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"We nri' 'itirlcil with him by baptism into dpath " Pai-i,. *" Bnvicd with him,' — nllnilin'r to the ancient manner of 1 aptlKiri);: Ity Imvicrsion." JoHV Wfsi-ky. "Do wc tif.t know that solemn word, . That wc are. buried witli the Lord; Bai)tized into his death; and then Put off the body of onr Kin " ? Dk. Watth. HALIFAX, \. S. "CHRISTIAN MESSENGER" OFFICE. 1866. > ■ " Pkici-; 20 cKXTs. c; by ii ^ €siitth,im or CHRISTIAJN^ BAPTISM. By J. M. CRAMP, D. D. "We are buried with him by baptism into dcnth." Paui.. •" Buried with him/— alluding to the ancient manner of Vaptizlng by immersion." John Wbbley. "Do we not know that solemn word, That we are buried with tlie Lord; ' Baptized into his death; and then Put off the body of our sin " ? Dr. Watts. HALIFAX, N. S. "•CHRISTIAN MESSENGER" OFFICE. 1866. tn>iitlmi1> ^ I . .i/:>irriA:i TLAfTHjiur) I /'■/ ^i/: ^ ,1 ■,«.♦.» r>- 'i-'ss'l ."3 •:;» • Ai'-^- hi>uM ^^ ^'f^ •vT ,: ^ i 1 • ■; ,^ '■■■: ^.-: 'Mf '^O * ■'! < , .'V'." W *■ 1 # ,.JMH'< ^ > 1 • , PIIEFA.OE. I This Catechism has been prepared for the use of members of our churches and congregations, especially the young. It has been judged desirable to place in their hands a brief abstract of the argument on believers' baptism, as held and practised in our De- nomination. Care has been taken to present the subject in a condensed form. At the same time, it is hoped that nothing important has been omitted. Those who have leisure for further research may consult the following works :— Booth's Paedobaptism Examined : three volumes, 8vo. Wall's History of Infant Baptism. Four volumes, 8vo. Dr. Carson's " Baptism, its mode and subjects.'* Hinton'a History of Baptism. Robinson's History of Baptism. Pengilly's Scripture Guide to Baptism. Dr. Irah Chase's "Infant Baptism, an invention of men. ji Ingham's Hand-book on Christian Baptism. J. M. Cramp. Acadia College, Dec. 1, 1865. i yAH:iu \^ 'H fffj 'm) "jt« (V? .1 I >• Rf ifi U i ri ii ■ ' 1 ,' -iS 1idi 'io ;!.•«;■, .'.fi ;?^n'i a i.'-iii -»U -JN' Jr h'* M/" ! n:*»' <>; i; 111 V-Ht'Hl J ,»ii :i.a -Mj ) .fH<.I,*::tu((''C| .'VJif -M. f. it:nf> ;> i*" :J-!', ntu v/> 1 i*-.'u./-;'^"i 'i. :U'j/1 -io' •*.i'trl t.V.'i H»V/ ? tui d n,|-^ i-^l >i f» 'nri.i>{ lili tMr-jio'> .t\,..< / 'li-;* i ll» .i;it i< MlX'-iil •<}' // i i: U» t>' 4)HT .fJr-lJvji; n X s 7- n\M*- b'sioh-u.') /»:* -m.'f hi. 'U<'i:'l*< i;"l!?|f)'J»U iU: r!i; :l JjHtnl,- ^■■^.miy ;i«'ii .'[0 ■U'if r:>\^ n:^ :r->J-bf'iiH Vnifeil-Ml 'la f I .■■\Vuy''> '^i:liVvJv «. ::i .sT.. . . . ,J!.;,;! ■ '!/- . «1 (''■ u , . , » *.» < . -, • w «■*#«»• ■ 1. General P 2. Moral an^ 3. Scripture (1.) ■•• (2.) * (3.) • C4) \ («.) 4. Early Ch i-^* " (1.) (2.) (3.) (*0 (5.) (6.) 6. Later Re( e. The word (I.) ;.« ^ (2.) S"r (».) 8^ .. (4.) m ■t % ^ . *«t«r» i* t fc »*«**-' ' (5.) (6.) (7.) (8.) (9.) (10.) I ( T }f / 'i 'f -'"^ •- CONTENTS. = '• f-^^ ^ 0v .... ., , ,-,,,...> ;>iv; J»# 'on, -*:J/ » ,f h:a . ..►.'- PART I* ;i(«»:'st';-A t W* — •. infliui'n t J," hiitfV' • s f. !^ •• *■ h-» •■•"•• WHAT -BAPTISM IS. '■> ;>'(!:«•• ' ■ >■' i^ 1. General Principles Page 7 2. Moral and positive precepts 9 S. Scripture History of Baptism 11 (1.) The Commission 11 m ■'•■ (2.) Illustrations of the Commission 12 (3.) Apostolic Churches... 12 " (4 ) Christian parents and their children 13 ^'*' (5.) Christian households ^ 14 4. Early Church History 14 ' '" (1.) ApostolicFathers.. .....;. 14 (2.) Justin Martyr 15 (3.) Irenieus 18 (4.) Tertullian 19 (5.) Origen 22 (6.) Cyprian '. 23 5. Later Records 24 6. The word '^BaptiEo".. 24 (1.) The original meaning 30 ■^P. .,. (2.) Greelc writers -32 (3.) New Testament usage 32 li^ .. (4.) Difficulties of immersion .36 ,>........ John the Baptist.. .« i36 P: .,^;. >...», Jerusalem... 38 \^' f.«- The Ethiopian eunuch :3S ThcJailor 39 (5.) Scripture allusions to baptism.... 40 (6.) The old versions 43 (7.) The Greeic Father 43 (8.) Immersion the ancient mode 44 (9.) The Greek Church 45 (10.) The word "immerse*' 46 PART II ^ WHAT BAPTISM IS NOT. c ' »1 1. Not the immersion of unbelievera... ••*•.. Page 50 2. Not the spriukling or pouring water on a believer 61 3. Not the immersion, sprinkling, or pouring of water on an infant, 56 Infants not in the Commission « 56 Infants not in the church 56 The Abrahamic Covenant 63 4. Not a regenerating ordinance 64 6. Not a sealing ordinance • 68 6. Not a family ordinance 69 7* Miscellaneous particulars... 71 Jewish Proselyte baptism 71 '' The Septuagint 72 The Prepositions 74 In and beyond Jordan 76 " The washing ol c^ps and pots," &c 78 "Divers washings,". 79 Modern versions i 80 Our Lord's treatment of children 80 The Catacombs 81 PART III. ■TO) THE DUTY OF CHRISTIANS WITH REGARD TO BAPTISM. i Not to submit to human aathority • 82 1 Our Lord's example 83 ' Church fellowship to be restricted to the baptized 84 < Psedobaptists do not go far enovgh 86 i Ooaeml conclusion 88 i Number of Baptists •*•• ;•*.. • 89 f-'C i .,.,... f,{- .......... ......loFI; 5, v,;i' ...' ■ " ■'.irj;*) . 'it'Oiu it'M >t (RJxxWnn %^)i\m. Page 50 61 Q an infant, 56 56 56 68 64 68 69 71 71 72 74 76 78 79 , 80 80 81 ■ «» \ ).r> r i >) ) -.1} ^ i,'i) • T ,. . * _-_ r _■; CO BAPTISM. I . ft3 83 84 86 88 SO ^ (.(*) r ' ?*) r •.'. > I '.8» r (.«) r «.0!> 1 i « PART I. WHAT BAPTISM IS. 1. GeNEEAL PfilNCirLES. , 1 . What is the governing principle of Protestantism ? The sufficiency and sole authority of Scripture in matteri of religion. Chillingworth, an en^ipeut Protestant divine (died A. D., 1644) said, "The Bible, the Bible only, i« the religion of Protestants." 2. Is that principle practically regarded hy all Protestants? It is not. The authority of human creeds is too often substituted for that of Scripture, and numerous additioni have been made to the laws and services of the church, for which there. is no warrant in the word of God. ■ ''■■,--- - . '•. ■ - ' • , ' • r , >• 8. Do the Scriptures J then, contain precise directions, in every particular, for the worship and service of God, and the government of the church f Some things are specifically enjoined. In other respects, general rules are given, or important principles stated, which are to be applied to cases and circumstances as they arise. In minor matters, such as the time and order of worship, we are left to the exercise of our own discretion, within the limits prescribed in the sacred volume. . . ,^ 4. WiU you explain this more fully f ' The constitution of christian churches will furnish an illustration. Wc have explicit information on this point. A CATECHISM OF CHEISTIAN BAPTISM. A churcli is an assembly or society of baptized believers in Christ, meeting together on the Lord's day for worship, the observance of christian ordinances, and the maintenance of fellowship. They must be believers; — we have no power to admit others, and must therefore jealously guard the door of entrance into the church in that particular. 'Ibey must be baptized: — such is Christ's law, and such was the uniform practice of the apostolic church. They must also meet on the Lord's day. But how often they are to meet on that day, or what other meetings may be held during the week, or in what manner the services should be conducted, or christian labor in the church and in the world performed, has not been prescribed. In those things we are to be influenced by the love of God, the love of the brethren, the love of truth, and the love of souls, and :aay vary our methods of procedure from time to time, as may be deemed expedient. V 5. Is it necessary to be very careful in the exercise of such liberty f . , It is. The New Testament is the law-book of the christian church. If it be thought desirable to provide by-laws and regulations in order to facilitate the transaction of business, they must not clash in the least degree with the divine statutes, or impair their influence. And it must be remembered, that however expedient they may be they have no authority. The proper course, therefore, is to be guided by the general directions of the N6w Testament, and to apply them as cases occur. This is wiser and safer than to establish rules of our own devising, which, though they may not be opposed to the heavenly law, may come to be regarded with too much deference, because they are our own. '* .' •' ' 6. Shall we find this sufficient f There can be no doubt of it. Tht Lord Jesus, we are told, appeared frequently to his disciples after his resurrec- tion, and instructed them in '* the things pertaining to the kingdom of God," \cts i. '6. The Apostle Paul was after- wards favoured in like manner, and '* received of the Lord Jesus " those truths &n^ laws whi«h h^ C9mmitted tp the churches, writings ; system th adapted t( and can requires n of his chi and to w would be that his le 7. What Practicj 8. How n Two— 1 9. In wht (1) Mo sitions, s injuries, ( certain o circumcisi of the Le Lord's su] (2.) M( We are n but our w love, and Positive ] of action, disobedie purifying was to b( unclean p used ; — ai I SM. I believers in for worship, maintenance we have no ilously guard it particular, w, and such urch. They ften they are may be held es should be in the world &e things we love of the Ills, and :aay ime, as may rcise of such )Ook of the ) to provide e transaction degree with And it must may be they ore, is to be Testament, er and safer hich, though may come to they are our WHAT BAPTISM IS. 9 isus, we are lis rcsurrec- ining to the il was after- of the Lord litted to the churches, and which are substantially embodied in his writings; 1 Cor. xi. 23: xv. 3; Gal. i, 12. The christian system thus communicated to us ia complete in itself and adapted to man everywhere. It suits all states of society, and can be practised under any form of government. It requires no alteration, no addition. The Saviour is Head of his church, from whose authority there is no appeal, and to whom entire submission must be rendered. It would be derogatory to his wisdom and glory to suppose that his legislation is imperfect. 2. Moral and positive precepts, 7. What is practical religion f - Practical religion is obedience to God's precepts. 8. How many kinds of precepts ha^ God given tis f Two — moral and positive. 9. In what manner are they distinguished from each other f (1) Moral precepts prescribe the exercise of good dispo- sitions, such as, love to God and man, forgiveness of injuries, &c. Positive precepts enjoin the observance of certain outward acts or ceremonies: — under the law, circumcision, the passover, and the numerous injunctions of the Levitical code : under the gospel, baptism and the Lord's supper. (2.) Moral precepts may be obeyed in various ways. We are not told, for instance, how to love the brethren ; but our whole conduct towards them is to be influenced by love, and no temper or action contrary to love is allowable. Positive precepts, on the other hand, prescribe the mode of action, and any deviation from that mode is an act of disobedience, and may nullify the procedure. If, in the purifying ceremony of the law, wherein a bunch of hyssop was to be dipped in the water, in order to sprinkle the unclean person, another kind of shrub or tree had been used ; — said if, instead of dipping it in the water, they had 10 A CATECHISM OF CHBISTIAV BAPTISM. Iti poured water upon it, the ceremony would have been null and void, and the person would have remained unclean. God had ordered hyssop to be used, and he had ordered the hyssop to be dipped in the water. Any departure from this command vitiated the whole. ^^ ' ' If .: 10. Has God ever shewed any displeasure on occasion of departure from his directions f . j; Yes. When Nadab and Abihu "offered strange fire before the Lord, which he commanded them not," it is said that " there went out fire from the Lord and devoured them," Lev. x. 1, 2. When Uzzah "put forth his hand to the ark of God" he disobeyed the injunction not to " touch any holy thing," and the penalty of death was immediately inflicted ; Numb. iv. 15 : 2 Sam. vi. G, 7. David saw and confessed the fault which had been committed, and took care, when the ark was finally removed to Jerusalem, that the directions of the law should be literally adhered to. " The Lord our God," he said, *' made a breach upon us, because we sought bim not after the due order" : 1 Chron. XV. 13. 1 1 . Does this apply to Christian ordinances ? j Certainly it does. Positive precepts are of the same character under all dispensations. Strict regard to them, in every particular, is necessary to the validity of the observance. The Lord's Supper is to be celebrated in the use of bread and wine. Some ancient heretics used water instead of wine. The Corinthians turned the celebration into a feast. "This," said Paul, "is not to eat the Lord's Supper," 1 Cor. xi. 20 ; and his decision applies equally to the heretics above-mentioned. '• ' . '' So of baptism. If the Lord Jesus commanded believers to be baptized, then the baptism of unbelievers, or of persons unable to believe, is not christian baptism. If baptism be immersion, then sprinkling or pouring is not baptism. If baptism be sprinkling or pouring, then im- mersion is not baptism. The word **baptizo*' does not mean any application of water. The act is clearly specified and define precept, or 12. 7s not What do It does expressly c the questio then sprink tized. If and immeri ble to kno\ 3, 13. By wh Baptism tlan baptis Lord Jesu therefore, name of t Ghost, tea have comn all the wc He that b< that believ 14. What These t the gospel S. To trai to his reve 15. Does by the a It does. H. WHAT BAPTISM 18. 11 e been null d unclean, ad ordered >arture from occasion of jtrange fire ," it is said 1 devoured his hand to t to " touch mmediatelj 7id saw and and took salem, that idhered to. ch upon us, ' : 1 Chron. f the same rd to them, iity of the the use of ater instead ition into a the Lord's lies equally 3d believers i^ers, or of aptism. If ring is not i i and defined, and the performance must agree with the precept, or it is devoid of religious character. 12. Is not this discussion very trivial and unimportant f What does it matter whether much or little water is used ? It does not matter at all, unless the Lord Jesus has expressly declared his will on the subject. If he has, then the question is, Whai is his will f If he said, " immersion," then sprinkling is wrong, and sprinkled persons are unbap- tized. If he said, ** sprinkle," then immersion is wrong, and immersed persons are unbaptized. Surely it is desira- ble to know what he said. 3. ScEiPTURE History of Baptism. (1.) The Commission. , 13. By whom and when was christian havtism instituted? Baptism was introduced by John the Baptist ; but chris- tian baptism, in its present form, was instituted by our Lord Jesus Christ, just before his ascension. " Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you," Mat. xxviii. 19, 20. " Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned," Matt. xvi. 15, 16. 1 4. What duties were enjoined in the Commission f These three: — 1. To "teach" men, that is, "preach the gospel " to them. 2. To baotize such as should believe. S. To train them in the service of the Redeemer, according to his revealed will. 15. Does it appear that the commission was so understood ' by the apostles ? It does. It is apparent on the face of the history. (^ 12 A CATECHISM OF CHRISTIAN BAPTISM. 1 1 (2.) Illustrations of the Commission. 16. Will you adduce some examples ? \ . , The following may be mentioned :— »• : (1.) Peter's sermon on the day of Pentecost, and its results. Peter preached ; a great multitude believed ; they wore immediately baptized ; and it is said that after- wards " they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers," Acts ii. 42. ; (2.) The case of the Samaritans. Philip "preached Christ unto them." Great numbers believed and were baptized. Peter and John visited the city, and the con- verts received the gift of the Holy Ghost at their hands. Acts viii. 5-17. (3.) The Ethiopia ^ eunuch. There was first instruction, and then baptism. Acts viii. 26-39. (4.) Cornelius and his friends at Caesarea. The same course was pursued. Information was followed by convic- tion, and conviction by obedience. Peter " commanded them to be baptized in the name of the Lord." Acts x. 34-48. (5.) Lydia and her household. She " attended unto the things which were spoken of Paul," and baptism followed. Acts xvi. 14, 15. (6.) The Philippian Jailor. Paul and Silas " spake unto him the word of the Lord," and the result was that he was baptized. Acts xvi. 25-34. (7.) The Corinthians. It is stated that many of them, "hearing, believed, and were baptized." Acts xviii. 8. (3.) Apostolic Churches. 17. What do we learn from these narratives? That apostolic Christianity was the submission of indi- vidual men to God, which submission was required to be professed and sustained. It did not deal with societies, but with persons, and when those persons became believers they were formed into societies, called, in the language of the New Testament, " churches." I 18. Were ever rei under « They w were "bu that like glory of newness i bidden to Christ hac the v-ariou their bap toward G* ( 19. Were the bap There i New Test 20. Was childrei Yes. neglect oi 21. Whet the Ap( haptisn Never. 22. 7s it so hapt One w our Lor( " And th b.eside W( not ment seems to be const) Samarita woDicn," 8M. WHAT BAPTISM IS. 19 n. cost, and its e believed ; d that after- ties' doctrine in prayers," ) •' preached jd and were and the con- their hands. it instruction. The same ed by convic- commanded d." Acts X. ided unto the ism followed. " spake unto s that he was any of them, ;s xviii. 8. sion of indi- quired to be ith societies, ime believers 5 language of 18. Were tliose churches, or the individuals composing themy ever reminded of their baptism, and of the ohligations under which they ivere thereby brought f They were. The Eomans were taught that christians were "buried" with their Lord "by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so they also should walk in newness of life," Eom. vi. 3, 4. The Galatians were bidden to remember that those who had been baptized into Christ had " put on Christ," Gal. iii. 27. The residents in the various provinces of Asia Minor were admonished that their baptism was " the ansv/er of a good conscience toward God," 1 Pet. iii. 21. (4.) Christian parents and their children. 19. Were christian parents directed and exhorted to procure the baptism of their infant children f There is no trace of such direction or exhortation in the New Testament. . 20. Was it the duty of Jewish pareats to have their male children circumcised f ■ . Yes. The command was frequently repeated, and the neglect of it exposed the offending parties to punishment. 21. Where the children of christian parents reminded, in the Apostolic epistles, of the obligations arising from their baptism in infancy, and admonished to fulfil the same f Never. There is no evidence of such baptism. 22. Is it not reasonable to suppose that if they had betn so baptized there would have been some reference to it f One would have expected it. When children partook of our Lord's bounty, the fact is particularly mentioned. " And they that had eaten were about five thousand men, b.eside women and children," Mat. xiv. 21* But they are not mentioned in the narratives of baptism. The historian seems to abstain, advisedly, from such expressions as might be construed to include children. Thus, it is said of the Samaritans, that " they were baptized, both men and women," Acts viii. 12. I 14 A CATECHISM OF CHBISTIAN BAFTISM, iii (5.) Christiav Households f 23. But were not households baptized ? Yes. Jt were to be devoutly wished that we had manj such households now. The household of Lydia was com' posed of " brethren," whom Paul and Silas " comforted " before they left Philippi ; Acts xvi. 40 The jailor *' be- lieved on God with all his house," and the house of Stephanas " addicted themselves to the ministry of the gaints": Acts xvi. 34; 1 Cor. xvi. 15. All these were believing households. 24. Is it 7iot prohahle (hat there were infants in those house- holds ? Quite probable, in some of them. But when Paul and Silas spake unto the jailor the word of the Lord, " and to all that were in his house," the infants, if there were any, were certainly not included. The word of the Lord was not spoken to them, because they were not able to understand it ; neither were they baptized, because they could not repent, nor believe, nor make profession. If a friend tells me that he had an interesting conversation with a neighbour's family, I understand him to mean that he conversed with those of the family who were able to talk. There is no reference to infants. 4. Early Chuech Histoey. 26. Are Very t' acknowle baptism \ to the ci baptize his letter you as i patience that stea and secui and by t The writ baptism ^ water," up be aril Jesus in as teach baptism " descen out of it Lib. iii. ^ it is Ian the midd 27. Is th the ho J None (1.) Apostolic Fathers. 25. Wlio were the thristian authors known by the title of Apostolic Fathers ? Clement of Rome (died about A. D. 91.), Barnabasr Hernias, Ignatius (died A. D. 114.), Polycarp (died A. D. 167.), and the author of the Epistle to Diognetus. The works ascribed to Barnabas and Hermas, however, were probably written in their names b^ some christian of the se'ijond century. 28. Wh In th A. D. 1 M. WHAT BAPTISM IS. 15 e had manj ia was com- coraforted " jailor *' be- le house of istrj of the these were those house- n Paul and ord, " and there were of the Lord not able ta ecause they ssion. If a rsation with ean that he hie to talk. 26. Are there many allusions to baptism in their writings ? Very few. In Clement's second Epistle (not generally acknowledged to be genuine) he speaks of keeping our baptism pure and undefiled" (Sect. 6.). Ignatius, writing to the church at Smyrna, teaches that it is not lawful to baptize " without the bishop," or pastor (Sect. 8.), and in his letter to Polycarp he says, " Let your baptism be to you as armour — faith as a helmet — love as a spear — patience as a panoply" (Sect. 6.), meaning, I suppose, that steadfastness in the cause of Christ is to be maintained and secured by devout regard to the vows made in baptism, and by the habiti.\- ■•- I There are not. Confused as he was on some points, he connected baptism with repentance and faith, regarding it as the voluntary act of a professed believer. (4.) Tertullian. 38. When did Tertullian live f In the latter end of the second century, and the beginning of the third. He died about the year 220. 39. Did he write much ? ''■ '" -■' ' ^ He was quite a voluminous author. Semler's edition of his works comprises six volumes. -,j/; 'I ,?(.- ■ !• 20 A CATECHISM OF CIl'lISTIAN BAPTISM. 40. What were his opinions on baptism ? He calls it " the blessed sacrament of water, whereby we are cleansed from the sin^ of our former blindness, and imido capable of eternal life." He speaks of the " carnal act," namely, the plunging into the water, and the " spiritual effect," that is, the deliverance from sin. And yet he maititains the connection of faith with the ordinance, declaring that it is '* the seal of faith," which faith " begins in the faith of repentance." '/ 41. Did he not refer to the baptism of little children ? Ho did, but not with approval. He thought that much discretion should be exercised in the administration of baptism, and that, having due regard to the candidate's position in society, state of mind, and age, delay was preferable, CHpecially, he says, " in the case of little children." He then proceeds thus : — " Why is it neces- sary that the sponsors also should incur danger ? For they m;.y be prevented by death from fulfilling their promises, and may be deceived by the springing up of evil dispositir s. It is true that the Lord said, ' Forbid them not to come unto me.' Let them come, then, when they have attained youthful age ; let them come when they can understand, when they can be taught why they should come ; let them be made christians when they can know Christ. Why should the innocent age hasten to the remission of sins ? Men proceed more warily in worldly things ; but here, he to whom earthly substance is not entrusted is entrusted with that which is heavenly. Let them know how to seek salvation, that you may appear to have given to him that asketh." (De Baptismo, c. 18.) 42. What do you gather from this passage ? It may be fairly inferred, I think, that the notions generally held with respect to the effects of baptism were beginning to produce their natural result. Tf, as was sup- posed, remission of sins was obtained in baptism, and if none could be saved without it, was it not desirable that childrea, as soon as they arrived at the age of responsibility, should be baptized ? It was not a quosHon of infant baptism. That was not yet thought of. TortuUian referred to child fc custoinan candidate renunciat of such Ji evident, 1 invented, engagenj It is nee( and desi^ 43. 1)0 )i baptisii They been reg have dar been an the bap accord in I and. lea children' he protc mention opposed. 44. Wlu and p baptis) Thed extent n rapid sti an act t and tbc The onl; children ceremon ordinan( Bishop its due professe * the banc M. WHAT BAPTISM IS. 21 or, whereby ndncfia, and the " carnal 10 "spiritual And yet he ordinance, .ith " begins ircn ? fc that much listration of candidate's , delay was ^e of little is it neces- nger ? For filling their iging up of id, ' Forbid iome, then, them come taught why s when they ;;e hasten to 3 warily in substance is venly. Let y appear to , c. 18.) the notions iptism were as was sup- ism, and if sirable that ponsibility, of infant an referred to children, probably from six to ten years of age. It was customary in his days to ask certain questions' of the candidutcH for baptism, and to require of them a solemn renunciation of tl>o devil and all his works. The absurdity of such a re'^uisition in the case of young children was so evident, that the sponsor-system, whicii had been recently invented, was applied to them, and the promises and engagements were entered into by others on their behalf. It is needless to add that all this was contrary to the spirit and design of Christianity. 43. Do not Pcedohaptisla argue from this passage that infant baptism, is of apostolic institution f They do, but without reason. If infant baptism had been regarded as the law of Christ, Tertullian would not have dared to advise its omission, for the delay would hiwe been an omission, since, if his advice had been followed, the baptism of infants could not exist. The children, according to him, ought to be old enough to understand and learn the religion of Jesus. Some instances of children's baptism having occurred in his neighbourhood he protested against the innovation. This is the first mention of such baptism, and it is mentioned in order to be opposed. 44. WImI do you suppose, then, was the state of opinion and practice in the christian church, in reference to baptism, at the beginning of the third century ? The design and efl&cacy of the ordinance were to a great extent misunderstood, and superstition was advancing with rapid strides. Still, it was generally held that baptism wag an act of dedication to God. It was believers' baptism, and tiie churches were what are now called Baptist churches. The only exceptions were in Africa, where the baptism of children had been partially introduced, and where various ceremonies connected with the administration of the ordinance had been invented. They are thus described by Bishop Kaye : — " The candidate, having been prepared for itg due reception by frequent prayers, fasts, and vigils, professed, in the presence of the congregation, and under the hand of the president, that he renounced the devil, his 22 A CATECHISM OF CHRISTIAN BAPTISM. I! ' \\l pomp and angels. He was then plunged into the water three times, in allusion to the three persons of the holy Trinity, mating responses, which, like the other forms here mentioned, were not prescribed in scripture, but rested on custom and tradition. He then tasted a mixture of milk and honey, was anointed with oil, in allusion to the practice, under the Mosaic dispensation, of anointing those who were appointed to the priesthood, since all christians are in a certain sense supposed to be priests — and was signed with the sign of the cross. Lastly, followed the imposition of hands, the origin of which ceremony is referred by our author to the benediction pronounced by Jacob upon the sons of Joseph." Ecciesiastical History of the second and third centuries ^ illustrated from Tertullian, p. 434. . . (5.) Origen,. 45. Who ivas Origen f . , He was a native of Alexandria, a catechist of the church in uhat city, subsequently ordained to the christian ministry, in Palestine, a laborious studsnt, a very learned man, but a fanciful theologian. He died A. D. 254. 46. Is it not affirmed that Origen argued in favour of infant haiptism ? It is, but his works have suffered so much from interpolations and changes that but little reliance can be placed on them as records of his opinions. The original Greek of a large portion of his writings has been lost, and the Latin translators added or altered in a most unwar- rantable manner. In the passages which refer to baptism, admitting them to be Origen's, he says that '* infants are baptized for the remission of sins," and that " by the sacrament of baptism the pollution of birth is taken away." In one place he observes that baptism is administered " even to little children, according to the usage of the church,' and in another, that " the church has received from the apostles a tradition to give baptism even to little children." Now, this is not the style of a man who knew that he •V;ould addi 'litatemonti 'of tlic ehi could ha\ authors, ' tradition > ■ "tradition, 'diseovcrec I i t ;;,47. Whci baptism In the Jin Africa dcncy of 'bi.shop, P< persons h .three day observe t namely, c brethren. 4 denied to ' blessing ii added, — none whc ing it on they ente tears, the Here, ,t\vo hun^ of the c appcarai century ought ali honey, ii and cBp supper, they be should b but he t I rsM. ito the water s of the holy ler forms here but rested on sture of milk usion to the lointing those all christians sts — and was followed the ceremony is renounced by stical History >m Tertullian, of the church itian ministry, ned man, but 'n favour of much from iance can be The original 3en lost, and most unwar- mitting them tized for the t of baptism 1 one place ven to little ch,' and in le apostles a >> aew that he WHAT BAPTISM IS. 23 •V;ould atlducc " Thus saith the Lord" in confirmation of his istatotnonts. lie would not have appealed to " the usage of tlic church,'* or spoken so vaguely of '* a tradition," if he could have said, as was the practice of early christian authorH, "It is written." Why did he not say ichere the tradition was to be found ? lie knew that it was only a ' Iradition, and that neither precept nor precedent had been Miscovcred in the New Testament. i (6.) Cyprian, i47. When djAue, first meet with an ojjlcial record of infant baptism ? In the proceedings of a Council which met gomcwhcrc iin Africa in the year 252, or thereabouts, under tho presi- dency of Cyprian, bishop of Carthage. Fidus, an absent U)ishop, sent a letter to the Council, asking advice. Som5 48. Do ive meet vnth references to infant baptism in any Latin writers of this period f Not in any, oiit of Africa. Tertullian was a presbyter of the church at Carthage, of which church Cyprian was at a later period bishop. There is not the slightest allusion to any other baptism than the baptism of believers, in any Latin writer, out of Africa, before the year 374, or thereabouts. 5. Later Record*. 49. Are any service-hooks of the ancient church in existence now f ■ We have documents containing descriptions of the ritea and ceremonies that were then practised. In regard to baptism, the *' Apostolic Constitutions," a work ascribed to the latter end of the third century, informs us that the candidates for baptism were placed among the catechumens, and usually continued three years in that class, that they might receive full instruction before baptism. But there wcis no baptismal service for infants — an unaccountable 51. Can assertio Yes. born of c lOod fron l^cighteen \Lives of i zuin, bor lecclesiast Lnot baptii ^' twenty-ei was bapti y of christi I plain, the was not might be others, \v and com J had beer neglected occurred been regj ^ISM. WHAT BAPTISM 18. ts .rgues, that if forgiven when ight infants to rdinance, who 1 who recoivc ns, but of the that this is It is man'.s 1? that infant orth^rn Africa ! is no cvidenc'', her part of the its are, Gypri- aptism in any IS a presbyter Djprian was at other baptism writer, out of ch in existence 19 of the rites In regard to work ascribed (is us that the catechumens, iss, that they a. .IJut there iinaccountablo omission, if they were then generally baptized, and had been baptized from the beginning. voO. How soon of tor the first instance of infant bapti»m recorded in hidory did it come into general observance f ? Not for several centuries. Baptism was administered at ;IKaster and Whitsuntide, but at no other times, unless the icandidates were in danger of death. But as there was not lyet any church-law enjoining the baptism of children, iparents did as they pleased about it, and when young persons grew up without baptism they hesitated to take 'upon themselves the responsibilities of the christian pro- fession. Even christian ministers, long after the introduc- tion of infant baptism, neglected to have thoir children 'baptized. It was hard to destroy the voluntaryism of ^vhristianity. '51. Can yon adduce any facts in confirmation of these assertions / Yes. Ephrera of Edesse (who died A. D., 378) was born of christian parents. " They consecrated Ephrem to Ood from his cradle, like another Samuel, but he was eighteen years old when he was baptized" {Alban Ihitlers iLives of the Saints, Vol. 2, p. 34.). Gregory of Nazian^ zum, born A. D. 330, of christian parents, his father an ecclesiastic, and his mother a devotedly pious woman, was not baptized till he was thirty years of age. " After the <5ustom of those days," suys Ullman, " he had put oif his baptism to a riper age" {Life of Gregory^ p. 27.) Basil .of Caesurea, born A. D. 329, was not baptized till he was twenty-^eight yeavs old ; and Chrysostom, born A. D. 347, was baptized after he arrived at manhood. Both were sons of christians, and had received religious education. It is plain, therefore, that in the fourth century infant baptism was not the general practice, but quite the contrary, as might be further proved by the discourses of Basil and others, which abound in powerful persuasions to baptism and complaints of the conduct of those, who, though thf j had been instructed in Christianity from infancy, still neglected to submit to the ordinance. This could not. have 0(!curred if the administration of baptism to infants had been regarded as a divine institution. -'■?S" 26 A CATECHISM OF CHRISTIAN BAPTISM. J 52. IToiv did the writers of the fourth and two foUowinxi centuries express themselves about baptism ? Most extravagantly and unscripturally. Here are some specimens : — Ambrose (died A. D. 397.) : " In tlie font there is a transition from the earthly to the heavenly." " Tliis is tlie pnssover, that is, tlie sinner's passiii^-ovcr — the passing-over lioiri sin to lile, fiom guilt to grace, from polhitiuu to sanctification." C/iri/sostom (died A D. 407) : " Clirist has given baptism as a kind of antidote against pnisons; and so all malice is ejected, and the fever is qiienclii d, and the putridity dried up." "We are clayey before bap- tism : i.fter it, we arc golden." {Cent. Magdeburg. : Cent. 5, p. 202.) Jerome, (died A. D. 420 ) : " In the 'aver the old Adam altogether dies, and the new one is raised up, together with Christ; the earthly perishes, the sup'jr-cele.'-tial is bora." Pauliniis (died A. D. 431 ) : " wonderful mercy of God ! Tlie sin- ner is i)luiiged in the waves : presently he emerges from the water, justified." (Robinson's History of Bnptism, p. 327 ) Gregory the Great (died A. D. fi04.): "We arc waslicd from all our sins in b.iptism." " In baptism the elect receive the gitt of the Holy the of holy Spirit, illuminated by wlucli they understaud scripture." (^Cent. Magd. Cent. 6. p. 114.) Btdc (called "The Venerable"— died A D. 735.) : "lie who is bap- tized is seen to descend into the font; he is seen to ascend out of the water; but what the lavcr of regcnerati jn performed in him is not seen at all. It is known only by the piety of the faithful. He descends into the font, a sinner; but he ascends, purified. He descends, a child of deatii; l)ut he ascends, a child of the resurrection. He descends a chikl of rebel ion ; but he ascends, a child of reconciliation. He descends, a child of wrath; but he ascends, a child of mercy. He descends, a child of the devil; but he ascends, a child of God." 53. Had the jmblication of sueh sentin^ents any influence on the spread of infant baptism ? No doubt of it. Parents were told that baptism cleansed from original sin, and that if their infants died iinbaptized they would be lost. It is not to be wondered at that they hurried with them to the font, and that special provision was made for the administration of the rite in cases of absolute necessity; arising from the danger of death. 54. Who luas the great champion of the baptism of infants ? Augustine, bishop of Hippo, in Africa. He was a very influential man in those times (he died A. J). 430.), and deference to his authority induced numbers to embrace \m scntimentB and reduce them to practice. 00. In ivli tism ? He groi cleansing the want o that wh:it( be held t( practisi^s," Councils, to be no apostles." not be disi to be othe 56. Was t Surely ■ tions intrc 57. Were regardc Certain to all chui 58. How They ^ matter oi admission were adui it on the John vi. ' 495., tha from thi.'- to etern:i i. p. 36 Catholic ' of the Gi 59. Is llh As m\ infants i too. If ;#* ISM. two following lerc are some an8ition from the t is, the sinner's ilt to grace, from tism as a kind of and rlic fever is lyey before bap- ut. 5, p. 202.) 1 altogether dies, earthly ijcrishes, God ! The sin- fruiu the water, led from all our gilt of the Holy leaning of holy He who is bajt- seend out of ilic 1 him is not seen ie descends int(» sends a child of He descends a onciiiation. He of mercy. He )f God." y iv/luence on tism cleansed d unbaptized . at that they 'lal provision in cases of death. WHAT BAPTISM IS. 27 i of infants e was a very '. 430.), and embrace \\h ■55. Tu what manner did Augustine argue for infa))t hajj- tism f He gronndod it on the alleged cffipacy of bnptism in cleansing from sin. But he folt the difficulty arising from the want of scripture proof, and resorted to cudom, pleading ihat whatever was the general custom of the church must |)e held to be apostolic. " That which the whole church '||)ractisos;,*' lie said, " and whi ■ ^ins i;ot been instituted by ^Councils, but was ever in use, is very reasonably believed t(to be no other than a thing delivered by authority of the apostles." " The custom of our mother the church must not be disregarded, nor be accounted needless, nor believed to be other than a tradition of the apostles." 56. Was that a sound argument ? ■M Surely not. It would sanction all the abuses and corrup- 'Jtions introduced by the church of Home. 57. Were all 'persons who were hajjtized in those days regarded as members of the church*^ Certainly they were. Admission to the Lord's table and to all church privileges nccessni-i'y followed. ,58. How did that affect the case of infa7its ? Tliey were treated as nui.''crs of the cliur.^h, as a matter of course. Doubtless they were as eligible for admission to the Lord's supper as to baptism. And they were admitted. Cyprian practised it. Augustine enforced it on the ground of its necessity to salvation, appealing to John vi. oo. Gelasius, bishop of Home, decreed, A. D. 495., that " no one should venture to exclude any child from this sacrament, without which no one can attain to etcrn.'d life," (^Jlageii bach's History of Doctrines, yol. i. p. .3()7.) This arrangement continued in the Jvonian Catholic (Miurcli till the tw^dl'th century. It is the practice of the Greek Church to this day. 59. Js the Grveh Church in the )''/ht? As much in the right in giving the Lord's supper to infants as in biipti'zing th^un. And perfectly consistent, , too. If they are fit for baptism they are fit for the Lord's 28 A CATECHISM OF CHEI8TIAN BArTISM. supper. There is no separation of these orJinances in th<» New Testament. The baptized believer was a member of the church. If infants are to be baptized, then baptized infants are member.s of the cliurch, and a seat at the Lord's table ouaht to be claimed for them. 60. If yoxir &ioUmenis are correct, the ordinance of baptism imist have undergone considerahle alteration. Can that he proved f Very easily. The Lord Josus Christ commanded believers to be baptized. The Apostles obeyed him, and constituted churclios composed of baptized believers. Unscri^itural views of baptism began to prevail at an earlj period. Infant baptism appeared in Africa about the middle of the third century. It slowly extended, till at length it became the general practice, and believer.'-' baptism was confined to converts from paganism. 6L Did oio 07ie protest against so great a chan(je? It cannot be doubted that scriptural christians intimated from time to time their dissatisfaction with this and many other corruptions which gradually found their way into the church. Ikit unfortunately the sufficiency and solo authori- ty of scripture had been abandoned as early as the second century, and when the door was opened for human inventions they crowded in in such numhers as to put the old standard out of sight. Added to this, the wonderful effects ascribed to baptism allured the superstitious and dazzled the weak-minded. It was a kind of christian magic which was sure to become popular. The great writers of the church went with the tide. Their authority sanctioned innovations which niicrht ai/near harmless to them but were in reality death-blows to sj)iritual religion, llcformers there were, undoubtedly, but they were crushed as soon as they appeared. Their bodies were consigned to exile, the prison, or the scaffold ; — their l)()oks were destroyed. We knew nothing, for instance, of the opinions of Yigilantins, one of those reformers, except from a treatise against him by Jerome, who has copied such portions of the writings of his opponent as he chose to comment on, but has not given us a fair and full view of lis sentiTU against the lived, but \ — and thei '62. How I Many cc few friend Individual Christ; tl records an [opinions, |knowledg( 63. Did as the o Yes. ] Pauliciant should ha, truth anc persecuto successor of E iro] not llinc superstiti baptism others infants nients and lie astonish i preach.' "VVe arc instruct ( •conjectii disci-ilii them in bidding Peter \\ the 8ou .V*' . WHAT BAPTISM IS. ^9 inces in th<» moraber of Ml baptized the Lord's yd'nayice of al/craliov . commanded d him, and believers. at an earlj about the clouded, till d believers' n. e? ns intimated and many way into the sole authori- is the second for human :is to put the le wonderful •stitious and of christian The great pir authority harndess to ual religion, rere crushed consigned to books were the opinions •opt from a copied such ho chose to lull view of his sentiments. So it was w'th others, who protested against the errors and abuses of the times in which they lived, but were overborne by authority — themselves silenced -and their writings suppressed. '||62. Jloio long did this stale of things continue f Many centuries. Pure christian truth and worship found I few friends. The flood of formalism swept over all Europe. ? Individual witnesses, however, rose up and testified tor Christ ; though it is only from scattered fragments of ■ records and treatises, and obscure references to condemned opinions, most commonly misrepresented, that we obtain knowledge of the " lieformers before the lleformatiou." 63. Did uinf of them plead for the haptisin of heUever$ as the only true haptism ? Yes. If the writings of the Novatians, Donatists, and ^ Paulicians had been preserved, I have no doubt that we should have met with many clear expositions of scripture truth and practice. 13ut the remorseless malice of the persecutor has deprived us of this privilege. Among the successors of the Paulicians, who appeared in various parts of K irope in the eleventh and twelfth centuries, and did not flinch from bearing their testimony against error and supei'stition, were found great numbers who rejected the baptism of Rome. Some rejected baptism altogether ; others rejected infant baptism, on the ground that infants could not believe ; others carrried their senti- ments into practice. The success of Peter of IJruys and Henry of Lausanne, in the twelfth century, was astonishing. Multitudes received the truth which they preachcid and were baptized on profession of their faith. We arc not informed in what way the converts were instructed and organised after baptism, and can only ■fionjccturo that measures were adopted to prepetuate gospel disci-tline among them. The apostate church rose against them in her might, and the rulers of the nations did her bidding. Henry was consigned to perpetual imprisonment. Peter was burned alive. An exterminating war desolated the South of France. The few who survived the massacres sa A CATECHISM OF CIIEISTIAN BAniSM. ill \i '- t< I n. '^ were scattered throughout Europe and compelled to live in concealment. Some of them took refuge among the Waldenses, and found sympathisers with their sentiments. 64. 7s it not true, then, as is sometimes stated, that th<* Baptists are a 'modern sect, and first appeared in the time of Luther ? It is utterly false Baptist principles had been lield and Baptist practices observed, not only in apostolic times (when all the churches were Baptist churches), but oven in the darkest ages. The strong hand of power, under the influence of the Papacy, had for a time put them down, so that those who were not destroyed were compelled to hide themselves ; but when the Eeformation broke out, as 3Ios- hcim the ecclesiastical jiistorian states, it was discovered that even " prior to the age of Lu'her there lay concealed in p.lmost every country of Europe, but especially in l^ohemia, Moravia, Switzerland, and (jlcrmany, very many persons, in whose minds was deeply rooted that principle, which the AValdenses, the Wickliffites, and the Hussites maintained, some more covertly and others more openly — namely that the kinc:dom which Christ set up on the eartli. or the visible church, is an assembly of Ao/// persons, and ought therefore to be entirely free, not only from ungodly persons and sinners, but from all institutions of human device ajrainst ungodliness'! (History, Cent. xvi. Sect. 3. Part 2. (jhap. G.)„ These were the Baptists before the Beformation. 6. The "word " Baptizo." (1.) Tlie original meaning. 65. What is the Greek word used in connection with bap- tism ? The verb is haptizo, from which is derived the noun, laptismos. :'G6. IToiu ii M From (1: ^the church 07. What They al imnierse. iiffirmiiv" t . The dof cons, arc above-mei (i8. Has 7 mention Some \. huHfortit- meaning ' to other } Khetorici but it W( senses ii meanings 09. Will What obvious, all readc speakers sense oti , will imp] Thus- Worcest virtue, e another This the pon: of an e ' Ala'cbra of teles of the differ en •f even wl '• IM. ■■m WHAT BAPTISM IS. ^ m1 to live in finiong the eutiments. \oerHe. iS,o learned man will risk his reputation by affirmiri;-- fiC pfi-^vr^vy. . The doflnitio..o of this word, as contained in thirfi/ Lexi- cons, are no-.v before me, and they ail agree in giving the above-raeutionod explanation. (>8. Has not Urn word other meanincjs besides those you have inentionel ? Some porj-'.ons say that it has. One writer affirms that it haHfortif-seren meanings But this is absurd. The original meaning of h word is one thing : the iise or appli/ation of it to other jnirposes than those first intended, is quite another. Khetoricians and poets often make sad havoc with words, but it would be monstrous to maintain that th'^ various senses in which they employ them are so many actual meanings. 09. Will you explain this more fully f , What I mean is, that every word has one natural, obvious, urigiiiai meaning, which will be applied to it by all readers or hearers, a.id with which it will be used by speakers and writers. From that natural and primary sense other acceptations or uses may branch out, but thsy will imply or intlude the original idea. Thus — the English word "power" means, according to Worcester, " the faculty or ability to do something ; a virtue, eflBcary, or force in one thing to originate or produce another ; ablencss." This word may be variously emplovod. We speak of the powe'f cf t' c mind , of the great powers of Europe ; of an enpine of thirty horse-poiver ; of the fif^i lower in Algebra ; of a p<.WGr of attorney ; of the magnifying poirers of teIe8cope.>, i^c, &c. These are not so nntny meanings of the word, but applications of the original meaning to diiferent purposes. That original meaning still remains, even when t'le word is used figuratively. ^ 32 A CATECHISM OF CHEI8TIAN BArXlSM. m II Ml 1 iiil (2.) Greek writers. 70. Hoiv was the word " haptizo" vsed by Greek vriters ? Entirely in liarmony with the explanation given in the Lexicons, and that, too, in passnges wherein it is used in a figurative sense. The following arc examples : Anncnon, A. C .'532. " I immerml liiin into tlie wine." Pluto (died A. C. 318) speaks ofa youth leiiig '' inniursed in questions and subtleties." Volybiiifi (second century, A. C). " Tlic foot-.soldier.s immersed as far as' to tlie l)reas{s " Dindorits Sx-vfiis (A. C. .W) " Tlie river — svhmerpid many." Jnscphiis (died A. D. 05,) "Our vessel having bi*in sidmiTf/ed in the midst of tlie Adriatic." Hippocrates. " fchc breatlied, as persons breathe after having been immcrspd " Dion Cassivi (abo!it A. D. 200 ) " Otlurs leaping into the sea were drowned, or struck by tlie enemy were svbmerqcd." Plutarrh (tile,^ and I adopt tiiat explanation, intending you to understand that I regard Mr. C as an artful, crafty, suUile writer;" — I say, if I ■ hould defend myself in such a manner, would not an outcry be rais(;d against me ? Should I not be told that I had no right to use the word in an out-of-the-way meaning, unless I had given fair warning of my intention ? Apply this to tlie case in hand. Here is a plain, positive 34 A CA.TKCUISM OF CIIRISTIAN TIAPTISM. prccftpt, oxprosscd in tho uso of tlio word Ixtptizn. Every- body admits that the natural ineaiiin'ji; of tlio ^v•()rd is to iinmei-Hii. Now, we arc hoiin 1 to understand it in tliat sense, unless suHicient reason bo given for believing that our Lord and his apostles used it in any other than its primary meaning. JJut to suppose that Avhen they Haid, haplko^ ihey prescribed an action which might bt; e(|ually well ' ridiuied by (lip})ing, or jxnu'ing, or spiinkling. is to infer ih;U they used a word without any delinite meaning, and designedly deceived us. 74. r>at doe.;, not the word hapflzo sometimes mean to pour or sjiriiil'le / Even if this could bo proved, my argument would not bo affected by it ; for such uses of tho word must be drawn from remote analogies or t?onnected with figurative diction, all which is foreign to the language of law and history. ]5ut the word has no such meanings, in the proper sense of that expression. To immerse, to pour, to sjiriiilcle, are three modes of action, entirely different from one another. It is not to be imagined that one word would be used for them all. A language woidd be poor indeed tluit could not lind appropriate separate terms for these diver.se acts. 75. JTer'^ nrc S'vve pasfiagpn tJiat liave hi en aJJrgcrJ to ■prove. the contranj: — "baptizing the grass w'th dew" — "bap- tizing a garment with needlework" — '• haptiziug a wall with arrows" — "baptizing the head with pei-fume" — " baptizing the sea with the blood of a mouse." Wjiat do you saij of these 9 They are easily disposed of. They are instances of the iigurativc use of the word. In such cases, while the literal meaning is the foundation of the use, the expression cannot be literally understood or interpreted. Poets continually employ words in this way. As you have given no refcvcnces to ihe author.s from which your alleged quotations are taken, I am unable to verify them, except in one instance — the citation from Homer, or the author, whoever he was, of the " Battle of tho Frogs and Mice." In that passage, hovt'ever, the word haplizo is not used : it is ha^pto, which not only signifies to •^ (lip or /'I hapti'-< travagail reprt'sitl with th(f This other sd ;Vs a b'l watei , ^ the the he; express know ht Bible (• with th ^ When I (Psalm meaning ' tears is effect. A pa j nection educati haptizc, pour in ( misrep: % plants v are chi 'ft by pro ■': such a is met i As to cxpres «| in wat ]i.. the p( S in thi m propri J ing or ISM. WHAT UArXISM IS. 3o tizn. Rvcry- 10 word is to ikI it ill tlijit K'licvini^ tliiit tluM- than its 'II tlicy said, lit l»o orjually liiikliiio-, i,s to lito meaning, mean to pour would not be 1st he drawn iilive diction, and history. r»por sense of ^l>i- inkle, are one another, iild be used ^d that could iverse acts. 'gor? to prnre. ^y" — "bap- tizing a wall perfume" — ise." What mc'os of the le the literal 5sion cannot continually Jthors from 1 unable to t.Uion from " Buttle of r, the word .signifies to dip or inimcr$(\ but also to di/r, and stain — nioainngs which hapfizo never lusirs. Hence, in one of those lits of ex- travagance which poets love to indulge in, the writer represents the lake, not as lapliztid^ but as r/yrt/, or dm/ed with the blood of the mouse. Cowpcr renders il thus ; — •* So fell CroiulKiplinpiiK, ami from tlint fall >'evi'r iirotic, luit reddcniufj with his blood Tlic wave," &e. Th This is hyperbole — the figure of exaggeration, inc other sentences you mention may be as readily eN])laincd, As a body or thing immersed is completely c.»yevcd with water, so the grass is represented as covered with dew ' — the garment with needlework — the v/all witli arrows — the head with perfume. No one niisundeislnnds such expresMons as these. All persons of ordinary iritclligencc know how to interpret figurative diction. I'eaders of the ]}ible cannot be at a loss in this matter, sin(^i;* >'}6 A CA.TECHTf3M Or CHRISTIAN BArXISM. (4.) Pijiculties of Imvicrsion. 76. Were there, not great diJJicuUies in the way of inunersinf candidates in the times of our Lord and his apostles g And is it not therefore more reasonable to believe that they poured or sprinkled water upon them f I know of no difficulty that might not have been easily surmounted. If you v>"ill state them I will consider each instance by itself. John the Baptist. 77. Was it possible for John to immerse all tvho fiocJced to him, from Jerusalem, and all Judea, and all the region round about Jordan ? Some grave divines have assumed the impossibility, and have supposed that the people ranged themselves in compa- nies on the brink of the river, and that John stood below them in the water, with a fisherman's scoop in his hand, with which he dashed the water into the faces of a dozen or so at a time, some getting more, some less, by which means, it is plain, he might have operated on a great many in the course of a day. But I think you will not be willing to adopt an hypothesis so ridiculous. It would be a burlesque on a religious observance. The sacred writers affirm positively that John immersed the people in the Jordan. We are not justified in under- standing the word haptizo, used by them, in any other way ; for here is no pretence of a figurative signification ; it is a plain historical narrative, in which words are used in their proper, primary meaning. For any thing we can tell, some of the Baptist's disciples helped him, and administered the ordinance under his direction. Be that as it may, we are bound to believe the statement of the historian. 78. 1 have heard that it is very davgcrous to bathe in the Jordan, on account of the rapidity and strength of the stream. Is that correct ? It is dangerous to bathe among the rapids of any river. But there wore plenty of places in the Jordan where it was perfectly easy and safe to plunge in and enjoy a bath. There is a large procession of Greek pilgrims every year for the river, selves a Turkisli -any of |or the st 1 79. Wlu A that ' there It can Some p( jGr^ek a 'indicate afford 1 would n I might h 'i implied Ythe sam the voic waters,' Dr. satisfact ' tieal sp( east of district Farah, 1 " I hav nor inviti bold strci the streai ■ seen : th •Lepthfi v« or both excavate the comr 8onic hal rocky cri bled upc Robinson V rendeiinf |; fountain!: ' lutiou." I ^^' ^ ^' cess, diately f ISM. WHAT BAPTISM 18. 37 I of immersing his apostles g 'dieve that they ro been easily coL'pider each irho flocked to all the region ossibility, and ivcs in conipa- n stood below in his hand, of a dozen or kss, by which a f^reat many not be willing would be a ohn immersed fied in under- ny other way ; ation ; it is a used in their can tell, some ninistered the may, we are n. > hathe in the rength of the of any river. Ian where it enjoy a bath. s every year *for the purpose of bathing in the (so judged) consecrated river. At that time thousands may be seen dipping them- selves and dipping one another, in the presence of the Turkish guards who accompany them for protection. If any of thorn choose to go where the water is too deep or the stream too violeat, they have themselves to blame. 79. What is the meaning of the passage ichere it is said that '■''John ivas baptizing at JEnon near to Salim, because there was much water there " — John iii. 23 ? It cannot bo mistaken, I think, by any impartial reader. Some persons have thought that because the words in the (rraek are plural (i. e., many waters), the statement merely indicated a number of small streams, none of which might afford facilities for immersion. But in that case John would not have gone to ^non : water enough ior sprinkling might have been found anywhere. That the expression implied abundance is evident from another passage, where the same Greek words are used, — " And I heard as it were the voice of a great multitude, and as the voice of many waters," Rev. xix. 6. This surely imports abundance. Dr. Barclay, a missionary in Jerusalem, gives very satisfactory probable proof of having discov ored the iden- tical spot. It is a beautiful valley, about six miles north- east of Jerusalem. Dr. B. was one day exploring the district when he found this valhy. It ia called Wady Farah, the " Valley of Delight," Dr. B. says : — '• I have found notliing po delightful in the way of natural scenerj', nor inviting in point of le-ourcos, &c., in all Palestine. Ascending bold stream frouj this point, we passed some half-dozen expansions of the stream, constituting tlic most beautiful natural batlis I have ever seen : the water, rivalling the atmosphere itself in transparency, of depths varying from a few inches to a fathom and more, shaded on one or both sides by umbrageous fig trees, and sometimes contained in excavated basins ot red m tttled marJlc— an occasional variegation of the comr.jon limestone of the country. These pools are supplied by some half-dozen springs, of the purest and coldest water, bursting from rocky crevices at various intervals. Verfly, thought I, we have stum- bled upon -*}non! 'Many fountains,' I believe, is what Piofc sor RobinsoUj the great biblical geographer and lexicographer, prefers rendeiing the polla udata of ^non; and here are not only many fountains but literally • much water ' — thus accommodr, iug each traae- latiou." Dr. Barclay pursued his inquiries with remarkable suc- cess. Asking the name of the place, a native Arab imme- diately replieu, * Salim," and took him t& a ruiaed city in 38 A CATECHISM OF CHRlSTtAN BAPTISM. the noiglibonrliood, bearinf eminen the ancien 1 Cor. s ..iJil passed ^ tn the clou The Israel the im;ner ites were i their right i'^em. N ' adequate position i ilhey were -^ubmit to ^foto Chri •iAlford, fi {Moses ' ; • folemn c lithe law t^ehristiani j-.srith (xod .in by Ch the sea 1 .ibeing ob • symbols ogovernin ..Mcompleti i.obviousl j^^tnter th^ "|i<«ea; bu • Q{)asses I k Luke m TISM. WHAT BAPTISM IS. 41 I' mi. the New Tes' of immersion ? nine that poiat. nany of us as tized into his >y baptism into from the dead should walk in ipostle alluded ial and resur- lares his union tid thereby his ;eou?neas, hac Jntators of all specimens ; to the water eig- ncerniiiff the old m sifinifieth that >ly Ghost, which d in US, as thou Parker Saciety'i peth a child into , him out of it, 1 ^v Dr. DuVell, fsed in water, by !d nre drawn oat water, and thf ism, being none ! resunection of Pars 2., p. 226. stie scemeth to dip the persons or n while, and snt the burial of Annotations. we are dipped that as he was at in the wordf Banner of bap- lat the apostle inimcision, the si?e cannot be )aptism was by • Dr. Chalmebs, Preabyterian. "We doubt not that the prevalent •Hie of the administration in the" apostles' days was by an actual sub- tterging of the whole body underwater. We advert to tliis for the porpose o( throwing light on the analogy that is instituted in these , verses. Jtsus Christ, by death, underwent this sort of baptism by an Hamorsion under the surface of the ground, whence he soon emerged •guin by his resurrection. We, by being baptized into his death, are opnccived to have made a similar translation, — in the act of descending Bndcr the the water of baptism to have resigned an old life, and in the mex. of ascending to emerge in'.o a second or a new life." ."A Dozens of additional extracts might be produced, em- ,|jodying the same views, and shewing, by the testimony I'M eminent men of all denominations, that immersion was little ancient, the apostolical baptism. •? J 1 Cor. X. 12, '* All our fathers were under the cloud, and vfll passed through the sea ; ano were all baptized unto Moses ,|n the cloud and in the sea." This is a figurative application. ^|the Israelites \^ere not literally baptized : but as, ia baptism, f'jj^e immersed person is inclosed in the water, so the Israel- ites were inclosed, the waters being " a wall unto them, on their right hand and on their left," and the cloud covering nttiem. Neither sprinkling nor pouring would furnish an f^idequate repi esentation of their state. Occupying that jjosition in obedience to the commands of their leader, i|hey were '* baptized unto Moses," pledging themselves to Submit to him. In like mair er believers are now " baptized -into Christ," and thus visibly *' put on Christ." Dean -i,A.lford, says on this passage, — "'Received baptism to (Moses ' ; entered by the act of such immersion into a • folemn covenant with God, and became his church under sihe law as given by Moses, God's servant, — just as we 0«hri8tians by our baptism are bound in a solemn covenant ftS^ith God, and entsr his church under the gospel as brought 4n by Christ, God's eternal son, * ♦ * The cloud and the sea being both aqueous^ and this point of comparison ^ibeing obtained, serves the Apostle to indicate the outward 'symbols of their initiation into the church under the r; government of Moses as the servant of God, and to .-complete the analogy with our baptism. The allegory is 4;obviously not to be pressed minutely : for neither did they ,^nter the cloud, nor were they welted by the waters of the 'tmesL ; but they passed under both, as the baptized person opasses under the water." jb Luke xii, 50. Dr. George Campbell, a learned Presby- '«2 A CATECHISSC OF CHBIBTIAIT BAPTISM. ond cent thic in tl these vc terian, has translated these \rord8 thus, — ** I have at gltghatn, h immersion to undergo, and how am I pained till it be gjigtement tl accomplished !" The Saviour was about to be plungeii ^y dipping," into sufferings. The meaning here is too obvious to be prj,ctice, so disputed. Church for n Dr. Campbell remarks in another work — having referreii j^ ^^s first to certain unfair controversialists — ** I have heard a dispu- 0Lristian, C tant of this stamp, in defiance of etymology and use, ^ maintain that the word rendered in the New Testament i baptize, means more properly to sprinkle than to plunge, 'M and, in defiance of all antiquity, that the former metho<] iQr. Do the was the earliest, and for many centuries the most general ^%ight wpo practice in baptizing. One who argues in this manner ^^The New never fails, with persons of knowledge, to betray the cause he would defend ; and though with respect to the vulgar, bold assertions generally succeed as well as arguments, sometime^ better, yet a candid mind will disdain to take ^j(}g gigni the help f a falsehood, even in support of the truth." ^ Lectures on Systematic Theology, p. 480. ' i ".r.y^ t^* 1 Peter iii. 21. "The like figure whereunto even ^^ baptism doth also now save us (not the putting away of the ^. Hov) d filth of the flesh, but the answer of a good conscience stand the toward God) by the resurrection of Jesus Christ." A ^ ■- Exactly good deal of nonsense has been written on this text— Aew ; — about the wicked world being immersed, and drowned — ' clemens and Noah and his family being sprinkled, and saved. But there is nothing in it touching the mode of baptism. 1 ■ quote Dean AlfOrd again : — " Not the water of baptism ; the parenthesis following is a kind of protest against such a pondering ; — but water, in the form of baptism, become to us baptism. Water is the common term ; water saves in. both cases. It saved them, becoming to them a means of floating their ark end bearing them harmless : it saves ui, becoming to us baptism, and that baptism not material, but spiritual." So far right. How to find the " spiritual" in the caso of infants, and in what manner they can give "the answer of a good coaseienoe," the Dean does not tell us. ' >> Col. ii. 12. "Buried with him m baptism." This text is parallel to Rom. vi. 3, 4, and conveys the same meaning. Bishop Ellioott, pierhaps the best critical commentator of our age, acknowledges that the Apostle refers here to the descent into the wat«r and the ascent out of it ; and l^cks and si • Cykil op tall be imn It the grai the water if^ also thcy f^BASII. Til ■' the imn riedinth -^Athanas Sirety of t own, the I Again :-" I lip, this Bh ^hriet." Chkvsos llown, then |yid of the t I am i Uie origi l^l PTISM. — **I have at ained till it be to be plungeo ' obvious to be having referred heard a dispu- alogy and use, New Testament than to plunge, former method le most general this manner )etraj the cause to the vulgar, as arguments, disdain to take of the truth. " ^hereunto even ing away of the ood conscience us Christ." A on this text — nd drowned — id saved. But of baptism. I er of baptism ; !St against such iptism, become I ; water saves them a means iless : it saves 1 not materia], be "spiritual" they can give loes not tell us. »." This text ame meaning. )mTnentator of efers here to ut of it ; and K .■ Ti i WHAT BAX^TISM IS. 4!3 B«gha*i, having quoted the verse as confirmatory of liis fltiitement that baptism was administered by *^ immersion UT dipping," adds ; — " As this was the original, apostolical practice, so it continued to be the universal practice of the CSburch for many ages, upon the same symbolical reasons as it was first used by the Apostles." Antiquities of the Aristian Church, Book xi. Chap, 11. Sect. 4. i (6.) The old versions. ' Do the ancient versions of the Scriptures throw any ■light upon this subject f |.The New Testament was translated into Syriac in the 4icond century ; into Coptic in the third ; into Ethiopic and "^thic in the fourth ; and into Armenian in the fifth. In these versions the Greek word baptizo was translated by rds signifying to mwicrse. ,, . ,, i;! ji , .r ; ll (7.) The Greek Fathers. ^. How did Christian authors who wrote in Greek under- ' sta7id the word *' baptizo " ? «; Exactly as Baptists do now, as the following extracts will ew : — Clemens Alexandrinus (died A. D. 218) : — " More senseless than 0Ocks and stones is a man immersed in ignorance." ■ Cykil op Jeuvsalem (died A. D. 386 ) " For the Lord saith, ' Ye fall be immersed in the Holy Spirit not many days after th's.' Not in rt the grace ; but all-suffieing the power ! For as he who sinks down the waters and is immersed is surrounded on all sides by the waters, |0 also they were completely immersed by the Spirit." w^^Basil the Gkeat (died A. D. 378.) " Imitating the burial of Christ igi the immertion ; for the bodies of those immersed are as it were Iwried in tlie water." -'Athanasius (died A. D. 373.) "Thou hp^t the immersion as the Surety of the al)ode in lieaven. Thou didsi imitate, in the sinking own, the burial of the Miister; but thou didst rise again from thence." Again : — " For that the child sinks down tlirice into the font, and comes lip, this shows the death, and the reiurreciion, on the third day, of iJbriKt." Chkysostom (died A. D. 407). "For to be unmersed, and to sink down, then to emerge, is a symbol of (he descent into the under-world, «nd of the ascent from thence. Therefore Paul calls the immersion tlte Ipmb." t I am indebted for the above to I)r. Conant, who gives ijie original Greek in every instance. He cites passages 44 A CATECHISM OF CHRISTIAW BAPTISM. to the same effect from Hippolytus, Gregory of Nazianzum, «f th# ordir John of Damascus, and Theophylact. Many more might ^^^^ ^^ ^^ be adduced. . ... ■ -. - Wect. 12-16 - * (8.) Immersion the ancient mode. 87. In what manner was baptism administered in the eaWy ages of the church ? It was immersion ; and not only so, but trine immersion. This was first mentioned by Tertullian, about the beginning of the third century, and is continually referred to by other writers, for several centuries afterwards. Jerome, for instance (died A. D. 420) says, " We are thrice immorsed, that there may appear one sacrament of the Trinity " (on Ephes. iv. 4, 5.). The Council in Trullo, A. D. 692, condemned the Eunomians for practising one immersion only, A Council in England, A. D. 816, commanded the priests not to pour water on the heads of the children, but to immerse them, according to the example of the Son of God, who, the Council affirmed, " was thrice immersed in the waters of Jordan" {Lahbe et Gossart vi. p. 1181 : vii. p. 1489). . The Spaniards thought one immersion sufficient, and their views ultimately prevailed, except in the Greek Church, in which trine immersion is still retained. 88. Were there no deviations from the practice of immersion f The first we hear of is the case of Novatian, about the middle of the third century, who was sick, and supposed to be in danger of death. They could not take him out of the bed to immerse him, and so they poured water all over him (literally, ^* rowid about him"). But that kind of baptism, if it may be so called, though considered ad- missable under peculiar circumstances, disqualified the person for the ministry. Novatian himself was an excep- tion, however. He was a candidate for the pastorate of the church at Rome. When he lost his election his friends seceded, and he became pastor of the secession, bis im- perfect baptism being overlooked by them. Cyprian, too, a contemporary with Novatian, and the first christian writer on behalf of infant baptism, was so anxious that children should partake of the saving efficacy 88. Where < churches ' They we tl^e apostol jfractice till iniz was re- ao. Eas t ' pouring No. I is not ren Greek. Greek woi ts to the 1 to fubmit mu't sur< Greeks h tb3y have even dui Russians, 91. Bas author I It has strongest well as ling for from a and enti eontaine that onl cleanses pouring cleanse, evangel 1757. risM. WHAT BAPTISM IS. 45 Nazianzum, ly more might w in the eariy ne immersion. the beginning d to by other ^ Jerome, for ice immarsed, Trinity" (on A. D. 692, ne immersion mmanded the children, but of the Son of ice immersed vi. p. 1181: oe immersion ed, except in still retained. ]f immersion ? m, about the »nd supposed ke him out of 'rater all over that kind of asidered ad- ^[ualified the is an excep- pastorate of n his friends ion, his im- . \ . ■ ~ -' an, and the ism, was so i^ing efficacy ^ th« ordinance that he accounted sprinkling or pouring qnite as good as immersion. (Epist. 69. Ad Magnum, S«ct. 12-16). 99. Where Cyprian's vieios received and acted on hy other « churches f 4 They were not. Immersion, as has been proved, was ||e apostolic practice. It continued to be the prevailing jiractice till the thirteenth century, and sprinkling or pour- ing was resorted to only where there was danger of death. '' (9.) The Greek Church. Ho. Has the Greek Church ever sustained sprinkling or ,' pouring f No. I was about to say that this is remarkable. But it not remarkable. The New Testament was written in €rreek. In speaking of baptism the Apostles used the Greek word haptizo. Chri.stian8 nowadays differ in opinion is to the meaning of that word. What can be fairer than to f ubmit the question to the Greeks themselves ? They jnu't surely understand their own language. Now, the Greeks have always held baptism to be immersion, and ithay have | ractised accordingly. They do so ^o fViip r!ay, eve.n during the severity of a Russian winter. The Russians, you are aware, belong to the Greek Church. 91. Has the question ever been discussed by modern Greek authors '/ , It has been, and Greek writers have expressed in the strongest terras their abhorrence of Rome on this, as well as on other accounts, that she has substituted sprink- ling for immersion. The following passages are taken from a work composed by " a certain religious monk," and entitled, " Light of those in darkness ; in which are Contained testimonies and proofs of the Divine Fathers, that only the baptism given from God to the Apostles, cleanses sius, but the filthy and salted sprinkling and pouring, satanically devised by the Latins, not only do not cleanse, but even defile the sprinkled, as foreign Irora the evangelical and apostolical tradition." It was printed in 1757. 49 A CATECHISM OF CHRISTIAN BAPTISM. (t What agreement has baptizing with spriiikling and pouring ? None at all, surely. * * Moreover, baptism is a divine fruit, and a tradition of the Apostles, and ancient practice of the general Church, from that an tradition ; but sprinkling and pouring is not a divine fruit, but of Popish origin, and a novel practice, and contrary to the Gospel term, and to the declarations of Apostles and Councils." " We are buried with Him by baptism. Thou hearest, Latin, if thou art not deaf, that we are baptized into his death, and that we are buried with Him by baptism — not however by sprinkling." " The word baptism will not express any other thing besides dipping." Baptist Magazine, 1842, p. 472. Alexander de Stourdza, Russian State-Councillor, in a work entitled " Considerations on the doctrine and spirit of the Orthodox Church," published at Stuttgart in 1816, writes thus : — " The Church of the West has, then, depart- ed from the example of Jesus Christ ; she has obliterated the whole sublimity of the exterior sign ; in short, she com- mits an abuse of words and of ideas, in practising baptism by aspersion, this very term being, in itself, a derisive contradiction. The word baptizo, immergo, has in fact only one acceptation. It signifies, literally and always, to plunge. Baptism and immersion are, therefore, identical ; and to say baptism by aspersion is as if one should say, imrnersion by aspersion, or any other absurdity of the same nature." Quoted by Dr. Cotiant, in '- Baptizein,' p. 99, (10.) The word '' immerse.'' 92. May it not be believed thai sprinkling or pouring will serve just as well as immersion} One remark will set this in a clear light. The word haptizo is not translated : it is Anglicised, and baptize^ though transferred from the Greek, may now be called an English word. When it was introduced into our language the christian ordinance was generally administered by immersion, and therefore the English word baptize suggested that idea to all who used it. On account of the changes that have since taken place it has ceased to have that eflfect, the word baptize bein-^ understood in different ways. But WHAT BAPTISM 18. 47 the word immerse has only one meaning : it cannot b« misunderstood. Substitute it for baptize, and the texts will have a perfectly navaral meaning. Thus: — "A^d were immersed of him in Jordan," Mat. iii. G. " And Jesus, when he was immersed, went up straightway out of the water," Ibid. v. IG. " Then they that gladly received his word were immvrsed," Acts ii. 41. "And they went down both into the water, both Philip and the eunuch ; and he immersed him," Jbid, viii. 38. I repeat it — all this is quite natural. On the other hand, substitute sprinkling for baptize, and read as follows: — "John also was sprinkUiH} in iEnon near to Salim, because there was much water tliere," John iii. 23. "I have a sprinkling to be sprinkUd with, and how am I straitened till it be accomplished r" Luke xii. 50. — "Therefore we are buried with him by sprinkling into death," liom. vi. 4. Would you like this change ? 93. Oh no ? The word now in use is infinitely preferable ; although if I were a Baptist I should be disposed to wish for a real translation. All the denominations employ the same word in the administration of the ordinance. All say, "I baptize thee:" — while one immerses — another pours — a third sprinkles — and a fourth merely w' Rarotongan. ' Angela Diabolo Auro ' ' Lepera . ' ;. ' Terono ^ ' Areto Ekalesia Asini V Kamela V " Hipo -^" " Lamepa ■ ' Sitona English version. 1. A-nccel 2. Devil 3. Gold 4. Leper 5. Throne 6. Bread 7. Church 8. Ass 9. Camel 10. Horse 11. Lamps 12. Wheat l>i Most case, N( In Nos. flight a fversion Matthe\ ,^The ne I new wo , :? who cat ing in haptizo been trs ':%.' r Aneitumese. ' ^^H ..'. Nagelo ' ' ^^^^^K Tiapolo • ^^m - Colt ^^^^^B •. ' ^ ' Lapros Dorone ^^^^^^B^ Nareto ^9B ' ""^ ' Nakalasia '^H '■ ■ ' Nifo ^m "••;«', Kamel ''"':'} , I^^B, ^-.^'<^'i>~ Ilors '^: • ^H ''■*"" Lamp ;'':*, "' J^m Sito • •' ^"'i'l '' ^^K ■,# 'I81C. > as an eccles- cample or two ongan version c, evangelised word hapetmo in both these 8 many others Tiust bear the A llaroton- ead tlie third tiso frequently s a new word, in the chapel, nance of the that bapetixo actice of the The men who baj; sprinkling because they ) doing, teach 5«/?/ meaning; 3h avails them vords in cases action was sre were no I be denoted, lish word int© itions. Here • ■■■'"■ >''.■>'' I ntiimeaa. agelo apolo )lt tpros 3rone ireto ikalasia fo imel '; ■ WHAT BAPTISM 18. 49 Most of these are Greek words, transferred. In one case, No. 8, a Latin word has been used in the llarotongan. In Nos. 3 and 10, an English word is transferred, with alight alteration, to the Aneitumeso. The llarotongan •version contains seventy-six words, in the Gospel of ■ Matthew, thus transferred from the Greek or the Latin. ^The necessity for such transference and introduction of Knew words is admitted, in the majority of instances. But who can believe that tribes which are plunging and splash- ing in the water from infancy have no word by which baptizo may be faithfully translated ? Why then has it been transferred ? :■)!. / "i ' . ' :\'^'' .. ;•! > »; ',. .1. "l ' ' iUi , t I r X It: . »:. ' I \ ; 1 .' . .,' '■'-' •■ ; ■: " .. 1 .'. 1 , '.I : i . • .1 i. •(•Ml,-- i V I 1 ; 1 ■ H:'-* A.. J ' .. }••■.■■■ , * / i ( ■"■:''■ ;■ . - M Jl . ' - ': 1 t '• '1 ' ;!:■; '\'i '..•!"!■1J'li . ■ 1 - . - ^ _ '"v ■ - ' ■*.■"'•' 7 ' r)\'T ■ . -■. -;:;;. •■H-- .■■: i>d l^ .'^ ■■^Vt: ■ > . in ■;;.■•■>'» .i«i ;JV^.^;i^ ^ -/ ih vH ; i ■ > :.■> 1 .■ % ii:: .:.:.^t : »;-,Y ■■' ^u ■'. ■ -f . • r i ,1, fl-ii'. r ; -> . 1 . :. ■■■• .■- ■ , ;■ ;i /•;■■ !• ; •' : ■..■>:■ ':V. WHAT BAPTISM IS NOT. ' • ",' PART n. I have endeavored to shov? yon what baptism is. I will now take the negative side of the question, and consider what it is not. My object will be to convince you that baptism is not the immersion of an unbeliever; — that it rs not the sprinkling or pouring of water upon a believer ; — that it is not the immersion, sprinkling, or pouring of water upon an infant ; — that it is not a regenerating ordinance ; — that it is not a sealing ordinance ; — that it is not a family ordinance ; — and that infant baptism derives no support from the alleged baptism of Jewish proselytes, or from discoveries made ?n the Roman catacombs. 1. Not the immersion of unbelievers. 94. Do you really think that baptism has over been adminis- teredf knowingly, to unbelievers ? There can be no doubt of it. In thousands of instances, when whole tribes professed Christianity, either for the sake of the temporal rewards that accompanied the pro- fession, or from fear of utter ruin, pqrhaps extermination, if they refused to submit, there was not the slightest proof of change of principles or conduct. They were idolatrous unbelievers before, and so they continued, though the mode of idolatry was changed. The images of saints were sub- stituted for those of pagan deities. The temples were turned into churches. The revellings and vicious prac- tices of their heathen life were transmuted into so-called christian feasts. Such men might be thrice plunged into the water, but it was not christian baptism. These were cases of right mode, but wrong subjects. 2. l95. D may tmwi Bee part to a If the words been the pu the pr such \^ i;.Not upon I . is not '* mode. 96. Is .: enjo puri It i regard " sprii comm jr imi and M Christ allowi not cl 97. 1 »ha Ye woul( as wc right Alio; theh of th Clerc (di- d A. D. 1735) "As 1 plunge you in the waer. he shall llunge you, >o to speak, in the Holy Spirit. 'I'hcic is an iUtus^ion to the Ibundanoe of tlic gifts of the Holy Spirit, which Jesus Christ shed on ]^s Apostles." Oil Mat. iii. 11. . „ Archbin/iop Tillotson. " 'It filled all the house ' This is that which Vfch. 1. 5 ) our Sitvionr calls baptizing the apcsiles with the Holy Ghost, '*8 they who sat In the hotise were, as it were, immersed in the Holy Ghost; as ihey who were baptized with water were overwhelmed and jovored all < vtr with water, which is the proper notion of baptism." Vertnon on Acts ii. 1-4. Bishop HcynoMs. The spirit, under the gospel, is compared to water ; Mid that not a little measure, to sprinkle or bedew, but to baptize the feithful in." Works, p. 226. Stier. " Conecniing the baptizing with the Holy Ghost. Theophylact tightly said, ' It i^i^nlfles the ofJtpouring and abund mcc of the boatow- BJent" •'Tlu'v should now Ve immersed into the full flood of the Spirit of God." Words of tJie Lord Jesus, vol. viii pp. 419, 420. ,.j^ Neatidcr. " He it was that should baptize them with the Holy Ghost ifnd with fire; thai is to say, that as his (John's) foil wers were entirely linmerscd in the water, so the Messiah would immerse tiio souls of .. believers in th;^ Holy Ghost, imparted by himseit : so that it should Pioroughly penetrate their being, and form within thorn a new principle 9t lifc.^' Life of Jesus Christ, Book ill. Part 1. Chap. 2. ^o9. These extracts are very conclusive. And now as to the word " pour." This is evidently a figurative representa- tion. The Spirit of God is not a material substance, like t irater, which can be literally poured out/ The pouring out f W the Spirit is the impartation of spiritual influeni ) from ibove, whereby the souls of believers are bles.sea, and their powers penetrated and pervaded by divine grace. What is H A CATECHISM Or CHRISTIAN BAPTISM. '11 termed the baptism of the Spirit is the result and effect of the outpouring. On God's part, it is the gracious manifes- tation ; on man's part, it is the grateful reception. And when the blessing comes, — if it be to an individual, it takes full possession of him, inclosing him, as it were, in its merciful influence ; — if to a church, the whole body is revived and renewed, and surrounded by a spiritual atmosphere. The cngagedness of all hearts for God — the spiritualmindedness — the earnest zeal — the holy com- munion of soul with soul — denote the presence and power of the Holy Ghost. It is a heavenly baptism — an immer- sion in the Spirit. That baptism was largely enjoyed by the early church, At the memorable prayer meeting recorded in Acts ii. 23- 30, " they were all filled with the Holy Ghost." Stephen was • a man tall of faith and of the Holy Ghost." ]Janabas was "' a good man, and full of the Holy Ghost and of faith." The disciples at Antioch were '* filled with joy and with the Holy Ghost." Acts vi. 5 : xi. 24 : xiii. 52. And on many an occasion since the rich blessing has descended so copiously, and its effects have been so powerful, that the people of God have been encompassed with grace, enjoy ins: a spiritual immersion. It appears to me exceedingly strange that any persons accustomed to reflection and to just comparison of scripture with scripture should be carried away by the notion that baptism should be administered by pouring, simply because the promises referred to have represented the copious bestowment of the Spirit under that figure. Baptizo means to immerse, as the learned of all nations admit, and the usage of writers, sacred and profane, pagan and christian, demonstrates. To be baptized in or by the Spirit, means therefore to be immersed in the Spirit. God has chosen to represent his action in the matter by the figure of pouring, such pouring, by the way, as produces floods, thereby indi- cating the plentiful supply ; — the effect of the blessing on his people is further represented by immersion. These are separate and distinct representations, each of them highly significant. That any persons should build on them the hypothesis that the meaning of the word haptixo, so clearlj ascertained and well supported, may be modified and altered, is to me marvellous in Uie ('extreme. t'-: Fjsidt fig'irativ( flaincd I aptism a figi iking i ^arn th Jain. 1: Objectors we figur 'n repres (if that I % the ; ^his is i haptizo n < You 1 liid, " lie expr blessing that the lie gave ibundan Assure dl tiiat the rupresen .1||ichang( promisee Dr. G ilpeen qu Baptist, lUs trans liave so <^llow th( customs of whate .diction c . Ifce Gosp TISM. lit and effect of acious manifee- jception. And ividual, it takes t were, in its whole body is by a spiritual i for God — the the holy com- jnce and power m — an immer- e early church, in Acts ii. 23- ost." Stephen Holy Ghost." he Holy Ghost 3re '* filled with WHAT BAPTISM 18 NOT. 55 5 : XI 24 ch blessing xui. has have been so n encompassed at any persona son of scripture the notion that simply because ed the copious Baptizo means admit, and the n and christian, Spirit, means d has chosen to ure of pouring. s, thereby indi- the blessing on on. These are of them highlj d on them the *■ Pjsides, the promise, as I have said, is couched in fig'irative language. Now, the figurative is always ex- flained by the literal. When our Saviour said, " I have a aptism to be baptized with," he used the term " baptism" a figurative sense, applying it to his sufferings. By iking it in its proper meaning that is, immersion^ we jam that he was about to be plunged in sorrow and liftin. Here, the literal explains the figurative. But these i)jectors would reverse the order. They wotild make le figurative explain the literal. God's blessing, they say, 'TO) represented under the figure of pouring ; the enjoyment 6t that blessing is further represented as being " baptized *% the Holy Ghost ;" therefore, to baptize is to pour ! Ifhis is in effect saying that to immerse is to pour. But haptizo never means to pour. You will admit now, I think, that when the Lord Mid, " I will pour out of my Sptrit upon all flesh," lie expressed his intention to grant a large amount of blessing ; and that when the Saviour assured his apostles TOat they should be "baptized with the Holy Ghost," MiB gave them to understand that there would be an libundant impartation to them of the gift so granted. But ^ilaBsuredly neither logic nor rhetoric will require us to infer that the meaning of haptizo is in the least affected by these rppresentations. Its original, proper acceptation remains ..pichanged, and its application to the spiritual benefits .promised is admirably striking. A Dr. George Campbell, the Presbyterian critic, who lias been quoted before, translates the words of John the Baptist, as reported in Mat. iii. 11., thus — "He will baptize you in the Holy Spirit." Explaining and defending bis translation, he says, — " It is to be regretted that we .j^ve so much evidence that even good and learned men ,i|llow their judgments to be warped by the sentiments and customs of the sect which they prefer. The true partizan, 0f whatever denomination, always inclines to correct the .diction of the Spirit by that of the party." Translation of . Hhe Gospely 4th Edition, vol. iii. p. 23. otito^ 80 clearlj modified and ly^l '( • •• i . .. . - j| r '>{"•'■:. '.■ ■ ,' i..'*7 !!i -i sstyh' • n-fl -^ ► 2 / • J * fiHt ^o 56 A CATECHISM OF CHEISTIAW BAPTISM. 3. Not the immersionj sprvnklvngy or pouring of water on an injant. 100. You have said (hat in the Greek Church the infanh are immersed. Is not that chriatii aptism f By no means. The method is ri^ut, but the subjects are wrong. The infant, whether immersed, sprinkled, or poured on, is not a subject of christian baptism. The Kussian child is immersed, but it is not christian immersion. The act is a nullity. Should the child grow up, be converted, and apply to a Baptist church for fellowship, christian baptism would have to be administered, the immersion undergone in infancy being counted for nothing. Infants not in the Commission. 101. This seems to be hard measure. On your principles, I suppose, it is correct. But are not infants included in the Lord's Commission f Do they not form part of " all nations ?" Undoubtedly. But can you venture, on that ground, to plead for infant baptism? Do you not see whither your argument will lead you? Idolatrous, and wicked men of every description, form part of " all nations." Would you baptize them all as they are ? 102. How could you think of such a thing ? They must be instructed and christianised, of course. The Saviour said, " Teach all nations, baptizing them." Tho teaching goes before the baptism . But when they are taught and ; ha^tizedy and have become christianSf are not their children '. i lalso to be baptized f Not till they also are taught and christianised. If the l*w be, as you confess, first to teach, and then to baptize— und if you would not baptize a heathen unless he were previously taught, why would you make an exception of infanta ? Infanis not in the Church, 103. Because infants were menib^ra of the church under the law, and they have never been excluded. Where ia th proof of their exclusion f The answer to your question will require an^ nduction of ;pllriiculai -ki the su Mikity. In the .0&>the N( «#you ca fi^eshado tlie type lit the lin Miily CO ^Khr of th< •Qftd," Jo ^ed of oiarch, Q •^;*he fath OWE who "Jew oui tritltue of Ipr of th( % virtue fttVe, is n( ttiK)ther, s 'A distil rl^ invisil td> the for: nilich as t tkht ''th ^admitted invisible ( out the va Paul belo fidk affect diemberst T)Mtamen ,'duristian i ,||hiish the .admissior liie lattei i^wish c] .i'«iembei Second liMAUse tl PTISM. WHAT BAPTISM IS NOT. 57 ing of water on %rch the infanU •sm f ; the subjects are sprinkled, or baptism. The 9tian immersion, d grow up, be for fellowship, ministered, the kted for nothing, your principles, ''ants included in <'m part of *^ all that ground, to 36 whither your wicked men of }." Would you V ? They must The Saviour The teaching are taught and lot their children anised. If the len to baptize— unless he were i an exception hurch under th Where is tk an^ nduction of pllrticulars extending to some length ; but the importance 6t the subject will be s sufficient excuse for seeming pro- lixity. : .Jn the first place, then, I beg to state that the church ftibthe New Testament is not a continuation of the church, j|||you call it, under th« old. The old church typified and *OT6shadowed the new one. Israel " after the flesh " was tib« type of Israel " after the Spirit." Abraham's family, jgjl the line of Jacob, represented the spiritual family, the Hiiittiily consisting of those who are born, " not of blood, ikov of the will of the flesh, nor of the will of man, but of Ghkd," John i. 13. In a word, the old church was com- piy^ed of the natural descendents uf Abraham ; the new oiibrch, of his spiritual descendants, inasmuch as he is •*;lhe father of all them that believe," Rom. iv. 11. Every (HMe who could prove his descent from Jacob, and was a **^ew outwardly," was a member of the Jewish church, by V^ue of his natural birth ; but no one is rightfully a mem- hsi of the christian church who is not a '* Jew inwardly," by virtue of the spiritual birth. The gospel church, there- fowe, is not a continuation of the church under the law, but nllother, a difi'erent, and a far more glorious body. 'A distinction is sometimes drawn between the visible and kft'lfi invisible church, and it is said that persons may belong td' the former who do not belong to the latter ; which is as ni&ch as to say, that man may be sometimes deceived, but that ** the Lord knoweth them that are his." This is llibnitted ; and it may be granted that as far as regards the i^bMrisible church there is a continuance and identity through- out the various dispensations. Noah, Abr.::.ham, Daniel and Paul belonged to the same spiritual family. But this does ttdt afl'ect the present argument. The Old Testament rfiembership depended on the natural birth-right — the New IWfltament membership on spirituid qualifications, and the dbristian church is founded on the principles which distin- ,||Bish the church invisible, so that no one has a right to ^admission to the former who is not already a member of |||ft latter. Every Jewish child was a member of the JWish church ; but no child of a Christian can become J^flaember of a christian church until he is '* born again." =l?6ecoudly: — Infants are not excluded from this church, lAuee they were never in it. We agreed just now that 58 A CATECHISM OF CHRISTIAN BAPTISM. teaching precedes baptism, according to the tenor of the Saviour's Commission, which, I m.-y add, was fully inter- preted by the practice of the apostles. First, they preached the Grospel ; — by the Lord's blessing on the preaching, men and women believed ; after which baptism followed, and then church fellowship. These arrangements could not includa infants. Nor can they include them now. We must ^irait till they are old enough to repent and believe. Thirdly ; — if, as you maintain, infants are members of the church of Christ, because they were members under the law, your argument will prove too much. The Jewish child enjoyed all the privileges of the natural birth, and shared in all the blessings of the covenant. He had a right to all the benefits and immunities pertaining to his position as a member of the Jewish Commonwealth, and a discharge of the obligations connected with that membership was naturally requiied of him. If the christian infant takes the place of the Jewish infant, and is a member of the church, he ought to be treated as such from the beginning, You have no authority to withhold the privileges of the church from him, or to exempt him from its duties. And yet this is done, though most incousisteDtly, both by the Komish and by all Protastant churches. . It was not so when infant baptism was introduced. The infants received the Lord's supper immediately afterwards, Unquestionably they had as much right to the one as to the other. It is not so in the Greek Church. They have preserved immersion, but administer it to infants. They admit those infants to communion. Psedobaptists should be consistent. The New Testament gives them no authority to separate the ordinances'. We know of no qualifications for baptism which do not entitle the candidate to the fellowship of the church. If infants, as you say, are members of the church, do not defraud them of their rights. You are the exclusionists, after all, for you shut them out of the cbureh to which, as you aver, they belong. You claim them as members of the family, but refuse them a place at the family table. - -i • .iAr, Fourthly : — I entreat yon to look at the consequences Infants, on being baptized, become members of the church. They are neceBsarily at that time destitute of faith is Ohrist. and die member the man it becon aiBch a p rate — o spiritua there '^ori will f^ia Hnman elements ture froi tuied wi little for invBuch 1 go it 1 . r^The Ife was oeiiturics become lusts, an^ which th( • If tlie tljic suffic iff as GUI Sttcceedii diiced, f ofcristian have bee fei^ve exif jblie title ^ey ha J awfully I geen the world br only wh Ohrist. Iiom the festered Bartholo wiio sulfi WHAT BAPTISM IS NOT. 59 iPTISM. the tenor of the , was fully inter- st, they preached J preaching, men not followed, and aents could not them now. We t and believe. are members of members under oh. The Jewish itural birth, and He had a right \g to his position and a discharge membership was ian infant takes member of the n the beginning, )rivileges of the its duties. And kly, both by the itroduced. The itely afterwards. be one as to the haye preserved ley admit those S^ew Testament dinances. We do not entitle eb. If infants, io not defraud nisis, after all, I, as you aver, of the family, consequences. of the church, ute of faith is Olinst. IIow large a* proportion of them grow up, live aid die, without th^t faith! Yet all the time they are ittiembers of the church, and entitled to take part in 41^ management of its affairs. What kind of society has it become ? W^hat kind of society must it become, uader 0f|bh a process ! it must mainly consist of the unregene- ri|e — of persons who have no sympathy whatever with ^ritu»I truth and spiritual worship — and who will ire^ore be prepared to patronise any arrangements which 111 .^rtitify the gay, the sensual, ambitious tendencies of Biman nature. As there is nothing apostolic in the elements of such a church, we may expect a wide depar- ture from apostolic rule and practice. A society so consti- tuted will determine to have its own way, and will care but Utile for the will of its Divine Master. Christianity, placed iaiBuch hands, will inevitably suffer loss and corruption. Bo it has proved. All ecclesiastical history confirms it. .id^he downward progress began in the pecond centur3\ lif was fearfully rapid in the fourth and two following oaHturies. AVhat was then called the christian church had b|<5ome a great worldly corporation, polluted with worldly :IllJlts, and prepared for any further amount of worldliness lidhich the devil might induce its members to receive. If tlie christians of the second century had not given up sufficiency and sole authority of the word of God — and as one of the results of that surrender, in the next and Bjacceeding centuries, infant baptism had not been intro- ficed, flooding the church with the ungodly — apostolic ristianity would have been preserved — Popery would have been an impossibility, and national churches could not l^ive existed. Then — instead of being compelled to accord ^ title of "Christian" to men of no religion, because tjjicy happen to be members of churches which have so ia^ully backslidden from primitive purity, we should have •een the line of separation between the church and the llrorld broadly marked, and membership granted to those only who afforded satisfactory evidence of union with €hrist. Incalculable mischiefs and miseries have flowed .Ipom the evils above mentioned. Christianity will not be ffBtored to its first lustre till these wrongs are redressed. Ihirtholomew Hubmeyer's words (he was a Baptist martyr, lllio suffered at the stake in 1528) are very significant, and 60 A CATECHISM OF CHRISTIAN BAPTISM. deserve to be seriously considered by all the friends of christian reformation. "I believe and know," he said, " that Christendom shall not receive its rising aright, unless baptism and the Lord's supper are brought to their original purity." This is my answer to your question about the exclusion, as you deem it, of infants froji the church. 104. Were not the children of the Jews circumcised f And has not haptism come in the room of circumcision f The male children of the Jews were circumcised. If, therefore, baptism has come in the room of circumcision, males only ought to be baptized. This should settle the question. But circumcision was a family ordinance. Every Jew was commanded to circumcise hi; male ofi'spriag. It was the condition on which they inherited the privileges of the race, to which privileges every circumcised Jew had a right. Where is there a similar command tj baptize children r The most strenuous advocates of infant baptism confess that there is no such command. Thus : — Luther. " It cannot be proved by the sacred scripture that infant baptism was instituted by Christ, or begun by the first christians after the apostlts." In Booth's Padobaptism examined. Vol- i. p. 303. Neaxuer. "Baptism was administered at first only to adults, as men were accustomed lo conceive bajjtism and faith as strictly ci>nncct- ed. Wc have alt reason fur not deriving infant baptism from apostolic institution." History of the Church, vol. i. p. 311. Dr. Meule D'Aubigne — the historian of the Reformation. " How- ever decided I mny be for the baptism of infants, I must nevertheless acknowledge that the express order, ' Baptize infants," is found in no part of the gospel." On the authority of God, p. 152. North British Review — Presbyterian. " The baptismal service is founded on scripture; but its application to an unconscious infant is destitute of any express scriptural warrant. There is absolutely not a Biiiglc trace Oi it to be found in the New Testament. There are passages which may be reconciled with it, if the practice can only be proved to have exited; but there is not one word which asserts its existence. ^ ^ Dr. McNelle, Mr. Litton, we may almost add, the Archbish p of Canterbury, are perccivnig that the pmcticc of infant baptism is not found in ^capture." Jw/y, 1852, pp. 209-212. The son of the Jew claimed his place at the solemn fea ',ts and his share of the inheritance, by hereditary right. There is no such thing in Christianity. The child of a christian is not a christian, and cannot be till it ber;omes a believer. Then, and then only, is the right gained to be WHAT BAPTISM IS NOT. ti if) -t, ) It is commonly overlooked that there was a twofold engagement with Abraham. The one related to the Messiah, who was to spring from his family, and through whom the blessings of the salvation were to be bestowed, cot upon the members of his family alone, but upon " all nations." Speaking of this, the Apostle Paul says, " To Abraham and his seed were the promises made. He saith not. ' \nd to seeds,' as of many ; but as of one, And to thy seed, which is Christ:" Gal. iii. 16. The patriarch believed, and " it was counted to him for righteousness," Gen. XV. o. He became the great representative man, the *' father of all them that believe." The covenant thus made with him embraced believers, and none but believers. It was the declaration of God's purpose to establish a church in the world, in the salvation of which he would *' shew forth his praise." This purpose was gradually developed, and has been m full operation ever since the accomplishment of the redemption by our Lord and Saviour. All that believe enter into covenant with God and are blessed accordingly. Till they believe, they have no part or lot in the matter. " They which be of faith are blessed with faithful Abraham," Gal. iii. 9. The other engagement into which God entered with Abraham was subsidiary to the first. It was God's covenant with him as the head of his race, in the line of Isaac and Jacob, by virtue of which his descendants were to possess Palestine, and bs maintained in the possession till ^he coming of the Messiah. Circumcision was the sign of that covenant. It was a Jewish ordinance, aLd when its end wa.« auswered it was rnnulled, as was the dispensation with which it was connected. But it conveyed no spiritual blessing, transmitted no spiritual right to the individual circumcised. '^ ' iV» 4. Not a regenerating ordinance. 107. Is not baptism usually regarded as a regenerating '. ordinance? , \ . , :,,:.• ^ , • , ,.. It is so regarded by the Roman Catholic Church, the Greek Church, and the Church of England. Even the M r > WHAT BAPTISM IS NOT. Westminister Confession of Faith declares that it is to th« party baptized *' a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of gins, and of his giving up to God through Jesus Christ, to walk in newness of life ;" although, with singular inconsis- tency, it is afterwards denied that " all that are baptized are undoubtedly regenerated," Chap xxviii. 1, 5. 'r „ r-M 108. Are these views sustained hy Scripture and hy facts? Not by Scripture. Certain passages which are adduced in defence of them, are inapplicable to the argument. John iii. 5. " ICxcept a man be born of water and of the Spirit, he cannot enter into the kingdom of God." I pee no reference to baptism here. Nicodemus had just expressed his belief in the divine mission of Jesus. The Lord knew the state of his heart, and assured him that something mere was necessary. Tha new dispensation required every man to be a " new creature ;" he must be " born again." This was further explained in the words now under notice. To be " born again" is to be " born of the Spirit," whose influences are compared to water, fjr its cleansing properties ; so that, to be " born again," to " born of water," and to be " born of the Spirit," are three distinct representations of the same experience, and denote the renewing, purifying grace of God, which Nicodemus was taught that he needed, and without which, whatever his knowledge, morality, or reputation, he could not " enter into the kingdom." Such figurative representations are frequent in the writings of the prophets. The general belief, that these words relate to baptism, appears to me destitute of any solid ground. Baptism is not mentioned in the subsequent part of the conversation. Our Lord himself had not then begun to baptize, personally, or by his disciples. John, whose baptism was at that time the ordinance enjoined on penitents, was not in Jerusalem, so that the subject was not, as far as we can gather, before the public mind. If, however, it be insisted on that the Saviour spoke here of baptism, the meaning is, not that baptism is necessary to salvation, for that is not true — the converted thief went straight to bliss without baptism ; — but that no man i» A CATECHISM OF CHRISTIAN BAPTISM. eligible to a place in the *' kingdom of God," by which phrase, as here used, the christian dispensation or the church on earth must then be intended, who has not been "born of water," that is, baptized, and *'born of the Spirit," that is, converted. But that interpretation does not seem to harmonize with the Lord's design ; besides which, it is to be borne in mind that christian baptism, properly so called, was not then instituted. Ephes. V. 26. " That he might sanctify and cleanse it with the wash'ng of water by the word." Whether these words refer to baptism or not may be considered doubtful. But this is certain, that the cleansing of the soul is always represented in scripture as accomplished by the power of the Holy Spirit, through the truth. See John xv. 3 : xvii. 17. Acts XV. 9. 1 Peter i. 22. If, therefore, it be admitted t|iat there is an allusion to baptism here, it can only be on' this ground, that in that ordinance the spiritual cleansing is represented ; the cleansing itself is "by the word." ^ * Titus iii. 5. "He saved us by the washing of regenera- tion and renewing of the Holy Ghost" — or, " through the laver of regeneration and renewing of the Holy Spirit." The "regeneration" and the "renewing" are represented as the lavor in which the soul is cleansed, and which cleans- ing is as necessary as is the reception of mercy. We must remember, too, that the new birth is brought about by "the gospel," by "the word of truth;" 1 Cor. iv. 15. James i. 18. If baptism is referred to in this text, it is not as the means of the new birth, but as the declaration of its existence, or rather, the profession of that existence ; just as " the baptism of repentance" was not an act which produced repentance, but declared it ; the baptized person professed repentance, and was expected to live afterwards the life of a true penitent. These are the principal passages quoted by the advocates of baptismal regeneration. But they do not sustain that dogma. Neither is it sustained by facts. If all baptized infants are regenerated in baptism, it is evident that the presumed regeneration in a stupendous failure, for ♦he regenerated ones grow up, for the most part, estranged from God, and live and die without religion. WHAT BAPTISM 13 NOT. 67 109. What do you think of the tendencies of the doctrine of baptismal regeneration ? I think that they are " evil, and only evil, and that con- tinually." It is opposed to the scripture doctrine of justification by faith ; it fosters wrong views of the nature and operations of divine grace ; it is the main pillar of priestcraft. But the most fearful consideration is, that it encourages unfounded hopes, and thereby exposes the soul to awful peril. Observe the results, as they appear in thousands of instances. As soon as the child can read and recite, he is instructed in the catechism, wherein he is taught that in baptism he was made "a member of Christ, the child of God, and an inheritor of the kingdom of heaven." At the proper age confirmation takes place, during the perform- ance of which ceremony thanks are rendered to Almighty God for having "vouchsafed to regenerate his servant by water and the Holy Ghost, and given him forgiveness of all his sias." What is the consequence ? He is told that his sins are forgiven — that he has the Spirit — that he is a partaker of grace — that he is a true member of the true church, and secure of heaven. Such assertions are greedi- ly swallowed. Should the individual maintain a decent exterior, and observe the common moralities of life, his safety is guaranteed. He may possess no scriptural evi- dence of a humble and contrite heart, or of submission to God in Christ. But he has observed the services of the church, and lived an outwardly religious life, doing harm to no one. Why should he fear ? The church bids him be in peace. She oflfers him consolation in his sickness, and is ready to pronounce him happy when he dies. Why should he be afraid ? He wraps himself up in the cherished delusion — applies to himself the promises of the bible — stops his ears to cautions and threatenings — dies in peace — and awakes in woe. "Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled : this shall ye have of miae hand, ye shall lie down in Borrow." tea. 1. U, 98 A CATECHISM OP CHRISTIAN BAPTI8M. , ■ 5. Not a sealing ordinance. •■•' 110. I have been taught that baptism is a sealing ordinance, as circumcision was before it : is that a correct view of the subject f . r ' , r , < ..,.■■ ■^\ I think not. We are too apt to interpret scripture phrases in accordance with modern thoughts and habits. If we would understand the word of God we must be ac- quainted with the state of society at*the time its several portions were written, and endeavour to place ourselves, as far as possible, in the position of those for whose use it was prepared. A seal was a mode of attestation or confirmation. It declared a person or thing to be what each was said to be, or that a certain article was the property of the person to whom the seal belonged. It was commonly affixed to deeds and contracts. See Jer. xxxii. 6-12. 2 Cor. i. 22. Ephes. i. 13 : iv. 30. Rev. vii. 2-8. It is said of Abraham that '* he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised " (Rom. iv. 11) ; that is, God's gracious acceptance of his faith was declared by the covenant into which he entered with him, to preserve his family distinct from all others. That distinction, indicated by circumcision, was God's mark of approval given to Abraham. It was a personal favour. To none but himself was circumcision a "seal," for no others were in similar circumstances. It was no such "seal" to Isaac, nor to Jacob, nor to their descendants. Baptism is never said to be a '* seal." It does not seal any blessing to us^ Such a notion is entirely inconsistent with the scripture representation of the ordinance. Bap- tism is not an act of God ; it is the act of the believer, baptism is not God's doing something for us or to us ; it is our profession of obedience to him. That in the act of obedience, the presence and blessing of the Lord are often greatly enjoyed, is certainly true ; but this no more consti- tutes baptism a sealing ordinance than it does prayer Or hearing the word, with which the same results are often connected. in. am I J WHAT BAPTISM IS NOT. 69 18, 6, Not a family ordinance. 111. Are not the children of believers said to be ** holy f*^ and doe§ not this entitle them to baptism f The word " holy" is used in different senses in scripture. All the Israelites were called " holy," simply because they were separated from other nations, and undefiled by idolatry. The majority of them were destitute of religion, and so they were " holy" without holiness. The passage appealed to on this subject is 1 Cor. vii. 14, *' Tho unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the hudband ; else were your children uncleau ; but now are they holy." It was unlawful among the Jews to contract marriages with idolaters : such marriages were unholy, that is, unlawful. The manner in which they were dealt with in times of religious reform is recorded Ezra x. 2-44, Nehemiah xiii. 23-29. Some members of the church at Corinth were disposed to apply the same principle to christians. Their argument was, that marriage was dissolved when- ever either of the parties embraced Christianity. Change of religion severed the marriage tie. This was denied by the Apostle Paul, and he directed the parties to live together, enoeuraging the believing one to hope the best from the exeroise of religious influences. A holy marriage — so he argued — being a marriage contracted in a lawful manner, the issue of such marriage is holy^ that is, lawful. But if the change of religion in one of the parties rendered the marriage unlawful, then the children of such marriage would be unholy — unlawful, "unclean," illegitimate. This is the common sense interpretation c f ihe text, and is. no>w generally acquiesced in by commentatorp. *• Federal holiness," as it is called, is a baseless theory, entirely 0]^osed to Uie principles of the christian dispensa- tion. The ohildren of christian parents are not '* holy," in the strict sense of the term, because their parents are holy, nor are they entitled to christian ordinances till they themselvoa become holy by faith in the Lord Jesus. ^ To maintain the contrary is to make religion an aflfair of natural doBoent, and to nullify the distinguishing grace of God. . i; u ■ '«\i i'j«><'i w.i. 70 A CATECHISM OF CHBISTIAN BAPTISM. • 1 It is further to be considered, that if the holiness of one parent sanctifies the children, makes them " holy," and gives them a right to baptism (and if so, a right also to th« Lord's supper), then the holiness of the believing husband sanctifies the unbelieving wife, and she also is entitled to church privileges, all unbeliever as she is. Absurd and even profane as this appears, it has been gravely argued by Paedobaptist authors. Baptized or not, no children become '* holy," in the New Testament application of that word, as applied to religion, till they are regenerated by the grace of God. That is a matter of fact which none need attempt to dispute. What becomes, then, of the " federal holiness" of which some people talk ? What has it done for the children ? Wherein are they better than others ? Are they not as deeply sun\ in sin, and do they not as really need to be converted, as other children ? • 112. If all (his 6c true, and the children of christians are not to* hf. baptized, what advantage is derived from christian parentage f ' . ' . ,' ' *' Much every way." Christian parents endeavour to train up their children " in the nurture and admonition of the Lord." They are early taught to reverence God's word, to bow at the family altar, to observe the Lord's day, and to regard religion with high respect. They are accustomed to regular attendance on public worship. They are preserved from numerous forms of temptations. They live in a religious atmosphere. In all these advantages the children of Baptists share equally with the children of members of other denominations. , More than that. While the unbaptized child enjoys all ,thc blessings of the religious family, he is in a far better . position, as regards religion, than if he had been baptized. For if he should be converted he has the opportunity of mak- ing a voluntary profession of his faith, and of coming out of the world into the church, in God's own way. Whereas he who was baptized in infancy finds, when he becomes pious, that he has been in the church all the time, though he did not know it, and was supposed to have incurred obligations of tke most solemn character by an act in which He <^o^ pable Doe whichl are ml favoui 1 ^ WHAT BAPTISM IS NOT. 71 of one y»" and 30 to the husband titled to urd and gued by in the :)lied to of God. empt to oliness" for the ire they need to lans are d from ivour to nition of B God's d's day, iey are They They iges the dren of joys all r better iptized. of mak> ? out of P^hereas ecomes though icurred 1 which he <^ould not personally take part, being at that time inca- pable of moral action. Does it require a moment's consideration to decide in which of these cases the requisitions of the New Testament are most fully met, and which of these children is the more favourably situated ? 7, Miscellaneous partictjlars. Jewish Proselyte hdplism. 113. Were not Jewish i^rosehjies baptized as well as circmn- cised f And were not their children subjected to loth rites f And is not this the origin of Christian Baptism ? These questions may be easily answered. The baptism of Jewish proselytes was unknown till after the time of Christ and his apostles. The late Professor Stuart, of Andover, says : — - " We arc destitute of any early testimony to the practice of proselyte baptism, atitccedently to the Christian era. The original institution of admitting Jews to the covenant, and strangers to the same, prescribed no other rite than that of ch'cumcisi )n. No account of any other is found in the Old Testament; none in the Apocrypha, New Testament, Targums of Onkelos, Jonathan, Joseph the Blind", or in the worlc of any other Targumist, excepting Pseudo-Jonathan, wliose work belongs to the seventh or eighth century. No evidence is found in Philc, Josephus, or any of the earlier christian writers. How could an allusion to such a rite have escaped them all, if it were as common, and as much re- quired by usage, as circumcision ? " That we cannot point out the exact time when proselyte baptism began among the Jews, is little to tlie purpose of those who hold to its great antiquity ; for where are the monuments which show how and when many a rite began, which came into general reception in the churches of Christ iu the third, fourth, and fifth centuries ? Nor can I think, with many writers, that there is anything mysterious In respect to the adoption of such a rite by the Jewish churches. How obvious the idea, that a heathen man, who came over to the Jewish churches, was unclean in his heathen state! And what could be more natural than to require ablution of him, especially when the days of Pharisaic superstition wei*e fully come? The rabbins tell us that circumcision, baptism and oblation were all necessary to his initiation. How, t' vn, could the baptism of John, or of Jesus, which was the sole initiatory rite, be derived from the proselyte baptism of the Jews ? " Besides all this, Avhen a proselyte was once baptised and received, this rite was at an end. His children, born after his reception, were no more required to be baptized than those of the native Jews. What parallel, then, can be drawn between Christian and proselyte baptism ? " Be the origin of poselyte baptism as it may, I cannot see that there is any adequite evidence for believing that it existed cotemparily with the baptism of John and of Jesus." On Baptism : quoted hi BaptiU ilaffozme, \8i7, p. 208. 72 A CATECHISM OF CHBISTIAN BArXISM. 1 ! > 1 This is candid and decisive. Professor Stuart, you are aware, was a Paedobaptist. Many other Pa3dobaptist au- thorities might be adduced, confirming these views. Br. Gill demolished the argument from proselyte baptism more than a hundred years ago. Tlie Sepiuagint. 114. Is the Septuagint ve 'on r/" he Old Testament a worTc of much iwjportance am' ':^i':u^ f It is. It is a translation ■ rh^: Old Testament from the Hebrew into Greek, executed oy Iciu "^d Jews in the third century before the Christian era. 115. Is the wwd " haptizo " found in that vermon f It is found in two texts. In Isa. xxi. 4, the clause which in the English version m translated, "fearfulness affrighted me," the Septuagint has rendered, "iniquity immerses me,*' that is, "overwhelms me." There was probably a various reading in the Hebrew text, which the Septuagint followed, for the present Hebrew text is properly translated in the English version. 2 Kings V. 14. " And Naaman went down, and immersed himself in the Jordan seven times." The English version has, " dipped himself," which is also correct. The Hebrew word (taval) could not be translated in any other manner ; it means only to dip, to immerse. 116. Naaman was a leper, and the lepers were cleansed hy sprinMing. 3Iust it not therefore he inferred that he sprinkled himself, according to law ? I am surprised that you should ask such a question. Consider the following reasons against your inference : — 1. Naaman was not a Jew. His cleansing did not take place according to the law. He was not sent to a priest, but direct to Jordan. 2. The leper who was cleansed by the law did not sprinkle himself. The priest sprinkled him. No one else was authorised to do it. 3. The law of Moses was not in operation in the kingdom 1 WHAT bafiism: is not. 73 of Israel at that time. The people were walking " in the ways of Jeroboam the son of Nebat, who made Israel to sin." 4. It was a case of miraculous interference, above and beyond the law. The prophet directed Naaman to go and wash in Jordan. Naaman determined to do it thoroughly, and " dipped himself seven times in Jordan." That it was nothing less than dipping, the meaning of the Hebrew, as well as of the Greek word, clearly declares. No sophistry or special pleading can get rid of it. 117. 1 read thus in Leviticus xiv. 6 : ^^And shall dip them and the living hird.'^ I am informed that the word '^dip" used in that verse^ is ^^ baptize'^ in the Sep)tuagint, and that there could not he an immersion in that instance. What do you say to this ? I say that persons ought to be careful how they quote scripture. The word " haptizo'" is not used in the Septua- gint translation of that text. It is hapto, which signifies to dip, id also to dye. That there was a real dipping in the case you may learn from verse 5, of the same chapter, where it is said, — "And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water." 118. It is said in Daniel iv. 33, that Nebuchadnezzar's body " was wet with the dew of heaven." A learned man tells me that the vjord *^ wet" in the English version, is " baptized " in the Septtiagint. Is not that true ? Your learned man should have known better. It is hapto again, not baptizo. It is the translation of a Chaldee word, which signifies to dip, to immerse. As anything dipped is entirely wetted, the word was figuratively used in this instance on account of the eftects of the dew. Nebu- chadnezzar's body was drenched with it. In those Eastern countries it is a very serious thing to be exposed to the dew. Travellers tell us that under such circumstances their clothes have been as thoroughly soaked as if they had been, dipped in water. 74 A CATECHISM OF CHRISTIAN BAPTISM. 119. Are there no other passages in which the Scptuagint translators have used the word " baptizo T^ There are two in the Apocrypha. In Judith xii. 7, it is said that Judith " immersed himself at the fountain." That is sufficiently clear. In Ecclesiastes xxxiv. 25, the writer says : — "He that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing ?" This is also clear. The person who had touched a dead body was to be purified in the usual manner, and to "bathe himself in water," Numb. xix. 19; but if he should touch the dead body again, after having undergone all the ceremonies, the completion of which was indicated by his " immersing him- self from the dead" (as the words should be rendered), it would be lost labour. He would have to begin again from the beginning. The Prepositions. 120. The English version states that wh^n the Saviour was baptized, he " went up straightway out of the waters Might it not be as correctly rendered " from the water f* That alteration would not aflect the meaning of the narrative. The question is, What was done in the water ? The statement, as amended by your suggestion, is, " When he was immersed, he went up straightway from the water." He had gone down the shelving bank — entered the stream — was immersed in it — and then went up — first, out of it — and then, from it. It is of little consequence whether you insert " from" or " out of." The fact of the immersion remains untouched. ■ ,' _ «■ 121. In the account of the baptism of thd eunuch it is said that " they went down both into the water, both Philip and . the eunuch; and he baptized him. And when they were come up out of the boater,'' &c. Does not the word rendered ^^ into'' mean ^^ to,'' and the word rendered ^^ out of" mean *^ from?'* • o ,, The proper meaning of these prepositions is " into" and " out of," as given in the English version ; and the English translators, as you know, were Paedobaptists. But whether WHAT BAPTISM IS NOT. 75 tliey went to the water or into it — the question, I say again, is, What was done in the water? "He imntarsed him." No sound scholar will venture to say that this is an in- correct translation. Take then, if you will, your own meaning of the prepositions, and how will it read ? " They went down to the water, both Philip and the eunuch ; and he immersed him. And when they were come up from the water," &c. Have you gained anything by the alteration ? 122. Not much, I confess. But there is another text which will (jive you greater difficulty, I think. It is Mat. Hi. 11., ivhere John the Baptist says, " /Ze shall baptize you with the Holy Ghost and loith fire,''^ The Greek preposition, " en," / am told, is employed in this passarje, and it is here translated " with.'' Ought it not to be so translated in other places ? The meaning of prepositions must be decided by the connection in which they are found, and the design with which they are used. The preposition en, to which you refer, is more frequently used in the New Testament than any other preposition. It is found a thousand times in the Gospels ; two hundred and seventy-four tinies in the Acts ; twelve hundred and forty times in the Epistles ; and one hundred and sixty-three times in the Apocalypse. Its original, primary meaning is in, and so it is for the most part translated ; but it is sometimes rendered by at, on, by, or other English words, according to the exigency of the case. So the English preposition " in," as Worcester says, " denotes presence in place, time, or state ; within, not without, opposed both to to and from." Let us take the Gospel of Mathew. In that Gospel the Geek preposition en occurs 292 times. It is translated in our English version as follows : — by in, 211 times ; by by, 23 times ; by with, 13 times ; by among, 12 times ; by at, 8 times ; by on, 3 times ; by when, and unto, twice each ; by once each by such words as /ar, under, &c. You observe that the translation by the English word in is adopted in an overwhelming majority of instances. In fact, that is its natural meaning, and it is only to be departed from when necessity requires. In the text under notice necessity requires that it should not be departed from. Baptizo, as has been abundantly shewn, and as 76 A CATECHISM OF CITIIISTIAN BArTISM. all learned men confess, means to immerse. Now, we immerse a person or thing in a liquid. We cannot say with propriety, " immerse luiih water," for the water is the element in which the person or thing is plunged. In those passages, therefore, in which our translators have the phrase, " baptize ivUh water," it ought to have been, " baptize m water," and so, as I have told you before, Dr. George Campbell, the Pasdobaptist, translated Mat. iii. 11. William Tyndale, the martyr, had done the same in 1525 : his translation was. — " I baptyse you in water, in token of repentance." In and hcyond Jordan. 123. Some say that the expression "in Jordan" does not always mean " in the river Jordan," but only near it, because it is stated that John sometimes baptized *' in the wilderness," Mark i. 4., and sometimes " beyond Jordan," John i. 28. Hoio can you meet that objection ? There is no difficulty about it. When John baptized in the wilderness," he baptized " in the river Jordan," Mark 5., which flowed through the wilderness. The reason why it was called " the wilderness" was, that the district thereabouts was uncultivated, possibly fit for the grazing of flocks and herds, but not divided into arable farms. The words " wilderness" and " desert" have frequently that meaning in the New Testament. Dean Stanley has written so well on this subject that I cannot forbear transcribinjr his remarks. " The ' wilderness' of the desert-plain, whether on the- western or eastern side, is the most marked in the whole country, and never has been inhabited, except for the purposes of ascetic seclusion, as by the Essenes, and the hermits of later times. Wide as was tlic moral and spiritual ditfcrence between the two great prophets of the Jordan wilderness, and the wild ascetics of later times, yet it is for this very reason important to bear in mind tlie outward* likeness which sets olf this inward contrast. Travellers know well the startling ai)pearance of the savage figures, who. whetlier as Bedouins or Dervishes, titill haunt the solitary places in the East, with 'a cloak, — the usual striped Bedouin blanket— * woven of camel's hair, thrown over tlie shoulders, and tied in front on the breast; naked, except at the waist, round which is a girdle of skin; the hair flowing loose, about the head.' This was precisely the description of Elijali, whose last appearance had been on this very wilderness, before he finally vanished irom the eyes of his disciple. This, too, was the aspect of his great representative', when he came, in the same place, dwelling, like the sons of the prophets, in a WHAT BAPTISM 18 NOT. 77 Icftfy covert, wovcv. cl' the brnnclics of tlie Jordan-forest, nroncliinff, in ' raiiiiont of canicl's liair,' with a loatlicni girtllc a»)()iit his loins,' outuig the 'locusts and wild honey' of the desert — the 'wild honey' or * manna' which drops from tlie taniarislts of desert-regions, and ceases on reaching the cultivated districts of Jericho ami Judiea, To the same wilderness, probably that on the eastern side, Jesus is described as ' led lyj' by the Spirit — up into tlic desert-liills whence Mo«es ha ' seen the the view of all tlie ' kingdoms' of Palestine — * with tlie wild beasts' which lurked iu the l)ed of the Jordan, or in the caves of the hills — * where John was baptizing,' beyond Jordan, " If from the general scene we turn to the special locality of the river banks, the reaifon of John's selection is at once explained. He came * baptizing,' that is, sign fying to those who came to him, as he plunged them under the rapid torrent, the forgiveness and forsaking of their former sins. It was in itself no new ceremony. Ablutions, iu the East, have always been more or less apart o( religious worship — easily performed, and always welcome. Every synagogv.e, if possible, was by the side of a stream or spring; every mosque, still, requires a fountain or basin for lustrations in ity. court. I3ut John needed more than this. He taught, not under roof or shelter of sacif'd buildings, i)Ut far from the natural haunts of men. lie pioclaimed repentance, not only to handfuls of men here and there, but to the whole nation. >>o common spring or tank would meet the necessities of the multitudes who, 'from Jerusalem and all Judoea, and all the region round about Jordan, came to him, confessing tlieir sins! The Jordan, by the very peculiarity of its position, which, as before observed, renders its functions so unlike those of other Eastern streams, now seemed to have met with its fit purpose. It was the one river of Palestine — sacred in its recollections — abundant in its waters ; and yet, at the same time, the river, not of cities, but of the wilderness — the scene of the preaching of those who dwelt nut in kings' palaces, nor wore soft clothing. On the banks of the riifi'hing stream the multitudes gathered — the priests and scribes from Jerusalem, down the pass of Adummim; the publicans from Jericho on the south, and the lake of Genuesarcth on the north ; the soldiers on their way from Damascus to Petra, through tlie Ghor, in the war with the Arab chief Hareth ; the peasants from Galiiec, with Onk from Nazareth, through the opening in the plain of Esdraclon. The tall ' reeds' or canes in thejungle waved, ' shaken by the wind;' the pebbles of the bare clay hills lay around, to which the Baptist pointed as capable of l)eing transformed into the ' children of Abraham ;' at their feet rushed the refreshing stream of the never-failing river. There began that sacied rite, which has smce spread throughout the world through the vast baptistries of the .south- ern and Oriental churches, gradually dwindling to the little fonts of the north and West ; the plunges beneath the water diminishing to the few drops which, by a wise exercise of Christian freedom, are now in most churches the sole representative of the full stream of the descending river." Sinai and Palestine, pp. 30.' 307. This is excellent, -with the exception of the reference to the " wise exercise of Christian freedom." We claim no such freedom. John, as the Dean acknowledges, " plunged them under the rapid torrent ;" the Apostles also practised immersion. We dare not alter the divine command. The ordinances must be observed as they were " delivered," 1 Con. xi. 2. / 78 A CATECHISM OF CHEISTIAIf BAPTISJf. The phrase "beyond Jordan" means, on the east side of the river, which was " beyond" to the inhabi- tants of Jud^^a. " Bethabara beyond Jordan" was a fording-place on that side. But whether John baptized " in the wilderness" or " beyond Jordan," it was still " in the river of Jordan" that he baptized. (( TJie icashing of cvps a-nd fois,^^ &c. 124. Marie informs I's that the Pharisees 'practised '■^ the loashinrj of cups and j^ois, brazen vessels^ and of iahles.^* Is it reasonable to suppose that they dipped all these things in water f Quite reasonable, if Mark says so. But let us read the whole account. " The Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. And when they come from the market, except they wash, they eat not. A.nd many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels, and of tables ;" vii. 3, 4. I will not weary you with quotations, but will simply assert> assuring you that I have arnpU* proof at hand, should it be- roipired, that the superstitious notions of the Pharisees led them to adopt various expedients for preserving bodily purity. Their ablutions and immersions were very frequent. Two words are used by Mark, bearing different meanings, but both translated in our English version, very improperly^ by the one word, " wash." The first means to wash a part of the body ; the second, to immerse, which washes the whole hoc' The Pharisees washed their hands repeatedly during the day ; but if they went to the market, thus coming into contact with persons of whose ceremonial clean- ness or uncleanness they had no knowledge, they immersed themselves when they returned home, and were extremely careful to make the immersion complete ; no part of the body was to be left uncovered by the water. As to the " pots and cups, brazen vessels, and tables,"^ I can only say that Mark affirms they were immersed — and I beliove Mark. I have no right to interpese my difficulties, and doubts, and reasonings, in order to dilute the meaning of an inspired writer. Jewish authors, liowever, fully con- firm xMark's statement. Dr. Gill's commentary on the text WHAT BAmSM IS NOT. 79 east liabi- ras a )tized 1 "in contains numerous extracts from rabbinical writings, in which it is explicitly affirmed that the articles above- mentioned, and others of a like kind, are immersed for purposes of ceremonial cleansing. A modern traveller (a Presbyterian minister) gives us some information on the subject. Writing at Tiberias, on Lake Gennesaret, Dr. Wilson says : — "We saw many of the Jews busy in cleansing for the observance of the Passover, and, with the same object in view, washing their tables and other articles of furniture in the lake, and going over them, on their being taken out of the water, with a hot iron, a process of dealing with such hard materials to us entirely novel." Lands of the BiUe, Vol. ii. p. 115. The word rendered "tables" means also "beds" or " couches." The Eastern beds, you know, were not like ours. They were more like our quilted coverlets, and might be easily washed. The restored paralytic (see Matt. ix. 1-7, where the same Greek word is used as in Mark,) would have no difficulty in rolling up such a bed and walking home with it. ^^ Divers ivashlngs.'^ 125. I)i the Epistle to the Hcbreivs (chap. ix. 10,) the writer speaks of the ''*■ divers washincfs"' of the laio. The word^ 1 am told, is " baptisms." Does not this refer to the sprinklings so often enjoined by Hoses ? It docs, if baptism means sprinlding ; but if not, not. The arguments employed by some Psedobaptists may be thus expressed : — sprinklings were commanded under the law ; we read in the Epistle to the Hebrews of " divers baptisms," as forming part of the Mosaic institute ; there- fore, baptizo means to sprinkle. This is as much as to say, to dip means to sprirkle ! There were sprinklings, I know ; but there wjre immer- sions, too, and to these the Epistle to the Hebrews referred. The purification for uncleauness enjoined on numerous occasions was not complete till the person had " bathed himself in water." What that bathing was, a Jewish writer will tell you. " Wherever washing of the flesh, and v/ash- ing of clothes are mentioned in the law, nothing else is meant but the dipping of the whole body in a confluence of 80 A CATECHISM OF CHRISTIAN BAPTISM. water, and that if he dip his whole body except the tip of his little finger he is still in his uncleanness." These are the words of Maimonides, a learned Spanish Jew of the twelfth century. Modern versions. 126. Hoio has the word " haptizo " been rendered in modern versions f It was translated into German, by the word tavfen ; into Danish, by dohe ; into Swedish, by dopa ; into Dutch, by doopen. All these words mean to dijj. In the French, Italian, Spanish, and Portuguese versions, the word baptizo is transferred, as it is in English, following the example of the Vulgate Latin. But when the Latin word lajitizo was introduced, i/mnersioH was the authorised practice, as it has' been from the beginning. The Latin verb haptizo is not found in the classics : it is an ecclesiastical word. But the noun haptisteriam was used by classical writers, and the meaning affixed to it is, a hathin , ... ; Unquestionably by those, and those only, who have voluntarily obeyed Uie Lord in baptism. Christianity ie a personal, because it is a "reasonable" service. An infant cannot come under moral obligation. The Gospel must be understood and received before it can 1 e p ofessed. But the infant did not make the profession auu has not incurred the obligation. On the contrary, a person who has arrived at maturity, and then becomes religious, may justly complain that the opportunity of making a personal profession has been taken from him by his baptism in infancy. He cannot enjoy that opportunity without re- nouncing the infant-ceremony and joining the denomination which restricts baptism to believers. ;. - 88 A CATECHISM OF CHRlSTIAIf BAPTISM. General Conclunona. 143. Reviewing the tvhole, what is the general conclusion ? That it is our duty to adopt that system which harmonises most completely with the teachings of the New Testament. We have no doubts or fears on that score. The Baptist Denomination comes nearer to the primitive model than any other. It is impossible to reconcile the infant baptism theory with the order established by the Apostles. It is contrary to the genius and spirit of Christianity and subver- sive of its designs. The history contained in the "Acts" and the Epistles addressed to the churches furnish no hint of a state of religious affairs like that which now exists in the Episcopalian, Presbyterian, Congregational or Methodist Denominations. There is not a word which indicates infant church-membership. There is not the slightest notice of two sorts of baptized members, one class out of the church and the other class in it. It is only in Baptist churches that we find an accordance with the divine pattern. The Apos- tolic letters might have been written to them : — I cannot imagine it possible that they could have been written to churches of another kind. And in fact ecclesiastical history supplies sufficient proof that other forms of church order were the outgrowth of that laxity of opinion which crept into the Christian community at a very early date and ulti- mately prevailed, to a great extent, over pure biblical truth. The Reformation in the sixteenth century was the com- mencement of a return to those right principles which had been quietly working their way for many centuries before, and then found freer scope for their development. But power and worldly prudence checked the further advance- ment of those principles in the national churches. In Bap- tist churches the Reformation is seen in its completeness. At least, such is the theory. All that is required, is, that it be honestly and zealously worked ; Apostolical religion will then bless the earth. * '" '" Number of Baptists. *"' 144. You lay great stress on immerison. Is not the number of Christian churches that practise inimersio7i very small f Perhaps not so small as you imagine. ImmersioQ is DUTY OF CHRISTIANS WITH REOABD TO BAPTISM. 89 pTPctised by the Greek, the Armenian, and the Oriental churches, and these comprise a population of about one hun- dred millions. In these churches the child is thrice immer- sed — once in the name of the Father — once in the name of the Son — and the third time in the name of the Holy Spirit. Immersion is the rule of the Church of England, The Bubric is — "And then naming it after them [the Spon- sors] (if they shall certify him that the child may well endure it) he shall dip it in the water warily and discreet- ly." It is then added'—" But if they certify that the child is weak, it shall suffice to pour water upon it." Not a word about sprinkHng, which, therefore, is not lawful in the Church of England. It is said of the Rev. Charles Wesley (brother of the great John Wesley) that ** he denied the validity of baptism when administered by any except the episcopal clergy, to whatever section of the univerpal church the administrator might belong; calling it 'lay-baptism,' and urging upon those who had received it the necessity of being re-baptized. Healthy children he insisted upon baptizing by trine immer- sion, plunging them three times into water." JacJcsons Life of Charles Wesley, vol. i. p. 54, The Baptist Denomination in Great Britain and Ireland contains 2400 Churches and 250,000 members. In the United States it has more than 15,000 Churches and upwards of 1,150,000 members. There are 260 Churches, 14,756 members in Canada. In New Brunswick there are 115 Churches, 882. members. In Nova Scotia and Prince Edward Island there are 153 Churches, 15,828 members. 145. Am I to understand from the remarks you offered just now, that you regard the Baptist Churches as perfect f By no mean :. The system which we uphold is identical, in my opinion, with the practical Christianity of Apostolic times . The administration may often demand improvement. Ever thing human tends to declension. Man is prone to lay his unhallowed hands on the ark of God. He likes to see his own work. He would fain paint and gild that which ought to be left in its unadorned simplicity. All this, IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I US ■ 2.2 Ui no U 12.0 III 1.25 ||U ,.6 < 6" ► V] / f ^ v: ^^. 'w '/ Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. MSM (716) J72.4503 W/^ fV iV ^ •SS 4^ ^ ^'4^ '^ *lf. 1/. %0 ^ /■ / 90 A CATECHISM OF CHKISTIAK BAPTISM. ; rrr wfaererer seen, and by whomsoever indulged, should be uasparinglj denounced and forsaken. If we Bi^tists have in any respe>?ts deviated from the original pattern it is our duty to retrace our steps. Chillingworth's motto must be ours — ^* 1'he Bible, the Bible only, ii the r^igioa" of Baptists. t' ' '!' fi^!'. ••» /•►'-' : :*fH '•—•it '11 ill mi(» si :;! ".yj lU-J! ::'*?'! .■■''•M'.7 }'* i.'»';i -' ••■' *• {f< Vvi-i'jV/ . ' ,t;? <;.i .••,:.;' •?' i'^'i '-■'•:{•> -■■t'l ^!c- /' .i\y, rA \ - o-n: „ \;i .{^' /[>;.< >ff ■- ; ' ■<-;--.».vi' f'- ■■ ^• -^ : ..^ i.^-i ...i^ t^ Jt \;^ -:; *SM f . ( ^'t v^-iii r/qi.' b.»« 11 .i-;. .'- .^R-it'.r.! ,f ,f H i'-> •(.-. •.;v.'f.'^'4 ntJl' .v>ff ■ -A ;i\ . ...!•» ; f. l- ' i/'JVV viiT ni .Ja»»u'Jivm;,(',M fic;.f'(f:i! a-*>>'. .i:!!! .il' V '.i.iVii .nJT >')inii ' • > ■*** liiiijni '.lit y\ i,i M. :rr , should ht aptists have em it is our bto must be religion" oi :!»^*'i !«n«i 'tM tt "*.y! ^xir^^*^ Hfiuh:, ^ a. ' -.. :.' b;J« ■«fM{»r yt!t ffl ♦lir .»"Mnii ■ ' a