A familiar treatise on Christian baptism : illustrated with engravings, designed for young Christians and baptized children

Front matter

<& PRINCETON, N. J. <!>

Agnew Coll. on Baptism, No.

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Part I. What Is The Scriptural Mode Of Administering The Ordinance Of Baptism

It is supposed by some that unless the ordinance is administered in a particular way, it cannot be properly called baptism, or be regarded as valid ; and that the person so receiving it is to be treated as unbaptised, until it shall be administered to him by that particular mode. Those who maintain this "round practice immersion, which they consider essential to the ordinance.

It is not our design to advocate any one mode to the exclusion of every other. The validity of the ordinance consists as we think in its being administered by a person duly authorised, and in the name of the Holy Trinity; and not in any particular way of applying the water. But while we regard the ordinance as valid in whatever way it is administered, our examination of the scriptures has led us to a very different conclusion in respect to the mode from that which is practised by those first alluded to. Instead of finding that the Bible establishes immersion as the only mode, we think it furnishes much more evidence in favor of sprinkling, than of immersion.

I. The baptism of our Savior.

There is no occurrence referred to so frequently tG

lA prove that christians ought to be immersed as the baptism of our Savior. It is often said to young converts as well as to older christians, how can you expect to have much spiritual enjoyment, so long as you neglect so plain and important a duty, as following Christ into the water, and being buried with him by baptism? And such has been sometimes the effect of this appeal upon the ignorant and unreflecting, that in one case, within our knowledge, a man who had been previously baptised by sprinkling, was unwilling to defer being immersed for a single week, for fear, as he said, he should die before he should have the opportunity of following his Lord into the water.

On this subject we may remark:

1 . That it will appear from a consideration of the design of Christ's baptism that it was not intended as an example for us. What the design of it was we shall see hereafter. At present it is sufficient to observe that his command for us to be baptized, was not given in connection with his own baptism; but after his resurrection, and just before his ascension into heaven. See Mat. 28 : 19. But

2. Inasmuch as Christ appointed baptism to be an ordinance in his church, hisxown baptism, which had taken place several years before, though it had a different design from christian baptism, may be supposed to furnish some evidence as to the proper mode of administering it.

3. The evidence derived from Christ's baptism, so far from proving immersion to be the exclusive mode, is decidedly in favor of sprinkling.

The proof of this is short and simple. It rests upon two well established facts, viz : that the design of his baptism was to introduce him into his official work as the Mesiah; particularly into the office of Priest, which was the basis of the other two offices ; and that the priests were required, as a part of their consecration to their office, to be sprinkled with water. These two facts taken together, shew beyond any reasonable doubt, that the ordinance was administered by sprinkling.

The design of Christ's baptism, we said, was to introduce him in a regular way according to the established usage of the Jewish Church into the office of Priest. At first John not understanding his design was unwilling to baptize him; "saying, I have need to be baptized of thee, and comest thou to me?" But Jesus said unto him, " Thus it becometh us to fulfil all righteousness." Mat. 3 : 15. The answer was satisfactory to John, and he proceeded immediately to administer the ordinance. But what did Christ mean by this reply : " Thus it becometh us to fulfil all righteousness:" What righteousness? He meant the righteousness, i. e. the requirements of the law of Moses concerning the priesthood. As he had now arrived at thirty years of age — the time at which the priests were to enter upon their office ; and as he was about to enter upon his official duties, it was necessary that he should be consecrated according to the Levitical law: so that when he should begin to preach and perform other official acts, no objection could be made against his ministry, from his not being properly authorized.

Do you inquire how we know this to have been his meaning? We reply that when "the chief priests and elders of the people came unto him as he was teaching, and said, by what authority doest thou these things ? and who gave thee this authority ?" he referred them to his baptism by John. "And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or of men?" By this he evidently designed to be understood, that if they would allow John's baptism to be from heaven, they must admit his, that is, Christ's authority; because John baptized him in order to introduce him into the Priest's office. And it is evident also that they did understand him in this manner; and hence they durst not answer the question, lest they should be compelled to acknowledge that he was the Messiah. Mat. 21 : 23-27.

Another proof that his baptism was designed to induct him into the Priest's office is derived from the fact that that occurrence is identified in the scriptures with his anointing to this office. Very soon after that ordinance was administered to him he began to preach. "From that time Jesus began to preach." Mat. 4:17. And having read the following passage in Isaiah, "The Spirit of the Lord is upon mc because he hath anointed me to preach the gospel," &c, he commenced his discourse by saying, "This day is this scripture fulfilled in your cars." Luke 4: 1G-21. We ask how was that scripture

BAPTISM OF CHRIST.

I have in my possession a volume with six ancient engravings similar to this, the oldest of which bears date A. D. 401. See Taylor's Apostolic Baptism. Christ is standing in the Jordan, and John the Baptist is represented in one of these as applying water with the hand, and in others with a perforated vessel, through the holes of which the water is falling in small streams on the Savior's head.

then fulfilled? The connection clearly shows that it was fulfilled by his having been just anointed to preach the gospel. He had been designated to this office long before, even from everlasting. But he was not set apart until now. And hence he never appeared before the public as a teacher until this time. And now he would not do it without first showing to the people his authority; lest they should say that he was assuming an office to which he had not been regularly consecrated. Accordingly he introduced himself by reading the prophecy concerning the anointing of the Messiah, and by declaring that that scripture was then fulfilled; that he had been anointed to the work assigned him by his Father, and would therefore on that occasion commence the discharge of his official duties.

But when did his anointing take place? Evidently at his baptism, which had occurred a little before tii is time — when the Holy Spirit descended and sat upon him in the form of a dove. This we believe is not denied by any. But if proof is demanded, the following is sufficient: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ; (he is Lord of all;) that word I say, ye know, ivhich was published throughout all Judea, and began in Galilee, after the baptism which John preached ; how God anointed Jesus of Nazareth with the Holy Ghost and with power." Acts 10: 36-38. Here John's baptism and Christ's anointing are referred to the same period. It is expressly said that the word declaring him to be anointed began after the commencement of John's baptism. And it is clearly implied that the act itself of anointing him to his office took place at that time ; because immediately after his baptism by John and not before, he began to work miracles ; and his working of miracles is associated with his anointing. "Anointed with the Holy Ghost and with power." Now every reader of the Bible knows that anointing was a part of the consecration of the priests to their office. Consequently the baptism of Christ and the descent of the Holy Spirit upon him, must have been designed to induct him into that office.

Since then the design of Christ's baptism was to •induct him into the Priest's office, we have only to refer, in order to show how he was baptized, to the consecration of the Priests, as we find it recorded in the Bible. "And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation and wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him and sanctify him that he may minister unto me in the priest's office. And thou shalt bring his sons, and clothe them with coats ; and thou shalt anoint them as thou didst anoint their father that they may minister unto me in the priest's office; for their anointing shall surely be an everlasting priesthood throughout their generations." Ex.40: 12-15.

Their anointing was to be performed as follows : " Then shalt thou take the anointing oil and pour it upon his head and anoint him." Ex. 29: 7. This we have already shown was done to our Savior by the descent of the Holy Ghost upon him immediately after he was baptized. " And lo the heavens were opened unto him, and he [John] saw the Spirit of God descending like a dove and lighting upon him." Mat. 3: 16.

But the Priests were not only to be anointed with oil, but washed with water. This was performed upon our Savior by his baptism ; which corresponded even in the order of time with the washing of the priests. They were to be first washed, and then anointed. So our Savior was first baptized, and then the Holy Spirit descended and rested upon him ; thus " anointing him" in a miraculous manner, " with the oil of gladness above his fellows."

The only question now is, by what mode were the priests to be washed? We reply that in the consecration of Aaron and his sons, all that is said by which we can determine the mode, is that they were to be washed with water contained in a laver or bason that was placed at the door of the tabernacle, and which was to stand there from day to day for the priests to wash their hands and feet in when they were about to engage in their official duties. Ex. 40 : 30-32. This circumstance affords at least probable evidence that they were not immersed. But the matter was not left here. The whole tribe of Levi were to be consecrated to the service of the sanctuary as well as Aaron and his sons. And in the account which is left of the consecration of the Levites, we have recorded in a specific and particular manner what in the case of the others was expressed in general terms. In the one case it simply says, " thou shalt wash them with water." But in the other it informs us in what way this must be done. " And thus shalt thou do unto them to cleanse them: sprinkle water of purifying upon them." Num. 8: 7. Thus the mode of applying the water was settled by divine appointment; which, it is fair to conclude, applied to the priests as well as to the Levites ; since in the absence of scripture testimony, no reason can be given why the latter were required to be sprinkled and the former immersed.

Now who can hesitate for a moment, with this fact before him, unless there is express testimony to the contrary, to admit that Christ must have been baptized by sprinkling ? Would he in his induction into the Priest's office deviate from the order of his Father's house, when in every other respect he was so exact in the observance of the Levitical law? The supposition cannot be admitted. We rejDeat it then, he must, as appears to us, have been baptized by sprinkling. And consequently his baptism so far as it affords any evidence on the subject, is decidedly in favor of that mode.

Those texts which are relied on to prove his immersion will be considered hereafter. We would notice them now, if they affected the preceding argument; that by balancing the two together we might estimate their comparative weight. But as the above proof is entirely independent of those texts, and as we think, not contradicted by them, we shall defer the consideration of them, in order to take them up in connection with some others of a similar character. The same course will also be pursued in relation to the baptism of the Eunuch which we are now to consider.

II. The Baptism of the Eunuch,

The account of the Eunuch's baptism is recorded in the 8th chapter of the Acts, commencing at the 26th verse. By reading this account it will be perceived that when Philip joined himself to the chariot, the Eunuch was reading a passage in the prophecy of Isaiah; and that Philip "began at the same scripture and preached unto him Jesus." The passage which he was reading is in the 53d chapter of Isaiah, the 7th and 8th verses. But if you consult the passage, you will perceive that he was then in the very middle of the subject, which commenced at the 13th verse of the preceding chapter, and extended to the end of the chapter which he was reading. All these verses then may be justly considered as forming the basis of Philip's discourse. As you read them, recollect that the Bible was not then divided, as it now is, into chapters and verses.

Now notice another fact, viz: that the proposal for the Eunuch to be baptized came from the Eunuch himself. "And as they went on their way they came to a certain water; and the Eunuch said, see here is water; what doth hinder me to be baptized?" Of course he must have known that baptism was an ordinance of the Christian church. But where did he obtain this knowledge? He had just been up to Jerusalem to worship; but not with the disciples of

Christ. Though a Gentile by birth, he was, as to his religion, a Jew; and while at Jerusalem, he would be likely to mingle exclusively with the Jews ; who thought too meanly of the infant-church of Christ, to give him any account of its organization. It is reasonable to suppose that they would studiously avoid giving him any information as to the existence of this new sect; lest by some means he might become tinctured with their doctrines and carry the knowledge of them to his own country. But if they spoke at all, it would be to mention such circumstances as would be calculated to fix upon his mind an invincible prejudice against the Savior and his disciples. Christian baptism would not therefore form any part of their conversation.

To us it seems quite clear that he could have received this information from no other source than from the preaching of Philip. And if not, then Philip in expounding the Prophecy of the Messiah which the Eunuch was reading, must have preached baptism. Now read the whole prophecy, beginning at the 52d chapter and 13th verse, and tell us in what part of it he found any thing which led him to speak about baptism. He must have found it in the 15th verse of the 52d chapter. "So shall he sprinkle many nations." By analyzing this text we shall be able to ascertain how the Eunuch was baptized.

1. The word "he," refers to the Messiah. "Of whom spake the prophet this," said the Eunuch to Philip, " of himself or some other man? And Philip began at the same scripture and preached unto him Jesus."

BAPTISM OF THE EUNUCH.

In several ancient cuts, candidates for baptism are represented as kneeling and the administrator as pouring1 water on the head with some kind of vessel.

2. The phrase "many nations" refers to the Gentiles ; who, if they believed, were to receive the ordinance of baptism, and be admitted into the Christian church, no less than the Jews. This declaration was probably made by Philip ; as we infer from the request of the Eunuch, (who was a Gentile by birth,) to be baptized — a request which would be very natural after such a declaration from Philip. "May the many Gentile nations be admitted as well as the Jews, to the Messiah's kingdom, and is baptism the initiatory ordinance? What doth hinder me, who belong to one of those many nations, from receiving the ordinance?" Then upon his declaring that he believed, Philip proceeded to baptize him.

3. The word "sprinkle" needs no explanation. The only question which can arise concerning it is, whether it refers to water baptism or to spiritual cleansing. Probably it refers to both. But as this is not essential to our argument, we are not anxious at present to decide. If Philip gave the Eunuch his first ideas concerning Christian baptism by expounding to him that text, it is clear that he would teach him that mode of administering the ordinance which corresponded with the language of the prophecy; whether the ordinance itself was primarily referred to, or that spiritual cleansing of which the ordinance is a symbol. And it is equally clear (for consistency required it,) that he must have practiced according to the same mode; i. e. by sprinkling.

On the supposition that he immersed him, he must have addressed the Eunuch in language like the following: "My Gentile brother, I have been telling you of the effusion of the Holy Spirit upon the Gentiles, which is to take place under the gospel, and their introduction into the Christian church by baptism ; agreeably to the prophecy, " So shall he sprinkle many nations." But 1 must inform you that we do not in our practice adhere to the language of the prophecy in every particular — we do not sprinkle, but immerse." How improbable — nay, how absurd is such a supposition as this ! We appeal then to the candor of every reader, whether the evidence is not strong, if not decisive, that the Eunuch was baptized by sprinkling.

III. Other instances of Baptism recorded in the New Testament.

Since we have established the fact that our Savior and the Eunuch were baptized by sprinkling — which are the only cases in the Bible in which the persons baptized are said to have gone into the water ; it is unnecessary to refer to any other examples. For if those who went into the water in order to be baptized, were sprinkled, we may safely conclude that those were also sprinkled who do not appear to have gone near any water; but to have been baptized in the house. Such was the case with those who were converted on the day of Pentecost — Acts 2:2; with Paul — Acts 9 : 18; with Cornelius and his friends — Acts 10: 48; and with the jailor and his household — Acts 16: 33.

The only exception to this, besides what has been considered, is the baptism of Lydia, which it is probable was performed "by a river side." Concerning this the following remark, we think, will be in point, viz : that in baptizing her there, the apostles pursued what appears to have been their uniform course — which was to baptize their converts on the very spot where they were converted. We do not read of a single instance of their leaving the place where they happened to be when the individuals were converted, in order to administer this ordinance. If they were in the city of Jerusalem, as they were on the day of Pentecost, the ordinance was administered there. If they were in a private dwelling, as in the case of Cornelius, it was attended to there. If they were in a prison, as was the fact, when the jailor was converted, baptism was performed in the outer court of that building. "And brought them out" — Acts 16: 30 — i. e. from "the inner prison" — v. 24 — into the outer court — or room for debtors and petty criminals. And if they were beside a brook or river as in the case of the Eunuch and of Lydia, this sacrament was administered there.

The fact therefore that she was baptized " by a river side," (admitting it to be so, though it is not stated explicitly — see Acts 16: 13-15,) is just what we should expect to hear — inasmuch as that was the place of her conversion. This woman and certain other devout Jews were accustomed to resort there on the Sabbath for prayer; that in this pleasant and retired place, without the walls of the city, they might worship God, without being disturbed in their 3 devotions by the idolatrous and persecuting inhabitants of Philippi. To this place Paul resorted, as was very natural, on the Sabbath after his arrival at that city, and preached the gospel. He was acquainted with the fact that his Jewish brethren who resided in that city, were accustomed to assemble there for worship; and he went there to worship with them, and to make known the religion of Christ. His was the first gospel sermon ever preached there, and Lydia was the first Christian convert. Of course he did not select the spot for the purpose of baptizing, as some profess to believe ; for it was not selected by him at all. It had been selected before by certain pious Jews — not for baptizing, but for prayer. "Where prayer was wont to be made" — Acts 16: 13. Gr. " where there was wont to be a proseuchoe1' — a Jewish place of prayer. Paul's presence there was wholly providential. And his preaching having been blessed to the conversion of Lydia, her baptism, according to the rule just given, by which the apostles were usually governed, would follow as a matter of course, whether she had been in that place or in any other. But as not a syllable is said about the mode in which it was administered, we have reason to believe, judging from the examples which we have already considered, that it was performed by sprinkling. There is, to say the least, no evidence to the contrary.

IV. Evidence concerning the mode of Baptism, derived from some Scripture facts in the history and customs of the Jews.

BAPTISM OF THE ISRAELITES IN THE CLOUD AND IN THE SEA.

This evidence is two fold — first from the baptism of the Israelites in the cloud and in the sea ; and secondly from their religious purifications. The account of the former is found in 1st Cor. 10:2. "And were all baptized unto Moses in the cloud and in the sea."

The analogy between this and Christian baptism is the following, viz : that the Israelites are said to have been initiated by baptism into the Jewish church, in the same manner as the disciples of Christ are into the Christian church. Compare the above passage with Rom. 6 : 3, and Gal. 3 : 27. In these texts Christians are said to be baptized "into Christ" — a phraseology exactly corresponding with that which is used in regard to the Israelites. " Unto or into Moses" — " into or unto Christ." In the Greek the prepositions preceding Christ and Moses are one and the same; which is rendered either into or u?ito} at pleasure.

This exact correspondence in the phraseology employed in the two cases, shews that when the Apostle used the term baptism in relation to the Israelites, he had Christian baptism in his mind; and that he considered the one as adapted to illustrate the other.

But how were they baptized in the sea ? Not by immersion, for they went over on dry ground. Ex. 14 : 22-29. It must have been by the sprinkling of the spray from the water; which was " a wall unto them on their right hand and on their left." Nor could they have been immersed in the cloud. For the cloud was before and above them. " And the Lord went before thern by day in a pillar of a cloud." Again, " He spread a cloud for a covering." Ex. 13: 21. Ps. 105: 39. They could have been baptized in no other way, as we can perceive, than by the sprinkling of mist or rain from the cloud. So far therefore as this example proves any thing on the subject, it goes to establish the fact that sprinkling is the most proper mode of Christian baptism.

The other particular to which we referred under this head was the Jewish purifications. These being of a religious nature, and the mode of performing them being of divine appointment, and being also called baptisms in several places of scripture, afford much proof as to the proper mode of administering that ordinance.

They are called baptisms in the following texts : " And when they come from the market, except they wash (Gr. baptize,) they eat not. And many other things there be, which they have received to hold, as the washings (Gr. baptisms,) of cups and pots and brazen vessels and tables." Mark: 4. Also Heb.9: 10. "Which stood only in meats and drinks and divers washings (Gr. baptisms;) and carnal ordinances." These texts shew that Mark and Paul considered the word baptism a fit term to employ in order to describe the Jewish purifications. Or in other words, they prove that baptism was regarded by the writers of the ~New Testament as essentially the same thing with the religious washings of the Jews. It is therefore proper for us in speaking on the subject to reason from the one to the other. Now it is well known to those who have carefully read the scriptures, that the Jewish purifications were performed in most cases by sprinkling. See Lev. 14: 7, 16 27, 51. Num. 8: 7, and 19: 18, 19. The inference then is that sprinkling is a scriptural mode of Christian baptism.

V. Evidence concerning the mode of Baptism derived from the blood of Christ, and the influences of the Holy Spirit.

First, the blood of Christ. This is never called in scripture the blood of dipping or immersion; but the blood of sprinkling. " To Jesus the Mediator of the new covenant, and to the blood of sprinkling/' Heb. 12: 24. "Unto obedience and sprinkling of the blood of Christ." 1st Pet. 1:2. This has allusion to the sprinkling of blood so often practised in the Jewish sacrifices ; and it represents the purification of the conscience through the application of Christ's blood. In like manner baptism is designed to represent something very similar, viz : the purification of the heart. The fact therefore that the former is denominated the blood of sprinkling, is a proof that the latter ought to be administered in the same way.

Secondly, the influences of the Holy Spirit are likewise represented in scripture by sprinkling, or pouring* — never by immersion. The following texts

* We have not before now used the term pouring, because the bible does not use it we believe in relation to any of the points which we have yet treatec1. To describe the influences of the Holy Spirit, this term is among many others are in point. " I will pour out my Spirit upon thy seed." Isa. 44 : 3. "I will pour out my Spirit upon all flesh." Joel 2 : 28. " Then will I sprinkle clean water upon you and ye shall be clean." Ezek. 36: 25. In accordance with these texts, Peter said on the day of Pentecost, " Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost he hath shed forth" — mark, shed forth "this which ye now see and hear." Acts 2: 33. Now this shedding forth of the Holy Spirit is called baptism. Acts 1: 5. "John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." And immediately after three thousand of them had been thus baptized; i. e. with the Holy Ghost shed forth upon them ; they received water baptism as the symbol of it. Of course if the symbol corresponded with the manner of the Spirit's descent, it must have been performed by sprinkling or pouring.

Again, the design of baptism is to represent the work of the Holy Spirit. This is evident from such texts as the following: "For by one Spirit are we all baptized into one body." 1st Cor. 12 : 13. "For as many of you as have been baptized into Christ have put on Christ." Gal. 3: 27. "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive