IMAGE EVALUATION TEST TARGET (MT.3) 7 // A 4i. 4l /a 1.0 I.I 1^128 12.5 ■50 ■^™ B^B Ui 1^ 12.2 L° 12.0 1.8 11-25 11.4 111.6 V] V '/ y^ CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions Institut Canadian de microreproductions historiques 1980 Technical Notes / Notes techniques The Institute has attempted to obtain the best original copy available for filming. Physical features of this copy which may alter any of the images in the reproduction are checked below. L'Institut a microfilm^ le meilleur exemplaire qu'il lui a 6t6 possible de se procurer. Certains d6fauts susceptibles de nuire A la quality de la reproduction sont notte ci-dessous. 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The following diagrams illustrate the method: L'exemplaire film6 f ut reproduit grdce A la g6n6rosit6 de I'dtablissement prdteur suivant : La bibliothdque des Archives publiques du Canada Les cartes ou les planches trop grandes pour dtre reproduites en un seul cliche sont fiim^es d partir de Tangle sup^rieure gauche, de gauche d droite et de haut en bas, en prenant le nombre d'images nicessaire. Le diagramme suivant illustre la m6thode : 1 2 3 :■ 1 ■ ■■ 2 3 4 5 6 SERMON (JN B A F > T I sS M , E'reaeliecl at Koeklancl 011 the ;3()lli Jvnie, Rev. JAS. HORSBURGH BEATT. Pa^^tor ol the Presbyterian Cliunb. Cumberland and I^ocklai)d, ( )i][ >^. A_ :.1J OTTAWA: Priiittd 1)v A. S. WooDHUHN, 'FAftlu Sf. r of SERMON ON V • \ BAF^TISM, * I ■ ' Preacl-)ed at Kockirxnd oil the QOtii June, ' ■ 1800, by Rev. JAS. HORSBURGH BEATT, Pastor of tlie Presbyteriari Church, Cumberland and f^ooklarid, Orit. OTTAWA: Printed by A. S. Woodburn, Elgin St. 1891. PREFATORY NOTE. THE following discourse was preached for the purpose of allowing the young converts in Rockland intelligently to choose which of the two branches of the Christian Church there, the Baptist or the Presbyterian, they should join as members. Notice was given to this effect on the previous Sabbath, as there were some young people who professed to have been converted at our recent meetings, when the Rev. Wm. Meikle, the evangelist, was among us. After the delivery of the sermon Mr. Beatt was requested to allow it to be printed for private circulation, and, having consented to do this, he set about at once to prepare it for the press. As, however, it wa. preached from notes, it took much longer time to get it ready than he had anticipated. In the meantime, too, impaired health prevented his doing much beyond the necessary work incident to so large a field as he has under his charge. Although late he gives it to his friends with the hope that it will put their minds forever at rest as to this ques- tion which has for a number of years sorely vexed many in this district, and has led not a few to change from once Christian church to another- V SERMON. Dear Christian F? tends: As announced last Sp.bl)ath, I intend to draw your attention to-day to the subject of Christian Baptism, not for the sake of trying to draw our Haptist friends into our church, but simply for the purpose of ex- plaining the position of our Presbyterian Church to those who profess to have been converted in our recent meetings, and who may be wishing to connect themselves with one of the branches of the Christian Church. We believe t! at our position is in true accord with the teach- ing of Scripture, and this I hope to make clear to all as I proceed. The subject divides itself into two parts, or rather is so divided for us by our Baptist friends themselves, as they object both to our mode of Baptism and to our practice of bajytising children. Let us then try to find out the Scriptural teaching on these points, and may God Himself illumine the page for our edification. I. — THE MODE OF BAPTISM. And here the first passage that presents itself for our consideration is in Matthew in, 13-17. Here we have the account of the baptism of Jesus by John the Baptist. In the i6th verse Jesus is said to corne up out of the water, and it is argued by our Baptist friends that He must have been in the water ere He could have come out of it, and there was no need of His being in the water unless He was dipped. There is no evidence, however, of His even being in the water. A reference to the original Greek brings this out clearly. The words are apo tou hudatos {6.7:6 TOU uoazo^) and they are only correctly rendered by " from the water," and this is the rendering given in the Revised Version of the Testament. This Baptism was the dedication of Jesus to His work of High Priest, and was equivalent to anointing Him to the office. Aaron and his sons were anointed by the pouring of oil on their heads (Leviti- cus viii), and this was symbolical of the outpouring of the Holy Spirit in the Mosaic Dispensation. In th-^ Christian Dispensation, however, we find water is used instead of oi. ^i this same purpose. This is clearly seen when Peter asked for water in the house of Cornelius. The Holy Ghost had already fallen on his hearers, and he could see no reason why the outward sign should be withheld. Jesus is called Messiah and Christ, and these titles help us here. Messiah is the Hebrew word for Anointed, and Christ is the Greek. He IS therefore the Anointed One. But we have no account of the I anointing uf Jesus, save at this time when John baptised hit i, and the Holy Ghost descended like a dove upon Him. If tlu-n this is the anointing of Jesus to His office of High Priest, wo (eel quite safe in affirming that as the oil was poured on the head of Aaron and his sons when they were dedicated to their office, so the water was poured on the head of Jesus at this time by John. Besides what re])resentation of the out-pouring of the Spirit is the dipping of the body into the v ater If the one is the sign of the other we would naturally look fc^r a ;;imilarity in the application. There are six pictutes extant representing the scene of this baptism of Jesus liy John, — one is as early as the snd century, and the latest belongs to the 7th century, — but they all represent John pouring water on the head of Jesus from a shell. Much is made of the meaning of the word Bai)tise by our friends. They say it means to dip, and so for we agree, but we differ i i saying that that is its only meaning. Here are all the meanings given in Lid- dell &: Scott's Greek-English Lexicon ; to dip repeatedly, to di[ under, to bathe, to steep, to wet, to be soaked in wine, to be over head and ears in debt, to overwhelm one by asking (luestions, to pour upon, to drench, to dip a vessel, to draw water, to baptise. Leaving these before you let us see how the word is used in the language. In Daniel iv, 33, we read that his body was wet with the dew of heaven. Now the words "was wet" is the translation of the Greek ebaphe (^ifldifr^), and is literally was baptised with the dew ; that is the dew descended on his bodv. It certainly does not imply that his body was dipped into the dew. Homer, the great Greek epic poet, says in his Battle of the Frogs and Mice, lines 218-219 : " But yet he did not withdraw from the con- flict, but smote him and down he fell, and the marsh was sprent with gore." The words " was sprent" are really " was baptised."* The marsh was baptised with the blood of a mouse, and surely that doe; not suggest that it was dipped into the blood. In translating the Greek Testament into Latin, the word baptise was taken into the language just as it was without change, although hey had the very word already in their language which our Ba])tist friends are so fond of now. The word " immerse" comes from the Latin verb " immergo," and it means to plunge into. To baptise according to the literal meaning of this word, would be a dangerous thing as it would leave the person under the water. They require another verb " emer- go," to bring the person up again. Now " immerse " is never used in the Latin Bible for " baptise," and all Latin writers follow this example. So much now for the meaning of the word by itself. Let us see how it is used in connection with our subject. When it is followed by the words " with water," " with the Holy Spirit and with fire," the construc- tion always is the verb precedes the preposition en (iv) with the dative of the noun. Matttiew iii, i i, John the Ba[^ist says, " I indeed bnptise you with water, but Fie shall baptise you with the Holy (Ihost and with fire." Greek, liaptizo en hue iti, Haptisei en I'neumati Hagio kai puri, ( fiarrri^o) iu uuazt, /iarcvlerti ii- /h^'j/iuTe lyctf^ xa't zofn. This passage clearly teaches that as the one is used so ought the other to be. It the one is to be understood dip[)ed into the water so surely the other must be dipped into the Holy Ghost and into fire. But thie Holy Ghost is always spoken of in Scrijjture as being poured out. Acts 11,17 18, " I will pour out my Spirit," which passage is a (piotation from fojl II, 28-29. Surely then, it is reasonable to say the least of it, if we hold that we may pour on water in baptism- But this construction in (Ireek always denotes the instrument we use in doing a thing. Here are a few examples . — ' Daniel iv, 27 — "Break off thy sins by righteousness and thine iniquities by showing mercy to the poor." Now in the Greek Bible the words "by righteousness and by showing,etc.," are rendered by the i)re- position en (iv) with the dative, as they are the instruments. Matthew ix, 34 — He casteth out devils through the prince of the devils. *' Through " in Greek is en with' the dative. John .Kill, 35 — By this shall all men know that ye are my disciples. " By " is en with the dative. Acts .wii, 31 -He shall judge the world in righteousness by that man, etc. "By " is en with the dative. James in, 9 — Therewith bless w# God, etc.. The word therewith is just another form of "with this," and the Greek is en with the dative. Revelation xiii, 10 — He that killeth with the sword, etc. Here again " with " is en with the dative. Many other passages could be produced from Greek writers, but surely these are enough to prove that " en " with the dative denotes the instrument by or with wb.ich a thing is done. Now if water is the in- strument in baptism it must be applied to the body, not the body to the water. And that this is so seems to me perfectly clear from the expressions used ; thus we infer that baptism is properly performed by pouiing water from the hand on the head. But the verb baptise is used in other relations than those given above. As for example in the following passages :- - Romans vi, 3 — " That so many of us as were baptised into Christ Jesus were baptized into His death." Galatians iii, 27 — " P'or as many of you as have been baptised into Christ have put on Christ." I Corinthians, x, 2— "Were all baptised unto Moses in the cloud and in the sea." In these passages eis (i^c) is used with the accusative, thus showing most conclusively that had it been " baptism into water " this form of construction would have been used. ^' 6 Fnough has been said as to the meaning of the word, let me now rf)me to other arguments. When Peter had pro;icheabefore Cornelius and found that the Holy (Ihost had descended on his hearers he asked (Acts x, 47), "Can any man forbid water that these should not be baptised who have re- ceived the Holy Chost as well as we ?" This question seems to us to suggest the bringing of a fiu.intity of water into the place where the people were gathered, rather than the going of the people to a bath 01 a river. And I feel certain that all uni)rejudiced persons would allow this, and morever, no one would expect the (juantity brought to be sufficient for dipping all the r ompany one after another. The moral side of the ques :\ is a grave one, and one not easily set aside in my estimation. To , j dipped would necessitate the laying aside of the greater portion of their garments which would not be in all countries a seemly thing. The scenes at river sides and church fonts are eloquent enough to reverent onkJokers that Christ never meant this mode of baptism to be the mode of performing the rite in His church. Besides these things it is a burden grievous to be borne. Not everyone has the physical courage to face such an ordeal. Jesus made all the rites in connection with the Christian Church of the simplest character jjossible. Rites and ceremonies had been found too heavy for the Jews, and they have passed away. Jesus desires his people to give Him Spirit worship, hence the form of worship is so simplified that externals are all but abolished. . This immersion, too takes a\%iy from the grand universality of the Gospel. It is the boast of the Gospel that it is for every nation and race. Jesus has sent it into all the world. But if everyone must be im- mersed ere they can become true Christians, then the Gospel is no longer universally applicable to the human race. The sick cannot be immersed, but a little water could be ])oured on the head without df.n ger. Ir. ice-bound countries immersion either becomes very difficult or dangerous to life. And instances are not wanting where death has ensued in a few days, simply because the person was not in a fit con- dition for the ordeal. Immersion has very much the appearance of a penance. It looks like an affliction of the body in order to wash the soul. And I feel sure from what 1 have seen that many glory in it as something done by the person in securing salvation. * II. — THE SUBJECTS OF B.\PT1SM. r Our Church holds that those who are to be baptised are those adults who accept the Gospel for the first time, it unbaptised in infancy, and the children of professing Christians. And we believe that we are warranted in this both from the teaching of Scripture and from the practice of the aposdes which we find endorsed by the practice of the early Christian Church. ord, let me d that the < 47), "Can (..» have re- us to us to where the a bath or ould allow brought to not easily the laying •t be in all lurch fonts meant this [is church. >rne. Not csus made e simplest too heavy people to jlificd that lity of the ation and ust be im- ipel is no :annot be hout dr.n- iifficult or icath has fit con- It looks ' feel sure 16 bv the Hre those infancy, at we are rora the le of the (if) The teaching of Scripture. Circumcision was applied to children on account of the faith of the parent. This was a sj)iritual rite, not a civil one. This is clearly seen from the reasoning of Paul (Romans iv) in connection with this subject. He declares that Abraham received the rite as a seal of the righteousness of the faith which he had while he was yet uncircumcised. And it was applied to Isaac on account of the faith of Abraham. It was thus the initial rite into the Jewish Church. Foreigners wishing to enter the Jewish Church had to be circumcised and their children along with them. This is just the position we give baptism in our church. It is the rite of admission, and surely there is no more absurdity in a Christian parent getting bai)tism for his child than for Abraham getting circumcision for Isaac. . Baptists see this and to get rid of this diffi- culty they refuse to recognise a Church of Cod as existing till the time of the outpouring of the Holy Ghost at Pentecost after the ascension of the Lord. Tlie Jewish Church may never, i)erhaps, in so many words be called the Church of God, but surely the whole strain of Holy Writ points in this direction. Not only were the Jews chosen as God's peculiar people, but they were expected as a body to " worship Jehovah." 'i'he Psalmist speaks often of the "assembly of the saints," and the " congregation of the saints." They were, too, expected to do what (iod's Church now is expected to do., to show forth " salvation from day to day." Jwen before the deluge we find the sons of God are mentioned as distinct from the sons of men, and this would imj)ly a separation even then into a Church of God. A church is simply an assembly for worship. It a|)pears ])erfectly ])lain that a very close relationship exists be- tween the Mosaic and Christian dispensations. The e[)istle to the Hebrews was meant to show how Christianity was only Judaism stripped of its externals. But even without this epistle the student of Scripture cannot fail to see that Christianity is but Judaism simplified and made universal. The ten commandments of the moral law which was given to the Jews at the commencement of the Mosaic Dispensation are not abolished by Jesus, but are included in every particular in His more universal commands of love to God and men. The Lord's Supper sprang as all will allow out of the great Feast of the Passover. Is it any wonder then that we say baptism has been substituted for circum- cision in accordance with our Lord's command ? The command of Jesus to His disciples (Matthew xxviii, 19) should read "Go ye therefore and make disciples of all nations by bap- tising them in the name of the Father, and of the Son, and of the Holy Ghcsi,and by teaching then to observe all things whatsoever I have com- manded you." This puts baptising and teaching on the same footing, and both are means by which disciples are to be made to Christianity. Dr. H. Martensen says in connection with this that the more infant baptism prevails in the world the more are the words of the Lord ful- filled that the nations should be made disciples by baptism and teach- ing. 8 I ., In Christ's words (Mark x, 14) " Suffer little children to come unto Me, and forbid them not, for of such is the kingdom of Cird," we have very plain teaching that children form jxart of the invisible Church of Christ. And this part must be no insignificant part considering the well known fact that one half of the human race die in infancy. But some say that Jesus only means to tell us here that we must be like children in order to enter the kingdom. This I deny, for he draws this very intcrcnce in the very next verse, " Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." No ! It seems very plain that Jesus meant to teach that children were actually in the kingdom. Indeed these words would lose all their sweetness if they were only meant to say that Jesus wanted to embrace the children because they were like His people. But if Jesus meant to say that the little ones are members of the invisible church what are we that we should refuse to acknowledge them as part of His church below? This relationshi|:i, too, in the church is an endearing link in the chain of affection between parents and children — they are knit together in the Lord. It is true that we do not admit the children to the full privileges of members till they can understand all they do, but whenever they do this, endorsing, so to spea' . act of their par- ent in giving them to the Lord in baptism, the' ? ^'vi,lingly allow tl^em to take their place in all the affairs of the church, {b) The practice of the Apostles. This is necessarily very scant ao they were 1 :tically preaching a new religion b ,th to Jew and Greek. On this at^junt the great bulk of their converts to be baptised would be adults, just as it is in heathen lands now. But we find that on several occasions whole households were baptised, and this in ordinary speech suggests children as forming part of the household. Baptists, however, refuse to allow this in con- nection with baptism, as, of course, this would destroy their position altogether. It is, however, as gratuitous on their part to assert there were no children in these households as it is on our part to assert that there were ; both assertions are mere conjectures so tar as the known facts are concerned. Hence our position is as good as theirs. But when we know that the mention of a household would suggest children to most people, then our position, we think, is strengthened. Then again we must remember that the apostles and most of the preachers were Jews, and they were familiar with the law in reference to the ad- mitting of proselytes into Judaism, that the children were accepted with the parents. Hence we think our position unassailable. Paul when speaking (i Corinthians vii, 14) of the parents not both being believers says that the one is sanctified by the other "else were the children un- clean, but now are they holy," clearly teaching that if one parent only is a believer the children are reckoned within the pale of the church, and are separated as holy to the Lord. It is on this account that we bap- tise the children if one of ihe parents is a professed Christian, irrespect- ive of the profession of the other. This to me is a very strong proof that the children were baptised with the parents. 9 > come unto ^," we have Church of idering the incy. But Jst be like ; draws tliis whosoever 11 not enter teach that would lose wanted to It if Jesus )le church art of His endearin"; — they are le children 1 they do, their par- :llow thjem caching a jreat bulk heathen )useholds forming in con- position rt there sert that - known But children Then reachers the ad- ed with when elievers ren un- only is :h, and e bap- espect- of that il (c) The endorsing practice of the early Christian Church. Justin Martyr, born near the close of the isl century, says when speaking of those who were members of the Church, that a part of them were 6o or 70 years old, and they had been mude disciples in infancy. Clemens Alexandrinus, born about the middle of the 2nd century, when reproving Christians for using idolatrous and indecent pictures, exhorts them to use only those that were becoming and useful, and par- ticularly does he exhort fishermen to choose the image of an apostle baptising infants. Iraeneiis, born about 97 A.D., was a disciple of Polycarp, who was a disciple of the Apostle John. He says, Christ came to save all who by Him are born again into God — mfants and little ones, and children and youths and olders persons.* And he explains that born again means baptism. Neander says in refeience to this passage (Kirchengesel, vol. i, p. 537), Thus from this idea which lay deep in the essence of Christianity and ruled all minds, proceeded the practice of infant baptism. Tertullian, born about 97 A.D., says in his treatise on baptism (chap. 18), "The delay of baptism is more useful according to every person's disposition, but especially with regard to children." He urges delay as their faith is not complete. Here he takes exactly the position of our Baptist friends, and he does so in opposition to the prac- tice of the Church at that early date. He, in fact, begins the heresy. Origen, born about 184 A.D., tells us that infants are baptised for the remission of sins. The Church hath received the tradition from the apostles that baptism ought to be administered to infants. Cyprian, a co-temporary of Origen, tells in his account of the Council of Carthage (chap 11.), that the bishop?; had the question re- ferred to them whether infants might be baptised before they were eight days old ; and they decided unanimously that no infant is to be prohibited from the benefits of baptism although but just born. The passage is an interesting one, and for the benefit of those who may de- sire to have it I give it below, t Augustine in his treatise on Faith, Hope and Charity (chap, xiv) says, " If therefore we are hence shown to be dead in sin in that we have been baptised in the death of Christ, assuredly little children also .* Adv. Naer in, 22 — Onmes eum per SL-me'.ipsvini venit salvare onines, inquam, qui per cum renascuntur in Dcum, infantes et parvulos et pucros, et juvenes et seni- ores. Idco per omnem venit aetatem et infantibus infans factus sanctilicans infantes, in parvulis parvulus sanctificans banc ipsam habentes netateni simul et exemplum illis pietatis effectus et justitiae et subjeclionis in juventibus juvenis exemplum juvenibus fiens et sanctilicans Domino. t QuDntum vero ad causum infantium pertinet, quod dixisti intra secundum vel tertium diem quo nati sint constitutos baptizari non oporlere, ct considerandem esse legem (Genesis xvil, 12) circumcisionis antiquae, ut intra octavum diem eum qui natus est baptizandum et santificandum non putares, longe aliud in concilio nostro omnibus visum e^t. In hoe enim quod tu putabas esse faciendum nemo consensit sed universi potius judicaviraus nuUi homini nato misericordiam Dei et graliam dene- gandam. xa 4. 7 who are baptized in Christ die unto sin, because they are baptized in His death." *' Therefore to them who have been baptized in the death of Christ in which not only older persons but little children also are baptised, he says, so do ye also, that is, in like manner as Christ, so do ye also judge yourselves to have died unto sin, but to live unto God in Christ Jesus." Baptists are very fond of asserting that infant baptism was only in- troduced about the 3rd century and the Church was becoming corrupt by that time. Eiut all the authorities above quoted, save Augustine,lived before the 3rd century, and their testimony is unquestionably on the side of infant baptism as the universal practice of the church in their time : And as this time was so close to the time of the apostles we hold that their practice was more likely than not to be similar to the apostles. At thit early age heresies were not wanting we know, but they were chiefly philosophical quibhlings, not great changes in practi- cal work. They were more concerned with solving the mystery of the nature of Christ, etc., than with introducing new practices into the Christian Church. The present Anabaptist sect began during the time of the Reforma- tion. They opposed the greater part of the Reformers in regard to this doctrine of infant baptism, holding it to be one of the errors of the Romish Church which ought to be rejected ; and ever since they have had their followers. Were Baptists content, as most are in Britain, to hold their views without refusing brotherly fellowship to other branches of the Christian Church who believe in infant baptism by pouring or sprinkling, then I for one would never say one word against them. I have had sweet fellowship with Baptist friends at the Lord's Table, and were it so here in Canada I would never enter into debate with them, although all the same I hold that our doctrine and practice is the only Scriptural and therefore right one. To my Baptist friends around me I earnestly entreat them to be- ware lest they be found adding to God's Word to their condemnation. Many refuse to recognise any as Christians unless they ha^e been im- mersed, and all refuse to sit at the Lord's Table with such unbaptised ones ; and it is this arrogance of spiritual pride that rouses the righteous indignation of those who feel that God has accepted them whatever man may do. Indeed this making of immersion as a necessity to Christian fellowship is putting the sign into such prominence that it is practically making it of as much importance as the whole work of God in the matter of salvation, and this is most blasphemous. A sign is usually a thing of small importance. The Lord's Supper is a supper, but no one, not even a Baptist, thinks it necessary to take a hearty meal in order to truly keep it, for the obvious reason that it is a feast to the soul not to the body. Hence it is enough to taste the bread and wine. Paul thought the rite of baptism of ?mall importance, for when enumerating baptized in n the death en also are ■hrist, so do ito God in i^as only jn- ing corrupt ustine,lived f'^ly on the ch in their ipostles we ilar to the know, but in practi- ery of the s into the Reforma- ird to this )rs of the they have leir views Christian ig, then I ad sweet it so here jh all the tural and m to be- mnation. 3een im- ibaptised ighteous !ver man rhristian actically I in the isually a no one, n order soul not :. Paul lerating : • ' 11 . ■-■ . ' the instances in which he performed the ceremony, he says he was not sent to baptise but to preach. Let, then, our Baptist friends beware lest some of Christ's denunciations of the Pharisees be not equally appli- cable to them for straining out gnats and swallowing camels. Let us keep signs in their subordinate position and look more for the marks of Divine acceptance. God seems to accept and bless the labors of other branches of the Christian Church besides the Baptist, and those out- number these by ten to one. 1 '