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Maps, plates, char. . ■-:., rr.ay be filmed at different reduction ratios. These too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planchps, tableaux, etc., peuvent §tre filmds d des taux de reduction diffdrents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, il est fiimd dk partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 1 2 3 4 5 6 THE i PUSEYISM AND SIM [-POPERY OF JE REV. J. M. CRAMP, D.D., p-e»ir.wt of ataUta CoUtge, 5f.».. BE3NG lEPLY TO THE LITBRABY CHARACTER OF k CATECHISM RECENTLY PUBLISHEB BY THA.T GENTLEMAN ON CHRISTIAN BAPTISM. IN A LETTER ADDRESSED TO THE LEARNED AUTHOE. i BY THE REV. D. F. HUTCHINSON, faitujitrr of St.-??aiir» (Tijtitdj, JStiBgebJatn-. Xofta 5^tatia. am OF THE "BSSAT ON THB WRD^B DAY " ''^i!^^^'^J±9^lf^i\ll^l^^'^f'' , CHBISTIAN BAPTISM," "GOD'S OWKOHtTRCH." ''""^^f^S^JV^^JjS'Jf ' "0I.A8S BOOK OF RHBTOltlO." AND ' ASTHOKOlllO*! PHII.OBOPHT. 8EC0ND BBITf^^' i * TORONTO, ONT., HKINTKD AT THE LEADER OFFICR, 68 KING STtttET EA?T, 1871. U I I *£*«(^' R FOR REFERENCE 265.1 Hut udult 1 Newspaper Room NOT TO BE TAKEN FROM THE ROOM Acc. no. ii2£3SKti3i-"""*»**'''— "■'"''' ' 6AP a in '66 i ' h FREE PUBLIC LIBRARY ST. JOHN, N. B. PRESENTED i* ■* S^'< t>Jrid ^uBS'^n Jack Scqu&%- R.A. H9lp iil ^.f^ mUF ■^ THE rVAv^^:^ X \^ ,.,.2LGv?.i... ] PUSEYISM AND SEMI-POPERY OF THE REV. J. M. CRAMP, D. D., i3rc3iticnt of acaUia Collfse, 'Is.S.. BTSINO A REPLY TO THE LITERARY CHARACTER OF A CATECHISM RECENTLY PUBLISHED BY THAT GENTLEMAN ON CHRISTIAN BAPTISM. IN A LETTER ADDRESSED TO THE LEARNED AUTHOR, 13 V THE llEV. D. F. HUTCHINSON, iflinistcr of &t. \iiMV6 Cfjuvri}, Bvitigetoatcv, ^'oba Seatia. ▲ITTHOR OP THE "H39AT ON THE LORO'S DAT," ^'BIBLTOAIi CHART," "DHCODRSK ON CHRISTIAN BAPTISM," "OOD'sOWNOHURCH," '"RHETORICAL CATKCI5I6M," "CLASS BOOK OF RUBTORIC," AND " ASTRONOiJIOAL PHILOSOPHY." SECOND EDITION, ♦ >" TORONTO, ONT., PRINTED AT THE LKADER OFFICE, C3 KINO STRiKT EAST, 1871. i PREFACE TO THE SECOND EDITION. Through the urgent solicitation, and at the urgent request (^ of many from the Mai4time Provinces and other places, we now publish the Second Edition of our ' * Letter to Dr. Cramp," on the mode of Baptism, but especially on the meaning of the Greek verb haptizo. AVe yield to the request under a deep conviction of the importance of the subject. Every year's experience increases our conviction that the errorjj of our Baptist friends, in relation to the Sacrament of Baptism, is not without its horrible fruit of impiety and irrcligion : unintentional, no doubt, on their part, but never- theless hateful to God and injurious to the rising generation. The mode of baptism we acknowledge is of small import- ance, when compared with the subjects ; and that is a sin of no small magnitude which excludes the children from becoming "members of Christ and children of God, and inheritors of the kingdom of heaven." Still we deem it of some importance to show that the true ministry administers baptism by sprinkling according to Christ's appointment, and that the mode now in use in the Church is that one which the Holy Ghost himself adopted or employed. We commend the following pages to the perusal of all classes among whom it may circulate. The learned Doctor himself, to whom it is addressed, could not reply to the plain facts set forth in it, and we do trust it will be read with profit by those who desire to know the truth .and to be made free from sectarian error. r r ^ ^c ex. h LETTER TO THE REV. J. M. CRAMP, D. D, PRESIDENT OF ACADIA COLLEGE, N. 8. Sir,— A friend has just put into my hands a small Catechism published by you on Christian Baptism, and having attent 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 before 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 tlie substance of your assertion is, that the Greek verb haptizo means exclusively to immerse. No learned man, you add, will risk his reputation by affirming the contrary. AH lexicons, you tell us, agree that this is tlie primary meaning of the word, iuid 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 imp'^rtinent if I show you, as / surely will, from your own favored lexi- cons and authors, that you are most egregriously mistaken. I ■aMMMMi ■H*1 It is, sir, admitted by every writer, except yourself and another very worthy gentleman, Dr. Richard Fuller, that the word baptizo is derived from ba2)tOy and that to find out the meaning of the secondary word, we must have recourse to the root from whence the word is derived. But, sir, upon this point of interpretation you have undertaken to differ from every author that I know of in existence, except the one I have juFt mentioned ; whose foolish idea you have most undoubt- edly adopted. On page 30, in speaking of tlie battle of the Frogs and the Mice, you say, *' in that passage the word baptizo is not used : it is bapto,^^ which you intimate to your readers is a totally diflorcnt word. Again in your exposition of Lev. xiv. 6, you say, persons ought to be careful how they quote scripture. The word baptizo is not used in the Sep. tuagint translation of the text, it is bajito.''^ Again, you re- mark on Dan. iv. 2 : Our " learned men ought to have known better, it is ba2^to again, not bajytizo.''- — Page V3. Thus sir, in unmistakable language you declare with Dr. Fuller^ who made the discovery for you, that bapto and baptizo arc two different words, bearing two entirely different meanings. And when you endorsed that gentleman's views on this point, it was not unreasonable to expect that you would have given us some proof to substantiate the statement ; but really, sir^ I cannot tell you my suprise was great, when, on examina- tion, I found you did not attempt to accompany your asser- tion with the slightest degree of evidence, for I w^ell knew that you could obtain no proof for it in the whole volume of creation. To assist you out of your present difficulty and embarrass- ment, I will endeavour — I. To shew you the meaning of the root bajyto, II. I will examine the value or force of the addition, zo, III. And then show that vour doctrine concerning the word < i \ X' i bapfizo, as differing- from bapto is a sheer assumption, and for ever unattainable. You inform us, sir, you have as many as thirty lexicons before you, and yet you contend that tlie verb means immer- sion, and nothing but immersion. Allow me, sir, to assist you in ascertaining the meaning of the word, and in doing so, I beg 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 largo and valuable lexicon of his language. He defines bapto by brecho, jiluno, (jemizOy buthizo. antleo, that is to loety to moisten, to bedew, to loash. Coulon defines bapto by mergo, tingo, ahluo, that is to dip, to dye, to cleanse. Ursinns de- fines it by abluo aspergo, that is to wash, TO SPRINKLE. Dttnbar renders it to dip, to plunge, to wash, to wet, to moisten, TO SPRINKLE. And you, sir, know very well that lavo means simply to wash, and Ainsworth , Andrews, Anthon and others ^iwa BESPRINKLE and BEDEW as among its signiiications. Bapto, therefore, according lo the lexicons, does not always mean immersion ; for they tell us it also signifies TO SPRINKLE, TO BEDEW, TO AVET, and TO CLEANSE. You inform us, sir, on page 34, that when the word bapto means anything else than immersion it is to be understood in a figurative sense; but your own critic. Dr. Alexander Car- son, a Baptist minister, in his work on the subject, pp. 44, 45, 40, decides against you, and says : " Bapto as properly signifies to sjyrinkle as it does to immerse ; nor can such application of the words," he adds, " be accozmted for by metaphors, as Dr. Gale asserts, they are as literal as the pri- mitive meaning,'''' Another authority is Edwards, also a Baptist minister. He says, " I will say this much for the m ll^i" m^^amtt 6 I " word hapto, that it is a term of such latitude, that he who shall attempt to prove from its use in various authors, an ab- solute and total immersion, will find that he has undertaken that which he cannot perform." You will now, sir, permit me to go beyond lexicons and authorities to the written language itself. You say on page 72, that 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 chadnezzar was ebaphaey baptized with the dew of heaven. a2)0 from the dew of heaven. And the same expression and words occur in the 21st verse of the same chapter. Here, then, sir, is hapto in two instances, in both of which im- mersion is out of the question ; for it signifies simply the moistening of an exposed body from the 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 in the ocean had thus fallen on the monarch, it would not be an immersion. The mode would still be wantinjj. Neither was it," he adds, " a figurative any mere than a literal immersion. It was simply a wetting, and no man can make any more out of it." In Leviticus xiv. 4 — 6, it is also written that a living bird, a piece of cedar loood, a bunch of hyssop and scarlet were baptised in the blood 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 bapsei, baptize them in the blood of the bird that was killed." Here total immer- sion, as you very well know, sir, was impossible. A living bird 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, ?!l be immersed in the blood of a dead bird ? You, yourself, sir, will not 11*1 -r^ /IM IM venture to tell us that the thing was possible : and yet you have said that the verb means nothing but immersion. In Joshua, iii. 15, we read : " And the feet of the priests that bare the ark, ebaphaesan, were baptized in the brim of the water, the waters which came down from above stood, and rose upon a heap, and the priests that bare the ark of the covenant of the Lord stood firm on dry ground.'''' Here, sir, you will perceive the mere touching of the priest's feet in the brim of Jordan, and from v/liose 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 wben I give you instances to the same effect from your favorite authors. In Hippocrates wc read : '* When it drops upon the garments Uioy are baptized." The word is bajHetai, and signifies SPRINKLING, and not im- mersion. In Arrian^s History of Alexander the Great wc have this sentence : Nearchus relates that the Indians hap- tontaij dye their beards. But, sir, you will not undertake to say that these Indians immersed their beards. Aristojyhaiies speaks of Magnes as imitating the Lydians and baptomenoSf baptizing himself with frog colored paints ; but, sir, did he immerse himself in these washes or paints? In Elian it is said of an old coxcomb that he endeavored to conceal his gray hairs by haphae, baptizing them. Do you, sir, believe that the old gentleman immersed his liair. Aristotle has the phrase, but being pressed it bapttai., baptizes the hands. Are we to understand that the juice of an 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 of the BVogs and the r^ 8 ! Mice, wc have the account of the slaughter of one of the combatants, and the effect of his blood upon the lake on the shore of which he fell, is denoted by hapto. Could a lake, sir, be immersed in the blood of a frog or a mouse ? And now, what more can be required to convince you that in all these instances I have given, hajHo is completely stripped of every vestige of the signification you have given it. And in addition, sir, to what I have already given, I will now take the liberty to add a quotation or two from the New Testament. In Matthew xxvi. 23, the Saviour savs : "He that cmba^Jsas, hajytkes his hand witli me in the dish the same shall betray me." Now, sir, suppo.se our blessed Lord and his Disciples had befoi'c them a large vessel filled with liquid food, for you well know if it was not li(piid all possi- bility of immersion is excluded ; are you prepared to say that he and Judas both together, in the ordinary course of taking a meal, totally immersed their hands in it? Here again, sir, you have cause to ponder, for the Lord Jesus Christ him- self, he that gave the commission to baptize, Matt, xxviii. 1 9, most positively contradicts you on the meaning of the word ; for when he said that he baptized his hands in the dish, he surely did not mean that he immorsed them in it; and there- fore he understood hapto precisely as his church understands it to the prer,ent hour. In Rev. xix. 13, St. John says of him who is faithful and true. " and lie was clothed with a vesture hebamenon, bap- tized in blood." The figure, } ou know, sir, is that of a con- queror fFom the field o< battle, with his clothing stained with the blood of his foes. And I know, sir, you will agree with me in saying that the allusion is plaiidy to Is. xliii. 2, 3 : " Wherefore art thou red in thy apparel, '<\\\({ thy garments like him that treadeth in the ivine vat. I have trodden the wine press alone ; and of the people there was none with me; w riMirfhi \ts lie 9 for I will tread them in my anirer, and tmmple them in my fury, and their i^of/ shall be SIKINKLED upon my n^ar- nients, and I will STAIN all my raiment." And, sir, it is a remarkable and overwhelming fact in this conection, that the two oldest and best translations of the Apocalypse — the Syriac and the Ethiopic versions — render this bebamenon by terms denoting sprinkling. Wickliffe translates it spreynt, or sprinkled. The Rheims version does the same. And so Origen, himself a Greek, when citing this passage, gives the word erantismenon, which, sir, in your catechism, page 51 ^ you tell us signifies to gprinkle. Thus, sir, a Greek, and a learned one toe, gives us the equivalent of bapto, erantis^ menonj which being interpreted is fiprlnkled. Ought not this, sir, to settle the question forever. * According to Iledericus, Ursinus, Scapula, Schrevelius, Donegan, Dun!>ar, Grove, AVutson, Ileroditus, Coulon, Car- son and Wilson, and a host of others, bapto means to SPRINKLE just as much as it does to itnmcrsc. And ac- cording to the New Testament wliich we have just quoted, it signlries the same thing. You cannot therefore, sir, resist such demonstration. My case as it respects bajjto, is made out, and the learned President of Acadia College is silent, for he dare not contradict the truth of a single quotation I liavo invdc ! Let the question tlien be ^elt1(>d. Bapto means to wct^ no matter whether that wetting be accomplished by sprinkling or by hnmcrsion. And now, sir, according to promise, I am next to ascertain the meaning of baptizo, or the force of zo or izo when added to the root, bapto, Mr. Campbell takes the ground that the addition zo does not alter the sense of the primitive word to which it is aflSxed, but, " indicates the rapidity with which the action is to be per- formed." If tliis be a true position, baptize^ that is bapto 10 with the addition of zo, would sigiiity a more rapid, and con- sequently only a more superficial cleansing, wetting, or sprinkling than that indicated b^' hapto. I need not tell you, sir, that the universally received opi- nion is that verbs ending in zo are precisely of the same power and sio-nification with the primitives from whicii thev arc formed, and that zo, or izo, is added only for the sake of euphony. ^J hus irnhjo, pnigizo, both mean to strangle ; (uoreo and cuoriazo both to be unconcerned or careless ; hiao and hiazo botli to force or compel. Therefore Dr. Gale, one of the best informed of i3aptist authors, takes hajHo and haptizo as exactly the same as to signification. Now, sir, let us examine a few cases. First, nouns: — PJios, light ; photizo, to enlighten, <»r to put in process of being illuminated : ivnouchus, a eunoch ; CKUouchizo, to make a eunoch, or to put in process of being one : fjunae, gen. f/tinaikos, a woman ; (/luiaikizo to render womanish ; jmraskcua, a state of preparation ; paraskeuazo, to put in process of being prepared, or to make preparation, 2. Ad- jectives : — /u//Ar/?w, clean ; kalharizo, to cleanse; phoi- nohy red as Mood ; phoinizo, to redden. 3. Ycrh?, — and here, air, the cases are perfectly analagous to bapto, baptizo: Afvlaneo, to be black ; mdanizo, to be blackish, or verging to- wards black: jy^outco, to be rich ; ploutko, to enrich, or put in process of becoming rich : deipno, to sup ; dt'ipnizOy to make ready to ssup : ]>hhio, to oveifiow ; phluzo, to bubble up so as to tend to an overfiow. From these examples, sir, and a great many others that mi'dit eafiilv be o-iven, it would appear that the addition of so or izo in Greek, corresponds precisely to our English suffix, be or hh, which have most likely taken their origin from it; as fertile, firtilize; blu*^, blueish. Accordingly zo indi- cates a diminution of the primitive word, thus, 6«y>l)lc that )f 20 lilFix, Voin Indi- ivet ; haptizo, to sprinkle. For that wliicli is blackisli is not yet black. lie 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 woukl overflow, is r.ot necessarily overflowing. He who is rendered womanish, is not yet a waman. So, then, hajytizo is not quite a baptto, but only something approximat- ing to it. In no single case '^oes it signify an increase of the primitive word, but always fans short of wh it is denoted by >y it.. And, sir, Dr. Carson himself, on the 23rd page of his work already quoted, disputes you on this aho, for he says, , "the derivative cannot go beyond the primitive,''^ therefore, haptizq cannot go beyond hapto, and as /^a7)/o signifies to wet, as I have already proved, ^.o baj^t/.vo cannot signify anythin'x more, but somefhirif/ fr.'<.])le, of adult baptisms, nor of the ordina}ice being performed by immersion in a single inaiance. Most generally the infants are baptized in the churches. Be- fore the altar stands a tripod holding a basin of consecrated water for baptism."' . • No'^v, sir, wliat are we to think of your statement that the Greek church performs its baptisms by immersion. Here were native Greeks, members of the Greek church, holding to the good old practice of the ancient church, baptizing thc« infants by spriidvling. You say that " the Greeks must have understood their own lanouaoe." We ijrant it, when we find sausssssmi 16 that they perform thoir baptiuins by sprinkling and not by immersion. Tlie Iwcv. Pliny Fisk, Missionary to Palcstiwc some years ago, says : " T went one morning to the Syrian church to witness a baptism. When ready for the baptism the fo!it was uncov- ered, 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 liand, while with the other he anointed the whole body with oil. He then held the child in the font, its feet and leo;s being in the water, AND WITH HIS RIGHT HAND^Ae took up the water AND POURED IT ON THE CHILD, in the name of the Father, Son, and Holy Ghost." — Memoirs of Fisk, p. 357. 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 Delinguis, as (pioted 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 .•anl they iiave de- cided ao-ainst vou, and in favor of the church as existinif from the beirinninr. 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 tis of several learned men who believed the word baptizo to mean exclusive injmersion. And among others you include Lu- ther, of immortal memory. But if Luther believed that in r> 17 IT' the^New Testament baptism meant nothing but immersion, can you tell me the reason that he never performed the sa- crament by immersion in his whole life, or that he never was immersed himself. Indeed, sir, on examination, your argu- ment for immersion drawn from Luther's practice will appear as destitute of foundation as the one you drew from the prac- tice of the Greek church, which evidently appears so positive against you. Luther speaks of sprinklhiy water upon a child in accordance with the command of Christ. He refers to baptism as involving no parade or display, and says that therein " God outwardly does no more than apply a handful of water." Again he says of baptism, "God has commanded that we use our hands and tongue in administerin.n: by sprink- ling water upon the subject, in connection with the words which he has prescribed." He translates hapto in Rev. xix. 13, respregnet, besprinkled. Can you, Lhen, sir, as an honest man, refer to Luther for authority that baptizo means immer- sion and nothing else. Hitherto, sir, I have met your arixument on the meaning of the Greek baptizo, and from the Greek classics we have found out that it means to wet, to cleanse, to sprinkle, as well as to immerse. From the Septuagint versio i of the Old Testament we find the same thing with which the Syrian and Greek authorities which I have quoted perfectly af]^ree. The question now arises which was the mode that God himself adopted. This, sir, is the question to which I beg the most serious attention both of yourself and friends. Let us examine a moment what is said of the Baptism of the Holy Ghost. In the prophecies we find certain predic- tions that had their accomplishment in the Christian dispensa- tion, or else they were not fulfilled at all. Thus Isaiah, lii. 15, the prophet declares of Christ, " So shall he sprinkle many nations." A prophecy, sir, which, if your system be MMMBMikKMiM^ 18 jruc, is most certainly ffilso, 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 Eunoch 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 be baptized ?" and acc(»itling to the announcement of God him- self it was to be performed by SPRINKLING and not by immersion. Again, in Ezekiel xxxvi. 25, thus saith 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 showjrs that water the face of the earth." St. John the Baptist testifies of Jesus : " He shall baptize you with the Hply Ghost and with fire." I know, sir, it will be said that this docs 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 sprinkli'ig 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 fulfiment 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 (/reat divine baptism. Now, sir, how was the divine baptism performed ? Let the inspired word answer : " And when the day of Pentecost was fully come, suddenly there came a sound from heaven .... and there appeared unto 19 lieology the na- liiopean lim the iscd the le to be od him- not by ith the and ye nted as he face : "He re." I > water ut you >aptizo, formed Cramp t there lat the testi- h the s i. 5. h has e bap- n into place vas at \s the swer : denly unto 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 right to your Cathecism 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 docs the learned President of Acadia College ? No, sir, they were not immersed in the element, for we read it fell upoti them, not tliat they were plunged into it, but we arc 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 ivith water; but ye shall be baptized with the Holy Ghost." Acts xi. 15, IG. 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! Besides, sir, if they had been overwhelmed in the Spirit, it having been poured out upon them, this could not have been an immersion accordinix to the candid acknow- ledgment 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 plunffe 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 re(|uires one. You tell us that the disciples were immersed in the spirit, because we read the sound filled the whole house. I clearly understand you ; you mean that they were immersed in the sound, that agrees perfectly with your other definition, they were immersed in the atmosphere But how was it, sir, 20 with the fire ? John said that Christ would baptize with fire, and this was the literal fulfilment of it. Were the disciples immersed in the cloven tongues of the flame ? We hearken for a reply ! What does the learned Dr. say to this. AlaSy he ifi as silent as the f/ravCj and so is every Baptist writer that ever existed, there is not even a breath ainoiij^ them, for they know that their favorite immersion is out of the question ! is impossible in the case ! and therefore the f/rcat baptism of the Holy Ghost was not by immersion : for the passage reads, cloven tonf/ues, like as of fire, sat upon each of thein. St. Peter says of Cornelius and his friends, "llIE HOLY GHOST FELL ON THEM AS OX US AT THE BE- GINNING." Acts X. 44. St. John says : " I saw the Spirit descending from heaven like a dove, and it abode upon him.'* John i. 22. And St. Peter says of the baptism of Pentecost : *' This is that which is spoken of by the proplict Joel, I will POUR out my spirit. . . .Jesus having received of the Father the promise of the Holy Ghost, hath SUED FORTH this Avhich ye now see and hear." Acts ii. IG, 17, 33. St. Peter and St. John " prayed for the people of Samaria that they might receive the Holy Ghost ; for as yet he had FALLEN ON NONE OF THEM." Acts viii. 25, 16. " While Peter yet spake the Holy Ghost FELL ON ALL TPIEM which heard the word, and they of the circumcision were astonished because that on the Gentiles also was POURED OUT the gift of the Holy Ghost." St. Paul speaks " of the Holy Ghost which he SHED ON US." Titus iii. G. Now, sir, I am confident you must acknowledge that the great baptism of the spirit was not by immersion. I do not mean to say that the pouring out, or falling upon, was the bap- tism, but it was the mode of it ; and that mode ivas pourin