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THE UT. THOMAS HUNT.

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XV:.

HUM

THE BIBLH baptist;

BY REV. THOMAS t. HUNT.

Sprinkkr, 1 ttndentand that tiid cohunimioh Of the Lord's 8top>
jier is to be administered in y(Air church; and that yoti have invited
the members of sister churdies to unite with you on that occasion.
\ wish to ei\joy the privilege.

Immeraer. To what church do yott belong 1

S. As Christ only died for me, I would, in remembering hiU)
forget all other names; and rejoice with all Who love him to show
fortfi bis death, fiut you may call the chUrch to which I belong,
the thorough ::oing Bible baptist Cfaurdi.

/. Then you believe in Baptism t

S. I believe in the Lord Jesns Christ But t regard baptism as a
divine command, binding on all who are fit sul\jects of the kingdom
of heaven.

/. You have then obeyed itl

S. Yes. On a profession of l^th and repentanee— -after I was
thirty yean» old-.

/. Brother, I am glad to meet with you; and do most cordially
Invite you to the table of your Lord. But vrill you permit me to see
i'our letters)

S, Certainly. Here is my certificate.

/. (After readmg.) t am sorry that I cannot recognize you as
!>elongting to the church of Christ.

& Is not my certificate a good one t Is not the Oongregati<mfal*
^hurch, a church of Christ?

/. Congregationalists do not hold with believer's baptism.

& Indeed they do. They believe that the promise is to believers,
..ind to their seed. They require that believers and their households
ihould be baptized, according to the practice of the apostles, in obe*
!ience to the command of Jesus. As Lydia and her household.*^
^cts xvi. 16. The jailor, and all hiB.->Acti xvi. 83. The house*
4old of Stephanas.-->1 Cor. i. 16. You do net require half 9s much
t, — ..— , ,1 .1 i.i...ii ■ • *i ' I .i-

{* Congregationalists, Presbyterians, Wesleyans, and some other deno-
linations of Cbristians, coincide In their visWs of the mode and sttli||«cts
r Baptism.

'■fti

BIBLE BAPTIST.

baptism as we ilo. Therefore I told you that you might call my
church the thoroughgoing Bible Baptist Church.

/. You know there is but one door into the sheepfold. And he
that entereth not in at the door, but climbeth up some other way, is
a thief and a robber. Christ is the door, and Baptism is the way to
Christ.

S. I thought you held differently — and required a man to come to
Christ first, and be converted : and then to be baptized. But do you
not believe that some Congregationalists will be saved ?

7. Certainly.

S. Then they cannot be thieves and robbers — for none such can
enter heaven. They must, then, have entered in at the right door,
and have come in the right way ; which is not a mode of baptism,
but by repentance, faith, and obedience to Christ.

1. I do sincerely believe that there is but one baptism. Congre-
gationalists do not believe this. Therefore, I am compelled to reject
them.

S. Indeed Congregationalists do hold that there is but one bap-
tism ; while they reject the idea of there being only one valid mode.

I. I believe that the mode is essential to baptism ; and can prove
there is but one mode. Eph. iv. 5. — One Faith, one Lord, one
Baptism.

S. The Bible does not say, one mode of Baptism ; but one bap-
tism. Now, I believe in but one baptism, the Christian baptism
with water, in the name of the Trinity. What more would you
require of mel

1. If there is but one baptism, I suppose there can be but one
mode. . ;

& It is not worth while to talk about suppositions. If the Bible
is silent about it, have we the right to say, that a mnn is disobedient,
who believes in one baptism, and has obeyed it, because he docs not
agree with us about that which neither he nor we can find in the
Bible 1

/. Our Church has determined that there is but one mode ; and
I am bound to obey, and not to wound the feelings of my brethren.

S. Are not all our brethren, for whom Christ died 1 And is there
no danger of wounding the feelings of the larger number of them,
by unchurching them : denying the validity of their ministry and
ordinances: refusing them Christian communion: and, in this re-
spect, treating them as publicans and sinners: while you cannot
^ow the least authority for it from the Word of God 1 Do you not
believe that God blesses the ministry of Congregationalists, and
trains up, in that church, many shining lights, with whom you hopo
to commiine in heaven 1 .

BIBLE BAPTIST.

/. Yes : but we must wait until wo get to heaven, before we can
distinguish between that ignorance and disobedience which God may
forgive, and that which seems, to us, to be an open violation of his
law on earth.

& We are taught to pray. Thy will be done on earth, as it is in
heaven. If God will commune with us in heaven, and does it now
on earth, how can you refuse to do it on earth, when you know
you will have to do it in heaven 1 The mode makes no difference
with God, either on earth or in heaven. Why then should it with
man 1 We must not call that common or unclean, which God the
Father has cleansed. — Acts x. 15.

/. I would he glad to change the subject. I am bound to contend
for the faith : and can prove that Baptism always means immersion.
, 5. How will you do it ]

/. First, from the meaning of the word in the Hebrew, Greek,
Latin, Dutch, and other dictionaries.

iS. I am not acquainted with all of those languages. Can you tell
mo who made these dictionaries 1 Were they holy men, inspired
of God?

i. Some of them were good men — ^but some were very wicked
infidcia — and none of them inspired.

S, I have heard good and learned men, on both sides, contend
that the dictionaries were on their side. God, however, has not
commanded me to search the dictionaries, but the Scriptures. They
were recorded by holy men — God speaking unto them by the Holy
Spirit. Can you take the Scriptures, — God's dictionary, — and show
me, a plain English scholar, what the word baptize means?

L Yes: it always means, to dip. to plunge — total immersion. As,
when a person holding a weight that is too heavy, lets it fall into
the water, and it sinks entirely under.

S. I know that is what Cox and Carson say it means. But re-
member that they have, with much truth, said, «<Mere specula a;;
here is of no value ; that theories and conjectures, with respect t'
a subject that concerns the faith and the obedience of God's people,
is of no authority." We must have a plain proof, that thus saith,
and thus doeth the Lord, before we can admit that it is God's word.
For, if he has written it, it is in the Bible, and we can find it.

/. I perfectly agree with you. And I will prove that baptize al-
ways means to immerse, and never, to pour, or to sprinkle : and,
consequently, that there can be but one mode, as there is but one
meaning. I will give you a few cases that will settle the question
at once.

S. A few cases will not do. You must prove it by all and every
case. I acknowledge that the word baptize may, and possibly does,

BIBLE BAPTIST.

lometiinM mean immenion. But I deny what yon assert, and are
bound to prove, that it never means any thing else. If I can prove
that it sometimes mean to pour, or to sprinkle, you will be defeated.

/. Certainly.

S, I do not believe that Ood attaches any value to modes or
forms. It is the obedience of the heart in the thing done, and not
the manner of doing it, that is acceptable to him. Water applied
in any way, in the name of the Trinity, by a proper minister, to a
proper subject, is valid baptism. I have, therefore, no wish to deny
that you have been baptized, nor to withhold from you Christian fel-
lowship and communion, as though you were disobedient. This is
the charge you bring ag^st me. And as it induces you to banish
me from my father's table, I certainly owe it to myself, before I con-
sent quietly to be treated as disobedient, unworthy, an alien from the
commonwealth of Israel, and a stranger to the covenant of promise,
to make my defence.

/. I have often wondered how so many learned and pious men,
as I believe to be among the Congregationalists, could have any
doubt as to the duty of being immersed. And it does really pain me
to act as my duty requires, in debarring them from our communion.
I am anxious to hear your defence : especially as you are not dis-
posed to attack the validity of our ordinances.

S. We are willing to be judged by the Bible. We can prove
from it that the word baptize does mean, to pour out, to r.prinkle,
even if it also means, to immerse. In Acts i. 5, Jesus said, John
truly baptized with water, but ye shall be baptized with the Holy
Ghost, not many days hence. John had before said. Mat. iii. II,
that Jesus should baptize with the Holy Ghost What language
4oes prophecy use in relation to the baptism of the Holy Spirit 1
1)oes it ever speak of dipping, plunging, immersing in the Holy
Spirit? It speaks plainly, and never intimates any thing of the
iind. Let us hear: — Isaiah xliv. 3, 1 will pour out my Spirit upon
thy seed. Joel ii. 28, 1 will pour out my Spirit upon all flesh. Isa.
zzxii. 15, Until the Spirit be poured out. Ezekiel xxxix. 29, For I
have poured out my Spirit. Does the New Testament say that any
were ever dipped, plunged, immersed, in the Holy Spirit? Not the
darkest hint is g^ven that it was ever done. Matt. iii. 16, John saw
the Spirit descending and lighting upon Jesus. John xx. 22, Jesus
breathed upon them, and said, receive ye the Holy Ghost From
these prophecies, and their fulfilment, we would not expect a case
of immersion in the promised baptism of the Holy Spirit. By whom
was it performed 1

L ffy the Father. John tiv. 16, 17. He was to send the Spirit.

8. When was it performed?

BIBLE BAPTIST.

I On tha dty of Pentecoit, Acts ii. 3, and zi. 16. But we U9
talking About water baptism.

8, No I wo are endeavouring to aacertain the meaning of the word
baptize. You gaid that it had but one meaning, total immersion ;
and, therefore, there could be but one mode. This I am to disprove :
and to show, fVom the Bible, that it means, to pour, to sprinkle, de-
scend upon. How did Ood perform this baptism 1 Acts ii. 3, There
appeared unto them cloven tongues, like as of fire, and sat upon
them, and titey were filled with the Holy Spirit.

/. But it first filled the room.

S, No I the sound of the wind filled the room, but the Spirit sat
upon themi Peter says, in Acts xi. 15, It fell on them, as on us at
the beginning. Then remembered 1 the word of the Lord, how
that he said, John indeed baptized you with water, but ye shall be
baptixed with the Holy Spirit. This baptism was not by letting
the body fnll into the element, like as a heavy weight into water.
The mode that God used was, according to the prophecy, a pouring
outt JoMUS cnllM it baptize. You say that there is but one mode and
one menning. Here is a mode and a meaning that is not immer-
sion. Vou niUMt, therefore, give up your own mode and meaning,
or contend that there are two baptisms : the one of water, and the
other of the Spirit. But this will not alter the case. For, even if
there were two baptisms, we cannot avoid the conclusion, that the
word douN not always moan, total immersion. I have proved clearly
that it meant, to pour out, as used by the Great Author of the Bible.
And I had rather have this meaning, than that of all the men-made
dictionaries in the world. John truly baptized. So did God. John
baptized with water. John i. 31, Therefore, came I baptizing with
water. God baptized with the Holy Ghost. We have no reason
to iuppone that they did it difierently. But if they did, there are
two model and meanings to baptize. The one that John gives —
the other given by God. God's is, pouring. Which is the safest
for UN to take 1

/. God'i, of course.

S, You know there is but one baptism. John said, (John iii. 30,)
I roUNt decrease, but he [Jesus] must increase, .fohn's baptism has
not only decreased, but ceased long ago. Acts xix. 5. Certain dis-
ciples, who had been baptized unto John's baptism, w^ere re-baptized
in the name of Jesus. But while he did baptize, it is invariably
■aid, ho baptiised with water. And it is unaccountable that no other
term is need concerning his mode, if he immersed. But his has
given place to Christian baptism. It is the one baptism : and in-
cludes that of tho Holy Spirit. 1 Cor. xii. 13, For by one Spirit are
vro all baptizud into one body. It is in the name of the Three, thQ

BIBLE BAPTIST.

Father, the Son and the Spirit. It embraces the mode of the three;
for they agree in one. The Spirit's mode is, pouring out. The Fa-
ther's mode is the same. Luke iii. 16. Tho Son was to baptize
with fire. As the mode of the Father and Spirit is clear — and you
say that there :; Lut one mode to one baptism — there cannot be a
different mode required by tho Son. We see that this mode is not
immersion, but by pouring out.

i. Why are you so unwilling to come to water baptism ?

S. There is but one baptism. And we were searching for God's
meaning of the words baptize and baptism. I have proved that
they do not always mean immersion ; and that if there be but one
mode of baptism, it is not by immersion. But I am willing to search
for tho meaning of the word baptize, as used by the Holy Ghost in
the Bible, in reference to water baptism. Here is a case — 1 Cor. x.
2, &c. The apostle says, that the Israelites were baptized unto
Moses in the cloud and in the sea.

/. Thanks to you in this case. It fairly proves immersion. The
sea was on cither hand. The cloud was before, over, and behind
them, so that they were completely surrounded by water. ' '

S. But they did not fall into it, like a heavy weight. However,
the account given in Exodus xiv. is somewhat different from yours.
The sea was as a wall on either side. The cloud went before.
The Israelites became alarmed at the close pursuit of the Egyptians.
God caused the pillar of cloud to go from before their face, and to
stand behind them. Would you call wetting a side at a time, total
immersion 1

1. By no means. The whole body must be sunk entirely under.

S. There were upwards of six hundred and twenty thousand Is-
raelites in this company. How did those in the middle get under
the water 1 Remember our object is to ascertain the meaning of the
word baptize, as God uses it.

/. I do.

& You said, that unless the whole body was sunk entirely under
the water, it could not be baptism. How did the Israelites get under?
Can you immerse a man on dry ground. '

1. No : the thing is impossible.

S, Then, in this baptism there was no immersion ; for it is said
expressly. Exodus xiv. 16, The children of Israel shall go on dry
ground ; 21, The sea was made dry land : 29, The children of Israel
walked upon dry land in the midst of the sea. How do you get out
of this difBculty ? It is none with the Congregationalists; they can
baptize upon dry land — and do it. They say it rained while the
cloud was passing over.

BIBLt BAPTIST.

I. Stick to the Bible account OueM-work and asMrtion will not
oniwor. I SCO no account of the rain in Exodus.

S. I only give what the Bible expressly states. David says, in
Psalm Ixxvii. 17, while speaking of this very event, The clouds
poured out rain. The only kind of rain that does not wot the ground
is what we call a sprinkle. Here, then, God's mode of baptizing
with water is by sprinkling. You said there is but one mode. It
really seems so ; for whether Uod baptizes with the Spirit or with
water, he pours out, sprinkles, and does not immerse. Plis is bap«
tism on dry ground, which you say is impossible, according to your
meaning and mode.

/. I do not thin^ that Old Testament cases have any thing to do
with Christian baptism.

S. Yet, you thanked mo for this case a little while ago. But it
is the New Testament that calls it baptize. Paul was directed to
call it so, ^for the express purpose of showing that the sacraments
of the Jews were types of ours,) by the same Spirit that directed
Moses and David to record the events. We are seeking for the
Bible meaning of the word baptize. And we see inspired Moses
and David, Peter and Paul, and the prophets, explaining it as a
pouring, a sprinkling.

J. Why do you not come to plain New Testament times and
cases. There you will find the word never means any thing else
than the total immersion of the whole body.

S. I have been to the New Testament as well as the Old. From
both I have proved that the word means, to pour out, to sprinkle. —
All scripture is given by inspiration ; and is profitable for doctrine
and instruction. And as it has decided that the word does not al-
ways mean total immersion, you ought to give up your assertion
that it does.

I. I confess there is greater appearance of truth on your side than
I had supposed. But the allusion to immersion, in our being buried
with Christ in baptism, is so pointed : the example of Christ is so
powerful : and the case of the eunuch so plain : that I cannot give
up, that immersion is not the only mode of baptism.

S. Even if these cases proved immersion, they have not settled
the question. For they do not prove that there is but one mode to
christian baptism, but rather the contrary. For, certainly I have
proved that pouring out — sprinkling, is one mode. And there may
be many modes of doing a thing, and yet the thing done be but one.
But I am willing to continue the examination. While I would
not contend for modes, I am persuaded that the more we search
the Scriptures, the stronger will be the proof, that the word baptize,
and the modes of baptism, as used in the sacred writings, has refer-

BIBLB BAPTIST.

enco to the applying of the element to the body by pouring, or
sprinkling — and not the applying of the body to the element by
plunging or immersing. Do you know of any prophecy, that im-
mersion under water should exist, or be practised in the Church of
Christ?

/. No : I remember none.

S. But there certainly are prophecies concerning the use of water
in the Redeemer's kingdom. You say that there are none in refer-
ence to immersion. Indeed, the word, and nothing like it, ever
occurs as connected with the ordinances of the gospel. But the
word sprinkle is frequently used in types referring to the dispensation
of grace. And direct prophecies are made of the use of water. £sa.
zliv. 3, I will pour water upon him that is thirsty. Isa. lii. 15, So
shall he sprinkle many nations. Ezek. xxxvi. 25, Then will I sprin-
kle clean water upon you. All of these passages refor to the bless-
ings of the gospel. That there should be some allusions to so im-
portant an ordinance as baptism, was to be expected. The only way
in which water is used in the christian ordinances is in baptism.
The prophecy of its use is, pouring, sprinkling, not immersion.
They lead us to expect that the mode and meaning which, as I
have proved, God affixes to baptism, would be continued in the gos-
pel dispensation. It is pouring — sprinkling, not plunging, sinking,
dipping.

/. But the prophecies are to be taken figuratively, not literally.

S, How do you prove this t Does the Bible say so ? If the
prophecy had said. Then will I immerse you in clean water, in-
stead of sprinkle you ; would you have allowed me to say it must
be taken figuratively 1 But grant that they are figurative ; it puts
immersion still further out of the question. Figurative language
is used because it is stronger than the literal. Now immersion is
a stronger term than pouring out, and requires more water than
sprinkling.

/. Let us go to facts.

S. I have been to them — and produced plain, unanswerable facta
to prove that baptize means, to pour, to sprinkle. You affirmed
that it had only one meaning — and, therefore, there could be but one
mode. Now, if other facts were to prove that it also means immer-
sion, as I have said before, it would only prove that you were wrong
— and that there were two meanings, and according to the meanings,
two modes. I have no objection that you should prove that immer-
sion is one of the modes. But that you can prove it is the only
mode, you yourself must confess is hopeless. Besides — the prophe-
cies are as much facts, truths, as any other part of the Bible.

^ The apostle says, in Romans vi,4, We are buried with Jum by

BIBLE BAPTIST.

baptism. Col. ii. 12, Buried with him in baptism. I cannot see
how any one can avoid the pointed allusions to immersion in these
passages. We must be buried in our baptism. There is nothing
like a burial in sprinkluig. But the whole figure of our being buried
and rising again, is most solemnly set forth in immersion, in confor-
mity to the death and resurrection of our Saviour.

S. I do not believe that the apostle had any reference to the
mode of baptism in these places. He does not say, we are buried
with Christ in the likeness or mode of baptism ; but that we are,
by baptism, buried into the likeness of his death — not his burial.
The apostle uses the word planted, as well as buried, in reference to
the likeness of his death and crucifixion. He shows plainly that he
did not refer to the burial, but to the death, of Christ. Knowing,
says he, that our old man is crucified with him, that our body of sin
may be destroyed. The death of Christ was the accursed death of
the cross. There certainly Is no resemblance between immersion
and cnicifixion. Yet, if baptism is to represent the death of Christ,
and not his burial, the; mode should resemble crucifixion, not inter-
ring under ground. But, really, if it were intended to represent the
mode of baptism, it is more in favour of sprinkling than of immersion.
Will you give an account of the mode of burying in this country!

/. We dig a grave by removing the earth. We then deposit the
body, and pour the dirt back upon it.

iS. This is what the Congregationalists do when they baptize.
The element is first removed ; the body is presented, and the water
is poured upon it. We always apply the element to the body, but
never thrust the body through the element. This is never done in
burying.

/. But, is not being entirely covered with water, like being entirely
covered with earth 1

(S. Somewhat — but the mode of doing it is very different. You
say that baptism means the plunging of the body, as when a weight
falls into the water, and it sinks entirely under. And that, to be
correctly done, the body must be applied in and under the water.
Now, this is not the mode of burying. As the words, dust to dust,
earth to earth, ashes to ashes, are pronounced, it is usual to pour or
sprinkle the earth upon the body. So that your definition does not
hold good in burying. You cannot even speak of the mode of bury-
ing, nor perform the act, without using the term pour, or sprinkle, or
some word equivalent, and acting in the very way that God does,
when he baptizes ; apply the element to the body, and not let the
body fall through the element. But there is no kind of resemblance
in our mode of burying, and the way in which Christ was buried.
He was deposited in a sepulchre, cut out of a solid rock, large

BIBLE BAPTIST.

enough to sit and stand in. And his body was not covered with the
element.N^

/. Why did the apostle then say, We are buried with him in
baptism, if baptism has no reference to a mode of burial ?

S. The apostle said, We were buried, planted into the Ukeness of
his death, crucifixion, by baptism. Those who made a profession
of faith in his name, looked to his death for atonement, and to his
resurrection for justification. Romans iv. 25, If we believe on him
that raised up Jesus our Lord from the dead ; who was delivered
for our offences, and was raised for our justification, our hopes are
confirmed by his resurrection. 1 Cor. xv.. If Christ be not risen,
your faith is vain — ye are yet in your sins. They professed also,
2 Cor. v. 15, to live unto him which died for them, and rose again.
See also Rom. xiv. 8, 9, The Jew, and in many cases, the Gentile,
who became a follower of Christ, was considered and treated by his
friends as dead — and looked upon as one who had died an accursed
death. This profession was made in baptism. And it drew upon
the person making it, all the odium of the death of their Saviour ; to
the world they were crucified, and the world was crucified to them.
The Saviour calls the hatred and persecution of hi?; followers by the
world, a baptism ; Luke xil. 50, &c. He confirms this by his re-
marks to the two sons of Zebcdee — Mark x. 39, 45.

1. Were the sons of Zebedee baptized with his baptism according
to his prophecy 1

S. Certainly. James was beheaded by Herod — John was much
persecuted. And all who live godly shall suffer persecution. The
odium of his death — the cross — is upon them all. The Apostle
says, Gal. vi. 14, God forbid that I should glory, save in the cross
of Christ, by whom the world is crucified unto me, and I unto the
world. 1 Cor. xv. 31, I die daily. 2 Cor. iv. 10, Always bearing
about in the body the dying of the Lord Jesus. Rom. vi. 3, 6, Know
ye not, that so many of us as were baptized into Jesus Christ were
baptized into his death ] Crucified with him, that the body of sin
might be destroyed. Gal. ii. 20, I am crucified with Christ. This
language is true of every one that professes Christ. And thus it is,
that they are baptized into the likeness of his death. They volun-
tarily take upon themselves all the sorrows, trials, persecutions, and
afflictions, as well as all the hopes and glories of the death of Christ.
How forcibly is this set forth in the figure of our being baptized into
the likeness of his death ! Bearing the cross, wearing the crown.

/. Do you not believe, however, that there is a reference to a par-
ticular mode of burial, in the text under consideration.

iS^. No : the Bible is intended to be understood alike by all nations.
All do not bury alike. Some burn, some embalm, some inter, some

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BIBLE BAPTIST.

deposit in vaults, some .jg up the body until the flesh decays.
But not one buries by ibvcing the body through the element — not
one resembles the mode, the way of immersion — not one the death
of Christ — ft was a death lifted up on a mount, on a cross — And
our baptism is unto the likeness of his death. A death for and
unto sin.

1. Your views would be satisfactory were it not for the fact that
Jesus himself was immersed. He was baptized in Jordan, and has
commanded us to follow him.

& Has Jesus commanded what part of the body, and how much
of it, should be baptized 1 Has he ordered how it shall be done ; by
immersion, or pouring, or sprinkling? I will cheerfully obey the
precise command he has given, when you show it to me in the Bible.
What is his command ?

/. Go teach all nations, baptizing them, &c. Matt, xxviii. 19.

S. How, then, can you undertake to call me disobedient to his
command 1 What words of it have I disobeyed ] I have obeyed
according to the mode prophecied ; practised by our heavenly Father
and the Holy Spirit, both with the Spirit and with water: the mode
that Paul calls baptism. I have studied the meaning of the word —
not in the words which man's wisdom teacheth — but which the Holy
Ghost teacheth. 1 Cor. ii. 13. And have obeyed as I have been
shown of God. Has Christ given a new meaning to the word 1
Has he commanded us to be immersed under water 1

I. I believe thai he was immersed.

S. I have no doubt that you are sincere in that belief. And I as
sincerely believe that he v/as not. But our belief is not the word of
God. I asked you, does the Bible say that Jesus was immersed ?

/. It says, When he was baptized, he went up straightway out of
the water.

S. Can we not correctly say, a thing came up out of the water,
that had not been entirely under it?

I. Yes : as of a horse, a boat, &c.

S. How do you know this was not the case in this instance 1
Does the Bible say how deep he had been in?

i. No : but I suppose

iS. Unless we can prove our suppositions from the Bible, we
agreed not to give them. The law of liberty will not permit us to
condemn our brother for an act against which we can produce no
law from God. Does the Bible say that Jesus went entirely under?

I. I cannot see why he went in, unless he went under.

S. Our not being able to tell why he did not go under, is no proof
that he did. »

BIBLE BAPTIST.

/. I think that any common reader of the Bible would believe ai I do.

S. A common reader of the Bible is one, who, unacquainted with
the learned languages, takes the common English Bible, compares
Scripture with Scripture, by a diligent search; and is able and ready
from the Bible itself, to give an answer of the reason of the hdpo
that is in him. 1 Peter iii. 15.

J. That is what I would call a common reader.

S. Would such a reader conclude, from the prophecies, that Christ
was immersed 1 There is no such prophecy. Would he not ex-
pect that water would be used in the Redeemer's kingdom, by pour-
ing and sprinkling? There are many such prophecies. Would he
be able to discover, from the mode in which God baptizes, that
Jesus was immersed 1 God's mode is pouring out. Could ho find
out, from the meaning of the word, as used by Paul and Peter, and
explained by Moses and David, that immersion was the way ? Could
he tell from the words, Go— baptize — what part of the body, and in
what way it was to be baptized 1 You have owned that this cannot
be shown. How, then, would he conclude that Jesus was immersed;
or that baptism means nothing but total immersion 1

I. Because he would read that John baptized in Jordan, and at
Enon, because there was much water there. John iii. 23.

iS. He would also read that he baptized at Bethabara: and in the
wilderness, where there was not much water. Is it not reasonable
to conclude, that John would require much water to sprinkle the
immense multitudes who came to be baptized ; and that they also
would require much water to drink 1 It does not follow that he
immersed them, because there was water to do it enough.

i. But he would read that John baptized in Jordan.

<S. True : but the depth of his baptism is what the common reader
would have to discover. All that is said about his baptism may be
true, even if [he baptized on dry ground ; as God did the Israelites,
and the Congregationalists did me.

/. How could that be possible ?

S. John n?fght have gone a little way from the shore, as the Sa-
viour did (Matt. xiii. 2,) to avoid the press, and to give the people
on the bank an opportunity of hearing and seeing. They might
have waded in ; and ailer he had sprinkled them, returned out of the
water. We might believe all this, without finding a meaning to
baptism for which there is no prophecy, which is contrary to pro-
phecy, and to the meaning which God gives of the word. And no
man can prove from the Bible that it was not so. Does the Bible
give any reason why Jesus was to be immersed?

i. I cannot show any particular reason.

S. 1 do not believe that a common reader would think that to be

BIBLE BAPTIST.

in the Bible, for which he could show no reason* I believe he would
c i'iclude that Jesus was sprinkled.

/. This is strange ! I would like to hear your reasons for such a
declaration.

*IS. They are taken from the Bible. Why was Jesus baptized?

I. To set us an example.

S. He did not say so; but, Thus it becometh us to fulfil all righte*
ousness. Matt. iii. 16. What does this mean ?

i. To do whatever the law required !

& What law required Jesus to be baptized ? Not the moral law ;
for it says not a word about it. Not John's law ; for John forbade
him, — Matt. iii. 14 — which he would not have done, if his baptism
unto repentance, and the remission of sins, had required it. We
find the term, the law, used in the Bible only in reference to the
moral and the Levitical law. Jesus was about to commence hia
^reat work of atonement. This he was to do in the character of a
|)riest. Heb. v. &c. The law required that every priest should be
jvashed, purified with water. Jesus must fulfil this law. None was
90 proper to baptize him as John-^his forerunner — a prophet — the
greatest among those born of woman ;* of the tribe of Levi, himself,
iccording to the law, a Priest. In Exodus xxix. 4, we liEive the
general direction about this washing : Thou shalt wash their bodies.
Jut it is not said what part of the body shall be washed : nor in
'vhat way it shall be done. Exodus xxx. 19, 20. A laver is provi-
ded, too small to immerse the whole body, and in it the hands and
he feet were to be washed. The mode of the washing is not yet
hentioned. In Numbers viii. 7, the mode is fixed : Thou shall
<prinkle water of purification upon them. The Bible speaks of no
Hher law, that required Jesus to be baptized. If he were fulfilling
'his law — and he came to fulfil, not to destroy it — he certainly was
.lot immersed, but sprinkled. Jesus has commanded us to search,
aot the dictionaries, nor human opinions, but the scriptures; for they
,estify of him. I have done so; and the only testimony they give, is
'hat he was sprinkled. If I am wrong, it is because the Bible gives
Uie no other answer for the reason of my hope. The law required
Jesus to be sprinkled — and it accords with the prophecies, and God's
tnode of baptism, both with the Spirit and with water.

J. Really, you have made* it out better than I expected. But do
'ou not suppose that the apostles baptized as Jesus was baptized 1
if so, he certainly was immersed.

S. I suppose they did. But our suppositions have nothing to do
fith the question.

/. As Philip immersed the eunuch, and as the apostles baptized
^<i Jesus was baptized, certainly he was immersed.

BIBLE BAPTIST.

S. Does the Bible say that Philip immersed the eunuch 1

1. No: but it says, Act iii. 38, 39, And they went down both
into the water — And when mey were come up out of the water, &c.

(S. You agree that Philip did not go under; yet he went down
into the water — and came up out of the water. How do you kn«w
that the same is not true of the eunuch — that he did not go under 1
Does the Bible tell you how deep he went in ?

/. No.

S. Is it right, then, for us to say that Jesus and the eunuch were
immersed, merely because it is said, they went in and came out —
when we know the same thing is said of Philip, who did not go
under 1 Especially, as the Bible does not say how deep they had
been in. Now I have a reason from the Bible, which induces me
to believe that the eunuch was sprinkled.

/. If you can prove that, and remove one other difficulty, I will
give up that sprinkling is valid.

S. When Philip joined himself to the eunuch, he was reading
Isa. liii. 7. Philip asked him if he understood what he was reading!
He told him he did not, and inquired, of whom the prophet
was speaking. Now suppose I were reading a letter in which the
words, he, him, his, were frequently used, when you inquired of me,
whom I meant, I handed you the letter to find out f jr yourself — or,
suppose your child were reading — He was led as a lamb to the
slaughter, &c. — and were to ask you how he could find out to
whom the he referred, what would you do 1

1. In both cases I would begin at the beginning of the writings.

S. This is the very thing that Philip did. Acts viii. 35, Then
Philip opened his mouth, and began at the same scripture, and
preached unto him Jesus. From the eunuch's remark about baptism,
it is evident that Philip had said something to him on that subject.
If there is any thing in the scripture which naturally leads to the sub-
ject of baptism, we can find it by doing as Philip did — beginning at the
same. The prophecy begins at Isa. liii. 13, Behold my righteous ser-
vant, &c. In the 15th verse we read — So shall he sprinkle many
nations. Now would PhiUp have attempted to immerse him after
they both read that sprinkling was baptism, or the way in which
water was to be used in the Redeemer's church 1 And where is
this prophecy fulfilled, if sprinkling is not a mode of baptism 1 All
things written in the scriptures concerning Jesus must be fulfilled.
And these prophecies must be fulfilled too. But if sprinkling is not
a mode of baptism — if there is no pouring, sprinkling of water, in
his church, they are not fulfilled. Be this as it may, I have given
you my reasons from the Bible, why I believe that Jesus and the
eunuch were sprinkled. You can give me no reason from the Biblo
why they were immersed.

• I

BIBLE BAPTIST.

7. It is evident that baptism is a washing of the body. Acts xxii.
16, Arise, and be baptized, and wash away thy sins. Heb. x. 22,
Having uur bodies washed with pure water, (&c. I do not sec how
sprinkling can make anything clean.

S. I have proved from the case of the priests, Exod. xxix. and
Numb. viii. — that sprinkling the body was washing it. Now the
apostle himself has pointed out the way in which the body is puri-
fied. Heb. ix. 13, For if the blood of bulls, and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifleth to the purify-
ing of the flesh ; how much more shall the blood of Christ purge
your conscience from dead works, &c. Heb. x. 22, Having our
hearts sprinkled from an evil conscience, and our bodies washed with
pure water. Now, here sprinkling purifies the flesh, and the con-
science, and is the washing required. For baptism does not save
us, by the putting away of the filth of the flesh, but the answer of a
good (a sprinkled) conscience towards God. Sprinkling does purify
the flesh — And we are saved by the washing of regeneration, and
the renewing of the Holy Ghost, which he shed upon us abundantly.
Tit. iii. 6. Indeed, it is in vain to search the scriptures about bap-
tism, unless we arc willing to see the word sprinkle in connection
with it.

1. But the original word

S. Is as much in favour of sprinkling as of immersion. But
while I set a proper value upon human learning and attainments,
I always prefer that God's word should be its own interpreter.
We agreed that it should be. We have searched it. From it I
have proved that the word baptize means, to pour, to sprinkle; that
God performs baptism by pouring and sprinkling — that there is but
one baptism ; the christian baptism in the name of the Father, Son
and Holy Spirit. That these Three agree in one — that which is
done in the name of the Three, must be in the mode ot ;^e Three.
1 John V. 8, There are three persons that bear witness on earth, the
Spirit, and the water, and the blood ; and these three agree in one.
The Spirit is poured upon those baptized by it. The prophecy is, I
will pour, will sprinkle, water upon him. The blood is sprinkled.
1 Peter i. 2, Through sanctification of the Spirit, unto obedience and
sprinkling of the blood of Jesus Christ. 1 John i. 7, The blood of
Jesus Christ cleanseth us from all sin. Heb. xii. 24, The blood of
sprinkling that speaketh better things than that of Abel. Truly
they agree in one mode as well as in one subject. The prophecies
lead us to expect wator, and by pouring, sprinkling in the gospel
days — and not by immersion. I can get a reason from the Bible
why Jesus was sprinkled; none why he was immersed.

I have searched the scriptures for the meaning of the word bap-

x^.

BIBLE BAPTIST.

tize. In every case it brings me to the word sprinkle. ITou can
give me no prophecy — no thus saith, thus doeth the Lord, — no an*
8wer from the Bible, why I should believe that the word never
means anything but total immersion.

/. Brother, forgive me. I have had hard thoughts about your sin-
cerity — I have sometimes spoken lightly about your •< baby •sprink-
ling;'' and have treated you cruelly in acting towards you as an
alien from the commonwealth of Israel. Hereafter, I will try to do
the will of God on earth, as it is done in heaven. And the only way
in which I can make reparation for the evil I have done, is to own
that you are not disobedient— that like ourselves, Congregationalists
believe and obey one Lord, one Faith, one Baptism — that their mode
is valid, accepted, and blessed of God, and shall not be questioned
Vy me. I may be persecuted and cast out as evil for so doing. But
it is better to obey God than man. He will bless, while man per-
secutes. And in following that truth which embrace the love, and
ihe charity of the gospel, I know that I am following Christ.

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rAfdby

J. 4- A. McMillan, Prince Wm. Street, St. John, N. B,

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