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Les diagrammes suivants illustrent la mdthode. 1 2 3 32X 1 2 3 4 5 6 VI :jj*-i-,j WPaPiiW'isf:?'* .mm*^^^^- r-^ 4 j_,i.i-. ' . AN EXAMINATION OF THE VIEWS HELD AND ADVOCATED BY THE ANA-BAPTISTS. .J" BY ''A TRUM BAPTIST/' TORONTO: .TA.M:E8 BAIN" <5te SON. 1873." nMMa < »..i u« i Uf^ "^'^i-f^^ ' 4iift'j i;'lfc.„£ii*Ju- ^B;#fq,ft- '■■ ..■■a.v>-.R ■* ■^■■'"MirtiS__'-a.''_I tf JAMES BAIN & son. •^ MAGAZINES AND PEBIOBIOALS B3i0ULALBLy SUPPLIED. PRINTING AND BOOKBINDING ON THE SHORTEST NOTICE. B Manti&otarod to Orddr. Qmmimhj on hand ▲ fuli« supply of Ck>mmeFcM mA Faney Stationery. ABTISTS* MAOTaiAL, ^ NEW PtJBLI0ATia»8, oMh, ten te. 4i^JK:ilia B^TRBBT ISJkSXrti^kim^m. ■ I m». AN EXAMINATION OV THE iS NG VIEWS HELD AND ADVOCATED 1)Y THE ANA-BAPTISTS. ery. n. BY ''•A TRUE BAPTIST/' TORONTO: J^MES B^^-IN tS:: SON. 1875. y^'^s'^s PREFACE. Last winter and spring the minds of several thoughtful and anxious persons having been disturbed by the confident assertions of some Baptist, or, rather Ana-Baptist preachers, and diverted from the aU-important subject of the Gospel- way of salvation, the author felt it his duty to attempt to cahn the agitation. For this pm-pose he hurriedly composed the following examination of the question, and delivered the substance of it in pubhe. The effort so far accomphshed the object intended, that several who heard the address requested its publication. « The author regrets that the limited tune at his command does not ei . ^ble him to improve upon the original draft, and change its form. He may state that he is practically un- acquainted with law proceedings, and was, therefore, unable to adhere closely to legal forms of speech, though without premetlitation he examined the question as if before a judicial tribunal. OCTOBKE, 1875. BAPTISM itfol (lent levs, spel- )t to osed I the Ithe ested uand , and ' un- lable liout licial "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Sou, and of the Holy Uhost." — Matt, xxviii. 19. Before his ascension to heaven Clu'ist commissioned the Apostles to go forth and i)roclaini throughout the world that he came to teach sinners the saving knowledge of God, and to imform them that he was willing to receive into his school all disposed to be instructed. These messengers were directed to enrol as disciples all who professed their desii'e to be taughi by Christ. This enrolment was to be done by "baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." All Christian churches agree that this ordinance is to be administered by the application of water, in the name of the three persons of the Trinity "by a minister of the Gospel, lawfully called thereunto," [Confession of Faith.) A differ- ence of opinion, however, exists as to the mode of applying the water, and with regard to those who should be admitted to the ordinance. All denominations, except Baptists, beheve that the sprinkling or pouring of the water upon the candi- dates is Scriptural, and therefore sufficient ; and that those who proiess their faith in Christ, together with their infant children, should be baptized. The Baptists, on the other hand, maintain that baptism is not Scriptural and valid, unless the candidates are completely immersed in water, and they also hold that none but adult believers should be admitted to the rite. When we examine the instructions given by Christ to his disciples, we do not find any mode expressly specified, unless it is signified by the word "baptizing" used in the commis- sion. If that word does not express the mode, it is either indifferent, or, it is indicated with sufficient clearness in other parts of the Word of God. While we believe that the mode is not essential to the validity of baptism, we hold, however, that it is indicated with aufficient clearnesB to direct the meek and obedient. On the other hand, the Baptists maintain tliat immersion is the only Scriptural mode, and that it is essontial. They deny that all who were not baptized in that particular manner are members of the visible church of Clnist. Tliis is surely a bold position to take, and requires clear and un- deniable Scripture evidence to maintain it. We mean, then, to hear the statements of their witnesses, and to cross-ex- amine them if necessary. But before we proceed let us notice that, if any passage of Scripture relied on, in proof of any doctrine or view, admits of a different interpretation without doing violence to its grammatical structure, or to the context, it fails to prove the matter in question, and sliould not any more be advanced as evidence in that particular pomt. If the name of a man is fraudulently written without his knowledge on the bottom of a draft payable at a certain bank, and there discounted ; when payment is demanded, and refused, the case goes into couvt, and some witnesses swear that the signature is his, but on cross examination they admit that tbe hand-wi'iting of one or several persons in the neighbourhood is as much, or more like the signature in question as his is ; in such a case any intelligent and upright jury would bring in a verdict in his favour. We do well to bear this simple rule in mind, and apply it as we proceed. Let us suppose, then, that the word " baptize" is called into com't as the witness on whom the Baptists principally rely. " Immersionist " to witness : What is your name ? " Witness." My name is " Baptize." Im. What is your nationality ? W. I am a Greek, and called " Baptizo" in my native tongue. Im. Did not your name originally mean "to immerse?" W. Yes, it did ; and it also meant to — Im. Stop there. Do not speak more than yc ■> are asked. Immersionist, addressing himself to the com", says: — The witness has clearly stated that his name meant " to im- merse" atone time. If so, it means the same now. The witness may go. We interfere, however, through our counsel, "Candour," who commands the witness to stop. Can. \ovl are a Greek, you say ? W. Yes. Can. Did your name in ancient times mean anything but to immerse ? W. Yes, it did. Both in its shorter form, baptc, and its as I I longer form, haptizo, it was used to siguify a great many other things, such as " to dye," " to give one a bloody head," " to wet," "to sprinkle," " to drown." Can. Mr. Immersionist denies all that, or at least does not like to hear it. W. He would know better if he had been acquainted with my ancestors ; but I see that he wears coloured spectacles. Can. Does your name mean " to immerse " in the Greek New Testament ? W. I am not aware that it does in a single instance, but it unmistakeably and necessarily nieans " to sprinkle " in a good many places. Can. That will do, witness ; you may go. Court to " Immersionist." Who is yom* next witness ? Im. John the Baptist. John is called, and directly appears. Im. Is your name John the Baptist ? John. I am John, the son of Zacharias the Priest, and I am popularly called John the Baptist. Im. Why do they call you John the Baptist ? John. I suppose it is because I baptized the people. Im. Did you not baptize in Jordan ? John. Yes. Im. And also at Enon, near Salem ? John. Yes. Im. Did yoii not baptize at these places because there was much water in them ? John. Ye-yes. I do not quite — Im. You say that you baptized at Enon because there was much water there. That proves immersion, without any possibility of successfully gainsaying ii. You may go, John. Can. Wait a little, John. Did you say "much water?" John. He said " much water," and I could not well con- tradict him, seeing that he quoted from the English New Testament ; but the truth is, I went to Enon because there were many waters there, several springs and streams, where the people who came to be baptized in very large mul- titudes could easily find water to drink, dress their food, and for other purposes. You must know that in the warm climate of Judea the people use much water. Can. But did you not immerse the people when you bap- tized them ? John. Who says that ? I am sure I never did. Can. Immersionist and his clients maintain that you bap- tized by immersion. Have you not given them some infor- mation on the subject ? 6 John. I never did. Can. How did you baptize, then ? John. 1 baptized as Moses did when he sanctified the people, the Levitcs, and the priests. Can. You did not then innnerse them ? John. To do so was physically impossible ; for I baptized several thousand in six months, and besides I preached a great deal during that period. I am sure that to baptize them as you say, woul 1 take me three years at least, standing in water to the middle for six lunirs every day, and that, no man could stand for three months. Can. But did not God sustain you by a miracle ? John. He would certainly do that if there had been suffi- cient reason for it ; but there was none that I can see in the case. Can. You say that you imitated Moses when he sanctified the people, the Levites, and the priests. Will you be good enough to tell us how that was done ? John. He sanctified the people at Mount Sinai by sprink- ling them with blood. " And he sent young men of the Children of Israel, which offered burnt-offerings, and sacri- ficed peace-offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people : and they said, all that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said. Behold the blood of the covenant which the Lord hath made with you concerning all these words." Ex. xxiv. 6-8. He sanctified the Levites by sprinkling them with the water of purification. "Take the Levites from among the Children of Israel, and cleanse them. And thus shalt thou do unto them to cleanse them : sprinkle water of purifying upon them." — Num. viii. 6, 7. The priests were consecrated in a similar manner : "And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the breast-plate, and gird him with the curious girdle of the ephod. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the annointing-oil, and pour it upon his head, and annoint him." — Ex. xxix. 5-7. Can. But did you not immerse the Saviour in Jordan ? John. No. Can. Is it not said in Matthew, third chaper and sixteenth verse, that, " When he was baptized," he " went up straight- way out of the water ?" the John. I see that in your Enf?lisli Now Teatainont yon have the words " out of," but the Greek word '^apo" moans also from, or away from. Indeed, a school-boy could tell you its meaumfj. IS enough to Can. Pray, do not lose your temper, John. John. Such trifling with the Word of God make any honest man indignant. Can. Patience, John ! It is Imniersionist who maintains that " He came u£t out of the water." We deny it. John. ImmersioDist and his clients are incurably blind and obstinate with reference to the matter. If they were not so, they would see that " apo'' means " from." For instance, in the passages where the taunts of Chiist's enemies are recorded when he was crucified : "If thou art the Son of God, come down (aijo) from the cross." " If he be the King of Israel, let him now come down (apo) from the cross." — Matt, xxvii. 40, 42. '* Save thyself, and come down (apo) from the cross." — Mark xv. 30. The phrase surely does not mean " out of the cross." Can. Thank you, John, for your satisfactory explanation. You may go. Then the Court asked Immersionist if he had ^ nother wit- ness ready. Im. I have a witness who will prove my case beyond any cavil. Court. Call him, then. Then Philip, accompanied by the Ethiopian Eunuch, came into court. Im. Is your name Philip ? Phil. Yes, Phihp the Evangelist. Im. Did you not, on a certain occasion, go in haste from Samaria to that desert through which the road from Jerusa- lem to Gaza passes ? Phil. Yes, I did; for the Spuit directed me to do so. Im. Wliom did you meet there, and what took place between you ? Please tell us all you remember of what occurred. Phil. I met this nobleman going home from Jerusalem to Ethiopia. He was riding in a chariot, and reading a book. I asked liim if he understood it, and he repUed that he could not do so without some one to teach him. He invited me to ride with him. I did so ; and discovered that he was reading the fifty-second and fifty-third chapters of Isaiah. From that prophecy I preached Jesus to him, so much to his satis- faction that when we came to some water he expressed his desire to be baptized. He said : " See, here is water ; what doth hinder me to be baptized." I rephed, " If thou be- •1 8 lievest with all thine heart, thou mayest." " And he an- swered, and said, I believe that Jecus Christ is the Son of God." Upon this profession of faith I oheerfully adjiinis- tered the ordinance to him. Im • You immersed him, did you not ? Phil. No. Im. Take care what you say, witness ; for the record of the transaction very clearly says that you immersed him ; these are the words : " And they went down both into the water, both Philip and the Eunuch, and he baptized him. And when they come up out of the water, the Spirit of the Lord caaght away Phihp." — Acts viii. 38, 39. You went down together into the water, and when you baptized him, you both came up out of the water ; it is therefore clear that you immersed him. Phil. You may ask Luke, who wrote the narrative, what be means by the expressions " v/ent down both into the water" and "were come up out of the water," bufc I certain- ly did not immerse the man, for t\/o reasons . Fu'st, be- cause there was not water enough, and, secondly, because Buch a mode of baptism wouM be contrary to the prophetic promise contained in the passage under consideration where the prophet foretold that Christ would baptize by sprinkling. " So shall he sprinkle many nations." — Isa. lii. 15. I would not for my life immerse him in opposition to the Word of God. I also knew many other similar predictions which clearly stated that Christian baptisja, both real baptism by the Holy Ghost, and ritual baptism, should be administered by sprinkling or pouring, while there is not the slightest in- timation, as far as I know, that either should be performed by immersion. This aU the iirst preachers of Christianity understood, and the people, particularly the Jewish behevers, knew it as well as we did. It is rtaUy amazing how men, who profess to be guided by the Word of God, presume to depart from the mode so clearly expressed in the promises, and which was foreshadowed in all the ceremonial purifications. Almost everything was purified bj'^ the sprinkling of water and sacrificial blood, and nothing by immersion in them. Persons who were defiled by the dead were cleansed by sprinkling them with the water that was mixed with the ashes of the red heifer. Im. I shall prove you a false witness, both by the testimony of Luke, and also by the mode of purifying a house that was affected with the leprosy. You must admit yourself that a hving bird was for that purpose dipped in the blood of a slain bird. — Lev. xiv. 51. 9 Phil. Yes, I admit that and uiore : the priest officiatuig on such an occasion was commanded to '* take the cedar- wood, and the hyssop, and the Kcariet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times ;" but a man's mind must be amazingly confused who finds purifica- tion by immersion in that passage ; for though the English Bible says that the cedar, hyssop, scarlet, and the living bird were dipped in the blood, yet it does not say that the house was dipped, and it is the latter, and not the fonner, that was purified. I may fetch water for baptism from a well or river by dipping a vessel in it, biit no one would call that baptizing the vessel. Im. You may go, sir ; I will soon prove you to be a false witness. Call Liake the writer of tlie Acts of the Apostles. Luke appears in court. Im. What is yom* naine ? Luke. Luke. Im. Are you the author of the Acts of the Apostles ? Luke. I did write a short account of some of iheir labom's. Im. Was the account of the baptism of the Eunnch by Phlhp written by you ? Luke. Yes. Im. Do you iiot say in that account that " they went both down into the water" and came "up out of the water"? Luke. It is true that it is so rendered in the English New Testament, but that is not exactly what I wrote. Im. Be good enough to tell us then what you did write ? Luke. I wrote in Greek, and, for " into" and " out of I wrote " eis,"" and " efc." Im. Just so , and do not these prepositions mean " into" and "out of?" Luke. They do sometimes, but not always. We are not entitled to connect these ideas with them unless the context plainly shows that such is their meaning. No man would understand eis to mean " into" in the following passages : " And his fellow-servant fell down {eis) at his feet." — Matr. xviii. 29. Sm-ely you will not say that a person conld fall into another man's feet ? " Go thou [eis) to the sea and cast an hook." — Mat. xxvii. 27. "And seeing the multi- tudes, he went up [els) into the mountain." " Eis " is used in the Gospel according to John, where it is distinctly said that the person spoken of did not go into the place named , " Peter therefore went forth, and that other disciple, and came («•) to the sepulchre. So they ran both together, and the other 10 disciple did uutruu Peter, and came lirst {eis) to the sepul- chre, and he stooping down, and looking in, saw the hnen clothes lying ; yet went he not in." — John xx. 3-5. In like manner eh does not always mean " out of," but often signifies "from" or "by," as in the passage " the tree is known [ck) by its fruit." — Mat. xii. 33. No man can say, out of its fruit, or if he did, no one could understand him. " Candour " then said that the case might as well be closed if Immersionist had no better evidence to bring forward in sup- port of his plea. The latter rephed tbat he had Matthew, Mark, John, Peter, and Paul to examine yet. The three Evangelists were then called, and appeared to- gether in court. Im. Do you, gentlemen, not say that John the Brptist rephed to a certain question asked him, " I indeed bap- tize vou (en) with water." Mat. iii. 11 ; Mark i. 8 ; John i. 26 V Can. Why did you not examine Luke on that point ? Im. Luke is prejudiced as is evident to the com't. Can. It is well-known to all intelligent readers of Luke's narrative in the original that he did not use the preposition "en," but the Dative case, which signifios that whereby the act was performed. He says in the parallel passage, " I baptize you with water," and his words will not admit of any other rendering. Im. These three witnesses use " en.'' Do you not gentle- men ? Evan. We do use " en" in these passages ; but Luke does not, because his composition is better than ours. Im. Does not "en," however, signify "in?" Evan. Yes. Im. Then we should render it " I indeed baptize you in water," and this would clearly show your meaning to be im- mersion. The court will now notice that this threefold evi- dence is plainly in om* favour. Can. The coui't will permit us to ci'oss-examine the wit- nesses. Does " en'' signify nothing but "in ?" Evan. It has a variety of meanings, as you may see by a sliglit examination of any of us. Matthew writes — " swear not at all ; neither (en) by Heaven, for it is God's throne ; nor (en) by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear (en) by thy head." — Mat. v. 34-36. Paul, the most learned amongst us, uses the same preposition in the same way, where he says — " Shall I come unto you (en) with a rod." — 1 Cor. iv. 21. To come "in" a rod would be a strange mode of tl n a 11 travelling. John can tell yon what Christ said to him in Patmos. " He that overcometh andkeepeth my works nnto the end, to him will I give power over the nations ; and he shall rule them (en) with a rod of iron." — Eev. ii. 26, 27. " And she brought forth a man child, who was to rule all nations {en) with a rod of iron." — Rev. xii. 5. " And out of his mouth goeth a sharp sword, that {en) with it he should smite the nations ; and he shall rule them (en) with a rod of iron." — Rev. xix. 15. The court, with rihglit indications of impatience, asked Im- mersionist if he wished to call his other witnesses, whereupon he called Peter. Im. Did you not baptize Cornelius and his friends ? Peter. I did so. Im. You immersed them, of course ? Peter. How could I immerse them when the Holy Ghost, of whom the water in baptism is an emblem, descended upon tliem. " He fell on all who heard the word," and so I bap- tized them by pouring water upon them. No reasonable man could do it otherwise in the circumstances. Im. But did not you and your brother Apostles immerse on the day of Pentecost? Peter. I wonder how any man can think so ; you surely forget that we baptized three thousand on that day, to baptize whom by immersion was impossible, because we had not water enough at our command in Jerusalem for the pur- pose. No man would give us leave to pollute his own cistern by plunging so many persons into it, because water was scarce in the city, and the public cisterns and pools were under the control of the priests and miinicipal authorities, who were so hostile to oar cause that they would not permit us to immerse so great a multitude in them ; and even if we got leave we could not dip so many under water in a small part of one day , for we spent several hours in preaching. Can. May I ask you how you did baptize them. Was it one at a time ? Peter. That was not at all necessary, you must have read that when Moses sanctified the people at Mount Sinai, he sprinkled the congregation at once ; for, taking " the blood of bulls and of goats, with water, and scarlet wool, and hyssop," he " sprinkled both the book and all the people, saying : This is the blood of the testament which God hath enjoined unto you." — Heb, ix. 19, 20. Following the example of Moses we could baptize the three thousand in a few minutes, and the five thousand a few days thereafter in half- an-hour or so. 12 h I " Immersionist," evidently disappointed, asked the conrt to call Paul, who immediately appears. Im. Have you not said that the children of Israel " were baptized {eis) unto Moses (en) in the cloud and (en) in the sea ?"— 1 Cor. x. 2. Paul. Yes. " Immersionist " addresses the court, and says : We have at last got a case of baptism by immersion, for on that occasion they were certainly in the cloud and in the sea, for the cloud was over them and the sea on both sides of them. Can. Do you mean, Paul, that " eia" and " e?i" used in that passage mean "into" and "in?" Paul. Not by any means ; because then I would say that they were baptized into Moses as a baptizing element, and I would also state what was not true, for they were not in the water of the sea at all. The wind blew the spray upon them, and that was sprinkling rather than immersion. Asaph gives a clear account of it, " Thou hast" says lie "with thine arm redeemed thy people, the sons of Jacob and Joseph. The waters saw thee, O God, the waters saw thee ; they were afraid : the depths also were troubled. The clouds poured out water, the skies sent out a sound, thine arrows also went abroad. The voice of thy thunder was in the lieaven, the lightening hghtened the world, the earth trembled and shook Thou leddest thy people like a flock by the hand of Moses and Aaron." — Ps. Ixxvii. 15-20. David refers to the same, and says : " He rebuked the KedSea also, and it dried up ; so he led them through the depths, as through the wilderness." — Ps. cvi. 9. They must have, therefore, passed over the bed of the sea on di'y ground. There was surely no immersion in the case. The Egyptians were immersed, but not baptized. Im. After all, Paul, do you not say that believers are buried with Christ in baptism ? Paul. Yes. Im. The court will please to notice this evidence. It un- questionably proves baptism by immersion ; for if believers are buried with Christ in baptism, thej' must be put under the water as he was put into tlie earth when buried. You may go, Paul. Can. Stay a httle, Paul. Do you mean water baptism in that passage? Paul. This is what I say: " Know ye not, that so many of us as were baptized into Jesus Cnrist were baptized into his death ? Therefore, we are buried with him by baptism into death ; that like as Christ was raised up from the dead by I 18 rt to were the that arm The I the glory of the Father, even so we also should walk in new- ness of hfe. For, if we have been planted in the likeness of his death, we shall be also in the likeness of his resurrection." Rom vi. 3-5. "And ye are complete in Him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off tlie body of the sins of the flesh by the circum- cision of Christ. Buried with him in baptism, wherein also ye are risen with him, through the laith of the operation of God, who hath raised him from the dead." — Col. ii. 10-12. The baptism, wherein we are buried with Christ, of which I speak, is "baptism into Clu-ist," and this I also call "bap- tism into his death," and " baptism into death." In this baptism we are not figuratively, but really, crucified, buried, and raised with Christ. I also call it, " being planted to- gether," and this is done, not symbolically, but actually ; for as living trees we are planted with Cluist in order to grow and bear fruit. Sm-ely water-baptism hat nothing to do with that operation. In the Epistle to the Colossians I call it " the circumcision of Christ," and the " circumcision made without hands." You will observe that, as water- baptism is made by human hands, it cannot be the baptism whereof I speak. You see, then, that I refer to the baptism of the spirit, or regeneration, whereby we are enabled to rest on Christ by faith, and become united to Him in all that He did for us as om* representative. Then we realize the fact that, when he was crucified, buried, and raised from the dead, we were crucified, bm'ied, and raised with Him. You may notice that, when I speak of water-baptism, I do not call it " baptism into Christ," " or baptism into Christ's death," but " baptism into the name of Christ," or some such phrase. Even if I did mean ritual baptism in the two places referred to, I cannot see why it should be regarded as a proof of immersion ; for, if baptism were an emblem of Christ's burial, the water should come in contact with the person baptized only on one side ; because Christ was buried in a sepulclu'e hewn out in a rock, and He was not loweied into it, but carried in, or perhaps raised. His body lay on the floor of the cave, and the rock touched it only under- neath. I wonder if any one would call such contact with water, immersion. The bm*ial which it resembles is that done at sea, when the corpse is thrown overboard, with weights attached to cause it to sink to the bottom; it is not like any other bm'ial, ancient or modern. People generally bury their dead now, not by forcing the corpse into the earth, as they would a person in water if they baptized by immer- 14 sion, but they first remove the earth, let the body down into the vacant space, and after that poui' the earth upon it. Baptism by immersion is not by any means an emblem of tliat mode of burial, nor of any other burial, either of Clirist or our own, but of our regeneration, as circumcision was while in use. When Paul was dismissed, the Court asked '' Immersionist " if he had any more witnesses to call. He rephed that, though he could certainly prove his case by the testimonies of the fathers of the early centuries, yet it was useless to contend with the quibbling ai^d cavilling of the other side. To this " Candour " said : If we were simple enough to btlieve all that the old gentlemen referrfd to had said on that and other subjects, he might prove anything he pleased by them ; but for our part, we do not regard them as reliable witnesses. If " Immersionist," however, chooses to call them, we have no objection, for the Court will see that they will soon con- tradict each other, and even themselves ; butif "Immersionist" considers them trustworthy, he should beheve all they say ; and so anoint those baptized with chrism, and clothe them in white, or baptize them in a nude state, dip them three times, or dip their heads only. This is the kind of evidence we would get if we examined the Fathers. In conclusion, I hold that Immersionist's witnesses, instead of proving his views to be in accordance with Scripture, very clearly proved ours to be so, and his to have no warrant therefrom. It is evident that Jolm the Baptist and Philip baptized by sprink- Ung. The circumstances render it altogether probable that Peter and the other Apostles did so on the Day of Pentecost ; that Peter so baptized Cornelius and his fi-iends ; that Paul and Silas so baptized the jailor and his household, and as for Paul's baptism, it could not be immersion, for he was stand- ing at the time. Luke, in his accoimt of it, says, he " arose, and was baptized." Acts ix. 18. If rendered literally from the original it is, " and standing, he was baptized." I need not remind the Court that all we just now contend for, is, that baptism by dipping receives not the shghtest countenance from the Word of God, either directly or indu-ectly. I leave the case in the hands of the Court, and confidently wait for a decision in our favour. The Court, in giving its sentence, said : The learned counsel, "Immersionist," completely failed to prove his case, for his own witnesses proved the opposite view, and showed that baptism by sprinkling and pouring, but not immersion, agrees with Old Testament illustrations and prophetic promises. The Court entirely agrees with the learned counsel of the into 1 it. n of irist was !S to le. 16 defence. It cannot be reasonably supposed that the Apostles, on the Day of Pentecost, and Peter, in the house of Cornelius, baptized in any other way than after the manner of the Spiiit's baptism. In both cases he came down upon them, and after the same mode water was poured or sprinkled on the candidates. That Paul was baptized standing is unde- niable; and the circumstances i)f the case render it probable that the jailor at Philippi and his household were baptized by sprinkhng. The Court is constrained to say that immer- sion has no Scriptiu'e authority, and should not, therefore, be practised ; and that if the defence shoiild choose to adopt their aj'gument, and to act in their spirit, they would deny that all baptized by immersion only are baptized at all, and consequently neither members of the visible church of Christ, nor entitled to partake of the Lord's Supper, or any other of its privileges. "When this case was decided, the Court asked " Immersion- ist" if he was prepared to go on with his other case. Then " Immersionist," with some hesitation, rose and ciaid : Though I lost my former plea tlurough the ingeuuity of the opposite counsel, and unfair cross-examination of iny wit- nesses, yet I feel secure with regard to om- views on " the subjects " of Baptism ; for the Scriptm-es clearly command the baptism of believers. " Candour" replied : So far we agree with you. But before we proceed, the Court will permit me to say that I distinctly repudiate the unfairness, in cross-examining his v/itnesses, charged upon us by the learned counsel. If such was the case, why did he not object at the time, when the matter was before us. Im. I let that pass in the meantune. I stand here to charge your clients with the sin of baptizing infants without Scripture authority, and that I hold to be more important than the mode of baptism. The order is, " He that believeth, and is baptized, shall be saved." That plainly shews that none but believers should be baptized. Infants cannot be- lieve, and therefore they should not be baptized. Can. Yom- argument proves too much, and therefore fails to prove yoiu- point ; read the next clause of the passage, and see where your own reasoning leads you : " He that be- lieveth not shall be damned." Infants cannot beUeve, and, according to you, infants shall be damned. Im. I do not hold that execrable doctrine. Can. We do not charge yourself with it, since you disavow it ; but we still charge your argument with it. Im. You have no authority for infant baptism in the Word 16 r' of God. You cannot produce a "thus saith the Lord" in .support of the practice. Can. Your loj?ic is vicious again. Your argument proves too much, and you mistake the state of the question Fu'st. Your argument proves too much, because it excludes females from the Lord's table, and deprives you of Scriptural author- ity for keeping the Sabbath on the first day of the week ; there is no express command, a " thus saith the Lord," for either. Secondly. You mistake the state of the question ; for, seeing that the infants of the people of God had been members of the Church from the beginning, for it had been expressly commanded that they should be solemnly dedicated to God since the days of Abraham, by putting the seal of the covenant upon them. The proper state of the question is. What is the authority for excluding them now — a " thus saith the Lord ?" The burden of proof rests upon you, and not upon us. In the covenant promise, God engaged him- self to Abraham to bestow its blessings and privileges, not only on himself, but also on his seed after him. "And I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting coven- ant, to be a God unto thee, and to thy seed after thee." — Gen. xvii. 7. There you have the charter, th^^ seal of which was cu'cumcision at first, and it was ordered to be administered to infants on the eighth day after then- birth. We ask, then, have the infants of God's people been since excluded ? If so, when ? Where is the statute of exclusion ? Produce it if there is such. We are in possession, and wc plead the statutes of the kingdom in proof of our title to the property. We would be guUty of disloyalty and ingratitude to our Benefactor if we yielded it up to please the notions of people who have despised it to suit their own fancy. Im. The Abrahamic covenant was not a spiritual and church covenant, but a national covenant only, and its privileges and promises were merely temporal. Can. The descendants of Abraham, by Isaac and Jacob, did not become a nation for over four hundred years after the covenant was made. Then, and not till then, God gave them a national constitution and laws ; but thesb did not affect the old covenant, for it is everlasting. — Gal iii. 17. The Church is one from the beginning ; its promises and privi- leges are the same in all ages, only that they are more clearly set forth, and more liberally bestowed under the New Testa- ment dispensation; but none are withdrawn. Every true son of Abraham has to-day a covenant-right to every blessing promised and granted to him ; if he was obliged to put the y/ ml" in t proves Fii-st. females autlior- D week ; rd," for iiestion ; [1(1 been ad been adicated il of tlie stion is, 1 " thus ^ou, and ;ed hini- ges, not " And and thy g coven- "— Gen. licli was inistered sk, then, .ed ? If oduce it lead the )roperty. to our itions of d church irivileges icob, did after the ive them ot affect L7. The ad privi- :e clearly w Testa- ery true blessing put the 17 covenant seals on his infant sons, so is evei-y believer bound to do now. To deny this, without proof, is impertinent pre- sumption. Im. There was no church until the coming of Christ, so that membership in it is a different thing from member- ship in the old Esraelitish commonwealth. Can. Stephen calls it "the church in the wilderness." — Acts vii. 38. The Saviour calls it tlie sheep-fold into which he said he would bring his other sheep which were not then of it. — John X. 14. Paul calls it the ohve tree from wiiich some of the native branches were cut off, and into which branches from a wild olive were grafted. It is the same liv- ing organism from first to last. Im. Circumcision was not the seal of a sphitual, but of a national covenant, and therefore baptism does not occupy its place. Can. Did I not show that, when the covenant was made with Abraham, he was no nation, but a family only, and his descendants were in a family condition for over four hundred years. The Apostle Paul calls cu-cumcision the seal, not of a temporal covenant and its promises, but of the righteousness of faith. — Eom. iv. 11. Im. Baptism does not occupy the place of circumcision, because it is administered to females aswell as males, whereas cu'cumcision was administered to the latter only. Can. The privileges of the covenant are enlarged under the New Testament dispensation, and distinctions are abol- ished. In the chui'ch there is now neither Jew nor Greek, male nor female, but all occupy the same standing. The Old Testament dispensation was more representative, the priests represented the people in the pubHc worship of God, and the males represented the females. " Immersionist " and his clients forget tliis change, or rather they fail to observe it, notwithstanding their professed respect for the Word of God. Im. I deny that infants are members of the Christian Chm'ch, and challenge the whole world to prove that they are. Can. My learned friend may challenge the whole world to make him confess it, or perhaps to convince him of it, but he should admit it, seeing that neither he, nor any one else, can show that they are not. Though this is the proper way of deahng with the question at present, yet I will show that we have two statements in the Scriptures which clearly express the membership of infants. When some pious mothers brought their little ones to the Saviom- that He might bless 18 'I them, tlie disciples who then laboured under the same pre- judice as our friends, forbade them, but Christ said " suffer little cliildren, and forbid them not to come unto me ; for of .^uch is the kingdom of heaven." — Mat. xix. 14. If my opponent admits that " the kinf^dom of heaven" is the Church of Christ, he must admit that it consists in part at least of children. Tm. The passage only says that it consists of persons like children. Can. In that case Christ spoke something bordering upon nonsense. He himself calls behevera his sheep, because these creatures resemble them in certain respects ; but can we possibly suppose that of sheep he would say "for of such is the kingdom of heaven." At a certain season of the year a farmer sends his lambs and some sheep into a certain field. Some days thereafter one of his servants brings a few more lambs to the same field, biit he is met at the gate by a fellow-servant who considers liimseK very wise, and he orders the man to take the lambs away on the plea that the master lately commanded all the old sheep to be let in there, with- out giving any instruction concerning lambs. You must take these away, says he ; for we received new orders, and they say nothing about lambs ; you have therefore no authority for sending them in. I act, says the one in charge of the lambs, upon the master'>> fcimer order, because I do not understand the last to interfer o with it at all. Upon this the master appears, and the gate-keeper complains of his fellow-servant, and accuses him of sending lambs into the field without orders. The master replies, suffer him to put the lambs into the field, for it was inclosed for such. Could anyone understand hun to mean sheep that were in some respects hke lambs ? The next passage is that where the apostle Paul says that certain children are holy, 1 Cor. vii. 14, not in the sense of moral purity but of consecration. The passaga plainly teaches that the children of a beheving parent, in virtue of the relationship, differ from the children of unbelievers, though my learned opponent would treat them ahke. From these passages we see that some children are members of the church, and that they are so, either baptized or unbaptised. If unbaptised, baptism is not necessary to membership in the church, if necessary, such children are, or should be baptized. Baptism is necessary to membership, or it is not ; Immer- sionist must accept either alternative. If he takes the first, as I think he must, he is driven to admit the Scripture authority for infant baptism. 19 pre- uffer ; for f my the iirt at In the New Testament we learn that the Apostles baptized four lionseholds. Those of Cornelius, Lydia, the jailor, and Stephanus, and the probability, that at least one infant was among them is so high that no one ia justified in denying it. In any place take four contiguous families, and in nine cases out of ten you will find one or more infants. I pre- sume that I might raise the probability much higher, but I prefer to make a moderate supposition. I now, without far- ther argument, leave the case to the decision of the Court. The Court, then in giving its decision, said : though the views of Immersionist and his clients appear plausible to many, yet when fairly tested, they are proved to be alto- gether un- Scriptural. If they deny the right and duty of Christian parents to have their cliildi*en baptized, they should, in consistency, deny the right of females to partake of the Lord's Supper, and the propriety of keeping holy the first day of the week. Indeed, some of them are so desper- ately consistent as to deny the obligation of the latter, and that the church has no right to urge its observance on any one. These are the views of the Plymouth Brethren, and all the Baptist Churches will probably end in this, or similar anti- Christian errors, or else renounce their peculiar views. AI^FENDIX. Since I delivered the substance of the above examination of the riews of the Baptists, as a lecture, I was told that they often object to all references to the original Scriptures with regard to the points in dispute, but maintain that the English Bible is quite sufficient to decide the controversy in their favour. I mention this to show their inconsistency ; for they, more than others, appeal to the original meaning, as they say, of the word " baptize," ; and, not content with the good authorized version, they made a version of their own, where for "baptize," they have " immerse" ; for " bap- tism," " immersion" ; and for "John the Baptist," "John the Immerser," or " Iramersionist." There was also a Baptist pamphlet put into my hands, entitled " The Scripture Guide to Baptism," by Mr. Pengilly, and published in Philadelphia by the American Baptist Pub- lication Society. This writer, with an appearance of great respect and con- fidence in the Scriptures, requests the reader to turn his eye "from the diversified, and often varying practices of men, to that unerring and unchangeable source of information," the Word of God. He then asks the question : "What does the word in the original language, employed by the Spirit of God to express the ordinance, signify ? In answer, he says : " To obtain therefore, the isense of tlij.s word, we will t^Axn to a Lexicon." Besides this Lexicon, he appeals to statements by Adam Clarke, Doddridge, Scott, Campbell, Dr. Chalmers, Calvin, and many others. This writer appeals from human opinions and practices to the Word of God, and secretly finding the Word of God to be not in his favour, he quietly leaves it and rests his case on a Lexicon and a num- ber of eminent men. This is invariably the practice of Bap- tists. They profess to regard the Scriptures as the supreme judge in the controversy, but they prefer human opinions after all, for there they leave the case at last. If the Bible is in their favour, why not rest there ? If these quotations from eminent writers were always reliable, it would be some satis- faction to the reader, but it must be said that this is not always the case. To show that I do not say this without reason I give some extracts from a letter from the late Eev. i tig 21 Dr. Samuel Miller, of i^ru.''eton, to the Rev. James Wharey, author of " Sketches of Church History," and appended thereto. Dr. Miller says : " You request me to give some solution of the question ? Why, in the ' History of the Wal- denses,' by Mr. William Jones, of the Baptist denomination, which has been extensively cuculated in tlie United States, nothing appears to indicate the paedo-liaptist belief and practice of tnese far-famed witnesses of the truth ? In reply to this in(iuu'y, I have only to say, that two facts are un- (juestionable. The one fact is, that the ancient records of the Waldenses do contain abundant and conclusive evidence that they did baptise their cliildren. The other fact is, that Mr. Jones has carefully withheld all the evidences of this fact from his readers. ... In an old ' defence,' which the Waldenses of Bohemia sent to Ladislaus. their King, . . . they rapel a niimber of caluuuiies, which had been circulated against them by the Romanists. . . . The fourth calumny was concerning baptism, wliich it was said thoy denied to little infants, but from this imputation they acquit themselves as follows : Neither is the time or place appointed for those who must be baptized. . . . "True it is," say they, "that being f(u* some hundreds of years constrained to suffer our children to be baptized by the Roman priests, we deferred the doing of it as long as possible, because we detested the human inventions annexed to the institiition of that Holy Sacrament. . . . And by reason that our pastors, . . . are often in travels abroad for the service of the church." — Perrin, Part II. Book 1. chap. iv. In a " Treatise of the Old Waldenses and Albigenses con- cerning Antichrist, Purgatory, Invocation of the Saints, and the Sacraments," and dated by Perrin in 1220, the following passage, under the head of Sacraments, occur: "That which is of no necessity in the administration of baptism, is the exorcism, the breathing on, the sign of the cross upon the infant's head and forehead, the salt which they put into liis mouth, the spittle put into his earj and nose, &c." — Perrin, Part II. book V., Art. iv. In a " Brief Confession of Faith," made with general con- sent by the ministers and heads of families of the churches in the valleys of Piedmont, assembled at Augrogne, Septem- ber 12, 1582, the following explicit declaration is found : — " Concerning the matter of the sacraments, it has been determined by the Holy Scriptm-es, that we have but two sacramental signs left us by Jesus Christ : the one is Bap- tism, the other is the Eucharist, wliich to show that om* per- i III (!' ' i 22 severance in the faith is such as we promised when we were baptised, being little children." . . . Morland, P-yok I. chap. iv. Again, Perrin tells us chat, in the year 1506, Louis xii., King of France, . . sent a trusty agent ... to enquire into then- real character and habits. The agent . . . reported ..." that they caused their children to be baptized." — Perrin, Part II. Book II. chapter viii. As to the second fact which I mentioned, it is certain that "H'^t a syllable of the foregoing extracts, or anything like ti^em, is to be found in Mr. Jones's history. He refers familiarly to the works of Perrin and Sir Samuel Morland, and speaks of them as the principal sources from wliich he had drawn his materials, but carefully excludes everything, which they say, that savours of infant br^ptism. Nay, more, he expressly quotes the " Treatise on Antichi'ist, &c.," and the " Defence," sent to King Ladislaus, and beems to regard them as perfectly authentic documents, worthy of entire credit, and proceeds to pick out from them what suited his pui'pose as a Baptist ; but the facts, so clearly and unequivocally stated, which make against the Baptist cause, he studiously withholds from his readers. But this is not the worst. The last extract above stated, from Perrin, found in Book I. chap v. of his history, Mr. Jones du'ectly tampers with, and falsifies. ... In the case . . . he is guilty of direct forgery ! The state- ment, in Perrin, stands ^hus : — " King Louis XII., having received information from the enemies of the "Waldenses, dwelling in Provence, of several heinous crimes which they fastened upon them, sent to the place Monsieur Adam Fumee, Master of Requests, and a certain Sorbonnist doctor, called Parui, who was his con- fessor, to inquire into the matter. They visited all their parishes and temples, and neither found there any images, or signs of the ornaments belonging to the mass, or cere- monies of the Romish Chuj'ch. Much less could they dis- cover any of those crimes with which they were charged. But lather, that they kept the Sabbath duly ; caused then* children to be baptized, according to the Primitive Chm-ch ; taught them the articles of the Christian faith, and the Com- mandments of God. . . . Book I. chap. v. Now, this passage Mr. Jones professes to quote, and ex- pressly refers to Pen-in as the source from which he derived it. But, instead of honestly copying the statement above quoted — " they caused their children to be baptized, according 28 to the Primitive Chui-cb ;" he alters and makes it read thus : " They kept the Sabbath Day ; observed the ordinance of baptism, according to the Primitive Church ; instructed their children in the articles of t)ie Christian faith, &c." — Jones ii. chap. V. sec. iv. p. 71. 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