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Mapa, plataa. charts, ate, may ba filmad at diffarant reduction ratioa. Thoaa too larga to ba antiraly included in one expoaura ara filmad baginning in tha upper left hand comer, left to right and top to bottom, tm many framea aa required. The following diagrama illustrate the method: Laa cartea, planches, tableeux, etc., parivent *tre film*s * des taux de r*duction diff*rents. Lorsque le document est trop grand pour *tre reproduit en un seul clich*, il est film* * partir da I'angtai sup*rieur gauche, de gauche * droite. et de haut an baa, ti prenant la nombre d'imegea n*cassaira. Las diagrammee suivants iilustrent la m*thode. 32X 1 2 3 1 2 3 4 5 6 mmmm [.f'.»» i^ THE '^*' PUSEYISM AND SEMI-POPERY OF THE REV. J. M. CRAMP, D. O., ^resibcnt of gitabra College, ^. ^, BEING A REPLY TO THE LITERARY CHARACTER OP A CATBCHI3M RECENTLY PUBLISHED BY THAT GENTLEMAN ON CHIIISTIAN BAPTISM. IN A LErTO ADDRESSED TO THE LEARNED AUTHOR, BY THE RlilV. D. F. HUTCemSON, pimgttr of St. faul's Cljurtfe, ^ribgcfeater, |[. <5. AUTHOR OF TRB " B88AT, OH THB LORD'S DAY," " BIBLICAL CHART." " DISCOVRSB ON CHRISTIAN BAPTISM," " OOD's OWN CHURCH,* " RHETORICAL CATBOHIBM " "CLASS BOOK OF RHETORIC." AND "ASTRONOMICAL PHILOSOPHT." ' HALIFAX, N. S. : "BURNING BUSH" OFFICE, 176 ARGYLE STREET, 1866. m ■m ■pnmw^ «f;4 Z5 HI t'* I 4 HUT TUS PUSEYISM AND SEMI-POPERY OF THE REV. J. M. CRAMP, i:>. D-, ^asii)eixt of gitabtE College, f. ^, BEING A REPLY TO THE LITERARY CHARACTER OP A CATECHISM RECENTLY PUBLISHED BY THAT GENTLEMAN ON CHRISTIAN BAPTISM. t*' IN A LETTER ADDRESSED TO THE LEARNED AUTHOR, BY THB REV. D. F. HUTCHINSON, imitx of ^t laurs Cfeurtfe, §%etoatcr, % ^. AUTHOR OF THE " BBSAT ON THB LORD'S DAT," " BIBLICAL CHART," " DISCOURSB ON CHRISTIAN BAPTISM," " GOD'B OWN CHURCH," " RHETORICAL CATECHISM," "CLASS BOOK OB- RHETORIC," AND "ASTRONOMICAL PHILOSOPHY." I If 1^ 0-* HALIFAX, N. S. : «* ''BURNING BUSH" OFFICE, 176 ARGYLE STREET. . 1866. y I ■ r LETTER . TO THE BEV. J. M. CRAMP, D. D., PBESIOENT OF ACADIA COLLEaS, N. fi. Sir,— A friend has just put into my hands a small Catechiini published by you on Christian Baptism, and having attonL- ively examined every line you have written upon the subject, I feel it a duty I owe to God and the Christian public to take exception to the work bofore me. Your theological ab- surdities I wish at this time to pass unnoticed, and shall therefore confine myself to the literary character of your pro- duction. On page 31 the substance of your assertion is, that the Greek verb baptize means exclusively to immerse. No learned man, you add, will risk his reputation by affirming the contrary. All lexicons, you tell ua, agree that this is the primary meaning of the word, and that you yourself have examined thirty of them. Some persons, you inform your readers, say that the word has other meanings beside immer- sion, but this you declare is absurd. Now, sir, if you be really sincere in your statements, and in Christian charity I dare not permit myself to doubt it, I hope I shall be excused when I express my deepest convic- tion, that you have examined your lexicons, and read your authors but very inattentively, and to very little profit. And I have to hope, sir, that you will not consider me impertinent if I show you, as I surely wiU^ from your own favored lexi- ^%/\r\a r%v\(\ ni'ifH/%'»*a fnr»f '»T/>i'i n*«^ tvirtcii* A/w«*tf%rt»«iirviiirtl'r« wy««n4-Al^A«« ■neaning of the seco„Ju..v „ord 1 n ■ ""' """ root from whence tho woJL derl , B 7 """'■" '° ""■' point of interpretation ,o„ il::Ll^\:\rr''' overy author thiUlrnn™ c • '*'"'^^^" ^o «'nGr fmm just Lntioned who firf"""'' "^"P' ""= ""<' ^ '•''™ edly adopted ' "' "'" ^°" ''"^ '»«^^' ""''""bt- used: itia ia2'.. '" ' "' P«^«»ge the word iapU^o i. not I- .iv. 6. yon .a,. •■ per^ontTit t^o lZr27^\ "' quote scripture. The worrl ^^^/,- ^ . ^^ ^^"^^^"^ ^^^ t^ej t»aginttral,atio„ofZtttrC:'"^^^ '" '"^ '^^^ mark on Dan. iv 2 • Onr - 1 i ^ ^^^" ^''^^ ^^- better, it is iZto \ T^ "^'^ ^^"^^^ *^ ^''' ^^«own . : ' " \^ ^^^^ again, not %?^2Vo."— Pa<,e 7^ T\ sir, m unm sHlroM^ i -»^«ige m, J bus, tion, I found Tou d d Z'^T ™' ^'"''' ^''^"- »" «''»""'»'- tion with Z Zli K '° ''"'=°"'p''"y y°"^ ='»^'=- creation. ^ '" ^^^ '^^^^e volume of root bapto and thpn T i ^'''' ^^' "^"'""^^ ^^ the -Edition"; :„i tt L:' :r:r tor "" - ^"^^^: -^ "- laac your doctrine concerning the word haptizo, as Jifforing from hapto is a sheer assumption, and for over unattainable. You inform us, sir, you have as many as thirty lexicons before you, and yet you contend tliat the verb means immer- sion,^ and nothing but immersion. Allow mo, sir, to assist you in ascertaining the meaning of the word, and in doing so, I bog to call your attention to the definition given of it by native Greek authors themselves, who, you are free to confess, are competent judges of their own language. The first I shall quote is Gases, a native Greek who compiled a large and valuable lexicon of his language. He defines hapto by hrecho, piano, gemizo, hulMzn, antleo, that is to wet, to moisten, to bedew, to ivash. Coulon defines hapto by mergo tingo, ab'iio, that is, to dip, to dye, to cleanse. Ursinus de- fines it by aUuo aspergo, that is, to wash, TO SPRINKLE. Dunbar renders it to dip, to plunge, to wash, to wet, to moisten, TO SPR[NKL]^]. And you, sir, know very well that lavo means simply to wash, and Ainsworih, Andrews, Anthon and others give BESPRINKLE and BEDEW as among its significations. Bapto, therefore, according to the lexicons, does not always mean immersion ; for they tell us it; also signifies TO SPRINKLE, TO BEDEW TO WET and TO CLEANSE. You inform us, sir;^ on page 34, that when the word hapto moans any thing else than immersion it is to be understood in a figurative sense ; but your Qwn critic. Dr. Alexander Car- bon, a I^aptisc minister, in his work on the subject, pp. 44, 45, 46, decides against you, and says: ''Bapto as properly signifies to sprinkle as it does to immerse', nor can such application of the words," he adds, '' he accounted for by metaphors, as Dr. Gale asserts, tfiey are as literal as the pri- mitive meaning:' Another authority is Edwards, also a BaptLst minister. lie says, '' I will tay thus much for the (J won! hapto. timl it is n torn, of sucb latitude, that ho who SMI nttempt to prove from its u.-,. ii, various authors, an ab- iO'.te and total immersion will find that he has undertaken taat which ho cannot perform." You will now. sir, permit mo to go beyond lexicons and .u.horil.es to the written language itself. You say on pa^o -A tha: the Septuagint version of the Old Testament, from Hebrew to Greek, is a work of much importance and utility. Very well, then, in Daniel iv. 33, it is written that Nebu- ohadnezzar was ebaphae, baptized with the dew of heaven npobom the dew of heaven. And th same cKpression and words occur in the 21st verse of the s mo chapter. Here sir, mbapto in two instances, in both of whi»h immersion is out of the question altogether, for it signifies simply the mo.stenmg of an exposed body from tbo falling dew : this surely, could not be an immersion, for, as Mr. Carson says in' the 36th page of the work we have just quoted, "If all the water m the ocean had thus fallen on the monarch, it' would not be an immersion. The mode would still be wantin.,. Nether was it." be adds, •' a figurative any more than°a literal immersion. It was simply a wetting, and no man can make any more out of it." In Leviticus xiy. 4-6. it is also written that a Ivinr, hird a pteceof cedar wood, a bunch of hyssop and scarlet were baphzed in the llood of a dead bird. The passage reads •— " As for the living bird, he shall take it, and the cedar wood and the scarlet, and the hyssop, and shall bapm, baptize them' in the blood of the bird that was killed. " Here total immer- swn, as you very well know, sir, was imposdble. A living bud alone could not be immersed in the blood of a dead bird • and if not, how could the piece of cedar wood, the bunch of hyssop and the scarlet, with the living bird, all bo immersed m tho blood of a dead bird ? You, yourself, sir, will not venture to toll us that the thing was possible : and yet you havo said that the verb means notljing but inimersion. lu Joshua, iii. 15, we read : ** And the feet of the priests that ^ bare tlie ark, ehapliaesan, were baptized in the brim of tho water, the waters which came down from above stood, and rose upon a heap, and the j)riests that bare the ark of the covenant of the Lord s^oorf j^rm on dry grormd.^^ Here, sir, you will perceive the mere touching of the priest's feet in the brim of Jordan, and from whose touch those waters instantly shrank away, so as to leave dry ground from shore to shore, is denoted by hapto. Not even the shadow of immersion is contained in the passage, much less total immersion. You, sir, must be well versed in Greek classics, and you ought to be pleased when I give you instances to the same effect from your favorite authors. In Hippocrates wo read : " When it drops upon the garments they are baptized." The word is baptetai, and signiHes SPIUNKLING, and not im- mersion. In Arrians History of Alexander the Great we have tliis sentence : Nearchus relates that tho Indians hap' tontai, dye their beards. But, sir, you will not undertake to say that these Indians immersed their beards. Aristophanes speaks of Magnes as imitating the Lydians and haptomenoSt baptizing himself with frog colored paints ; but, sir, did ho immerse himself in these w^ashes or paints? In Mi n it is said of an old coxcomb that he endeavored to conceal his gray hairs by b'aphae, baptizing thorn. Do you, sir, believe that tho old gentleman immersed his hair. Aristotle has the phrase, but being pressed it haptai, baptizes the hands. Are' we to understand that the juice of au article when pressed in the hand immerses the hand ? In Eschylus we have the sentence : This garment stained, baptized, by the sword of Egisthus. A sword surely could not immerse a garment, for it is not a fluid ! In a comic poem entitled the Battle ef the Frogs and the ^■_ 8 Mice, wo have .h. account of the slaughter of one of ,l,e fi lore of „h,oh he fell, is denoted by bapto. Could a lak-P ::;:::■"'*'' '- r "" ^^ " '™« » ■^ --? i ^ "ow, what more can be required to convince you that in all these .nstances I have given, bapto is co.ple ely striLed o every ve,st,ge of the signiBcation you have g.venl ''^ And in addition, sir, to what I have already given I will now take the iberty to add ^ quotation or two'f^rthe Ne " lo.ta,nent. I„ Matthew ..vi. 23, the Saviour says .- '• hI that embapsas, baptizeB his hand with me in the di-h the same shall betray me." ...ow. sir, suppose our Sit Lo a li uid foo f " '':T ''"" " '"«" --' fil'^-J with hquid food, for you well know if it was not liquid all possi- bility of nimersioB is excluded ; are you prepared to say that a me,d tolally immersed their hands in itf Here a^ain stif, he that gave the commission to baptize, Matt xxviii 19 most positively contradicts you on the meamng of I "ord ! for when he said that he baptized his bandsin the dil he' urely d,d not moan that he immersed them in it; and there! fore he understood bapto precisely as his church understands It to the present hour. o-j"u» t ue and he was clothed with a vesture iebamenon. bap. U.ed in blcou " The figu. , you know, sir, is that of a c 1 he blood of his foes. And I know, sir, you will agree with me in saymg that the allusion is plainly to Is. xilii. 2 3 Wherefore art thou red i„ thy apparel, and % garments Ue h,n that treadeth in the ,.ine vai. I have Ld,len the wine press alone ; and of the people there was none with me • 9 i4 for I will tread tliem in my anger, and trample them in my fury, and their blood shall be SPRINKLED upon my gar- ments, and I will STAIN all ray raiment." And, sir, it h a remarkable and overwhelming fact in this connection, that the two oldest and best translations of the Apocalypse — the Syriao and the Ethiopic versions — render this hebamenon by terms denoting sprinkling. WicklifFe translates it spreynt, or sprinkled. The Rhoims version does the same. And so Origcn, himself a Greek, when citing this passage, gives the word erantismenon, which, sir, in yonr catechism, page 51, you tell us signifies to sprinkle. Thus, sir, a Greek, and a learned one too, gives us the equivalent of hapto, erantis- me/ion, which being interpreted is sprinkled. Ought not this, sir, to settle the question for ever. According to Hedericus, Ursinus, Scapula, Schreveliua, Donegan, Dunbar, Grove, Watson, Heroditus, Coulon, Car-' son and Wilson, and a host of others, bapto means to SPRINKLE just as much as it does to immerse. And ac- cording to the New Testament which we have just quoted, it signifies the same thing. You cannot therefore, sir, resist such demonstration. My case as it respects hapto, is made out, and the learned President of Acadia College is silent, for he dare not contradict the truth of a single quotation I have made ! Let the question then be settled. Bapto means .to wet, no matter whether that wetting be accomplished by sprinkling or by immersion. And now, sir, according to promise, I am next to ascertain the meaning of haptizo, or the force of zo or izo when added to the root, bapto Mr. CampbelUakos the ground that the addition zo does not alter the sense of the primitive word to which it is affixed, but " indicates the rapidity with which the action is to be per- formed." If this be a true position, haptizo, that is hapto & 10 with the addition of zo, would signify a more rapid, and con- sequently only a more superficial cleansing, wetting, or sprinkling than that indicated by hapto, ^ I need not tell you, sir. that the universally received opi- nion ,s that verbs ending in zo are precisely of the same power and signification with the primitives from which they are formed, and that zo, or izo, is added only for the sake of euphony. Thus pnigo, pnigizo, both mean to stranc^le • euoreo and euoriazo both to be unconcerned or .areless • biao and biazo both to force or compel. Therefore Dr Gale' one of the best informed of Baptist anthers, takes hapto and baptizo as exactly the same as to signification. Now, sir, let us examine a few cases. First, nouns •— Phos, hght; photizo, to enlighten, or to put in process of being illuminated : euuQuchus, a eunoch ; eunouchizo, to make a eunoch, or to put in process of being one : gunae gen. gunaikos, a woman ; gzmaikizo, to render womanish • paraskeua, a state of preparation ; parasJceuazo , to put in process of being prepared, or to make preparation. 2. Ad.- jective, :--.Katharos, clean; katkanzo, to cleanse; phoi- mos, red as blood ; p/ioimzo, to redden. .3. Verbs-and here, sir, the cases are perfectly analagous to bapto, baptizo : Melanco, to be black ; melamzo, to be blackish, or ver^ino- to- wards black : plouteo, to be rich ; ploutizo, to enrichror^ut m process of becoming rich : deipno, to sup ; dezpnizo, to make ready to sup : pkluo, to overflow ; phluzo, to bubble up so as to tend to an overflow. From these examples, sir, and a great many others that might easily be given, it would appear that the addition of zo ovtzom Greek, corresponds precisely to our English sufiix z^e and tsh, which have most likely taken their origin from it; as fertile, fertilize; blue, blueish. Accordingly zo indi- cates a diminution of the primitive word, thus, bapto, to wet • tf 11 • I «f haptizo, to sprinhle. For that which 13 blackish is not jet black. He who is being enriched is not yet rich ; the prepa- ration for a supper is not yet supping. The water that bub- bles up as if it would overflow, is not necessarily overflowing. He who is rendered womanish, is not yet a woman. So, then, haptizo is not quite a hapto, but only something approximat- ing to it. In no single case does it signify an increase of the primitive word, but always falls short of what is denoted by it. And, sir. Dr. Carson himself, on the 28rd page of his work already quoted, disputes you on this also, for he says, " the dtrivatiou cannot go beyond the primitive,'' therefore haptizo cannot go beyond hapto, and as hapto signifies to wet, as I have already proved, so haptizo cannot signify any thing more, but something less, which would be to sprinkle. ])r. Fuller, sir, from whom evidently you have received your zo of bapto, says that zo enforces, transfers, performs upon an' ther what the primitive verb signifies, The meaning must be, therefore, in the primitive verb before it can be transferred, and it must transfer at the same time the whole meaning of that primitive verb. If the primitive verb means to sprinlde as well as to dip, to wash, wet, moisten and he- deio, as well as to immerse, the addition of zo must perform the same ofiice for the one as well as for the other. Now, sir, I have shown you from the Septuagint version of Daniel that there is a hapto which signifies the simple wetting of an exposed body by the falling dew ; I have shown from the same version of Leviticus that there is a hapto which denotes the staining of a living bird with the blood of a dead bird. I have shown from Arrian and Elian that there is a hapto which designates the dyeing of the hair. I have shown from Eschyius and Hippui^rates that there is a bapto which expresses the staining of a garment by oozing blood or drop- ping liquid. I have shown from the poem ascribed to Homer 12 that there is a hapto which signifies the slight tinging of a lake by the blood of a frog or a mouse ; and I have shown from the Apocalypse that there is a bapto which denotes the blood Stains upon the garments of a conquering warrior: therefore thrs meaning must necessarily be transferred from the primi- tive to the derivative. On page 44 of your catechism, sir, you say, " The New Testament was written in Greek, what can be fairer than to submit the question to the Greeks themselves ?" This, sir, we are all very ready and willing to do. But you will in- dulge me in expressing my astonishment that the learned President of Acadia College is so thoroughly uninformed in regard to the Greek of the New Testament, and the practice of Greek Christians ! ! ! The Greek, sir, of the New Testa- ment is not classic Greek, as is well known to every scholar, |With the exception of yourself. Let any one read Winer's jldiom of the language of the New Testament, or Professor Stewart's Grammar of the New Testament; or compare any good lexicon of the New Testament with the pure classic Greek lexicons, and he will be satisfied that the Greek of the New Testament has many lexical deflections from the true Greek. Ernesti says: " Wt deny without hesitation that the dictum of the New Testament is pure Greek. In many passages jthere would arise an absurd and ridiculous meaning if they ^should be interpreted according to a pure Greek idiom."— p. 36, 37. Winer says : '* The Greek of the New Testament is Jewish Greek, which the native Greeks generally did not understand, and thereto * despised."— Idioms, p. 31, 36, 38. And Dr. G. Campbell, a high authority with all immersionists, says : "The sacred use and classical use of Greek are often very different."— On Gospels, vol. i. p. 38. I rejoice, sir, that you have left the question to an arbitra- tion, viz., the Greeks themselves, and the Geeek Church, and (\ 13 (i I hereby bind myself to do the same thing. Not that I con- sider the Greeks any more capable of deciding this Theoloo-i- cal question than any portion of the Catholic church but because I know that they are with us in practice. On page 46 you enquire, "Has the Greek Church ever sustained sprinkling or pouring?" And you answer the question, " NO." And you add, '* I was going to say that this IS remarkable. Bat it is not remarkable. The New Testament was written in Greek. In speaking of baptism the apostles used the Greek word baptize. Christians now-a-days differ m opinion as to the meaning of this word. What can be fairer than to suhnit this question to the Greeks themselves. They must surely understand their own language. Now the Greeks have always held baptism to be immersion, and they have practiced accordingly. They do so to this day' even during the severity of a Russian winter. The Russians you are aware belong to the Greek church." Your arguments, sir, drawn from the practice of the Greeks is exceedingly faulty, simply because it is not founded on facts, for, as I shall soon show you, you might just as well have appealed to the Roman Church for exclusive immersion as to have appealed to that of the Greek. And even if the ' Greek church did practice immersion your argument would be faulty still ; for modern Greek is not ancient Greek, very little, if any, more than the Italian is like the ancient Latin. This is a fact, sir, I am quite sure that as a scholar you will not attempt to deny. The great body of the Greek churcl .^oos not speak Greek at all, and never has spoken Greek, ANi.> IS IN NO WAY CONNECTED WITH GREEK ANCESTRY. The he.d and trunk of the so-called Greek church, as you yourself have asserted, are in the Russian empire ; and out of a population of seventy or eighty millions comprising that empire, not four u millions are of Greek extraction; and not one-tenth of those know any thing about Greek ! I am now, sir, prepared to show you that it is not a fact that the Greek christians have always understood the word baptizo to signify immersion. For Clemens Alexandrinus was a Greek Christian ; and he applied the word to denote purifyings by wetting the body, by washing the hands, and by sprinkling around and o\er one on a couch. ^ Cyril was a Greek Christian ; and yet he calls the sprink- ling of the ashes of an heifer under the Jewish law, n bap- tism. Origen was a Greek Christian ; and yet he calls the pouring of the water on the wood and altar in Elijah's time a bap- tizing of them. Nicephorus was a Greek Christian ; and he expressly men- tions the case of a man who was baptized by sprinkling, when lying upon his bed. Besides, sir, the native Greek lexicographers, setting them- selves to explain the meaning of Greek for the Greeks, have not, as you must very well know, given dip or immerse as the meaning of baptizo. Hesychius gives and defines it by one word, which *3 antleo, to draw or pour water. Suidas defines baptizo by the one worl pluno, to wet, to cleanse. To say then, sir, thj.t the Greek church has always under- stood the word baptizo to signify dipping, is a most positive mistake, and a sheer assumption. But, sir, you have gravely told us that the mode of bap- tism in the Greek church is invariably by immersion ; but like very many other of your assertions, this is also without foundation. And as mere assertion is no proof, I am pre- pared to furnish the testimony. Mr. Joseph Huber, an elder of the Presbyterian church in Danville, Ken., and afterwards a minister of the same church, 15 chmcb, and he furnishes the following statement :_ ^1:^-^^ rthTr :ii^-S: two tokens • the otwZ;' u ■^'' "" "y possession Museum in Danvme The.? ''''" '" Mrs. McDowall's Trlr' f ' r*"'' ■"■' ''' '" "'"'^ "^ y"^ ^'"to"""" that the we" „a?"p ^r""™ "^ •'"P"'^"'^ ^y '■""»-«• He we native Greeks, members of the Greek church, holding • c . - - ''^*- i— "-^ oi tuG ancient cburch, baptizinir the undeistood the.r own lauguage." We grant it, when we find that they perform their ^baptisms by sprinkling and not by immersion. The Rev. Pliny Fisk, Missionary to Palestine some years ago, says : — " I went one morning to the Syrian church to witness a baptism. When ready for the baptism the font was uncover- ed, and a small quantity, first of warm water, and then of cold, was poured into it. The child, in a state of perfect nudity, was then taken by the bishop, who held it with one hand, while with the other he anointed the whole body with oil. He then held the child in the font, its feet and legs being in the water, AND WITH HIS RIGHT HAND he took up the water AND POURED IT ON THE CHILD, in the name of the Father, Son, and Holy Ghost." — Memoirs of Fiske, p. 857. These baptisms, sir, occurred in the East, where the cli- mate is favorable to immersion. Let us now proceed North, and see how the same Greek church administers the sacrament there. The Rev. Benjamin Kurtz, in his first tour through Europe in 1825, says: "We ourselves once witnessed the baptism of an infant in the great Cathedral of St. Petersburg, by POURING." And so Delingius, as quoted in Booth's Pedobaptism Examined, says: "The Greeks at this day» practice SPRINKLING." Now, sir, I hope, on your part the controversy is ended* You have appealed to the Greek church and they have de- cided against you, and in favor of the church as existing from the beginning. Therefore it is to be expected that you will immediately renounce your error as publicly as you circulated it in the Catechism now before the public. On the 40th page of your Catechism, sir, you inform us of several learned ijien who believed the word baptize to mean exclusive Immersion. And among others you include Lu- ther, of immortal memory. But if Luther believed that in 17 ' can you ell mo the reason that he never pertbrmod tho .acra niont b, ,mmers,on in his whole life, or that he never Z .".mersed himself. Indeed, sir, on examination, vo„r arr «ont for .mmersion drawn from Luther's practie w H appTr agamst you. Luther speaks of sprmLHng water upon a child m aecordance with tho eommand of Christ. He refers of water. Agam ho say, of baptism, '• God has commanded hat we use onr hands and tongue in administering hysM ^W water upon the subject, i„ connection with' the Ss wh,eh he has prescribed." He translates bapto in Rev x . 13, respre^„et besprinkled. Can you then, sir, as an hone!; rJn;r;:£"-'"''^^'^^'^^p''----^^^ tho^GrtrV''"';-^ ""''T'' """' "«"■"«"' °" 'he meaning of found out that ,t means to wet, to cleanse, to sprinkle, as well as,o,mmeree From the Septuagint version of tLe Old Tcstamen we find the same thing with which the Syrian and Greek authonties whiel, I have quoted perfectly ag^ The aCd" ";T,;"-.t<"'--"'e mode thaf God himself adopted. This, sir, ,s the question to which I be. the most serious attention both of yourself and friends he Holy Ghost In the prophecies we find certain predie- •ons tha had their aocompli.shment in the Christian dispenl tion, or else they were not fulfilled »t »ll Th,.. t..' f " prophecy, sir, which if ,_, system bo 18 true, is raost certainly false, for according to Baptist theology he never intended to sprinkle a single person of all the na- tions. This, sir, was one of the passages the Ethiopean JSunoch was reading from which Philip explained to him the nature and design of baptism, Acts viii. 25, which caused the Eunoch to say, " Here is water, what doth hinder me to bo baptized ?" and according to the announcement of God him- self it was to be performed by SPRINKLING and not by immersion. Again, in Ezekfel xxxvi., 25, thus gai'h the Lord, " Then will I sprinkle clean water upon you and ye shall be clean " So again the Holy Spirit is represented as " rain upon the mown grass, as showers that water the face of the earth." St. John the Baptist testifies of Jesus : " He shall baptize you with the Holy Ghost and with fire." I know, sir, it will be said that this does not refer to water baptism, and therefore it is foreign to the question ; but you know, sir, I am finding out the meaning of the word baptizo, and if the Holy Spirit denominated that which was performed by sprinkling a baptism, then, surely, the learned Dr. Cramp has no right to tell us that it is not a baptism, and that there is no other baptism but that administered by a mode that the Holy Spirit never adopted. And in addition to St. John's testi- mony, sir, Jesus himself says : " Ye shall be baptized with the Holy Ghost not many days hence." Luke xxiv. 10 : Acts i. 5. Here, sir, are sacred prophecies, the fulfilment of which has been faithfully recorded by the pen of inspiration. The bap- tism was to occur not many days after Christ's ascension into heaven. And all agree, yourself included, that it took place on the Day of Pentecost, or Whit Sunday. There was at that time a great ditine baptism Now, sir, how was the divine baptism performed? Let the inspired word answer : ** And when the day of Pentecost Vr'as fully come, suddenly there came a sountl from heaven. . . .and there appeared unto 19 them cloven tongues like as of fire, and it sat upon each of them."— Acts ii., 1, 2. Now, sir, how, may I ask, do you reconcile this great baptism employed by God himself with your immersion ? I shall go xight to your Catechism and find out. Ah ! here we have it on page 53. '* They expe- rienced a spiritual imbathing. They were immersed in the divine element." Did ever the most inveterate Puseyite or Papist so flatly contradict the Divine Word, as does the learned President of Acadia College ? No, sir, they were not immersed in the element, for we read it fell upon rhem, not that they were plunged into it, but we are told, ** The Holy Ghost fell on them even as on us at the beginning. Then remembered I the word of the Lord how he said, John indeed baptized with water ; but ye shall bo baptized with the Holy Ghost. "— Acts xi. 16, 16. And, sir, we are told it fell upon them even as on us at the beginning. Immersed in the divine spirit ! ! What sheer nonsense ! How contrary to the plain and simple narrative given us in the Acts of the Apostles ! Beside, sir, if they had been overwhelmed in the Spirit, it having been poured out upon them, this could not have been an immersion according to the candid acknow- lodgment of your learned Dr. Carson, when he says, *' if all the waters in the ocean had fallen upon them it would not have been an immersion, the mode would be still wanting," for immersion signifies to plunge into the element. It implies the person applied to the element and not the element applied to the person, I do not wonder, sir, that you desire a new Bible ; for your new creed positively requires one. You tell us that the disciples were immersed in the spirit, because we read the sound filled the whole house. I clearly understand vou : \ci\\ mpnn tliaf ihaxr vcrc^'o. 1XA1XIH--XK3UU. Ill tuG sound, that agrees perfectly. with your other definition, they were immersed in the atmosphere. ..... But how was it, sir, 20 with tho a.-o ? John .ai,l thut Ch.ist wouM baptize with fire and th!.s was tho literal fulfihuont of it. Wero tho di.sciplos • .tnmorsc, in tho clovon tongues of tho lltoe f Wo hoarkon for a reply ! What does tho learned Dr. say to this. Alas he u as s,lcnt as the grave, and so k ove'ry Haptist write; hat ever existed there is not even a hroath among them, for they know that their iavorilo im„,er»i„„ is out of th^ quest o„ ' .3 „nposs,he ,n tho case! and therefore tho ^..„. baptism of the Hoy Ghost was not by in.mersion : for tho passage reads cl^en tongms, hko as of fire, sat upon each of th™,. St lotor says of Cornelius and his friends, ■■ THE IKKV GINVm™;" ""^ ''''^' '^« ^^ U8 Aa TfS de,r . T " ''• ^'- •'"''" ■'■■'>■« = " I -w tho Spirit . desoendmg fron, heaven like a dove, and it abode upon hiL " ' This'. t • t vl': ^'''' '"'' "' "■" '^""'■- "f ^""''-' = Th .s that wh,eh ,- spoken of by tho Prophet Joel. I will' i-OUll out n,y spuit .... Jesus i,aving received of the Father thoprom.se of tho Holy Ghost, hath SHED FORTH this whteh ye now see and hear." Acts ii, IG, 17, 33. St. Peter and St. John ■. prayed for the people of Samaria that they might recoivo tho Holy Ghost; for as yet i,e had FAIIFV ON NONE OF THEM." Aots viii. 25, 16. • w™^ yet spake the Holy Ghost FELL ON ALL THEM whiol hoard the word, and they of the cireumeision were astonished becanso that on tho Gentiles also was POUKED OUT to g. t of the Holy Ghost." St. Paul speaks " of the Hlv Ghost which he SHED ON US." Ti'us. iii 6 Now, sir, I am confident you must acknowledge that the groat bapfsm of the spirit was not by iu,n,...,io„! I d o moan to say that the pouring out, or fall:.,,, . ,n .as the ba ' 17:1^1 '' :,!!.,''; "!"''. ^^^f ^ >: -^ ^^^^^ -- .«. pounl. UiU 13, G0(i' fcir, (jocrs own own spirit knowH how it was done. You pint says it. And may tell m 21 mr, as other Baptists have told us before you, that this pour- ing out was a Oguro ; a Gguro of what, sir ? If a figure of any thmg it must be of some action. It must figure lotion. And that IS the coming down of the baptizing clement from above upon the subject. Make that subject, sir, sound or make if w.nd, or make it the appearance of wind, or make it fire and wmd. it i. all the same thing, the mode was affusion, or the falhri- of the clement upon the person. The sensible Ibrm. that the Holy Ghost assumed on that occasion, was "cloven tongues as of fire. ««./ tV sat upov each of themy Tliere was a shower of flame-like flashes ahghtmg upon each of them. And this, we are told WAS THE BAPTISM OP THE HOLY GHOST-Luke xxiv. 49 ; a baptism which the application of water in the name of the blessed Trinity must necessarily represent. It was by applying the element Co the subject, and not thrusting the subject into the element. The Holy Spirit therefore most positively declines immersion as his mode of bap- tism ; for the spirit PELL on them, and it was POURED OUT. ^ They were baptized with and not in the Holy Spirit. Again, sir, if baptizo, as a Christian ordinance, mean im- mersion, then the idea of immersion must tit and harmonize with all those scriptural allusions to mode in connection with the subject of baptism. That it does not fit, the following escperineutiim crucis will show : " This is that which is spo- ken. I will immerse out my spirit on all flesh. I saw the spirit immersing from heaven like a dove. Jesus hath im- mersed forth this which ye do now see and hear. As yet the Holy Ghost had immersed upon none of them. On the Gen- tiles also was immersed out the gift of the Ploly Ghost. The -HolV (jrhost whinh 1i'> irnmonc^rtrl r^'^ "- m. . tt 1 /-^i ■•- '•••■■^-iovU xjLi un. iuu XiOiy UiJOSt immersed down from heaven " ! ! How ridiculous and shock- ing would be such reading?. And the whole ground of the 22 diiBculty lies in this, that the scriptures never contemplate immersion, but simply the application of the baptismal element to the subject, and they frame thei.- language accordingly. And, sir, independent of the fact that the word bap°tize in this case does not, nor cannot signify immersion, it is very reasonable to infer that the same mode holds good and is agreeable to the divine mmd with regard to baptism by water. There is necessarily a close resemblance between "them. In many cases the same expressions are applied to both. The record of water baptism presents exactly the same construc- tion, as the record of the baptism of the spirit. Indeed, one must necessarily represent the other ; and are we not bound to believe that the mode in one is correspondent with the mode in the other. When Peter saw the Holy Ghost falling on Cornelius and his friends, his mind instantly recurred to the baptism of John. ''Then remembered T the words of the Lord how he said John baptized with water, but ye shall be baptized with the Holy Ghost." What laws of mental asso- ciation, sir, could thus carry him back from the contemplation of the affusion of the spirit to a water baptism, unless that water baptism was performed by a similar affusion. And in addition to all this, the very nature of the sacra- ment lays the foundation for the belief that immersion, awkward and indecent as it is, is not a becoming mode for the sacred ordinance, whose whole meaning point to an inward cleansing by the Holy Spirit. Immersion, sir, is not, nor was it ever a symbol of purity. Its leading import is destruction. The sinking of a man always signifies degradation. The Hebrew word for immerse is expressly used in Job ix. 31, to denote the very opposite of purity. But Uio application of clean water to the subject is one of the liveliest images of purifica- tion that can be presented to the human mind. The scrip- tures have again and again referred to it in this very connec- I 23 on Sprinkling and pouring water upon one is an eveiv recurring imago of moral cleansing. What, sir, does God himself say in Ezekiel, xxvi. 25 : " Then will I sprinkle c ean water upon yoa and you shall be clean : from all your faUhmess will I cleanse you." Thus sprinkling is God's own image of spiritual purification. Now, sir, with all these facts before us, may I take the hbeny to enquire what evidence you have to show that when Christ gave command-to baptize, ho meant occlusive immer- sion I We have certainly ascertained that the word signifies to wet to wash, to sprinkle, and we have also seen that Christ himself and the Holy Ghost also used the word in this con- nection ; therefore what right has any man to fasten a mean- ing on the word that Christ never contemplated ; and thus to profane the holy sacrament by spoiling the beauty of the out- ward and visible symbol. I have in this letter, sir, limited my remarks to the literary character of your production, and I am well convinced you have been weighed in the balance, and found wanting. Your heological absurdities I pass unnoticed for the present, fur- ther than to observe that your Catechism contains down- ' right Puseyism and Popery. First, by insisting upon an unscnptural mode for baptism, of man's invention, that was first introduced when the leaven of popery tegan to work. Secondly, by wresting the Holy Scriptures from their natural meaning to suit a sectarian purpose. Thirdly, by taking the advantage of the illiterate by an impious handling of Gceek words, wresting them from what you, sir, must know, as a scholar, IS their true sense. And fourthly, by advocating the leading dogma of popery, viz., the merits of good works, in opposition to free grace. For in«(o»d of t^" — »- «■ '• applied to us, your mode teaches that we must be applied to the water, thus representing the very worst feature of popery, If' \ : f ^ ^4 tliat the Holy Spirit is passive ; that instead of it being applied to us, it remains inactive, for that we must be applied to it, and receive as a consequence the merits of our own application ; while the scriptures set forth the very opposite doctrine, viz., that we are saved by the washing of regeneration and the renewing of the Holy Ghost, and not by works of righteousness. — Titus, iii. 5. In conclusion, sir, I beg to assure you that I would be most happy to hear you lecture on the merits of the whole subject, theological and literary, provided you gave me per- mission before the same audience to reply in defence of the faith once delivered to the saints ; and I hereby pledge myself to pay One Hundred Dollars of lawful money to your Mission- ary, or any other Society connected with your sect which you may select to receive it, if you can find one clear case of immer- sion in the whole New Testament in connection with Christian baptism. If you can prove that St. Paul, baptized as he was iu a sick chamber. Acts, ix. 18, was immersed ; or that the Jailor of Phillippi, baptized as he was in the middle of the night, and in jail, Acts xvi. 33, received the ordinance by immersion. One single case, sir, will suffice, and you shall have the money forthwith ; and besides your totteriag system, in the present age of light and knowledge, requires what little support you can give to strengthen it, or else it will assuredly come to nought. I have the honor to be. Sir, your obedient servant. I). FALLOON HUTCHINSON, Minister of St. Paul's Church, Bridgewater, N. S* Wi'illlUMIlJIIMU-V £■■'