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tized Him as a Priest; hence He was not baptized till He was thirty years of age. All the Priests under the law were baptized, and thus inducted into office at this time of life. John was the last prophet under the law. He was the Forerunner of Christ. The gospel Church was not established till after the resurrection of Christ. John's baptism is not, therefore, gospel baptism, and the baptism of Christ is no example for us. This, too, is the opinion of the Rev. Dr. Robert Hall

, a very distinguished author, of the Baptist denomination. (j) *

Q. 13. Do the plırases, in the English translation of the New Testament, 'went down into the water, and went up out of the water, prove anything in regard to the mode of baptism?

A. They do not. The prepositions in Greek translated into and out of are much more fre

(1) Acts xix. 2, 3. He said unto them, Have ye received the Holy Ghost since ye believed ? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized ? And they said, Unto John's baptism.—Mark i. 4. John did baptize in the wilderness, and preach the baptism of repentance, for the remission of sins.—Matt. iii. 14, 15. But John forbade him, saying, I have need to be baptized of thee, and comest thou to

"And Jesus answering, said unto him, Suffer it to be so now, for thus it becometh us to fulfil all righteousness. Then he suffered him.-Matt. iii. 1,2. In those days camc John the Baptist preaching in the wilderness of Judea, and saying, Repent ye; for the kingdom of heaven is at hand.—Exod. xxix. 4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt

wash them with water. -Gen, xxx. 19. For Aaron and his sons shall wash their hands and their feet thereat.-Numb. iv. 3. From thirty years old and upward, even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.

me ?

* The denomination of Christians, usually called Baptists, are more appropriately called Anabaptists, because they rebaptize, or baptize again those who have been baptized in infancy; or Antipedobaptists, because they oppose and reject the baptism of children. There is, strictly speaking, no more reason for their being called Baptists, than any other denomination being called so, for the meaning of the word Baptist is a baptizer, or one who baptizes. In the Scriptures the word Baptist is applied to John the harbinger of Christ only. Neither were His disciples, nor the Apostles, called Baptists, nor any other persons, till 1500 vears after Christ.

quently translated in the New Testament, 'to' and from, as every one, acquainted with the original language, must know. No evidence, therefore, for immersion is to be derived from this circumstance of English phraseology; for these phrases would be better rendered went down to the water,' and went up from the water. And no doubt the translators of the New Testament viewed this subject in much the same light, as they all practised baptism by sprinkling. * Besides, if going into the water was baptism, then Philip was baptized as well as the Eunuch, and John as well as Christ; but if it was not, the question then arises, how did Philip baptize the Eunuch and John baptize Christ, while they were in the water? From what is said in the Scriptures, we know not whether it was by immersion, pouring, or sprinkling.

Q. 14. What is meant by the phrase "buried with Christ by baptism into death,' found in the sixth chapter of the Epistle to the Romans ?

A. It is similar in meaning to'planted together in the likeness of his death,' and 'crucified with him,' phrases used in the same chapter. They are figurative expressions, and mean that believers are, or should be, dead to sin, and all carnal affections, pursuits, and expectations—as much so as one, buried, planted, or crucified, would be to the affairs of this life. The apostle alludes to the effects of baptism by the Holy Ghost, which are spiritual regeneration; but has not the least reference to the mode of the external ordinance. Indeed, there is not the least resemblance between the death of Christ, and baptism by immersion. Had Christ died by being drowned, there might have been a likeness to his death in the mode of baptism by immersion; but us Christ died on the cross, there can be no likeness whatever.

* Many persons, unacquainted with the original Greek, lay great stress upon the present English version of the New Testament in these cases, and seem to think that this is an infallible guide in relation to the mode of baptism. In order to consider it in this light, they must acknowledge, that the translators knew what was the meaning of the original words, for if they did not know, they might translate them wrong, ignorantly, and also that they were good persons, for if they were not good, they might translate them wrong, purposely. In either case, that is, if they were ignorant, or bad persons, the translation would be no proper guide. In the view of ihese individuals, therefore, the translators knew what was right and were good persons, and if so, they would do what was right. But what did they do in the case before us? They observed infant baptism, and baptism by sprinkling, for they were of the Church of England. The inference then is, that they believed sprinkling to be a valid mode, and taught in the word of God.

Q. 15. Which is the first instance of Christian baptism, recorded in the Sacred Scriptures ?

A. The baptism of the three thousand, who were converted by the Apostle's preaching on the day of Pentecost. (*)

Q. 16. In what mode were they baptized ?

A. By sprinkling, or affusion, it is altogether probable. They were in the city of Jerusalem, which stands on a hill, near which there is no pond, nor river, nor sea; and no watering place except one small spring, or pool, called Siloam. It is not to be supposed that they had a change of raiment, for when they came to hear Peter preach, it is presumed they did not think their own conversion. How, then, could they be properly prepared for immersion ? Besides, it would be impossible for the Apostles to baptize them by immersion in one day.

Q. 17. How was the apostle Paul baptized ?

Å. He must have been baptized by sprinkling, or affusion; for it would seem that he was baptized in the house of one Judas in the city of Damascus. (?)

Q. 18. How was the Jailer and his family baptized ?

A. Without doubt by sprinkling; for they were baptized at midnight, and in the outer prison, or dungeon, and nothing is said of their departing from the house. (m)

(k) Acts ii. 41. Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls.

(1) Acts ix. 11, and xxii. 16. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire of the house of Judas, for one called Saul of Tarsus; for behold he prayeth. And now, why tarriest thou ? Arise and be baptized, and wash away thy sins, calling on the name of the Lord.

(m) Acts xvi. 30. 33. And brought them out, and said, Sirs,

Q. 19.

In what way were those baptized who were converted at the house of Cornelius?

A. Probably by sprinkling or pouring, for this is the natural construction of Peter's language when he says, 'Can any man forbid water, that these should not be baptized ?' that is, forbid water to be brought, with which to baptize them. (n)

Q. 20. Is there any other evidence that sprinkling, or affusion, is a proper mode of baptism?

A. There are a number of circumstances in favor of it. Baptism, as it is an act of public worship, it would seem, ought to be performed in the house of God. Besides, we never read in the Bible of persous going away from the place of worship to attend upon the ordinance of baptism. On the contrary, it is represented as taking place where they are at the time of worship or conversion. Further, in the Scriptures it is never said, that any are baptized in water, but with water. Again, baptism by immersion cannot always be performed with decency, modesty, and propriety, and in some countries cannot be performed for a great portion of the year by reason of the water's being frozen, and, in some cases, cannot be performed at all on account of the sickness or infirmity of the persons to be baptized. But baptism by sprinkling or affusion may always take place with decency, modesty, and propriety, in every climate, in every season of the year, and in every state of health. May it not, therefore, be concluded from these considerations, that the great Head of the Church, knowing these circumstances, would never have appointed baptism by immersion, especially in all cases?

Q. 21. Ought baptism to be repeated ? A. Certainly not. There is no command, example, or permission of re-baptization in Scripture. The meaning of the ordinance forbids it. The repetition of baptism would imply, that the renewing of the soul by the Holy Ghost once was not sufficient unto

what must I do to be saved ? And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straightway.

(n) See Acts x.

salvation. This consideration would be highly derogatory to the character of the Redeemer. As circumcision was not to be administered more than once to the same person, so neither is baptism. In the baptism of an infant, there is the application of water in the name of the Trinity as well as in the baptism of an adult. If the baptism of an infant is not valid, it is because the subject of it did not possess faith. If the want of faith will nullify infant baptisır, the want of faith will also nullify adult baptism. But adults may be hypocritical in their profession. This, therefore, would nullify their baptism. If they should ever after experience religion, they ought to be baptized again. On this principle, baptism might be administered again and again, and there would be no end to baptizing, and it would never be known in this world, who were baptized, and, consequently, no Church could be established. Re-baptizing, therefore, whether of one baptized in infancy or adult age, is highly improper, and wholly unwarranted by Scripture.

Q. 22. Ought a difference of opinion respecting the mode and subjects of baptism to prevent the free communion of Churches, and the members of Churches, of our common Lord and Master Jesus Christ?

A. Certainly not; for it is contrary to reason, Christian feeling, and the Word of God. (0)

CHAPTER XXX.

Lord's Supper. Q. 1. What is to be understood by the Lord's Supper?

(0) 1 Cor. x. 17. For we being many are one bread, and one body, for we are all partakers of that one bread.—1 Cor. xii. 12, 13. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

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