A bible history of baptism

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i LIBRARY OF CONGRESS.

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UNITED STATES OF AMERICA. %

Part I. BAPTISM A T SINAI

Section I. Baptism originated in the Old Testament. — It was familiar to the Jews when Christ came. There were " divers baptisms" imposed at Sinai, Page 21

Section II. No Immersions in the Old Testament. — None in the ritual. None in the figurative language, 23

Section III. The Old Testament Sacraments. — 1. Sacrifice. 2. Circumcision, 3, The Passover. 4. Baptism, 24

Section IV. The Baptism of Israel at Sinai. — Scene at the mount. The covenant proposed and accepted. A great revival. Baptism of the converts. The feast of the covenant, .... 25

Section V. TJie Blood of Sprinkling. — It was a type of Christ's atonement, 30

Section YI. The Living water. — A type of the Spirit. Living and salt water. The river of Eden. That of the Revelation and of the prophets. The Dead Sea. Rain and fountains. Their symbolic functions, 31

Part II. TTFE VISIBLE CHURCH

Section VII. The Abrahamic Covenant. — It was the betrothal, — not the marriage. Its terms spiritual, everlasting, exclusive. The Seed Christ. It adumbrated the covenant of grace. No salvation but on its terms, 37

Section VIII. The Sinai Covenant. — Its Conditions. — Moses* commission. 1. "If ye will obey." 2. "And keep my covenant," 42

Section IX. The Sinai Covenant. — Its Promises. — 1. A peculiar treasure. 2. " All the earth is mine." 3. A priest kingdom. 4. A holy nation. '5. Palestine, 45

Section X. The Visible Church E^tahlished. — The Church defined. Its name. Its fundamental law. Membership. Family and eldership. Ordinances of testimony. The relation of the ritual law, Page 49

Section XI. The Terms of Membership. — Professed faith and obedience. The same to Israel and Gentiles. Separating the unworthy, 50

Section XII. Circumcision and Baptism. — The former seai||^ the Abrahamic covenant. The latter alone sealed the ecclesiastical covenant of Sinai, 58

Part III. ADMINISTERED BAPTlSiIS= SPRINKLINGS

Section XIII. Unclean Seven Days. — The meaning. Childbirth. Issues. Contact with the dead. Leprosy. Characterized by

(1) inward corruption; (2) seven days continuance; (3) contagiousness ; (4) requiring sacrifice and sprinkling, ... 60

Section XIV. — Baptism of a Healed Leper. — Seven sprinklings. The self-washings. Meaning of the rites, 06

Section XV. Baptism of the Defiled by the Dead. — The ordinary seal of the covenant. The ashes. Manner of the baptism, 68

Section XVI. Baptism from Issues. — The law seemingly incongruous. The water of nidda, 69

Section XVII. Baptism of Proselytes. — Talmudie traditions. Question between the Schools of Shammai and Hillel. The Levitical mode exemplified in the daughters of Midian, 76

Section XVIII. Baptism of Infants. — The principle of infant membership recognized. Evidence of the baptism of Hebrew children. Example of the infant Jesus, 82

Section XIX. Baptism of the Levites.— Sprinkled with " water of purifying," 85

Section XX. These all ivere one Baptism. The rites were essentially the same. Slight differences explained, SO

Section XXI. The Symbol of 7?am.— Descent from heaven. Life and fruitfulness imparted. Testimonies of the prophets. Carson's xioctrine, 88

Section XXII. It meant, Life to the Dead.— Men dead by nature. The Spirit shed down gives life to soul and body. Jesus at the grave of Lazarus, 92

Section XXIII. The Gospel in this Baptism.— { 1 ) The red heifer.

(2) Without the camp. (3) Blood sprinkled, and blood and water. (4) Seven times. (5) Seven days' defilement. (6) The ashes. (7) The water. (8) The- sprinkling. (9) The third day and the seventh. (10) The self-washing. (11) Things

defiled and sprinkled, Page 95

Section XXIV. These were the " Divers Baptisms," — The argument of Heb. ix, 8, 9. The sprinklings were the theme of Paul's argument. They were his " divers baptisms," . . 103

Part IV. RITUAL SELF-WASIIINGS

Section XXV. Unclean until the Even. — From expiatory rites. From contact with the unclean. Self-washing, 108

Section XXVI. Grades of Self-washing. — 1. The hands. 2. The hands and feet. 3. The clothes. 4. The clothes and flesh. 5. Shaving the hair, Ill

Section XXVII. Mode implied in the meaning. — The self-washings meant the active putting off of the sins of the flesh, 115

Section XXVIII. llie words used to designate the Washings. — 1. Shataph. 2. Kabas. 3. Riihatz, 116

Section XXIX. Mode of Domestic Ablution. — By water poured on. The patriarchs. Mode in Egypt. In the wilderness. Story of Susanna. Purgation of a concealed murder. Washing the feet at table, 119

Section XXX. Facilities requisite. — The water drawn from wells by women. No vessels for immersion. The bath of Ulysses, 126

Section XXXI. The Washings of the Priests. — Symbolism of the tabernacle. The laver. Priestly washings. The laver and river of Ezekiel. No immersions here, 128

Section XXXII. Like these ivere the Self-ivashings of the People. — Designations and meaning the same. Immersion would have been without meaning, 134

Section XXXIII. Purifyings of things. — One case of immersion. Minor defilements cleansed by this immersion and by washings. The major, by sprinkling, 136

Part V. LATER TRACES OF THE SPRINKLED BAPTISMS

Section XXXIV. Old Testament Alhisions. — The rite everywhere, from Moses to Zechariah, 139

Section XXXV. Rabbinic Traditions. — One heifer from Moses to Ezra. Eight thence to the end, 142

Section XXXVI. Festival of the Outpouring of Water. — Feast of tabernacles. The outpouring. The festivity. Its meaning, Page M3

Section XXXVII. Hellenistic Greek. — Alexander's favor to the Jews. Alexandria. Hellenistic Greek. Its literature. Baptizo. Dr. Conant's definitions. Baptisma and baptismoi, 151

Section XXXVIII. Baptism of Naaman. Tabal=haptizo. — The law of leprosy. Office of Elijah and Elisha. Naaman was sprinkled seven times^ according to the law, ^ 157

Section XXXIX. " Baptized from the Dead." — Ecclus. xxxi, 30. The water of separation here called baptism. " Baptized for the dead."— 1 Cor. xv, 29, 1G9

Section XL. Judith's Baptism. — Story of Judith. Her baptism. Mohammedan washing before prayer, 172

Section XLI. The Water of Separation in Philo and Josephus. — Philo on the subject. Josephus' description, . ... . .175

Section XLII. Imitations by the Greeks and Romans. — Diffusive influence of Israel. The stain of crime, and purgation for it, novelties in Greece. Purifying always by sprinkled water. Ovid and Virgil. The Greek mysteries, 178

Section XLIII. Baptism in Egypt and among the Aztecs. — The libation vase of Osor-Ur. Aztec infant baptism, .... 189

Section XLIV. Levitical Baptism in the Fathers. — TertuUian on the idolatrous imitations. Other fathers on the water of separation. They recognize it as baptism, 192

Part VI. STATE OF THE OLD TESTAMENT ARGUMENT

Section XLV. Points established by the foregoing Evidence. — Twenty-one points of evidence enumerated, 196

Book II. NEW TESTAMENT HISTORY

PartVIL

JNTROnUCTOBY.

Section XLVI. State of the Question. — 1. Baptism by sprinkling, — fifteen centuries old, — the Jewish Scriptures full of it, — the Jewish mind molded by it. 2. Immersion, — new, — incongruous, — unmeaning. Carson's double symbolism, 201

Part VIII. THE PURIFYING 3 OF THE JEWS

Section XLVII. Accounts in the GospeZs.— Purifying before the feasts. The marriage in Cana. Washings and baptisms, Page 208

Sectiok XLYIII. Washing Hands before Meals. — Origin of tlie rite. The marriage feast, 210

Section XLIX. Baptism on return from Market. — Market defined. Jesus at the Piiarisee's table, 214

Section L. A Various Reading. — Baptizdntai and rantizontai. Care taken in transcribing the New Testament. These two readings, ._ 21G

Section LI. Baptisms of Utensils and Furniture. — Their prototypes in the Levitical purifyings of things, 219

Part IX. JOHN'S BAPTISM

Section LII. History of John^s Mission. — The accounts of it. John the herald of the Angel of the Sinai covenant, . . 221

Section LIII. Israel at the time of John^s Coming. — No longer idolatrous, but apostate. Prophetic warnings. They were excommunicate from the covenant, 225

Section LIV. Nature of John^s Baptism. — Elijah the champion of the covenant, to the ten tribes. John the same to the Jews. His baptism renewed the Sinai seal, 228

Section LV. Extent of John^s Baptism. — Testimony of the evangelists. Other evidence. A great revival, 232

Section LVI. John did not Immerse. — The circumstances forbade it. It would have been unmeaning, 237

Section LVII. John sprinkled with unmingled Water.— Why the prophecies speak of water only. " The kingdom " John's theme. Hence, water only. It was sprinkled. Some may have stood in the water, 241

♦ V • Part X.

"""^ CHRIST'S BAPTISMS AND ANOINTING.

Section LVIII. His Baptism by John. — Various ex])lanations. It was part of his obedience. It sealed him Surety of the covenant, and certified to him trium])h in his resurrection, 247

Section LIX. His Anointing. — The Spirit given him, at his birth, — at his baptism, — and at his coronation. Meaning

and purpose of his anointing, Page 254

Section LX. *' The Baptism that 1 am Baptized with." — Matt. XX, 20-22. The kingdom was to be after tlie resurrection ; and upon condition of being wortliy. "Tlic regeneration" was typified by the Levitical baptisms. The baptism was his resurrection. Luke xii, 50, 257^

Part XL

CHRIST THE GREAT BAPTIZER.

Section LXI. The Kingdom of the Son of man. — " The kingdom of heaven." Destined to man at creation. Satan's scheme. The kingdom in the prophets. John's proclamation, Christ's triumph and coronation, 267

Section LXIL Christ is enthroned as Baptizer.- — His commission,- — to purge the universe. Order of precedence in the Godhead. On earth, Jesus was " in the Spirit." On the throne, the Spirit is in and subject to him. ** The promise of the Father," • 273

Section LXIII. Note on the Procession of the Spirit. — History of the filioque clause. Objections to it, 281

Section LXIV. The Baptism of Fire.— The Holy Ghost, and fire, two several things. Fire means wrath. The places cited against this view. The contrasted language of the evangelists. Grace and wrath inseparably connected. John's theme and imagery are from Malachi. Arguments to identify the two baptisms in one. Baptizo. Mode of the baptism of fire, 284

Section LXV. The Baptism of Pentecost. — The apostles must " wait for the promise.'.' The Spirit poured out, .... 297

Section LXVL Planner of tlie Baptism. — Pnoe — a breath. Pheromene, — borne forward, — impelled. " He breathed on them." It was affusion, signalizing the height where Jesus sits, . 299

Section LXVIL The New Spirit imparted. — The Spirit no novelty. Peter's explanation. Hitherto, the church's office was conservative. Now the aggressive Spirit of missions given, 304

Section LXVIII. The Tongues like as of Fire. — Not "cloven," but " distributed." Like the flame of a lamp. The candlestick. The seven stars. "Arise! shine!" 310

Section LXIX. The Gift of other Tongues. — Signified the union of all people in God's worship. The phrasing of the historian. Historv of the sign, 313

Section LXX. The Baptism of Repentance. — ^The firstfruits. John's "baptism of repentance." Jesus gives repentance and remission. His baptism unites to him and the Father. Its manner. The Spirit's relation to it, Page 318

Section LXXI. PauVs Doctrine of this Baptism. — Titus iii, 4-7. Meaning of loutron. 1 Cor. xii, 12-14. Eph. iv, 4-1 G. Gal. iii, 27-29. Rom. vi, 2-6. Col. ii, 9-11. The doctrine of these places, 323

Section LXXII. Noah "saved by Water.''— 1 Pet. iii, 17-22. Peter and Paul. The theme, — the saints persecuted with impunity. Noah persecuted, and saved by means of the flood. Christ's people saved by antitype bax^tism, 333

Section LXXIII. Christ's Baptizing Administration. — It covers his whole work on the throne. In the end, triumph complete, physical and moral. When he shall have purged earth and heaven, then will his baptizing office cease, .... 338

Section LXXIV. Argument from the Real to Ritual Baptism. — The real baptism has to do, not with abasement and the grave, but with exaltation and power. But immersion looks only to the grave. It is incongruous to all the phenomena of Pentecost. Immersed in " the sound from heaven," . . 343

Part XII.

THE BAPTIST ARGUMENT.

Section LXXY. Baptizo and the Resurrection. — Elements of the Baptist argument. Dr. Conant on baptizo. It leaves its subjects in the water. • Dr. Ivendrick's admissions. A second meaning in baptizo, 347

Section LXXYI. The Prepositions. — En. Eis. Ek. Apo. They indicate, not the mode, but the place of the baptisms, 354

Section LXXYII. ''Much Water iAere."— Aenon=The Springs. Many waters. Why Jesus and John resorted to waters, . 3G0

Section LXXVIII. ''Buried with him by Baptism into Death." — Rom. vi, 2-7. — " Buried with him by the baptism into the death." Analysis of the passage. Spiritual baptism alone referred to. Immersion incongruous to Paul's conception, 3G4

Section LXXIX. " Buried with him in Baptism." — Col. ii, 9-13. The doctrine the same as the preceding. Union with the Lord Jesus the controlling idea. " Buried with him in (or, by) the baptism." The idea of immersion perplexes the exegesis, 371

Section LXXX. End of the Baptist Argument — Baptist scholars concede that haptizo does not mean, to dip, only. It can not then decide the mode. They admit that it leaves its subject in the water. It knows then nothing of the resurrection. The prepositions and waters of Enon do not help the cause. Paul's burial " in the baptism," does not allude to the ritual ordinance. In all its parts, the argument fails, Page 374

Part XIII.

BAPTISMAL REGENERATION.

Section LXXXI. Contrary to the whole Tenor of the Gospel. — The mystery of iniquity early developed. The gospel church viewed as the antitype of the Levitical. The Scriptures are not so. Treatment of baptism by the evangelists. Paul's testimony, 377

Section LXXXII. Born of Water and of the Spirit. — John iii, 4-8. Metaphor of water. " Water even the Spirit." John had already stated the way of the new birth, 384

Section LXXXIII. " The Washing of Water, by the Word."— The bridal bath. No formula of baptism. "Sanctify them through thy truth," 390

Part XIV.

THE NEW TESTAMENT CHURCH.

Section LXXXIV. The Ritual Law is unrepealed. — Christ so left it. The apostles were zealous for it. The council of Jerusalem exempted the Gentiles only. James and Paul unite to show it still in force. Paul's practice. He obeyed the law, but rei)udiated its righteousness. This view alone harmonizes the history, 393

Section LXXXV. Why the Gentiles were exempted. — Not because the law expired. But, unsuited to a world wide extension. Its chief end accomplished. What its survival implied, 406

Section LXXXVI. The Christian Passover.— Wine, and blood. The passover a type of Christ's atonement. It is perpetuated in the Supper, 408

Section LXXXVII. The Hebrew CJiristian Church.— The synagogue system. The sects of Pharisees, Sadducees and Nazarenes. The number and diffusion of the Nazarenes. The Hebrew church after the destruction of Jerusalem, . . . 411

Section LXXXVIII. The Gentiles Graffed in. — Mixed churches. Gentile churches. " Out of Zion the law." The Gentiles graffed m, Page 418

Part XV. -

CHRISTIAN BAPTISM.

Section LXXXIX. History of the Rite. — The cotemporaneous baptisms of John and Jesus. Both were the same Christian baptism. Christ did not institute baptism, but gave it to the Gentiles. Rebaptism at Ephesus. Note on rebaptism, 424

Section XC. ^^ Baptizing them into the Name.'''' — 1. Into the name. En; epi ; eis. "Into Christ." "Into the name of Christ." 2. "T]ie name of the Father and of the Son, and of the Holy Ghost." — "The name of the Lord Jesus," 431

Section XCI. " He that Bclieveth and is Baptized.^^ — It refers to ritual baptism ; and is a caution against trust in it. ■ Faith is the essential thing, 437

Section XCII. The Formula. — Ritualisiic vicAV. No formula prescribed by Christ, nor used by the apostles, 438

Section XCIII. Tlie Administration on Pentecost. — There was a baptism with water. Dr. Dale's objections, 440

Section XCIV. The meaning of this Baptism. — It could but symbolize the baptism of the Spirit. The two formulas thus reconciled, 446

Section XCV. The Mode of this Baptism. — Immersion incongruous and impossible. They were baptized in groups with a hyssop bushj 448

Section XCVI. Other Illustrations. — The eunuch. The apostle Paul. The house of Cornelius. The jailer. None of these look to immersion, 451

Section XCVII. ^'Baptized into Moses." — Moses and Israel were types. Dr. Kendrick contradicts the record. By this baptism Israel were brought into a new state of faith and obedience, 457

Part XVI.

TUB FAMILY AND THE CHILDREN.

Section XCVIII. Christ and the Children. — A retrospect. Christ's attitude toward the lambs. Peter's commission. The Jews predominant in the church. The Sinai covenant recognized the children and made place for the Gentiles, . . . Page 461

Section XCIX. " Novj are they Holyy — Unclean, and holy. Israel a holy nation. " The saints." The Baptist exegesis of the language, 4CG

Section C. Household Baptisms. — Not "infant," but "family baptism." Lydia's house. The jailer and all his. The house of Stephanas. These, in the light of fifteen centuries preceding, and of the everlasting covenant, 471

Conclusion

Christ's real baptism with the Spirit is the criterion of all baptismal doctrines and rites. Baptismal regeneration tr?ed and rejected. The evidence against immei-sion cumulative and overwhelming, 470

Introduction

THE history of the ritual ordinances of God's appointment is full of painful interest. Passing any reference to the times preceding the transactions of Sinai, — the institutions then given to Israel constituted a system of transpiirent significance, perfect in the congruous symmetry and simplicity of the parts and comprehensive fullness of the whole, as setting forth the whole doctrine of God concerning man's sin and salvation. Designed not only for the instruction of Israel, but for a light to the darkness of the surrounding Gentile world, its truths were embodied in symbols which spake to evei'y people of every tongue in their own language. Copied in imperfect and perverted forms into the rites of Gentile idolatry, — although distorted, veiled and dislocated from their normal relations, they shed gleams of twilight into the gloom of spiritual darkness, and prepared the world for the dawning of the Sun of Piigliteousness, when he rose upon the nations. To multitudes of Israel, those ordinances Avcre efficient means of eminent grace. With gladness, they saw therein, — as through a glass, darkly, it may be, but surely, — adumbrations of the salvation, grace and glory of the Messiah's kingdom. And, if the fact be considered that at one of the darkest crises in Israel's history, when the prophet cried, — "I, even I am left alone," — God could assure him, — "Yet have I left seven thousand," — we may possibly find occasion to revise our preconceptions concei-ning the history of the gospel in Israel. Still, undoubtedly there were multitudes in every generation of that people to whom the gospel preached in the ordinances brought no profit, for lack of faitli. In their earlier history, indifference and neglect, and in the later, a self-righteous zeal for the mere outward rites and forms, were equally fatal. The splendor of the ritual, and the superfluous vai-iety and frequency of the observances, were a poor substitute for faith toward God, and rectitude of heart and life. The result was that wlien Christ came, who was the end of all the rites and ordinances of the law, those who were the most strict and zealous in their observance were his betrayers and murderers.

When the Lord Jesus ascended the heavens, assumed the throne, and sent forth the gospel to the Gentiles, it was accompanied by two simple ordinances, which were eliminated out of those of the Levitical ritual, by the omiss'on of the element of sacrifice. In them was symbolized and set forth tlie wliole riches of that salvation which was represented in the more cumbrous forms of the Levitical system. By the supper, was signified the mystery of his atoning sufferings, and of the nourishment of his people by faith therein. By baptism, was shown forth (he glory of his exaltation, and the sovereignty and power with which he sheds from his throne the blessings of his grace. But very soon, these ordinances, so beautiful aftd instructive in their simplicity, were corrupted through the misconceptions and ignorance of the teachers of the church. The Mosaic ritual, instead of being recognized, as Paul describes it, as a pattern or similitude of the things in the heavens, was regarded as a type of the New Testament church and of the ordinances therein administered. This one error became the inevitable cause of corruption and apostasy. Respecting the impending defection, Paul assured the Thessalonians, that the mysteiy of iniquity was already at work; and forewarned the elders of Ephesus of the coming of grievous wolves to rend the flock, and of apostasies among themselves, through the lust of an unhallowed ambition.

We have not the means, from the scanty and corrupted records which remain, of the age immediately following the apostles, of tracing the process of defection. But when, at length, the church emerges into the light of history, it is found to have realized a fatal transformation. The pastors and elders of the apostolic churches, from being simple preachers of the word, have become priests ministering at the altar, and offering better sacrifices than those made by the Aaronic line. For, while the latter offered mere animals, and the worshippers fed upon mere carnal food, the former, in the saci*ament of the supper, the supposed antitype of those offerings, were believed to offer the body and blood of the Lord Jesus, and the people, in those elements, imagined themselves to receive and feed upon that very body and blood. So, too, while the "type baptisms'' of the ancient ritual accomplished a mere purifying of the flesh, the baptism of water by the hands of the Christian ministry was regarded as the antitype of these, and considered effectual for accomplishing a spiritual regeneration, a renewing of the heart of the recipient.

The same error which thus corrupted the doctrine of the sacraments, was equally efficient in changing their forms. As they were held to be the antitypes of the Old Testament rites, if was sought to develop in them features to correspond with all the details of those rites, and to give them a dignity, a pomp and ceremonial, proportioned to their relations as fulfilling the tilings set forth in the splendid ritual of Moses and David. The rite of baptism, particularly, was corrupted by alterations and additions which left scarcely any thing of the primitive institution, save the name. The Lcvitical purifyings were especially observed in connection vv^ith the annual feasts at Jerusalem. In like manner, the administration of baptism was discouraged, except in connection with two of those feasts, — the passover, and the feast of weeks, or of firstfruits, — transferred into the Christian church, under the names of Easter, and Pentecost, or Whitsunday; the latter being named from the white garments in which the newly baptized were robed. The administration was connected with an elaborate system of attendant observances. First, was a course of fastings, genuflections, and prayers, and the imposition of hands upon the candidate. Then, he was divested of all but a single under garment, and facing the west, the realm of darkness, was required, wi(h defiant gesture of the hand, to renounce Satan and all his works. This was followed by an exorcism, the minister breathing upon the candidate, for expelling Satan, and imparting the Hol^^ Spirit; then the making upon him of the sign of the cross; anointing him with oil, once before and once after the baptism; the administration of salt, milk and honey, and three immersions, one at the name of each person of the Trinity.

Such was the connection in which baptism by immersion first appears. For its reception, the candidate, of whateve-r sex, was invariably divested of all clothing, and, after it, was robed in a white garment, emblematic of the spotless purity now attained. The rite of baptism by bare sprinkling, however, still survived. And the question is entitled to a critical attention which it has not yet received, whether, always or generally, the more elaborate rite consisted in a submersion of the candidate. Against this supposition, is the practice of the Abyssinian, Greek, Nestorian and other churches of the east. In them, the candidate, in preparation for the rite, is placed, or we may say, immersed, naked, in a font of water, the quantity of which neither suffices, nor is ii\tended, to cover him. The administrator then performs the baptism, wliile pionouncing the formula, by thrice pouring water on the candidate, once at the mention of each name of the blessed Godhead. ••■ To the same effect is the evidence of numerous remains of Christian art, which have been transmitted to us from the early ages. Among these are several representations of the baptism of the Lord Jesus by John; one, of that of Constantino and his wife, by Eusebius; and others. The baptism of Constantine precisely corresponds with the description above given. The cm-

"=My aulhorities are "A voyage to Abyssinia, and travels in the interior of tliiit country, executed under the orders of the Hrilisli government, in the years '1809 and 1810, etc., I.y Henry Salt, Esq., F. R. S., etc., London, 1814;" and tlie I»eisonal testiinonies of several ol our missiouaries to the east, who have related to lue wliat they saw.

peror is seated naked in a vessel, which if full would not reach to his waist; and the bishop is in the act of performing the baptism by pouring water upon them, lu the representations of the baptism of Jesus, he sometimes appears waist-deep in the Jordan, and sometimes on the land. But in all cases, the rite is performed by the baptist pouring water on his head out of a cup or shell. Such is, in fact, the invariable mode represented in these remains of anojent art.

In this connectiju the analogy of the forms of religions purifying prevalent throughout the e-\st is worthy of special notice. The Brahmin, before taking his morning's meal, repairs to the Ganges, carrying with him a brazen vessel. By hundreds, or by thousands, they enter the stream, and while some take up the water in their vessels, and pour it over their persons, others plunge beneath the stream, for the purging away of their sins. Then filling the vessels, they repair to the temple, and pour the water upon the idol, or as a libation, before it. The Parsee, worshiper of the sun, goes, in the morning, to river or sea, and entering until the waves are waist high, with his face toward the east, awnits the rising of the sun, when, using his joined hands as a dipper, he dashes water over his person, and makes obeisance to his god. On the other hand, the Mohammedan, deriving his usage from the earlier Pharisaic ritual, repairs to the mosque, and from the tank in front, without entering it, takes up water in his hands with which to bathe face, feet and hands, before presenting his praj^ers.

By the corruptions in the Christian church, before exemplified, the key of knowledge was taken away from the people. The instructive meaning of the sacraments was obscured and obliterated, by the idea of their intrinsic efficacy for renewing the heart and atoning for and purging sin. The preaching of the word was disparaged and ultimately set aside; the preachers having become propitiating priests, working regeneration by the baptismal rite, and making atonement by the sacrifice of the mass. The corruption and tyranny of the clergy of the middle ages, and the ignorance, slavery and spiritual darkness which for centuries brooded over the people, were the inevitable results.

The reformation came, through the recovery by Luther. of the golden doctrine of justification by faith, w^hich had so long been buried and lost under the accumulated mass of ritualistic error. But even Luther was unable to shake off the fetters of superstition and falsehood in which he had been cradled, and to enjoy the full liberty of the doctrine which he gave to the awakened church. In the dogma of consubstantiation, he transmitted to his folloAvers the ver}'^ error which had corrupted the church for more than a thousand years. And the result in the churches of his confession has added another to the already abundant evidence of the ever active and irreconcilable antagonism which oxists between the (heoi-y of sacramental grace, and the doctrine, — criterion of a standing or falling church, — of justification by free grace through faith.

Our space does not admit of a critical tracing of the history of the sacramental question in the churches of the reformation. On the one hand, ritualists of every grade, misled by the erring primitive church, and attributing to the sacraments a saving virtue intrinsic in them, render indeed high but mistaken honor to the sacred rites; but fail to enjoy them in their true intent and office, or to view and honor them in their proper character. On the other hand, our imniersionist brethren, misguided respecting the form of baptism, by the same erring example, and thus lost to the true and comprehensive meaning of the ordinance, have failed to apprehend the instruction which it was designed to impart, and to enjoy the abundant edifying which it was adapted to minister; and, instead, have found it a potent agent of separation, ajid an efficient temptation to the indulgence of a disproportionate zeal on behalf of mere oulwai'd rites amd forms.

Nor do those who have escnped these errors always seem to appreciate the sacraments, in their true design and character, as ever active and efficient witnesses, testifying to the gospel, through symbols as intelligible and impressive as the most eloquentspeech. The beauty and rich significance of the supper have, indeed, been in a measure apprehended, and made available in some just proportion, to the instruction and edifying of God's people. But baptism has not held the place, in the ministrations of the sanctuary and the mind of the chui-ch, which is due to its office and design, to the richness of meaning of its forms, and to the sublime conceptions and the lofty fispirations and hopes which it is so wonderfully adapted to create and cherish. One efficient cause of this, undoubtedly, is, the reaction induced by the aggressive zeal of immersionists, and the exercise of a false charity toward their erroneous sentiments; as though the charity of the gospel, as towai-d our brethren, consisted in an acceptance of their errors as equivalents to the truths of God. While they havejiistly nnd irrefragably maintsiined that nothing can be Christian bnptism which lias not at once the form and the moaning ordained by Christ, we have been weakly disposed to imagine ourselves patterns of charity, in admitting the validity of immersion, while denying it to be the forrri or to have the meaning which Christ ordained. As if such an ordinance, from the great Head of the Church, could have.in it any thing indifferent, or subject to our discretion, whether in doctrine or mode!