work, an aliemi)l marising to some to see so large a book written as a review of so small a work a> "Ikiptism.!. but .m e\plana tion i> at hand. " li.ijjiisma < onsists of uiisupportt'd asser lion^i with neither argument n(»r |)root, .uid whi( h do not nied VI I'Ki I \t i:. mini) kno\vl('(I;4(.' (Ml till' |i.irt «»f liiin whu m.iki'> lluin. iit»r \vt mm h s|ia(i' on llu- |i;i|>cr \vlii< h (oritains ihcin. r. .;'., on a v///:,'A' pa^f of liis liltK' work \Ii. Latlu-tn j^ivc^ what li*.- calls a "/>•>/////'• of tlu' j»rin< i|iil |iitristi( i-Nidiini- " in favor of infant l)ai»tisin. tiiiotcMl from "tlu' UartUMJ and xaltiabk- work l)y thr l\i\. W . II. Willxlnw. M. A. ' !'•» r,/>/v in tlii^. st\k' Would Iir sinipK to sav no whtii' oiir aifthor says yes: l>iit thiii- would lie //<> ar:^iinit'nt tluTi- ; and to him who wants truth and arL;umfnl lo supjiort that whi( h is |)rcss».'(l upon his attention, a ri\itw of " r»a|»tisma,'" o( t i:py- in^ no more syxiv than '• hapti>.ma"' o(( ujiies. would he of but little- more Nalur than *' Ikijitisma " itself 'I'he writer, knowiuLi that main are anxious to know the truth and ready to eml»ra(i' it. has, lirst of all. removed out of the lU'iuinrs way those unsupported and distoiHiccted asser lions, with which " l)a|>tiNma '" abounds, and. scfondly, built iK'sidi- tlu- ruins pillars of truth sup|>orted on r\ery side b\ the Word of ( lod. and a« knowleiied 1)\ thi' learned l)i()us of cM-rv aL!;e in \.irious communions. I ,ct the reader carefulK (Dinparc c\ery statement with tlu' .Scriptures to which he is referred, and if it be not sustaim-d b\- the "truth as it is in jesus." njec t it: but if it be sustained by a "Thus saith tlu' Lord.' rejei t it not. however uncongenial to vour |)re!()ncei\ fd (»j»inions, '"but if it be of ( iod w ( annot o\'er- throw it ; lest haply ye be lound even to fiL;ht .ii^ainst (lod."' It is sad to see su< h diflerence of opinion in the familv of (lod. It (annot be pleasin^^ to the Internal l-alher, tor "(lod is not the author of confusion:"" it cannot be i)leasinL( to ( hrist. tor lie prayed " th.it they all may be one:" it cannot be pleasinjj; to the Holy Spirit, tor He insjtired I'. ml to say that "there is one hoJy (Church] and one Spirit e\en as ye are called in (>nt' hof^e of your (ailing;; one Lord, one Jaithy (^ne />(i/>tisni, one iio.i and j-'ather of all." etc. (l-'.ph. iv: 4 6.) Ci'hat the "one body"' means the church is clear I'KM \( I VII iVniii < nl. i; J4, and ntlur S« ri|.lurrs. I |{y tlu- opi-rntinii .»(' ilu "ojK" S|iirit."" in < nr)ncrti(.n witli the unr.l. siiuuTs arc i'f//t;/ in "otif l)ii|K ' of salvatiiifi thnm^li tin- "oiu' t'.iitli " Ml till "t»iu I.idtl.' .iriit 1»\ the "iiiu li.i|»nsin" an- initiakMl into tin- -nfu- ImkIv.' and thus Ik< (inu- oht'diml ( liiMnri in tlic- on,' faniils <>l tlu- '•/'//,• (i,hi .nira\t' blessing on its iKTiisal "lie will ^ultiMi), ....... I".|ihi'sian flisriplos not l;a|>ti/.t'(l l>y Jtthn, II. ( )ltl 'l\'staiiiiMil spiiiiklinj^s cxamiiK-d, *' hivcrs Wasliinj^s "" cxaniiiRvl, .... III. S|)iinklin^ ami pomin^.f('w/, . . . .60 \l. I loiisc-hiiM l>n|ili>n)s, ...... (14 Ml. " Itiirii'd with Him iiy Itaptism," ..... 0(> Mil. !it.;iiiativc l>a|»tism «>f iho Israelites, .... 72 MV. ••One ItapliMii," 70 Adam ( lark 's cdiniiu'nt, ...... 79 W. .\r};»muMit 110111 till- I iii(|\ Sii|)|>i-r ilciiidlislicil, . . So \VI. " riu- NVw I)al.« l'r.)ccss," ,S4 W'll. Christ uiir f\am|ik', ....... ()i Will. Sipliiaj^iiit .Naainan's case examined, . . . (}\ MX. .AjxKryi'lia Immersion c'' !udilh, .... ()(> Crremonial wasliinj^s, ...... «)S .\.\. Classic usajji" .Mexamk-r's army wadinj,', iVc, . <>() The floalinj,' lil.ndder, 100 .Aja.x's sworil bapti/eil in hlood, ..... 100 A youth drowned with (|iiestions, .... 101 'I'en other exampIcN of tlie classic \i>e of />tt/>/i:(>, ranj;- ill;.; from I!. C. 522 to A. 1). 450 102 X.M. Testimony of the I'atheis i-xamine,f t') yuu and to your chiMivn con^idt.TtMl, . .•\|)i)stlL''s coinluct in liannttny witli tli-' roiinnis>ion, (^^r*/,/- of tlu' coninii^inn in\|)oitaiit. .... Am (.Aaininalion of oatli rcconi of baptism, showing; ilu' strictest adlK-renco to the oiiLr ol tlic roinini->^ion, I loiisi-luild liaplisms, ...... I' cniak" ( omnuinion clearly tauj^^lit, . . . . (lianj^e in tlie Sahhath clearly taut^ht, < 'oiicludinf^ arj^UMKiits from the Word uf (icMJ. i'atristic testimony Justin Martyr, Iren.ius, 'rertullian, andOri^en examined, ..... i)isiyn of IJaptism, by J. I., i >;i^'l;, D-D., •AUK. I'M ""7 K.S 171 1S2 1S2-4 . lS(, A LIST OF AUTHORS QUOTED. GIVING IHE DENOMINATION TO WHICH EACH HESPECIIVELY F^ELONGS. Al inui>, 1 )r.\N Ai I iN<;, Dk. j. An I lit 'N, ( "ii Aki.Ks . Ai(.r>iiM; AaII'.kosi; a i ii wash's HaRNI >, Al.IlKRl' . Uaxiik r.I.KC IIF.K, 1 )K. VA). 15iKi>r.R. Dr. Hi.ooMi ii:i.i>, Dr. . r.K/A P.i:i)K .... IjOSSTKI'. I')ISIU>I' J'ri.nnkr ln)()lH ( 'aiain .... Cami'Iui.!., Prok. ('iI-.oRC.K ("arson, ("amim'.i.ii., 1 )r. John . ( 'avk, Dr. W'm. Cll AI.MKRS, ThOM.VS . l^|)i.s(()])ali.iM, I'rcsbytrrian. A l-athe-r of the .|lh ( 'ciitury, Latin I'atlicr dicil A. 1 ). t,()-;, •reck .^/;>, I'rcsbytcri.in, do. . ( '()iiu;rc^ationalist, do. IC|)isco|ialian, Presbyterian, . K(jinan Catliolic, do do P.aj-tist, Probyterian. do. P)ai)ti>t, . Indcj)cndcnt, IOl)is(()j)alian, Prcsbvtcrian, XII A i.isr OF Arrnoks. ('nii.i.iNtiwokiM ( 'i.AkKi:, Dk. Akam . (.'kANMKk, Ak(nr.!sH()i' . ('mask, Dk. ( 'on AN I, I )k. CoNVIiKAkl. \- II(J\VS()N, ( "rkkii.. Duncan D. ('HkVXJSlOM ('Nkil. . ('\l'kIAN . . .A Dai.k, J. W., D.D. . DArr.KAi., Dk. Miki.i. Da(;(., J. L.. D. I). . Dn/i.Kk, Dk. J aioi; . DoDDkiiHw:, Dk. Pmi.ii' I )\vi(;n r, Dk. Timoi h\ KkAS.MlS l"'kii/scnr, ( lkA\ i.>. Dk. ("ii.>r.Nn.s ( iki.(:<)k\ nv N \/i AN/r^, Hisioc k T., D.D. Ilovi V, .\l A \H, D.D. . JaMK>, J« 'UN .\n«.i.i. . Ki rro, Dk. I ,i(;ii rioor, Dk. Danc.k, l'kt>F. 1,11)1)1.1,1. \- Scon I, I ililk, MAkl IN . MAirHIK Maimon!I)|;s Mi.vik MOSHI.IM, 1 )k. j. I.- NKANDLk, Dk. I. .\. W. Kpiscopalian, . \V. .Methodist, l'>I)is(()i)alian, IJaptisl, do. l''.I)is<()])alian, W. .Xk-thodist, .\ (Ircck l\ithcr, died A. D. 407, a .. i. .^ ^x6, Latin I-'atlicr of tlic yd Century, l*rc>l)yterian, do. liaptist, W. .Methodist, Independent, ( "onii;regati()nahst, . Koiiian Cathohc, Lutheran, Haj)tist, Lutheran, .\ (ireek l-ather, (hed .\. D. ;,90, nai)tisl, do. ( 'ongregationaUst, J*'.pis(()i)anan, Presbyterian, Lutheran, I'".|)is<()paHan, Refornier, I aitheran, . A leuish Rabbi, Lutheran, Lutheran, KvangeHcal l'rote>tant, A LIST OF .MTHORS. XIU ( )l ^11 MSKN, H I.K.MAN, I ). I ). I'IN. Dr .... R( iMNxtv, Dr. ( I A'\ico^rai)lKT) RolUNSoN, R. . RnSHNMll I.I K RiK, l)i: La Scoir, TiioM.xs S( liAiF. I)k. l*nir.ii> . S( iii,ri;s\i:k .... .Si()r(;irK )\, I )k. j. S I i;\\Ak I, .Mo.si-s . 'J'wi.nk, lil^Ilol' 'I"<»\\ IkSO.N, I )K. I Kk 1 n.i.iAN \'aI I'l-.V W .\ki>i,Aw, Dr. W AM., Dr. . \\"l .--I lA , 1 1)1 1 \ W'liiri'A-, I )k. KvaiiLjcIical Protestant, Roman ( 'aiholic, Presbyterian, P)a])tist, Lutheran, Roman ( 'atholic, l^piscojjalian, Presbyterian, Lutheran, Tongregationalist, (io. ICpisro])alian, Presbyterian, .A Latin leather, died .\.I). 220, Kpiscopah'an, (!ongregationaIist, Epi.scojKilian, Father and l-'ounder of Wesleyanism, l''.l>isroi)aHan. ERRATA. On pr»-e lo. line iR, for " MatiluL'!, p..-..! Malihij: -'• " 2). " "t'> Alcil)i.•lclc^,■' rcul/y' ,\lijil)i;i " '5. " "Matthial," rc.id .)/,///•///<,. 38, " 25. i"->trt ///„« aftur "cviih;!!!. " 43. " 21, " " .-iftcr "John." f^y. " 32, " Mr •' "arc." 86, " II, niiiit //,/(•<■(/ after "i>." 94. " (\ iiiM-rt '• aftor "to." '9". " 2'j, for "reiiasciumiir," read n-uiSi until >-. •<;'• " 2;, ■■ "imtu," read ////,.. F^FLT I. MODE OF BAPTISM. CHAPTER I. THK RELATIONSHIP HKIWT.KN' THK BAPTISM OF JOHN AND CHRI^iTIAN HAPTISM. IN reading our author's work the first thing to attract our attention is his effort to separate the baptism of John from any connection with the (lospel dis])ensation, in the followijig words: "It is imjK)rtant to remember that Johns hajHism was not Christian baiuism. In regard to the nature and mode of administration there has been con- tinued discussion; but the baptism of John is of no authori- tative obligation in the Christian Church," /^^a''' 'o- He refers to the re-baj^izing of the Ephesian disciples, as re- corded in Acts xix: i-6, and calls this "jx^sitive proof of the insufficiency of the baptism of John, as a <-ompliance with the initiatory rite of the Christian Church." Why so anxious to sej)arate John's baptism from the Cospel dis- pensation, if his l)aj)tism was administered by pouring or sprinkling, as our author affirms? The reason is evident — as a perusal of the j)amj)hlet will clearly show. An inward consciousness that the j)osition taken could not be sustained ; and the statement in the above (}uotation is made as a retreat into which to fly when all attempts to hold the position taken would fail. Very frequently do the advocates of sprinkling and pouring take refuge under this covert when compelled to acknowledge John's baptism to be immersion. A kKVIt.W OF "UAPIISMA." "Well, what of it," is the reply often given, "although John (lid lKi|)tize by immersion; although our Savicnir was baj)- ti/.cd by immersion; John's ba|)tism was not Christian baptism, and therefore no cxami)le U)r us to follow.' Let the reader pause a moment, and read carefully the following passages: "There was a man sent from iiod whose name was John." 'He that sent me to baf^tize with water,' &€. — John i : 6-33. "The law and the i)roj)hets were /////// John; since that time the Kinj^Jom of God is preached, and every man ])resseth into it." See also Matt. \i: 12, 13; Matt. \ii, 2S, "The beginning of the (lospel of Jesus Christ the Son of (iod; as it is written in the i)rophets. IJehold / sold my messefii^er before thy face, which shall prepare thy way before thee.'' — Mark i: 1,2. The burden of John's preaching was, "Repent, for the Kingdom of Heaven is at hand. "--Matt, iii: I. Did Jesus fmd fault with Jn-day l)riL,dUness, lUil is not the dawn i\ part of the day? (x-rlainly Mark tlu)Ui;lit so, when he <.illc(l the )jreachinj^ of Jolm "the hi^tnni/ii; of the (iosjjel i)t" Jesus Christ." The old dis|K'nsation was the star or moonliiiht: ''The \()i« e of one ( ryin'i; in the wilderness" ushered in the dawn of day; then a|)})eared the "I.ii^lit of the world,'' bringini; the dawn to its meridian hriLjhtness. The ]MO])hets were the st;us, and bri^'htly did some of them twinkle. -Isaiah L-.])ei i;illy. John the liaptist was the dawn that more clearly ]tespoke the near approach of the Rising .Sun, hearing to the litter tlie j»ropcr relationship, and hiding i)y his light the stars of night. "What went ye out for to see? a }»ro])het, vea, J say unto you, much more than a ])r()phet. Among them that are horn of woman there hath not arisen a greater than John ihe iiajitisl;" while the .Saviour, Himself, was the Sun of Righteousness, whose rising hid in comparative darkness l)0th the star-light and the dawn. "He must in- crease; but 1 must decrease." "There was a man sent from (iod whose name was John. The same came for a witness to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to /vv/r witness of that Light, 'I'hat was the true Light which lighteth every man that cometh into the world.'' Lut is it not said, that "he that is least in the Kingdom of Heaven is greater than John?" True! the least of the aj)ostlcs. — the direct rays of the Saviour's glory is greater than J(jhn,- the strongest light of the dawn. John the Haj)tist's dispensation bears the same witness to the (lospel disi)ensation that the dawn bears to the rising sun. John the Baptist's dispensa- tion has the same connection — inseparable connection — with the (iospel dispensation that the dawn has to the noonday. The light of dawn is lost amidst the rising, 4 A rf;vifw of "itArr/sNf a." thoii^'h hecloiuit'tl sun; but it is still the same Ii;^lit. I venture to assert that any inind ilcar (»f |;rcju(li(e. that will study carefully the following; passaj^es, together with those already f John, and the (iosin.'! dispensa- tion, a connection that cannot be severed without doing violence to jdain truth indeed that the jireaching and baptism of John were the Ciospel dispensation in embryo. Let him who attemj)ts t(^ sever them, in order to sustain a feeble cause, "take heed lest he Ix; fountl fighting agair^st CicKl.' Surely (iod, in His word, has joined them together; and "what (1(h1 han joined together let not man i)Ut asunder." i'he law and the pr(;phets were /////// John> since then the Kin\:^doni of God is j)reachk'tl, and all men press into it." - Luke xvi: 16. A few Pedo-Fia[>tist testimonies will h.ue weight with some upon whose ears my words may fall lightly. — Dr. Adam ('i,akkk, LL, D., 1', S. A., \( ,: ihe able com- mentator and acknowledged expounder of the views of our author's (.'hurch. — ''^ The be^innifi)^ of the Gospel. It is with the utmost p)ropriety that Mark begins the (k>s[)el dis- pensation by tht^ {/reaching of John the Haplist, he l)eing ihe forerunner of Jesus Christ, and the first j/roflaimer of the incarnate Messiah."-- notes on Mark i: i. Again, on NLitt. i: 15^ speaking of John's [baptism he says, "But was this an ordinance t Undoubtedly it was the initiatory ordinance of the Baptist's dispensation. Now as Christ had submitted to circumcision^ which was the initiatory ordin- ance of the Mosiac dispensation, it was necessar)' that he should su])mit to this [Bai)tism] which was instituted by no less an authority, and was the introduction to his own dis- pensation of eternal mercy and truth," nAinisM OK JOHN and christian haptism. 5 Thomas Scon : "This wns in fact the beginning of the (iospel, the introdijrtion of the New Tcstatnent (lis|)ensa- tion, the opening of the ghui tidings relating to jesus Christ, the anointed Saviour, the incarnate Son of (lod, according as it had l)ecn foretold l)y the i)ro|)liets." Mark i: 1. Cai.vin, the father and founder of l*reslivterianism: •'Hence also it is very certain that the ministry of John 'n>as /rt'tist'/v thf same as that which was afler>vards connnittcd to the aj)ostles, for their haptisin was iu>t different, tliough it was administered by different hands ; but the .uimfness of their doctrine shows tlieir baplisiU to have betn the same. Hut if any different e be stniglit for in the Word of (lod, the only difference that will be ft)und is tliat John baptized in the name of him that was to come; the apostles in the n.ime of him who had already manifested himselC" And may we not add that even this liifferefue was removed after (!hrist had ( ome and s,'inctiried John's baptism, by siil)- niitting to it liiinsvlf. John ( onliniied baptizing after the Messiah had manifested liimself, and certainly he no longer b;ipti/.ed in tiie name of Him that was fo co>ne\ but in the name of Him that luui coiiw already: and to whoni at his manifestation. John (lirec£eetVL-en \.\\v hapiistn administered by John, to which Jesus Himself Nubmif.ted, and the l):j])tism .adminislt-red by Jesu:> (through His dis- lijiies, see John iv: i, 2,) while He was with them, and which Me commanded them to administer to ull willing and obedient believers, till the end of time. yU to the ait of baptisiii, there w;i^ no difference. 'Jlijs A kivriiw or '•iiAi'ir.sMA." wc sliall show when we come to the romtnission. As to the desi^'n and general import, if the preac hing of John was "the beginning of the (Jospel," then was tlie Uiptisin of John the btxinnin^ of Chisiian l)a|>tisni; not indeed ////A' dcrdopt'd hut bt\i^un. The fa( t that John and the disciples of jesus, by the aiith(jrity of tlieir Ix)rd. I)apli/ed at the same time, and perfec t friendship existing iKtween them, (see John iii : :2, 23, 29,) connected the l)aptism of John inseparalily witli the final commission of our Lord. There rertaiiily was no dispensation lietween the Mosaic and tlie (!hristian. ''The law and the proplK'ts were until John." 'I'he baptism of John was Christian Uiplisin in an incompletely developed state, yet with all its elements of character strongly marked. Surely that baptism which received the sam tion ami authority of the Clreat Kountler of the (ios[)el tlis|>ensation, must havo some vital connection with the dispensation founded by llim. The linking together, in one sentence, of the liaptism of Jesus and that ui John, without one syllable as to any difference in the mode or the character of the subjects, makes their identity c.()m])lcie, the only differenc e being in the numlKjr baptized. "Jesus made and i>(if*tized more disciples than John." (John iv : r.) I shall close my re- marks on this |K\r. of the subject in the language of another after having examined the argiunents advanced by the great RoHKKT Half. '" I'or one, I must have yet better arguments before I [iart with the idea that I have been baptized with the same baptism as well as }>artaken of the same com- munion, as that which iny ( Jreat Master and 'i'eacher not only instituted and enjoined, but of which he personally p^)artook."' Our author's "pc^^'^i^'*-' prciof of the insufficieniy of the baptism of John — as a coni])liance with the initiatory rite of the Christian Church," — calls for a passing notice. This "positive proof," as the reader will see on p. 10, is found in Acts xix: 1-4. IIAI'IISM OF JOHN AN'I) CHHISIIAN IIAPTISM. 7 Our author \v(ni)(l have his readers IkUcvc that every one bapti/eti by John must he re hapti/ed ere he eouUl lie fillowshipped in the Christian dispensation. Is this a tact? Was the Founder of it, our hiesseil Lord Hiniselt", re -hapti/eil? Have we any reiord that ever any one ha|)fi/ed l»y John was re-hapti/ed? Did our I.oril hapti/e a[,Min those l)apti/ed by John? We read thai "lie made ami baptized tnon dis- ciples than John," but we cannot read that lie bapti/cd those whom John l)apti/(.(l. (an our author prove lliat those Kphesian dis< ij)les were ever Ijapti/ed /;»• John? The record seems to me to be against it I^-'t it l)c re- memJHTed that John was dead about twenty-five years before those discijjles met Paul. Let it also be borne in mind that these men said that they hatl "not so much as heard whether there be any Holy (ihost." The reader by turning to Johns .sermons as recorded by the ICvangeiists, can easily see that no jierson, having ears to hear, could hear Joim j)reach and be baptized by him and afterwards siy, I have "not so much as heard whether there be any Holy (Ihost" To me it is evident that those persons were never bajitized by John although they were l)aptized ''unto John's baptism," — neither did they understand the first principles of the (iosi)el that John preached, nor receive the instruction that John gave his disciples previously to their bai)tism. There- fore it was that they were re-bajjli/xd by Paul. Would it not be well for those who l)aptize (.so-called) those who know not ''whether there beany Holy (Jhost," and certainly cannot understand the alj)habet of the religion, a proxy j)r(> fession of which is forced upon them without their knowl- edge or consent, to re-consider this matter and a( t as Paul did? And would it not be well for those who are told that they werj bajiti/.ed at a time when they knew not "whether there be any Holy Ghost,"' to consider the matter and 8 A REVIEW OF "baptism A." follow the example of those Ephesians, who on being "taught the way of the Lord more perfectly" were buried with Christ by baptism."~Rom. vi : 4. Let all of the a])ove mentioned class who love Jesus ask sincerely with regard to this matter as Paul did, "Lord what wilt thou have me to do."— And the re{)ly will come "Arise and be baptized and wash away thy sins calling— having called— on the name of the Lord." — Acts xxii: 16. CHAPTER I I, MODE OF JOHN S BAPTISM. WITH regard to the mode or act of John's baptism, our author undertakes to prove that it was not immersion, but pouring. His arguments we will now pro- teed to consider; taking them not in the order given in the pamphlet, l)ut leaving none untouched. First. The sprinklings of the old economy are called ui)on, to help in his attempt to keep John's disciples and our blessed Lord out of the water. Quoting the '"'diapharois baptismflis.—dwitx'^ washings," — spoken of in Heb. ix : lo, he goes back to look for those in the Old Testament, and finds out that they are all si)rinklings. One passage quoted is as follows: "And he shall sprinkle upon him that is to be cleansed from the leprosy, seven times, and shall pronounce him clean," etc. Let the reader, instead of stopping at the "etc," take his Bible and read on a little farther: "And he that is to be cleansed shall wash his clothes and shave off all his hair and wash himself in loater^ that he may be clean." — Lev. xiv: 6-8. Compare Lev. xvii: 15, 16, "And every soul that eateth that which dieth of itself .... he shall both wash his clothes and bathe himself in water .... and if he wash them not, nor bathe himself, then he shall bear his iniquity." See also Lev. xv. "Wash his clothes and bathe himself in water,' as the last ceremonial act to be lO A RF.VIF.W OK "HAPIISMA." jifrrorrncd by the unclean, is found no fewer than ele-'en times. Compare also the acts of cleansing unclean vessels by the Jews, to which reference is made in Mark vii: 4, — "washing of jmts," c\:c. Lev, vi: 27, 28. — "And when there is sprinkled of the blood thereof ui)()n any garment, thou shalt 7i>iish that whereon it was sprinkled in the holy place; but the earthen vessel wherein it is sodden shall be broken; and if it be sodden in a brass pf)t it shall be both scoured and rinsed in water." See also Lev. ii: 32.— "Put 'nto water," and Numbers xxxi; 23. One more reference and we shall give our comment. "For an unclean person they shall take of the ashes of the burnt heifer of [)urirication for sin, and running water shall be put thereto in a vessel, and a clean person shall take hyssoj) and dip it in the water and sprinkle it upon the tent and upon all the vessels and upon all the persons that were there .... and the clean person shall s{)rinkle upon the unclean on the third day and on the seventh day; and on the seventh day he shall i)urify himself, and wash his clothes, and bathe himself in luater and shall be clean at even." — Numbers xix: 17-19. This passage, last mentioned, seems to me to teach a great and vital truth, which the reader would do well to consider. Ls not the necessity of the purification of our hearts from sin tyi)ified by the '■'' clean person" sprinkling "upon the unclean''' "the water of })urification?" And is not the outward profession, made in his baptism by the person thus cleansed, typified by the "bathing of himself in water?" The "clean person" is a type of Ood, to whom alone the term is fully applicable: the "unclean person" is a type of the sinner in his natural state; and the "water of purification" is a type of the precious blood of Christ. Thus (iod by his Spirit applies the "Blood of Sprinkling" to the guilty conscience of the seeking sinner, and purifies his conscience from the guilty and his heart from the poiver MODE OF John's haptism. ii of sin. This is the true meaning of Kzekiel xxxvi : 25. — "Then will I s|)rinkle clean water (or water of cleansing) upon vou, and ve shall he clean from all vour filthiness and from all your idols will I cleanse you." No reference under Heaven is made to l)a|)tism here, (lod reserves to himself the power and privilege of doing this glorious work. "Then will /sprinkle .... and ye shall be clenn.' Docs the water of baptism "cleanse from all filthiness?"' When the "blood of sprinkling" is thus applied to the sinner, by Divine grace, he should be bathed in the waters of baptism, and by this act received into the visible ('hurch of the Lord. In this light we understand the words of Paul in I leb. x : 22: "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies ivashed with i)ure \\:^iQV.'^—lelounienai to soma hudati hatha ro. Cleansing by the blood first; bathing- in the water n(?xt. Dr. Doi)i)RirH;K paraphrases the passage thus: "And this is indeed our case if we are true Christians ; our hearts are thus sprinkled by the cleansing and purifying blood of Jesus ; as well as our bodies in baptism washed in pure water intended to represent our being cleansed from sin." A word upon ^^diapharois baptismois'^ — divers baptisms — "divers washings," in our version. Suppose this had been written diapharois rantismois- divers sj)rinklings---would any one ever su[)pose that any of these sprinhlin^i:;s was per- formed by immersion? N'ei'er. It would be just as reason- able, my reader, to suppose this as to sup[)ose that any of the immersions here mentioned was ever performed by sprinkling. The divers immersions here mentioned are evidently the immersion of "divers" persons and things at divers times, under divers circumstances, and for divers kinds of uncleanness. Some say that Paul has informed us in the 12 A KKVIEW OF "HAPTISMA." context that some of these baptisms were performed by sj^rinkhng. Not so; he mentions "the sprinkling of the ashes of an heifer sanctifying to the purifying of the flesh." He classifies the various rites under four heads: first, meats; second, drinks; third, divers immersions; fourth, carnal ordinances, or ordinances concerning the flesh. Under the last of these* heads "the sprinkling, which sanctifieth to the purifying of the flesh," was evidently included. That the divers immersions here mentioned refers to the immersion of divers jjersons, things, «S:c., as mentioned above can easily be determined by a reference to the pas- sages above, (juoted from the Old Testament. To say that some of these 7vas/iipii!^s (immersions) were performed by sprinkling is absurd. Let us try this reasoning by the test of logic : Bajjtism is a washing, Sj)rinkling and pouring are washing, Ert^o, sj)rinkling and ))0uring are baptism; Sj)rinkling is a washing. Touring is a washing, Efi^o^ s])rinkling is pouring; Pouring is a washing, Immersion is a washing, /:>i,Y^, j)ouring is immersion; Immersion is a washing, .Sprinkling is a washing, Er^o, immersion is sj)rinkling; Man is an animal, A goose is an animal, Ergc\ a man is a goose; vSuch reasoning is illogical, absurd; and when such logic is needed to defend sprinkling and pouring it is time that every one should see it, give up the vain attempt and accept the MODF. OF John's bapiism. i$ Scripture mode— Immersion. Let us now take the proper view of the passage and try it by the same test, " l)iai)harois Baptismois," — Bapiismois conies from bajjti/.o, which never, either in classic or New Testament (Ireek, means to i)our or to sprinkle, Or •'to wash, except by conse- (juence," — Hkza. Baptismois never means sprinklings, 'I'he passage reads divers baptismois^ Er!^i>^ it cannot read divers sprinklings, Baptismois never means washings, except as a conse- ([Uence of the immersion, The jjassage reads divers baptismois, Ergo, it cannot read divers washings except as these washings are a conseciuence o( the immersion; Immersion is essential to the meaning of baptismois, The passage reads divers baptismois, Ergo, divers immersions is essential to the meaning of the passage. (P'or meaning of Baptizo see every standard lexicon ex- ■ tant, and every i)assage in Greek literature where the word is used in \X.?> primary sense.) To sustain the statement that ''divers washings'' means washings or immersions of divers persons and things for divers kinds oi uncleanness, I shall record a few testimonies. Dr. Kitto; "'I'he Mosaic law recognizes eleven species of uncleanness for positive defilement." Having described some he says "In this the body is wholly immersed: not a single hair must be omitted." Dr. J. ALTiNd, a learned Presbyterian : *' Washings, the Apostle calls diapharois baptismois, that is various immersions, for baptismois is immersion, since the whole body is immerged ; but the term is never used concerning aspersion. The Seventy use Bapto and Baptizo for taval., be dipped, be dipped 14 A KEVIIAV OF ''HAI'TISMA." intfl^ hf immersed, whence baptismois with the Hebrews is called tabtiah. Tlie word hazza, be sfyrinlded they never translate Baptizo, i)ecause it siijnifies more than is exjjressed l)V tlie Mehrew term; but instead of it they use rhaino^ f\nitiz(\ c^r*., to sprin/Je. I'he verl.) raJuUz, be 7i.Hished^ is frequently used either alone or with the addition of the word //<'-v//, and the 'iohole Jlesh which is baptism. It is often used in connection with the washing of the clothes, whence the Jews observe that whenever a commancL occurs for washing the chjthes, the washing of liie whole body is either added or understood. ■ "l''urther: those Jewish bai)tisms were manifold; as of the high priest, (Lev. xvi : 4) of the priests at their consecration, (I'^x. xxix: 4, J.ev. viii: 6) , . , . (A all Israel when the covenant was to be i^romulgated, (I*lx. xix: 10-14) especially of those who were defiled by the carcass of an unclean animal, (Lev. xi:) by the leprosy (Lev. xiv:)"etc., Opera^ to)iL in Co»i. ill Kpis. ad Jleb., \y. 260. Maimonidks, a Jewish Rabbi, than whom no one is better authority on the case in jjoint; of whom the Eiicydopedia Americana says " He was physician to the Sultan Saladin, under whose protection he established a celebrated seminary at Alexandria. He wrote many works. The Jews called him the Doctor, the great Eai^ie, the .v'/'^-';)' of the West, the iii^bt of the East, and considered him inferior only to Moses." Born at Cordova in Spain, 1139 A. 1). I shall close this argument with his su])i)ort. ''Wherever in the law washing of the clothes or of the flesh is mentioned it means nothing else than dipping of the whole body in a laver; for if a man dips himself all over except the tip of his little finger he is still in his uncleanness."— ^-////f//^^/'// Mikva Ch. i,§ 2. In another place he says "Every one that is baptized (as they were coming from the market) must immerse the whole body." MODK OF John's liAPiisM. 15 Dr. Liohtfoot, (as (|uoted by Dr. Adam Clarke at the ciul of his notes on Mark) (juotes Maimonitles as authority and gives his own opinion as follows: "That the bajuism of John was by //////^i^vz/.v the body, after the same manner as the 7iiiis/iing oi unclean |)ersons and the ba[ashiNi^ of the chjthes or of the flesh is mentioned, it means nothing else than dippin\:^ of the lohole body in a /ai'er." ■fJL- CHAPTER III. MODE OF JOHNS HAPTISM. — CONTINUF.I). TWK next attempt made by our author to rob John's baj)tism of its essential act (immersion) is as tbllows : having i:;er, and trample them in my fury^ and their blood shall be sprinkled upon my garment," &c. ^^ Alicays bUssin^a; and tiei'er calamity." Is it so? Isaiah xi: 25. — "Therefore he hath poured upon him the fury of his anger," &:c. ^'Ahcays blessing and never calamity.'^ Is it so? Jer. vii: 2o. — "Therefore thus saith the Lord God ; Behold mine anger and my fury shall be poured out upon this place, upon man and beast," &c. ^^ Akuays blessing and never calamity^^'' Is it so? In connection with MODF. (^V jnHN"s r.AI'IlsM. — CONIIMin. 17 thf ti-rriblc thunder storm and flying of arro\v> that (lod sent u\Hm tlic I\L:yi>tians in ilu- hour of tin ir dcstriK tion, the /''///v'//;'^ r'/// ^y r.v/Av is nuiiiioned. Sec !*>. Kwii: j;. It is not at all nc(c>>ary tor ii> to uo hack to the figuratixc laiiu;iiagi.' ol' a NUi)(r>eded dis]ten>aliiin to jirove the rei|iiireni(.'nts of tlic plain (;o>]k1 ordinam e ot" Chri.stian l)ai)ti^ni, either as to the < haracter ot" its Mil »](.■( ts or the act or niiMJc' ot" its .ulininistration. The \l\v Testanicnt, to which it e\(lusi\el\ i)elonjj;s, is siifllcientlv expiiiil; other- Mi->e Moses was more taitht"ul as a law^iwr in the Old economy than jrMis i> in tin- Now. Mm h Ic^-^ necessary is it to make assertions ^uch as that just now eNj)osed,— asser- tions that >h(nv on the jiarl of those who make tliem either a melancholy ignorance of the WOrd of" ( iod. or a desire to ]»revent the en(|uirer t"rom coming to the >im])licity of the trutii. 'I'll. It \ iiw of a (losj.'cl iirdinam e that cannot he sustained by the New '^e^tament S< ri|»tures cannot be in harmony with the mind ol' ( 'iirist. and should l)e abandoned bv all who doire to "keep the ordinances as the\' were delisercd imlc^ us.'' •-'J't B ?4C. t^ mm 'LC '-^4 .V ^^ CH A P'I'KR I\". ARdUNfF.N'!' ON' KV f fCUA I I - WTlIf \V A I RR- CON'SinFRr'R. OUk author endeavours to build iiis next argument on the phrase ''with water en hiidatiy makiiiL^ hudati "the dative of the instrument," rather than ot" the element, in the following words: "'liai)tisni with water,' the phrase of John the Bai)tist, in this testimony, carries with it the force of instrumentality, and inij^Iies therefore the ap- jjjication of the baptismal element to the subject. It has been claimed in discussion on this ([uestion that the wurd.^ in the (Ircek text, en Imdati, ought to haw been rendered, /// ivater. Tlic prejjosition in this connection, however, governs the dative of the inst/'innent, and has I)een rendered in our version with proi)riety and with grammatical accuracy.*' — pai^e lo. If our author does not understand the "grammatical" construction of the Oreek language, he should not attempt a criticism. If he does^ he must know that the alx)ve con- struction cannot be sustained. Here at the outset I shall give the criticism of one of the ablest and most critical commentators of Gemiany — Mever, (Lutheran) on Matt, iii: i ij "'I indeed baptize you 7C'ith water,' »!v:c., en is in accordance with the meaning of Baptize (immerse) not to be understood instrumentally, but, on. the contrary as ///, in the sense of the element wherein AKf.rMKNT f)N F.N IHDAII. I9 the immersion t;ikcs jjlace." — Dr. ConaiU; ^^ /^\r/>/i:t'i/i,'* (i»ri.uinal text given) ]). 156. Vou see, readtr, tlial one of" tlu-sc critics llatly (:ontra(li< ts the other, and neither one is a llaptist. Who is the best aulliority on (ircek erilicisni? Jud^i^e ye I The fact is that tlie Rev. Mr. Lathern's (■ritiital, author of the Jhvcffisxrcr;'^ Gfre/^ Cirammar and other classical works; and in the proof sheets by Rev. R. li. (Iridlestone, M. A., I\tlitorial Sup't of the \\. and V. llible Society, and by the Rev. 'I", (i. Rooke, 1>. A., of I'"rome." 'Jhe ])rimary .scn.se of ev/ is given by the " Handbook," thus:-- 'vv/, ///, of time, place or element; ti»toni^\ "<•//, ///, correlative with eis and ek, '*i. of j)lace, iti; so within, upon, at. "2. amoni^\\\'Ct\. plurals or collective nouns,, "3. ']"he en of investiture in or ivith^ 20 A klAllAV or "IIAPIISMA. as wluii we say, "Thi.' ^ciK-rals ( ainc /// their swonl. llir piers /■// ihcir nnhks, '\'\\c (irnk of ihc N\\v Ti'sUiiiu iii cxuiids iWi^ u>v ot" the |)ix|in>iiioii lo a< ( ompaiiimcMts \vhi( h d" not litcrall\ iii\(.sl." 'I'lu- lir>>l two rxaiiijilr^ <:i\<.!i in "'I'lu- I laiKllhiok." of this "<7/ ol in\^•^lit^lrl■." arc [\\c iwo (jiiolrd 1)\ (/iir aiillior oti \>a^c II lit hi> iianii)lilii. liiM. "i!(> til ho f>io/ (Ji^ittc f^ncufiiati ti /'rdch^oa, shall I (dine unlo \-on widi a rod or /// lose and /// ihe spirit oi nit ikness? 'I'lu; ineanin;^ of die ii|)ostle certainly is, sliall I coiiu- to yon in the ^piril ot' anj^er signified l)y a "rod,'' or in the spirit of love, »,\;c? and this i\'n(lerin;j; of <7/ the Jfiii/J/'(>(>h (alls the ''en ol' insi'stitiire," a clear exampk- of the fact slated above. '•The (ireek of the \. T. extends this use of the preposition to ac(()mpaninients which do not h"lerall\ iiuest." "in tiie ^word," "in a rod." "in lovi-."" "in the spirit of meekness." (Ireek {j;ramniars Tiv"// //r'/ sustain lh(j translation ''with water." Second, lexicons will not sustain the transhition of ci) hudati, loith water. One sentence will settle this matter so far as lexiions hear upon it. Thrrf is twt an (itk// its //sus i< ij:i,'Hiii. 'riiinl, iisai^f docs tiol sustain, tiilu'r in ( I.i>>i( nr New Ti'slanKnt ( iiv( k, tlir translation "wit/i watrr.' I sli.ill i^ivc a tr\v t\aiii|)l».s nt' tlu: iiso ot" rn with hnpfizQ ill «liv,i( (ircck, \1\ c'\aiiii)lcs art- sclci ted rroni the \rry i;v( client and Icanu'd woik. •• i'aitti/cin ; iis im.ininL; and u^f." I»\ I )r. ( 'onant, a nun ai know It d:',td \^\ all as an onjinrnt scholar. I shall first Lii\o one LAample iVoin lln' writinLTs of P.asil, (the ij;reat,) where the iirt]M)-,ition i-ii is iKs/>rr lii> siJi'n>s hdpiiJii'tiunos w /(> im is, C^v., that as steel iininersed (l»ai:ti/e(l) /// tilt" JUt' kindlrd ii]i l.y the spirit, (wind,) \-e." - ( 'onant, ex. So, The reader en the New Testan-jent and see what is the general and almost universal rendering of en. In tht; four chapters in which the ministiy of John and the baptism of our Saviour are recorded, we find the i)reiK)siti()n en used forty-six times, and in each and every time, in each and every one of these chapters, (Matt, iii, Mark i, Luke iii. John i:) e)i is rendered /// according to its {jrimaiy, literal sense, with the exception of the two verses in each chaj)ter, wherein the ordinance of baptism is spoken of; and in those places it is rendered with water instead of in water. 1 am not about tu criminate the translators of the authorized version, by charging then^ with a false rendering of en\ but whatever blame is atticJicd to an (f?n/n\^nons rendering of a passage, that might and ought to hav^e its clear, litend and unanihij^Kous meaning given to it, belongs to them. Edward Beecher gives a reason for their transferrin^^ baptize instead of translating it, which is applicable here, viz; "that they might not seem to take sides in the controversy then pending." See whok.' quotation further on in chapter or Commission, and in Import of Ihxptisni, BeeeJier, p. 5. Let the reader turn to ^L•:lrk i. where en is used twelve times. Reading from the third verse as follows:— "The voice of one crying /// the wilderness," — ^n te erenio^—not crjnng icit/i the wilderness. "John did l>a[}tize /// the wild- erness,'' — en te ereifto—- not with the wilderness. "And there went out unt(^ him all the land of Judea, and they of Jerusalem, and were all baptized of him i)i the nVw of Jordan, confes^sing their sins,"' not with the river of Jordan. Kai elmptidsonto en to Jordane potamo. Here necessity compelled them to give the primary, litem! meaning as in the other cases alcove. Dr. Cami)l)ell, (Presbyterian,) in his notes on Matt, iii: 11, finds fxult with "the generality of Protestant translations," in the following words "yet so inconsistent are the interpreters last mentioned, tliat none ARGUMENT ON KN HUDATI. 23 of them have scrupled to render en to Jordane in the sixth verse /"// JorJatj, thougii nothing can l)e plainer, than that if there be any incongruity in the expression /// loafcr. this i/i Jordan must he eiiiially incongruous. JJut they have seen that the i)rej)osition /// could \u.\ be avoided there without ado])ting a circumlocution, and sa;/ wit/i the K'nter of Jordan^ V hich would make their deviation from the text too glaring. The word IhiptizciiK both in sacred authors and \w classics, signifies to dip, to pliui^^t\ to immerse, and was rendered by Tertullian, the oldest o^ the Latin fathers, tini^ere, the term used for dyeing cloth, which was by immersion. It i^ alwnys construed suitable to this meaning.' The prei)osition en is used in the New Testament about two thousand six hundred times, more than two thousand times it i.s translated ///, in the authorized \ersion : in the remaining places it is translated by icdt/iin, amoni^\ />v, /'ecunse., nnder^ of, at, on and ri'////, in the most of these |)laces in the sense of ///. I here rei)eat what I have already stated; the preposition en )h'vcr s/uald I'e translated "■icit/r' unless tliere is sametJiin^::; in t/ie context titat attracts it from its native signification, and soJorl)ids its primary, literal meaning. Is there anything in the context that forbids the primary, literal rendering of ei'ery wvrd in the eleventh verse of the third cha})ter of Matt, ^^ Ego men baptizo humas en hudati eis metanoia?!,'' isic.} We give 7^^,^ its //v'/z/^rv meaning — /. A\'e give men its primary meaning — indeed. We give humas its primary meaning — you. \\e give hudati its priniar}' meaning— 7i''cz/f'/'. No one will object to giving eis its ])rimary meaning~////'(^, all agree that this is the sense of the ])assage — into rej^entance — into the name of the Father, Son and Holy Spirit, (Matt, xxviii: 19;) into His death (Rom. vi; 3;) we give metanoian its primary meaning — re- pentance. This being the case; why, I solemnly ask in the name of Him whose truth I defend, refuse to the other two 24 A REVIEW OF " liAI'I ISMA." words in the \'crsc [e so used in ei'ery case unless positively forbidden b\- the context; and also that "the primary, literal meaning is the only true oneT^ Ernesti, p. 14. The primary or h'teral meaning of baptizo is to dip, plnni:;e or immerse; this assertion we shall sustain when we come to the commission. 'I'he i)rimar\- or literal meaning of e/i as has been established by the unanimous voice of all lexi- cographers, and is sustained bv its i/sns loijuendi both in classic and New TestanKiit (ireek, is ///. The dative -hudati — that tv/ governs in this verse, is the dative of element in answer to the question -wherein? and not the dative of in- strument, as Mr. L. affirms.— See Mattliial, Winer, Knltner, /land- Book, Meyer, etc. No true Orecist will translate the {)assage -I indeed sprinkle you 7vitli \s-ater, or [ indeed ponr you uuth water; but ei-ery true (irecist will translate it, I indeed dip, plnni^v or intmerse }-ou /// water — never with water onl}- in the sense that the immersed person is entirely covered 7i'//// the element; and this. I believe, is the sense in which King James' translators understood it. This will appear evident to an\' one who comi)ares a similar passage found in 2 Kings, v: 14, '^ Kai ebaptisen en to Jordane,'* Matt, iii; 0, "A>/ ebaptizonto en to Jordan e.'^ Kings, "He dipped \\'\m^^\'i in Jordan." Matt., "Were baptized of him /;/ Jordan."' Why did they not translate the passage in Matt, as well as the passage in Kings, is a pertinent (juestion? Let Dr. Hee^her answer, "that they might not seem to take sides in the controversy then pending.'" A few easy (juestions ere I close this chapter. Did Naaman ''apply" the ri\er Jordan to himself, or did he applv himself to the river? Most (XM'tainly he applied him- self to the ri\er, for we read that " He dipped hintself seven ARGUMENT ON EN HLDAil. 2K tinu'S /// Jordan.'' \Vould Mr. I., ivad tin's passaj^e from his pul|)it — He dij^pcd Iiinisclf seven times with fordan? 1 tnnv not. Did John apoly the river to the parties lie l)ai)ti/.ed in it, or did he a])])ly the persons to the water of t!ie river? Most certainly the latter, for the (".reek of the two ])assages is identical, as we have shown nlxn-e, and the reading is, "were hapti/ed of him /// /onlaiii' \:(:. — Sec Matt. iii:6; Mark i : 5. Our jiosition is sustained. Kii liudati is not the "'dative of instrinncnti^ and cannot he translated "icif/i water," as the '' instrunienti' hut "^7/ liudati'^ IS the dative of clement and must he translated /// or with water as the ele/nent in which the hajjlism takes place. "AV/ is in accordance with the meaninii; of Baptizo, (innnerse) not to he understood instrntnentally, hut i>n the contrary as in, in the sense of the element wherein the innnersion takes place."' ~--J/nr/-, tlie s^reat German, Critical Commentator, in Notes on Matt, iii: 2. ^ "'^"^.• "a'' CHAP'J'ER V. BAPTISM OF THE HOLY SPIRIT. OUR author's stronghold on this point is that the promise was that they should "be baptized with the Holv Ohost;" the Holy Ghost was /^//r.^ out on the day of Pentecost, therefore baptism is pouring, or pouring is bap- tism. Is this logical reasoning? A company of men were working in a mine under a certain lake; a jxirt of the bed that se])arated them from the water gave way, t.he water />oum/ down uj^on them and they were all immersed in it; therefore pourin- water IS immersion. Not good logic, I presume; as good how- ever as that of our author. Any person can see that the />our;\^r was ;w/ the immersion in this case, but the immersion was the mv/// of the pouring. If'h.-v.ver instead of the lake above them, there was but a little pond, that only filled the mine knee-deep, would the men have been immersed in the water? It might be called a figuratve immersion, but literally-strictly-they would have been .mmersed only up to their knees; yet thev had a pretty thorough pouring. Pouring is //.;/ immersion. If a suf- ficient quantity be poured upon the object to cover it all ov-tr-to envelop it completely-~the result is an immersion 1 he record of the Pentecostal baptism is as follows; "And vhen the day of Pentecost was fully come, they were all I'.APTISM OF TffK FIOI.V SI'IKIT. 27 with one accord in one place. And suddenly there came a sound from Heaven as ot" a nts/iini:; ffu\^hfy 7>.'ind and it filled all the house loherc they were sittifti:, ; and there ai)i)eared unto tliem cloven tongues, like as of fire, and it sat U|K)n each of them, and thc\- were i\\\ filled -with the Holy Clhosf^ and began to sjicak with other tongues as the Sjjirit gave them utterance.'' Aets ii: 1-4. The first thing to be rcmeml)ered in connection with this precious narrative, is that the Holy Spirit could come from no other direction than from above, because "every good and perfect gift cometh from above." Secondly, the Pneos — breath— or the sound '"filled all the house where they were sittiu}^.'''' It seems t(j me that if all this room, where 1 now sit, was filled with water, I should be a little more than sprinkled \\'\l\\ it; something more than poured i:vcn\ 1 think, nothing less than i)iuiiersed in it. 'I'he room is now filled with air, ond I certainly am immersed in the air. The coming in of the air by the d(jor is not the immersion ; but so abundant has the rush of air been, that it has caused an immersion. 'l"he coming of the 'sound from Heaven, as of a rushing mighty wind/' was not the immersion, but the abundance of the gift caused the immersion. "// filled all the house ichere they ivere sittin^^y Our author would have us believe that the "pouring out," the "shedding forth," was the baptism, and gives expression to his oj)inion in language too strong for the proof by which he endeavours to sustain it. On i)age 25 we find the fol- lowing words; — "If to baptize is a specific term, always meaning one and the same act, that act is to pour out; to shed forth, as the Word of (iod is true." We have no desire to say anything that would seem to be a burles(iue upon the Word of God ; but as our author tries it on pages 56, 59, by taking the word '^ Plun^^e,'" and testing it thus "John the plunger, — the plunging of repentance, — he shall plunge 2 8 A RKVIKW OK -'liAl'TISMA." you in fire, -plunged with the jJunging that I am plun-cd ^vlth," \-,:. , and says that l,y this test "the ahsiinlitv is at onre api^arcnt,- vvc may he allowed to trv /'/.■ definitions of V//.;^"toAw.v//, to .v//.v/./;v////' and see how it reads; John the ],ourer out, the shedder forth, - the pourin- out ot repentance, he shall pour you out in hre, poured out Mith ihe ];ourin- that I am p.nn-ed out vvith,--shed forth with the shedding lorth that I am shed forth with. - and M'ere all poured out of him in tl,e river of Jordan, confessing their sins; and were all shed forth of him, \-c. I indeed J)our you out with water, -sh-1 you forth with water, and John was p.Miringout in JCnon, near to Saliu), because there was much water there- and they came and were poured out. Where is the al)surdity, reader? If pouring out and shedding iorth are modes of l.aptism, because the Spirit is said to iKue been communic;,ic(l in these ways, so is .7/////- /0v/, "sat up(;n each of them," so is //7////<.-, '"thev were all filled with the Holy Ohost,- so is /vvv.////;/.-, ''He breathed on them and said receive ye the Holv Ohost." Then we shall read, He sa/ upon them in the river of Iordan,-he filled them in the river of Jordan, If we take the word "sprinkle " the language will be e<,ually absurd. The reader can try this test and carry through ail the Word of (lod eitlier one of the above definitions, and I venture to sav that he will hnd out that he has the wrong w.ird, before he arrives at his journey -s end. Thus you may know, reader, even without the aid of a dictionary, that '-ixniring out," -shed- ding forth," -falling upon," or -sprinkling- cannot be the meaning of baptize. Having thus tested each of these deiinitions, and been satisfied that neither of them (-an l)e a proper meaning for the Creek verb baptizo, set out again ii])on your journey, with the word immerse, beginning" at Matthew and reaching the end of Revelation, substituting immerse wherever you meet the word baptize, and you will iiAPiisM (iF nil; nor,v sfmrit. 29 find In I'l'cry aise, the sense will be complete, there will he no "absurdity ai)i)arent."* 'I'liis of itself settles the (Hiolioii, 'J'he meaning o{ hij/^tizc' is f!ot ''to i)oiir out," "to shed toilli." tos])rinklc; hut the meaning of i/^tize /> "to dip. plunge or immerse," according to all : learning of the world, which meaning is conclusively determined by its nsits /()////('//(// i\> the reader ni.i\ know by trvifig our author's test, whi( h is a goorl oiie, Imi /a/a/ U) his cause. That the abundance of the gift of the Moly .Si)irit, about to be comnmnicati.:d b\- jesus Christ, is the reason why John ( ailed it a baptism, is abo aj>i)arent tVom the measure in which it was communicated. "They were a// jUlfd with the ilol\ dhost:"' not sparingly sjirinkled. not lightlv jxiured U])on, but //7/fv/, as the "smind . . . Ji//t'd a// t/w /lo.'/sc wlwvc they were sitting.'' So the blessed intluence "thoroUL^hly l)enelrated their being and formed witliin them a new [irinciple of life."- ( Niander. ) - .See Luke xxi\': 49; i: 15, 41,67: i\": i; Acts \i : 5: \ii: 55: ix: 17; xi : 24; xiii: 9, 52, To sustain the cx])!)'-ition that we ha\e gi\en of this passage, wo (juote the following authors: — liAkXi'.s: (Presbyterian) "Were all filled .... were en- tirelv '.mder his sacred intluences and power, to be filled with anything is a phrase denoting that all the faculties are ])er\aded by it, engaged in it, or under its inlluence.'' —-Xo/es. C\kii., Ihshop of Jerusalem. /ns/rudioN viii, on the Holy Spirit. 11, 14: " i'or the Lord says ye shall he im- mersed (bapti/.ed) in the Holy Spirit not many da)s after this, not in i)art the grace; but all-suffu ing the |)ower! For as he who sinks down in the waters and is immersed (bapli/ed) is surrounded on all sides by the waters, so also they were comi)letely immersed (bapti/ed) by the Spirit." — Couaufs Baptize/ 11^ ])age 104. Again: "'I'he water surrounds the body externally, but the S[nrit incom- 30 A RF.VIKW OF "BAPTISM A." prchcnsil)ly baptizes the interior soul." — C/iryw JTom. xi., 1 cor. jKige 68 1. Nkani>kr. "Bai)tism was performed by imniersion as a sign of entire baptism into the Holy S])irit, — of being entirely penetrated by the same." — Church His., vol. i, page 310. Bloomfif.mx (;reek Testament, Vol. 1, page 447. '" Ye shall be baptized loith the Holy Ghost,' must mean the in- fluence of the Holy S])irit. 'Be baptized^ suggests the abundance of the thing. 'Ye shall be plenteously imbued with the influences of the Holy Spirit." Thus we have clearly shown and sustained that the figurative language of John, "He shall bapti/e you with the Holy Ghost," and its fulfilment on the day of Pentecost, as far as yi^j.v/r^f can prove //r/, proves immersion. "Ye shall be immersed with (in) the Holy Spirit not many days, hence." CHAPTER VI. nAPTlSM OK FIRF',. HAVING already proved the baptism of the Holy S])irit to be an immersion caused by the over- whelming abundance of the gift imjxirted, it follows that the baptism of fire must be an immersion also. Critics and commentators differ as to the true meaning of the passage. There are a few who agree with our authcjr in the opinion that the baptism of fire and that of the Si)irit are one and the same. Others believe the baptism of fire to have reference to the "fiery trials" through which the followers of Jesus were called to pass; while the ablest, I believe, understand the passage to have reference to the doom of the finally impenitent. That the opinion held by our author, and a few others, is not the mind of the Spirit, seems plain to my mind, from the fact that both baptisms are clearly defined, "ye shall be baj)tized with the Holy (ihost a/id with fire." Certainly these i7c>o baptisms did not take place on the day of Pen- tecost. True there appeared "tongues //A'e as of fire;" but were not these "tongues" the Holy Spirit: and was not the Holy Spirit these tongues? Or was the Holy Spirit o//e thing, and thevSe "tongues like as of fire" another and a different thing? When our blessed Lord "came up out of the water, the Spirit of God descending like a dove," was 32 A RFAIKW OF "HAPTISMA." seen ligliting U])on TTim. Were the spirit and the dove-like form tii^o dilTcrent things? Cx-rtiiinly not. 'Ihc Spirit was tlK- dove hkc form, and the dove-Hke form was the Spirit. So it was on the day of Pentecost. 'J"he Holy Spirit ap]jeared unto the beholders in "tonjjiies like as of hrc." It is very evident that the "sound as of a rushing mighty wind," and the "tongues like as of fire," were all implied in the first s'entence contained in the jtrcjphecy, viz.: "He shall l)aj)ti/-e you with the Jloly Ghost:' but the other .sentence, "He shall baptize you with ///v," is another and a far different i)rophecy. This latter |)rophecy may ])0ssibly, as some think, have reference to the trials which were await- ing the ajjostles; but if so it has no reference to the day of Pentecost. But it seems to me that the most obvious and reasonable meaning of the jussage, taken in the ligiit of its connection, is this. He who cometh after me shall baptize those of you who receive him as the Messiah in the Holy Si:)irit, not many days hence; which bajjtism may indeed be accom- panied with the fiery trials of opjKJsition and persecution, but those of you who despise and reject Him, He will baptize in the fire that never shall be cpienched. T.et the reader turn to the passage (Matt, iii: ir) and he will see that in the preceding verses he calls some of his hearers "a generation of vipers,'" and asks the cpiestion, *'who hath warned you to tiee from the wrath to come .... every tree that l)rings not forth good fruit is hewn down and cast into the fire," then come the words in dispute -ad- dressed as you see to a })romiscuous assembly, "He shall baptize you with the Holy (ihost and with fire;" and mark well what follows, "whose fan is in his hand, and he will thoroughly purge his fioor, and gather his wheat into the garner; but he 7vill hum up the chaff ivith unquenchable Jirey Surely the Holy Ghost directs John here, to clear BAPTISM OF FIKF.. 3;> nwnv nny ;iml)iLi;iiily that ini;4ht be left on llic minds of his hearers, as to whether tlicsc baptisms announced by liim, to be administered by Him "wlio ( ometh after" him, were botii to be uiven to one chiss I I )o I hear i)ne of his hearers ask the (jiiestion,- -Sir. are ihe^e two baptisms to be .uiven lo one I'lass? Are those who will receive the l)a|)tism of the Holv (Ihost lo receive the baptism of fire also? J\'i>, X(>, these are "the wiieal " that lie "will gather into His .Uarner;" it is t!ie '"chaff"— the wicked these "vipers"' that He "will burn with im(iuen(:hable fnv,"" see Job \.\i: iS, J^salms i: 4. ('om])are this lanL:;iiaL,^e with the words of Jesus, Matt. x\v: _^i-46; to the "wheat"" He will s;iy "come \e blessed,'" <.\:c. "gather the wheat into his garner," while the "chaff" will hear the awful words "depart }e cursed ////<> (':'(.' ria sti f 1 i; Jhr,'' "burn up> the chaff in uiuiuciichahlc fiiw'^ 'I'his, evidentiv, is the meaning of the passage — so say MosKs SiKWAki' on Hap. j). i.\."' flc sliall baptize xoii ivith the Holy Ghost and loitli fu\\' i. <'. He will make a coimous effusion upon a part (^f \-ou, and another [)art — the finally inipenitent~-he will surround with tlames. or plunge into the rtames. The basis of this usage is \ery j)lainly found in tiie designation by l)aptizo of the idea of ownvliclming, /. c. of surrounding on all sides with lluid."' Ni;:ANnF.K. Life of C/trist, p. 53 "He it was that should "Ihiptize ilioii "ii-'it/i tlic Jioly G/iost and i^'itli jire,' that is to say that as his (John's) followers were entirely immersed in the water, so the Messiah woidd immerse the souls of believers in the Holy (ihost imparted by himself; so that it should thoroughly penetrate their being and form within them a new ])rinciple ()( life. And this spirit ba[)tism was to be accompanied with a baptism of fur. 'I'hose who refused to be penetrated by the Spirit of the Divine life should be destroyed by the fire of the Divine judgments." c 34 A RF.VIKW OF "UAPIISMA." kolmisoji's (Irc'L'k Lexicon in article on nieafiinjx of haptizo, p. iiH: '' to baptize in (with) tliv. Holy Ghost: and in (with) fire, i. e. to overwhelm, richly furnish with all spiritual gifts, ami to overwhelm with fire uniiuench- able." Let it not he forgotten that these are IV-do-haptist authorities. Dr. Kohinson's Lexicon is the standard in New Testament (Ireek. Our author objects to such an exjjosition as the one given above, in the following words: "the jar and rec(jil of sucli an e.\]K)sition we feel in all the instincts and sensi- bilities of our being," p. 21. Vet they are words freiiuently found in the discourses of our loving Savicnir, "de|>art ye cursed into everlasting fire," "to be cast into hell fire, where the worm dieth not, and the fire is not ([uenched," iVc. Fire in both economies is, in the main, a symbol of (iod's nrrnth, and not of blcssint^. See (Jen. xliv: 18, Deut, .wxii: 22^ Psalms xxi: 9, Isaiah xxx: 27, and xlii; 25, Jer. vii: 20y Mai. i\': 1, cVc. iS:c. 'I'he tw(j vital truths taught by the ancient sacrifices were substitution and wrath. These truthi> were symbolized by the ^'AWand the Fire. 'J'he shedding of the M'^^y symbolized the atonement for sin; while the burn- ing of the sacrifice with//>t' symbolized CJod's wrath against the sin fi^r which the sacrifice was offered, 'i'he soul that has accepted Christ, the great sacrifice, as the only gnnmd for his hoi)e, has nothing to fear from these awfiil words. d'hc jjroof passages given by Mr. L. in sui)port of his the(jry, on this part of the subject, are Luke xii : 49, 50; " I am come to send/;v on the earth, and what will I, if it be already kindled?" This he calls ''the fire of salvation ^ "But I have a baptism to be baptized with, and how am I straitened till it be accomplished!" p. 21. These passages are clearly against him, as any one can see by reading the exjjianatory verses that follow, "suppose ye that I am come to give peace on earth? I tell you nay; but IJAI'TISM OK HUE. 35 rather division,'^ &c., see verses 51 -5.V Most lortainly the obvious and literal nieanini^ of this passage is that cuilani- ities — terriMe in tht-ir nature, — are to visit those ulio rtjdct Mini, and also "(icry trials" of jK'rsccution, those who ara'pt Www. Dr. Adam (!i.arkk thinks that "It ajipears as if our Lord intended by the word Jirc noi (tniy the consum- ing influence of the Roman sword," (which is the literal meaning of the |)assage) "but also the inlluence of His own Spirit in the destruction of sin." lie. however, refers his readers to an e.\i)lanation given by him. on the same passage, as recorded by Matt., to which we turn to TukJ a clear and ,ytv//7/(reedy vengeance. See also on Luke \ii: 49. From the time they rejected the Messiaii they were a prey to the most cruel and destrvictive factions; they emi)Ioycd their time in butchering one another, till the Roman sword was unsheathed against them, and de.solated the land," — • Notes on Matt, x : 34. liARNKs. '■'■ I am comt\ &:c the result of my coming shall be that there will l)e divisions and contentions Me does not mean that he caniey<>;' that ])urpo.se, ox that He soiti^ht and desired it; l)ut that such was the state of the human heart, such the o])position of men to the truth, that that would be the ^^r/ of His coming. — See Matt. \: 34. I'ire: fire here is the emblem of discord and contention, and con- se([uently of calamities. Thus it is used in L.salm l.wi: 12, Lsa. xliii." Notes. Scott. "The introduction of the gos])el would in some respects resemble the kindling of a fire, which should occasion very destructive and wide-si)reading desolations. Not that this is the tendency of Christianity but '<„ . r. >.,.., r. " 36 A KKVIKW OF "nAFTISMA it would l)c the effect of the opjjosition raised against it, hy the [)ride and hists of men; ai\d of the i)erversions which many would make of it. Hence would arise furiouH perse- cutions, Witter contentions, and multiplied divisions, usurp- ations and oi)i)ressions; and these things with the resistance made to them, producing fierce and bloody wars, would diffuse manifold calamities and evils all over the earth." A'cUs in loco, J)k. DoDOkiDdK. '"'■[ a)it conic to sc)id fire on the Eartli ; so op]>ositc i> m\- doctrine to the prejudices and the lusts of men, and such are the violent contentions that my gospel will occasion, through the wickedness of those among whom it is ])reache(l: and yet H'hat do f 'lois/i? that, the gospel might he su]ti)ressed? Nay, b,ut 1 rather say, O I ltd I this fu'e. fierce as // shall be, 7vere already kindled by the propagation of a religion whose blessings so abund- antly counterbahince all the accidental evils which can attend it! lUit I have indeed in the meantime, a most dreadful /'a/^tisni to he baptized 7C.> ine\])ressil)ly am I straitened and imeasw through the earnestness of my desire, //// terrible as it is. it he fnlly completed^ and the glorious birth produced, whatever agonies lie in the way of it. I)Ut these benefits are to be secured in a very different manner from what some of you, my disciples, imagine; for do you n(jw suppose that / a/n come to give peace on the earthy or inmiediatcly to establish thai temporal tran([uility and pros])erity which you expect should attend the Messiah's kingdom ? .\'/c'ssi//xs, and was fulfilled on the day of Pentecost. My earnest prayer, while penning tliese lines, is, that all Avho read them may receive -so far as the child of (lod in this nge has a right to expect it — the blessed l)ai)tism of th.e S))irit: "• be filled with the Holy Gliosf" but be saved from the ba])tism of fire, t(^ which the Word of C/od dooms the finally im]>enitent; for it is written "He that over- cometh,'' /. r.. He that shall, "through the S/^iril mortify the deeds of the body'" "shall inherit all things, and I will be his (lod, and he shall be my son. lUit the fearful and unbelieving, and the abominable, and murderers, and whore- mongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with y?;v and brim- stone, which is the second death.'* Rev. xxi: 7, 8, (T^ rf r* CHAPTER Vir. Acr OF John's hafhsm physically considered. HITHERTO, so far as the act of baptism is con- cerned, my proof (the argument from the prepo- sition en, found in Chap. IV of this work, only excepted) has been drawn from the figurative baptisms referred to in the sacred word. And tlie reader has sc^n that in every case the blessing or calamity has been so abundantly conferred that pouring or sj)rink]ing would make the figure fame and insipid But a total inu/iersion, which the word baptism, tuery-iuhere, either m fad or in//i,7^/r, means, is perfectly in harmony with the mind of the Spirit. We shall now advance a step further, leaving the _/fi,'7/w//W and coming to the physical We find John baptizing "/;/ the river af Jordan,'' en to Jordane potaino, Mark i : 5. Also, "yEnon near to wSalini, because there u*as much water ihere^^ Folia hudata, John iii : 27,. Several attempts have been made by Pedo-baptists to pump the "river of Jordan" dry; but all in vain, for yet it flows sufficiently deep for the hallowed pur- pose of immersion, to which it was consecrated by the immer- sion of our blessed Lord. Very many controversialists have labored hard to turn the "much water," or many waters of JEnon, into"/////t' si>rings." But the candid Dr. Doddridge, gives the passage its true meaning in the following words: — "Nothing surely can be more evident thdXpoUa hudata — many ACT OF John's baptism physically considered. 39 w.iters — signifies a large quantity of ivater, it being sometimes used for the Eui)hrates, (Jer. li: 13,) — Sept. To which, I sui)pose there may also be an allusion, Rev. xvii : i. Com- ])are Ezekiel xliii: 2, and Rev. i: 15; xiv: 2; xix: 6, where the voice of many waters does plainly signify the roar- ing of a high sea." 1 am glad to see that our author is not guilty of the folly of the controversialists above referred to. But he takes different tactics to accomplish the same \)urpose. On j)age 63 he asks the <|uestion, "Was not the place selected by John, to whose ministry a great concourse of ])eople gathered, for the same reason that the travelling caravan seeks an encampment near some fountain at the present day?" Olshausen does not think so. "John also was bajjtizing in the neighbourhood, because the water there .... aff irded convenience for immersion." — Com. on John iii: 20-26. Dr. Towerson does not think so. ''For what need would there have been of the Baptist's resorting to great confluxes of w\ater, were it not that the baptism was to be ])erformed by immersion? A very little water, as we know it does with us, sufficing for an effusion and sprinkling." — Bootlis Pedobaptism.^ vol. i, ]). 209. Neither does the s^reat Calvin think so. "From these words [John iii: 23] it may be inferred that l)ai)tism was admini-stered by John and Christ by plunging the whole bodv under water." Nor yet do the learned Drs. Clarke and Li(;irjFooT think so, see the following (}uotation taken from Dr. J.ightfoot and given by Dr. A. Clarke, at the end of Mark: ^'That the baptism of John was by plunging the body (after the same manner as the washing of unclean persons and the ba})tism of proselytes was) seems to ajjpear from those things wliich are related of him; namely, that \\<:. baptized in Jordan., a I, » i.-iiLii » " 40 A RF.VIKW OF "HAPJ'IS.MA that he baj^tized in Ainon, because there 7i.His much wafer tJu'n\ and that Christ beinL,^ l)ai)tizcd came up out of the HHitcr: to which that seems to be ixirallel. Acts, viii: 38, Philip and the eunuch luent doion into tJw ivater, d-^'c. Some comi)lain that this rite is not retained in the Christian Church, as thougli it something derogated from the truth of baptism, or as though it were to be called an innovation when the sprinkling of water is used instead of plunging." True, the Drxtor goes on to reason, that though John did "plunge ■■ those whom he baptized, and though our blessed Saviour was baptized in this way, though "/%//// and the eunuch went dmun l>oth into the ii'atcri' "the notion of washing in Joiin's bajjtism difiers from ours" .... because we "are born Christians; the condition, therefore, being varied, the rite is not only lawfully, but deservedly varied also " It is generally admitted by Pedo-baptist commentators that John bajjtized by immersion — that Christ was bajj- tized by immersion- — that Christ bajitized (through his disciples) by immersion— in one word, that immersion was the primitive mode, /. e., the Apostolic mode; and yet they try to justify the change to sprinkling or [X)uring, from various grounds. The grounds upon which Dr. Lightfoot justifies the change, 1 hope and believe no Cliristian in this enlightened age, will admit, namely: that we "are born Christians.'' Being boni in Christendom and being born Christians are tnio and 7'ery different things. " Behold, I was sJiapen in iniquity and in si}i did my mother conceive me." — Ps. li: 5. "That which is born of xhit flesh X'^ flesh, and that which is born of the spirit is sj)irit. marvel not that I said unto thee ye must be horn AG.'\iN." — John, iii: 6, 7. Calvin justified the change by supposing that the essence of the rite may be retained, although the precise forrii of ACT OF JOHNS liAl'JISM I'lIVSKAM.V CONSIDF-kKK. 4I administration may be deviated Irom. Reader, if \(Hir master told you to ////werst' a certain object in water, would you, as a dutiful, obedient servant run the risk ot' dis- ])leasing him by s])rinklinii; a few dro["S. or even pourinij; a bowl full uj)on it? I tnnv not. Servant of Christ, better follow the exami)le of Noah, "Thus did Noah, acrordiih^ to all that God ionunandcd hini so did he" — better listen to and heed the advice of (iod to Moses— e(]ually ajjplicable to you. "For see, saith He, that thou make all things accordiui::; to tJic pattern shown thee on the mount."' — Heb. viii: 5. "P'or verily I say unto you till Heaven and f^arth pass one jot or one tittle shall in no wi>e I)ass from the law, till all be fulfilled. AN'hosoever therefore shall break one of these least commandments, and tcacli Dieii so he shall be called tlie least in the Kingdom of Heaven ; but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven.'' — Matt, v: 18, 19. CoNVi'.EARF, ANT) Howsox, (Church of England), think that perha})s the cold in these climates will justify the innovation. "It is needless to add," say they, "that bajjtism was (unless in excej)tional cases) administered by immersion, the convert being i)lunged beneath the surf^ice of the water to represent his death to the life of sin, and then raised from his momentary burial to represent his resurrection to the life of righteousness." Please note carefully what follows- "It must be a subject of regret that the general discon- tinuance of this original form of baptism (though perhaps necessary in our northern climates) has rendered obscure to l)0])ular apj)rehension some very important y)assages of Scripture." The Life and Epistles of Paul^ vol. i, \). 439, Am. ed. Brethren be consistent, either go back where you were before the Reformation — acknowledging the supremacy of 42 A REVIKW OF "liAPTISMA." tlie ])r)j)c — his right to change Divine institutions — or "come out from among them, and he ye separate" totally — in every tlii^ig, and thus merit and rec:eive the praise given to the (Jorinthiani. "Now 1 praise you brethren, that ye remember me in all things, and keep the ordinances as I delivered them to your — i Cor. xi: 2. See Johnxii: 4(S; Rev. xxii: iS, 19. I shall now return to my argument. "John did baptize in the wilderness and j)reach the baptism of repentance for the remission of sins. And there went out unto him all the land of judea, and they of Jerusalem, and were all l)aptized of him in the river of Jordan, confessing their sins." En to Jordane is the Greek of this verse — which is clear enough, and proi)erly translated "//; the river." liut, as if the Holy Spirit would .see that some would say (as many do say) "they might have stood in the river and beci. sjjrinkled or poured upon," he instructs Mark in the ninth verse to use the pre])osition eis (into) instead of en ; and thus in connec- tion with baptizo making the immersion clear beyond the shadow of a doubt. No amount of ingenious manoeuvring, such as our author and others dis})lay in their dealings with this prejjosition (eis) when they meet it in connection with the eunuch's l)ai)tism, will answer here. Was baptized of him to the Jordan or unfo the Jordan is unintelligible, and eis never means at, in the sense of near to, e. ^i^. '' Philippos eurethe eis Azoton"" (Acts viii: 40) does not mean that Philip was found near Azotus ; but that "' Pliilip was found [to have been led] to Azotus.^'' This rendering is called by grammarians construdio praegnans. See Handbook to the Grammar of the Greek Testament, p. 267. What did John do to those people who came to him? Did he sprinkle them in or into the Jordan? Certainly not. Did he pour them in or into the Jordan? It would be ACT OF JOMN's HAI'TISM I'UVSK AI.I.V COXSIDIIKKO. 43 absurd to think so. Did he si)rinklc or pour the river Jordan upon them? No, the narrative Ibrhids this. Uicl lie hapti/e (immerse) them in or into the river Jordan? Most certaiidy. Any other rendering of the passage cannot be sustained. Again, "John was baptizing in A\wox\ .... because there was much 7i.'ater there." Our author would have his readers suppose that accommodation for cookin^:; antl drinkini;; — "caravan" — purposes caused John to choose this place; l)ut the text is silent on this. There is but one thing related of John, and that is that he ''was baptizing,"' The i)lacc (hosen for the administration of this rite, is said to have been *'/Knon," and the reason why chosen ''''because there 7oas much ivater there.'' On this passage Dr. Carson, (I>aptist) says; "'I'he peoi)le followed our Lord on foot, Jesus jjreached everywhere with- out any resi)ect to the conveniences of water, and to greater multitudes than came to John. When they came to Jesus to the most distant places without the sui)ply of food, it is evident that they did not intend to make a long stay. \Vhy should they stay longer with John? — p. 345. "John also was Az/Z/s/z/i,'" — not sprinkling, not {)ouring — "in yl^vnon, near to Salim, because there was much water there, and they came and were baptized^'— immersed — not sprinkled — not poured. ClIA PTEM VIII, COMMISSION. F OR'l'Y clays after the resurrection of our Lord, He gave to his servants the great commission which has ])een, is now, and ever shall be, the authority of the minister tt) l)reach and bapti/e. As might be exjjected, this commission is given in language the most simj)le, having al)out it no ambiguity. It is true he does not mention the elenunit of water, for the simple reason that there was no need of it. Those to Avhom the commission was direclh' gi\en were, by His own authority, baptizing i)i water for the si)ace of three years. 'I'hey knew that lie himself had been ba])tized, ''in the river of Jordan," and therefore the mention of water was unnecessary. Those wdio would vainly attempt to j)umi) the water out of this commission for the sake of supj)orting a tottering theory, and say that it is the baptism of the Spirit onlv that is meant here, seem to have forijotten that it is not in the power of man to communicate the vSpirit — to baptize in the Spirit. But the bai)tism in the te.xt is certainly within his power, else he would not have been commanded to administer it, and its perpetuity forbids the thought, that it was to be limited to the Apostolic age. "Go ye therefore and teach all nations, baptizing them in (into) the name coM\[issroN'. 45 of the Fatlicr, and of tlic Son, and of the rfoly Clhost. Teaching them to observe all things, whats(x;ver [ have commanded you; and, lo, I am with you ahvay, e\ en unto the entl of the world, Anien."' — Malt, xxviii: 19, 20. Xo ambiguity here. It is so i)!ain that '"he who ru!is may read." So says Dkan A[,kori), in tlie following (juotation. "As regards the command itselt", no unprejudiced reader can doubt that it regards the oiitK'ard rite of j'.Ai'ris.\t, so well kn(<>.vn in this (los|ieI, as having been ])ractised by joh.n, and received by the Lord himself. And thus it was immediately, and has been ever since, understood by the Church, As regards all attempts to explain away this sense, we may say — e\cn setting aside the testimony furnished by the Acts of the Apostles — that it is in the highest degree im])robal)le, that our Lord should have given, at a time when lie was summing up the duties of His Church in such -loeh^Jitv words, a command couched in Jl^tD-ative or dnthf^uoiK language- -one which He must have known would be inter[)reted l)y His disci[iles, no-d< /^v/<; accustont'd to the rite and its name, otherwise than He intended it."' Com, in loco. I do not think our author is one of those who denies this to be water bai)tism; but on [). 43 he says; ''there was silence in regard to modty Is it so ? Mr. L. c[Uotes Lev. xiv: 7, to prove that sprinkling is baptism; I have need of the i)assage here "And he shall sprinkle ujjon him that is to be cleansed from the leprosy seven times," &c. Ls there silence in regard to the mode here, I ask? certainly not, rantizoA\Q.xc translated s})rinkle- defines the act that is lo be performed, and the "seven"' limits the number of times. Here the mode or act is sprinkling. Again in verse 15 "And the priest shall 46 A Kr.viF.w OF "baptism A." take some of the log of oil, and pour it into the i>alni of his own left hand." Is there siUiue in regard to mode here, I ask? Not at all. The mihle or act is deter- mined by f7/^'r^- here translated pour — the fuode is pouring. Again in the next verse (i6) "And the priest shall dip his right finger in the oil." Is there "'silence in regard to mode'' here, 1 ask? No. no. Bapto \\kixc translated di]> dehnes the ////^//<'--the mode is dippiui^. Now take the commission "(lo ve and teach all nations dapiizi n I,; ihcm." Is there silence in regard to mode here? just as much as there is in either of the i)assages ([noted above, and /lo uiorc. /Vs ra/itizo, translated sprinkle, tells the j)riest what he is to do to the lei)er; as c/ieo., translatetl _poury tells the j)riest what he is to do to the oil, as hupto translated dip, tells the ])riest what he is to do to his finger, so does baptirAK in the commission, tell the discij)les what they are to do to the j)eoi)le taught, immersing them in the name of the Trinity. The commission is not silent with re- ; gard to mode or act— and that act is immersion "'as the Word of CJod is true." Is not the very same word used in the commission as tlie Holy Spirit used in John iii: 23, — "baptizing in /Enon .... l)ecause there was much water there ?" Then, certainly, wiiatever act John |)erformed when he ba))ti/ed our Saviour, our Saviour commanded His dis- ciples to perform on those whom He sent them to bajjtize; the 7c>ords being identical, the acts performed in obedience to the words must also be identical. We have proved John's ba])tism to l)e "administered by the immersion of the ivhole person.'' — Deati A/ford, (rreek Tes. Matt, iii: 6. So like- wise must the baptism in the commission be administered or the command disobeyed. Everyl)ody knows that the word baptize is not translated, only transferred into the text. Why the translators did not COMMISSION. ^7 translate It hero as they did in 2 Ivini^s, v: 14. 1 shall let Dr. Bcecher (not a Baptist) tell: ";\t the time ot' the transla- tion of the P)il)Ie a eontrovcrsy had arisen as it regards the import of the word, so that although it was conceded to have an imjjort in the orii^inal, yet it was impossible io assign to it in Taigiish any meaning ivitliout secmin;^ to take sides in t/ic auitroversy thoi /aptizo\ simpl}- a transferenee, all that the haiglish learner has to do is to find out the meaning of the Greek word our Saviour used in the commission, in order to find out what he has to do in obedience to that ])art of the commission. 'I'hat this word never means to sprinkle, all will atlmit. That this W(;rd neiei means to pour, )io one who has any re[)utation at stake wiil deny. IjUt that this word always, in every ease, in every book, sacred or classical, "means to dip, to plunge, to immerse, all scholars, lexicographers, or critics of any note are agreed."'* So says Prof. Moses Stewart. * Some wlu) may read this statement niul compare it with pa;4e 12 of a work (s > highly reconinieiided by (jur author) written hy Rev. I >. I ), Ciirrie, will find .1 contradic- tion of this fact. Mr. C pretends to quote from seven dilTerent ( Ireek lexicons, each oivj ;.;ivinj;: " to sprinkle" as a definition for btiptizo, lief.jre me arc four of the seve;i quoted, nrrnely : Scapula, Schrevelius, Clroves and Schluisner, and neither ottc ^>i \\v, four gives to baptiso what they are w/jirepresented by Mr. Currie to K''''c- 4^ A KF.VIKW OK "IJAIMISMA." If our 1)1lss'J(1 Lord, in givini; this ccjinniission had iHcd the word rantizo or cluw and the proposition used witli these uonN, then we would all understand Him U) ha\e (.'onr.iianded His diM'iples to sprinkle or pour upon. l»ul He ///y //('/ use any one ot' these words, therefore He did not (•(jininand his disciples to sprinkle or ]»our. The question is -and well tnav l)e asked "in tone (jf triumph" if our Lord meant sprinkling or pourings why did he not u-^e the words ra/iliz" or r/wi'f This (piestion our author under- takes to answer l»y a>kinu another, "If baptism meant mode and only mode, and only , why were not hut!u'.<\ pontizo, etc. used for the sacrament of bajjtism?" The* answer A> the (jiiiiiHiit S, lihii-tiif \< mi-.fci>rc>ciilt.'il I'y Mtlicrs ;is wcH ;i> by Mr. C, 1 ^li.ill licr^ ;.ivi: liis (K t':iiiiiii'is M.rlialiiii. "A.//,'/:' flit. isD O pri)]iiic-: /nmi,-ixi> tie iiitin'io, in .T(Hi;iin nifrtjn, a /'ii/\n\ inccriiiin, I'-.ilin ix : i<. In hao ;\iitein sicnilicalionc luinijnain in N'. I", scd co fr.M|ii':iitins in Mri))tt. dr. Ictjitur \\ c. |)iod. Sic. i. c. j6. dc N'ilo exundantj: trn i//t'rsft/'t>>i thcrioii Ar f^.'Hii l!:i/>o ton />i>tiimoii /Yte of to destroy, to drcjwn, as the- re.ulcr will see by turniiitj to the .Septua,.;int ) In this .si.;,'nification it is never nscil iii the New Testament, bnt iVecpienlly in (iriek writer., <•. ji.', v. C. Oiodoins Sicnius i. L. >,u. concerninjj the ovi'rllow of the Nile, ni.my laml animals overtaken by the river jjerished liy the snlnner^ion. I'liis leviconr.ipiier i-. misrepresentetl by sc^nie to saj that n.iptiz<- means t,) dip, 6cc. , Ijiit in tiiis .sense it is never used in the New 'restamtnt, while he says that in the sense of inii>i>70>i 01 caiix,' tt> f>cr!s!i, it is never used in the N. T., but frei|neiitly in C'. (Ireek. As a proof that lu d^h-s not say that it never means to diji, Ovc. in the N. 1., I shall give his definition o( R,t/>lisiit,i. " lui/i/snia, atos, to, Nomen verbale .1 perfecto )-).-issivo Ih-/>(t/>tii;niiii verlii Hit/>tiz(i i, pro|)iie ; hiuitcrsio, intinctio in a ?iuvn, ioti(j. Him: traiisfertur 'j, ad rituin sacriini, (|ui leaf cxocltcn baptismtis dicitur, cpio })apti;^andi olini in aiiuam inuuergebantur, ut verae reliL;ioni divin;e obsiringerentur. It.T. legitur f/, (/<■ /'(f///.vwi'. (/urnt Johan>u'x baf'tista jussu divii\o .adniiiiistrabat. Matt, iii : 7, Luke vii : 29. i\\\\ kat cxochcn iHiptisina iitrtanoiiis \oc\\X\\x. >Lark i : 4, Luke iii : j. Acts xiii ; 24, and .\ix : 4," etc. ; (translation,) pn>i)erly immersion, — a dipping into water bathing. Hence it is translVrred to the sacred rite, which pre-eminently is called baptism, and in which formerly they were imnu'yscd in water; that they might be obha.ited to the true ilivine religion." COMMISSION. 49 to this (jiicstion is at hand. Huthizi^ means to sink in the deep, to cause to sink, and is used in resjiect to an over- laden shij), iVc, (see Luke v: 7.) rontizo means to dioun, see Matt, wiii: 6. Our Lord in givini^ I lis commission did not intend that His (Hsri|)les shouhl sink the candidates, or cause them to sink hke the ship referred to hv Luke, therefore he dii not use /'//////:('. Nor (H<1 He irUeiid that they shouhJ drown those whom he sent them to l»aj)ti/e, therefore He did not use pontizo. Hut he cHd intend that they should immerse them, and used the j)roper wort! to desii^nate the act -baptizo. I shall close my remarks on the commission with a few short, logical arguments in the form of syllogisms, which must be con<:lusive to every one who has not sacrificed his reason and logic to a pre-conceived theory. 1. Wherever si)rinkle in the New Testament is men- tioned, the word used in the ( Iret k is raiitizo. 2. Christ did not use this word in the commission. 3. Eri^o He did not intend that His discijjles should sprinkle the j)co])le. else Lie would have used the word everywhere used to designate that act. 1. Wherever pour is used in the New 'lestament, the (ircek word is cheo. 2. Christ did not use this word in the commission. 3. Er^o He did not intend that His disciples should pour the people, else He would have used the word every where used to designate that act. 1. In giving the commission Christ chose not ranti/o — not cheo— but baptizo. 2. The primary, literal meaning of baptizo, according io all the learnini( of the 7c>orld, is to immerse, or its equivalent. 3. Eri:[o In giving the commission, Christ commanded His disciples to immerse those whom they l)aj)tized. u C H A P T E R I X. BArnSM OF THK IHRKK THOUSAND ON THE DAY OF I'KNTKCOSF. II TEN days after the commission nas given a glorious revival accompanied the descent of the Holy Spirit uj)on the Apostles. On this occasion three thousand con- verts were baptized. Our author thinks that the act of their baj^tism must have been some other than immersion, because of "difficulties" which "must have been all but insuperable" that he sees in the way. These difficulties he finds to be three; ist, want of time, having onl\ the afternoon of a single day; 2nd, w^ant of water; 3rd, \\anl of bathing dresses. Let us consider these difficulties(?) Our author affirms that "immersion at Pentecost, in view of the insuperable difficulties involved, must have betn a sheer impossibility."— p. 67, We ought to be very careful not to contradict the inspired historian, and think tliat he cannot mean what he says,. because there appear to <>///■ nn)ids insuperable difliculties in the way. The Holy S})irit says thiit "they that gladly received his word were baj^tized, — ebaptisthesan, — and the same day there were added to them about three thousand souls." — Acts ii: 41. Luke does not say that they that gladly received his word were nintked^ [erantisthesai/^ sprinkled; neither does BAPTISM OF THK THRKE THOUSAND. 5I he say that they were cheoed, \e.kkcchuntai^ poured; but lie does say that they that gladly received his word were bap- tized \fbaplist]iesafi\ — immersed; and immersed they must have been^ notwithstanding the "insuperable ditticullies," that may appear in the way. These "insuperable difficult- ies," however, that our author sees in the wa}- of immersion here are all i;nai^ina)y: not one of them real. 1. As for want of time, ''in the afternoon of a single day;" it was the happy privilege of the writer to lead "down into the water" and "up out of the water," thirty-four happy converts in seventeen minutes. There were at leas/ twelve ai)oslles present to baptize. At the rate above mentioned the twelve would ba])tize — immerse — the three thousand in two hours and five minutes. Unfortunately for the author of this "insuperable difficulty," there is three times that amount of time "in the afternoon of a single day." 2. Want of water. To show that there was not an "in- superable difficulty" because of the want of water, I will give the dimensions of five of those jjools of water, to which they had access, as given by Dr. Robinson who explored and measured these pools "a few years ago, see also Maundrell, Samson and other explorers of Palestine. I.)N(,TH. Pool of Bethesda, 360 Pool of Si loam, 53 Old or upper Pool in the highway . of the Fuller's Field, ^ Pool of Hezekiah, 240 Lower Pool of Ciihon, 595 Want of water was not an "insuperable difticulty" L presume.. IN FKK'l. HKK\|)rH OFj' rn. '.50 75 18 ^9 ) 200 \ \ 218 )■ 18 140 ( 245 1 ( 35 { 1 275 1 1 42 ( 52 A REVIEW OF "BAPTISMA." Our author, however, knowing that these pools were there, says "'I'here Avere two i)ools in the city, Bethesda and Siloam, but they were under the direct control of the authorities, — the bitterest opponents of Jesus of Nazareth." It should not l)e forgotten that this was a day of God's power; and further, that it is said in the narrative that they had favor until all the people — \\ 47. What now becomes of the water difficulty? It vanishes like the theory that the supposed difficulty would sustain. 3. As to the "insuperable difficulty" arising from the statement that "tliere was no time for providing bathing dresses," it is simply not worth answering; suffice it to say, we are compelled to believe that our author knows too much about the ceremonial bathings of tlie Jeus, and their strict- ness in adhering to these bathings, especially at the feast of Pentecost, to have on his mind any "insuperable difficulties" with regard to bathing dresses. There were uo insuperable difficulties in the way of immersion, and the Divine record remains unchanged, "they that gladly received his word were immersed, and the same day there were ^dded unto them about three thousand souls." CHAPTER X. THE eunuch's baptism. THE baptism of the Ethio])ian euniidi next de- mands attention. 'J'liinking tliat the sprinkliu}::; theor}' will suit better here, our author discards ])ouring for the present, and accejits sprinkling, because in the neighbour- hood of where the eunuch was reading, when Philij) came to him, he finds the word si)rinkle. He lishment, He shall cause many nations to exult 'cit/i joyt for the Scrijjture i)lainly tells us that he went on his way rejoicing ;— not, he went on his way s])rinkled. What are the facts with regard to the mode of the eunuch's baptism? Let the reader turn to the narrative — Acts viii: 36-39, "and as they went on their way they came unto a certain \vater- -<'// // /iudor--noi eis ti liudor — and the eunuch said see here is Avaler, what doth hinder me to be baptized? And Philip said: if thou believest with all thine heart thou mayest, and he said J Ijelieve that Jesus Christ is the Son of (iod. And he commanded the chariot to stand still, and they went down both into the water — eis to hudor—mA epi—hoih Philip and the eunuch, and he baj> tized \\\m- -ehaptizen auton — and when they were come up out of the water -/•/' tou Jiudatos — the si)irit of the Lord caught away Philip that the eunuch saw him no more, and he went on his way rejoicing." Would it be possible for any bai)tist minister to give a more exjilicit acc(junt of an im- mersion than this? Let me now give you an account of a so-called baptism by sprinkling or pouring, as I have wit- nessed it. After a sermon was preached from the text "The promise is to you and to your children," the ])arent carried the babe in his arms and stood before the pulpit; the min- ister, in case of sprinkling, took the bowl in one hand and 56 A REVIKVV OF "lUPTISMA." dii)])e(l into il llie fingers of the other, thereby lifting a few droi)s of water and letting them fall upon the forehead of the babe; in case of jjouring the minister took a jug and from it poured a little water cm the head of the candidate. The reader can see the comparison, if there be any. To my mind there is none. There is no going down into the water, no baptizing, there is in the one case a rautizin\; and in the other a chcoin;^ but no l)ai)tizing; there is no coming up out of the water. 'I'o an uni>rejudiced mind there is )to comparison luhatever between the two naiTatives. But (Hir author, like others, tries his thimble-rigging upon the [)repositi()ns cis and ek : and condejuiis tlie translation of Ring James here, because it gives sui)[)ort to no other theory tlian immersion. l>ut no amount of ingenious manceuvring can condemn the translation here given to (vV and <■/•-- into and out o^- it is a thing niade out and cannot be denied with anv show of sound argument. Dr. Romx- sox's Greek and Ent^/is/i Lexicon of tlie Ne'iu Testament^ settles both. t)y his defmition of efz as follows: ''ek and ex before a vowel, (lUittm. ^; 26. 6,) a jjreposition governing only the genetive witli the primary significati(jn out oj] from, of; Lat. e, ex, spoken of su(.:h objects, as before were /// or ivithiii another, (see in apo init.) but are now separated from it either in respect of place, time, source or origin, etc. it is the direct antithesis of m," i.\:c. Jlandhook to tlie Grannnar of the Greek Testament, pages 264, 265, '• eis, 10 THE INTERIOR^ (opposite to d'/j and corre- lative with 67/.) 1 . Of pkux\ i/ito : so figuratively, of a state,— Matt, ii : 11, — elthontes eis ten oikia/i, having come into the house 2. Unto, to, when the context or the nature of the case limits the movement to the exterior."' There is notkin^' in the context in this case that forl)ids the primary meaning into, but everything that demands it, TIIK KlNfCH S I'.APllSNr. 57 therefore its primary meaniivjj must be given to it as it is given in the text, "they went drimary meaning ( into) \i^i\cn to it by all standard lexicons; otherwise they could not become standard. In Matthew, .Mark, I.uke, b^hn and Acts, eis is translated i}ito about four hundred and fifty tinies; and in veij> many of the places where it is translated to and unto, it is in the sense (jf into. I'or exam]>le, see this same chapter. Acts viii: 3, 5, 25, 27; \-erse 3, "committed them to jjrison," surely he i)ut them into the prison, — and so of all the others. I shall here give a list of the pla-x's where eis is used iK^fore the element of water in the New Testament, that the reader may see for himself that the rule given by urammarians is adhered to bv tlie translators: namely, that when the preposition eis is j)laced before the name of an element or object, that entrance from without to a point -ioitJii)i is indicated, and it must be so rendered, unless there is something in the context that absolutely forbids it; then it is turned from its native signification to a secondary sense. Examples, i. Matt, iv: 18. — "Casting a net into the sea*' eis ten tluilassei}- ,^^^.\^ ^^? the sea. 2, Matt. \iii: 32. — 5?? A RIVll.W OF "'I'.M'IISMA.'' "Ran flown a slcrj) place ////' (cis) tlic sea and perished in ihe waUrs" not to the sea. 3. Malt, xiii: 47. "A net that Avas cast into (t'is) the sea" not A' the sea. 4. Matt, xvii: 15. "Ofttimes lie falleth into the (ire and into (ciO the water"- not to the water. 5, Mark i : 9. -''Jesus was hapti/ed ot' John in or ////,' fa's) Jordan" -not to Jordan. 6. M;irk i\: 42. " nett.T for him that a millstone were han-^ed al* )Ul his neck and he wjr.j cast into (ei<:) the sea." 7. !ai'*;e viii: ^r. "They besought hini that he would not comni.ind them to i;(; out into (cis) the deep.'' 8. John v: 7.- -'Tlie iin])()tent man answered. Sir, 1 have no man, when the water is troubled lo put me into (ris) the pool" — not A' the pool. 9. John x\i ; 7. -"Did cast his fisher's coat about him .... and did cast himself into (eis) the sea." 10. Acts viii: 38. -"They went down both into (eis) the water not to the water, both Philip and the eunuch."' II. Acts wvii: 38. "And they lightened the ship and cast the wheat into (eis) the sea." 12. Rev. viii: 8. —"A great mountain l)urning with fire was cast into (eis) the sea. Surely these examples from the \\'(jrd of ( lod j^rove con- clusively the fact that eis, used in connection with water, means into and not to. Since eis means into, as it has been proved, ei^ being the antithesis of eis, must mean, as lexi- cographers say it does, out of. All that need be further said on these prepositions, so troublesome to Pedod)aptists, is that thev are generallv used to mean into and out of, and if they do not express this meaning, the Greek language has no prepositions that do; this ought to be conclusive. I ask the Oreek scholar, who is an advocate for sprinkling or l)ouring, if he were going to give an account of a baptism as practised by the liaptists — that account to be written in (ireek— whether he would not use these very identical words? If eis is to be robbec^^'O '■'^ true meaning (into) TIIF. F.UM'C:ff>S DAPTrSM. 59 ihcrc is soi'iK- ^^round for the I )nt\'\ just close enough to see its ;'lorv. but never be jjermitted to enter there. A:;aiii, if cis is to be robbed (jf its true meaning', why should the infidel be asked to believe that "Daniel was cast into the lion's den'" and |)rotected by (iod, or that the three Hebrews were "cast into the fiery furnace" and not e\en score hed; they were not cast i/ifo thcjse ])laces, onl\- nc^v hy. .Mas for the theory that needs such support I Let not the (juibbles of small minds throw a stiti;ma on the character of a whole denomination, and on the character of candid men of other denominations who are honest enough to admit a thing that is bevond doubt. Such men are (!alvin, Doddridge, .\dam (llarke, tvc. Calvin in his notes on this passage says, "Here we per- ceive how baptism was administered among the ancients, for they immersed the whole b(Kly in water." IV'ng. p. 33. Dr. Adam Cf-arkk. "See, here is water. He was not willing to omit the first oi)portunitv that ])resented itself of his taking upon Iiiniself the profession of the (iospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way In- which believers were brought into the Christian Church .... And they n'ent dtm>n. They alighted from the cJiariot into the 7C'ater. AMiile Philij) was instructing him. and he [professed his faith in Christ, he probably plunged himself under the water, as this was the plan which ai)pears to have been generally fio A KKVIKW OF " I'.Al' lIsMA.'' fc)ll(nvc'(l among the Jews in their baptism, hut tlie person Avho had received his confessitjn ul" faith was he to whont the bai)tism was attributed, as it was administered by his authority,"' /// Iouk Dr. I )oi)I)KII)(;k. "Considering how freijuently batliing uas used in these hot countries, it is not to be wondered that the bai)tism was generaUy administered by immersion, though I see no proof that it was essential to the institution. It wouhl be wry unnatural to suppose that they went to the water, merely that I'liilip might take u]) a little water in his liand to pour on the eumn h. A person of his dignity had, no doubt, many vessels in his baggage, on such a journey, througli so desert a countr\', a precaution absolutely necessary for tra\elers in those ])arts and never omitted by them. See Dr. Shaw's traveh, I'rel^. ]). 4." /// loco. So far as the prepositions eis and ek are concerned, tlie argument is altogether in favor of immersion. lUit it i:^ not on the prejjosirions alone that the whole of the Ba[)tist argument is built; rather, in comiection with the prepositions, \\\n)\\ the act ])erf()rmed by Philip U]>on the eunuch. lie certainly did not bapti/e the water u|)on him, — the narrative forbids this, ////// is the object of t)a|)ti/:e and not water: He baptized him. lie sprinkled him, would not do. He /o///v't/him, would be absurd. He /w/z/^vWhim, is perfectly intelligible, (no absurdity about it) and the original demands it. Our author makes a bold, luniualifietl statement regarding the scarcity of water in the region where the eunuch was baptized, by stating - in ojjposition to the views of all note-i^'orthy commentators in his own church and out of it — - in t)pposition to the ])lain meaning of the simple words of the ins])ired text, and in violation of the grammatical con- struction of the passage — that ''the baptismal element was applied in the only way })robable or ever possible in that desert.'' — \). 19. 'iHK laxrcn's ii.U'iisNf. 6i Suppose tli.'it tnuflcrs explore "the thorough fari.' to tluit southernmost city ni Palestine" in this nineteenili century, and fail to fiiu' sutfuient water for immersion |)urjH)ses; would it not be very dariu'; for any one to aftirm that therij was n(j water there nineteen hundred years a:;o? Many will i\ad this ])a.ssa_!j;e that ha\e seen streams of water in ihc tlavs of their youth sufficiently deej) f(jr immersion, wiiich are Htm* alnu)st, if not altogether drv. The tace of n;Uurt! may chany^e (umsiderably in the space of nineteen hundred years; but "the Word of the Lord endureth tor ever." "They went doion I'oth into the ivatcr both Philip and the eunuch and he bapli/ed him." Hut travelers Iku'c eNi)lored ''the thorou;:;hfare to that southernmost citv of Palestine." ■antl have found sufficient water there, even in this nineteenth century, for immersion |)urposes, as ai\y one may see by readin|4" the works of Pr. Robinson, from whom 1 have ({uoted on the subject of baptisteries, and of Dr. vSamson. Pedo-baj)tist writers would have the people suppose that it needs an enormous (]uantily of water to jierform im- mersion-. 'IVue, it refjuires more than the few drops that s])rinklers need, else there would have been no occasion for the J^^thiopian eunuch to leave his chariot and go down e\'en luito the water, for a few dro])S could have been brought to him if he was not already supplied: neither would it have been necessary for John to go to ''.l^non, near to Salini, because there was much water there," — John iii : 23; nor would it have been necessary for Paul and his hearers to leave the })lace where "he [ireached unto him the word (j^ the I,ord and to all that were in his house," and to "take them" any where else to bapti/e them, -Acts xvi : 32, n\ nor yet would it have been necessary for the woman to leave the camp and to go "forth by night into the valley of 15eth- uiia," — Judith xii: 8. But although it takes more water to baptize than it does to rantize, it only requires a depth of 6i A Ki"Air.\v or '*n.\i>Trs\iA." about I'.vo feci six inclu-s, and it" our author seeks tlic divine rite at my lumds I can l)aj)ii/c him in eighteen inches of water if more cannot C()nvcnicntly l»e found. 'Tis a very .small stream indce;' in which a (lc|»t!i n\ ei,^diteen or even thirty inches <-ai')nol \>c tound in some part of its uiu-ven lii»n will show our author's statciut'nl to he I'^ually absurd and in- < orrert. "'I'hey went down hoth into the water .... and he hapti/.ed ///w." 'To sustain his aN.M.rtion, \fr. Lathem would he coinijelied to parse K'-.itcr, as L;i>\erned !>) the active \erl) hnptizcd\ hut any ••snial! lio\" would (orred liini there, seeing that loafer is the ()l)je(t of ini'c, while iti/n is the object of baf^tized : tlicrefore the baptismal elenu nl was )iot api)lied to the eunurh, but the eunuch r<'(/\ appHed to the ba|)tismal element. So says t!ie Holy Spirit, *' 1 h. baptized JII.m," or a-, I)r. l).ile renders the verb baptized, he niersed him; or accordini.-; to Dr. Naac .Murray's renderinij. of bajjtize, he put him ''loithin a Utpiid element." Scrip. bap. p. 4. Further ari^nmieiU A' prorc that immersion was the apostolic mode of baptism is uii necessary ; but we shall continue our review of i!.v;'n>.M •., and e^po^e nu)re of its fallacies, ^iy^f':^^^^^^::^':^ 'H^i^S^ CHAP'rKR XL HOCSKHOI-D r.Al'i ISMS. JX tlie sixteenth cliajjter of the Acts we liave an account of two iiousehold Ixiptisms; tliat of L}-(h'a, and that (jf the I'hihj)i)inn jailor. On the baptism of Lydia ancJ her househohi, Pe(l(>ba])tists are silent as to mcxle It is re- corded diat on the Sabbath day they went out (;f the city, l)y a river side, where jirayer was wont to be made; and there spake unto the women who resorted thither. 'I'he ])owcr of (lod was present to open the hearts of the hearers, and there and then Lydia and her household were baptized. 1 sup|)ose the conveniences for immersion here is the cause of their silence on this jiassage. lUit they are not so silent on the baptism of the jailor and his household, because ihere is an oj)portunity tor a little (juibbling about the want of conveniences for immer<'on. It is stated that these persons were baptized in the house or in the prison, and therefore could not have been innnersed. Our author does n(jt sav much on the ( ase before us. On p. 63, h.owever, he sa)s that ''baptism was administered in the city, in the desert, in the house, in the i)rison, vand yet so simple was the rite, that we never get the least hint of inconvenience for want of water."' Hiat the baptism of the jailor and hi.'< household did not take place in the house is clear from the narrative. HOUSKHOLD BAPTISMS, 65 Let the reader turn to Acts xvi: 25-34, from verse 29 we Yccal "Then he (the jailor) called for a light, and sprang in, and cnine trembling and fell down before Paul and Silas, and /'ro//L;7if tlion out and said, sirs what must J do to be saved, and they said, believe on the Lord jesus Christ and thou shalt l>(j saved, and thy house, and they spake unto hiui the Word c/f the Lord and to all that i>.h're in liis house.'''' Reader, where do you suppose the preachers and the audience are now? Vou rend above that the jailor brought them out of their cell, and now they are speaking to him, and to all that are in his house. l'"rom these facts the nntural reply t(; tlie (juestion would be, that they are all in the jailor's house. Then we read that, after the word of the Lord was s]>oken to him and t(.i all that were in his house, lie took thcin (it does not say where) but ''he took them the same hour of the night, and washed their stripes, and was baiiti/.cd, he aiid all his, straightway."' \i baptism was performed by s])rinkling or jiouring in this case; why take them anywhere away from the place of i)reaching.? And further, in verse 34 we read, '"and when he had bronchi the//! into his house (after the baptism] ' c set meat before them, and rejoiced believing in (iod 1''. all his house." h'rom this it is evident they were not ba])tized in the house, for they were brought into the house after their baptism. The inference is clearly against s])rinkling or pouring, and in favor of immersi(;n, they were either taken to the tank in the ]:)rison (and every ])rison had one or more,) or to the river that washed its walls, and "buried with Christ by baptisni,'' according to Paul's own definition of the mode- Romans \i : 4. E CHAPTER XII. PAUL'S DEFINITION OF IJAPTISM A— "BURIED WITH HIM CV BAPTISM." " Know ye not that so many of us as were baptized info Jesu:; Christ were baptized into His death ; therefofe We are buried with Him by bapti.--ni into dea^h, that like as Christ was niised up from the dead by the glor>- of the- Father ; even so we also should walk in newness of life. For if we have been planted together in the likeness of His death we shall be also in the likeness of His resurrection. ''-Kom. vi : 3-5. " Buried with Him in Ixiptism, wherein also ye are risen with him throuj^h the faith of the o|>eration of («)d. who hath raised him from the dead. "--Coll. ii : 12. Wl-: haw.' in tliese i)assage.s, so full of weighty tiiith, such a clear definition of the word baptizo in sacred use that no le.xicon is recjuired. The lexicographer being divinely inspired, the definition may be relied upon, —baptizo — buried, planted , not si^rinkled or j)oured. Nothing can be said to be buried until it is entirely enveloped by the element in which it is buried — covered all over, not- withstanding our author's quotation on page 44, "By Romans, .... a handful of dust flung upon a corpse was held to be a legal ritual burial." He also states, in order to deprive this passage of its true and significant sense, that the Romans were "accustomed also to the practice of biiniini^ their dead, of which the ashes were collected and deposited in a tomb or urn." Has our aulnor forgotten that the burni/iir is not the burying? The burning is only preparatory to the burying; the depositing of the ashes is the burying. As in the one case the corpse is placed into Paul's definition of baptisma. 67 the coffin and l)uricd in the tonil); so in the other the ashes is placed into the urn and dei)osiLed in its resting place. As to the true interpretation of this precious truth all note-worthy critics and scholars, in all ages, agree. It is true there are a few — very few — modern controversialists who differ from the great mass, "hut what are these among so many." i3y these it is said that it is not the literal baptism of believers in water that is here referred to, but ihe morale si)iritual baptism. If this be the idea which the ajKJStle wished to convey why did he not say, therefore we are buried with him by faith or by repentance, which are the operations of the Spirit? This ///^wz/ change he had already mentioned wlien he said " How shall wc that are dead to sin live any longer therein." lUit here he evidentlv refers to the physical act of baptism, in which wc i>rofess that we are dead to sin by being buried by baptism. Admitting, for argument's sake, that the figurative baptism of the Spirit is here meant, and not the literal baptism of water, the argument is eijually strong in favor of immersion, and evidently against any other mode. If, as these controver- sialists say, the baptism of water is symbolical of the figurative baj)tism — the bajitism of the Sj)irit; and if it is the figurative baptism — the baptism of the Spirit — that the apostle here refers to he calls it a burial ; therefore the literal baptism of water which "is the outward and visible sign of the inward and spiritual grace" must be a burial also. There must be a resemblance between the sign and the thing signified. Hut we cannot do better than allow the ])assage to speak the mind of the Spirit by giving it its true literal meaning. In the preceding chapter, the apostle shows that the salvation f f the sinner is the _/>-n with Him in His resurrection. 'This most assuredly is the soul-clieerin.g truth that is taught in tliis precious portion of (i(id"s word, ''Know ye not that so many of us as were bajjtized int(> Jesus Christ, were bapti/ed into His death. Therefore we are I'liried toit/i Him by haptisin into death, that like as Christ was raised from the dead by the glory of the Father, even so we ought to walk in newness of life. l"'or if we have been planted together in the likeness of His death ue shall be also in the hkeness of His rl-surrection." — Rom. vi : 1-5, If you attempt to substitute sprinkling or pouring instead of immersion, it makes the passage unintelligible; robs it of the glorious truth it teaches; and destrcns all its beauty. So say the learned and candid modern Episcojjal critics, Conybeare and Howson. "'J'his passage cannot be understood unless it be borne in mind that the ijriniilivc baptism was by im- mersion." — A'ote in loco. John .WKhLKV. ''Buried icith Jiini, alluding to the ancient 33Di)nner of ba])tizing by immersion." — Notes. yo A RFA'IFAV OF "HAPTISMA." Wm. Tyndale. "The ])lunging into the water signifieth that we die and are buried with Ciirist, as concerning the old Hfe of sin whicli is in Adam, and the jHiHing out again signifieth that we rise again with Christ in a new hfe." — Manual^ ]). 206. RosEN'MULi-KR, profcssor of Theology at Leipsic. "Im- mersion in the water of bai)tism and coming forth out of it was a symbol of a person's renouncing his former life, and on the contrary l)eginning a new one. 'Hie learned have rightly reminded us that on account of this emblematical meaning of baptism, the rite of immersion ought to have been retained in the Christian Church." — CJiase, ]>. 49. Prof. Lan(;k, on infant baptism, 1834. "As Christ died, so we die (to sin) with him in baptism. The body is, as it were, buried \\\\<\kix water, is dead with (Christ; the plunging under water re])resents death, and rising out of it the resur- rection to a new life. A more striking symbol could not be chosen." Mar'I'in Lu'riiFJi, after speaking of baptism as a symbol of death and resurrection says : "On this account I could wish that such as are to Ix; baptized should be completely immersed into water, according to the meaning of the word and the signification of the ordinance; as also, loitJwut doubt, it loas instituted by C/trist.'' — Jewett, p. 29. I have in the recent discussion with 1 )r. Murray (juoted from Dr. Adam Clarke. Our author would have the readers of his work Ix'lieve that 1 misrepresented the Doctor because I did not emi)hasize the probalde, in the Doctor's words. On this lie says on page 69, " But what must have been the feeling of indignation, with the few who consulted and comi)ared authorities," t^c. I shall here give another quotation from the I>octor, in which the word probable does not occur, and by so doing turn the koWrz of indignation towards him, I suppose, for making such a frank, cundid, honest acknowledgment without the limitation of a probable, PAULS DEFINITION OF HAPTISMA. 7 1 even. ''lUit as they receive l)a])tism as an enil)lem of death in voluntarily going under the water, so they receive it as an emblem of the resumction unto eternal life in coming up out of the water, thus they are baptized for the dead in perfect faith of the resurrection. 'I'he three following verses seem to confirm this sense." — Notes on i Cor. xi': 2g. Edinuukcii PRKsiivrKRiAN Rkvifav, Vol. I, j)age 531. — **\Ve have rarely met, tor example, with a more 7(.''<'<'^/' and fanciful i)ie(-e of reasoning than that by which Mr. Eweing would pursuade us that ihcre is no allusion to the mode of immersion in ihe expression buried with him in bapiism. 'I'his point ought to be frankly admiti k.d, and indeed can- not be denied with any show of reason." See extract at p. 9. 1 shall close my remarks on this passage in the language of Prof. Oforgk Camphkll, of Scotland, (Presbyterian) though written upon another point of the controversy, yet ecpLilly ai)i)licable to the man who would say that "buried M'ith Christ by bai)tism" favors sjjrinkling or ])ouring rather than immersion. "I have heard a dispuiant, in defiance of all etymology and use, maintain that the word rendered in the New Testament baptize means more ])roperly to sprinkle than to i)!unge; and, /// defiance of all antiquity.^ that the former was the earliest and the most general i)ractice in baptizing. One who argues in this manner never fails, with persons of knowledge, to betray the cause he 7Vould defend; and though with respect to the vulgar, bold assertions generally succeed as well as argument, and sometimes better, yet a candid mind will always disdain to take the help of falsehood, even in the support of truth." — Lectures on Pulpit Eloquence^ Lecc. 10, j). 304. ^'■Buried li'ith him by baptism. It seems the part of candor to confess that here is an allusion to the manner of baptizing by immersion as most usual in these early times," &c. — Dr. Doddridge., in loco. CHAPTER XIII. figuua'J'ivp: n.\prisM of thf. israelij-ks. " Moreover, brethren, I would not that ye should fx: ic;norarit, liow that all our fathers -M-rr under tlw cloitd, and all passed tlinju;;h the sea. " And were all Ixipti/.ed unto (into) Muses in iKe doud antl iti the scii." -I Cor. ; X : I, 2. ON this passage our author says, "The Israeh'tes were baptized. They were saved — gloriously delivered. But whence came tlie baptismal element? The clouds poured owV water." — p. 15. The tactics of our author here, and in the passage last considered — "Buried with Him in baj^tism" — are not com- mendable in a man whom the Lord has sent to teach the people. In Rom. vi, where the Apostle evidoitly speaks of the literal burial of the Roman Christians in the waters of bajjtism — which has been jnoved and im\\Ay sustained — our author, in order to sustain his theory, seeks to deprive the passage of its literal sense and give it a figurati\e meaning. And in this passage now before us, '*ba[)tized unto Moses in the cloud and in the sea," he changes his tactics by thrcjwing away its/^'v/zr?//?'.:* meaning and giving it a literal signification. In order to sustain him in this, he i)uts a superhuman •pressure upon the "-fiery cloudy pillar," and manages to press some water out of it, and the supjjosed falling of this water he calls baptism. Will any anxious seeker after truth, with FIC;URATIVF, f;.\I*riS.M or THK ISKAI.I.riKS. 73 ihe insjjircd Word before Iiim he satisfied with siuh nian(uuvrin the f/iidst of the sea upon the dr}' ground and the waters were a wall unto them ott their //v/// haud'^x\([ on their leJtS The reader will see tliat tliere is not a word about baptism in the narrative. lUit the aposile, in his reference t(^ it, calls it a figurative baptism because it represents the Israelites, not as being literally baptized, but as sul)mitting themselves to the authority and leadership of Moses, as C'hristians when baptized submit themselves avowedly to Christ. If, however, we go to it for an argument upon the mode of baptism it is decidedly in favor of immersion. To make the Psalmist say that the pouring out of water mentioned in the seventy-seventh Psalm, fell u])on the Israelites while crossing the Red Sea is certainly not giving the mind of the Sj:)irit: for the cloud that overshadowed them was not a water cloud, but it "gave light" unto them; mc^reover they are said to have crossed on dry land which fact is irreconcilable witli the clouds pouri)ig out water upon them, and beside all this the j>ouring out of water, above mentioned, was accompanied with tlie Hying of arrows, thunder and a terrible tempest, which storm, certainly, did not fall upon the children of Israel as they, under the 74 A UF.VIF.W OF "IJAF'TISMA." protection of Alinii^luy Ood, crossed through the sea, over- shadowed by thr cloud giving light and nf)t darkness in- dicatinL;' favor iind not wrath. I re]).";U it, it' an arij;innent is to he drawn from this fii^urative haptisni it favors iminenion. Notice the position of the Israehtes, ihe water ''n uall on tha'r rii^/it /land and ^w ///fvV- A// and the cloud above them, and thus they were und,'r the doud and all /massed tlirou^^^h the sea; and were \n\\i- ti/ed into Moses (obligated to Moses) /// the cloud and /// the sea." — i Cor. \: i, 2. A few Pedo-bai)List testimonies will give weight to these words. TiiKoi'in-i.At T, Archl)ishop of Achrida about 1070. ''11 'ere all baptized unto Moses in the eloitd and in the sea. 'i'hat is, they shared with Moses both the sliadow be- neath the cloud and the ))assage through the sea; for seeing him first pas> through, ihey also themselves braved the Avatevs. As also in our case; Christ having died and risen, we also are ourselves inintersed (l)ai)ti/,ed) imitating death by the sinking tlown, and resurrection l)y the coming u]). Tliey were immersed (baptized) unto Moses, therefore instead of; they Iiad him as a fouiuler of the tyi)e of the immersion (baj^ism ;) for the being under the cloud, and the i)assing through the the sea, were a tyi)e of the im- mersion." CoNANT, exam])le 196. WiT.sius. "How are the Israelites bai)tized //; ihe cloud and in the sea., seeing they were neither immersed in the sea, nor wetted by the cloud? It is to be considered that the apostle here uses the term haptisni in a figurative sense, yet there is some ag?-eement to the external sign. The sea is water, and a cloud differs but little from the water. The cloud hung over their heads, and ihe sea surrounded them on each side; and so the water, with ugard to those who are baptized." — /// Fed. Ex., Vol. /, p. 185. FIC.URATIVK I1AI'I[SM OV 'lIlK ISUAKIJTF'.S. 75 MosF.s STi'AVAki. "Ilt'iv then was the cloinl \vlii( h first stood before tliem ?^nd then behind them; iind iiero were the waters of the Red Sea hke a wall on thei'- ri^lu hand and on their let't. \'et neither the cloud nor the water Louched them. 'I'hey went through the niidsi of the sia upon Jry ground. \'et they icf/r Inif^tizcd in the cloud and in the sea. 'I'he reason and ground of such an expression must be, so far as I can discern, a surrounding of the Israelites on different sides by the cloud ;ind by the sea, although neither the cloud nor the sea touched them. It is therefore a kind o( J/xn?-ati7'e mode of e\i)ression, derived from the idea that baptizing is surrounding with a fluid. lUit whether this be by immersion, affusion, suffusion, or washing, would not seem lo be decitled. The suggestion has scjmetimes been made that the Israelites were sprinkled by the cloud and by the sea, and this was the baptism which Paul meant to designate. But the cloud on this occasion was not a cloud of rain; nor do we find any intimation that the waters of the lied Sea sprinkled the children of Israel at this time. So much is true, namely, that they were not immersed. Vet, as the language must evidently be figurative in some good degree, and not literal, I do not see how, on the whole, we can make less of it, than that it has a tacit reference to the idea q{ surrounding; in some wav or other." Those men are honest. They give those passages what they believe to l)e the mind of the S[)irii, and strive to support the theory of sjjrinkling and i)ouring in some other way. In view of their comments, which bring out the obvious meaning of the te.xt, what becomes of our author's unsui)iJorted assertion: "The Israelites were baptized . . . . ]kit whence came the baptismal element? The clouds poured out water?" It remains unsupported like the theory it is intended to uphold. C II A VTKR XIV. ONK HAPTISM. "There is one body and "iif spirit, even as ye are called in t>ne hope tism, one t lod .md lather of all, wiio is above all, and thrmiyh all, and in yon .'ill." K|)h. i\ ; 4, 5. OUR nuthor says that the one l)a])tisin, in this j)assagc, is "the !i;ran(l essential lja])tisni of the Holy (ihost of which the a])|)lication of water is only the symbol." — J). 40. De it so, it is ne\ertheless one immersion, Every- l)0(ly knows that the word baptism is not a translation (jf the (Ireek word baptisnui used in this text - //<'// haptisma. There is not a standard lexicon extant that renders this word pourini^. Nor. can it ei'er he so translated in any l)assa^e of (Ireek and make sense; therefore this passage cannot be translated one pourini;;. There is not a stantlard lexicon extant that renders haptisma, sj)rinkling. Nor can it ever be translated sprinklini^ in any passage of (Ireek and make sense; therefore this passage cannot be translated one sprinklin,^. Again, every standard lexiccjn extant renders haptisma immersion, or an eiiuivalent meaning; and ic/ierei'er it occurs in any passage of (ireek, it must be translated by immersion or an etiuivalent word in order to make sense. Therefore /len haptisma, in this jjassage, must l)e translated one immersion. If the facts above stated are true, and no scholar will deny them, the apostle in this i)assage settles the controversy once for all: "t/iere is one immkksion." PNF. nvprisM. 77 If, as our author says, the a)K)silc here; refers to the baj)- tisni of the Spirit, of which the h.iplisin of water is a synil)ol, the fact still remains unchaiiLied. The haptism of the Spirit, siu h is the abundance of the git't, is a l'iL;urative immersion; the bnidisni of water which is iis synib >!, must Ih' an immersion also. No anunuu of ihinible-riji^t^nni,^ {an make anything of tliis j)assage but lien haptisma \\\ (Ircek, oNK i.MMKRsioN ill I'ai:;lish, whether it be the baptism of water or that of the Spirit. It seems very clear to my mind, however, that tlie bai)tism of water, and not that of the Spirit. i> referred to in the clause, "one baptism." In the |tre( cditiK chai)ter the apostle forcibly reminds the Kphesians of their high and liolx calling, being ([uickened ])y the power of (lod from a death in trespasses and sins to a life in righteousness, — e\en a sitting together in heavenly places in Christ jesus. 'I'hey were b\- nature dead in sin: Christ, in their ])lace, dietl for siti. Christ was reckoned dead in siji for them, and they are reckoned dead to sin in Christ, '■[■"or lie has made llim to be si)i for us who knew no sin, that we miiiht be made the riirhteousness of Cod in Him." — 2 Cor. v: 21. vSee also Rom. vi: i-S. "Now if we be dead with C!hrist we believe that we shall also live with Him." V. S. Christ who owed nothing becomes their heavenly Suret), makes HimseU" a debtor tor them, and fully pays their debt ; t'lfy who <)re the penalty for them: they, the real criminals, are delivered from the penalty due to their crimes, and treated as righteous through Him who bore that ijenally tor them. Christ was actually raised from the deail for them. The surety leaves the pris(jn on the third day, having discharged the debt, and is e.\alled t»^ 7y the poioer of God dirough faith unto salvation, ready to be revealed in the last lime." — 1 Teler i: 3-5. "I luivc an lifiit.itje above, Wliioli yd I cannot see; \\\\\ He who (lied to make it mine, I-, keci)in}; it for nie." Thus I have faintly described their high and holy calling, as taught in the second and third chapters : here in chapter iv: I, the aposde exhorts them "to walk worthy of the vocation wherewith they [yej are called." And one way (">{ doing so is to "endeavor to keep the unity of the Sj)irit in the bonds of peace." — v. 3. The perfection of this unity he shows in verses 4, 6, where he tells us that there is but one /Wr, one Spirit, one hope, one Lord, one faith, one Imptism, one God and Father of all. .Vnd by the oi)erations of the one Spirit they were brought to exercise the one faiih, and in the one bai)tism they professed that ONE BAPTISM. 79 one faith, and were thus initiated inio ihc one body or C'hurch, and arc now rcjoicinij; in the one Iiope, even "the j^'iorious appearing of the great (iod and our Saviour jc^us Clirist," Titus ii: 13: having been adoTited into the family of the oni." (iod and /ather of all. "For ye are all die children of (iod hy jailh in Christ Jesus \ for as many of you as have been baptized into Christ have put on Christ, (ial. iii : 26, 27. That the one body here spoken of is die Church is evident from i ('of. xii: Kom. \ii: 4, 5; IOj)h, i; 22, 23, etc. The evidence of Dr. .\dam Clarke will have weiuhc wiih my Methodist friends,— greater weight, 1 pierunie dian diat of Mr. I.athern. It reads as follows: "Verse 4, There is one bod\\ viz., of Christ, which is Mis Church. One Spirit, the Holy (ihost who animates this body. One hope, of cveHasting glory, to which glory ye hnve been called by the preaching of the gospel; through which ye have beconie the body of Christ, instinct wiih the energy of the Holy Spirit. Verse 5. One Lord, Jesus Christ, who is die governor of His Church. One faith, one system of religion proi)osing the same objects to the f:iith (^f all. One baptism, adniinisiered in die name of die Holy Trinity; indicative o{ the inlluences, j)rivileges and effects of the Christian religion."' etc. Aotes in /. 8l a(lniinistcrin<^f the supper "at n'u^hl, in an iii)per room, reclining," l>ecaiise he ought to "kecj) the opJinancc^ as they were delivered unto him." - i Cor. .\i : 2. But everybody knows that the c.oniniand given by our l)lessed .Saviour on instituting tlie su|)|>er, had no reference ivliatever to time, |)lace or |)ositi()n. To eat bread and drink loi/tt' in commemoration of the broken body and shed blood of our Lord. wa.s the command, without a word about the time, only "as oft as ye eat this bread and drink this wine, ye do show forth the Lord's death till he come.'' \ot a word about ihc placr where, nor \.\\c position in which this command was \o be obeyed. Just so with regard tt) the com- mand to go and luptize — immerse, — you can go with y lur candidates in a chariot as I'hili|) and the eunuch went, or you can go on foot as our blessed Lord Himself camv to John to be baptized of him "in the river of Jordan;" but in either case you mist, /// order to obey the command, go to a certain water and go down both into the water, both '.he administrator and the candiiiate, and baptize - immerse — him. Having done all this you can come up out of the water or stay there, so far as the command is concerned. Hut we would advise you to do as Thilip and the eunuch did, "They went down both into the water; both IMulip ^nd the eunuch, and he iiAPrizi.n //////;" and they certainly did not stay there, for we read that "when they came up out of the water, the .Spirit of the Lord t.iught away Philip that the eunuch saw him no more, and he went on his way rejoicing." — Acts viii. The command given with reference to the Lord's supi)er, requires those who obey it to eat bread and drink wine. W ithout doing this the command cannot be obeyed. Having done this in the j)roper frame of mind — "discerning the Lord's body" the connnand is obeyed, no nutter where, when, or in wJiat position. F 82 A RKVIKW OF "BAPTISMA." Tlic coniniand given witli reference to baptism requires tln)^e who obey it to be l)n|>tizecl —immersed. Without doing tliis the command cannot be obeyed. Having done this in the proper frame of mind, — ''beheving with all the heart'" on jesus (,'hrist as the Son of (»od, and the only Saviour of sinners, - -the command is obeyed, no matter where, when, or in what |)osition. "•There is no diffiirence," Siiys 'I ertullian, ''whether bajuism takes j)lace in the sea or in a pond, in the river or the fountain, the lake or the bath ; nor between those who were baj)tized in the b>rdan by b'hn, and those who were l)aj)ti/ed in the Tibt-r l)y I'eter.'' — Tertullian de /Uif^. (. iv. This, be it remembered, is one of the most eminent of the Latin fathers, who lived in the first ([uarter of the third century. Alas for the sj)rinkling and |)ouring theories, (although he mentions th€ sea, the pontl, the river, the foimtain and the bath,) he is .sileiU upon the basin, the bowl, and the j)itcher, I am j)erfectly astonished nt the other f/art of our authors quotation, namely, that \\\ order "to ofxserve the ordinance literally" as it was instituted, '^'the I -lord's supi)er ought to be celebrated as a grand festal entertainment.'' l)(xrs he i)re- sume to say that on that memorable night on which our Saviour met His disciples in the upj)er room, and instituted this i)recious ordinance, he made it "a grand festal entertain- ment?" Surely not. It is true that about twenty-six years after this time the Corinthians so connected this onJinance with die common meal, which it seems, it was their custom to take ])reviously to their taking the Lord's sui)i)er, as to call forth severe censure from the a[)ostlc, see i Cor. xi. But surely our author does not suppose that following the (Corinthian abuse txf this ordinance, — an abuse which brought ujK)n them the judgment of Heaven, (see i Cor. xi : 30) - is observing it as it was delivered by our lilessed Lord. There was certainly a deviation from the original ARGUMVINT FROM THK I.ORD'S SUPPER nKMOLISUKP. iizo) is never used to express momentary condition, although that condition may be, and in some very few cases is of short duration." CI. li. \h 97. "Neither of them is raj)able of expounding haptizOy although ca))able in parti< ular cases to answer its demands." CI. IJ. p. 270. Such is die nature of the text book of modern I'edo- baj)tist controversialists. I shall now give you Dr. Dales definition of Iniptizo. "Prop. iii. JUiptizo in primary use expresses condition characterized by complete intus])osition without exi)ressing, and with absolute indifference to the form of the act by which such intusposition may be effected, as al.so without other limitation.s — to mkksf," "Prop. iv. In secondary use it expresses condition, the result of comi)lete influence, effected by any i)ossible means and in any conceivable way." CI. IJ. j). 31. See also Dr. Murray's i)ami)hlct p. 9. Dr. Dale gives the true primary meaning of baptizo. The order is not commendable — that is, giving the meaning of the word as used in the passive voice first, and then its meaning in the active voice, — to mersk, which, evidently, was the voice in which our vSaviour used it in the great commission ; so according to Dr. Dale's own translation 86 A RKVIKW OF "haphsma.'* tlie commission will read, "do ye therefore and tearfi alJ nations mersin^i^ them." Neither is it very < onimendahle in the Doctor to use su«h a word as "intiisiiosition," — a word that is not to l)e found in any Knglish (tic tionary known \.o me. * Hut he who has a smattering of Latin louellur with his English, can understand the sense placed within. -1 [>refer the dehnition given hy Dr. Dale's i)U[)il, Dr. Murray bec^iuse it is given in [jlain Saxon words. On the classic meaning of Ixijjti/e, he s;iys "Its original meaning simply expresses the fact that a ImkIv or object is jilaced within a licjuid element."' \n/>/. Buf^. p. 4. This you see is its meaning in the passive voice. The verb must have been used in the artive voice, however, in order to {xTform the action th.at has put the ""body or object within the licjuid element." Every sc:hool boy kncms that our Lord in giving I lis dis- ciples a command to '^ teac/i all nations," used the verb wr)KF,r. & .Scori", latest edition "bapti/o, to pit I in &r under loater." And so we shall read in the eighth chaj/ler of .\cts, '*And they went down both into the water: IxHh Philip and the eunuch, and he put hin\ within the liquid element, (On ( THK NEW DAI.F PROCKSS. ^^ Ahnroy.) He put him in or under the water, ( I.iddcU vl- Scott.) He mersed him, (Dr. Dale.) Me buried liim with Christ by l).'i|)lism, ( /\in/,) "and vvlien they were eome up out of tiie water, the Spirit of the Lord laui^ht away I'liilip that the eunuch saw iiini no more, and he wcnl on his way rejoicing." Such is Dr. Dale's Trank acknowledgement as to tlie meaning of haptizo in primary use, ro mkksk. lUit v.ith philological skill more ingenious than ingt'nuous, he robs it of its j)rimary meaning, forces upon it a secondary one, as given r' jve; and his I*. I'^. Island disciple said, while lecturing in this city, that by virtue of that secondary mean- ing: "\'ou may bapti/e a man by striking him in the face,"' or "in any conceivable way," that you can "change his < on- ditioiL*' And thus, by their manipulating tactics, these men, either deliber.itely or "by words without knowledge,"' darken the coun.sel of our Lortl. As Chas. Anthon, late I'resident (»f ('olumbia C'ollege, N. Y., will be accepted as undoubted authority on the meaning of a sinij^le (ireek word. I here give his definition of baptizo: " The primary meaniH}^ of the 7i>ord is to dip or imff/ene, and its secondary mea»i//xs, JF ii iakr has any, all re/er in some 7<'r. 1 )ale roljs Ihiptizo oi its native, essential, |)riniary signirication, and s;i\es to it a secondary one \vhi( h he calls condition, the result of coni- l)lete intliience. elTe( ted l)\ any |)()ssil)le means and in any conceivable way; and his comlusion is that whatever can thoroughly change the ( haracter, state or condition of any object is caj)able of ba])ti/ing it; and bv such i:hange does in fai t bapli/e it. • The (hjctrine is simi)ly unjihilo- soj)hical and untrue. .\ man is run over by a locomotive and mangled to death. I presume the locomotive exerts a f>07i'erfit/ iiijlneuee o\er that man and ehaiv^es his condition loo. \'et who, but 1 )r. Dale and tho>e ila//.led with his theory, would say that the locomotive bajjtized that man? In closing this brief reference to this amusing work of Dr. Dale, I will place before you, reader, the two (i()S])el ordinances that Christ has enjoined upon His ('hurch; giving first the primary meaning of the word^, and afier- ward.s their secondary. liaving (h)ne so 1 shall leave you to consider whic h of the renderings expresses the acts that Christ commands. 1. The ordinance of the Sui)i)er, Labete^ p/uii^ete, jiri- mary meaning. Take. eat. — Reject it, who can? Secondary meaning. Learn., devour. — Accept it, who will? 2. The ordinance of baj)tism, liaptizontes., — Primary: To put in or under water. -A auuyaa. tS: Scott. I nunc > se, suhnier^^e. — W 1 1 . k i •:. * Immerse, submerge. — ( ' k v. m v. k . t " To wmv.— 1)K. Dai,k4 Secondary: "condition, the result of comi)lete intlucnrc effected by any possible means and in anv conceivable wav." •f Cl. H. p. 31. — ComparL- Scripture H;\ptism, 1 >r. Miirr.TV, p. 'j, lo. * (jrimine's edition uf W'ilkc's Lexicon the fa( t that the immer>ion of |e^us bv John in the ri\er of Jordan cannot be denied in the face f)f the inspired record, hence the efforts made to show that ("hri>t in His baptism is not a j)roper e\amj)le for us to follow l'"or m\' own i)art I want no wiser, no holier, no better examjile than my blessed Lord: anrl the determination of my heart while I ])en these lines is. that "I will tclliiw ///I'l' tiiy Saviuiir, 'I'hou ilitlst slic'il ihy Miiod tur mr; Aii'i lliouj^h all uR'i) sliouUl f(n-sal /'.')' ^/(Uc rii lolluw Mtv." 92 A KKVIIAV OF " IJAPTISM A." Every step in the perfect life of our blessed Redeemer, froin the first action recorded of Him to the last jjrayer offered by Him on the cross, ("Father, forgive them, they know not what they do.') was an example for ali his followers, for "He set for us an example that we should follow His steps." — Peter. \'ou are safe, dear reader, in following the example of ('hrist closely, literally, even to the washing of vour neighbour's feet; and if in His Word you can find where lie has commanded you to do this act of oriental hos))italitv, the command is imj)crativc and you ought to obey it. / have not yet found the place where Christ commands me to wash my neighbour's feet; but I do find clearly where He commanded His disci])les to ba])tize all who would believe on Him; and also where I'eter com- manded those wh(i believed on jesus to be bai)tized.. — Acts x: 48. In obedience to the command, I have been Ivipti/ed myself, and in obedience to my Lord's commission I bapti/e all who apply for the ordinance and give a credible evidence of their regeneration. Sui)i)ose for arguments sake we admit that Christ in His baptism did not "set for us an example;" yet His baptism was an example of bnptism, and an example of the baptism He commanded his discii)les to administer when He gave them their commission, the same word being used on both occasions, {baptizo.) P»oth, however, are true here, Christ's baptism was an example of Ixiptism, and Christ in His bc.ptism was an example for Hispeoi^le: "Thus it becometh us to fulfd all righteousness." " For this reason He dedicated and sanctified bajitism in His own body, that He mi^i^ht hare it in cominon with us, as a mast firm bond of the union and society which He has condescended to form with us." — Cai>vin Institutes, Vol. j, p. 425. ■^^ ,vy rJ. K^^ . -Jf-^ m c M AP'n:R x\iii, SKl'ITAdlX r. PI^RHAPS the most .v^^/vV/;'-, but very fcchic, attcm[»t made by our author to rol) haptisui of its cs^cniiai .'lit immersion is in liis treatment of 2 Kin^s. \-: 10. [4, '■.\n(l I^Hsha sent a messen-er unto him (N'aaman) sa\•inL^ Li;{) ami wash /// Jordan (n(4 (/f) se\en times, and ihv Ih^h shaH come aiiain to thee, and thou shah be clean .... Then went he tlown and dif',^<\! hi ni>:clf seven times in /orJaii^ according to the saying of the man of (l(-d." \:c. In this [)assage tlie troublesome word is taval in the Hebrew or inspired text; Iniptizo in the translation of the Se\enl\ ; and (//> in the authorized l^nglish ver>ion. In the tenth \erse, where the command is given by lllisha, the word in the insjjired text is rne/uits : in the translation of the Seventy //v/<>; and in the aiuhori/ed Ijiglish version 7>.>i7s/i. in the fice of all this our author has the audacity to sav that "'the |)roi)het, in harmony with Divine re(|uiremrnt for iiurilicaiioii of leprosy, ihe s/>riiikliiix 'if '^'"'/''V. and in a( ( ordance with oriental idea and usage, ])rescribed the applic ation of water to the jjlace seven times, as in the \ersion of the seventy, the Syrian general baj)ti/ed himseh", and as the result there was a completely changed <;ondilion."' 1'. 52. in the above (juatation are two statements, one in refer- ence to the c(jmmand given by I'disha, and the other to the manner in whicli that conmiand was obeyed. The fust statement is incorrect ; the second is inconsistent. 94 A nF.Vll-AV OF "nAPTISMA. If the prophet nicaiit in any way to harmoni/.o hU com- n^aiul to XaanKin. with the "Divine rc(iuircnK'nl for piirifi- e;ation of loi)ro?y,"' it is very c\i. Notw "thslanding these facts, the Rev, Mr. Lalliern and the Rev. Mr. 1). I ). ("urrie - whose catechism Mr. L. takes "great satisfaction in com- mending as a cajjital compendium of the subject'' ignore the inspiration of tlie Hebrew text, repudiate the wisdom and learning of the Seventy, and condt-nin the translation of King James, by rendering the passage contrary to Ncholarshiji and sense, he sj)rinkled himself seven times in Jordan. "In 2 Kings, v: 14,"" says Rev. 1). 1). (^urrie, "1'disha told Naaman to go and wash .seven limes in (or at) Jordan, and he went and Ijapti/ed (it is dipjied in the English version but baj>lized in the (Ireek) himself .seven times. It is evident that he must have sjirinkled him.self seven times."' — Cat. of Jiap, p. 14. 15. Our author endorses the above by recommending the work "as a capital compendium on the sul)ject,"" as also by the statement that the prophet com- manded Naaman to ap])ly water to the lei)rous spot, "in harmony with the di\ine recpiirement, for i)urirication of lepro.sy, the sprinkling of water," vVc. I'rof. Moses Stewart translates the passage "Xaaman went down and plunged himself (ebaptisato) seven times in Jordan." Thus we have on the one hand the inspired Hebrew, the (ireek Septuagint, the English authorized version and the learning of the world ; SrPTl'Ar.IN'T. 95 and on the other hand Rev, j. Lailiern and Rev. D. D. Currie. Reader! on which side is the weight of cvick-ncc? The second statement made on |)a^e 52. nnnuly. "Seven times, as in the version of the se\enty, the S\rian (lential ba])tize(l hiinseltV \''".. is inconsistent. Here he rejects the authorized ICn-di-^h version entirelv. lu'canso in it the word is i)ro])erly translated. " He di])|)ed himselt,'" cVc. what now becomes ot" "the lidehtv ot' t!ie veneni'olc men who translated the l",nL,dish Bible?" Who cr. Ailing, Witsins, and others wouUl under- stand it. "Wherever, in the law, washing of the Hesh or of the clothes is mentioned, it means nothing else than dipi)ing of the whole l)odv in a laver; for it' a man dips himself all over e.\cei)t the tip ol" his little linger, he is still in his uncleanness." — Mi amonidks. That Naaman went down "and dijiped himself in Jordan." ( Kai eluiptisato en to Jordain\) and wA sprinkled himself (era/!tisato en to Jordane,,) is a fact that no man, having any reputation as a scholar, will risk to deny: and he who doca, Jiat/j' contra- dicts the word of the living God. ^ -2i *.v CHAT TKR XIX. APOCRVPHA. Tin^RI^ arc two cases of the use of haptisnm in the Ajjocryithal writings, uhicli our author briefly touches. 'I'lie hrst case is in Judith xii: 59, and reads as follows: "Then the servants of Molofernes brouulit her into the tent, and she slept till midnight; and she arose at the juorning watchv and sent to Holoternes, saying, let my lord now ( ommand that thv handmaid may go forth to jirayer. Then llolofernes commanded his body-guards that they should not stav her. 'J'hus she abode in the camp three days, and went forth bv night into the valley of Bcthulia, and immersed \cbaptiscto^ herself in the camj) at the fountain. And wlien she came out she besought the Lord (lodof Israel to direct her way to the raising uj) of the children of her jieople. S(j she came in clean, and remained in the tent until slie did eat her meat at evening.'' Our author (juotes from I'kor. Wii.soN upon this passage, the following words, "The unseemliness of a lady sul)- mitting to nightly immersion, in the midst of a camj), and at a fountain from which, it is considered jjrobable, an army derived its supi)ly of water, has staggered most interpreters, and tested the nerve of the majority of controversialists." I have onlv to sav of the controversialist whose nerve cannot endure the force of the above argument, that he ought to leave the field to others. APOCkVPHA. 97 Are the Professor's two arguments, namely, "the unseem- liness of a lady (Jewess) submitting to innnersion,-' (washing, bathing,) and the probability that the army had no otlier water than this fountain, suftieient reasons tor giving Ihiptizo a meaning that does not lielong to it? Certainly not. The ciicunistantial evidences in this passage gi\e addi- tional reasons for adhering to the meaning of b.iptizo, and ])roving the immersion of Judith. Why did she .^v ''/// /// the uii^ht into the valley of Hethiilia, if she did not want to immerse herself? Had she not water enough \\\ her tent for sjirinkling f)r pouring pur])osL's? I\vidently Judith went out into tlie valley of Hethulia to jiurify herself for the identical reason that John went to .l".non near to Salim to l)aj)lize, heaiuse tJiere 'lOiis much i.uiter there. A gill of water would be sufficient to s])rinkle or ])our, and that gill could be brought from the fountain; but in order to innner.ie the whole bod\' it was necessary to go to the fountain. And so we read that she ''went out in llie niglu into the valley of Bethulia and washed herseltV tS:c. .She thus j)erformed her al.)lution according to tlie uni\ersal custom among the Jews, see Lev. xi: 32, \\\\ 8. \\ : 5. 21, 27; wii: 15. "Wash his clothes and bathe /tii/iself i/i aV/Av."' See Maimonidi.s as already (juoted, also i,i(iiri Four and Adam ("1 akrk. ''That the baptism of John was by j)lunging the body after the same ijianiier as the -oas/ii/ii:; of unclean persons^' ik.c.—Clarhe's Co)ii., en J of Mark. On this i)assage Dr. Conant remarks: "(Compare in ( h. vi : 2, the fountains that 7oere under Hethulia \ ( h. \ii: and [Holofernes and his horsemen] 7fea'ed the passai^e up to the city and came to the fcuntains of their Tt-aters and took them : v. I 7, and they [the Annnonites and .V^syrians] pitched in tlu TaUe\\ took tlie loaters and the fountains (f the children (f Israel. "There was evidently no lack of water for the immersion of the body, after the Jewish manner; namely, by walking G 98 A KKVIKW OK "liAPTISMA." into the water to the proper depth, and then sinkinj^^ down till the wh(jle body was iinnierscd. **One of the olde-^t (ireek niaMuscripts (\o. 5S) and the two oldest versions (the Syriiu and Latin) read immersed (hup- tized) /terse// in t/ie foiin/ain of -t^'aier, (omittini^^ /// t/ie aimp.) Accordinii to the coiiiiiion (ireek text this was done he profited by his wa>hing?" —Sirae/i xwi : 25. Jn corinection with what has already been said upon the subject of ceremonial washinLfs amon_^ the Jews, it will be sufticient to add the f )llowin'j, (juotations; "The entire bodv was to be plun^red at oiu e. tor if but the ti[) of die fmi^er was undipped, sm h a person was to remain ^lill in his un cleannes.s.'" — Wnsn s \ol. ,^, jia^e ,^85. Mkvkk (I>utheran) one of the foremost (lerman i om- mentators of tlil^> century, in his critical commentary on the New Testament, says: (on .Mark vii: 4) ''Moreover iiin me bap/izon/di, is not to be understood (jf :L'(7s/tini; t/ie /lain/s, (Lightfoot, Wetstein) but of inimersion, which the word in classic Greek, and in the New 'IVstament, everywhere, means (compare Ue/a) /. e. here, according to the context to td/:e ij /hitli. So also Luke xi: ^.S. Compare Sirach x.\xi: 25, Judith xii: 7."*- ('<>\\xr i>ai;e 156. In view of the above it is clearly seen that these passages from the Ai)ocry])ha give not tlie slightest countenance to sprinkling or jiouring as tlie act performed. Judith '"went out in the niglit into tiie valley of liethulia and i/nmersed herself at a fountain of water,*' &c. "He that is i/nmersed after touching a dead body, if he touch it again what is he benefited b)- his washing." CHAP'II'LR XX. CLASSIC USAC.F.. OX i)age 50 our author gives four instances of the classic usage ot' /v//>//:c, \vhi(h next demand at- tention. Tlie first is taken tVoni a work written l)y Straho. Speaking ol" the man h of Alexander's army, he says, "And they marc'ned the whole day in water, (not icith water en huJati) immersed {Haptizomcfuvi) as far as to the waibt." — (leograi)hy, ]»ook 14 ch. 3, 9. Our author's amu>ing comment on this ])assage is as follows; "Wading up to the waist a whole day, the soldiers were baptized hut not immersed." Were they not "immersed as far as to tJic waist" as the text before us says? But in the record of our .Saviour's baptism there is no such limit- ation. ^^ Kbaptisthe Inipo Joaiiiioii eis ton Jordanen^'' was baptized (iuunersed) of John in lordan, not "up to the waist.'' but whoUv, without limitation. Xeither is there any limiting clause in the record of the eunuch's baptism. "'I'hey went down both into the water, Iwtli Philip and Ihe eunuch anel he l)ai)tized him," (ehaptizen auton) not "up to the waist.'' Doubtless Philip himself was baptized up to the waist; but as for tii-.', tacnweh In; \rai •'\lipi.ed in ox under water," (Liddki.i, tS: .Sct)i i',) antized but not ^Vink, ?io immersion." The true interpretation of the above oracle is this, the city of Athens was destined t(^ be immersed in calamity for a time: but she would surmount it all. So the bladder "mav be innutTsed," but whene\er the [)ressure is remo\ed it rises to the surface, and liuhlly lloals upon the waters. hoes the rational being live, who will Nay that the bladder, now lightlv ll(,viting ujion the water, but recetitly pressed bcne;ith its surface, was not im:i:erscdl We think not. '"A bladder thou nuiycst be immersed (bapti/ed) but it is not possible for thee to sink."' The third is tVom a work on the Life and Poetry of IIomkk, II. 26. The writer is supj)osc(.l by some to be IMut;u'ch, by others. Dionysius. 'I"he passage upon which the (Ireek writer comments, is the following, "And the whole sword was warmed with blood." The comment made by this writer is this, " l-'or truly in this he exhibits \ery great emphasis; as if the sword was so imbathed (bajiti/ed) as to be heatjd.'' '^-On i'^is j>assage (--ur 'author remarks, "The hiked sword of the might> A'jilx was baptized m blood flowing from a wound in the neck pf-'his falling foe: that was ba:)Jisrt', b'jt nc'imjDe'^si'Jn:'' ' Not' a word in the text CLASSIC USAOK. lOI about the flowing; of the 1)1(>()(1 from llu- wound. 'I'lic i lea is. when Ajax struck Clcobulus "in the neck, with his sword, the wliole sword w.is Wiinued with blood," -the blood surrounJin\.i the sword in tlie neck of the foe, and not llow- ing from the neck on to the sword. On this passage I)K. CoNANi" remarks that *'the writer's comment is just; the poet's exjjression implying that the sword was so plunij;ed in the warm blood, as to be heated by it." I'.x. 42. 'I'wo similar e\i)ressi(jns are found in i;U' writings of CiiKYsosTOM, "Kven this was worthy indeed of ])raise and of greatest admiration that he did not I'1.un(;k in (bapti/e) the sword; nor sever that hostile head."' On David and Sauly discourse iii: 7. Conani, ex. 47. Also, "Sawest thou the nets of David stretched, and the prey intercejUed therein, and the huntsman standing, and all exhorting to iM.iNdK (bai)ti/.e) the sword into the enemy's breast."--Z>/jvv//nY on Clemency, xxix. Con an i" ex. 77. The fourth and last case given by our author of the classic use of bapti/.o is figurative. A youth, described by Plato as being bewildered by subtle (juesticms, "i^,i,v? ,4,7/rv/j baptizonienon -\ knowing the youth l)ai)ti/.ed." On this our author remarks triumi)hantly, "There was baj)tism by questioning: but no immersion." Does he not know that this is the very passage given in the latest edition of Liddell ^: Scott's Oreek lexicon as an illustration of the figurative meaning of haptizoi If he does know this, he knows that this lexicon of unsurpassed authority, translates the passage thus, '^ )ncirakion Iniptizomenon—is. boy dro7>.>n€d [overwhelmed] with . C, "For as when the rest of the tackle is toilniLi; deep in the sea, I, as a cork above the net am undi])i)ed (unl)a])ti/',ed) in the brine." — CoNAN r ex. 62, — ahaptistoii ciiiii. l-'rom this passaL;e you can see that the application of water to a part of the object is not baptism. The cork was floating above the net on the water, and is consecpiently said to l)e ^/At/'/zVAv/ -unbaptized. No t>aptisin ivithout i/n//iersio//. 2. My second is from Siraiio, born about 60 1>. C. Speaking of the lake 'i'atta in Phrygia he sa\s, "The water solidifies so readily about every thing that is inmiersed (baptized) into it ( Ihiptistlwiiti cis auto ) that they draw up salt crowns, when they let down a circle of rushes."-— CoxAN'i, ex. 61. 3. Joseplius^ JeiuisJi Autiijtiities, book 15, ch. iii: 3. Describing the murder of the bov Aristobulus, he savs, "Continually j)ressing down anil immersing (baptizing) him, \/hiptizo/ites\ while swimming, as if in sport, they did not desist till they had entirel\- suffocated him."' -Coxant, ex, 64. 4. P/atajr//, {\. D. 50) O// Si/pcrstition, iii, "Call the old Epiatrix and i)lunge (bapti/e) thyself into tlie sea [Iniptison seaton e/s t//a/assa//] and spend a day sitting on the ground," — Con ANT, ex. 64. 5. 77/e same :vritet\ Gryllits \ii, says of Agamemnon. "Then bravely plunging himself (baptizing himself) into the lake Copais," \_Baptizo cis ion Kopaida //wz/tv/] --Conan r, e.x. 65. 6. Jlippoe fates on Epidemics, Iwok 5, (born A. D. 155); "She breathed as persons breathe after having been im- mersed (baptized)," \J^ebaptisthai\ Conani", ex. 30. CLASSIC USAr.E. IO3 7. Ac/ii/Ics Tdtii/s, about A. IX 450, ''For their dritiking <:ii|) is the hand, l^'or if aiiv of ihcni is thirsty while sail- iiiii;, stooping forward tVoni the vessel, he directs his tace towards the stream, and lets down his hand into the water; and di])i)ing [/w/Z/sv^v ] it liollowed, and filling it with water he tlarts the draugiit towanls his mouth and liits the mark." — Cox AN r, ex. 57. 8. Hoiiicric .llli'i^oric-s, v\\. ix, ''Since tlie mass of iron, drawn red hot from the furnace, is ])lunged (baptized) \(>aptizetai luidati \ in water; and the fiery glow of its own nature (lUenched with water ceases." — CoNwr, ex. 71. 9. .lisopic Fables, fable of I he man and the fox, "And dipjMng (baptizing) tow in oil he bound it to her tail and set lire to it." CoNAXi' ex. 86. I will here gi\e the original text t"or the !)enefit of the reaeler who understands (ireek; j)rincipally because it contains an exam]»le of the nude or naked dative as used b\' Luke in chap, iii: 16. Here we ha\e the (lati\e elaio without the preposition en, and it is corre^tlv translated "'in oil," and no true (irecist will translate it an\- other waw In Luke iii; 16. we have the dative hiulati without the j)rej)Osition en and it )nust be translated "'/// waiter. 10. I will onI\- gi\e one more example. It is from rolxienns. Strata^i^en/s. Iiook 4, ch. 2. 6. "Sa\ing this and clai)ping his hands, he ran through the nudst and threw himself into the swimmingd)ath ; aiid the .Macedonians laughed. Philip ditl not give over dipping (baptizing) \dia~ lhiptizo)nenos\ in a match with tlie j)aneratiast. and sprinkling \rainonie)}os\ water in the lace, until the soldiers wearied out, dispersed." — Coxam' ex. 156. In this ])assage we have both acts — dii)|)ing and s|)rinkling, and the pro])er words to exi)ress those acts, baptizonienos and rainomenos. J have 104 A REVIF.W OF "nAPTISMA." a tlirec-fold purixjse in placing these ten examples before you, reader. First, that you may see how the (irteks, previously to, at the time, and after the time of Christ's sojourn on earth, understood and used the verb baptizo. My ten ex- amples, selected from the whole range of (Ireek literature, as now before me, in Conant's Baptizein consisting (jf two hundred and thirty-six examples, show how Pindar, Strabo^ Josephus, Plutan h, PolycTnus, Hippocrates, Homer, and Achilles Tatius used the word. These writers range from 522 B. C. to about 450 A. I)., and ei'ety one of them, with- out exception, as well as all the other Oreek writers whose texts are before me, used the word in the sense of dip, plunge or immerse. Add to this the testimony of I'rof Sophocles of Harvard College, who is himself a native Oeek, long resident in America. His lexicon is founded upon Greek usage in the Roman and Byzantine periods from B. C. 140 to A. I). 1000. '''■Jiaptizo, to dip, to immerse.'" My second object is to give you an opportunity of testing the matter for yourself, by substituting either j)Our or sprinkle where the word baptizo occurs in these examples. Please try the experiment on Mr. Lathern's examples first, "And they marched the whole day in water poured up to the waist, sprinkled uj) to the waist." Where is the sense? "immersed up to the waist;" the sense is perfect. My third purpose is to show you that baptizo does not "invariably drown its object," even in GreeJi literature, see example 3. If one immersion would drown Aristobulus why continue the process, repeating the action? In example 4 the person is commanded to "spend a day sitting upon the ground," after the immersion. Agamemnon, spoken of in example 5, attended the siege of Troy after his immersion. The Bible theory of immersion is in no icay 7veakenedy but in every ivay strengthened, by an honest investigation of the Cr.ASSIC USAdE. lO: original use of baptizo in Clreck literature. As our author acknowledges that '^ Bapto is never in any of its forms, in the New Testament, api)lied to liaptism as an ordinance of the Christian Church," a discussion of Bapto demands none of our time in this work. CHAPTER XXI. PA'IRISTIC TESTIMONY. OUR author makes a feeble attempt to sup])ort his theory by the testimony of the Fathers. He (juotes Chrysostom and Cyril. His (]uotation from Chrysostom is clearly a figurative immersion. "Wonder not that I call martyrdom a baptism for there also the Spirit descends in ricJi abundaucey The rich abundance causes the immersion^ (baptism); see this established in the chapter on the Pente- costal baptism. To prove that Chrysostom* gives the above as a figurative immersion, I give the following (juotation from his writings. "On the petition of the sons of Zebedee, (on the words can ye drink etc.) Here calling his cross and death a cup and immersion (bajjtism) \^JMiptisinii\. a cuj) because he drank it with ])leasure; an immersion (bai)tism) because by it he cleansed the world. And not because of this only, but also because of the facility of the resurrection. For as he who is immersed (])aptized) with water \Baptizomenos hudati^ rises again with great ea.se not at all hindered by the nature of the waters; so also, he having gone down into * Chrysostom was born A. D. 347, made Bishop and Patriarch of Constantinople in 398. PATRISTIC TESTIMONV. I07 death, with greater ease came up; for this cause lie calls it an immersion, (baptism). Can yc be slain and die? I'or now is the toil for these, deaths, i)eri!s, and toils." — Conani', c\. 229. In his coniinciU on i ('or. Discourse xl : i, he sa}s; "For to be immersed (baptized) and to sink down: tiien to emerge is a symbol of the descent into the underworld, and of the ascent from thence. Therefore Paul calls the immer- sion (baptism) [Bi7ptis;nii^ the burial, saying: We were Iniried therefore with Mini by the immersion (baptism) into death."' — Conani, ex. 184. Also on the Cospel of John, Discourse xxv: he says; "Divine symbols are therein celebrated, burial and deadness, resurrection and life, and all these take i)lace together; for when we sink our heads down in the water as in a kind of tomb, tlie old man is buried and sinking down beneath is all concealed at once; then when we emerge, the man comes up again." — -Conaxi', ex. 185. See also 186. "Chrysostom of the golden mouth" is against you, Mr. Lathern, and a iceii^hfy evidence he is I I am sorry to be compelled to say that the r[Uotation given from Cyril is, either wilfully or ignorantly, so mangled and tortured as to destroy entirely the meaning of the author. The quotation is given by Mr. [.. as follows: "We have been baptized not with mere water, nor vet loitJi tlie ashes of a ]ieift'r ;\^\\^\\\\\\ the Holy Sjjirit and fire." But tlie real words of Cyril are these. "Hut the si)irit of burning we call the grace in the holy immersion (baptism) \Baptismati\ i)roduced in us not without the Spirit. For we have been ////wtv-W (baptised) not in mere water; but neither with the ashes of a heifer have we been sprinkled \erantismetha\ tor the cleansing of the tlesh alone as says the blessed Paul; but in the Holy vS])irit and a fire that is divine, and mentally discerned, destroying the filth of the vileness in us and consuming away the pollution of sin." I08 A RFA'IEW OF "BAPTISM A." Kf!v'nF(ji~ f^f' TTi'trnn 6aun' '"rjv f'-'i Tu> ayi'u i3azri'afiaTi x^'P''^' nv' ('n'xn rrrev'fjciro- c'v r'/juv yivoitt'vrjv. j-ir^uTTL'nuffta fi^tv yap f)v K f'v i'(hiTi yv/iv(f), a'?.'/' r^'iVr rr-orW i)aua''/.t:tj- F'p'pavri'mjFdn ,~ t'v tjinv (f)nv?.o'rT/Tor t^nrravuv-i 'pv'ir(w~, kui t'ov rij- 'n/wfir/'a- Fh-rr/Kovn pn'/vauov. — Cyrilli Archicj). Alex. Comment, in Is. HI). I. Oiat. III. ( I'ol. //. /. 76).—Bapiizcin, Kx. 221, Mr. L. left out tlic clause, "have we been sjirinkled" that i.s found in the text after the clause, "but neither with the ashes of a heiter," and by this torture making one simple sentence having but one verb (l)a})ti/,ed) out of a compound sentence having two verbs [l)apti/ed and sprinkled ;] he makes Cyril say what he never intended, by cutthv^ the verb "have been sprinkled" out of the last member of the sentence, erasing the semicolon and joining the words, "with the a.shes of a heifer'' to the first member of the sentence, he brings this clause under the power of the verb baptized instead of leaving it for the verb sprinkled to act upon. Surely the cause that needs for its support such conduct as the above, is not of God, and should be abandoned by all. Cyril's comment is on Isaiah iv: 4. — "When the Lord shall have washed away the filth of the daughter of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the sj)irit of judgment, and by the spirit of burning," He makes this the spiritual cleansing, wrought in them by the power of the Holy Spirit. "But the si)irit of burning, we call the grace of the holy immersion (baptism) produced- in us not without the Spirit.^' And the inward cleansing of the heart, he shows to be far superior to the outivard, ceremonial cleansing of the body described in Numbers, 19: 17-19. — "And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shi 11 be put thereto in a vessel .... And the clean person shall sprinkle upon the unclean PATRISTIC TESTIMONV. I09 [with hyssop dipped in tlic mixture] on the tliird day, and on th.e seventh day; and on the seventh day he shall purity himself, and wash his clothes, and bathe liiinself in watcr^ and shall be clean at even." This is the i)rocess to which Cyril refers when he sa_\s ''For we have been immersed (baptized) n(jt in mere water; but neither with the ashch of a heifer have we been sjjrir.kled for the e/eansifi'^ of the j/esh alone as says the blessed Taul."' Here Cyril designales the two acts recpiired "for cleansing of the ties.,;'' namelv, im- mersion (bathing) of the Jiesh in rc'.'//dV' and the sprinkling of the heifer ashes, and these two acts are as distinct one trom another as Baptizo is from Rantizo : but our author by his almost unpardonable (if wilful) torture of the passage, as described above, amalgamates the two acts into one, by cutting out the verb "si)rinkled" and bringing the ashes -7\" A few lines below, in the same passage. "For by an image we die in baptism, but we truly rise in the flesh, as did also Christ." On the Soldiers Cnnun, Chapter 3. "Then we are three times immersed, ( Dehinc ter nieri;itaniur) answering some- what more than the Lord prescribed in the Gospel,'" i. e. the Lord did not recjuire a trine immersion. * The term " Fathers " is appHcd to eminent personages, who lived prior to the sixth century. JiO A RKVIEW OF "RAPTISMA." On Baptism, Ch. 7. He sa)-s; "As for baptism itself there is a bodily act, that we are immersed in water, i^quod in a(jua )neri^imitr), ('onant exs. 204, 205, 207 & 209. Amhrosk, Hishop of Alik.n, born about 340. On the Sacraments, IJook 2. Ch. 7. says: "Thou wast asked; Dost thou beheve in ( lod the Fatlier Ahiii'ditv? Thou saidst I beheve; and thou didst sink, {ct mersisti,) that is wast buried.'' In the same work, llook 3, Ch. i. i. he says: "Yesterday we (hscourseti respecting the font whose a])])earance is, as it were, a tbrm of scpulcher; into which, beheving in the Father, and the Son, and the Holy Spirit, we are received and submerged ( recipimur ct dcmert^imin-) and rise, that is, arc restored to life .... What then is resurrection, except when we rise again from death to life? So then also in baj)- tism, since there is a similitude of death, without doubt, whilst thou dost sink down and rise again, (diini meri;is ct resin'}^is), there is a similitude of resurrection." Conant, ex. 210, 211 ».\: 212. 'J"he ab()ve will suffice as a testimony from tlie Latin Fathers. I shall add a few from the Greek Fathers [is well. CvRii.. l)ishop of Jerusalem, (born about A. T). 315) says: "For as Jesus assuming the sins of the world died, that having slain sin he might raise thee up in righteousness; so also thou going down into the water, and in a manner buried in the water as in a rock, (sit hatabas cis to Jiundor, kai tro- pon tina en tois hudasi tapJieis), art raised again walking in newness of life."' Instruction in., on Baptism xii. Conant ex. 176. Again writing on the Holy Spirit, he says: "For the Lord saith; ye shall be immersed (baptized) in the Holy S})irit, (Juimeis baptistiiesestlie en pncnmati hagio) not many days after this. Not in part the grace, but all-sufficing the power! For as he who sinks down in the waters and is immersed (baptized) \liosper gar ho enduno en tois haudasi kai baptizomenos\ is surrounded on all sides by the waters, so PATRISTIC TESTIMON'V, I r r also, they were completely immersed (l)aj)ti/.ed) by the Sj.irii."' In si met ion, vii: Con A NT ex. i8o. Chrysostom's evidence I have already given on page io6. Athanasius, made Bishop of Alexandra, 328. A(Klres- sing the newly enlightened, he says: "'riiou didst imitate in the sinking down (kaladusi), the burial of the Master; but thou didst rise again from thence, before works, witnessing the works of the resurrection."' — Discourse on tlie Ifolv Passover, 5. Con ant ex. 187. Gregorv of Nazianzus, (born about 330), on the Holy Baptism, says: "Let us therefore, he buried with Chri.^t by immersion (dia ton baptismatus), that we may also rise with him; let us go down with him, that we may also be exalted with him; let us come uj) with him, that we may al.>,o be glorified with \\\\\\''— Disco ujse 40. C'onant ex. 189. I might increase the list, but I have given sufficient to show in whose favor the "Patristic testimony" speaks, and be it remembered that there is no better testimony outside of the word of God than that of these eminent Fathers. C H A PTKR XXII. vi;k,sion.s. OUR autlior seeks for supjKjrt from the fact that some Latin versions of the Scrii)tures transfer llie verb (la/'ti'-.o, instead of translating it. It is well known to scholars, however, that TKKrvM.LiAN, the earliest of the Latin Lathers, citing from a vernacular version, ciuotes the commission in the following manner (on />V/, Ch. 12). "For a law of immersing ( li/ii^iu'fialij, was imjjosed and prescribed: 'Go (says he) ieac/i tlie nations, iniincrsifi^^ (tin- ^^iwntes) them, in the name of the Father, and of the Son, and of the Holy S])irit."'' Cyprian, also, quotes the commission in the very same words, except that he uses .i,'e7//c'y, instead oi nafio/it's. Epis- tle x\\\ In Epistle Ixxv: he quotes Gal. iii: 27, in the following words, "As many of you as were immersed into Christ ( Quotquot in C/iristo tincti estis) have i)ut on Clirist." On the Latin versions Dr. Conant remarks, after giving .several tjuotations besides those given above, ''It was, there- fore, the earliest usage, in translating into the Latin language, to express the literal meaning of this word. But the (ireek name of the rite itself, and at a later period the Greek verb also, were retained in the current Latin versions; an example of the pratice t)f the Romish Church, to express sacred things by what was superstitiously regarded as their sacred VFRSIONS. 113 appellations such as, azyma, pascha, and the like. Of this weakness, injurious in every one of its tendencies, nearly all traces have, after long con Diets, been expunged from the English Bible." Dr. C. gives the translation of haptizo in the following versions, in e7'ey\ case givinfj^ the orii^innl text. "The Teutonic Versions: — "i. The (lothic version of Ulfilas (bishop of the Moeso- (ioths) made in the last half of the fourth century, translates the word by daupjan^ which means to dip, like the Latin ffiergere and the Clerman touchen, "2. In the first lower-Saxon Bible (1470-80) it is tran- slated by doepen^ to dij). "3. In the Aui^sburg German Bible (1473-75) ^^ i^ rendered by the word tauffen, to dij). "4. In Luther's (Jerman (New Testament 1522, entire Bible 1534) the (ireek word is rendered by tan/en, to dip. So Luther himself explains the word (sermon on baptism); "then also, without doubt, in (lerman tongues the word 71//// comes from the word tie/ (dee[)) because what one baptizes he sinks deep into the water. "5. In the Dutch version (1526, revised 1562, and again by order of the States-Cieneral 1628-32) the (ireek word is rendered hy doopen; in the Swedish .... da'pa. In the Danish dee he ; all of the same root as the word used by Ulfilas and Luther, and all meaning to dip'^ ScHOTT : the New Testament, with a critically edited Greek text, and a new Latin translati >n, (1839) translates the word in every case when its literal meaning is professedly given. Matt, iii: 16, "And Jesus when He had been hz.-^ iv/.td.,^' (atque/esus, quum inimersusfuisset ;) Mark vii: 4, "Ex- cept they wash they eat not," (nisi aqnae se inimcrserin.) "As the washing of cups and pots, brazen vessels, and of tables," (^""de immergendis poculis urceis^^ ) &:c. H 114 A RF.VIKW OF "HAPIISMA. Acts xi: 1 6, "John indeed bajni/cd with (in) water, hut ye shall l>c baptized with (in) the Holy (ihost,"' ("'Joivine.^ qnidcin iKjiiae iimncmit vos autcin Spiritui sancto inimcrocmini") &c. (Sjc. See also I-'kiizscnK in epis. ad Rom. \'ol. i, j). 364. "When wc were hapti/ed by immersion into water," (^'•(/Kiini bnptizaronur //icrsu in lujiiaiu." ) The testimony of every true version of the ins|)ired ori- ginal, is flatly against the theories of pouring and sprinkling for baptism, and lUKiuestionably proves immersion to l)e tlie orii^imil act. On the authorized version our author says, "The fidelity of the venerable nien who translated the JCnglish liiblc has been again and again called in ([uestion; because (ireek words, ntnm and verb, were (July transferred in the Angli- cized forms of baptism and baptize," jj. 59, J would kindly ask our author whv did not the translators of our version translate haptizo in the great commission as they did in the history of Naaman, 2 Kings v: 14? Let Dr. Ik'ccher answer (not a l>a[)tist) "Although it was conceded to have an import in the original, yel it was im])ossible to assign to it in Kngjish any meaning, without see mini:; to taiie sides in t/ie controversy tlien pending:;. Accordingl}' /// order to ta/ce neitlier side, they did not attem])t to give the sense of the term in a significant English word, but merely transferred the word haptizo, with a slight alteration of termination, to our language." Import of Bap. p. 5. en Al' TF. R XXI II AXciKXr I'lrriRKs. OUR author's next argument (?) is built upon some pictures that a cirlain Rev. W. II. Withdrew, M. A. luids in Rome. He gives the following (juotation from this Kev. gentleman: "The testimony of the Catacombs, respecting the mode of baptism, so far as it extends (Mr. K savs : 'evidences from the Catacombs, next to those of the Word of (iod claim first our consideration,') is strongly in favor of asj>ersion or effusion. All their ))ictured re])re- sentations of this rite indicate this mode, for which alone the early fonts seem adapted, nor is there any early art evidence of baptismal immersion."' p. 60. I have before me tlie elalx^rate and learned work of Mr. R. Robinson, in which this subject is thoroughly investigated. Whatever ol)jections may be made to the theological views of Mr. Robinson, he will be accepted by all as good au- thority on the (juestion of ancient baptisteries. On ])age 58 Mr. R. says, "Baptisteries are first to be sought where they are first wanted, in towns and cities; for writers of uncjuestionable authority affirm that the primitive Christians continued to bajjti/e in rivers, ])ools, and baths, till about the middle of the third century. At this time baptisteries began to be built, but there were none within Il6 A REVIEW OF "hAPTISMA." the churches till the sixth century; and it is remarkable that though there were many churches in one city, yet (with a few exceptions) there was but one baptister)-,'' (If this be so they must have been all bajitist churches, for evidently all the churches in Charlottetown could not agree about the one baptistery — the only one in the city.) Having described that magnificent building, the ba})tistery of St. Sophia, (erected by Constantine) he says on i)age 63, "The baptistery was one of the appendages of this spacious palace some- thing in the style of a convocation room in a cathedral. It was very large, and councils have been held in it, and it was called mega photisteriou, the great illuminator. In the mid- dle was the bath in which the baptism was administered. It was supi)lied by ])ipes, and there \\'ere outer rooms for all concerned in the baptism of immersioUj the only Iniptism of the place." He next describes the Lateran at Rome. Having given a description of the building he says, "In the centre of the floor, under the cui)ola, is the baptistery, })roi)erly so called, lined with marble, with three steps down into it, and about five Roman palms, that is thirty-seven and a half inches, deej); for the Roman palm is seven and u half inches English measure. Some anti([uaries are of oj^inion that this baptistery was deeper formerly. Perhaps it might before the baptism of youth was j)ractised, but this, all things considered, is the most desirable of all depths for baptizing persons of middle size; and in a bath kept full, as this was, by a constant supply of fresh water the gauge was just, and any number might be baptized with ease and speed.'' History of Bap. published in London 1790, p. 72. The above quotations are facts that cannot be questioned, not- withstanding "that Ephesian baptismal basin about nine inches deep,'' of which our author speaks on page 62. How was it that Tertullian, the earliest of the Latin ANCIENT PICTURES. ,,. I'athers is silent about the "tevV,," when he savs "There i, pond, m the nver or m a fountain, the lake or the bath- nor beuveen those who .ere baptised in the Jordan b/ 'o and tloscMvho were baptised in the Tiber by Pe.erV' Z^J nl , , , "'• "■"'"■'•"' '='''" "■'-■ ■'"^™""' for his silence about the "bai,tismal basin'" There is h,„ because It ,/,v , „ ^ '"" O"*-' answer, cennl^ " '■" "■"'' ""^ "'^■' --^ '" the second The "basin" is a modern invention. Bkenner, a Rom.an Cathohc wnter, after a full investigation of the orL^inal au 'f "^ 01 the person under tl,e water; and onlv in ex ^aordmary cases a sprinlding or „ou'ring r"!" •; atrzr f7: r^-- "'^- '•^"'^"™^- ---' ^is u:; 1^/r^ ' v^^ CHAPTER XX IV. BAPTISM OF THK OVING. OUR authors crowning and closing argument is the inference drawn from the impossibiUty to administer immersion to a dying man "Can we admit," says Mr. L., "in harmony with our convictions of the infinite wisdom of the Redeemer, that if immersion were the only valid mode of bai)tism, an ordinance should meet us at the threshold of the Christian church, with which, in the case of thousands, compliance was an utter impossibility?" — P. 71. It was precisely the error imi)lied in the above ([uotation that led to the first deviation from the apostolic immersion, viz.; a false ncjtion that attributes saving efiicacy to the out- ward rite, 'i'his error crept into the church as early as the middle of the third century, and I am sorry to say that those whom 1 believe to be Christians, and who, I thought, had a proi)er \iew of the atonement, are even now, in the nineteenth century, tainted with the same error. About a week ago the child of a certain Mrs. — — of this city sickened; it became evident that death was near; the minister was sent for in post-haste; the child was baptized (?) and in an liour or two passed into the spirit world. Who was the minister, do you ask? AVr-. Joint Latlwni, Metho- dist minister, Charlottetown. "^ Compare this action of our * The soul (Jc^l roving doctrine ot kiptisnial rL-j^Liicnilion, wliidi cnips out in ^uch conduct as the aliovc, comes very gluniitjiy to iht; surface in a work wrilleu by Mr. L's BAPTISM OK THE DYING. TIQ author with the following fc-i/se charge against the Bajjtists, found on page 45 of his work; ''Immersion in water is vainly resorted to, because of the assurance, confidently but falsely given, that such an act in itself must be accompanied by great and signal blessing." "'Iliose who live in glass houses should not throw stones."' It is infinitely safer to do with your dying infants as IJajjtists do, viz.; commit their souls to the merit of Christ's atoning blood, than to the unauthorized ap])lication of water in any Avay. To apply the waters of baptism to a dying soul im- plies a criminal unbelief in the all-sufficiency of Christ's atonement. Instead, therefore, of impugning the "infinite wisdom of the Redeemer" for placing ''at the threshold of the Christian church" an outward ordinance with -which man could not comj)]y in the last struggle with death, — a time when "dying men will grrsp at straws," — we ought to ackno7vledire His infinite wisdom for so doinii;. The ordinance of l)ajjtism— -an initiatory rite into the visible Church or ('hurch of Christ on earth ---is not intended for the dyiiii:; but for the lii'i/i^i^ who are willing to profess before predecessor Kev. I>. 1). Ciirrie. 'J'lie fullowiiig (luot.uion is taken from j)a,u;e t,i of his" Catechism of V>:i]n\<i/(t>\t;r(/ tuiitioii. " If lja|jtisin ht; tlinicd to little children, thvn it is inevitable that uf tliuse whu are 'tarbiddjn ' (/i//s /.' ccniw A; C'lyist (tlie italics ;ire mine) a large majority, perhaps se\eiily-hve persons mit of ever\ huiulretl will jkuss throiiyl) life, and go ilown to the j;rave forever iiiiljaptized." (Ilapti'-ts understated the Hible to teach that we and our children are to "come to Christ" i'y faith- not by haptism. — See Kph. ii : 8, 9.) "5. Infants shonld be baptized because of the hiiportancf 0/ ivnti'r haplisni. In John iii : 5 it is said ; 'except a man lie burn of water and of the Spirit, he cannot filler into the Ivinijdotn oi (icxl.' .... 'I'.hose ] .ircnts who iXo not siilTer little children ihus to lovw to Christ, and those teachers who forlnJ them thus to conic, assmtie thf avsful responsibility of rejecting the only period in which all cii't be 'born of water,' and of >;anctioning a system, the tendency of whicli is to send the ^real itiajority inihapxized into eternity." Our author endorses the above by taking ";;reat pleasure rmatioij" from Romanism ; but where is the refi)rin- Hlion here? "('ome out fr«m among them," and do as Daptints do -as the Apostles t. J -baptize the people becau.se they arc sot'CiI, and not /// order to sdr'C them, " i'ljey that gl.^dly received hi.s word were baptized." I20 A REVIEW OF "iJAPTISMA." the world that they "are dead indeed unto sin but alive unto God through Jesus Christ our Lord." "Buried with Him by baptism into death, tliat Hke as Christ was raised from the dead by the glory af the Father even so we also should walk in newness of life" — Rom. vi. It is infinitely safer to point the \>ooy dying soul to "the blood of sprink- ling" than give it the sprinkling of water. Applying water to a man as a (Christian ordinance when he is gasping in death, borders rather closely on the Roman theory of "extreme unction," If a man is so unfortunate as to spend all his life in disobedience to the commands of His vSaviour, and is at the hour of his death awakened to a sense of his need of repentance and salvation, better knock away from, him every prop, but the all-sufficiency of the atonement of Jesus — the blood, and not the water. Our blessed Lord, understanding the tendency of the soul thus awakened — at such an hour— -with death staring him in the face, to flee to any refuge however false, left no refuge for the guilty soul but that of His own atonement, hence baptism by immer- sion, that cannot — because it need not- " e administered to the expiring soul, is in perfect "harmon ■ with our convic- tions of the infinite wisdom of the Redeemer." "Just as I am without one plea, But that Thy blood was shed for me." Reader who attaches most efficacy to the water, Baptists or Pedo-baptists? I am now done with this part of our author's work. I have explored its images, exploded its arguments, and upon the ruins, or rather l>.^side the ruins, built this little work, which I send fort i upon its divine mission, with- out fear, being confident of this one thing, that the Lord Jesus in whose name and for whose sake it has been under- taken, will bless its perusal to every honest mind. BAPTISM OF THE DYIXO. 121 I have been compelled to make some statements that may appear severe; but let me assure you, reader, that I am not your enemy although I have spoken the truth I have been compelled to make some exposures, not willingly but necessity was laid upon me, for ^Sve are set for the de/ense oi the Gospel." I have undertaken to prove that m;;^ers/,u and not pour- ing or spnnkling, was the primitive act of baptism. I have fully proved my position from the Word of God, and sub- stantiated my exposition of the Word, by the candid acknowledgments of Pedo-baptist divines of various com- munions. I .shall now add a few of the accredited historians, scholars, and commentators of all ages, in the Christian Church, wh.ch nuist have weight with every one whose mmd ,s not so filled with prejudice that there is no room for an opposite view of truth, however clearly revealed or firmly established. I shall give two of the standard Church historians, from each of the various communions I shall C HAPTER XXV. THK VOICE OF HISTORY AND SCMOLARSHIP, APOSTOLIC OR pAP'iisT Church Historians. Sr. PuKK, contemporary with Jesus Christ. "And they went down both into the water, both Phihj) and the eunuch, and lie baptized [immersed] him, \t'baptizeu auto}r\ and when they were come up out of the water," etc.— Acts viii: 38-39. Sj". Paul (A. 1). 35-60). "Therefore we are (were) buried with him by baptism (immersion) \l)aptismaios\^'' — RoDi. vi. greek church. C'.RiL, l^ishop of Jerusalem (A. D. 374.) "Candidates are first anointed with consecrated oil ; they are then conducted to the laver and asked three times if they believe in the Father, vSon and Holy Ghost; then they are dii)ped three times into the water." — Orchard's His. of Bap. p. 43, Nashville ed. Tertueliax, the earliest of the Latin Fathers (A. I). 204) says: "Then we are three times immersed {De/iinc ier fneririta;nur), answering somewhat more than the Lord prescribed in the Gospel," /'. e. the three times is somewhat more, etc. — Soldier's Crown., Ch. iii. Conant, ex. 207. Chrvsostom, Bishop of Constantinople. "The time of grace was the time of baptism, which was the season the TIIF, VOICE OF HISTORY AND SCHOLARSHIP, 1 23 three thousand in the second of Acts, and afterwards the five thousand, were baptized For to he imniersed and to sink down, then to emerge, is a symbol of the des( it into tlie underworld and of the ascent from then c, therefore Paul calls the immersion the burial."'— C0//1. on I Cor. Discourse 40, C'onant and Orchard. Dr. Wall, (1645-1727). "The Oreek Church in all its branches still uses immersion .... even Muscovites who, if the coldness of the country will excuse, might plead for a dispensation with the most reason of any." — His. of fii. Bap. part 2, chap. 9. Also, Prof MosKs Stfavart says: "The mode of bap- tism bv immersion the Oriental Church has alicays continued focn do'dni to tJic present time.''' Do not the Creeks under- stand t/ieir 07C'n langnai::;e? Jesus gave the commission in Greek. EASTERN LATIN CHURCH HISTORIANS. Bede (A. D. 672-735). "He who is baptized is seen to descend into the font, he is seen to ascend out of the water." Bishop Bossuet. "We are able to make it apjjear by the acts of councils and by ancient rituals that for thirteen Jiundred years bai)tism was thus [by immersion] administer- ed." Compare with Brenner on i)age 117. EPISCOPALIAN church HISTORIANS. Dr. Whitby. "And this immersion being religi(nisly observed by all Christians for thirteen centuries and approved by our church," etc. — Dr. Graves. Dr. Wm. Cave (163 7-1 7 13), a learned divine, Church Historian and Chaplain to Charles H. "The party to l)e baptized was wholly immersed or put under water, whereby they did more notably and significantly express the three great ends and effects of baptism." — Prim. Christianity, p. I, ch. 10. 124 A RF.VIKW OF "BAPTISMA." LUTHERAN CHURCH HISTORIANS. Dr. J. L. MosHEiM ( 1 695-1 755), a noted preacher, theologian and historian, theological professor and chan- cellor of the University of Gottingen. "The sacrament of baj^tism was administered in this [first] century without the public assemblies, in places api)ointed and prepared for that ])urpose, and was performed by an immersion of the whole body in the baj)tismal font. At first it was usual for all who labored in the jjroj^agation of the Gospel to be present at that solemn ceremony, and it was also customary that the converts should be bajjti/ed and received into the church by those under whose ministry they had _^embraced the • Christian doctrine. But this custom was soon changed." — McLean's trans. }). 46, vol. i. Dr. J. A. W. Neander (i 789-1850), the greatest church historian of his age, and theological professor in the Uni- versity of Berlin for thirty-eight years. "In respect to the form of baptism, it was, in conformity with the original institution and the original import of the symbol, performed by immersion, as a sign of entire baptism into the Holy Spirit, of being entirely '^:enetrated by the same." — Ch. His. vol. I, p. 310. PRESBYTERIAN CHURCH HISTORIANS. Dr. Philip Schaff, Ph. D., author of History of the Apostolic Church, and History of the Christian Church of the first six centuries. "Immersion, and not sprinkling, was uncjuestionably the original normal form. This is shown by the very meaning of the Greek words baptizo, baptisma and baptisnios, used to designate the rite. Then again by the analogy of the baptism of John which was performed in (en) the Jordan, Matt, iii : 6, compare with xvi. Also eis ton /ordanon, (into the Jordan) Mark i: 6; furthermore by the New Testament comparisons of baptism with the passage TIIK VOICE OF HISTORY AND SCHOLARSHIP. 125 through the Red Sea, i Cor. x: 2; with the flood, i Peter iii: 21; with a bath, Kph. v: 36, Titus iii: 5; with a burial and resurrection, Rom. vi : 4, Coll. ii: 12; and finally by the general usage of ecclesiastical anti(|uity, which was always immersion, as it is to this day in the Oriental and also in the (ireco-Russian Churches, i)ouring and sprinkling being substituted only in cases of urgent necessity, such as sickness and approaching death." Hist, of A post. C/i. p. 568. J. (i. Ai.TMAN, (1697-1758) a Swiss historian and divine, also Prof, of Moral Philosophy and Creek, at Perne. "In the primitive Church persons to be ba])tized were not s])rinkled, but entirely immersed in water, which was I)crformed according to the example of Jolin the J3a[)tist." O/i I Cor. XV : 29, sec. 8. HISTORIANS OF THE METHODIST CHURCH. Creoory & RuTER. "The initiatory rite of baptism was usually performed (in the first century) by immersing the whole body in the baptismal font, and in the earlier periods of Christianity, was permitted to all who acknowledged the truths of the Ciospel, and ])romised conformity to its laws." Church His. p. 34, issued in 1833. "Pajitism by asi)ersion was permitted to the sick, and in cases where a sufificient (jnantity for immersion could not be jjrocured," page 53. An abridgment of this history was published in 1840 by the Northern Book Concern, N. Y. under the name of* Rider s Church History, which continues to be one of the Society's standard publications. In this volume the words of Mosheim, whose history is ;rpul)lished by the Book Concern, are indorsed; and after the indorsement it is added "It was also performed by aspersion or sprinkling." Ruter's Hist. p. 41. // is hard to gii'e it up, is it not? All of the above (quotations are genuine. Each witness is of unquestionable authority on this subject. 'J'o contradict 126 A RKVIF.W OF "iJAPTISMA." the evidences of all rombined is an absurdity of wliich no St/ioiar \\\\\ be guilty. I)k. Wall, (IC])iscoi)alian) Vicar of Shorehani, liaving explored all the writings of anticjuity in search o{ evidence in defence of infant baptism says: "'Hiis (imnier.sion) is so ])lain and ckar, by an inhnite number of passages, that one cannot but pity the weak endeavours of such Pedo-baptists as would maintain the negative of it; so we ought to disown and show a dislike to the i)rofane scoffs which some j)eoj)le give to the I'jiglish Anti-Pedobaj)tist.; merely for the use of di|)i)ing, when it was in all j)rol)ability the way by which our blessed Saviour, and lor certain was the most usual and ordinarv wav by which the ancient Christians did receive their baptism. 'Tis a great want of prudence as well as of honesty, to refuse to grant to an adversary what is certainly true and may be ])roved so. It creates a jealousy of all the rest that one says." J/is. of Inf. Bap. j)art 1 1, chaj). 9. THK VOICK OF THK MOST PROMINENT SCHOLARS, THKOLOC.IANS AND COMM KNTA'J'ORS. Having given you the voice of hist(jry from the first to the beginning of the present century, 1 will now add a few of the most i)rominent scholars, theologians, and com- mentators that the world ever saw. Calvin. "Whether the person baptized is to be wholly immersed, and that whether once or thrice, or whether he is only to be s])rinkled with water, is not of the least cov m - cjuence: churches should be at liberty to adopt either, according to the diversity of climate, although // is evident that the term baptize means to immerse^ and that this ivas the form used by the primitive Church.''^ Institutes, book 4, ch. 15, sec. 19. That is, "it is evident'' Christ commanded you to be immersed, and that Paul said there is '^one immersion,'' but whether you are "wholly immersed ... or only sprink- THP. VOICF, OK HISTORY AN'D ^CHOt.ARSHIP, 1. 27 led wiili water is not of the least C()nse(juen{-e.'' Ijctter he on the safe side reader, i)y doing what ('iirist coiiiniandi.d you notwithstanding^ the license Calvin would give you, Six- John xii : 48. Bkza, Calvin's suc(x\-;sor: (Ireek and 'I'heological I'rof. (1529-1605) "Christ commanded us to j;c l)ai)li/ed, by which word it is (-ertain immersion is signilied. Xor does baptism signiiy to wash except by consecjuence ; lor it properly signifies to immerse for the ^ake of dying," Again on Matt, iii: i i. "I>ut (hipiizo signifies to dip, since it comes from bapto^ and since things to be dyed are immersed." Thos. Chai,m[:ks. I,L. 1). "The original meaning of the word l)aptis)ii is iiniiiersion\ and though we regard it as a point of indifference whether the ordinance so named, be performed in this way or by sjirinkling, yet we doubt not that the prevalent style of the administration, in the Apostle's days, was by the actual submerging of the whole body under water. We advert to this A^r to throw light on the analogy whicli is instituted in these verses. Jesus Christ by death underwent this sort of bajjtism, even immersion under the surface of the ground, wh.ence he soon emerged again by His resurrectic^n. W'e, by being bapti/ed into I lis death, are conceived to Ikivc made a similar translation in the act of descending under the v/ater of l)a])tism to have resigned an old life, and in the act of ascending to emerge into a second or new life." lA'ctiirc 011 Rom. vi : 4. CoNviJKARF. (S: HowsoN on the same jwssage. "This passage cannot be understood un ess it be borne in mind that the ])rimitive baptism was by immersion." Life &= Epis. of St. Paul. John Wkslev, ''Buried with Jiim alluding to the ancient manner of ba])ti/.ing by immersion." Note on Rom. Adam Clarke, LL. 1), F. S. A. wStandard commentator. "As they received baptism as an emblem of death, by 128 A RKVIEW OF "HAPTISMA." voluntarily going under tlic water, so they received it as an emblem of the resurrection unto eternal life in coming up out of the water; thus they are baptized foi the dead in ])erfect faith of the resurrection. 'I'he three folUnving verses seem to confirm this sense." Coin, on i Cor. xv: 29. Wkstminstkr Asskmhlv ok DiviNKs, (JMesbyterian) ** Buried with him by baptism, (see Coll. ii: 12). In this phrase the apostle seemeth to allude to the ancient manner of baptism, whicli was to dip the j)arties baptized, and as it were to bury them under the water for a while, and then to draw them out of it, and lift them up, to represent the burial of our old man and our resurrection to newness of life." — An not, on Rom. vi: 4. Archuishop Cranmer. "Baptisme and the dyppynge into the water doth betoken that the olde Adam, with all his sinne and evil lusts, ought to be drowned and kylled by daily contrition and repentance." Tyndai.f, "The j)lungynge into the water sygnyfyeth that we dye and are buryed with Chryste as concerning the olde lyfe of sinne, which is in Adam; and the pullynge out agayne sygnyfyeth that we tyse agayne with Chryste in a new lyfe." Luther. Acknowledging baptism to be immersion says: "So Paul explains it (Rom. vi:) . . . . On this ac- count, I could wish that such as are to be baptized should be comi)letely immersed into water according to the mean- ing of the word, and signification of the ordinance; as also luithout doubt it 7uas instituted by Christ." Herman Olshausen, I). I). "The one part of the action, the submersion, represents the negative aspect, viz.^ the taking away of the old man (Rom. vi: 4,); in the other part, the emersion, the positive aspect, viz., the appearance of the new man is denoted." Biblical commentaries on tJU THF. VOICE OF HISTORY AND SCHOLARSHIP. I 2() Gos/'c/s and thf Acts of the Apostles^ adapted expressly for Preachers and Students. Dr. Bloomfikm). "There is here (Rom. vi: 4,) plainly n reference to the ancient mode of baptism by immersion; and I agree with Kopjje and Rosenmuller, that there is reason to regret it should have been abandoned in mo>t (Christian Churches, especially as it has so evidently a refer- ence to the mystic sense of baptism." Surely the learned Prof. Mosks Stewart's words are ai)propriate at the close of our examination. "I know of no one usage of ancient times which seems to be more clearly and more certainly made out. I cannot see how it is pos- sible for any candid man who examines the subject to deny this — the ancient practice of immersion." CHAPTER XXVI, ORIGIN" OF POURING AND SPRINKI,[X(,. THE first recorded instance of any deviation from the apostolic practice of dipi)ing in haiitisni is in the case of NovATiAN, and it occurred about 250 A.I), Thi^ case is recorded h\ Euseblus. in liis Cliiirch History, and Dr. Wall, in his researciies, could find no instance of injuring or sprinkling earlier than this. ''Novatian being sick and, as was su[)i)(jsed. about to die, greatly desired to hv. l)apti/ed, and as it was thought he could not be inuno-ied on account of his sickness, water was poured profusel\' over him as he \\\\ ow his bed. so as to resemble as much as possible a sul)mersion." Ed. T. HisciK-k, D. D. hu. Wall, (i-^iiscopalian) "France seems to have been the first country in tiie world where ba[Uism by ffru>ion was used ordinarily to jjcrsons in health, and in the ////'//(f wa\- of administering it ... . As for sprinkling, properly so called, it was at 1645 just then beginning, and used by very few. It must have begun in the disorderl\- times afier fiirtv-one, the) (tliC assembly of divines in Weslminster) reformed the font into a basin. this learned assembly could not re- member that fonts to l)ai)ti/e in had been alwavs used bv the jn'imiiive Christians long before the l)eginning of po])ery, and ever since churches were built," tlicc. Ilhtory ORIGIN OF POURING AND SPRINKLING. I :j I v) of In. Bap, part 2, chap. 9. For luhich lie rereii'cd tJie thanks of the conrocation of Episcopal Clcri:^ r, ]''eb. 9th 1 706. \w perfect agreement with the al)(.)\e testimony, is the following from the EDiNHLk{;H ENcsti.oiM-.DiA, edited by Sir David Brewster, (rreslnterian) '-j'ope .Stephen II being driven from Rome by .Vstuljjhos, King of the Lombards, in 753, fled to l'e])in, who a short time before had usurped the cnjwn of France. While lie remained ihere the monks of Cressy, in Hrittany. consulted him, whether, in case of necessity, ba])tism performed bv pouring water on the head of the infant would be lawful. .Slei^hen replied that it would. 15ui though the truth of this fict be allowed, whicli, howexer, some Catholics deny, vet pcniring or sprinkling was admitted only i/i rases of neeessitv. It was not till the year 131 i, that the Legislature, in a council held at Ravenna, declared innner>ion oy sj)rinkling to be indifferent,"' (perhaps it was from tins decision that ("alvin, Chalmers, and others got the idea that any way would do, though "it is e\ident that the term baptize means to immerse, and that this was the form used by the ])rimiiive Church."' Calvin.) "In this country (.Scotland,) however, sprinkling was ne\er practised in ordinary cases till after the Reformation : and in Fjigland, e\en in the reign of i;dward \'I, immersion was commonly obserxed. iUit dm-ing the persecution of Mary, many jjcrsons, most of wlunu were Scot(-hmen, tied from England to Cene\a, and tlua-e greedily imbibed tile opinions of that Church. In 155O a book was written in that ])lace, approved by the famous and goodly learned man, John Cabin, in which the adnunistrator is enjoined to lake water in his hand and lay it on the ( hild's forehead. The Scottish exiles who had renounced the aulhorit\- of the i'ope, implicitly acknowledged the authority of Calvin: and returning to their own C(nnitry with John Knox at 132 A RFVIFAV OF " BAPTISMA." their head, in 1559 established sprinkhng in Scotland. From Scotland the ])ractice made its way into England in the reign of Elizabeth, but was not authorized by the estal)lished Church. In the assembly of divines, held at Westminster in 1643, it was keenly debated whether im- mersion or sjH-inkling should be adopted; twenty-five voted for sprinkling, and twenty-four voted for immersion." Arf. on JUiptisin. A year after this the Parliament sanctioned the decision of the assembly. Is not this '•teacliinir for doctrine the auiniuiminients of mcnl Vox laying aside the commandment of (iotl ve hold the tradition of men. Full Vv'ell ye reject the commandment of Ood that ye may keej) your own tradition,.. ..making the word of (iod of none effect through your tradition which ye have delivered." — -Mark, vii : 7-9, 13. "I'^verv ])lant which my heavenly Father hath not j)lanted shall be rooted uj)."' — Matt, xv: 13. CONCLUSION OF TART I. In conclusion let me affectionately address a word to you my reader. Are you resting, by faith, upon the atonement of the Ford Je.sus? If not there is a matter that comes first in im))ortance, as it comes first in order, to be settled ere you ha\e anything to do with baptism. Get your soul right with (lod. Secure an interest in the Blood, Receive Christ into your heart l>y faith, for "So many as received Him, to them gave He [)ower to become the sons of Cod, even to than that believe on Ilis name." "Fie that beUeveth and is l)ai)tized shall be saved, and he that belie veth not shall be damned," whether he is or is not baptized. If, howe\'er, you ha\e, by grace, settled this matter, do not, I pray you, follow the exam],)le of too many who think that it js a matter of indifference how they will obey — ^//Vobey — the outward ordinances of Christ, "so long as the heart is ORIGIN OF POURINCr AND SPRINKLING. 1 33 right." Let it be your ambition so much as |)ossible, not only to have the heart right, but Iiave the life right, to have the obedience right, to have yourself right in every tliini^ before (lod. For this end seek earnestlv after the mind that was in Jesus, "Lo, I come to do tliy Il'H/, O Ood," or in Mis servant Paul at his conversion, "Lord what wilt f/iou have me to do." "Nothing is a ])rivilege in the religious sense but what (jod ha.s made such; and he has made ncjthing such exce])t in His own way and on His own terms, Ljaptism is a privilege when administered and received in the manner appointed by him, but in no other. W hen this ordinance is received in any other manner, it is plainly no obedience to any command of His, and, therefore, has no ])r()mise, and, let me add, no encouragement to hoj)e for a blessing. Blessings descend when (lod is i)lease(l to give them. lUit He cannot be exi)ected to bless them, unless when He is obeyed." — Dr. Bioii^'/it, "7//tv^Q',"' Sermon 159, vol. 5, L'^g^' 315- In a time of such diversity of opinion on the act of obedience that Christ recjuires of you in your baptism, we recommend you to the sayings of yoin- Lord Jesus and His inspired Apostles, that you may hear His voice saying unto you, "this is the way, walk ye in it." Upon your oicni knees, with your oion Hible, read, with your ou>n eyes, the words of your oicn Saviour, and use vour o'lcn mind, enlightened by the Holy Si)irit ; for you shall give an account o{ yourself uuio (lod; and He who now offers to l)e your Saviour and Teacher, and shall t/ie/i l)e your Judge, declares "the words that I have spoken, the .same shall judge you in the last day." A.-> one upon whom your Father has set His eternal love, for whom your Saviour has shed His blood, unto whom the Holy S[)irit has come, to "convince you of sin, of righteousnes, and of 134 A RF.VIEW OF "HAP'J'ISMA." judgment/" and lead you to rest upon the atonement for your salvation, I beseech you do not think about //(>//- essentialisni in the matter of ol)edience to your Lord. Do not inquire whether this act or that act is essential to your salvation. Let it be enougli for you to know that your Lord Jesus, who "gave His life a ransom" for you, has commanded it. Let not your in([uiry be ''how much can I leave undone and get to Heaven at las':," but "Lord -i,- 07c>^; foith." CAfA-ix, "because they have faith /// ///, seed" Beza, "because they are M'ra/Zy /why Church of England, "because it produces for the child the reo-enera- twn of the Holy Spirit, and creates it a member of Christ an heir of God, and an inheritor of the kingdom of heaven.'' Baxter, "on the taith of ihc />a rents." ^ PRrsnvTKRiAXS m their shorter catechism, seem to rest it on the /benefits it confers. J)r. LiCiHTFooT, "for privik^ial endsr ' Dr. Williams, "from baptism results the obli^^^ation to repent- aucer Wesley, "if infants are guiltv of ori^ri.^al sin they are proper subjects for baptism." Dr. Clarke, "because they are /;/;....;,/." Dr. M.acknight, "on its reasonat>Ienessy 140 A REVIEW OF "HAPTIS.MA. CoNGREGATiONAEiSTS, "on inference'' Dr. Burder, "in- fants are to be Ijapti/.ed solely on tlie ground of connedUm ivitJi their parents.'' Dr. J. CAMpnEU. and others, — Dr. Isaac Murray among the numl)er, — "the chilch-en of behevers are C/iristians and federally /loly Ijefore l)aptism, ^born holy.' and there/ore are they haptized." Dr. Miller, "because they are members of the Chareh. Preshyterian Confession of FAirii, "because it is a solemn admission into the visible churcli, and also a ^7i,7/ and seal of the coTen- ant of i^race." Neander, "because though the Scriptures do not enforce it, and are indeed silent about it, yet it is in accordance with the Spirit of Christianity." Our Author, (Mr. Lathern) and others, on the ground of Jeivish Circumcision. Such are some of the many different positions taken. Not one of them built upon personal faith in Jesus Christ the Saviour of sinners, and great Head of His Church. There must be something wrong, friends, when you can- not ain^ree among yourselves upon some foundation to rest upon, even if it were one of "sand." Baptists, who have "kept the ordinances as they were delivered unto them," by the great Founder of their religion, • — Jesus Christ himself, — have ever remained immovable and agreed through all the ages, though literally butchered and burnt because of their unshaken adherence to "the faith once delivered to the saints," and do so remain to-day, and shall so abide forever, because they are resting not upon the shifting sand of Popish error, — the sprinkling of infants, — but — so far as the doctrine of baptism is con- cerned — upon the solid rock of eternal truth — the immer- sion of penitent believers. This being the case, we could well afford to wait in our quiet, undisturbed resting place until our opponents would find some common ground of agreement for us to attack, but lest our silence on this part SUnjKCTS OF BAPTISM. I4I of the sul)ject sliould l)e misconstrued, l)y the ignorant, into an inability to answer the arguments advanced, 1 shall t(/uch them in brief: in brief, —because I beHeve that Christians generally are beginning to see the absurdity of administering to a morally unconscious babe an ordinance enjoined by our blessed Saviour ui)on His true discii)les:(i,)as a test of tiicir /ore. '"' If ye loi'e me keep my commandments:"' (2,) a pro- fession of their faitli. "If thou believest with all thine heart, thou mayest." " When they believed Philij) teaching the things concerning th.e Kingdom of (iod, and the name of Jesus C.lhrist, they were immersed, both men and wonien.^^ ''We are all the children of (lod by faith in Christ Jesus; for as many of }ou as have been immersed into Clhrist, have //// on Christ:' (3,) as an initiatory rite of admission into the visible Church. "They that j^''/ad/y received His li'ord were immersed, and the same day there 7i'ere added unto them about three thousand souls." And in this beau- tiful and significant act in which we evince our personal lo7'e, i)rofess our personal y^/////, and enter the visible Church, we also show the world that we believe in .a risen Sai'iour, and in our own individual resurrection with Him. "Else what shall they do who are immersed for the dead, if the dead rise not at all? Why then were they immersed for the dead?" — / Cor. xv: 29. 'To force upon any one, be he an infant of days or a man of mature years, an ordinance of the Christian Church, de- signed in its very nature, spirit, and imi)ort, only for those who, by an intelligent and Submissive faith become united to the great Head of the Church, is conduct of which the Lord cannot apjirove, conduct which is in direct opposition to the spirit and genius of the (iospel, and strikes at the very foundation of the spiritual nature of the Church of Christ, by adding to her those who are not regenerated. "My Kingdom is not of this world." 142 A KKVIKW OF ''KAITISMA." That the tlicory of infant l)ai>tism adds the iinsai'ed to the C luirch, no (jne will j)resumc to deny. 'Hiis '■|)resum])tive regeneration,'' hy virtue of whicli they are sprinkled, or even immersed, proves to he indeed presumption when their natural propensities are developed. .Argument: 1. "That tlieory \vhi;h throws the door of the Spiritual Kingdom of Christ (His Church) open to the \S'c>x\Aca»iiot he of ( )')(!. 2. Infant l)a|)tism tlirows the door of the Church open to the world; for if carried out e\er\ where according t(j the teachings of J'edo-baptists, there would not be a monster in lumian form, who wouUl not he a member of the C..urch of C-hrist - -nominally, er^o 3. Infant baptism cannot be of Cod."' ~ I )r. Cravks. Where, in the word of (jod, is the command to sp>rinkle water on an infant, and call it baptism? Where is there (uw example to show that such was ever done by Christ, or an\' one of iiis apostles? c II A 1' r !■: R 1 1. iiAl'll^M Nor A SL'USIITUIK VoK CIRCUMCISION. I SMALL now rc\ic\v in l>ricf tlic ari^utncnts of our author. Like many otiicr modern l'c(l()-l)a|)ti>ts, he tlies l)a(k to tlie sui)erceded Jewish dispensation for refuii,e, in liis time of (hstress. liefore he can fmd any sui^porl lliere. howex'er, for the baptism of infants, he has two things to j)n)ve; fu'st, that tlie je\\ish nation and the Christian ("hurch ;ire identical; and seccjiul, that ("hrist I'onniianded that baptism siU)u!d take tlie ])ku'e of ( irctiinci^ion. xXeitiier one of these h\j)(>theses can he sustained h\' the Word of (lod. tlierefore the tlieory built upon them is untenable. 'Hie llrst (jf these h}'potheses concerns the co\"enant of circunici>ii;n which (lod made with Abraham, and which is taken as the argument for infant baptism. Vou will find it in (lenesis wii; lo 14: '"'i'liis is m)' co\enant which ye shall keep, between me and you ;ind thy seed after tliee, ex'ei')' ///.///-('////c/ among vou shall lie circtuncised .... and he tiiat is eight d;iys old shall be circumcised among xou; every inaihchild in your generations, he that is born in thy house or he tluit is hoii'^lit ii'il/i //uuh'v (jf anv stranger which is not of thv seed, he that is born in thv house, and //<■ //lat /:>' boiiyjit K'iiJi thy )>iOi'/n\ must needs be eirciniieised: and my covenant shall be in your flesh fc3r an everlasting covenant. And the uncircumcised man whose flesh of his foreskin is 144 A REVIEW OF "BAPTISMA. not circumcised, that soul shall be cut off from his people, he hath broken my covenant." If the above is the law for infant baptism, we must take it as it reads, without im})rovement or modification, simply changing the "covenant-sign from circumcision to baptism," which, our authi^r states on j^age 31, is the only difference between tlie two dis])ensations. Then the law would read as follows: "every wri'/z-child among you shall be ba])tized," where is your authority for baptizing females? And how does this agree with the fact that "they were bap- tized both men and women." Evidently Philip had some other authority than the Abrahamic covenant for his conduct, else he never would have baptized these Samaritan women. And he that is eit^/it days old shall be loaptized among you. If this be your law where is your authority for l)aptizing at any other age? in the days of Christ "a man on the Sabbath must be cir- cumcised that the Law of Moses be not broken.^'' Can you, with impunity, break this law, by which you must be governed if baptism came in the room of circumcision? Again : He that is born in thy house or boiis^ht witJi money of any strani^er which is not of thy seed n/ust needs be baptized. Do vou walk according to this rule? When the head of the family professes religion, do you baptize all his male children, young and old, and every servant he has in his employment? This "must needs he" done if the Abra- hamic covenant l)e your law, else "you have broken his covenant." Again: and the man-child who is not baptized, that soul shall be cut off from his people^ he has broken my covenant. These are the inevitable conclusions that must follow, if as our author says on ]). 31, "the only distinctive change, a])art from the local, tem})oral, inferior blessings then pro- •niised, was in the covenant-sign, -from circumcision to BAPTISM NOT A SUBSTITUTE FOR CIRCUMCISION. 1 45 baptism." * This being the case the conclusions shown above must inevitably follow, 7'iz,: i, JVo baptism iox females^ 2, Baj)tism must he performed on the eig/ith day\ else the law is broken. 3. When the head of a family i)rofesses religion, all the male children i)i every age together with "all that are born in his house or bought witJi his money, ijhich is not his seed, must needs l)e"' baj)ti/ed, or suffer the conse- quences of being "cut off from his people." 1 suppose oi*r viiithor understands enough of lo., tlic ackii^wludijed champii'ii Methodist d-hatcr of the United States, made the folh)\vin;4 admission hefure an audience in Carrollton, in Ills discussiun with l)r. tjruves, after delivering si.v speeclies in defence of tile thedPy ; - NoTK. iiY R ici'iiRTKR. "As Dr. fJr.tves was about to commence (his sixth rejily) Elder Ditzlcr motioned him to his seat, where .1 slujrt conference was held, at the conchision of which Elder Dit/ler arose and said :" 1)H. 1 ))r/i.i:K : -"We have agreed not to debate the question of tlie covenants further, as I here express mj- conviction that the covenants of the Old Testament have notliing to do with Infant IJaptism." Dk. world, else his subjects would fight for Him, /, ('. with carnal weai)ons, 2, ])ut the Jewish kingdom was of this world, a politico-religious government, and the subjects of it did fight for their kings with carnal weapons, (Are not both of these ]iremises correct. No one will deny them, -^Vj,'V'? the conclusion must follow) 3, The Jewish kingdom and the church of Christ are not identical — the same.'"-— Craves, Hr. Stoughj'on writes in corroboration of the above: "The Jewish church was in certain respects, and those the most characteristic and striking, so uticrly different from the churches instituted by the apostles, that a ctjmbination of the princii)les of the first witii the principles of the second is simply impossible."" — A^n^'es of Christianity, [)age 20. And so says the excellent John Ancki. Jamks, "As to the argument that is founded ujwn the Jewish 'I'heocracy, we consider it so irrelevant and inai)])licable, that the very attempt to bring it forward in support of a Christian in- I'^AFnSM NOT A SUnSTITUTF. FOR CIRCUMCISION. 1 47 stiliite betrays at once the weakness of the cause/' — On Diss, paj^e \o. Any person, bv taking bis Bible and com])aring the proper subjects of l)a}>tisni with tlie i)roper subjects of circumcision, can see at a glance, if indeed he is not bhnded with })rejudice, that there exists hui az/a/oxv l)etween tliem. Jewish wa/e children, and slaves bought with Jewish money, 7ohate.ver be tlieir cluiraciet\ even idolaters, were proper subjects for circumcision. For the proper subjects of baptism see Matt, iii: 6-8. Mark xvi; 16. Acts ii: 38, 41, viii: 12, 27; x\iii : 8, \'C. <^x. 'J "he misa])prehension in our autlior's mind res])ecting the covenanl of Abraham seems tc» arise from mistaking its typical and emblematical aj)plication for one of a literal character. '\o say that the covenant i^i grace -which is the covenant of redemption — was made with A])raham, or any mortal man, is an error against which every lover of truth should raise his xoice like a trumpet. 'I'his covenant originated in the eternal Mind, was made with the eternal Son, and its benefits are ' eing conferred through the agency of the ^/<^;'//<'// vS])irit. As the covenant (Jod made with Abraham secured to him a numerous natural posterity, ])ecause of his obedience, so the covenant of redem])tion, made not with mortal and sinful man but between the Fathtir and the Son, secured to the Son a numerous spiritual seed,-— -"He shall sec of the travail of Mis soul, and shall be satisfied." Clircumcision, as the seal of the Abrahamic covenant, marking or sealing the nationality of Abraham's natural seed, typified the operation of the Holy Spirit sealing the nationdity ('*ye are a holy nation") of Abraham'.s spiritual ^Ci^d. "For ye are complete in Him .... In whom alst) )e ore circumcised with the circumcision made loithout handsy in putting off the body of the sins of the tlesh, by the circumcision of Christ: buried with him in baptism, 148 A REVIEW OF ** BAPTISM A." wherein also ye are risen with him through the faith of the operation of God, who hath raised Him from the dead."— - Col, ii: 10-12. "Who hath also sealed us, and given us the earnest of the Spirit in our hearts." — 2 Cor. i: 22. "After that ye lielieved ye were sealed with the Holy Spirit of promise."-— Eph. i: 13. "(Irieve not the Holy Spirit of (lod whereby ye are sealed unto the day of redemption." — Eph. iv: 30, "For he is not a Jew (sj)irituany considered) which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew which is one inwardly and circumcision is that of the heart \ in the si)irit and not in the letter, who.se praise is not of men but of Cod." - Rom. ii: 28, 29. "For we are the circumcision who worship (iod in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." — Phil, iii: 3. Again, as the covenant with Abraham secured the title to the land of Canaan to his posterity, so does the covenant of redemi)tion, made with Christ, secure to all believers in Him their title to the heavenly Canaan; and believers are called Abraham's si)iritual seed, and are by their faith made heirs of Heaven. "That he might be the fatlier of all them that believe though they be not circumcised." — Rom> iv: 11. "And if ye be Chrisfs then are ye Abraham's seed, and heirs according to the promise." — Gal, iii: 29. The apostle Paul, in his epistles to the Romans and Galatians, dwells at length on the covenant God made with Abraham, and very clearly shows its relationship to the Christian. He is especially careful to extend the analogy to none but to those who have "like precious faith" with Abraham. Please read, mark, and inwardly digest the following passages of Scripture. BAPTISM NOT A SUBSTITUTE FOR CIRCUMCISION. 1 49 *'For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness Blessed is the man to whom the Lord will not imj)ute sin, Cometh this blessedness, then, upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in un- circumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the right- eousness of the faith which he had yet being uncircumcised; that he might be the father of all them tJiat believe, though they be not circumcised, that righteousness" might be im- puted unto them also; and the father of circumcision to them who are not of the circumcision only, but who also 7imlk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised .... Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all .... Now it was not written for his sake alone that it was imputed to him; but for us also to whom it shall be imputed, if we believe on Him that raised 'up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." — Rom. iv: 3-25. "And the Scriptures foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, in thee shall all nations be blessed. So then they which be of faith are blessed with faithfu! Abraham .... That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith .... Now to Abraham and his seed were the promises made. He saith not, and to seeds as of many; but as of one, and to thy 15© A REVIEW OF "hAFTISMA." seed, which is Christ .... For as many of you as have been baptized into Christ, have put on Christ. 'Inhere is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus, And (f ye be Chrisfs, then are ye Abraham's seed, and heirs according to the promise."— Gal. iii: 8-29. By the above passages we learn that 7t''//<'//^'^r our children become "the children of God, by faith in Christ Jesus," ///tv/ they Ijecome Abraham's spiritual seed '"and heirs according to the promise;" then, and not until then, they have a right to all the ordinances and privileges of Christ's spiritual kingdom, — His church. '''■ Repentance toward (Jod, and/^!///? toward our Lord Jesus Christ," are essential i)rerequisites to membership in the visible church of Christ, consequently to ba]:)tism, which is acknowledged by our author to Ix,' the initiatory ordinance into the visible church. To administer this initiatory ordinance to infants, idiots or professedly iuipeiiitciit sinners, is to contravene the Word of (iod. '''■Repent and be baptized." "If thou believest with all thine heart, thou mayest." John the Baptist, at the very threshold of the C'hristian dispensation, shows clearly that other and very different qualifications to those needed for connection with the Jewish nation were essential to any connection with the Christian church, for which he was sent to prepare material, — ''To make ready a people prepared for the Lord." — Luke i: 17; see Matt iii: 7-10. The qualifications for circumcision, which was the out- ward sign of conncH:tion Avith the Jewish nation, are as follow: "Every mait-ehild in }-our generations, he that is born in the house, or lK)ught with money of any stranger which is not thy seed." — (ien. xvii: 12; while the qualifica- tions for Ixiptism — the outward sign of connection with the Christian church, -are, in every case, repentance and faith. Without these qualifications neither Jew nor Greek has any BAPTISM NOT A SUHSITTUTE FOR CIRCUMCISION. 151 scriptural right to baptism. The Jews who came to John thought to be admitted on the ground of their circumcision, hut they were rejected by the lja])tist in the following words, *' O generation of vipefs who hath warned you to flee from the wTath to come? Bring forth, therefore, fruits worthy of repcnUuice: and begin not to say within yourselves, we have Abraham to our father .... And noio also the axe is laid unto the root of the tree; every tree, therefore, which bringeth not forth goo;l fruit, is hewn down and cast into the fire." — Luke iii: 7-9, Matt, iii : 7 10. I venture to say thatany one, whose mind is not blinded with prejudice, who compares (len. xvii: 11-12 with Acts ii: 38, and viii: 12, must see that the Jewish nation and the Christian Church are not identical, and the argument founded upon their identity falls to tlie ground "They which are of fa if It are blessed with faithful Abraham." The second hypothesis which our author must prove ere he can sustain his theory is, that Christ commanded baptism, in the Christian ch. h, to take tlie place of Jewish circum- cision. The assertion which is the chief corner-stone in the foundation of his argument is as follows, '"The Lord promised to be a (iod to Abraham and his seed; and the Ciospel promise is unlo you and to your children. 'J'he only distinctive change, apart from the local, temporal, inferior blessings then promised, was in the covenant-sign, from circumcision to baptism," p. 31. IfV/ere is the change commanded? It is very evident that the a[)ostles knew nothing of such a command or change, when at Jerusalem, *' they came together to consider this matter." In Acts xv, we read that "certain men which came down from Judeo, taught the brethren, and said except ye be circumcised after the manner of Moses, ye cannot be savrd," (see and study the whole chapter;) Paul and Barnabas, after much "dispu- tation with them," went up to Jerusalem unto the aposdes 152 A REVIFAV OF "lUPTISMA." and elders. When they "came together to consider this matter" Paul and Barnabas stated their case, "and when there had been much disputing, Peter rose up" to give his advice. If, as our author says, circumcision was changed into baptism, would not Peter have made some mention of the change, and thus saved the assembly from "much disputing?'^ Peter, evidently, was ignorant of such a change, and he thus speaks, "Now therefore why tempt ye Ood, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" Not a word about the "change in the covenant-sign from circumcision to baptism." 'I'he other apostles who spake after Peter, are etjually silent about the "change." There is only one way to account for their silence, and that is, their Lord never commanded such a "change." So thinks Neandp:r, (church historian) "The dispute carried on with the Judaizing party, on the necessity of circumcision would easily have given an opportunity of introducing this substitute into the controversy, if it had really existed;" and so thinks every man who is willing to. be led by the plain teaching of the Word of God. Another undeniable evidence against the hypothesis that baptism took the place of circumcision, arises from the fact that the rite of circumcision was practised by the Jewish Christians, along with baptism^ for many years. About eleven years after the introduction of baptism "they that were of the circumcision contended with Peter; saying, thou wentest in to men uncircumcised and did eat with them." — Acts xi: 2-3. About eleven years later Paul circumcised Timothy. — Acts xvi: 3. Was "the covenant-sign changed from circumcision to ba])tism?" About eight years later still (A. I). 60,) some enemy brought Paul into trouble by falsely circulating that he "taught all the Jews that are among the Gentiles to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the BAPTISM NOT A SUBSTITUTE FOR CIRCUMCISION'. 1 53 custom." — Acts xxi: 21. Those who brought this charge against Paul, were some from among the "many thousands of Jews who beheve; and they are all zealous of the huu^'' V. 20 — they all observed circumcision, and they had a per- fect right to do so because it is a mark of their nationality, and seals to them many temporal blessings ])romised to their father Abraham, which the Clentile cannot claim. Then comes the advice of James, v. 24, "Then take and purify thyself with them .... and all may know that those things whereof they were informed concerning thee are nothing: but that thou thyself also walkest orderly and keepest the la^v.''^ Where now is the foundation for the phantom that circumcision was done away, and baptism came in its stead — "the covenant-sign changed from cir- cumcision to baptism?" That "covenant-sign" continues among the Jews until this day, and by virtue of the covenant of which it is a sign, they shall yet be restored to the promised land. "For the gifts and callings of God are without repentance." — Rom. xi. (i.) If Christ intended that baptism, in the Christian church, should "take the place of circumcision " in the Jewish nation, there would have been some intimation of the change given in the New Testament. (2.) But the New Testament is silent upon any such change, ergo (3.) No such change was intended by Christ. Again, (i.) If "circumcision was done away'" to make room for baptism, it would have been "done away" when baptism was introduced. (2.) But Paul circumcised Timothy more than twenty years after the introduction of baptism, (see Acts xvi : 3,) ergo (3.) Baptism df/V/ w<7/ "take the place of circumcision;" both were continued; the former as an initiatory rite into 154 A RFAMKW OF "iJAPTISMA." the Christian church, to be given to all who would i)rofess a /(fri-^^mZ/rt//// in Jesus, "both men and loomcn :'" the latter as a mark oi Jewish natiouality to be given to males only. Com])are Acts viii: 12, and (ien. xvii: 10. Thus we have shown the changing of "the covenant-sign from circumcisi-on to bajitism '' to be a mere j)hantom of the mind without supjwrt in the word of God; conse(iuently the argument drawn from such an hypothesis in favor of infant l)a])tism is without foundation. Before closing this chapter I shall submit to all my read- ers, especially to C'hristian ministers, for honest and prayer- ful investigation, the following extracts from a letter written bv the sainted Dr. Adoniram ludson to the Congregational church, with which he had been connected before leaving America for Burmah. The letter in full is f(nmd in Dr. Wayland's life of Dr. Judson, and I transcribe this much of it, in the firm belief that its perusal will lead some- T trust many of (iod's dear children into the simplicity of the Ciospel. Christian reader — Christian minister will you peruse it with the same motive with which its author entered upon the study of the subject it contains — viz., to find out what your Lord teaches; and having discovered your Master's teachings, will you follow the example of this man of God, whom God has so signally blessed as a messenger of mercy to the perishing, and who is now enjoying the "greatness" of those ''who ^^^ and teach'" all His command- ments — even the leasts See Matt. v. 19. "It was on board the vessel, in prospect of my future life among the heathen, that I was led to investigate this im- ])ortant sul)ject. I was going forth to proclaim the glad news of salvation through Jesus Christ. I hoped that my minis- trations would be blessed to the conversion of souls. In that case, I felt that I should have no hesitation concerning my duty to the converts, it being plainly commanded in BAPTISM NOT A SUHSTriTIK FOR CIRCUMCfSIO.V. [55 scripture that such are to l>c baptized and received into church fellowship. Hut how, thou}i;ht I, am I to treat the unconverted children and domestics of the converts? Are they to be considered members of the church of C'hrist by virtue of the conversion of the head of the family or not? It' they are, ou!j;ht I not to treat them as such? After they are baptized, can I consistently set them aside, as aliens from the commonwealth of Israel, until they are re-admitted? U they are not to be considered members of the church, can I consistently administer to them the initiatory or- dinance of the church? "Jf [ adopt the Abrahamic covenant, and consider the Christian church a continuation of the Abrahamic or Jewish system, I must adopt the former {)art of the alternative. [ must consider the children and domestics of i)rofessors as members of the church, and treat them accordingly. Abra- ham, according to the terms of the covenant (lod made with him, circumcised not only his own sons, but all the males that were born in his house or bought with money. His male descendants, in the line of Isaac and Jacob, were entitled to the same ordinance, by virtue of natural descent, and, together with their domestics, composed the ancient church, and were entitled to all its privileges. This is put beyond a doubt by the single fact, that, in the Abrahamic community, or the society of Israel, there was no separate party, calling themselves, by way of distinction, ///t' churchy and saying to others, who were eciually circumcised with themselves, Stand by; touch not the passover; we are holier than you. No. All the members of the community or nation were of course members of the church. They were entitled to church membership by birth or {purchase. Their church membership was recognised, or they were initiated into the church by circumcision ; and in subsefjuent life they partook of the passover, which was the standing sacrament 156 A RKVIKW OF "llAPTISMA." of the { hurch, analot^ous to the Lord's sui)i)er and enjoyed all the rights and )>rivileges of the church, unless they were excommunicated, or, in scriptural language, 'cutoff from the ])e()ple.' "Now, let me he consistent. Since I am exhorted to walk in the steps of father Abraham, let me follow him with the same faithfulness which ])rocured him eminent praise. Let me not adopt some parts of his covenant and reject others, as suits my own convenience, or accords with the notions in which I have been educated. Nor let me com- plain for want of example and prescription. Behold the established church of England. She j)roves herself, in many respects, a worthy daughter of the Abrahamic or Jew- ish church. She receives into her charitable bosom all the descendants of professors, and all those who, though not of her seed, belong to the families of professors ; and these col- lectively come, in process of time, to comprise the whole nation. This is truly Abrahamic. This is the very system which the ancestors of the Jewish race and their succeeding rulers and priests uniformly maintained. And if I cl^im an interest in the Abrahamic covenant, and consider the Christian church a continuation of the Jewish, why should I hesitate to prove myself a true child of Abraham and a consistent Christian, by adopting this system in all its parts, and introducing it among the heathen ? "But I considered again; How does this system accord with the account of the church of Christ given in the New Testament? It appeared to me, from the manner in which this commenced and was continued, from the character of its members, and, in fine, from its whole economy, so far as detailed in the New Testament, that it was a company con- sisting of select individuals, men and women, who gave credible evidence of being disciples of Christ; and that it had no regard to natural descent, or accidental connection with the families of professors. RAPTISM NOT A SUnSTnTTF, FOR ClRCirMClSIOV. 157 **\Vhcn I i)r()cec(lcd to consider certain jjassages, wliicli are thought to fiwor the Pedo-bnptist system, I found nothing satisfactory. "'I'he sanctification which St. Paul ascribes to the children of a believer (1 Cor. vii: 14), I found that he ascribed to the unbelieving parent also; and, therefore, whatever be the meaning of the passage, it could have no respect to church membership, or a right to church ordinances. "The declaration of .St. Peter, ''I'he promise is unto you, and to your children, and to all that are afar off, even a.s many as the Lord our (iod shall call' (Acts ii: 39), ajjjjcared not to bear at all on the ])oint in hand, because the ajMjstlc does not command his hearers to have their children bap- tized, or acknowledged as members o{ the church, but to repent and to be baptized themselves. There is, indeed, a promise made to their children, and to all others that (Iod shall call; but it does not follow that they were to ])rocure the bai)tism of their children, or of those that were afiir off, until they gave evidence that Ood had called them. "When Christ said, concerning little children, that 'of such is the kingdom of heaven,' (Matt, xix : 14), it appeared to me that his comparison had respect, not to the age or size of little children, but to the humility and docility which distinguish them from adults. 'Phis seemed to be i)ut beyond a doubt by his own explanation, in a similar passage, in which he says, 'Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.' — Matt, xviii : 3. "The ba})tism of households, which are mentioned in three instances, I could not consider as affording any evidence one way or the other, because in a household there may be infants and unbelieving domestics, and there may not. Besides I discovered some circumstances in each of the cases which led me to conclude, that the members of the 158 A kF.VlKW OF 'MiAPriSMA." househuld^; were real Ijclicvers. 'I'lK-y arc expressly said to be so in the case of the jailer (Acts wi: 34); and the same is evidently in^.plicd in the case of Stei)hanas, when it is said that they 'addicted themselves to the ministry of the saints.' (1 (.'(jr. i : r6.) *'Jn a word, 1 could not find a single intimation in the New Testament that the children and d(;me.-.lics (;f believers Were meml)ers of the c.hur(~h, or entitled to any church or- dinance, in conse(juence of the profession of the head of tlieir familv. ]^very thing discountenanced this idea. W hen baptism was spoken of, it was always in connection with be- beving. N(jne but l)elievers were c(^mmanded to be bap- tized ; and it did not a])i)ear to my mind that any others were i)apti/e(i. " Here, then. a])peared a iriking difference between the Abrahamic and the (!hristian systems - the one recognized the meml)ership of children. douK-stics, and remote descen- dants of ])rotessors, and tended directly to the estabhshment *)i' a national religion, the other aiipeared to be a selective system, acknowledging none as members of tlie church but such as gave credible evidence of believing in C'hrist. "This led me to suspect that these two systems, so evidently different, could not be one and the same. And now the light l)egan to dawn. The mcjre 1 read, and the more i meditated on the subject, the more clearly it appeared to me that all my errors and difficulties had originated in confounding these tw(j systems. I began to see that since the very nature and constitution of the church of Christ excluded infants and unregencrate domestics, repentance and faith l)eing always necessary to con,,titute a disciple, we had no right to cxi)ect any directions for, or any example of, the initiation of such un([ualiried persons into the church. 'I'o search for such directions and ex- amj)les in the New Testament, would be as if the citizen of lUPTI.SNf NY)'l' A Sl'HSMH'JK FOR CI kClWfCISlOS'. 159 a rci)ul)iic should '^o to search his luitinnal code tor laws concern in Li the royal fiiniily. which, hy the very nature and constitution of a republic is excluded. Suppose that su( h a citizen. disa|)pointcd in his sean h, should have rec(jursc to the c(;nstitution and laws ot' a nei;;iil)()i!ring monarchy f(jr the desired information. 'I'his, it appeared to nie, would aj)ll\- represent the proceeding of those who, unable to fnid in the \ew 'lestanuMU sali^fu;tor\' proof of the rights of infants, or unregcneratc domestics, slunild ha\e recourse U) the Abraliamic .'uid juwi^h codes. '■At length 1 adojjicd the following sentinients concerning the two (diurches, and the concern which we ha\e at present with the old dispensation. The .\brahamic church was ])r(.-parator\- to. and tv])ic;d of. the Christian, liut it was, nL■\■crthelt•^^, wisely adapted to answer the endr^ wliich (iod had in \iew. Natural descent, or pul•cha^-c•. was sufficent lo introduce a persf)n into this clmrch. but still it appears that in ever\- ;ige there were some who \vv\\: trut}' jMous;who embracx'd the gospel ])romise made to .AJjraham before tlie covenant of cirtuuni'ision was instituted; who also looked be_\()n(' i" J literal meamng of the re( juirements and i)ro- mises !' ,i.ained in that co\enanl, to the glorious things l\'pi!ied therebw and thus exercise'd true fiilh in the coming Messiah, and in a better country, that is. the heavenly. When the Messiah appeared, this ])reparatorv and t)])ical .S)>tem, liaving nii^wered its end, was destined to (ease; and the Lord le.TUs set uji liis kingdom on earth, the gospel chur(di, composed of such onl)' a^ repent and believe, or give credible e\i(lence of these gracious exercises. 'I'he bar (jf separation between the jews and the rest of the world was remoxed; thenceforth none were to plead that the}' had Abraham for their father; none were lo rest in the co\enant of circunicisic^n, assured that, if they did, (dirist W(nild ])rofit them nothing; but it was distinctly declared, tha^ l6o A RKVIFAV OF "hAPTISMA," thenceforth there was neither Jew nor dreek. bond nor free, male nor female, but all were one in Christ— (ial. iii : 28. "But whereas the Abrahamic system was typical of the Christian, so the s))iritual meaning of the rL'i)licable to us, though the New 'JV'Stamcnt is emphatically the Christian's law book. The natural seed of Abraham typifies the spiritual seed. The land of Canaan tyj)ifiL'S the heavenly land. ICxternal circumcision typifies the circumcision of the heart, a circumcision made without hands, that is, the putting off the body of the sins of the flesh, even the circumcision of Christ, (lol. ii : 12. ]>e- h'evers, therefore, may eml)race tlie i)romise of Canaan in its spiritual applic^ation, as made to themselves, the spiritual seed, who have received the spiritual circumcision. Hence, also, all the devotional parts of the Old Testament, par- ticularly die Psalms of David, the modern believer can make his own, .1.doi)ting the language as the genuine expresions of his own devout feelings. "In the same way are to be ex]jlained all the New Testa- ment allusions to the ancient dispensation. When, for instance, the a])ostle says, 'If ye be Christ's, then ye are Abraham's seed, and heirs according to the i)romise,' — (jal. iii: 29; we are to understand, not Abraham's natural seed, surely, but his s})iritual seed, those who bv faith are assim- ilated to him, and thus become his children; not heirs of the land of Canaan, in the literal acceptation of the words, but heirs of the blessing of justification by faith, concerning which the apostle had been discoursing, and, consequently, of the spiritual Canaan, the city of the living God, the heavenly Jerusalem. "I cannot describe to you, dear brethren, the light and p.APi'isM NOT A snisi'iru'ri: for ciucrMcisiox. i6i satisfaction which 1 obtained in taking tliis view of tlie matter, in considering th.e two clun-ches (hslinct, and in classing my ideas of each in their projier phice. I l)e<'ame ])0ssessed of a key that unlocked many a difficulty, which had long ].)eri)le.\ed me: ai^.d the more I ri'ad the Ihhle. the more clearly 1 saw that this was the true system therein revealed '"\w order that you may feel the tryirig situation in whit h I was placed, I beg \-ou to make the case \()ur own, particu- lari)' in regard to this one ])oint the treatment of the families of believers. \'ou may thus be brought to feel the gripe of this (iordian knot, as I have felt it. It is true \()U have not the ])rospect (.)f converted heathen and tlieir families to troLiljle you: yet peruiit me to submit the case of vour (jwn families. In what Mght do you consider and treat them? J)o \-ou strictly complv with the teinis of tiie .\l)ra!iami(: covenant? Does your conduct ])erfectly accord with the Abralunnic system? Do you ba])li/,e (if bapti>m is in the })l;ice of circu;)icision) your male children, and those only, on the eighth da)' after their birth? Do \-ou baptize xour male domestics? and if you had sla\es, would \()u iKive them also l)aj)ti/ed? Still, further. Do )-ou consider vour ])ai)tized children and serxanls members of the clnirch, as cii'cum(~ised Jewish, children and ser\anls were members of the Jewish church? Do you acknowledge their right to the Lord's su])per as soon, at least, as they are capable? and (Vy you leel _\()ur own obligations to re(|uire their attendance, and to discipline ;md exclude them if the) do not alteiuP Circumcision was the initiating ordinance of tlu; Abrahamic or Jewish church. baptism has been regarded in ever)' age, and l)y all parlies, as the initiating ordinance of the Christian church. l)aj)ti/ed |)ersons \\\\\ therelbre members of the (-hurch. Ami if so, is it not wrong ai^.d dangeroU'^ t(^ treat them as if they were not? 1 need not inlorm you, that L l62 A REVIEW OF "liAPTISMA." among yourselves, and among all the Congregational churches in New England, children and servants, wlio were bajjti/ed on account of the head of the family, are c(jn- side-red no more members of the churcli than l)ef()re-- no more members of the church tlian others tliat bavc not been baptized. They are, in fact, considered and treated as out of the church altogether, and as having no riglit to any further church privilege, until they give evidence of possess- ing religion, and make a personal pul)lic j)rofession. Do you not hesitate, my brethren, at pursuing a course so anti- Abrahamic, so unscri]-)tural? How can you plead the promises made to Abraham, when you so llagrantly violate the covenant in which they are contained, and depart from the course divinely prescribed in his family, and in subse- quent generations? But, on the other hand, if you adojjt and practise the Abrahamic system, you will inevitably con- found the church and the world; you will receive into the church multitudes who are destitute of those (pialifications which are represented in the New 'I'estament as re(|uisite to constitute a member of the kingdom which Christ set up; you will ultimately establish a national religion; and this will be as contrary to the system laid down in the New Testament as your present system is to the Abrahamic." '(^' C H APT ER 1 II, CHRIST BLKSSINc; LITTI.K CHll.DRKN. FROM the loving conduct of our Saviour towards the children that were brought to Him for a Messing, our author draws the inference that infants ought to be baptized. Is tliere no blessing to be received without water? Having quoted the passage "suffer little children to conic unto me," (S:c, he says: "We are encouraged and authorized to receive the little ones by the initiatory rite of ba])tism, into the Kingdom of God ui)on earth," i!\:c, j). 33. Whence arises the encouragement, and where is the authority? It is very evident that neither can be drawn from the ins])ired record, which reads as follows, "And they brought young children to him tliat he should touch them,- mA that lie should bapti/e them, - -and his disciples rebuked those that brought them." -If the disciples were in the habit of bap- tizing those young children, or if they had ever seen jesus bap- tizing them, would they have rebuked those who brought them? It is clear from this narrative tliat the disciples did not baptize those young children; they rebuked those who brought them. Whatever was done for them, was done by Jesus Himself Did Jesus l)aptize them? \o. Ho never bajitized any one. "Jesus Himself baptized not but If is discii)les." — John iv: 2. The narrative tells us that "He took them up in His arms, put His hands upon them and 164 A REVIEW OF ^'BAI'I rs.MA." blessed them;" — Mark x: 16; bill ikjI a syllable about baptizing them. Well might Mr. IJoolh write on this subject as follows, "Hut hence to infer that infants are entitled to baptism any more than to the holy sup|)er, is a conclusi(;n wide of the mark, ds making nioral consider- ations the rule of administering p(jsiti\e in.stitutions. of which there is no instance, and for which tlKre is no reason in the word of ( iod. Jiesides, how awkwardly it looks thus to argue: ('hrist expressed a condescending regard for little children ivithoiit baptizing them or savii\u- a word about it; therefore we should manifest our affectionate care for intants hy baj)tizing them I He wlio can fairlv prove the {)oint or make any advance toward it from sucii [)remises, must l)e a wonderful prolicieiit in the art of syllogizing." If we attempt to draw a logical argument from the narrative, it will evidently be against infant baptism, an;i niay l)e stated in the words of IWsHoi' 'I'.wi.or, "Christ l)lessed infmts and so dismissed them, but baptized them not ; therfore im'ants are not to be baptized." Hut it is argued; 'd )id not Christ say concerning these little ones, that 'of such is the kingdom of Heaven?"" True, He did. and Me has clearly told us what Me meant by it in the following words, "Verily 1 say unto )ou, except ye be ('onvcrtcd and become (U little children, }e shall not enter into the kingdom oi Heaven. \\'hosoe\er therefore shall liiimhlc liimseU\rv this little child, the same shall be great m tlie kingdom of Hea\en."Matt. xviii : 3, 4. \\\ the conduct ol Jesus on this occasion parents are encouniged to bring their children to Him, on the arms of prayer, that He may bless thciii, and every j)iou>s l)aptist parent takes advantage of the encouragement here given, and recei\es tln-ough fiiith, that which (iiosc parents received for their ( hildren, a / V.ovV/j,', - not bai)tism, "He [)ut His hands upon them and blessed them." CHRIST ]5LESSIN(; LriTLK CH II.DRKX. 1 65 Our author says tliat lie is by this circuuistancc "en- couraged and authorized to receive the little ones I)v the initiatory rite of l)ai)tisni into the kingdom of (lod upon earth" /. c, the church. It' tliis be so, he is e(]ually "en- couraged and authorized" to give those "little ones" the other gospel ordinance- -the Lord's supper, of which all members of the church ought to j^artake if they are made members of the church bv their baptism, as our author aifirms. What right has he to withhold the Lord's supper from them? And, again, if these "little ones" are brought int(j th.e church by tlieir baptism, what does he do with them when they grow up and their natural pro])ensities are de\eloped? 1 )oes he exclude them fmm the church? 1 think not. They were brought into the church in their ba])tism, and some of them are now adulterers, drunkards, swearers, fornicators, ainl are still members of the church. 1 do not by this charge them of being worse than tJie unconverted children of baptist j)arents; but what 1 want to show is that in all their wickedness thev are )iu')nbers of the cJuirch Iiaving been recei\ed "by the initiatorv rite of baptism into the kingdom of (lod upon earth." While Baptists do not admit their children into the churcli until they give credible e\'idence of conversion, whether that be at the tender age of eight, or the advanced years of eighty. Thus the theory of infant ba])tism obliterates the line of demarkation which (lod has so clearlv dnnvn in His word between the church and the wc^rld, l.-y receiving the unregenerate into her "bosom." Jesus said that His "kingdom -or church -was not of this world, ' the great majority of the church of whi( h our author is pastor are of this world, all having l)een received *'l)y the initiatory rite of baptism into the church," few of them comparatively yet converted, and none of the uncon- verted ones excluded, therefore the church of wliich our l66 A REVIEW OF "HAFIISMA." Saviour spoke and the churrh of which our author is pastor are not identical. See what your infant baptism leads you to, Mr. I,.! If you give up your infant baptism; receive none into the church until they are called out of the world (what the word church really means -^/(.'X'/f.v/^, ck out of, kaleo to call) by the word and Sjjirit of the Lord, and then receive them into the church "by the initiatory rite of baptism;' haitisma,— and teach them to "continue stead- fastly in the apostle's doctrine and fellowshii> antl breaking of bread and in ])rayers;'' then, and not until then, will you have the honor to be j)astor of a church such as Jesus men- tioned when he said "my kingdom (churcli) is not o\' this world;" and such as the apostles organized at Jerusalem. The record of this first and model church is found in the first and second chapters of Acts. C 1 1 A P T I^ R I \' THK I'ROMISK IS TO VOU AM) TO VOL'R (.HlLDKPIN. OUR author 1al)ors liard to derive some support for infant baptism from the al)ove promise. Having tiuoted the promise -(or rather mis-(]uoted it, hv putting "and" where the orii^inal has no word, and where King James' translators put civn - -"<7r// as many as tlie F.ord our (rod shall call," not and as many) he savs that "this cardi- nal promise is in exact accordance with [)revious stipulation: 'And I,' said the Lord (iod unto Abraham, 'will establish my cov^enant l)etween me and thtu^ and ihy seed after thee in their generations," i>v;c. ; and that it has not only been brought to their remembrance by the a[)Ostle Peter, but also has been explicitly affirmed by Paul in his epistle to the Galatians: "That the blessing of Abraham mihii), and in break- iiiuliitiul<-N 111 trvcllcil, vivinj;." (Matt, ix : i,?.) Unw would it iln to ri;;i(l, "'I'lie niiillitiiilcs ni;irvcllctl, by sayiii«lf" Tlie marvel pi ecctlcd the words, ami caused tlu-m to jjivc uitcrain.c to their vmoiion. 'I'lu: sense is, tlic miilliliides marvelled, aiui said. .So in the commission disciple .'ind hapii/c and teach, See also Mail, viii : 37: xix : 25; xxi : 10, 20; xxvi : 8, t"<:c., Kc-. .\uaiii, (Matt, xvii ; 14,) "Then came to Him .1 man kneeling dtivvii to Him;" did the man come "hy" kneeling, or did lie come bif. pre lif knell? .\).;aiii. (M.iM. xix; .?),)" The I'harist-es < anic to Him, tcmptinjj Him;" did llii* I'h.irisei-s come lo Him "h;;" templing Him, or did they come lo Him l>efort; they tempted Him'.' Kverybtxiy understands these pass;ij;es to tell us th.it the man came to Jesus and kmlt Ix-fore Him, anil that the Pharisees came to Jesiis and templed Him. See this construction also in l".ph. vi : 17, 18; Col. iii : j6; I.iikevi; 36; I'.ph. v: t8-ao, iS:c., &c. In tlic last reference you will find three distinct and consecutive acts ; the last two folliiwinK as a c<>nut in the (larticipte, and the copula is omitted, Several participles freipieiitly stand in one proposition without a connection, where the conjunctive particle wxiuld re|)resi-iit these verbs as three separ.ile actions." Miittltiixe. That discipline and bapti/in|i; are two liijffrfnt acts, the former preceding the latier. is evident from John iv : 1, "Jesus tuadt' and luifttized more liisciplcs than John, (though Jesus Himself baptized not, but His disciples)." That an infant cannot be made a disciple of t'hrist in its infancy is e\ideiit from l.uke xiv : 27, )j, &c. "And whoever does not bear his cross, and cotnc after me cannot be my disciple." TH1-: I'ROMisr. IS TO vor wn lo vnrR ( ini.i>KF.\. 171 ing of broad, and in i)rayers .... and the Lord added ti» the rhurcli daily those who are saved tous sozo/nt'noits." — Acts ii: 37 47. Tlie nucleus of this first and model < hun I1 was "about an hundred and twenty Ivipti/.ed believers men and women who were ^.Uhered toj^ether in an upjier rooin 'rith one accord wailing the promised blessing; see Acts i: 12-15, 22. There is no comparison !)etween this chun h and any I'edo- baptist church in the land, either as to tiie (lualification of her members or the on/cr of her teachings. If a conunand is strictly obeyed the orJcr in which it is given must be ob- served. I am a farmer: I tell my servant to ( ultivate a certain field, plowing, liarrDwing and rolling it, he goes to work diligently, first he rolls the field, then he harrows it and last of all he |)loughs it. Does he obey me? lb does all I told him to do; l)Ut he inverts the order aiid therefore he dis- obey.s. The field is the world, Clirist the great Ilusb.mdman has sent you into that field to labor. He commanded you to discij)le, to ba|)ti/.e, and to instruct; but you bapti/.e, (?) disciple, and instruct. Do you obey Him? nou invert the order and therefore disobey. I am an architect. I instruct my servant to prei)are a certain i)iece of workmanshij) to be used in the building. I tell him to j)lane, sand|)ai)er and paint it; he goes to work j)romi>tly : he first paints, then sand- paj)ers and then planes. Does he obey me? he does all that I told him to do; but disregards the order and therefore dis- obeys. Christ is the great Architect of His church. He sent His servants to jirepare the material. He commanded them first to disci])le those who were to become "stones," and then bring them into the "building" church — by baptism and then instruct them in all the doctrines of His < hun h that they might be "lively stones." If you ///rvvY this order you pervert the law and diso!)ey the Lawgiver. "The order of law is inviolable." 1/2 A RKVIICW OK " IIAPI ISMA." Notice how carefully the aj)ostles re^ij^arded the order of this commission, by Hfver l)aj)ti/in^ anyone until a ( redihle evidence of "rejjentance toward (lod, and failh toward our Lord Jesus (.'hrist,'" was given by the candidate. 1 shall here i)riefly notice every reference made to baj)tism in the Acts and Epistles, household bai)tisnis excepted, which I shall consider in another chapter. The fir.>l mention made of l)ai)tism after the day of Pente- cost is in Acts viii : i 2, "And 7i.'hen they helieveJ I'hilip i)reach- ing the thir.gs concerning the kingdom of ( iod, and the name of Jesus ('hrist, they were baptized, both men and women T no infants admitted to baptism here, ('ompare this record with the miracle of the loaves anfl fishes, recorded in Matt. \iv: 2 i. "And they that had eaten were about five thousand men besides 'women and ehildren." I'he "little ones'" were i)ar- taker-> of the loaves and fishes, and they are mentioned by the hi>torian; if they were candidates for baptism would there not be some menti(jn of them? Ihere were no infants l)apti/ed in Samaria, though the revival was extensive "and there was great joy in that city." Verse 13 tells us that "Then .Simon himseH' believed, and when he was bajjti/ed he continued with I'hilij), " cVc. True his after conduct sln)wed his faith to be s])urious, nevertheless he jmjfessed faith otherwise Philip would not have bajiii/ed him. The next case is the I^thiojjian eunuch who j^roves himself to be an anxious entjuirer after truth. When i*hilip joins his chariot he is reading a jjart of the fifty-third chapter of Isaiah, see Acts viii: t,2, t^t,. l^hilip begins at that same scrij)ture and i)reaches t(; him Jesus. When they come unto a certain water the eunuch asks to be ba|)ti/.ed; Philip asks for the essential (jualification -/rJt'/' IS, first, death to t!ie lite of sin; second, burial with Christ by baptism ; liiird, walking in newness of life. (Jha])ler vi: i 5. On this |)assa|4e Dr. Adam (!larke writes as follows: "/<' /w baptized into Christ is to receive the doctrine of C'hrist cnu ified, and to receive baptism as a l)roof of the genuineness of that faith, and the obligation to live according to its precei)ts." — Notes in loco. In the ICjjistles to the Corinthians we have no instruction as to the relationship of baptism to faith, save that which is written of the househoUl of Stephanas, wiiich we shall consider in the next ciiapter; but in Acts xviii: 8, we read that "many of the Corinthians hearing, believed and were baptized," and Paul in his epistle jiraises them for "keeping the ordinances as they were delivered unto tliem^ Turning over to the Epistle to the (lalatians we find the same faithful adherence to the order given by the great Master. In cha|)ter iii: 26, 27, we read the following words: "For ye are all the children of (iod by faith in Christ Jesus; for as many . of you as have been baptized into Christ have put on Christ." Dk. Adam Clarke gives no uncertain sound in his comment on this passage. "Verse 26, For ye, who have believed in the (lospel, are all the children cf God by faith in Christ /esus\ but no man is a crso// and ihafocwr ot' that one, and they who do so are bound to mt his j)art, and to sustain the character whicli th. y have assunicJ. The profession of Christianity is an assumption of tlie character of Christ : He has leit us an example that we sliould follow His ste]is, and we shoukl. as Christians, have that mijid ii\ us whicii was in Him." — Notes in loco. This is good Baptist doctrine. Will Methodists heed it, as it comes from their ablest commentator? In the lCi)istle to the l^i)hesians we fmd not a syllable to favor infant bajjtism, and I'aul tells the elders of this i hun h that he "shunned ncjt to declare unto them all the counsel of (iod."— Acts XX : 27. From these words we can draw the following argument : (i.) I'aul taught the Kj)hesian chur( h "all the counsel of (;od.'" (2.) Paul said nothing.:; about infant baptism, er\:^o (3.) Infant baptism is not found in all the counsel of (Iod. We next turn our attention to the Kjjistle to thr Colossians. In chapter ii : 10-12, we have the same faithful regard shown to the order of the commission. "Circum- cised with the circumcision made without hands in pnttin^:^ off the body of the sins of the Jlesh, by the circumcision of Christ,'' i. e. the circumcision of the heart by the regenerat- ing power of the Holy S])irit: xnd then "buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God,'' dvc. Has not (iod joined faith and bajjtism together in His Holy Word? "What (jod has joined together let no man put asunder." The Epi.stle to the Hebrews shows the same unshaken fidelity to the law of Christ as given in His great com- !";() A RKVIF'AV OF " HAP IISMA." mission. Havini^ rcniindctl them of what Clirist harl done for ihi-m on the cross, and what !ic is now doing for tlicni on tlu' mc(hatoriaI throne, the apostle encourages them to "draw near" in oheihent faith, "having their hearts sprinhh-J from an evil conseienre. and their hodien Uhished witli |»nre water.' "Our Iwarts sjjrini^led by the cleansing efticacy of the blood of Christ, without whi( h we cannot draw nigh to (lod.' Dr. Aoam ("larkk, Xotcs in loco. The Doctcjr understands tlie ajjostle to refer to "Iniptiim''' when he speaks of "our l)oilies washed with pure water."' "This refers to that solenm profi'ssion of taith whi( h was made by all believers at their bapti.>.m.'" AiU'. i'li.i.oTsoN Works, vol, 4, page 865. ".And this is indeetl our case if we are true Christians: our hfiirts are thus sprinkled by the purifying and cleansing l)lo()d of jesus, as well as our bodies in bajitism loa sited 7\.' it li pure water, intentled to rejjresent our being cleansed from sin.'' Doi'i-kiixiK, I'ar. in loeo. '' //en rts sprinkled ivom an evil conscience,"' Jirst: '' i'odies icas/ied \\\\.\\ j)ure water,"" //l now looked over the }}icinlh'rship of the church of which I have the honor to be jjastor, and 1 find fifty-six ill/an f/iSS families represented in the church, and must it be a thing incredible that the a|)ostles, in all the countries wheiviii th \ |)reache(.l during about thirty years' ministry, vvoulJ find five households who would receive the Word of life? The argument drawn from the inference is fearfully weak. The writer has ba])ti/ed as many househ(jlds as are recorded in all the ministry of the apostles; and never baptized an infant. The fact that only five household ba[)tisms are recorded in all the ministry of the apobtles, while iioisriioi.n iJAi'TisMS. 179 ■tn >>iiViy ///''// .w/;/■t in ba|)tism, ''*'i^AU any one forbid water that these should not be baptized who //^/rr received the J/(>/y .S/>irit as well as we. And he coinmanded them t^) l)j baptized.'" Believer, will yo'.i disobey the Divine command ? Second. "lAdiaand her houselujld,"' — .Acts xvi : 14, 15, 40. The argument for infant bai)tism in this case is built upon an inference drawn from Jour suppositions-, first, that J,ydia was married; second., that she had infant chiklren; third., that she had these infants with her at l'hili])pi, on her ])uri)le-selling enter])rise -three hundred miles from her own l8o A KKVIKW OF " IJAfl ISMA." citN Thyntira; and //'///M, tliat llusc infants were hapti/ccl. If our author is allowed the privilei^e of uiakinu four suppositions from uhi« h to \ hit believing; Inil that the offers had referem e to them a> \\\ll as to himself; that they mi^ht be saved as well as he .... And he was |)reseuted with the assurance that they mi.uht unite with him in the peai e and joy of redeeniin.u meny . . . . Jo all //hit li'tre in iiis ii(>usi\ ()1<1 ami vouul?. They instructed them in tlu' doetrint of religion, and reach, and let thy household also receive it. and ye shall be all placed in the sure way to fmal salvation." — Notes in loco. Fourth. "Crispus with all his house." The mention m.ide of ('rispus and his house is in Acts xviii:S. The statement of the record is so pl.iin and defn'ite that it gives no room for the inference that there were infants in his house, makes no mention of their ba))tism, but tells lis that "Crisjms .... Mit'Vt'il on the Lord icifh nil his honsr,** then "all his house" havinu; '^ht'licrcd on the Lord." were tit subjects for baptism, and doubtless they were baptized : for Luke tells us in the same wtm-, that "many of the ( orin- thians M//7//J,'-, I'.Ki.ii.vii) and were l)a]iti/ed: ami I'.iuJ tells us in 1 Corinthians, i: 14, that he baptized Crispus. Fifth. "The household of Stejihanas." The ba])tism of this household is mentioned in i Cor. i: 16. and the |)roof that there were no intants there is lound in chapter sixteenth, fifteenth verse. — "I beseech you, brethren, ye know the hoiise of .Stephanas that it is the first-fruits of .Vchaia, and lH2 A kKVIf-.W OK " rtACriSMA." tii.'il Ihi'y hiiDe. (itldicktl thf.insilrcK to the ifiifii^t/y of the sdi/its." The i,or(l ^ranl us the haij[)y privilege iily of those who pra' ti't.- it. ()iir as^t-rtion is tomulcd upon the following arguments, \\hi(h our examinatifjn ni the tea( hing.-> of (!hrisl and ilis apostles fully ju -stifles. AHfiCMI'.N I iiKsr. (\) Tlu! ordinance- (»f haptisiri is a positive (ommand, (see Matthew xxviii: 19; Aiti \: .pS ; acknowledged l»y 1 )r. Murray ; Serip. I>aptism, p. 2.) (2) 'I he haj^tism of infiuit^ is Ui>l cotninandcd in tiie WOrd ol ( iod, i'f;:^o (^\) The haptisui of infants is not of (iod. AkOU.Mr.Ni -i.roNi). is) That pra< ti' ij of which llieri: can he no clrdr cx- af/i/'/c lound in the word of (Iod lia-i no l)i\inc- authority. (2) 'I here is not one clear e\ample ot infant baptism in the Word ai (iod, er^o {t^) Infuit haptism ha-i no I )i\ine authority. Some niay say that there is no < lear evainpic- f)f female ronmiumon, and vet we helic\i' it is of Ood. Let su( h ar) one read rare-fully die Actn of the .\postlc.-> to see that the nu' ieu-^ of the Christian (hiir' !i was comjjosed of men and ii'onun (( hajiter i : 14); and tli.'it all wlio ghidly re(eived liis word uerc added to that churc h l.y haptism; and iliat they (ontinued steadfastly in the a|. (jades' (1(>( trim: and fellowship, and /// breaking oj thread and in prayers, chaiiter ii; 38. HOUSF.llOlJ^ ISAl'TISMS. 1 83 Als'), th;il siihsefjuontly the women were afMt-ters v: i .\, \m : 12. I h.it the ihurf h was <:fjin|)0'i( <1 of uoimri in part is evi'lcnt. a!^(> from (■ha]>ler viii: 3. I )o not i^uuiifii I)»r:ome (h .1 i|)Ie-> of Jesus an'l < hiMrcn of ( lod l)y fiith in (,'hri^t a.s well a^ n.en? ■ (See (ial. iii : j^ 2H.) Xf "there is neither m.ili; nor female in Christ jesus," a command ;^iven t'* d •>' ii,les i^enerally is }i;iven 10 wanien as well a-, to ni«ti: .ri I v,I)cn Jesus said to I lis hapti/ed di-i* iple-. ''(hink v; (t'i < \ ii, he s.iid it to women as well .i-) to nx-n. W ere tli'.rr n •, w , nen in the ( hiH' li at ('orinlli.-' (See i ' 'orinthi.o.i xi*': 31.) All this ( Imrc 1; is s.<'mb!i.Ml Id o • r/.' Tie Lord'-. Mipjjer. (See ; ( .'(jrinthian^ i: 2; \i: iH. 20, 2 -. ; W'e si:,ill j^re^ent die matter in a lo_:.d( al .ir^^sment: (i) I'lu- niK leiis of the ('hristiatj cliuii h uas ( unijio-Ned of ',>.u>ini'ii as v.ell a^ mm (.\(:t-> 1: i.jj: woni' i) ; . wc ' as men were siil)se'|llenl]y added to the < hnr- !). ;Mid .1- 1'. ■• ; IcS of ( "hrist their rights to a iMrtieip.ii i',n in l!i'- or I • . . : 1 <»f the chiireh were eijiial. Aei^, v : 14; viii : .;, 12: < 1,1 ai ans iii : 26 28. (2) The apostolic rhiireh " (:f)ntiniied steadfa->l]v .... in hreakin;^ of hnad ; ' er:^o (,y) 'I'he elaint of women to the ]>reaVin,j; (-f br^- id i-, of Divine authority, seeing that they were a jiart of ilu ap -s- t(jlie ay ue have no dear i'\;iiiiple of the < han;:e of the- Jewish -.ahhath irito the first da\' of the wei !; a> I he (lay si:t aj)art lor (iod\ \vor'>hip in the new disp.i, „nion ? Del su( h an one read John xx : 19, 26; Arts \\ : 7 : 1 Tor. xvi: 2, ete. .Slu)W ns one siieh dear example ot iiit.tiil . |>a|;tism as we have of female- < ommnnion or ol oh^er-vinj^ the first day of the week instead of the Jewish sabb.uli and we .shall never oj»j>ose the j^raeliee. 1 84 A RKVIFAV or "BAI'TISMA." ARCUMKNT TFIIRD. (i) 'I'liat ])racti(e for wliicli no command, or of \vlii(*h no example can be found in the word of Ciod, has no Di- vine authority. (2) 'I'hcre can be no < ommand for or clear example of infant baptism found in the word of (iod, en^o (3) Infant bajjtism has no Divine authority and {?, purely an invention of men. 1 shall establish the ])remises of the above arguments by another. ak(;l'mknt folrth. (i) Tf there was r?;/^' command for, or clear example of, infant bajjtism in the word of (Iod the advocates of the practice would fmd it. (2) But they have not found it, e/x(^ (3) The Word of (iod does not contain either command for or examj>le of infant l)a[)tism. Again, (i) That ordinance for which no command, or of which no clear example can be found in the New Testament, does >iot Ijelong to the Christian church. (2) '['here can Ik- no command for, or clear example of infant baptism found in the New Testament. The echo of the voice of all the amdid is heard in the words of Prof. MosF.s Stkwaki': "Commands or plain and certain ex- amples in the New TestauK'nt, relative to it, 1 do not find" Ou Bap. />. 201. Er^^o (3) Infant baj)tism does not belong to the Christian chun:h or church of Christ. * * Fur ihf art of thus presenting this sulyect in short logical argitinents (which miif^t he ronilusive since tlie premises cannot be rejected) as welt as, for a few of the arguuieuts thus presented, I am indebted largely to Or. (jraves. HOUSEMOM) BAPTISMS. 1S5 1 shall close this ( hapter with a few quotations from eminent Pedo-baptists in supi)ort of my ( onclusion from an examination of the word of (lod. ])R. Mkri.k I)'Aubi(;nk -the historian of the Reformation. "However derided I may he for the bajitism of infants, I must nevertheless acknowledge that the e\i)ress order 'bap- tize infants' is found in no part of the gospel."' On the authority of God, p. if; 2. Nkandkk. " Ba|)tism was administered at first only to adults, as men were accustomed to conceiw of baptism and faith as strictly connected. We have all reasoTTs for not de- riving infant bajitism from apostolic institution." ///.v. oj the church, vol. 1., j). 311. LrrnKR. "it cannot be proved by the sa( red Scriptures that infant baptism was institutetl by ('hrist, or l)egun by the first Cliristians after the ai)ostles. In Jnwtlis J^cd. ex. vol. 1-, P- 303- Baxikr. "I conclude that all cxami)les of baptisms in Scripture do mention only the administrations of it to pro- fessors of saving faith ; and the precepts give us no other direction." Ri^ht to Sac, y. 156. If the words of Ciiii.mxiavorih are true: ''The P.ible, the Bible onl\\ is the religion of {'rotestants," Baptists, who accept the Bible as their ^///v and sufficikm rule oi faith and doctrine, are safe, our ojtponents themselves being judges. CHAPTKR VI. PATHIS'IIC: rKSriMONV. DR. DODDRinCR in his Lectures on Ethics and I)i\init\% observes: "Some have aj)])rehended that they liave been al)le to trace such intimations, at least, of infant baptism in the earliest ages of tb.e church, as may, t ) a high degree of i)n)l)al)ility, prove it an ai)ostolic and conse(|Uently a Divine institution." Our author makes himself one of the number by giving on one pai^e of his little book (6i) what he calls a '''resume of the ])rincipal patristic evidence," which he also says "is corroborated i)y the testimony of the Catacombs." In this '•'■ resume"' he Ixjldly asserts that Justin Martyr, Irenieus and Origen teach tlie doctrine of infant l)aptism. Sui)i)ose it were true that these men who flourished from the middle of the second to the mitldle of the third century after C'lrist, would teach a doctrine that is not found in the Word of (iod, are we as ministers and followers of the Lord Jesus to cast away His Word, and follow the teachings of uninspired men, be they ever so numerous or learned? This would indeed be "teaching for doctrine the com- mandments of men," — conduct on which our Lord is not silent. See Mark vii: 7-9. But we are compelled again to contradict our author in PATKISTIC TF.srr.MON'V. I 87 his misrepres'^ntation of those men, and show by (iiK)tatlons from their writing's, that they clearly teach the l)aj)tism of such ^'^//i' as are capable of receiving instriM lion, or, as the Lord's commission demands, being discipled. The first statement in that wtjnderful " resume '' of our author is, "that Justin Martyr, about A. I). 148, speaks of j)ersons about sixty and seventy years old who had been discii)les of Christ, {cinathetciitlwsan the \ery word em- l)loyed in Matt, xwiii: 19,) in their infancy." This i)assage is found in Justin's first apology, A. I), i^^q, (chapter 15) and the misajjprehension arises from an incorrect translation of the clause 'Va~ paidon^^ which our author and others translate '' in their infancy." Skmisch translates the passage thus: " Many men and many women sixty and seventy years old, who /)v/// children have been disciples of ( "hrist, j>reserve their c^jntinence," cV'c. Ju^^tin Martyr: J [is Life, ll'riti,ii:;s and Opinions ; Translated hy J.E. Ryland, \'ol, 2, j). 334, se«|. From children and frrjm infancy are very different asser- tions. Infants are children, but it does not follow that all children are //{/^?///j-. On this passage Dr. Hovey remarks: " It has been claimed that the words t'.v paidon, which we translate ' from childhood,' signifiy 'from infancy,' and that the word eniat/teteuf/iesan, signifies 'were made disciples' by baptism. Neither of these claims can be sup|)orted. For according to the best lexicograjjhers, ex paidos and <'.v paidou^ signify resi)ectively 'from a child,' and 'from children or childhood, not 'from infancy.' Plato speaks of teachings in res[ject to the gods which must be heard ex paidon\ Iaic:ian affirms of the philcjsopher Demonax, that he loved phil()soi)hy ex paidon; the Homilies of Clement (so-called) use the same words in the same sense; and indeed the word /iiisr/iu///(>fi'] thou hast knouy him are re^^encratcd tn dod^ infants, and little ones, and children, and youth, and elderly jxTsons. 'J'herefore he i)assed through every age, and fcjr infants was made an infant sanctifying infants; among little ones, a little one sanctifying those of that age and giving them an example of [)iety and uj)rightness and obedience; among youth, a youth becoming -mx examj-'le to the youth, ami sanctifying them to the Lord; thus also an elderly i)er- ^.)X\ among the elderly, that he might be a i)erfect master among all, not only in expounding truth, but also in age, sanctifying at the same time the elderly and l)ec:oming to th.em likewise an e\ami)le. 'i'hen too he i)assed through even unto death, that he might be the first-born from the dead, holdiiig the /rZ/z/'Vi' in all things, the iVince of life, before all and excelling all." To build an argument for infant baj)tism on this beautiful passage from Iren;eus shows a strong desire to find it somc' when-. Dr. (Iiase in his comment on this passage gives the meaning of the writer; "According t(^ Irenojus, Christ in becoming incarnate and thus assuming his Mediatorial Nvork, brought the human family into a new relation unto himself, and })laced them in a condition in which they can be saved. In this sense he is the Saviour of all. He restored them or summed them uj) anew in himself. He became, so to speak, a second Adam, the regenerator of mankind. Through Him they are regenerated unto God: per emu renaseiintur in Deuin. 'j'he thought occurs fre- c}uendy, and it is variously modified by the various connec- tion in which it is introduced." DuNCKKR remarks on this passage; *' He (Jesus) did not, in his incarnation, take on himself and save a single man, but the universal man or humanity, and therefore as the perfect PATRISTIC lEsTIMOXV. IQI spiritual Adam, He also. assumed the spiritual Father and head of the race, which gathered unto His bosom, iciis horn a^^ain to the Divitie life.^' Born aj^aiti. not in baptism nor "of l)lood, nor of the will of the llesh, nor of the will of man, but of God:' 'I'he next statement in our author's " /•.■.v/////^ "' relates to TertuUian, who, he acknowledj-'cs, does not favor infant baj)tism. Init thinks his ojjposition to it is "an indication of the Montanist heresy into which he fell." 'I'his charge ma<'c against this eminent tather cannot be sustained. Whatever TertuUian may have thought about Montanus or his views, he, evidently, did not op;)ose infant baptism because of " heresy" of any kind " into which he fell,"' as the following (piotations from his writings will clearly show: "do, said he, 'teach all nations, baj.>ti/ing them into the name of the Fathei. and of the Son. and of the Holy (Ihost," When to this law was added the limitation, 'unless a man be born of water and of the Spirit, he shall not enter into the king- dom of heaven." he bound faith to the necessity of ba])tism. Therefore all believers from thai time forward were bap- tized."— /> 7>^^/>/^7//(^ chap, i;;. Ihis treatise was written against certain errorists who rejected water baptism altoi:^cther. Again in chapter 17 he writes: "(lod's approval sends its claims in advance; but every (human) api)lication may deceive and be deceived. Hence according to the state and disposition, and also age of each person, the delaying of baptism is more useful, but especially in the case of little children, l-'or why is it necessary that their sponsors should be brought unto l)eril, since these may abandon their promises by death, and may be deceived by the growth of an evil nature. 'l"he Lord says to be sure: 'Forbid them not to come unto me.' Let them come then, when they grow uj), let them come when they learn, when they are taught whither they come, let them become 192 A RFVIKW OF "HAPTISMA. fMuisiians wlun they arc able to know Christ. Why does an innocent a^^e hasten to the remission (^f sins? In secular affairs men a( i with more caution; so that one to whom no earthly substance is committed is entrustetl with the hivine. Let them know how to ask for salvation, that fhou mayest seem to have ' ^nven th. from the pen of Du. IIovf.v, shows the folly of plac ing ( )rigen amoiii; those who favor int'ant l)a|)tism, Jerome «\: Kiifmus !)ein.;^ the transhitors. " And as to Jerome, it may l>e sufficient to remark that Kufinus ( hiims to have followed his j)rin( i|)les and example in translatini^ Ori^en, omitting heretical sentiments and in- serting su|)plementary remarks, De la Rue, the llenedictine editor of ( )rigen, says that 'Jerome, as the learned know, was accustomed to insert occasionally some thin^^s of his oicn ^ l)u I'in, after sjjeaking of Kufmus' translations, remarks that \/erome's are no more exact, -^ while lOrasmus assures us that one 'is uncertain whether he is reading Origen or Rullnus."' The next statement in our authors " resinne" is that " Cyprian and a council of sixty-six African bishops unani- mously decided that the rile should be denied t(^ none, even in earliest infancy." True, ('yi)rian did decide in favor of infant baptism; but he was ihc first, and that was in the last half of the third century. Having traced the practice back to Cyprian and his conteniporaries, you have reac hed its first defenders. Hi'NSKN affirms that "('yprian and some other .African bishoi)s, his contemporaries, at the close of the third century were the first who received l)a])tism in the light of a washing away of the universal sinfulness of human nature, and con- connected this idea with that ordinance of the ( )!d Testament, circumcision." //i/^polyfus an.l his A^i^e,\()\. 2,- \^- 195. C!om- pare the the words of Nkani>i:r found on page 192 of this work: "The magical notion of baptism and the doctrine of original sin ])ro»ured its (infLUU baptism) rece[)tion in the North African C'luirch." HOUSKIIOLI) IIAPTIS.MS. »95 'I'hus we have traced infant l)a|)tisni l»a< k to its first ad- vocates and the cause for whicli the inno\ation was intro- duced, 7'iz.'. falsely attributing stni/fx efficacy to 'the rite. Our author and all who practii e the innovation are weU oine to •* Cy|)rian and a coun<:il of sixty-six African bishops," as their authority for their <'ondu( t. Hut we. as iJajitists, consider Christ and His a|)ostles />t'//t'r authority than a c.oun///ix' the nations before we baptize them, and, so far as we can judge, bajni/ing only those who "gladly receive His word." c HA 1' r I-: R Nil rHK I)KSI(;X OF liAl'llSM. As our views on the (Icsign of l)aj)tism can be gatlv c'R'd from a j)eru^al of this work, es})ecially from chapters twelve and fourteen of ])art one, we deem it unnecessary again to repeat them in our own words. We sliall, however. transcril)e a short, hut clear and comprehensive, chajjter from "Cinkcn Ordkk, ]\\ J. L. Daik;, 1 ).!).,"' cvecy sentence of which we endorse. *' I'.AI'i ISM WAS DFSICNKl) 1() i;i'. Ill K CKRKMONV u¥ C 11 R 1 S I 1 A N" I' RO !■• KSSI ON . "The religion of Christ was intended for the whole world, and it is made tlie duty of his followers to projjagate it. Men are re<[uired not only to receive, l)Ut also to hold forth the word of life. The lejjcrs wb.o found abundance of food in the Syrian camj) could not f<:ast on it b\- themselves while their brethren in the city were famishing ; and, if any one thinks that he can enjoy tlie blessings of religion, and shut up the secret in his own breast, he mistakes the nature of true Christianity. The light kindled within must shine, and the Spirit of love in the heart must put forth efforts to do good. " l*rotession is, in general, necessary to salvation. \\'ith the heart, man believeth unto righteousness ; and with the mouth, confession is made unto salvation. Divine goodness rHK ])KS1C.\ C)F I'.AFIISM. fc 1 97 may pardon the weakness of some, who, hke Josepli of Arimatliea, are disci})les secretly throuj^h fear ; hut it never- theless remains a general truth, that jjrofession is necessary. Christ has made the solemn declaration, ' Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation ; of him also shall the Son of man l)e ashamed, when he cometh in the glory of his l'"ather with the holy angels.' *' l^rofession is the appointed public outset in the wav of salvation. The apostles exhorted, ' Save yourselves from this untoward generation.' 'J'he world lies in wickedness, and under the curse of (lod. Thev who would be sawd, should esca})e from it, as Lot escaped from Sodom, (iod calls : ' Come out from among them, antl be ye separate.' This call is obeyed, when converted j)ersons sei)arate them- selves from the ungodly, and publicly devote themselves to the service of Christ. Tliey then s>.'t out in earnest to tlee from the wrath to come. The resolution to llee must first be formed in the heart ; but the j)ublic: }jrofession may be regarded, in an im[)ortant sense, as the first manifest sie]) in the way of escape. " 'f'he [)rofessi()n of renouncing the world, and devoting oursehes to Christ, might ha\-e l)een re([uired to be made in mere words addressed to the ears of those wlio hear ; but infinite wisdom has judged it better tliat it should be made in a formal and significaiit act, api)>)itUetl for the specific l)urpose. That act ih l)ai)tism. The immersion of tlie body, as Paul has explained, signifies our burial with C!hrist ; and in emerging from the water, we enter, according to the import of the figure, on a new life. We put off the old man, and ])ut on the new man : ' As many of you as ha\e been bapti/ed into Christ, ha\e put on Christ.' " The place which baptism holds in the commission, indicates its use. 'I'he apostles were sent to make disci[)lL's, 198 A RKVIKW or "JIAI'IISMA." and to tca( h thcni to ol)scr\c all the Saviour's coir.mands ; ])Ut ail iiilLTincdiatc act is enjoined, the act of baptizing them. In order to make disciples, they were commanded, ' do, preach the (lospcl to e\ery creature." When the pro- clamation of the good news attracted the attention of men, and hy the divine blessing s'j affe( ted their hearts, that they became desirous to follow ('hrist, they were taught to observe his commandments, and first to be baptized. This ceremony w;,.s manifestly designed to be the in.itiation into the prescribed serxice ; and every disciple of Christ who wishes to walk in the ways of the Lord, meets this duty at the entrance of his course. "The design of ba|)tism is further indicated by the <:lause 'baptizing theni into the name of the l'"ather, and of the Son, and of the Holy (Ihost.' The rendering of our version, 'ill the name of," makes the clause signifv that the adminis- trator acts bv the authority of the 'I'rinity ; but the more literal renderin-^ 'into the name (jf." makes it signif\- the new relation into whi( h the act brings the subject of the rite. He is baptized into a state of pn^fessed subjection to the Trinity. It is the i)ub!ic act of initiation into the new^ service. ''The design of baptism proves its importance. The whole tenor of the gosi)el forbids the sui)i)osition that there is any saving eftic-acy in the mere rite; but it is the api)ointed ceremony of profession ; and profession, we have seen, is, in general, necessary to sahation. As the divine goodness may i)ardon disi'i])les who fear to make jjublic })rofession, so it may, and we rejoice to believe that it does pardon those, who do not understand the obligation to make ceremonial profession, or mistake the manner of doing it. IJut (lod ought to be obeyed ; and his way is the right way and the best way. Paul argues from the baptism of believers, their c)bligation to walk in newness of life. The ceremony implies 'I'FfF, DKSICN OF HIU'TISM. TQQ a VOW of obedience, a public and solemn consecration to the service of (lod. The believing subject can feci the force of the obligation acknowledged in the act, and Paul appeals to this sense of obligation : 'Know ye not, that so many of us as were bapti/ed into jesus Christ were baptized into his death ?' Though it is an outward ceremonv, it is important, not only as an act of obetlience, but as expressing a believer's separation from the world, and consecration to (lod, in a manner intelligible and significant, and well adapted to impress his own niind and the minds of beholders. " 'I'he faith which is professed in baptism, is faith in Christ. We confess with oiu" mouths the Lord Jesus Christ, and believe in our hearts that Cod has raised him from th.e dead. If the doctrine of the restUTection be taken from the (iosj)el, ])reaching is vain, and faith is vain. So, if the symbol of the resurrection be taken from bai)tism, its chief significancy is gone, and its adaptedness for the j)rofession T,of faith in C'hrist, is lost. Mence appears the im])ortance of adhering closely to the Sasiour's command, 'immersing them.' "The obligation to make a bai)tismal profession of fiith. binds e\ery disciple of Christ. Some ha\e converted the Eucharist intc^ a ceremony of profession : but this is not the law of Christ. l)a[)tism was de-signed, and ought to be used, for this puri)Ose. if infant bajjti'^m be ol)ligator\-, the dnt\- is })arental ; and if it be a ( eremon\- in which children are dedicated by their parents to the Lord, it is a different in- stitution from thjt. in which fiith is jrofessed. lie who * has been bapti/eiU in ; iiu inc\ . j's ' not th.ereb\' released fVom the obligation to make a l)aptismal ])rotession of faiih ui Christ. If it beunuKed, that hi"'* oa'-en.s die •.t.he'ir ,dut\ in dedicating him to (iod,'he has, ne\ertfieless, a pers'ovi'.i'! dul\- to j)erform. Tiie parental a