"The gospel in water"

Front matter

REV. W. A. JARREL.

"THE GOSPEL IN WATER,"

OR

Introduction

Alexander Campbell wrote: fc< I am bold, therefore, to affirm, that every one who, in the belief of what the Apostle spoke, was immersed, did, in the very instant in which he was put under the water receive the forgiveness of his sins and the gift of the Holy Spirit. If so, then who will not concur with me in saying that Christian immersion is the gospel in water." — Christian Baptist, p. 417. As this is the summum bonum of Campbellism it stands as the title to this book.

That there are Christian people in Campbellite churches the author rejoices to know.

But this is due to the gospel as preached by other than Campbellites, as to the gospel as preached by only a very few preachers, who, though among Campbellites, are not of them, or, to reading the Bible or the gospel in some other non-Campbellite book. The comparatively few Christians who are in Campbellite churches ought to immediately withdraw from them and enter the New Testament Church.

Campbellism, in its fundamentals, is, to-day, as anti-scriptural as it was in the days of A. Campbell.

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INTRODUCTION.

Though the author has written this book in only pity and love he is certain that the Campbellite pulpit and the Campbellite press and some of the Campbellite laymen, will find the dictionaries unable to supply them with terms of denunciation. He can but reply: 1 'Am I therefore your enemy, because I tell you the truth?" 1 'For if I yet pleased men, I should not be the servant of Christ."— Gal. 4:16; 1:10.

Campbellism, having no Scriptural support, adopts denunciation. All who have exposed Campbellism have suffered denunciatory persecution. Dr. Jeter, for exposing Campbellism, was thus denounced by A. Campbell: "There are not a few things in science* learning, and in religion, which Mr. Jeter will not understand till he get another head or heart. We are, indeed, sorry for his sake, that we cannot create the one or the other." "He has too recklessly dealt in assertions, and even criticisms, for which he is not qualified, either by nature, by grace, or by education." "Judge of the fidelity, honesty, or capacity of Mr. Jeter." — Campbellism Re-Examined, pp. 7, 9.

As to Dr. A. P. Williams' Book on Campbellism, Mr. Lard wrote : "Allow me to warn all our brethren against either buying or reading a certain cold, mean book purported to have been written by one A. P.

INTRODUCTION.

V

Williams, of Missouri. It is a sin to encourage the book, and no credit to any one to notice the man." — Ray-Lucas Debate, p. 225.

Not having time to count the denunciations and vulgarisms in Hand's so-called reply to Dr. Kay, I quote from another reviewer of it: "The word falsehood, false or falsely is used 54 times. The word lie or liar is used 10 times. And then many of the following classic ( ! ) expressions have been often repeated : 'Virus of vindictive misrepresentation,' 'enormity of his iniquity,' 'slanderous thing,' 'monstrosity,' 'iniquitous concern,' . . . 'satanic paternity,' 'the devil's Text Book,' 'unblushing falsehoods,' . . .'whopper,' . . . 'unmitigated falsehoods made of whole cloth,' 'base slander,' . . . 'buzzards' glory,' 'carrion,' 'titbits of carrion,' 'genuine carrion,' 'choice bits of carrion,' 'rich banquet of carrion,' 'as basely false and slanderous as the devil could desire,' "etc. As examples, see pp. 4, 5, 6,11,12, 13, 14, 78, 87, 245, of "Text Booh Exposed" All this and much more of the same kind, in a volume of but 245 pages !

In my hearing, Mr. T. W. Caskey, a leading Campbellite preacher, publicly denounced the "Text Book" as being fuller of "lies" than any book he "ever saw."

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INTRODUCTION.

Said the Apostolic Times : 6 ' The right way to deal with Ray is to exhibit to the people, where he makes a noise, the meanness of his character, as shown by the contents of his book." — Apost. Times, Nov. 18, 1869 — quoted in Ray-Lucas Debate, p. 224.

For an article, in The Standard, of Chicago, on Campbellism, G. S. Bailey, D. D., was denounced by The Standard, of Cincinnati.

So has Prof. Whitsitt, of the Southern Baptist Theological Seminary, been denounced, by Campbellites, for proving that Campbellism is Mormonism.

N~o one who, by voice or pen, has exposed Campbellism, has escaped this persecution.

This is but an acknowledgment that Campbellism is indefensible. It illustrates that "as then he that was born after the flesh persecuted him that was born after the Spirit." — Gal. 4:29. May we have the grace to pray: "Father forgive them ; for they know not what they do." — Luke 23 :34.

This book is not designed to do the hopelessly blind any good. It is designed for seekers after the truth and to give Baptists a clearer, more comprehensive view of the great plan of salvation and of the poisonous nature of Romanism, from the Pope down to the most obscure Campbellite.

INTRODUCTION .

Vll

The author calls especial attention to the book as not only controversial ; but as such an exposition of the law and the gospel as is adapted to — under the blessings of tne Holy Spirit, to Whom it is committed — feed the Christian, arouse and save the hypocrite, convict the sinner, lead him to Jesus and produce gennine revivals.

In our time there are so many — so-called — "evangelists" (God forbid that the author should reflect on the true evangelists, ) whom the people run wild after, who preach "only believe, only believe," — not preaching the repentance which humbles the sold at the foot of the throne and prepares it to believe, which is filling our churches with hypocrites, and which is, practically, Campbellism without the water, that just such a book as this is sorely needed.

The author has written this book in prayer, with the

feeling that he must meet the Great Judge. To the

author, its writing has been a spiritual feast ; often

making him feel: —

u Airazing grace how sweet the sound, That saved a wretch like me," etc.

Bible quotations, in this book, are nearly all from

the Eevised Version.

With prayer that this book be a blessing to his chil-

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INTRODUCTION.

dren, to the Church, to many Christians, of all denominations and to the world, the author sends it on its mission of love. W. A. Jarrel.

Dallas, Texas, Aug., 1886.

INDEX AND TABLE OF CONTENTS.

CHAPTEK I.

The Campbellite Church developed out of Stonism. — p. 1 — 26. Stonism and affusion for baptism. — p. 2. Stonism and infant rantism. — p 3. Infant rantism has no recognition at the u bar of Biblical criticism." — p. 3. Stonism and Church government. — p 4. Stonism and baptismal regeneration. — p. 5. Baptismal regeneration and Presbyterianism — p. 5 -20 What is baptismal regeneration. -p. 11 — 13. Infant rantism and infant damnation. — p. 6, 7, 9, 14, 17. Influence of Baptists towards a converted Church membership and a pure Christianity.— p. 15—17. Stonism and Campbellism the same.— Chapter 2, p. 33-34, p. 21, 24—26. Stonism infidelity upon the Deity and the Atonement.— p 21—24. Part the Campbells took in the origin of the Campbellite Church.— p. 27—32.

Chapter II

Campbellism began as did Stonism. — p. 33, 34 Campbellism began as an experiment and a project.— p. 35 Campbellism began with infant rantism, the foundation of the Pedo-baptist temple, ^fruitless speculations, " etc. — p. 37, 38. The Campbellite Church began with repudiating and scoffing at Bible and other benevolent societies, etc.— p. 38 — 47.

CHAPTEK III.

A. Campbell's baptism.— p. 48, 49. A Campbell and his party never Baptists, but only apostate Presbyterians.— p. 50, 51, 61, 63. A. Campbell and his sect crept into the Red Stone Association by presenting a " written declaration of" faith, which they did not believe. — p 52-54. The Campbellite Church excluded from Baptist fellowship.— p. 54-60 Campbell's pretended relish of martyrdom. — p 63, 64

CHAPTER IY.

Marriage of Stonism to Campbellism.— p. 65-67, CHAPTER Y.

The names Campbellite and Campbellism the only right names.— p. 68-91,

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Contents

CHAPTER VI.

The Campbellite Church 1800 years too young to be regarded as the Church of Christ.— p. 92-96. Date of the birth of the Campbellite Church. — p. 92.

CHAPTER VII.

Section I. The Campbellite Church was developed out of Stonism. f

Barton W. Stone was born "near Port Tobacco, in the State of Maryland, December 24, 1772."— Works of B. W. Stone, by Eld. James M. Mathes, (a leading Campbellite writer and preacher) p. 9. In 1798, Barton W. Stone, in Kentucky, was ordained a preacher in the Presbyterian Church. He was then skeptical on some of the great doctrines of the Bible. In 1803 the Synod of Lexington, Ky., excluded Mr. Stone for some of his notions, Mr. Stone then formed a party, and claimed that it was a Church of Christ. This he organized, and changed from one thing to another, abandoning some false doctrines and taking up others. Mr. Stone died in Hannibal, Mo., Nov. 9, 1844. Let us notice some things in the history of Stonism. — Idem pp. 17, 19, 33.

First. Stonism was a conglomeration of Romanism.

t Before reading this book the reader is earnestly requested to read the "Introduction," also to turn to chapter V, on the "name" for the church, in which he will see my justification for using the words, " Campbell ite" and "Campbellism."

Having originated from the Romish Church, the Presbyterian Church inherited some fundamental Romish errors. These B. W. Stone received from Presbyterianism. Some of these errors are the following : 1. Affusion in the place of baptism. The Romish Church substituted affusion for baptism. John Calvin, who was the principal originator of the Presbyterian Church, wrote : 6 'Whether the person who is baptized be wholly immersed, and whether thrice or once, or whether water be only poured or sprinkled upon him, is of no importance ; Churches ought to be left at liberty in this respect, to act according to the difference of countries. The very word baptize, however, signifies to immerse, and it is certain that immersion was the practice of the ancient Church.''* — Inst, of the Chr. Belig. vol. J?, p. 491, published by the Presb. Board of Publication. Calvin, having learned from the Romish Church to thus change God's Word, taught the Presbyterian Church to do so. B. W. Stone thus inherited affusion for baptism. Mathes says: "Sometime after the new organization had been inaugurated he — Stone— became dissatisfied with 'Infant Sprinkling.' The brethren, elders, and deacons, came together on this subject ; for we had agreed previously with one another to act in concert, and not to adventure on any new thing without advice from one another. At this meeting we took up the matter in a brotherly spirit, and concluded that every brother and sister should act freely. . . . Now

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the question arose, who will baptize us. The Baptists would not, except we united with them ; and there were no elders among us who had been immersed It was finally concluded among us, that if we were authorized to preach, we were also authorized to baptize. The work then commenced, and preachers baptized one another, and crowds came and were also baptized. My congregations very generally submitted to it, and it soon became general." — Mathes' Life of B. W. /Stone, p. 27. See also Purviance andB. W. Stone.

2. Infant Baptism inherited by Stone from the Presbyterian Church. Says Meander : "It is in the highest degree probable . . . that the practice of infant baptism was unknown" in the Apostolic Churches. — Planting and Training of the Chr. Church, p. 162. So say historians and Biblical scholars of all creeds. The late eminent scholar, Prof. H. B. Hackett, wrote : "We are authorized to say that the opinion that Infant Baptism has any legitimate sanction from any passage in the New Testament is no longer tenable at the bar of Biblical criticism."— Infant Baptism, by Chase, p. 78. The Romish Church relies, not on Scripture for infant baptism, but on its assumed right to originate and change the ordinances. Says Dollinger, the Romish historian : "There is no proof or hint in the New Testament that the Apostles baptized infants or ordered them to be baptized." — -First Age of the Church, p. 318, 319.

In a Doc. Cat., approved by Archbishop Hughes, written by "Rev. Stephen Keenan," we read; "It does not appear from Scripture that even one infant was ever baptized." The last quotation which I have made from the Life of B. W. Stone shows that while a Presbyterian he believed in infant rantism. He had inherited it from the Presbyterian Church. We know that the Presbyterian Church inherited it from the Romish.

3. Presbyterian Church Government. — Inheritedby JStone from the Presbyterian Church. If anything is settled by history and the Bible, it is that the Presbyterian Church government was unknown to the first century. By changing the Romish Church government, so as to leave it about half way between the Church government of the Bible and that of Romanism, Calvin originated the Presbyterian Church government. Mathes says: "As they" — the church of Stone, "proceeded in the investigation of the subject they soon found that there was neither precept nor example in the New Testament for such confederacies as modern Church Sessions, Presbyteries, Synods, General Assemblies, etc. Hence they concluded that while they continued in the connection in which they stood, they were off from the foundation of the apostles and the Prophets." — Idem p. 25. But, in principle and practice, Stonism retained the Presbyterian Church government. Against the church governing its own affairs, Stone says : "The majority of ourcongregations are composed of women, boys," — a high compliment to his mother and wife — ' 6 and girls, and of many others who have recently professed faith in Christ. Before such a tribunal a case could not with safety be tried."— Idem, p. 324. On p. 325, he favors a board of "elders" to attend to all the government of the Church. See chapter 30, of this book, for refutation of this notion.

4. Baptismal Regeneration, — Inherited by Stone from the Presbyterian Church. In a Cat. by "The Most Reverend Doctor James Butler, Revised and Improved and Recommended by the four R. C. Bishops of Ireland," on p. 46, we read: "What is Baptism? Ans- A sacrament which cleanses us from original sin, makes us Christians and children of God and heirs of the kingdom of heaven. Does Baptism also remit the actual sins, committed before it? Yes; and all the punishment due them." This doctrine, the Presbyterian Church inherited from the Romish. John Calvin wrote: "We ought to conclude, that at whatever time we are baptized, we are washed and purified for the whole life. ... I know that it is the common opinion, that remission of sins, which at our first regeneration we receive by baptism alone," etc, — Inst. Chr. Relig. vol, 2, pp. 478, 479. Calvin ingrafted this error into the Presbyterian Church. As a few examples of Presbyterian testimony : Matt. Henry, in his Treatise on Bap., says: "Baptism wrests the key of the heart out of the strong man armed, that the possession may be surrendered to him whose right it is. The water of baptism is designed for cleansing from the spots and defilements of the flesh. In baptism our names are engraved upon the breastplate of the high priest. This is the efficacy of baptism ; it is putting the child's name into the gospel grant. We are baptized in Christ's stead; that is, God doth, in that ordinance seal, confirm, and make over to us all the benefits of the death of Christ." — Quoted by Rev. J. R. Graves, LL. D., in The Baptist. Also quoted in Howell on Communion. Commenting on Eph. 5 :2(3 Matt. Henry says : "The instrumental means whereby this is effected''—!, e., the soul saved — "are the sacraments, particularly the washing of baptism and the preaching and the reception of the Gospel."

Dwight, in his "System of Theology," as quoted by J. R. Graves : "When children die in infancy, and are scripturally dedicated to God in baptism, there is much and very consoling reason furnished to believe that they are accepted beyond the grave." Says James Bannerman, D. D., Professor of Apologetics and Pastoral Theol. New College, Edinburgh ; author of Inspiration, the Infallibility, Truth and Divine Authority of the Holy Scriptures :"—" The supernatural efficacy connected with baptism and owing to the presence of the Spirit of God with the ordinance, is an efficacy competent to infants as to adults .... Admit that this grace is conveyed in any given case through the channel of baptism to the believing adult and you ad-

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mit a mystery." Again: "By the act of baptism . . . . his name is put into the covenant with his God." Again: "I think there is some reason to think .... that in the case of infants regenerated in infancy, baptism is ordinarily connected with such regeneration." Again : "It is baptism that gives the baptized infant a right of property in the blessings of the covenant." Again: ' 'In the sign of the covenant thus administered to the child, and linked, as we believe, in such a case, to a new spiritual life, there is ground of hope and consolation to a bereaved but Christian parent beyond all price." (My italics.) This, Mr. Bannerman, a few lines further on, partly explains, in the words: k 'In its case the baptism with water and the baptism with the Spirit ivere bound up in one" (My italics.) The Church of Christ, by Bannerman, vol. 2, pp. 110, 111,119, 120. From other expressions, if taken alone, you would think Mr. Bannerman did not believe what the above quotations teach. A Presbyterian, not long ago, in the Presbyterian Journal, says : "Permit me, an illiterate man, to say I can not believe your doctrine that all infants dying in infancy are saved, no more than I could that all adults are. I think it is the way to universalism. I would like to have you give me proof from God's Word in your valuable paper. I know there are thousands of Presbyterians who believe as I do." Doubtless baptismal regeneration has had its influence in misleading this Presbyterian. Dr. Nevin, formerly a

Professor at Princeton : "The Church makes us Christians by the sacrament of baptism, which she always held to be of supernatural force, for that very purpose." — Quoted by J. R. Graves, from JPritchard on Bap., p. 124. The late Dr. Charles Hodge, of Princeton: "The Bible teaches that the sacraments are the signs of spiritual blessings." — The Way of Life, p. 21. Again: "We should greatly err, however, if we supposed they were merely signs. We are taught that they are seals; that they were appointed by Christ to certify to believers their interests in the covenant of grace. Among men a seal is used for the purpose of authentication and confirmation." p. 262, Again : "The sacraments- are the seals of the covenant." — p. 263-4. Again: "The sacraments are efficacious means of grace, not merely exhibiting to, but actually conferring upon those who worthily receive them, the benefits which they represent." "The sacraments have not only the influence due to the lively exhibition of truth, but as a means of God's appointment, and attended by his Spirit, they become efficacious signs of grace, communicating what they signify ." — p. 265, quoted by Thos. Armitage, D.D., (My italics.) Again says Dr. Hodge: "We are baptized in order that we may be united to Christ, and be made partakers of his benefits. Thus baptism unto repentance is a baptism that the remission of sins may be obtained." — Quoted by J. R. Graves, from Pritchard on Baptism, p. 124. In the great work of his life, completed just before his death, Dr. Hodge says : 6 'Baptism is not only a sign and a seal; it is also a means of grace, and the promises of which it is the seal, are assured or fulfilled to those who are baptized, provided they believe." Of infant rantism, he says : "What is to hinder the imputation to them of the righteousness of Christ, or their receiving the renewing of the Holy Ghost, so that their whole nature may be developed in a state of reconciliation to God ? Doubtless this often occurs ; but whether it does or not, their baptism stands good ; it assures them of salvation, if they do not renounce their baptismal covenant." — Hodges' Systematic Theology, Vol, 3, pp. 589, 590. (My italics.) In the chapter whence I make this quotation, is much to the same effect. In the same chapter Dr. Hodge makes a few statements seemingly contradictory to this. In carefully studying the chapter, I am impressed that the venerable doctor could hardly swallow baptismal regeneration ; and 3^et could not do otherwise. With the volumes before me I read the quotation to a learned Presbyterian minister, a former Princeton student, who could not tell what to do with it, and who said to me: "May he not be right?" The Presbyterian Confession of Faith, on baptism, says :

"Grace and salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated. The efficacy of baptism is not tied to the moment of time, wherein it is administered ; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto."— Chap. 28, Sees. 5, 6.

Again: "Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and a seal of the covenant of grace, for his ingrafting into Christ, of regeneration, and of his giving up unto God/' etc.— Chap. 28, Sec, 1. (My italics.)

Webster: "That which confirms, ratifies, or makes suitable ; assurance ; that which secures, makes reliable or stable." — Die. Now, if the ratification, confirming, assuring, making stable, reliable and secure, and securing of anything is essential to it, most certainly, this doctrine that baptism seals, teaches that, in some way or some how, baptism literally saves us. So Sec. 88, of the "Shorter Catechism" says : "The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments and prayer; all of which are made effectual to the elect for salvation." — Ques. 88. Ques 99 : "How do the sacraments become effectual means of salvation? A. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them,

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but only by the blessing of Christ, and the working of the Spirit in them that by faith receive them." (My italics.) Should it be answered : Yes, but the answer says they save, ' 'not from any virtue in them, or in him that doth administer them, but by the blessing of Christ," I reply, that is just what the Romish Church — which none deny, believes in baptismal regeneration — says. Thus Butlers' s Cat. says "the sacraments" are "means" — the very word used in the Pres. Cat. — by which "we obtain the grace of God." Again Butler's Cat. Ques: "Whence have the sacraments the power of giving grace? Ans. From the merits of Christ which they apply to our souls." — p. 45. f Summers, a leading Methodist writer, rightly explains baptismal regeneration :

"Sometimes the advocates of the doctrine speak of baptism as regeneration, sometimes as the instrument of regeneration : sometimes as taking effect ex opere operato, by its own inherent virtue — sometimes ex opere operantis, in view of the faith and prayers of the parties concerned, whether subjects or sponsors, and sometimes in consequence of eternal election."— Sum mers on Bap. p. 25.

S. Miller, D. D., of Princeton says:

"The doctrine referred to, as held by some Protestants, in its most objectionable form appears to be this : that the change which the Scriptures designate

t Chapter 12, of this book, on Campbellism and baptismal regeneration, shows that this is precisely the Campbellite doctrine.

by the term regeneration, is always attendant upon, and effected by, the rite of baptism, when duly administered. . . In short the position that the inward grace of regeneration always accompanies the outward sign of baptism ; that they are inseparable ; that the one cannot exist without the other ; that he who has been thus regenerated, if he die without falling from grace, will certainly be saved ; that baptism is essential to salvation." — Quoted in the J. It. Graves and Alex. Campbell Discussion, pp. 78, 79.

Kitto : "That it' ' — baptism — ' 'is a direct instrument of grace ; the application of the water to the person by a properly qualified functionary, being regarded as the appointed vehicle by which God bestows regenerating grace upon men. This is the Komanist and Anglo-Catholic view."-(7yc. Biblical Lit., in the Graves Campbell Debate, p. 79.

"According to some sections of the Christian Church . the change" — regeneration— "is inseparably involved with Christian baptism in all cases ; while others do not acknowledge any essential connection between baptism and regeneration. In the view of the former, baptism constitutes always a real point of transition, from the natural to the spiritual life. The grace of baptism is the grace of regeneration ; the laver of baptism is the laver of regeneration, not merely in any formal sense, but in a real and living sense — or at least so that every baptized person — has already become a Christian truly, although he may fall

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from the grace that he has received . . . In the view of others regeneration is a special, conscious process" — what Baptists term a ' 'heart felt" change, 44 heart felt religion" — which takes place independently of baptism, or of any other outward ceremony. It implies a sensible experience" — so often ridiculed by Campbellites — an awakening whereby men come to see the evil of sin, and the divine displeasure against sin, and through the Holy Spirit are born again, put away their former evil life, and begin to live a new divine life ; and many Christians have spoken with the rapture of this experience" — reader have you? — "of its thoroughness, its suddenness, its immediateness." — Universal Knoioledge, vol. 12 \ p. 208. (All the above italics mine).

As to mere water regenerating, as Dr. Hibbard, a standard Methodist writer, remarks: "No one ever believed that baptism or the outward washing, regenerates ; but only that a person is regenerated at baptism, and that regeneration is a necessary part of the sacrament, of which baptism is the other part. . The question is, Has God appointed that regeneration should ordinarily accompany baptism?" — Hibbard on Baptism, Pari I, p. 279. (My italics. )

These writers agree that baptismal regeneration does not mean that water alone regenerates, but that it is a condition of a means by which God regenerates. In this they rightly define baptismal regeneration .

William Norton, of England, therefore rightly says, of my last quotation from the Presb. Cat., < 'Except as to the intention of the administrator, this is precisely the doctrine of Rome." Summers says: "The Reformers varied very little from the teaching of Rome on this subject." — On Bap. p. 128.

Fairbairn : "Baptism is spoken of as a saving, in consequence of its being a purifying ordinance. . . . This is virtually admitted by Steiger who .... is obliged to regard the water as the instrumental means of salvation." — Typology, by Fairbairn, vol. l,p. 274. "Christian Baptism ... is designed to bring the individual that receives it under those vital influences that purge away the corruption of a fleshly nature, and cause the seed of the divine life to take root and grow for the occupation of a better inheritance."— idem, p. 64. Speaking of the "transmission of grace, necessary to effect the requisite change," Fairbairn says, of baptism: "It exhibits that grace . . and makes the subject of the ordinance bound to use it for the accomplishment of the proper end." — idem, p. 315. W. C. Davis, in his "Lectures on Pauls' Ep. to the Romans, with Critical Notes and Observations," "published by the Gen. Conv. of the Independent Presb. Church, Charleston, S. C, says :

"Some think that all infants dying in infancy will be saved. But this notion is totally unfounded, and has no support in the Word of God . • . God has never promised a single saving blessing to an unbeliever or his children, and there is no ground to hope for what God has never promised to grant." — pp.292, 293, quoted by D. Shaver, D. D., in Tex. Baptist Herald.

This is but the logical deduction from all the Presbyterian talk about baptism bringing the child into God's covenant, and about Baptists neglecting their children by not sprinkling them. So Dr. Charles Hodge says : "Infants have always been baptized for the remission of sin, and men have ever been regarded by the Church as born in pin." — Systematic Theol. by Hodge, vol. 2, p 191, quoted by J. It. Graves, LL D. The Heidelburg Cat., on the basis of the father of the Presbyterian Church — John Calvin, — adopted in 1652, which is the standard of the Dutch and German Keformed Churches of Europe, and its "use," "so recently as 1870," "authorized" by the Presbyterian Church of the United States." — See Schaff Herzog Ency. vol. 2, p. 960 — teaches baptismal regeneration. In 1863 its adoption was celebrated and a handsome centenary edition of it published in this country, suitably edited by prominent divines, with an elaborate historical introduction. After laboring, throughout 100 pages of the Introduction to this Cat., to prove that baptismal regeneration with the instruction therewith connected, form the very basis of Christianity, they say :