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Lorsque le document eat trap grand pour Atre reprodulten un eeul clich*. II est film* * pertir de rengie eupArleur geuche. de geuche A drolta. at de heut en bas. an prenent le nombre d'Imeges nAcesselre. Lee diegremmes sulvonts illuatrent la mAthoda. v^ 1 ■ ■■2:"■■ 3 4 ,.5 : ; 6'--- •■ BAPtiSM PASTOR vKoMBOtty dntMio ;^-.'.rtv ^^i^'V- ^^^'j^^f^^V-*' iW^WSI^fc?, ^-;V> ^ *• ♦ *'., V .v/ II s^ / L"f«- ife^' ?«i— 2T 7* *-= *1I J. 4. ^. V- 4;r w BAPTISM, COMMUNION u 'i \L •■■*'•.*, N^ AND PROSELYTISM [^5^1 BY Pastor J.\R. JACKSON KENMORe\ ONTARIO p*"- If' •f i^.'' 4' f . V A- ~V^ V TORONTO: DUDLEY & BURNS, PRINTBRS.\ t897 . 1 .. . * • >* -,., ■r ■- .' '?ffc INTRODUCTORY NOTICES. ?]^ % '''\' '*^. PWA F^mProf.AH, Newmanl D:p.v LL.D.. of Mc Master University, I have examined with some care the following «>" of the Baptist position in relation to the ordinances and I Uke plcaiure in commending it to the attention of he de^oStion. Mr. Jackson is a former student of the iSgical department of McMaster University, and^ as iicrwon for himself the high esteem and respect of the F^ulHy hU diligence in study, and by his clear compre. hSnoLur position as a denomination HavmgJ)een brought up a pedo-Baptist he is admirably qualified for Sing ^s discussion to the needs of such pedo- Baptists as are seeking for new light on the ordinances. Albert H. Newman. McMaster University, . ' - Toronto. Fram Rev. J P. McEwen, Superintendent of Baptist Home Missions, Onta^o and Quebec : I very heartily recommend Pastor Jackson's pamphlet on Baptism and thefLord's Supper to our churches and pas- tors I am sure it will brinjg help to many an honest seeker after light and truth. Clear thinking and lucid statement, mark every page, indeed 1 may say.every sentence, of the The appeal is always "to the; law and to the testimony"; ahd the " reasoning from the Scriptures/* is so fair, forceful and convincing that I sincerely hope the pamphlet may j^^very wide circulation. ^ ^^ ^^ _^ ^ Mission Rooms, Toronto. / w^ Hk / - "Aii Wr , » • ' ,fm ;;ia£53!;;sr -V, \' The following pages are in part an answer to the ques- tion— "Why am I a Baptist?" But they are not by any ^ means the full answer to that question ; the matters dealt witK being not the onfy, nor even iht principal, points of difference between us and other Christian bodies ; but they are nevertheless the most noticeable, and hence the oftenest assailed. I. Frongfe earliest days of our history as Baptists until now, we hav^always stood for the scriptural principle of LIBERTY OF CONSCIENCE. Coercion and persecution in matters purely religious, we hold to be unscriptural and evil. Give a man the word of God, then exhort and per- suade him to obey it. To go further tkgn this ^ to violate and enslave the conscience, which is wrong. Most other Protestant churches have adopted this grand principle, but the Baptists were the first to enunciate it and they have always consistently adhered to it. 7ti Absolute SEPARATION OF CHURCH AN© STATE IS another C;:hristian principle which few othei^ besides the Baptists have yet adopted. Not to speak of the Roman Catholic which is the state dhurch in many countries, there ,are Protestant state churches in Switzerland and Germany. In England and Wales the church of England is established by law, and the Presbyterian Church in Scotland. In 'Wl^' ..ii^,i)^Uitmiti^tM^ 4 -y 4*' / *» ' If. rmMWAom. ;#;: , ^^' 'Yfi ■ A N Canad* most of the Protcsunt denomination!, except the Baptiit, request and receive money from the lUte treasury to carry on their missionary enterprises. But ^« »*»^« always maintained that "the things of Cesar and the things of God " should be kept separate and distmct, 3. Another New Testament principle which Baptists hold is the entire completeness and independence (UNDER God) or each separate church or congregation, ••l-he Baptist Church of Canada," (meaning by that all the Baptist churches in Canada combined) is an unsanpturtl expression, which Baptists do not use. -The P'esbytenan Church of Canada " and " The Methodist Church of Cana- da," are unscriptural terips, although employed by the denominations named. The Scriptures speak of the Church of Christ,"and "the Churchof God"asawhole, meaning not the sum total of all the churchesm a pro- Tince It in the world, but all the people of 'Gda=«bown of the Father, redeemed by the Son. and "^^^f**^^ the Spirit ; the "general awerably and church of the flr^- bom who are enrolled in heaven." Besides this the indi- vidual local church is spoken of; as the church in Jeruialem Of Antioch or Corinth ; never the church 01 Jud*sa or Galatia or Macedonia, but rather tht thun^ of each Country or province. And these several local churches werccntirely independent of any control or authontyovcr them from other churches, or from persons ouUide their own membership, the officers of these churches wwe "^called eUbff (or biibopa or pastors), and deacons i the duties of the formfr were chiefly spiritual, those of the iRtter chiefly fecular. Tbeie officwtiBxefcised no authority. .^r ; , r • » ■ >i ^. PmiFAOt. ▼. ( ,; over each other, nor over iny othet church outside the one in which, and by which, they were appointed. 4, Regenerate church membership is an import- ant Gospel principle which Baptists stand for. In the Acts of the Apostles, and Epistles to the churches, we find this principle constantly insisted on. '* They that gladly received the word" and thus became •• saints in Christ Jesus," were the only persons recognized as entitled to church member* ship. If "tares" got in among the "wheat "it was "an enemy— the devil" who had put them there. If there were any "false brethren" in the churches, they were said to have been ** unawares brought in." And when their wickedness became manifest the faithful were instructed to "put away the wicked person, from among them." But those who admit all children to church membership, or even the children of believers before they are converted, ar^ planting tares and bringing in false brethren — which if done at all in-^apostolic days, was said to be done una' Wares to God's servants, and to be the workx)f the devil These principles, together with those more' fully dealt with in the following pages, help to complete the reasons why people should remain Baptists who are such already, and why those also should become Baptists who are not. It only remains for me to say, that if Baptist preachehi and people were less evangelical, ,eyangeiittic and mis- sionary in their doctrines, spirit and habits, than other Christian bodies, I should not remain with themvnotwith. •tanding all the other points in their favor here recounted. But no one will presume to say that they sund second to any in clear apprehension and earnest constant proclama- tion of M; xovii^ truthiofthi 6^/e/" repentance toward 4*.' «fy ' 'J ■W ■ ,JV II I I I llfiiwa j~i t ■if E« ^' ■ ' * -% p: i , ;K:;:.^:- .^Mltt: ' ,■ ' ^Vl '-''*■ ■V ■ ' !»"'■ '" .■:*s 4'8^i n. PBIFAOB. \ pod. and faith toward our Lord Jtnun Chriit • " " ..h. •hall §et the Lord" '^n'cn no roan Chriitin,. " '"■ " "' d-'trnguithed from our fellow J- R. Jacksok. ^" h # ^P^?Ki ■:JT^:^i*^-^ / > ^ ^ , y •» IT .*■■-• -»^'' BAPTISM: i. ..■ V* ■ /. Thi Subjects ; or^ Tulbhdm should baptism be administtrtd f « ^' I. THE MAIN ARGUMENT FOR INFANT BAPTISM EXAMINED. • For several hundreds of years past various religious dfr- nominations, comprising the majoriry of professing Chrii^ tian people, ^ve maintained the propriety of baptizing infant children. Different arguments are employed to V justify this practice, "of which the following is probably the strongest: Circumcision was the rite of iKiTiATiojr INTO the ancient CHURCH OF GOD, AND IT WAS ADMINIS- TERED TO INFANTS. THE CHURCH OF GOD IS ONE AND THE SAME IN ALL AGES AND DISPENSATIONS, AND INFANTS HAVE ALWAYS BEEN MEMBERS OF IT. BAPTISM WAS AP- POINTED TO TAKE THE* PLACE OF CIRCUMCISION AS THE INITIATORY ORDINANCE, THEREFORE INFANTS ARE NOW ENTITLED TO BAPTISM THE SAME AS THEY FORMERLY WERl TO CIRCUMCISION- • \ . ;^ ^ , '^- If this position can be clearly proved from Holy Scrip- ture, then it is the solemn duty of all parents and guardians to have the children of their charge baptized in early infancy without fail or negligence, lest they incur a^yery grave responsibility. On the other hand, if this be not clearly Uught ip Scripture, and if something entirely differ- ent is enjoined^ it must be a serious matter to be doing what God has not required at our hands, and ^eglectinf the thing he has commanded. Let us therefore investigate carefully what is tho sure and decisive teachfns of the Word, and let us be submissive to God's ^rulh' and wiU in all things, whether small orgreat. ± _: / _^ i^"*« V, '^; :i '^fe-- ^ : ■ f. iTA. (1/ i*' rr H^ ■' K!^ ^ f . f''?* J-V ' rii wiy |V,' W^ 7i!'> ' fiv.- Is^* £■: .. K^' fc-* K ' ff«. w*- ■■'■ ' '•, ^ 8 r'£- "^ n J J J :'''' <^'""'"«»on (') tluit circumcUion does not cotreipond in all respects with baptism, (2) that ^ ancient church of God does not correspond in all respeSj went, (3) that baptism was not divinely appointed to take the pUce of circumcision and did not take iti plaot -v35f 5"" '^''* !*"''* •""' °f circumcision, or bf the V jip^called ancient church of God, is found in the book "f ^esis, chapter .7. Twenty-fopr years after Abraham hi^ , been called of God out of theland and house of his Wndred M Mesopotamia and brought into the hnd of Canaan, and • ^^ '?" ^T *^ ^ '^"*^ ""e prcmise^ G^d ' "^onl"* his seed and it was "counted to him for riuht^ ou«n«»," the Lord gave him "the covenant of circumcrsfon » as IS fully described in the chapter referred to, S ,T' We find in verses 10. 12 and 14, that circumcision was Womted for male children only, and not for/m-^at M- while baptism was appointed for andapplied to both males' and females without discrimination, the femal«M rither were not members of the ancient church, or el"e Sly weS "*?«'«1 *■*<>« any initiatory ceremony. Here tben's^ striking difference right at the start ■niSHT 'iS""'i' ~"?^* '»■ *«' arcumcision was com- imwded to be performed upon the child at eight jLTZ (Ged.i7:,2,.^Lev,t.,2:3). It was done by the im^S tjejnother, (Exod. 4 : 25, 2t). It was not done by a ori^ «LS*''°*"" .'he bo«-e of God ; for ndtherS gtiksrt^'te'ii^-'ji^rt^ b^t^ofleringsWf^tl^m^ii,^^^ firemau, or k male which vi»s ftof the first hnw^^^^K - i y— ^ .1"- ur ^.^ '^ ,y V<» '" ' *'.-»X'«*M # V BAPTIBM : TBI SlfBJIOTS. t This is. verified exactly in the record of the circumcision of Jesus "when eight days were accomplished," and his presentation with offerings at the temple "when the days of his mother's purification were fulfilled," (Luke 2 : 21-24). Now all this is very different from anything we find in the New Testament in connection with baptism, different even from the customs of those who practise infant bap- tism at the present time. Infants are not baptized in their htfgies by their parents at eight days old, and then at six w^9old brought with offerings to the house of God— as was done in the case of circumcision. Then another very great difference was ihis—thai none were ever commanded to repent, believe or be converted,^ in order to be circumcised or admitted to the ancient church, whether they were young or old; w|iereas m the New Tes- tament confession of sins, profession of faith, and change of life, were demanded in every case. Of course, as we hav^ already pointed out, Abraham' himself was a believer several years before he received circumcision, and it became a " seal of righteousness " to ^fV«; but this was nowhere de- manded of anyone as a necessary condition in order to be. circumcised. **He that is eight days old shall be circum- ' cised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger which is not of thy seed." "In the self-same day was Abraham circumcised and Isbmael his son ; and all the men in his house, born in the house and bought with money of the stranger, were circumcised with him," (Gen. 17 : 12, 26, 27). The males of Abraham*s house consisted of 318 full-grown men, besides children, yet they all were circumcised whether they had faith or not, (Gen. 14: 14; 1 7 • *3-) In Genesis 34 we read of the circuincising t)f the sons of Shechenji ; they were grown up men, but no faith or repentance or Conversion was demanded of any of them, although one at least was known to be guilty of sfEduction. In Exodus 1% we learn that the only condition to be com* plied with by a foreigner who wished to join with the J■■ B^fTmit TBB SHAf BOM. in the passovcr or other festivals, was for him and the ' males of his house to be circumcised ; thus uniting them- selves with the people of Israel; but no spiritual conver- sion was insisted on. In the 5th of Joshua we see that all the males of the nation of Israel from the youngest to the oldest were circumcised in a single day* and never a word about the conversion of any of them. How diflferent is all this from Christian baptism where it is required of^every one that they previously ** repent and be converted that their sins may be blotted out." " Repent and be baptiwid . etfery one of you/' (Acts a : 38). **Then they that gladly received his word were baptized." (Acts 2 : 41). ** And bt- /«wrf were the more added to the Lord, multitudes both of men and women." (Acts 5: 14). "AVhen theyAr/irtjrf . . the things concerning the kingdom of God and the name of Jesus Christ, they were baptized^ both men ^nd women." (Acts 8 : 12). #^ Aij i ' Another curious contrast between the Old Testament church and the church of Christ as described in the New Testament, comes out in the fact that many who had been circumcised and were full and regular members of the ancient system were refused admission to the new by rt reason of their impenitent and ungodly state, (See Matt ra: T. « ! Acts c : \x. 14 ; XitUS^I d 10 ; Heb. 13 q to). ^^WRtfeon the other hand a grwitmilliy IIIUJC JfOl W • verted, were then baptized, and entered into fellowship with Christ's disciples, (see Acts 2 4^642, and 6 ; 7f>^^f the q(d and new were one and trc samft x Ai u r c b^ lhen tney joined the one church twice over ; and if circumcision was the same as baptism, then they were baptized or circum- cised twice over— which many people would call vt^g ■ tOHday. - ^ .-.^--r V^-:': ;.V;,:-, ■ ^: ■ ■•v.-,:-" -r^^ We see then that the statement is nat true vpXIOkt church of God is » one and the same in tf fflpfT!-*" ^ ' i^es from Abraham till now ; and that bt^tm must be ap^ied to Infants because circumcision iras. We have seen Terence and contrast all the way along, so far, between the two: •'v\ Ef'** ' . ^ ' ^f -J^ 1" ^*' «>, •«■.:- :»^, ;.lMurt«^l:i^ TBI ^vmn^ n ll'^'i* « And as regards the assertion that infant baptism wa§ appointed to take the place of circumcision, there is nota woird of Scripture anywhere to F^ve it, while there is the mostdistinct and decided testimony against it. In the iK of Acts, nearly twenty years after Jesus had ascended, we find circumcision continuing the same as from the firs^^ not only among the unconverted Jews but the converted ones as well. Although they were baptized on professiojv of their faith in Ghrist/they circumcised their male children the same as ever. Then the question arose as to whether cir- cumcision should or should not be extended to the Gen- tiles also, and made binding on them as well as on the lews. The discussion 61 the question by a great council at Jerusalem is recorded in the isth of Acts.^ It was decided . 4ot to impose circumcision on the Gfentiles ; but there is no mention whatever of baptism having "taken its place, simply because it had not. Then some years later the question was revived again when Paul visited Jenisalen^ (see Acts ii) James and the elders came to^ Paul and 'said, "Thou seest brother how many thousands ^Jem there are which Af/iVw, and they are all zealous <)f the law. And they are informed of thee that thou teachest all the jews which are ^mong the Gentiles to forsake Moses^ My- ing that they ought not to circumcise their children, neither to walk after the customs." Then James referred to the decision they had come to mboiit the Gentiles uv the coun^ cil, saying— " as toncljing the GentiUs yfYach believe, we have written and concluded that they observe no such thing." He also requested Paul to openly deny the <*ai|je that he was teaching the Jews to give up <|iciimci6k^ which he accordingly did. . We find that Paul coa^ndiid strongly against Gentiles being circumcised, sayjjg. it iwould make them debtors to do th^ whole law, and Chn^ would profit them nothing; and he would nol^ ^^»f account allow Titus the Greek to be circumcis6dj. (p«|m to G#itians). But he never opposed the cnfcuincifMW^ m^ Jew. io far from doing so, when he found a Jew mini^ ■.^ *s '."* * ',^ •^c-^ h--r, .■^<. .=,<*> i ,1 -^\ If •Apntii : viiE flcriJiofi; .1 i^^.*< Timothy, who had- grown up without circumcision, Paul took and circumcised him, and that even after Timothy had ^ften baptized on profession of his faith in Christ, (Acts |6:- 1-3). •,^..r■. :^\ ■-•:^.-v. • ; .■■._. The natural seed bC Abraham are called (i Cor. tot li) ** Israel after the flesh." The spiritual seed of Abraham are called (Gal. 6 : i6) "the Isfael of God." Those who were the natural seed of Abraham by their first birth were entitled to circumcision as a token oflhat earthly relationships (Gen. 21, 4; Phil. 3, 5). Those wlio become the spiritual seed of Abraham by tht second birth are entitled to baptism as a token of this heavenly relationship, vjoha;!!,^ <2, 13; Gal. 3: 26-29). Jesus, as a Jew, was circumcised when he was eight days ; old, and was afterwards baptized when grown up. Paul, as a Jew, was cirtumcised when eight days old, but was after- wards baptized when he was converted Many others also were 'Circumcised as Jews when they were eight days oldj but were afteiwards baptized as Christians, when they repented and believed in Christ. It is quite certain there- fore, from these facts, that baptism was pot appointed to take the place of circumcision, and did not take its place* They both still hold (so far as the divine appointment is 0oncem^) the place in which they were originally put Cii^cuMCisiON was appointed for all the male descendfints of Abraham, wh^her converted or unconverted, and remains unrepealed unto this day, "He that is born ^ ^f house, aiid he that is bought with thy money, ^nisf needs be cirdumcised ^and my covenant shall \»inymir flesh for an everlasHni^ covenant^" (Genesi&.i 7 ; 13). Bap- , tiSM was appointed for all who are God*s children throagh . ikith in Jesus, whether they be Jews or Gentiles, throu^, out all lands and generations. " 0> ye therefore and ttS^ ^ (or niaike disciples or Christians of) all nations, bi^>Cij»ng them in the name of the Father, and of the Son, and of tttt Holy Ghost. Teaching them to observe all things, mtit' sqei^erl have commanded you; and lo I am i^#(tt, dhray, eveii unto the end of the world. Amen." )• This also was literally fulfilled, as recorded in Deut. 1:10. 3rd. The Lord would be a God unto him, and to his seed after him, (Gen. 17 : lY ^^ ^^is refers to the naiur^i seed of Abraham, then it applies to Jews alone and Gentilet- have no^ng to do with it. If it refers to the s/rritu^isetd of Abraham, then it appUes to believers only and infatiU have nothing to do with it. 4th. In his seed all nations of the earth should be blewed, (Gen. 22 : 18). This promised " seed " m whom, afi aations should be blessed is Christ, as stated in Calatians 3: 16. This promise has been, and is being, MkHed /^ aU through this di^nsation. But those who obtaiii ibtb promised blessing are declared to be believers, who become the spmtuai children of Abraham by faidi in Jesus, (4M* 3: 7, 9, J4, 29). Not bcaievaps and their «ncoiH»fted dilldren, but believers tndivi<^g% and only. These four points c^inptise l)ie whole of Ihe Abntenuc covenant, atid it man^rtly givrti no countenance whslev^ ki imy way to the baptism of iiuantsT So then we deady^ee upoii lippealing to $crifftiife> ^^ llie chief argumei^tfOTinfontbapti^ falls eonle^^/to the gionnd, having no r^ foundation in the Wofd offNpl. m^ ahoidd people continue to practia)^ «i a «d^|lti>tti ^kSmin&t what k not taught in Holy Scriptuie^rirMp •tiU» whatb ^aMy contrary to ifis ^emdbmiL and «tjfe. ^mm^Mi \m10u ai|d Qppim wluit God Sallneay ij#. l^^eatedlycoii^ttaiidsF: 1 "' 'is ,^'•f^i2 -«m^ ?M &9i \> ■i" •/•v*'' i>: Pit ■- V 14 lAnWM : tVMlOVII. V^ It. Other EH ^ORs on the subject correctid. _ Before concluding our study of the subject we shall bnefly notice the few remaining passages and arguments which are used to sustain thfe baptism of infants; and w^ shall see, as in the previous inquiry, that they furnish no ■^^ support for it whatever. 1 . " Suffer little children, and forbid them not iib come unto me/" Matt 19: 14. It is astonishing that thia passage should ever be used in support of infant baptism. The children were not brought for baptism, they did not receive baptism, nor was baptism commanded or spoken of/ *♦ Suffer tl|pm to mme to me," He said. Coming to Ghrisf^ IS not baptism, baptism is not coming to Christ, the two are entirely distinct. There is no more reference in the passage to baptism than to the Lord's Supper, and nobody ever proved that it has anything to do with either oiie. When any soul has come to Gftrist in childlike humility and faith, then is the time for baptism and communion and church n^embership—and not till then. ; . i _^^-."Ofs«chisthe Kingdom of Heaven." Matt. 19: 14. This saying of Jesus is supp«»«« that the Kingdom of fe^^^^ w^ to f»gaiw^ and xoii^^ cf othen/^ Dotibtiess those trho *'C ii to olUaia of B n pH a m , ** p > g» 47 « fit 'J^r ^-^V«%- > f^H44At ■ ^'' ' 14' ^5. ^ 10 BAFTItM : TUI •UlUCmS. •' '1 1. IHe that believeth not shall be damned,* But infants cannot believe ; Therefore in£Emts shall be damned."* . What is this but wicked trifling? The passage makes no jention of th<^ who canno/ believe ; it has reference ►Idpr to those who hear the gospel (v. 15), and believe or disbeheve It (v. 16). Those who rnnrn^/ ^/liiw, because of natural mability, are saved without believing— much more without dap/um. Faith and baptism are plainly jomed together in the passage, the faith (not of parent! or sponsors but of fAe cower/) immediately preceding the ' baptisnv |5ius it distinctly supports the baptism 0? be- Severs, as any intelligent unprejudiced person cannot hdp 4« "The promise is unto you, and to your chSai^n." Act8 2;39. It is not feir nor right to put asunder what God hathjwed together : this is only half the veise, and Iwsthanhalfthe truth. The whole verse, together With the one before It, reads as follows,— "Then said Peter unto them, repent and be baptized every one of you in the name Otjesus Chnst for the remission of sins, and ye ihall receive the gift of the Holy Ghost For the promise it unto you. and to your children, and to all that are «&r Off, even as many as the Lord our God shall calL*^ There W a twofold ^mmami-." to repent and be baptized • ** and^a twofold pre Lord dtbm t ; -m bidden \m on 'romise repent *', I. 17 ren without any repentance, therefore let yourselves and children be baptized at once ;" and they did not so undef-% :.. stand it, as we see from verses 41, 4?, — "Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand soult. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." The church was a fellowship of believing, praying, stead- fost people. No trace of infant baptism here. > f ' 5. " Else were your children unclean, but now are they holy." I. Cor. 7: 14. In Numbers 18: 17, we read that the offspring of cows, sheep and goats " are holy ; " but it does not mean that they are fit for heaven or the church, but only for food and for offering m sacrifice. So with the passage in Corinthians ;-^neither in the verse quoted nor anywhere in the context is" there the slightest mention Or hint of baptisntir or church membership The apostle is discussing the question as to whether believers and un- believers already joined together in marriage and family relationship should separate >r not. He says no, they should not, — "For the unbelieving husband is sanctified^ by the wife, and the unbelieving wife is sanctified by the husband ; else were your children unclean, but now are they holy." He does not say thiu the unbelieving hus- * band or wife should be baptized and join the church, not yet the unconverted children, because of the sanctification j^ thiis ascribed to them; but merely that they should not - separate from each other, but should live together peace- ably in the home, (see i Cor. 7 : ia-i6). No help for infimt baptism in this passage any more than in the others. 6. "And were all baptized unto Moses in the dodd and i^^esea.- t Cor. 10 : a. Thia is claimed to be an un- <4p>ted instani^f the baptism of many infants. Let ut see* In the first pUue^ this wa^ not Christian baptiam, for it took p^Uce 1500 years before Christ was born or Cbriitiali baptiim was first instituted. Moreover it is plain^ staled tot they were *' baptized unto Moaes "-—not unto ChriijU .♦./ ,;V I^# * -.■*i « '.J trrgp; V - ■za ^^:^j^J^^^l^^ ^ hj *■■■<. "^'» M gf- 18 iuniiM : mt suwion* \' i j<( « t /« iHi stioni plate, It was not in]^ni UptisiiK For mlthough there certainly were infant! there, and mothers there — and also " a mixed multitude and very much cattle/' yet neither the mixed multitude nor the cattle are men- tioned as baptized, nor the mothers nor the children, but the fathers only. So that although they all pa^^ through the sea, only grown up persons spoken of as ** fathers'* are specified as having been baptized.* They were of sufficient age to make a solemn vow of obedience to the Lord and his servant Moses, and to grievously violate that vow soon afterwards. For we are informed that "with many of them (R. V. most of them) God was not well pleased, for they were overthrown in the wilderness." The support for infant baptism afforded by this passage is there- fore purely imaginary. Even were it undoubtedly true that every man, woman, and child of Israel both bad and good, bad part in this national baptism (just as all the males of the nation were circumcised at once some years later on), it would establish no rule fpr us to go by. The natural Israel-^" Israel after the flesh," was but a type of the spir- itual Israel-— "the Israel of God"; and as they became citizens of the natural Israel by literal birth or adoption be- fore raving the token of that relationship, so av should become citizens of the spiritual Israel by a divine birth and adopfion through faith in Christ before receiving the token ^^^ this new and hi|;h relationship. Viewed in any proper way this case cont^ns no warrant for the baptism of intenta in the present dispiensation. ^ (As to the mode of thia baptism, see page ajii) - ^^^^^^^^^^7^^^ o into dmD« D^ynwD «moc9a m tne muaa Ana upon tl The •tato «r oondltioii of the pw^to towaras lC< to that of coal n- tbo ptofilo £ -, . , ^ , _ow*rin or^ t ^^^ thar o( dtetnwt and nbelUon isfo that of cobSSbSTSi^ImSmmIm^ — ijrof^owi** Pow«r in or t^^^^oM and tha — '• ^»» ..^ ^^ .r --•PPlytoinfiuit^] - . '4.\,., J &U. ■« 17 » •'f^^i' l^-*X :4..,-. ' iurmm t' 'nm '^U-M 7. Certain housthoids were bftptized. This it the weakest arffument of all for infant baptism ; the instances of house- hold baptism being so strangeW few, and no indication of infants being bapdzed in any of them. In all the four gos- pels, although great multitudes were baptized, there is not a single case of household baptism ; but there is one in- stance of household ySifV^ given — the Galilean nobleman of whom it is said, *' himself believed, and his whole house," (John 4 : 53). Among all the thousands baptized on the day of Pentecost, not one household--although the apostle mM *Mhe promise is to you and your children." Among all the increasing thousands at Jerusalem, still no household. **Howbeit many of them which heard the word believed, and the number of men was about five thousand,'* (Acts 4 : 4). '* And believers were the ittore added to the Lord, multitudes both of men and women,'' (Acts 5 : 14). Among the multitudes in Samaria who turned to the Lord through the preaching of Philip, still no households ;*' when they believed . . they were bap- tized, both men and women," (Acts 8:1 a). Nor at Da- mascus, nor at Lydda, nor Siiron, nor Joppa (See Acu 9). In the loth of Acts we get the fiVst glfmpiBe of a house- hold baptism "ComfiUps, . . It devout mian and one that feared God wimail his hokse." When hfe and his household were assembled to hear Feter preach the goipd, we read that ** While Peter yet spake these words the Holy Ghost fell on all them which heard the word." **Then at|« swered Peter, can any man forbid water that these should not be baptized, whicb have received the Holy Ghost as well as w6? And he commanded them to be baptized id the name of the Lprd." Here is the first case of house^ hoM baptism ; but no baptism of infants, nor the least sogr l^estionofsMchatbing. .. Then after the lap^ of ten years Or more during which inoeasing maltttudei were being convert^fsee Acts 11 : SI, and 14 : I, etc), we come to the next ipstiuices 4>f household baptism-r^n the t^Oi of Acts, lit I^pf^'ChiOL •Y'V >^i "f'tt fcv„.- , • ■< v., ■. ^1, -,« r*.*-^ »r -^^ •^^^ -"^S" m '4- •■ , t BAPntM : ^THB flOBJlOTM. ctpftti of Macedonia. There were two city ', the first wm the house of one purple," (ys 1315). There is noindiMJ at,- ion this ^ sener of either husbancfor^children, and yet IJWI brought forward at a witness for infant baptism. ^There ii a distinct account of certain worMn being associated with her, to whom th« apostle also preached the gospel. Surely it is more reason- able to regard tfust as her household, than to imagine the presence of husband and children when there is no mention of such,. nor any hint of her ever being married at all. The other case of household baptism at Phijippi is thit of th^^iler. He inquired of the apostles, "Sirs, what? musti do to be saved ? And they said, believe on the ■ Lord Jesus Christ and thou shalt be saved, and thy house, t And they spake unto him the word of the Lord, and to all'*' that Wire in his house. And he took them the same hour - of the night and washed their stripes and was bapticed, h$^^]^ and aii his straightway. And when he had brought them t^ into his'house, he set meat before them, and rejoiced— '• fus house,'* (vs. 30-34^. This re- ment, it if j)lain enough e f||tf. tHey all believed ptized.' No infant baptism befiemng'm God with quires no further cot for anifbody. They and rejoiced, they al here. The next household brought forward to prove infent bap^ titm* is that of Crispus at Corinth. Here is the paatage : ** And C^rispus the chief ruler of the synagogue, Mieved on ^e Lord with all his house. And many of the Corin^iant JPNHi^ believed, and were baptized. '» (Acts 18 : 8). This IS a distinct declaration of household &ith and believers' baptism, giving no shadow of countenance to the baptism of infiMits-^but the very reverse ** The last of the remarkably few instances of houaeh^ ^•ptiim referred to in Scripture is ihat of Stephanas, in , I Cor. 1 : 16. But alas there is no help for ifflknt baptism in the hous^old ef Stephanas ; for in the last chapter of ' the same epistle, the apost l e s ays, (vs. 15, t6) that*the home * "• ' - J . % > -j.» ■ . * 'I k. A '^te... t i^lipin' '»p^ flPA'».F " . f P|PI f '4 '^ t f ' ^^1 •'f« of StephAnai have addicted tbemietves to tbt ministry of the uunts, and the Corinthtmn brethren arc eah^rted tfc^^ in tubmittion unto them. Now we know ^t babies dp not addict themselves 'to ministry and leMership in tK church of Christ ; therefore this also ii a omI of household fiaith and believers' baptism, the same as all tlie reit Thus we have plainl;^ discovered, by a cartful searching of the Scriptures, that 111 the proofs and prM for infant baptism are as " the baseless fabric of a visK|" are less substantial than a spider's web, even less than^Mhiog and vanity. Let the practioe therefore be abandd|td by all who regard Jesus as their Lord, and hit gospel altheir Only Jiuihc^ritative gui^e; . . , ^ CONCLUDING REMARKS. '":-■'■■ ■ ^'^■^'■'^■'-'i- ■ -# ■ , ■.■"■.•■:.'.•.■.",■.■■'•' 'v V ■- ■"■■■ ,"■■'■ In the foregoing treatise we have attempted h^ else than to expose the unscriptwalness of infant baptisA; yet many passages and considecations in favor of the baptism of converts have come befote our notice; these could "^be greatly extended were it necttuary. We shall simply point out two decisive facts on the positive side of the questiicHi before concluding this portion of the diKussion. ' Fih'sft the testimony of Scripture in every iostance deatly supports the baptism of convfrts alone. Under the mints- try of John those who were baptized confessed their sinf and promised amendment of life (Matt. 3: 6; Liike 7: '*?! 30)- Under the ministry ff Jesus people first bec^e disciples through his teaching^ and were then baptized, (John 3: 22 and 4: i, a). Under the ministry of the apostles it was only and always persons iifbo *' repented," who "believed," who "gUdly received the word," ettV that were allowed to be baptized (Acts 2:v38, 41 ami 8: la and 18 j 8, etc.). And this agrees einctly with the t^ms of the " great commission " issued by the Lord atar his resttnection, wherein the order is first the ptttuchia^ci the gospel, next believiog in Christ, atid then being ^wp^ ti^ (Matt 28 ; i8ao; Marti i6; 15, 16). r— ii K « . M s:>. ■"■■ ^"^l^s^^^^^^X m^ii ,'<•■ 88< BAfmii : nu Bv&rion. ^L- 5wy. the spiritual significance of baptism utterly pre- cludes its fulfilment by an infant, and requires the volun- tery obedience of a convert. In the 3rd chapter of Mattbew, where the first mention of baptism appears in the Saiptui-es, it is shown to be a sign of repentance, an d an act of righteousness (vs. 11, 15). In Acts 23 : i6, it is a symbol of the washing away of sin ; in Rom. 6 and Col, a it IS a figure of regeneration, of our becoming "dead udto . sm and ahve unto God in Christ Jesus " ; in Gal. 3 : 27 it is described as the 'Tsutting on of Christ " ; and in i Peter 3: «i »tw Mid to be "the answer of a good conscience ?^KS ^* ^*P*»™ certainly is not and cani|ot be any of th«se things, nor even the sign of these, in the case v'' '■•' "-' • ', ;;./■' -. r tV' ^'"'i^- ■ t . ■-• ■ ' ' •■ 1" " ■c '*_-y- ?1f'j''^^^-/ '. / . r^ ■■■,- ^pid'^'-M-'"' ' .'. , ^' ; , .^' fc l^^^l'v'*""' ;; ,'V; » ^^Wl" '- ■'.-.■ ■■ "^ ■;- ^ ^^ft^ ^*«i ' ■ t ":■'■.•;- .■•■ 1 — ^{ — " •■ ■ .■ ■ "^ Lkit-S^ \'£j5aSi^-^^iv ;3 ''■^^M » J Xf J ♦•. *^ * /„ y 1 JbAPTISM / Pi4J?T //. r. The Mode j or, Hm ^Id baptism be administered t The foregoing part of this pamphlet had reference to the SUBJECTS OF BAPTISM, that i^ who should be baptized t In the present part we shall consider the mode of baptism, that is, Aw should persons be baptized t In the previous part it was shown from the Scriptures that only professmg converts ought to be baptized ; in this part we shall sec that the proper mode of baptism is immersion only. But, before proceeding directly to a study of the mode, let us first inquire and decide whether water-baptism in any form is now in force or not. ' ■f<'" ■„■■■, ■ ■ ■ ^: ':■,-■ ■ ■'. ;•'■ '.■ . IS WATER baptism^ STILL REQUIRED? Many answer no, but very inconsistently— for they will prescribe wat^r for the sprinkling of infonts and c^« proper >iptism, but at the same time will "forbid wate^*^ 5>r the immcrsioh of a convert as unscriptural and wrong. They quote the wordsv This *• one bi^tism " they suppose to be the baptism oi the Holy Ghost, and that it does away with the baptism of water altogether. But this is certainly erroneous. The issage is silent as to which is meant. It may mean the u^isih of the Holy Ghost as the one baptism wlntch ^ Ix>rd bestows and we^ W ; or it may mean baptisd ^ water as the ope baptism wluch the Lord comnmds «iid we obey. The most natuial and e^dent meao^ oC &I0 phnise •• •■' T i'^. ^S -'< ;'-■ Ui in John 3 : ." fnd 4 -J. *'^iJ'*^?',^c^^Worf diKiDtof to be biptiwd. Heie then » the e"*^ PJZ SoSd be de^ed Aat iJl the «po.tl« *«; '*Jf'«»«^ SSwiSwaterMwellM with the Holy Ghost. And SErTl. there «l)Mticle of evidence to the conirary? But, S^we WoTreoKH n«ke. no difference either -ay to « Itat^Tcom be dewly prowd tt«t th* »P<»^-^ S;i«.^^n were exiuKd.it .till would be our duty to Obey the Lord's command. . . ■■ . ■■.':■ ■■ '■■ ' ■ I IOKK'S BATTISM aSp CHRISTIAN BAPTISM. '«km* trill s»v "water baptism is John's baptiwo. and VtlTba^'s not ChristSn ,{>«*««?£.. ™»»Sffi koftm wsed by thow who call the AWf^J^****^. CtaSSm baptism, whocdl the ^f^^S^'^J'Z ' JJrf Si» Chifatian baptism, who even c«lV^^^L22 JM»^^««ii6M. Christian bapthm. To m^ J?^ ■ SXig and everythinn is ehristianbaptwm, «>»* *«*wte* ^nSuned and commanded. not> the days y.***'J^jKI "■ ttj<9bject that John's baptwtn aQd ,Chrtstma *'.* ,v.^- ^"5^ «ot * >■ 'iV.rt-' BimtM : nu modi. >•«■♦ V .'-* conlMry to eicb other, f Still we are content io let Jphn go if need be, and tal^ Chritt himself and his apottl^ aa our ?Aide upon this question, from his resurrection and iron eritecost onward till the Scripture record closes. PAUL BAPTIZED SO rSW. :■#-: But do we not read that the apostle Paul baptized but two or three, and even thanked the XxMrd on t|iis account (i Cor. I : II- 1 7)? Does not this prove. that bap^sm was but a trifle in his eyes ? It proves nothing^bf the kind, for he explains the reason, and it is quite different from this. In the first liSace it was>fi$r el ^ rather than baptize, v 17. Yet he everywhere intei3tt even at Corinth weie baptized-— the very people that Paul himself baptised so few of,^ He saw to it that they were all^ baptilsed, even though he did not do the work himself, lor^ * Hm cm* of the twriv* p^o«l I* iainiflksi«B't- 1. Thit ii,^* ooly iMtiuip*_of ratwptifod by Pftv! At BplramM, i*$ itaad «mraltbelNi]>tisttiof JfoSbii. -^ ^'* clfAit^ttttt b(^^ mmj oi ^nw g o i p o i % MO propor wMtoit im0Mt,iMia^ttraNiNfraoii«i^ iw 4 > * jv: .15-W -''IkVI?^ ^■>'' •^V.---." ^^ti'fi iu^rtum* 'ram mow. it . . 'Hi ALL THE WORL^ AilD «V«RY CREATUEB.^ V * '^/^ttf facts and te«tiinoiii«iwbk!l*i»d*T cate the pe™"""^/' C^^!«i,{ng ordeit oT own nwc^ tluw thMC we have *e ""^ "^^ wftority »Ba When he hW •r»en '>»?»: ^'?^-?^Sdi«csi|»let to go p«>wer in heaven and 'S"^''"?'™?^^ ^ "uiBWt «eato% ewrvwhere 9,nd to the end 0/ itme. .. . , WHAT THRU 18 TH« HOD*?, . j««f»i«.NewTe»l«mentnotWiidedbybigMi3r AflyieaderofiheNew iww«» that hamwrioii i* the mode. We ie»d in »5f,2!^2i«iB m-r* »<^t»eni in .Enon near to S^emj^'?^^.?"^!^ ,<,tb«l». u.d they came and were bjpt^. j^ ei»*wla| -were ba|«i«d of htm in t^*^ « J*^^ h«^ their an.;" that Chrwt tamsdf whenuBe .j»^ «me up «rwghtway 1 ■ \.->:.^ ' BAVnm i VBI MOM. ^» i>. i But lo manv objections and imaginaiy difficulties ari ^flpad^gaintt tbis view by those who occupy a wrong posi- tioRt that. sometimes earnest Christians are perplexMi and mystified and brought to a stand as regards their duty in the matter. Still it must be certain that if God has given a command, that command .can be both understood and ftttHned by those for whom it is intended^ ♦. , , • ^ ■'■/. ^;:/:-- ;.■■■■ ,^\ .-'■.. ■..-<:;^ .■■.■■•,-■■•::•• ..I ■■■; :.V./ WAS JESUS SPRINKLED AS A PRIEST? i-v: ^ ' ■ " ^ ■ • ■ ■' ■ '' ' ■ ■■■ *■■" ■ ' ' ''' '■' ■«' ■'•■ It is sometimes stated that Jesus by his baptism lifat spritddedf lo induct him as a prwst under the Mosaic laww This theonr displays surprinng ignorance of Scri|mire facts and teachug. There is^^ot a grain of evidence that the priests wete^nnkledVidi water at their induction; they were anointed, with oil an^tiieir hands and het wtim washed in water; (Exod. sq : 4-7 ; 50 m8-3o).^ But Jesnt was a priest after thb ordei Qf Mddusedec and not ci thcl order of AAron ; and "the priesthood being chaiked there is made of neoesstty a chaiM^ also of the niw/'(Heb. 7 : 11, 12); hence the cer^mpiites connected witli the Aaronie prifsthood were not observed by Jesus. The Levites— iMt as separate Individtmb but as a whole tribe, and W^ » f . "^ ;/.,•■ . >•,..■.,. , ^ . ■,'.'■'.■■ itottif erttWiBhw sprWaiijg m the fonri tn which our Saviour w*« bi^ti^ (Mitt y. 13 *7 ; THE WORD •Sime--the word ^*b^n." So the word dapou at Jesus I used it means iVwwwif and nothing but immerse ; thwe It abundant proof of this from ancient history and hteraWre, 1 and from modern lexicons and dictionaries/ aa well at ftom the Bible. It does not mean **pouT/ "»P«9™i^ 'Medicate? •• oftnsedrate." nor «* purify '» ; for, whUeatI thtiie ideas are itpr^«d in Scripture, there is » ««P*J»^ *°^ distinct woi|d for each of thcm^-never the mtMtapttu m either its Greek or English form. Therefore, wherever we find baptism mentioned or commanded m the Scnpturesit is immersion, and immersion only, that is meant. v i INCOHVENIBNCE. A very w^ objection to immjersion is that it ist«mietimes incorfvenieniand that the Lord would no€ command wfcAt could not iii every case be instantly and; cawiy complied with. ■-;:r; ■.■-■-,■■.;_, . ti^ '■ /n the fM ^---(j^ o^ has commanded Ihmttt that were inconvenient and that could not be at once m- fiU^. When\ He told Noah to construct .the Aik, It coul^ <"l v^2 s^? not be instantly or easily performed. When AbAham ^^ ^ commanded to offer up his son on Mount Mrtnt^^^; ' itee^ed to make ready and take a three days' icwm^-W^;^ f^n %"^^'.^ f'-sl--- r.. Mb. •AmUC : VHl HOD!. beeireiiiiptched the place. When the Ftssovef 4if Wit otMcrveOt ft Iamb was selected on the loth day and kept • «ntil tl^ 14th before being slain, then the blood mutt be ^SK.V •"! ^"^^^^ W"^ the carcase roasted and eaten witft bitter herbs, unlearned bread and so forth. Hetdmu inamnsnience and Oelaji Or take the Lord's Sunper for at*iBple; the brwd req^res to b^ baked, and uSe pro- *.M JriT^ ^!^u* rf^^ P'»^* '^^ incdnyenience * !!Si^ ^ cjfnected with immersion in the Polar regions. *^^ to the Lord's Supper equally or even more-for neitHer.hread nor wine is produced nor to be had in these utt tiorthem climei*J . ^r/ ' 7J» ^ sMmd^^f^a^ whether om ftosence of the needful elements or fitom inability of /g?.P*!??}^® <^<>?P>y» w «ot required by God. The Mfig <«ig CQuld not be immersed, so it was not required. He CQ^d have been ^sprinkled but was not, for sprinkling was not bftptip,^ so he died ^yithout the ordinance-«s othw m iucA circumstances ar^ compelled to do. Christians arc ,,o^»mwde<^*fnot^^ themselves 2S!Srfi,ilr!u- '"*' *5>' ^"* pewons lying helplessly sick cannot fulfil Ais^ requirement, any more than to be im- meised; and God does not demand it of them while they Si fKi"^?***1: ^v"* ^^"^ '• no excuse for those who m i^lftWe to obey, but are unwilling to endure a Uttte dis- comfort or mconvenienoe for the sake of Him who endr ^ the hOTror$ of Che cross on their behalf. The inconveniec ' S% JlSS: ^ ^'^^ *^ * ^or>veimd loyal submissi 3,000 IN A DAY AT PftNtBCOST. '^ v i . ^^ ma^n that it wa$ itt^ 2^£!?^T°^ 'y to do the worit ; second, lor wSt of ^.g!W:»^**>^J»«n. BvtAereJfiiortaJdfflli^l^ kv.#?.<9«»«r«»i». There were twelve apoiOes and lewi^ ' V '4^ i^f ■ 4"ll |,--Y pAftliM i TUB MODI. fl ■\r , .x ,^^ ."-*' „/^' SSrfTwr*^" were immened in a single d«y without SffiiwSbP by six mii.ionari«. Mott of the^oon»«tt Sd^Kl'^.ho h«I part -in thi. event we .tjl riive, ^ r^S.'tSfid^^^ter. we read oj the pool of tJ^lll^a^ ■ »■*). the pool of Silown Oobn 9 : 7^ Sftri^^ttop<^U whUTthere wm •"«»<*'•»«' -S w'wn M • SHi) ; «nd these were common bathing < tt« tof a!^ P^f' Thus all the ditticuUy di.appe«. « OBKCein the light of Scriptuie truth.- - , ■V''V'i.--i«;^ BAPTISM or tHK-HOL* OBOST. ;. Bedinse the Spirit i»»^»>« ':P«>»'e*:2"t''j!*f,^ " fSlttSSn" the pe.«.ns who recdve it. many ctann A« *e JeTnot imiS^ion. But th» notion h« no w«^at ^^nless it can be proved, that the «6ly Ghost descen^ ThB Scriptures plainly teach th«^ opposite of th» JJ;™",. ^&*ofTent?cost was fully come they were all w^ ooelb So^'^in «»e place. And suddenly there came aWd Shiv^as'^of a rushing migh^ '^^'^-J JT 5^ itas they were surrounded, en^^^JP^ Tku!^L^- V H(»ly Spik a. well as inwardly f^^^^'';^^'^ th«'wW»/A»S/OT/as we«as/A«J»»«*»«/^ a^, tTyiS. ag«e the words of Paul to'ritn».(«»>«R- 3= ^ ; "tfwIwAing Of regeneration and ten^^ ***rlS* ? «SaiWoHr.« The bapHsui of the Holy <»oet fc not » ilftigy driblet; but « liberal Complete immenwn. -. ''V '-1 •-*' V« 1'^ r LMl ;i!?i^-;: THB TOKOCES QF FlWf. ACTS a : 3» The dovoi ttmgtttt "like *« bf to" iilik*!^ e^^Snip^ on the dty of Penteftort a>».«» - 4a ; •ir V ^ :^<'. '-»; it-' '■ ■AfTnM : Ta« MOOIt «f, ■iv-: bjr soma to be the baptfstn bf fire foretpld by John, (Mitt. S: II, Luke 3: 16). If thii be 16 then none were ever thus baptized before or iince that day ; and yet the predjo- tton of John was not ipoken to the.4J$08tle8 am/y nor cAk/fy, nor at all, for they had not then be^choten or appointed. In (act when Jesus promised the baflib of the Holy Ghoit to the disciples he never said a word' about the baptism^ fir$ (Acts 1 : 4, 5, 8). The cloven tongues are nowhere called a baptism, they were but a s^zn of the chief endue- ment of the Spirit, that of fervent fiery utterance in other tongues— as the veiPse which foUows indicates, " they began to speak with other tongup/af the Spirit gave them utter* ance" If the cloven tpngiet decide the mode of baptiitt, then neither sprinkling nor pouring is correct any more than immersion,~^the water must be cpmpacted into the ft>"jj of a cloven tongue and liitiir sit' upon the.person's beaa. Absurd and foolish as this notioir is, there ariose who feel compelled to advocate it. -wi r .■,.y>- ^, This event is appealed to sometimes as a case of " b«|h tism by sprinkling,'' but it fails to give evidence to that efiect. For although some labor to make out from Psalm 6S : 9, that a plentiful rain was failing on diem, and Aom Psalm 77 : 17, that the clouds poured out water on tlMHnr-> ^us dresiching and soaking the poor creatures on their joimiey through the sea, yet the record in the 14th of Bxodtts''declares distinctly that < % 9. 'Bit ■m^- ^'flT- •-Ji/'" ' ,' i'^lSsiy'. ''M^'U}'"^'- H ^^yi •r *•♦' *-f- ■•/■l BArTfiM ^ TH« »«0»»« A'- ■*•■■ ^i,;.r MiMffC (^^ 77 : ^7. «^). refers to God'i judg- S^n'u Ke EWtianB--.not the I-raeme^^fbr it ijeO. n^t only of down pouring waters, but also of arrows, ?hUSil VninR*. tiid^earthc^ake.. which were sent abroad to terrify his enemies. -, , J^ii ^ere was neither sprinkling nor pouring on the peo|)li of IsSel. The baptism (that is the outward form of i^ oonlistedof thei^ being encompassed, shut m, and buned S"t wc^ beneath the surface of the waterj It was but j figurative baptism, foreshadowing the mode and meaning Of Ae New testament ordinance, Rom. 6 ; 36 . [ For th e^ tiih;e(t§ of tbis baptism see page i^^ ^ .X ^ ■-*.t>..*>--.. ■7*'S^'. gPRIMKLINO or CLBAM WATM. J'. " Then wUl I •pnnkle dean water upon you and ye Arfl he clean : from all your filthinew and from all your idoto ^11 l1tam« you ; i new heart al«. will 1 pve you, and a new .^rit will 1 put within you." etc.. H^ t\^'±, ThS oassage has no reference tf>4f>/aiUt ; forthe verset iMt befoVeand after expre»ly speak of *<»?,5dd'«'«d m wicked idoUters who have knowingly and wilfully departed torn theLord. Neither ha. it any reference to A^ft**. For it is God himself who does the sprinkling, and it is not upon At l^s but upon the inward Awrto of men ; and *l«n«t«on of this pttS«isfoundin Hebrews lo: aa* "Let «s draw nea^ SShi true heart, in full assurance of f^^^^^^^^^- JSf with pure water." God spnnkto the heart, nwrn mSteT the bSly. When God has done hi. work npon the. EVo th-t wi " draw near to him with « true h^ to Wi«a«nS» of faith.- then let ». Me^tp «t a>»t «ir f Vodiea atoo «« washed(that i. immoHd) m pure watet. ^1 1 1 7' > la -"J; I >* ¥!k^;: ' *.J ^ r, r- „ .^^^;j,^lMi£^&ii^^ Vj Pi'; r iv. 11 ■ ' J ■ HP "^. ■.■• --■ft" * A j Ifcy iAVTnii: Tm MOM. NOAH AND MbStS. t • ./ I'. ..^' A favorite joke againit immersion it the fable that Noah ifid those with him in the ark were sprinkled and their lives preserved, while those outside the ark were immersed and prawned. But Tike a kicking gun or boomerang this yarn flies back and injures those who use it The first fact is that Koah and his friends did not get sprinkled, not a drop of water touched them. The second fact is that while those ovtside the ark were immersed and perished, yet the water '*fell upon them/'-4M did the Holy Ghpst at Pentecott Bnd afterwards. ^'..-'V;;-^ ,.,>:r: •■■■ /--v-' --Vv;;.^;- /,jv -^ The same with Mi^es and the Jews in passings through the sea. It is gleefully asserted that the Jews were sprink- led and preserved, while the Egyptians were immersed and faully b|iried underneath thewaters. But as we have already leen there was no iprinkling of the Israelites at all -, and although the Egyptians were immersed it was by water com- ing jM^n upon them. Showing yet again that though the Holy Spirit comts upon believers it does not contradict im- mersion in the least. When the element is above our heads it must come down upon us ; when it ir below, as in the case of water it usually is, we must go down into it; in dther case it is immersion, when there is a complete en* ircIo|>ment as in the instances referred to. ft 7; r \ S^ ; , LITTLE AS GOOD AS MUCH. 4' People of more than average intelligence are sometimes lieard to speak in this fkshion : '< If in the Lord's Supper a jtaMll morsel of bread and a slight sip of wine docs as weljl "U A Aitl feMt, Why may iiot a f. :'..•■.• ■. /■-- ■■ ■' .:.J , u WITH" WATtfc Oil " IN " WATBm. It 18 claimed by some that the expression used by John '< baptizing with water," instead of **/» water, ^* proves sprinkhng^ or pouring rather than immer- sion. This is equal to an admission that *'m water" would prove immersion and overthrow spriinkling or pouriogf. What th^en mtiW be said If it can be shown that in water and not wiih water is the true translation ? The Greek word en occurs ;iiife times in the third chap- ter of MattheiV ; se^ times it is translated " in^'or <* within," and c^iy /tjwrif *Vwith"— in connection with baptism both jtimes, ** baptise with water," ** baptise iSfifA the Holy Ghost." NOw if »* with" is right in these , /M» places, it would equally be right in the other seven. So that they would read ** wiih those days came John," instead of ♦*i» those days." «♦ Preachfeig with the Wilderness," *' baptized wi^TA Jordan," <' whose fan is «^A his hand," etc. if it is not correct to have wiih in the places just i^uoted, neither is it xorrect to haVe it in His two places where it refers to baptism, for it is the m9m% same word (m) that the sacred writer used b ait the paisages referred to. In the margin of the lUvlsed Ve«r Teelament this error is oorreeted, and alsd t>i| tlie |Mfag# of the Apoepdix, Ho. in, so thatlhere it reiMla '^iNiplhie^ water/^ and <' bapiiise ^ the Holy iOhoi^'^ But e»en tf " with" Wiere the pr^jwtf w»rd faiitiad^^ ' '^J' .>? "'Mi . « 'Hi . ^^^K^ ^^^^^^^^ * ' I ■ j^'^^^^ 11401% f.jn'* ... it woul, ■''>/ i^i:'--' #» ■^.f^ ti-"^' Sri'^f^ iyjMi-^. ■^r. ^, ^ -<; BArtliMS TBti Hob!/ « dr smoke, and we always mean that the person or object is enveloped in the substance or quality refBrrts^ to. Hot that the word "into" changes its meatiin|f, but the nature of the substance makes the difference. It is certain therefore that as far as anyone goes "down into the. water*' he is to that extent beneath the surfiice t^tit whether ankle-deep or over-kead^ .;i;*-^;; % ^ SPRINKLING dR POURING IN THE WATER. H. . t>! '4. 'fj •-- ■'.) ^ Some again will ask, '^ may not a person have water ^ ^^ poured oi* sprinkled on hi$ head while standing ahkl^ - ^ deep in water? And may not thl^ have been the. mode in Bible time^ ?'* Those who sincerely believe in this will act accordingly, of course. But as no one ever ba|itizes or Vget8^baptj|Eed in such a way, this id ea is proved to be a silly quibble not believed by any o ne«^ not even by those who advocate it. ' Nobody goesointo tvater now to be sprinkled for baptism ; those wh go into water get immersed. As it i.s now so it was in Atble times, they went into the water not to be sprink|ed but tmmersedy to be. "buried in the likeness of Chriin's death and raised in the likeness of His resurrection.'* RIVER OR BAPTISTERY,. / The question is sometimes asked : " What Scripture #; is there for iising a tank or baptistery for immersion ?" This is almost too childish to take notice of. It would be as( sensible to ask: "Where is the Scripture for lisii^ a saucer Or a bbwl or jug or pitcher for sprink- Kng or pouring ?" The elemeni'-water, and the mode-^ immersion, are clearly revealed in the Scriptures ; but we are left to common sense and circumstances as^ ^o Itie vessel or locality ki which the rite sh^ld be pfl^/^^l; foriii^. Many were baptised in the River Jorjpiij winj 0^^ tn tterbfd^ir^non, ni^y more ^'Mg.^j, •JjNw^ P^^ or tanks at Jc^salem ; it siatter^Mlp ;^ ^^f . .-* m'*r*: tJ. %^ P * . . ' mhv9, whether in ta»k or pond or river, so loaiM tiwre was suflkient water to tmmersf thetn^ that hwfm and resurrection might be thus set forth. la IT A »4vma oapiwAif c? ? the Methodist catechism* trachea that the mttc^ ment of baptism is both *' a si^ of beine cleansed from Isin mad of becoming a new creature in Christ, and aiao tijneans whereby we receive the same, and tLfte^gie^ to aasure us. thereof;" and the Presbyterian cataehiamf i»ache$ that it is an *< effectual means of sa|y«lioii^'* <* tlie beneBts of the new covenant being r$pm$i9ie4$> MOk^ and applM " by it ; and the Church of 9ii#lli^ catechism (as well as the Roman Catholic) teacNa HifH we aee hereby made *< members of Christ, chi|4«$ii;of God, and inheritors of the kingdom of heaven*" Thiia while the three largest Protestant churchea afrraa witil^ the Rpman Catholic in coimecttng salvation wrtli;Ulai«r water ba|>tism, the Baptists on the contrary hava alwajta tiimght that no man is saved by bapUsm* but ool)^ by tb* biocM and righieousneas of Chrii| received ^ Mk alone, in fact our teaching ah^ays is tha^ no otm ought to be; baptized until he is already bom again and aav^ by iaith m Christ ; according to what is writt^nr-'* Lo, here is water— what doth hinder me to be ba|ltiafji ^ If thou believest witK all thtob heart thou ammtp** Apts $, <*then 9nam0»d Petei;, cananym^n forbiit w^ter that these ahooid not be t>aptized» who have rto^ved the Holx Ghost. '^ Acts ta ', Pi ^ CAN TBBICiVOIUTYiMt WRONG? ^^ .Many ijtilid people .faur to Idreaka tM ai4!^^» j^^li^. It infer to bewlfr^jyjir patty, "^' t|aiiiaMtl»tlh*grtfeiM*sife'^ii^^ ^^ ^i? i^-ifci. msmi'-^ '-V'-"' i .f! S»« t ■•'.•' / "- ,'•> ■ ■ ■ f^i ' t^ nght/ And bdn^ awart tliat infak tpriolltii niQiW largely practised than beliatrers' imtnerst^ are content to-follow the multitude without aAv m oeimctton as to which is right or wrong. Theae _ Miedto be reminded that the majority have usm^y ^^^tong side in matters of religion. lo tbe'^km et Christ and the apostles the majority w^re again«i $# ^th« and it has been more or less the cese from then nil now. There are far more heathens in thewoiM t^aythan even nominal Christians, and in the landa ^r .so-called Christendom the great majority are Roman C^i^bolics. 4But wf are asked.— «• how can highly educated pert «0a8 be mistaken ?" The *^ highly educated" were ttee , cbi^ enemies and murderers cw Jesus in his di^ ; and aiwy sucV are haughty, go^Nss, and even ia«d^ ^ w-dayt Education is a blessing when sanc^lSed by Hie Sfpirh of God, ^otherwise it is often a calamity mi^^ d^^ Elducatioii idpne miiy accurately set|^ mn^ fptlngs of a iion-religtoua character, but some^lng inm U needed to d^fde the baptism question, for^ere li pm as thorough scholarship oil the one si#* :..^t '-^^ U, 40 . tmve given it up, und havelcJfttheranks of the iti||ority aoa joined "the sect that everywhere 13 spoken jigainst^' (Acts a8: aa). ; , , ' It U not safe therefore tp' trust in human mi^nti)^, nor in kumao learning, nor even in human goodness* tli i our guide in this matter. *♦ The testimonies of Oie Lord are surc^making wise the simple," and the "Spirit of truth wiH guide ipto all truth" any who will humtl^ and prayerKilly search the Scriptures. ' ♦ * • i' CONCLUSION. To sum up : — ^The word baptism means tmmersion ; the ordinance of baptism signifies the burial of the old iinful man now reckoned dead, and the rising of the new man unto a life of righteousness and true holiness ; the administration of baptism in rivers and other place* .. where there was much water agrees with tkes^WO^' ^sand confirms them. And all the language of the B^e in regard to baptism favors these conclusions and . Iiever contradicts them*.. Are we not therefflure fifiiundantly justified in defining the ordinance of Christ tiafi im|>tism as the immersion in watbi^ of a pRCdpmh mc BE1.IBVBI1' IN JESUS cakisT, into the name of THB ' PATRSIt, AND OF THE SON, AND OF THE HOLY GHOST ? . Anything' else but this b not tiie baptism command^ ^ , 1^ practised by Christ and theapostlesi t If it is still pur duty to obey the Lord's coniniaitd to . H$kat and to believe on Him^ then it is our dutv stltl to hit.impt!ued, that:ts immersed^ in submisstdn tothe wAtoi^ , jfennt authority. If it were essential for salv^lion n^ ^4 iileitibt for iove of tdf we would observe t^^how v^fivSx ^'1il|0(|« Should we hiurten to obey for hmof'MimylA^t t|S freely throiigrh His death, asidcommaiids us to , V r ""'^ji':*!. i w < I I « I >i m ii fh \^ im i'*-'^'„?%#J.t>.- •■ iSV ■ m ^-' P' BAfTMll IVTIW MOBlf -:r 41 >ti coiifess him id this way befort the workt Soixm ir# m " it is a Uttle trifling thing '*— all th« less exciw* for not obeying it. Had he bidden us |to sdni gr#«t thiiig we would no doubt have doneit, how much more this snudi thing he demands of us. Regard for 0O»: nlledi little things may seriously affect our position in the kingdom, and our measure of rewaird in the dliy of Christ's appearing. listen to the Master's woi4ih- •♦And he said unto him, well thou good servant ; because thou hast been faithful in a very little, tm§C thpu authority over ten cities," Luke 19; 17. *'^¥h |hat is^ faithful in that which is least 1$ taithfu! also In ntuch. and he that is unjust in that which isleestN unjust also in much," Luke 16 : 10. ** Yth^06e^^ therefor^ shall break one of jthese least commanjmente and shaH teach men so, he shall be allied the l^i^'m the kingdom of Heaven, but whosoever shall do 4nd teach them the same shall be called great in the Idttif* dom of Heaven." Matt. 5: 19. \ ' ■mm ' i^i>- fcJI. # i'! -' .. I - k ^4 ■: ■VY. •:■ V •< k t m Ir ■<^' I m !*' *^., 'S- „♦ '.V z* ^. ^ COMMUNION, WHAT MVAN V» BV T«IS, SSllVICB? lis" ^*{' 'is P^e calf OS ''Close Communion Baptists ;'* IHife' W4o n6t enjoy the thle. The term .** close commuor k^ '• was not hivented or aor ol^ser^id, ^Hm^ In any church or sect that ^ekflow of. Iris a memodal of the atoning death of Jesus Christ. « This Mm bread), i* my body which is broken for you;'" ** TMa (tlie wine), is my blood which is shed for you *' ; ¥1;Ub 4o in remem&mnce of me*'; ''For as often aa iym eat this b^ead, iand drink this cup, ye do sAam i^ XdMV <;i^»M, till he come/' In part^Odng of the Ripper 0^'jgtmMiy remember Him who loved us and died oti '^IM^IlIf, and set forth our dependence on his. d^ath '^ duT ls0( and siAvatton. Also we have communion ucifiad R«d«emer; as it is written* ^^^Tltt r^ iiM^^a-Mmm^ng wluch We bless, is li not thecfimnmnloii ^ -,^of Owistf Ihe^ bread nfhich we l^re^ Is it Itti dMnmninoii of ^e body of ChrlstJ* '* Bnl tiia a aowliere say that the Lord's Suppfr t» liNr ^f^^s of 'Jl\i ^4 i .t . I". ss^'* jg liitli big eodf fly difF«rMit It'coti^il* isl t^jiritliilt fttjj^ l^nversing and mtditatinir^ogttlief iip^fi : ^, i|*l'lb|iiigs ; reading' and tftM^jpingt labfrisf fi^i^!^ ^'**^ ittf ^OMChtr in the word an ^&kmim fellowship ; and 'H^iy.to have such fellowshi AAmt and creed, whoever a thr«Hi|[hout the earth. Of liidHlfMlial Baptists who are ^'Jtj with work cjt God. tmm * t jpeofile AM •tHrnk^ -.J ChriraMiia d |hnm^ iR^hcrcvpr: 'Hwy mtf Vp'^.f^ rse ther* may hi »0$Bm^ muTOw asid ligidMl too l^have fellowship with other Chriit!laiis» but tlwai^ pA t^ mtptions; and such exceptions 'inajr bm' Umtii-/;^!^ amongst Episcopalians, Presbyterian*, and Md^hisdllftSi as well as Baptists. ' '' But tfb Lord's Supper, whicli is quit* mm^ik0» mi^tter, is restricted-^in regular Baptist e^iirch«|t«rft thos^who not only claim to be Chriats4ii|i, tmttiipi^ have also submitted ta baptisin on pNifassimi of tmilr Mik hi Christ, as exemplified in the Kew: '^mi mm m t 'i\ ^^ this practice is commonly called clost e»mmtmiimi ; iM^'fi eth^ Protestant bodies now invite to conimimi^ r^-'-'^j^Miy were so few and poohJB^IJ ^^^i^j^ "#^i >'.j*>i' ^^%!^ J: •» W.; M Me in SwiMrn^ Scotland, ftod In t||ie idayii tiflkm 90 unpopular.. This was the Jaii4 ind Gennany, in Eng^abd an •v«n in America before the Revoluti( <^ Bnnyan and Roger Williams theV were not ^onljr jPifvuMd admission to communion in the great churdies /0f tiiese countries but were denied th# j-ightsof citix^^ . sfa^ in th^ nation also. '! . K'-.V M I lyj f^: ^^0^C■-- ,i ' > ■ *\'{'' ;M<»- A'' ■ir- •^' ^ '' -V* A' ^■|/ oQwiiwipir. m 'vm 1 <"?^ ^ # ^,-'i>V ordinances, and con^quently thiit th#y tlioiild b« k^p^ taoih in form and order as he delivered tbem to thf •tints at the li^ginnii^g, we do not feel al^ liberty to Invite |>eople to the secomi ordinance while they have not as yet obserM the^ftr/. We are quite unaUe to^ find in Scripture: any plain statement, or any other Hidlcation, that t^e sprinkling of a baby is proper Christian Baptism ; \so if a person has not been' bai»^ tized in a scnptural way we cannot regard him as ht^ tised at all, although of course he may be in other respects a worthy Christian man. Churches n^hicb consider the isprinkling of babies true boptisni, and o^ equal authority with the baptism of believers^ can quifa consistently invite all Christians to the Lord's Supp^^ whether they were sprinkled as infants or immersed |» believers, because they regard them as both ^uall^^ baptized^ But since we are only able to eee scriptuivkl authority for the one and not for the other we ^;attnot Consistently invite those who are disregarding the first drdinance'to join with us in fulfilling the second.* And for the same reasons we count it improper for us to par* -x^fm ^e of the communion in churches wherein the ordhi- ^%M ance&.are not^scripturally observed* > ' - \-;m . ^ Of course we are aware that these principfos at? i| '!% hindrance to owr popularity and progress, from a )>^ worldly point of view ; and if we esteemed the favor jbl'f^. men more than the word and Will of God we shot^'^l quickly conform our methqda>Co the demaM« of^)e;:'J public, and invite to the Lord's table ** all members 'dt''M $M evangelical churches "-^wheth^r baptized or li^^^; f »f - *T '' lL ? i ' '■ ' IT ' Jll, - '' ^ ' ' . ■ K. ■ ' '' ■ '."""' i' 1 11 ■■ iii M .Mi ' ■I ' l ' t ' d: ' »i '".'t^'Vi ' ki 5^ 4 -^'Sl 'W 'i("-'5.,' com 1.4. %i4» «ottv«md or Mrtconvei^ But ki ttiitf •• Jt Christ as our Mastor and hit fotpol ^ ^ wo cannot do this* " '>^^>s5r 1 » .„■.■■,' f^ < 'W» .:'«», .;4^? ^'^z , ://-^:f , ' ■ . %-'■ 3 * V-, /,•,: . ?:, , ,. •-,•.. , ,» , »■' , 'i ^ ; i. ■*^ ftl . Alll Wt PHARiatBS ? ■f i joam ^aut o£ the Pharlsaei that they *• laid fceavy tt^l^^iiia^nd gdevoua to be borne upoa men'a ahoiijWerii ^rfMltl^ tiMmseli^a would not touch them with 0Q0>at Im^t fiogifa/' Baptists are caUed *' fhaHsak '* hi ii lo^ommtanion» but t^ reverse of this Is tnle. ^^^||l»t mariseee rejected ^le truth of God that they l^t obseWe the traditions of men ; Baptistii 09 the 'f'liiMiajry discard utterly the traditions of men* a|^ ^ tUNpr ilhe truth of God throi^ good and ill f«|?,,.p^^l»urs^v^ complied with. What could Ike ii|ofe l^^lfuit aiid reascm^^ well as scriptural^ than lllis? 1^ Qiyr o^lliact in^ cannot properly be o«|ted ^i^ iuwharilible toiirardrother churches, for we trear Oitir jl^ #wi cbil#Nm 1^^ sons ^ dat^fWerf ^'Nc^dmr members are not admitted to commimton« -ffeii- j|^vyh eooverted^nless and until they have been l>ik^. :$imisti^^'i '• ^" 1 X ■• '^7 *• • I •fi) r l#^;,j" >,■' ' w. ^ rl '<-^' I . Jifilt ^ Th« S<^iptiira patum of a ChfiilUui cbyrclr 4t '% flNUid Ml the book of Acts an4 iIm Bpittl«« of Puni. In 4 1 tiM j^ of Act! we find the order to W firtfc th« prilMfci^ ll iny of repenunce by the apoetlat, then pfofegSitondfi^^ «ottveriipii, then bapttsm~*theii eAteriog into <1nirciN lUlOirehip and observance of the Lord's Siatoer. TWi i''^ (»•• Acts a : j6^). Among the Gentiles the mm'^'-M etdmr was followed. Talie Corinth for exlinmii. ^ 3l!2i «^ Ik' ConnthiaM hairing, beUeved. and 1^ Connth ; then the Lord's SuppSr was delivvrMl Wnto them and observed by^hem. (See Acta i6 : t-«« |gt Ceriftthians rri, a aind ii : s3-a6). No other ^Ntif' tsr cfxemplified or permitted in thei New Testamtnl. The Baptists by adhering to the Scripture pattern 0f Charch conititutton and ordinances, and advising idl others to do lilcewise, are presenting the only true a^ find practicable basis of Christian unity. . ^^ :''JC \ NOT VBRY "OPaw.*' / -v ., , -f -I H ought^to be objMyVtti; howifcver, that^JCtier dendOMr Uttions, while censuring the Baptists for thdr sor<^Utti unchaHtable views and^i^ys> are in some respi^ nd^^ less ejcclusive, but even more so. For they not o '" msist on baptism in some form before comi^union* W 22JL T* ^^^ *****^ separate communioti tabis, $ni^'i ^oiomunion season, ahd communion regutetiOlis. Somi v^i . te^utre ;• confirmation »* in addition to bapCisHi im i^^ gl^equisite, some a profossionydf conversion, othirh'•^^'- Oilriw to lead a better life, So^e allow the cdfliMittf ^1^ to iartake WhUe dkiing in their setftf, ^-- 2^tt«5,J^*em to gb forward and kneel «t «« '• . u^ 1^^ reidly '• the Lord's table'* at H i« * >fi^li» why «h6Ukl there hf Aa EpIaoetMS'ii T f«#ii iMhodiet Lo«d*i tabiif kTmmaA Wf^ijihKA see, with co nflictwiy times -^ '1 - - •■^'» > ^.. << -^ '..»Ws^W^)-|', " ,n^*a "■. '■\. *^" " ■*'*i''j l** ' '»^** ''i ^ oomnmnoif. f; ^ • ■ . M«dcoiidlti«i.of •dmittmnce? Why •J^^^t.^lT'llA ifeior« than w# comiminion table in luch * ^mw, with ofii miHto of ob«Mir«nc«, and all church members ilrtitwl not only in eittlngat it, but also m arranging T^Zmni of it ? -file ^r^-^^y'^^XTf'^nllL^ - •rrangmanu as to the communion without consulting 25?Xr; the EpiscopaUan and the Methodist dpUke- «i^i and not even an announcement of the coming Mcraiieat is .ant to other churches, or /jven out by them; Yet this sort of practice w^^alled "the Lord ir ^" and **open communjon," The only shadow of ^uSSlcation for this claim is the fact that when com- {Son day arrives, a show of liberality is made bj S^ the '• members of other evangelical churches . ShomSyhap^ to remam and partakj orSieOrdlnw^ ^«^ ^•*' ^^P^^\ But tha most remarkably cilM* feature in coimection . With this sO^Uedi^0» conMmmion appears in the laot that the chufchas which invite the members of other ^ a:bur<*as to c^wanunkm with them, at the •^ ^ *■ ^ai^STmaily^of their own «««bers from the ordmi^ vtof tlio v»le <*urch^embership of aU ^^^ i 'MMmk h malntaiiiad as a right and ai€ communion seems to be of doubtful sincerity, ^m the fact that open communion Baptist churches (of which there arc many in Great Britain and a num- ber In this country also), are not more prosperous aii4 not less evii^ipokennof than those whose practice is ealled close communion. Another curious fact is this-^ that where Baptist churches do Invite all others to com- muniori, it is seldom that any but Baptists heed the invitation ; the non-Baptist brethren walk out, thesame- •S do the Episcopalians and Presbyterians when invited, to communion by the Methodists ; which indicates that lAany people desire occasion to find fault far more than they do ^he privilege of sitting at communion in a Bi^ list church. If people were really as anxious as l|i mfpper^ would they not cheerfully accept our invitatioii lb the Lord's Ax//^^, which is of at least equal' ^ority and importance, and which would remove al) Ity at once? , < comniunion instead of tending towards to t^e litter extinction of any Ba otist chj ft ;JG>.':-t;''^.^H-«'w.,jj.,-:,«,TT| "%A t-^ , . 3piivAn^ a^gneat and thoroughly coiisistMl ipiQQion Baptist, in adopting the unicriptotal * '-'^ qonnnuiibn, saw that all who are ebf " ! ' f.f^.1 ^'U H^*y.; ■.S'. '. 5* --. wy- :!:"-:.<;^' . • >t*\ %' EW. '' *M «««iil WHiU WW *« in cootie w 'J""V^^ ,^ k . 21 fcSSSied rteWbert in the diuich. «nd »o ft j» g tf *A'1r!^to e«t It to nw • to-WA* , pcnons only, >»» '■"'•"^"SSSnTto tho« wlw ' -'■■ ■■:■■■■ ■ ■\' ■' ■ .' .■ ■ * ■■ } I- y ■ . , • --^ • . ■ ' 'r ■ V ' ' ■*, m !^'. ^ 1 . " • ■■ ]6«S' jN' ' ■■■sr.. JR^' '* :;■*>.■ '^''' * ^ iK" f, -' -■ "'j?' ' .- ^ , 9^ « ''aiftLH.^ f * 'JEj^l ■ . -- ■ . * ^*, X'..\- ■■• i^tlk!"^ r/ &^>wj «ittMW*e^ *n»«I*- ".> It m«r bewked; " Wtat are *« '"^'j:*^!!^ l , , 1. • ^^S^H ,w. > ^ 7».> *■ y I4t < .I'"-. ^' tf/, «■>,"!, JVM ■•:■< m •r. f .3r **■ / 1% txmummm. i1 ft "•6 *■-." liiUMt and most loviiigf £»1lowihip. 1trtl« wiH J?.*^' Methodists, Baptists nor I^rcsbyterians, n0tMfcm^% , t}«ft #siird apd ludicrous labels that ^ ttie «^pe^. f* ; ; Christ is DOW divided and disfigured with. There wi Ig., r no ordinance of Baptisna r for th^re iMtt beno «»» for rt ; to slgnih^ our dying to and risihg from. There willbe j^*^. no memorial Supper there ; for it shows ion^V^tomm.in diath olily *♦ tnf he comes. " Both th«se symholic c^ff^ monies will be gone, their significance and usemloept bei^ piist and ended ; so that they will serve as bon^ of contention to the people of Qod no more. Mtonwhile let every follower of Jesus wncsUy «* search the Scriptures " to ascertain God'a truth an4 win. And if we cannot see " eye to eye " «Pon «» ouestions, let us learn at leasit nbt to judge each otiwc any more. "Why dost thou iu4ge thy brother? or why dost thou set at nought thy brother? For Wf shall all stand before the jiwigment seat of Christ. ^ then every one of us shall give account of himself to God^ Let us not; therefore, judge one another any more." (Rom. 14: lo-i^). z^. • *• 1 If 4he Baptist does not invite you, my Christian brother or sister, to the Lord's table with him> Or (ieclines your invitation to go aUd part^e with yoy, 4o not call it •* Baptist bigotry and selfislmess," as is ^^^, oflen done. Have the kindness to recognia;e his 6del# to prineiple, even though you cannot accept his ooii- ctnif ons as correct. Give him credit for honestly hjlWj tng that his practice is a; f''Svl\w'''' ^'" \\ W\- PROSELYTISM. ? • » \1 Wittt i» meant by the term? tiw di<^ltin<^; «»1^;^- ^>< !!?^fcr«™»Sm? At to the right or wrong of it, tM , 5^7^it {.not certain wheAer coowrt. ««« ««^ >S^^ of hcir^Sw thogc who had conferted them. ;te 1taid£«^idiing to tiMi J mt.MJS^ .IwBj. die: oomiw iof tte |iM«IIIS^rap|» - ''*v%"*"'^:Y"'^ ;«*^: -'<-'' s -4' ',r « » .'. ■■■t'; P i>'i' ^. '-^>:s .. J ntomLttiw. •> .»• M .1\ 1 V , r!^*mM **|irotelytiim'* pure and dipple ^Wid ^ i«lf «w.j^ ^ip^kihtetite$«iog to the proselyles, fithough theprifeptlf v jiirt]^i««e filled trith scorn aildmidti^ . .^ ' AaMilt. thoie who in Mkmosii^ times were led tor ti^imdoii ib« Romish church and its deadly beraiiei» ind#^ emlMMe the doctrines of the foipel, weft prof^yiee m0fX . one of' them. This is true of the Luthei^or i«i GenMnf,^ ; ' thi^teiicopalians in Bngland, the Presbyteriem in dc^« \Umi^ well as the Baptists in all these countries. If n6'>' ' ««selytet had ever been made, we should i^ be sunle ill' Itombb superstition and bondage to this day ^jj^ Irofse . inin, if possible, in. the gross darkness of pogan :wickbdness - and idwnr. Later still, when religious and moral darkness prevailed/ SO widely in England and its "church," and the Methodist , movement was inaugurated, which io time became a sepa^ ate aod^ iftdependent sect ; its preachers and laborers were not content vfith merely making converts in the spfaitual i;aeiise^ and; leaving them in unhelpful ^and even adverse dliurch connection ; no, nothing short of becoming prose- 1|tes out and out would do ; apd they were right , ' So far from its being wrong for a Christian man to cor- rect the views and alter the church. connection of one whodii he tiiinks tb be in error, it is wrong for him not to ^.doso.^ For instance. Dr. W..A. l^IacKay, of Woodstock, ,>Oi|t, in a pamphlet endorsed by leading Presbyterian '•""d^iies of the United States and Canada^ makes the state< '':'iu^ that Baptists are ** disregarding divine authoriw in ^' leittaiiig biq[>tism to the infant chHdren of believers?^ If ^iMa be tme^ then it is the solemn iluty of every Presbyte- iSifi to seeti to extricate his Baptist neighbor from the toils ^f^iiirror-^fom his wrong b<|Nief and practice, afid his, evil -> ?Lk^^ eonneetion. To les^ the Baptist to his misMief^ !f d^tf^ufd of divine aufhority,'' diS|>lays a depl^blC l^xv^ * liKethefly .kindness, and even a disregard of ^/ii^;;f^ jlS tckpftmoA in titie following injutiction^; ** hate thy brother in thy heart; thou shi^ t «^y*^ijt J^^ mc^ve ^tes. ana ihe right meaiw *»^^X< right motive being a 9inc|«5 ,d«Jie for the ^^' oSwrt,: aiid the progrda of God^ ^'-^ «^Sj ^Tbfe^right inean84ieCog.not ??» »»^Ji;«JlJ* ^^ W'^ •dvaiitt«p. but the seltmg forth ^ ^h^Wg twiuiMiignts of the •* One who » out M^J^'^.^i-i Wkid: down pkinly in Hia Word ; w^'^tt^^^l^ XomkB of a worldiyusprtlmay foflow. ^,2l'iS?lSrfSK H^hy W^ard fi a /«»!> unto my feet and a iU^^^ vak" "the testimonies of the Lord are $uie» yWg.W/g ttiito sdvation. UitoMgh.taith. which » »» ^"'^^^OJ?^^ By ^e tame Scriptures we .receive **»»»»"^j£S'"3?SEf ;Sb; that the man of 6od may be perfect, thi?KW^4^ furniahed linto all good works." ^ ^ Jews says. •Vsearcb the Sc«ptures,V Johns • Zph / Ai the Ix>rd's peotrte are exhorted (m* i Chrt^. a»3 7#i. nmp and ioek Wall the coromandwata of <^^ ^. ^if God/V No, ^a)minandment w ^<> "IJ^ fT'Si ^**^' aiitfttted ; aU known ittommandmen^ a»e tomm 4 J ;^^te »y8» **, w^ ottijhjtto ob^<5«i »**w^ -li^ '- s • 1 ilV f'^.fTS- I ■ c > 1 ■ ■,> •v V !*»• .A'-V ,r »• ■ ir-f %/ ^ appendix! ; . A COMPLETE LIST ' ' Of all th^ passages on Baptism in ^^^^ ?>^*\"f f^l^^i^^^ and metaphorical, given in the order, in which they a^>peat in the Scriptures. :•,,■;;;.:; ::;:;^;;.-;^."::'; ;■•'■•' :^'.^.- .•^■■" ^■* ■ ■ Matthew 3*: 6,h t», i^^* *^f ^^ ' ^?V *^ i ^- * -? ' %:^i : 4/5, 8. 9^0: |8. 39^ii- ^ Luke 8: 3. 7» ", .6, ai ; 7 : 29. 30; l^: 50, 20; 4- JoHNl: 25, 26, 28, 31, 33; 8= »^» ^3, 26; 4. I, a, Acre 1 • «;, 22 : 2 : 38, 4« ; ^ • "• !i^» *^» ^6, 3* J J * 8,25; 19-: 3,4. 5; 22: 16. I *«*^ ROMANs6:3, 4 ^ . lA.^.I9.fi- 1 Corinthians J : 13. M, »5. »^» >7 i 10 • a? , IZ .. 13 » 16: 29. GalatiansS: 27. Ephesians 4 : 5> - Colossiahs 2 : 12. Hebrews 6 :. 2. I Peter 8: ai. ' \ 't i Tfi ^H ^^1 ' ■r*"-'^' 91 s M^^H X? wSm ' ■' 1. 1, ^m f - ■,. » >^^ «lil-^ Lf^^^^l »*' ;',' ■ v;«a Eh^I 1 1 ."'■^ •■ "V • - ; W^ '^ '■■ .' ■VfffcM • r ■ '"■>'*'.^Bl * ^t ^ -V V"^ t ^ ^ ^ * V " jMfflEJ^ « !^" tBB • F> VoMnd k ^ vll 4 <,%JI * '. v& wjfs ' Aocwling to the above, baptism is spoken of mi a dife«a«boSks. in 37 chapters, and 76 ve«es •» the ftbte ; ^ 4 faeoks. '6 chapters, and 38 verses, which record^ente brfo«and up to die resurrection of Chnst; and m 8 r . , .K « chafers, and 38 verses, wfeich r^^J>^^ p: ■- . anddispeiMation after his resunection. Let all thM*, k'; ^»*a^be looked up and studied, that the tnith-the =^' ^ftmth, on this subject may be discovered. ... (S«) ■,r'K^ i. '•fa H'«'^'" ^