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For thk Benefit of Inquirers after Truth. . , Question. — What is the condition of the unconverted, in their relation to eternity ? Anstoer. — A condition of imminent danger, and just and awful condemnation : see Matt, iii : 7 ; Luke xiii : 3 ; John iii: 3; Rom. iii: 22, 23; Gal. iii: 10; Psalm ix : 17 ; I Peter iv : 17, 18; Mark viii : 36-38; John iii: 36; Ezek. xxxiii : 45; Matt, xxv : 41, 46. Qiies, — Does tlie word of God hold forth any encourage- ment for a truly penitent soul ? Ans. — Yes; free, full, and present pardon. Isa. Iv : 7 ; liii : 6 ; John iii : 16 ; vi : 37 ; Isa. i : 18 ; I John i : 7-10 ; John V : 24 ; Rom. v : 6-9 ; Rev. xxii : 17, etc., etc. Ques. — Is pardon, once procured, conditional and variable, or is it absolute and unalterable 1 Ans. — Absolute and unalterable. John i : 12, 13 ; I John V : 4 ; James i : 18 ; I Peter i : 3-5, 23 ; Phil, i : 6 ; Eph. ii: 8-10; Rom. xi : 6 ; Rom. viii: 17; Heb. vi : 17-20; Rom. V : 10, 11'; Rom. viii : 29-39 ; John vi : 37 ; xvii: 20, 23 24; x; 27-30: Luke xv : 10; John v: 24; Jude xxiv : I John ii : 19. Ques. — Should the pardoned soul tamper with sin, or seek enjoyment in the amusements of the world ? Ana. — No : the line of distinction between the Church and the world is clearly defined in the word of God, and should not be obliterated, or even blurred. Rom. xii : 1,2; viii : 1, 5-10 ; II Cor. v : 17 ; vi : 16-18 ; Eph. i : 4 ; 2 : 1-6 ; iv : 21-24 ; V : 7-12 ; I Thess. v: 22 ; Gal. i : 4 ; v : 24, 25 ; vi : 14 : Phil, iii : 18-20 ; John xv : 19 ; xvii : 15 ; James i : 27 ; /■I '• ^^ i T > II Peter i : 2-11 ; ii : 30-22 ; I John ii : 15 ; iii : 13 ; v : 19; I Oor. X : 31. A desire to live in the spirit of these scrip- tures is the best evidence of regeneration. QtLea. — Should the child of God unite with the visible Church of Christ immediately upon conversion, or not 1 Ans. — Most emphatically he should, without any delay. According to the teachings of God's word all the unregener- ated should be in the world, and all the regenerated should be in the Church. Matt, xxviii : 19, 20 ; Acts ii : 41-47 ; v : 14 ; xi . 24 ; Viii : 12 ; X : 48 ; John xiv : 15, 21, 24 ; xv : 14 ; I Cor. xi : 2. Ques. — Were there local churches organized and officered in the apostolic days, to which believers were added ? Ans. — Most certainly there were. One of Paul's principal burdens was " the care of all the churches." And our Lord's instruction concerning the discipline of the Church would be impossible unless the Church were a local, officered organiza- tion. Otherwise the offended brother could not " tell it unto the Church." Matt, xviii : 17 ; Acts ix : 31 ; xi : 26 ; xiii : 1 ; xiv : 23 ; XV : 22, 41 ; xvi : 5 ; Bom. xvi : 4, 16; I Cor. iv : 17 ; vM : 17 ; xi : 16 ; xiv : 23, 33 ; xvi : 1, 19 ; II Cor. i : 1 ; viii : 1, 18, 19, 23, 24 ; xi : 8, 28 ; xii : 13 ; Gal. i : 2, 22 ; I Thess. i : 1 ; ii : 14 ; II Thess. i : 4 ; III John x. QtL€8. — How are members added to this organization ? Ans. — " Baptism is a sacrament [I would rather call it an ordinance] of the New Testament whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord's." (Presbyterian Confession of Faiths Ans. to Ques. 165.) Qties. — Who are the proper subjects for this solemn ordin- ance ? Ans. — Those who repent and believe the gospel. Matt, iii : 5-10 ; xxviii : 19, 20 ; Mark i : 4, 5 ; xvi : 15, 16 ; Acts ii : 37-41 ; viii : 12, 36, 37 ; ix: 18 ; x : 47, 48; xviii : 8 ; Gal. iii : 27 ; Col. ii : 10-12 ; I Peter iii : 21. Qii£s. — Is water baptism necessary at all, if we have the baptism of the Spirit ? / Ans. — Haring the Spirit is the reason why you should have the baptism of water. Acts x : 47, 48. Qiiea. — Were not infants circumcised under the old economy '( Ans. — Yes; rna/e infants were. Gen. xvii : 10-14. Qites. — Did not baptism, in the Christian Church, take the place of circumcision in the Jewish nation ? Ans. — Not at all. Our blessed Lord was circumcised when eight days old (Luke ii: 21), but He was baptized on ente^ng upon His public ministry (Matt, iii : 13-17). Saul, of Tarsus, was *' circumcised the eighth day '' (Phil, iii t 5), but he was baptized when converted (Acts ix : 18). Circumcision con- tinued among Jewish Christians, for its own purpose (a badge of their nationality and a seal of the covenant yet in part to be fulfilled ; see Rom. ii), long after baptism was introduced for its purpose, namely ; a personal profession of faith in Him through whose death, burial and resurrection the sins of the penitent are cancelled ; as also a profession of death to sin and cleansing from it. For proof that circumcision was not ** done away " to make room for baptism, see Acts xi : 2, 3, to find that about eleven years after baptism was introduced, " theythat were of the circumcision contended with Peter," etc. And eleven years later still Paul circumcised Timothy (Acts xvi : 3). See also the trouble Paul got into by the false report circulated that he " taught all the Jews that were among the Gentiles to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the custom," Acts xxi : 21. Those who brought this charge against Paul were some from among the "many thousands of Jews who believe and they are all zealous of the law," Acts xxi : 20. See also Acts xv. the ARGUMENT. 1. If Christ intended that baptism, in the Christian Church, should " take the place of circumcision " in the Jewish na- tion, there would have been some intimation of the change given in the New Testament. « ^ 6 * 2. Bufc the New Testament is silent upon any such change; therefore 3. No such change was Intended by Christ. Again, 1. 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 baptism was introduced, (see Acts xvi : 3) therefore 3. Baptism did not " take the place of circumcision " ; both were continued; the former as an initiatory rite into the Chnstian Church, to be given to all who profess a personal faith in Jesus, " both men and women " ; the latter as a mark of Jewish nationality, to be given to males only. Compare Acts viii : 12 with Gen. xvii : 10. If baptism has "come in the room of circumcision," there can be no baptism for females^ without breaking the law ; and when the head of a house professes religion all his m^Uf children or every age, whether believers of infidels, together with all the males " that are born in his house, or bought with his money, which are not his seed, must needs be " baptized, else the law is broken. Gen. xvii: 12-14. If there is any analogy between circumcision and baptism it is in this, namely : That as the natural seed of Abraham — Jews — were to be circumcised, so the spiritual seed of Abra- ham — believers — are to be baptized. See Col. ii : 11, 12; Rom. ii : 28, 29 ; Phil, iii : 3 ; Rom. iv : 11 ; Gal. iii : 7, 9, 26-29. Ques. — Were there not infants brought to Jesus in the days of His flesh. Matt, xix : 1315 1 Ans. — Yes; certainly, but they were not brought to be baptized. Whatever was done for them, Jesus Himself did it. The di^iples evidently did not baptize them, for they "rebuked them " that brought them. v. 13. Jesus did not baptize them, for He never baptized anyone (John iv : 2). The parents brought them to Jesus not for baptism, for infant baptism was not known until nearly two hundred years after this, but " that He should put His hands on them and pray." "And He laid His hands on them and departed thence," v. 15. the Qu^H. — But were not houneholds baptized, and consequentljr infants ) Ana. — Households were baptized, but no infants. All houses have not infants in them. I can furnish a list of scores of households baptized by Baptist ministers. I myself have baptized several households, but never an infant. The fact that only^w household baptisms are recorded in all the ministry of the apostles, while so many thousands — Jews and Gentiles — were baptized, clearly proves the baptism of households to be a somewhat rare occurrence. And in the five that are recorded there is not only no room for inference that there were infants, but clear evidence that there were not. Examine the records. 1. Cornelius was "a devout man and one that feared God with all his Aoiwc." And they " received the Holy Spirit " before they were baptized. Acts x : 2, 33, 47, 48. 2. Lydia (Acts xvi : 14, 15, 40) was at this time selling purple at Philippi — three hundred miles away from her own city. There is no word in the record of husband or child. Whoever constituted her household they were old enough to be called " brethren " and to be " comforted " by a visit from the apostles, v. 40. 3. Of the jailer it is said that the word of the Lord was spoken to him " and to all that were inhia house." And that he " rejoiced, believing in God loith all his house^' Acts xvi : 25-34. ■ 4. " Crispus believed on the Lord with all his house, and many of the Corinthians hearing, believed^ and were baptized," Acts xviii : 8. 5. "The household of Stephanas" (I Oor. i : 16) are said to " have addicted themselves to the ministry of the saints," I Cor. xvi : 15. Excellent candidates for baptism, every one of them. There is not a syllable in the word of God to support the baptism of infants ; it is purely an invention of man ; and Nbandbr, " the prince of Church historians," though not a Baptist, acknowledges it in Faying, " We have all reasons for 8 not deriving infant baptism from apostolic institutions." History of the Churchy Vol. I., p. 311. THE ACT OP BAPTISM. QiLes. — What is the proper act in baptism ? Aim, — Immersion, or a burial of the believer, followed by a resurrection. Matt, iii : 13-17; Mark i: 5-11; John iii : 23 ; Acts viii : 36-39 ; Rom. vi : 3-5 ; Col. ii : 12. Q%M8. — Will not sprinkling or pouring answer the purpose ? Ana. — No ; no other act represents a burial and resurrec- tion (which are essential to Christ's baptism). As the Lord's Supper commemorates the death of Jesus, so baptism the burial and resurrection, and if immersion is taken out of the Christian system there is nothing left in it to commemorate the resurrection of Jesus, the Christ. And besides this, there is no other word used in the New Testament where baptism is spoken of but the word which, when translated, means " to dip, plunge, or immerse." See any standard Greek (dictionary. Quea. — Is this word translated anywhere in the Bible? Ana. — Yes ; in II Rings v : 14. The Hebrew word is ''tahliai;' the Greek ''baptize," the English "dip." The word " sprinkle " is not found in the four gospels nor in the Acts of the Apostles, neither in Greek nor in English, nor in any other place in the New Testament, but six times in the Epistle to the Hebrews, and once in I Peter, and never where baptism is referred to. (Westcott by language provides to deftignate that act, and which is else- where used in the New Testament where pouring is intended ; but He never once used such a word to designate baptism ; therefore, He never intended pouring to be a form of the act. If our Lord intended the ordinance of baptism to be per- formed by the application of water without defining the act, He would have used the word elsewhere used to convey that thought ; but He never once used such a w ord to designate baptism ; therefore He intended the act of baptism to have a definite form. Baptism is referred to in the English New Testament one hundred and one times. In every case, baptizo, in one of its forms, is the word used in the original ; therefore the act expressed by baptizo is the act intended, mid no other. Baptizo, in one of its forms, is the original word in every case in the New Testament where baptism is referred to. The best scholarship of the world is agreed that the transla- tion of baptizo is to immerse ; therefore the New Testament baptism is immersion.* Should we grant, for the sake of argument, that " to bap- tize" means "to wet" or "to wash," without reference to the mode of the washing, another unanswerable proof, that In the Sunday School Times for June Ist, the following question and answer appeared : Ques. — "Will you be kind enough to state in the S. 8. Times whoae Greek-English Lexicon of the New Testament stands highest in the estimation of the best critical scholars?" Ans. — "Unquestionably the best Greek -English Lexicon of the New Testament is that known as Thayer's Grimm, published by Harper & Brothers, New York." On the meaning of Baptizo Thayer 'n Grimm speaks as follows; . . . "II. In the N. T. it in used particularly of the rite of sacred ablution » first instituted by John the Baptist, afterwards by Christ's command received by Christians and adjusted to the contents and nature of their religion (see Baptisma, 3), viz., an immersion in water, performed as a si^ of the removal of sin, and administered to those who, impelle . by a desire for salvation, sought admission to the benefits of the Messiah's Kingdom." On "Baptisms, 3" (referred to above), he says: "3, Chris- tian baptism ; this according to the view of the apostles, is a rite of sacred immersion commanded by Christ," etc. 10 the baptism of the N.T. was a washing of the whole body, remains in the fact that in Acts xxii : 16, where water bap- tism is undeniably referred to, the word used to show the character of the baptism is apo-louo. The word louo is al- ways used to denote the washing of the ivkole body, in dis- tinction from washing a part of the body ; " nipto is used of a part of the body (hands, feet, face, eyes), louo of the whole." " Remission is represented as obtained by undergoing bap- tism ; hence those who have gone down into the bath," etc., Thayer's Lexicon^ Arts, on louo and apo-louo. See also Trenches N. T. Synonyms^ § xlv ; and Jainieson^ Fausset ds Brown's Com. on John xiii : 10. Compare I Cor. vi : 11 ; Eph. V : 26 ; and Titus iii : 5. To say that " pour " is used in connection with the baptism of the Spirit has no weight in the argument, as "sat,".(Acts ii : 3,) "filled," (Acts ii : 4,) and " breathed " (John xx : 22,) are also used — acts which no one would call different modes of water baptism. These sev- eral words are used in connection with the baptism of the Spirit, but the act performed in water baptism is limited to baptizo — no other word being used to define the act ; and the character of the baptism is limited to louo — to wash the whole body (as above) — and thapto — to bury (Rom. vi : 4) ; and gennao — to be born (John iii : 5.)* -■. \» * *' Surely it would be natural for Jesus, when speaking of birth from li^^irit, to call the rite which symbolizes this, birth from water. One stands at the beginning of the inward life, and the other at the begin- ning of the corresponding outward life. '* -Hovey, Am. Gom., John iiir 5. "The kingdom, though in its nature spiritual, was to have, while on earth, a visible form in Christian churches, and the simple rites be- longing to church life were to be observed by every loyal subject. " — Hovey, in Smith's Bib. Die, Art. on Kingdom of God. '* Let me sum up in a single sentence what I understand our Lord to have said to Nicodemus : Conversion and baptism are essential pre- requisites of admission to the kingdom I came to establish on earth, namely, to the Christian Church. " — Dr. Boise, Chicago, *• The Kingdom of God, or, as it is called in Matt., the Kingdom of Heaven, (comp. Daniel ii : 44 ; vii : 13, 14, 27) denotes the Kingdom of Grace— the visible Church." — Cambridge Bible for Schools, on Mark i : 14, 15. Except a man be born again — bom from above, born of the Spirit 11 V The water of baptism thus becomes, symbolically, the grave in which the old nature is buried and from which the new nature comes forth to " walk in newness of life," or the womb from which, symbolically, the regenerated soul comes forth as "a new-born babe," or the bath in which the soul is s'ymholically washed from his sins and fitted for the Church and service of the Lord. This external act, in its threefold significance, setting forth the internal operation of the Spirit of God upon the soul, causing death and resurrection, regen- eration, cleansing ; and also setting forth the death, burial and resurrection of Him by \ irtue of whose atoning work the Spirit operates upon the soul. The very act expressed by the word must be performed or the word is disobeyed. In the Lord's Supper, it will not do to look at the bread, or to catch it, or to chew it even ; you must eat it. And it is not a question of whether you eat a little bit, or a whole loaf, it is the act of eating and drinking^ in a proper spirit, that complies with the command. So in baptism, it is not a question of more water or less water, but the act of baptism.^ in a proper spirit, that complies with the command. Change the act and the command is broken ; its significance is lost. Calvin acknowledges that " the Church " has changed the act from immersion to sprinkling, and when he came out from Rome he continued the form. In his Institutes^ Book 4, Ch. 15, Soc. 19, and in his Commentary on the 8th of Acts, he says, " Churches should be at liberty to adopt either (im- — he cannot see the Kingdom — cannot be attracted towards it, sees no beauty in it ; and except he be born of water, as well as of Spirit, he cannot enter into the Kingdom. Birth from Spirit makes the sinner a fit subject for the Church ; birth from water puts the Spirit-born soul into its fellowship. The Kingdom of (^od, in its earthly relation^ may be defined the reign of God in the hearts of His elect, having its visible manifestation in *' the blessed order of Church life." Every subject of the Kingdom should be a member of the Church. Failing to become such, when Edssible, is disloyalty to the King. See Daniel ii : 44 ; vii : 13, 14, 27 ; uke xvi: 16; John xiv : 15, 21, 23, 24; xv : 14; Luke vi : 46; Acts ii : 41-47. 12 mersion or sprinkling,) according to the diversity of climate, although it is evident that the term baptize means to immerse, and that this was the form used by the Primitive Church." *' Wherefore the church did grant liberty to herself, since the beginning, to change the rite somewhat," etc. This change is also acknowledged by Dean Stanley in his Sinai and Palestine^ p. 307 ; by Conybeare and HowsoN in their Life and Epis. of PauU vol. 1, p. 439, and vol. 2, p. 169, N.Y. Ed., 1886 ; by Baxter, in his Disp. of Rights to Sac, 2nd Lon. Ed., p. 70 ; by Chalmers, in his Lectures on tlie Romans (chap. 6,) and by Luther, in his Sac. of Bap. ^ vol. 1, p. 319. • The contention between the majority of the learned Pa^do- baptists and the Baptists is, that the former say that the Church has a right to change the command of Christ to suit convenience, whih the latter say that the Church has no such right. Which is the safer ground ? See Deut. iv : 2 ; Prov. XXX : 5, 6 ; and Rev. xxii : 18-20. THE LORDS SUPPER. Ques. — Who should be admitted to trhe Lord's table 1 - Ans. — Members in good and regular standing in the visible Church of Christ. And as there can be no membership in the visible Church without baptism, and no scriptural Htness for baptism without regeneration, hence regeneration and bap- tism are two essential prerequisites to the Lord's Supper, Acts ii : 37-42 ; see also every case of baptism recorded, to find that baptism was the first act of obedience after conver- sion, as the commission enjoined. Matt, xxviii : 19, 20 ; Acts viii: 12,36-39; ix : 18; x: 47,48; xvi : 14, 15, 32-34; xviii : 8, etc. All these scriptures show that baptism goes before the supper. It is as illogical also, as it is unscriptural, to put the supper before the baptism, as the supper repre- sents the sustenance of a life already begun, while baptism represents death to the old life and the beginning of the new. (Rom. vi : 3-5). In a Methodist text-book (Hibbard on Baptism, Ed. of 1841, p. 174,) I find the following sensible statement : la "' It is but just to remark that in one principle Baptists and Pedo-baptists agree. They both agree in rejecting from communion at the table of the Lord, and in denying the right of church-fellowship to all who have not been baptized ; valid baptism they consider essential to constitute visible church- membership. This also we hold. The only question then that here divides us, what is valid baptism ? " Let me give you a simple illustration of the Baptist posi- tion in regard to the relation between baptism and the com- munion. The Mayor of this city prepares a supper. He publishes his regulations and requirements, sending each in- vited guest a copy. He demands that each guest wear a white rosette on his breast and a blue badge on his arm. The rosette, the Mayor himself provides, on application — the blue badge the guest provides — the Mayor giving him the pattern. I am appointed porter by the Mayor, and a copy of the regu- lations is placed in my hands. There comes to the door a man who wears the white rosette but neglects the blue badge. T, most kindly but firmly, refuse to admit him because he does not wear both^ as the Mayor requires. Who is to blame in this matter ? certainly not the porter : the blame rests either with the Mayor for demanding the blue badge or with the guest for neglecting it. If the supper were mine I could in- vite whom I pleased ; but being another's I must abide by his regulations. The Mayor in this illustration represents our Lord : the supper — the Lord's Supper : the white rosette, the new heart ; the blue badge, the baptism. Our Pedo-baptist friends, who are regenerated, have the white rosette, which is the grand essential to salvation, but in order to be scripturally qualified for a seat at the Lord's table they must have the blue badge also. Put it on, dear brethren, and enter the feast according to the regulations of Him who instituted it and established its laws. : . -