A new and complete system of Christian baptism ...

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Preface

We have written on the subject of Christian Baptism •with no other view than to direct those in their duty to God, themselves, and their children, who reject all human tradition, and take the word of God as the only sufficient and unexceptionable rule of faith and practice. We have attempted to answer every question, and to meet every objection; and therefore, have preferred to present our labors in questions and answers.

That God sbould have left a subject of such importance as that of Christian Baptism, even a gospel ordinance, optional with us, whether our children shall or shall not be baptized, and whether we shall have the water applied, or be all over dipped into it, or that the Holy Scriptures, themselves, do not decide these points, would argue an imperfection in Deity. If one thing is optional all is; consequently, upon these principles, although we have a revelation, we, notwithstanding, can do as we please, and yet be religious and go to heaven.

That Christian Baptism is a subject of importance, cannot be denied. Bring once to your recollection the divisions, broils and contentions, originating out of this subject.— Moreover, we can never expect to enlighten the world, and bring mankind to agree on this subject, unless we refer alone to the Holy Scriptures for testimony.

We have also attempted to discuss the subjects of Feet- Washing and the Holy Kiss: —subjects of continued dispute in some parts of our country. How far we may succeed in doing good, time only will show, and eternity develope. — May the Great Head of the Church bless our efforts, and make them instrumental in enlightening the ignorant, and establishing the wavering, that they may partake of the salvation of God and be saved.

THE AUTHOR,

CHRISTIAN BAPTISM,

Chapter I. Section I. Introductory

Q. 1. If we are only honest and sincere on religious subjects, will not that make us right?

A. To test this question, let us suppose a case: Should a man, under all the honesty and sincerity imaginable, purchase a farm for a certain sum ; then were he to manage, with the strictest economy and best motives, to pay the remainder of the dues against it, and fail, [as has often been the case,] and so in a few years lose all, would that make him right? — would that be no disappointment, grief or "vexation of spirit?" Again, might we not have been honest and sincere in our religious views and practice, without the Holy Scriptures: had that made us right? What, then, their use ? Has God erred, or is man sometimes wrong, when he thinks candor and honesty will make him right ? Was not Eve upright and candid, in her own estimation, (Gen. iii: 6,) when she ate of the forbidden fruit ? Yet, what the consequences ! — the misery entailed! St. Paul, too, was honest and conscientious (Acts xxvi: 9; 1 Tim. i: 13,) when he persecuted the Church. (Actsix: 1 — 20.) Did that make him right? If so, why did he not

-continue a Pharisee and a persecutor of the Church ?

Q. 2. But are we not (1 Thes. v: 21) to "prove all things?"

A. We are not, however, to prove or test sin by experience — this or that subject by our prejudices, erroneous views or opinions — neither by passages of Scripture that are foreign to the subject.

Q. 3. Yet is it not said, (Rom. xiv: 5,) "Let «very man be fully persuaded in his own mind ? "

A. Yes — but only by testimony and scripture adapted to that subject.

Q. 4. May we not, however, glean something good from the discussions and writings of men who even mingle error and truth together?

A. Not unless we are wiser and better qualified than was Eve; for thus Satan was enabled to administer to her the cup of poison that has rendered her entire progeny miserable.

Q. 5. Are not some of every denomination saved ?

A. With some few exceptions.

Q. 6. This, then, admitted, [for that is enough if only saved,] may not each denomination safely adhere to their own views., and continue in their own practice?

A. Nay; for if saved (1 Cor. in: 11 — 16,) it is "so as by fire," (v. 15,) i.e. under alarming circumstances; (Ps. lxvi: 11 — 13; Amos iv: 11; Zech. iii: 2; Jude 23; Heb. xii: 29;) with great difficulty, merely; or "as one is saved who runs through afire;" his works (v. 12, " wood, hay stubble,") all burnt. Is it not, then, still not only irrational, dishonest and iinful, but even condemning, to adhere to views, and to cleave to practice, that differ from the Holy Scriptures?

Chap. 1. CHRISTIAN BAPTISM. 7

Q. 7. But, are not the opinions so various, and the modes of practice so contradictory , that it is difficult to know who are right ?

A. This is only the case with such as are more inclined to listen to the sophistry of men, (Mai. ii: 8 ; 1. John iv; 1,) than rationally and scripturally to test the doctrine or fact under consideration. The Bible tells us but of "one Lord, one Faith, one Baptism." (Eph. iv: 5.)

Q. 8. But has not more been said and written on these subjects — particularly on that of Baptism — than has really been a benefit ?

A. This is freely admitted. So much quackery has been practised on these and other subjects, but particularly on the subject of Christian Baptism, that it will take an age to repair the injury.

Q. 9. Is it not, then, sinful to have so much contention on religious subjects ?

A. This depends entirely upon ability and motive. We ought never to undertake a thing unless qualified. This is dishonest in all things, and in spiritual matters, cannot fail of being heinous in the sight of our Heavenly Father. When the motives are victory and applause, we may rest assured the devil realizes a gratification. But as Christians, [such are none,] we are bound, to the best of our ability, upon the principles of love and mercy, to rectify the erroneous sentiments of our neighbors. It is for their and our good. Hence, St. James (v. 3,) "exhorts " us, "that" we "should earnestly contend for the faith which was once delivered unto the saints;" and St. Peter (1 Pet. iii: 15,) would have us to "be ready always to give an answer to every man that asketh" us "a reason of the hope that is in" us,

"with meekness and fear," or reverence ; (Tit. i: 7—15; 2 John 7—12; PhiL h 17; Col. iv: 6.)

Q. 10. What do wc learn from a view of the above ?

A. That we must have correct views of the entire plan of salvation, in order to be intelligent, acticc, firm and practical christians.

Section II

IHE HOLY SCRIPTURES THE RATIONAL AND ONLY CON- CLUSIVE SOURCE OF REFERENCE.

Q. 1. How may we get at the proper mode of Christian Baptism, and the subjects which that sacred ordinance embraces ?

A. Only by adhering to the Word of God. Let it interpret itself, by deciding the points of difference on the subject, and we at once have a scriptural interpretation — a Divine decision. If it can be thus made appear that the only proper means of administration is the application of the thing to the subject, and not the subject to the thing, and that it requires moral fitness in every subject to whom it is administered, then the thing is at once and forever set at rest.

Q. 2. Would it not, however, be well to consult the practice of this rite in churches of long standing?

A. Not at all. The Greek and Roman Catholic claim priority; yet, all well know, are filled with superstition and error.

Q. 3. Cannot we, then, rely upon the early fathers of the first christian centuries ?

Chap. 1. CHRISTIAN BAPTISM. 9

A. We cannot. They, too, have had their weakness, prejudices and sinister motives. Consequently, as we cannot, at this distant period, discriminate be tween the truths and errors they were led to record, we can place no confidence in their assertions. — ■ Morover, some, at this present time, as teachers and authors, have zeal without knowledge ; (Rom. x: 2,) who quote them without judgment, thought or candor ; so that their sentiments and remarks are often applied without the least shadow of the original truth they intended to convey.

Q. 4. Do you not, then, on the subject of Baptism, thus reject all Church History ?

A. Certainly. God has not given us that as a revelation of his will — neither have all access to those or other foreign records. So the confidence of the people, when reference is had to such productions, must be entirely placed in those who assume the authority to preach — 'whether called to that office or not — converted or unconverted — qualified or disqualified—honest or dishonest.

Q. 5. Might we not, then, safely consult the sentiments of the learned?

A. By no means. Many of the learned were unconverted, and thus scripturally disqualified, (1 Cor. ii: 14.) " The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him : neither can he know them, because they are spiritually discerned." Their learned criticisms nnd discussions on scripture, then, are too uncertain to elicit our confidence. (1 Pet. iv: 11.)

Q. 6. Can we not, then, confide in the sentiments of the pious?

A. We regret to say that even many of them, with

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SO CHRISTIAN BAPTISM. Parti.

all their candor, talents and learned attainments, have, on the subject of Baptism, greatly erred.

Q. 7. What has been the origin of this error?

A. Some of the most unfounded principles that ever occupied the intellect of man. The signification of "Baptize," as used in the ordinance of Christian Baptism, has been sought by reference to Greek writers, who were heathens, and destitute of any religious ceremonies of the kind. Reference also has been had to the traditionary use of the word, as applied by the Pharisees, to the practice of proselyte baptisms, yet all of as little value as the tradition of the Elders; (Mark vii: 2 — 10;) and, if we may be allowed the expression, to a thousand other absurdities. Again, some being satisfied with any mode, wrote on one or the other side of this question, as fancy taught; whilst others took for granted, without examination, what they found written on the subject; and thus some either remained steadfast for an application in the administration of Baptism, or became gradually prejudiced in favor of Immersion; and consequently little children, as subjects for Christian Baptism, had then to be rejected.

Q. 8. Does not this, then, deprive us of arriving at the significationo? the word Baptize, by means of a dictionary ?

A. Certainly. However well dictionaries may answer for other words, they will not for the definition of this, as used in the ordinance of Christian Baptism. It has been so frequently dissected, and so shamefully mangled, that the only certain lexicon is The Bible.

Q. 9. But what do you mean by the expression, "The Bible?"

Chap. I. CHRISTIAN BAPTISM. 11

A. The Book of B6oks, or The Holy Scriptures.

Q. 10. But why so tenacious of "The Holy Scriptures ? "

A. Because they are the only infallible and conclusive source of reference relative to the religious opinions, rites and practices of any people. (Isa. viii: 20; Mai. ii: 7; John v: 39.)

Q. 11. But what do you understand by the expression, "The Holy Scriptures ? "

A. The whole revealed will of God, as contained in the Old and New Testaments. St. Paul tells us, 2 Tim. iii: 16, 17, "All scripture is given by inspiration of God," and then gives us the use and design, by informing us that it "is profitable for doctrine, for reproof , for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works ;" that the Old was given by inspiration, (2 Pet. i: 21,) is scripture, and designed still for use, (Acts vii: 38,) is then asserted by the New. So if we reject the one, we necessarily must, ami in fact do, reject both. Again, this same Apostle positively states

— Rom. xv: 4, — that "Whatsoever things were written aforetime, were written for our learning, that we, through patience and comfort of the scriptures, might have hope." (Luke xvi: 29, 31 ; Acts xxiv: 14 j 1 Cor. x: 11 ; 1 Tim. i: 8, 18.) We are also told Eph. ii: 19 — 21 that the Ephesians were "no more strangers and foreigners, but fellow-citizens with the saints," and "built upon the foundation of the Apostles and Prophets — Jesus Christ being the chief corner stone." Take away, however, the prophets, and the building leans — cannot stand

— must fall —and if it fall nowhere else, it will fall into the water, — u and great V will be "the fall of it ! " Math, vii: 27.

Q. 12. Should we, however, refer to the Old Testament, to establish, more fully, a gospel ordinance, than might otherwise be done in the New ?

A. Certainly. If the whole volume of Divine Truth must be taken, in order to become qualified, through faith in Christ Jesus, for Heaven, it of course follows, that not only light may be thrown on this, or that particular subject found in the New, by a passage, serving as a proof, recorded in the Old, but that the thing, fact, or even the doctrine, or mode of administering an ordinance, taught in the New, can also be confirmed and established by the Old. If, too, what was written aforetime — »viz: in the Old Testament — was ( written for our learning,* something from that source, on the subject of a gospel ordinance, may be learned, as well as on any other.

Q. 13. What method did the Apostles, &c, take in establishing many of the facts they taught?

A. It is expressly said that St. Paul, Acts xvii: 2 — 4, "reasoned with # the Jews out of the Scriptures. " Thus St. Peter reasoned on the day of Pentecost. (Acts ii: 14 — 37.) This was also one means by which the Saviour, himself, taught and established many facts. (Math, xii: 1 — 9; xix: 3 — 10.) Christ thus met Satan. (Math, iv: 1 — 12.) So we, then, by their example, are also taught to wield the weapons of Divine Truth, both of the Old and New Testaments, with a design to convict and convert the sinner, and to drive, if possible, the Old Dragon, with all his apostate crew of opposition, from all their lurkiugs, and thus develope the deception they design to impose.

Chap. I. CHRISTIAN BAPTISM. 13

Q. 14. But upon what principle of the Scriptures do you intend to point out the subjects of Baptism, and present the signification of the word Baptize ?

A. Upon no other than the unity of the Church, the nature of the Gospel Covenant^— that which has bearing upon the nature of the ordinance itself — > and such facts and circumstances as are connected with the administration of the Baptisms recorded iia.- Scripture.

Section III. The People Of God I Their Visibility, Ecclessi

ASTICAL ECONOMY, AND THE SCRIPTURAL APPELLA- TIONS GIVEN THEM.

i^. 1. Who among mankind constitute the "People of God?"

A. All that collective body who have been found in a state of grace.

Q. 2. Was there ever an era of the world, when there were no unworthy characters among them?

A. Never. As far as we can trace, through every age and section of the world, from the present time, down to Cain and Abel, unworthy members have been found among them,

Q. 3. Is it a token of good sense and an upright heart, to reject a doctrine or practice of the People of God, on account of such persons?

A. It is not half so absurd and unjust to reject husbandry, mechanism, and other pursuits, because there are worthless persons among our honest yeomanry, artists, and others, who are engaged with them in the same occupations of life, as to reject a truth, fact or practice, revealed in Scripture, because there have always been worthless persons found among the People of God.

Q. 4. When had this People, as a body, visibility ?

A. From the time that there were externals connected with their worship. Sacrifices constituted a part. These appear to have been instituted immediately after the fall. (Gen. iii: 21.) The same was observed as an external by Cain and Abel, (Gen. iv: 3, 5,) and by Noah. (Gen. viii: 20.) — Then another, Circumcision, was added; (Gen. xvii:,) and thus we might continue, through the Scriptures, until it arrived unto its perfection, under the glorious light of the gospel. (Math, xxvi: 26; xvm: 19.)

Q. 5. Upon what has the ecclesiastical economy of this People, during the various changes of society, been founded ?

A. Upon the Patriarchal, National and Christian.

Q. 6. Of whom was each of these composed ?

A. Firstly—* the Patriarchal, of the Patriarch's family .family descendants and domestics, over whom he presided as officiating priest. (Gen. xii: 7 — 9; xxii: 1—20; xxxv: 1—4 ; 6— S.)

Secondly — the National, of the descendants of a Patriarch, (Gen. xv: 13 — 15; Ex. iii: 6—9; xix. 6,) and their domestics, (Ex. xii: 44,) constituting a nation, for whom God called, set apart and appointed certain persons to officiate for them in religious matters. (Ex. iii: 10; iv: 14—17; xxix: 1, &c.; Heb. v. 4.)

Thirdly-- the Christian, of familits (Acts xvi: 14

Chap. 1. CHRISTIAN BAPTISM. 15

— 16) and individuals (Acts viii: 12) of any descent, (Gal. iii: 28,) consisting of societies, (Rom. xvi: 4 — 6; I Cor. vii: 17; xvi: 19,) constituting a nation, (1 Pet. ii. 9 — 11,) for whom God called, set apart and appointed certain persons to officiate for them in religious matters. (Math, iv: 18 — 20, Acts ix: 1 — 21; Math, xxviii: 16, &c; Acts xiv; 23^ ii: 46; xx: 7 — 12.)

Q. 7. Can you give some of the scriptural appellations given to this people ?

A. First — they, under the old dispensation, were termed " A Family," (Amos iii: 1,) "A People," (Ex. iii: 10; vi:7,) "A Congregation," (Num. xxvii: 15, &c.) and "A Nation." (Ps. xxxiii: 12.)

Second — under the New, "A Kingdom," (Math, viii; 12,) "The Kingdom of God," (Math, xxi: 43,) "The Church," (ekklesia, Acts vii: 34—39: derived from 'ekkalio,' to call out or from. Thus Abraham, then, as the father of the Church, Rom, iv: 11 — 14, was called out. (Gen, xii; 1, &c.)

Third^the predictions under the Old, referring to them under the New, term them "A Nation," (Isa. Iv: 5,) "A Kingdom," (Dan. ii: 44; vii: 27.)

Fourth— under the New, "A House," (oiko, 1 Tim. iii: 15; oikos, Heb. iii: 6;) "The People of God," (1 Pet. ii: 10,) "A Nation," (1 Pet. ii; 9,) "The Kingdom of Heaven," (Math, iii: 2,) and "The Church." (Ekklesia, 1 Tim. iii: 15.)

Fifth — conjointly living under the Old and New, they are called "The Church." (Ekklesia, Col.i: 18.)

Q. 8. What important facts do the Ecclessiastical Economy and these Appellations present ?

A. First — under each Ecclessiastical economy a manifold identity of God's People.

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Second — that Children of every age and era of the world constituted a large portion of the Church.

Third— that "Family," "House," (oikos, family,) "People," "People of God," "Congregation," "Nation," "Kingdom," "Kingdom of God," "Kingdom of Heaven" and "Church," (ekklesia,) are frequently used as synonymous terms and titles, by which God himself has always been pleased to distinguish his People from the world that lieth in wickedness.

Q. 9. What is the general practical import of this section ?

A. That we should always be ready to comply with the directions of the Sacred Scriptures; and that, instead of rejecting the doctrines and the apostolic use of the means of Grace, there recorded — » [should we, we cannot have scriptural visibility, and must be irreligious] — because some have abused their proper use, and lived unworthy of their profession ; we, therefore., should be the more inclined to belong to that people, that we might have the opportunity to employ all our ability in their reformation, so that their souls might be saved from the awful consequences of sin. It is a mark of folly to live in sin because others do. Our excuse, that we [however true] are better than many professors, will not make us pious ; nor will this, at death, throw open the gates of Paradise, for us to enter the New Jerusalem.

Q. 10. Do you, then, make it impossible to be pious without visibility, or the use of externals ?

A. We do; but we would more particularly answer this question by proposing a few others. Why, then, were Baptism and the Lord's Supper, as exter-

€hapA. CHRISTIAN BAPTISM. 11

nals, instituted, if we can be pious without their use ! By their rejection, do we not make the blessed Savior to have erred, and to have instituted them in vain I How can we reconcile all this with our conscience ? less with the Holy Scriptures. (Rom. ixi 5 ; Col. ii: 3.) Again, why will the Redeemer have us to be "born of water," as well as "of the Spirit ? " Why does he positively declare, unless this take place, we (i cannot enter into the kingdom of God?" — (John iii: 5.) Has he not also said, "Take, eat ; this is my body; — Drink ye all of it ? " (i. e. of the cup ; Math, xxvi: 26 — 29.) "This do ye — in remembrance of me." Are we not, then, thus required to "show the Lord^s death till he come ? " (1 Cor. xi: 23— 27; John xiv: 15; xv: 14.)

Q. 11. But what do you understand by the means of grace?

A. All that God has devised as means, and made a. religious duty. These he never fails to accompany by the Holy Spirit. The design is, to solemnize and effect the heart; and thus bring about conviction, &c. ? -and the salvation of the soul. Error and lies he never does, 'nor can accompany by the energy of the Holy Spirit, or that which varies from the plan of salvation-

Q. 12. Have you not, however, thus made the means of grace meritorious, and essential to salvation?

A. By no means. Neglect, however, their use, and you place yourself in a situation similar to persons with healthy stomachs and good appetites, seated at a table filled with all the delicacies and dainties; of this life: should they not eat, they would certainly starve ; — should they, however, it would not be chewing or masticating and swallowing the food, and receiving the drink, that would satiate the appetite and give pleasure and delightful sensations, and which would nourish the system, but the food and drink received or taken. This is precisely the state of the professor. Without the use of the means of grace, he cannot obtain and realize the meritorious effects of the atonement. Should, however, the stomach have lost its functions, or be diseased, the reception of the necessaries of life is all in vain ; it cannot digest ; consequently, the nourishing principles are all lost. Hence, a cure, or the patient dies. So, also, the sinner. Should his heart be and continue diseased, by the prevailing power of sin, the use of the means of grace is all to no purpose; he cannot lay hold of the merits of the atonement. He must first be cured by conversion, or else under even the continued use of them, he will die and go to hell.

Q. 13. But is it possible that we are irreligious, without attaching ourselves to this People, and thus rendered unable to obtain salvation ?

A. We cannot conceive how there can be faithful subjects of a Kingdom without having come under its laws, and being made subject to the King. All know, a willful violation and a known neglect of the law of a sovereign, is transgression and contempt exercised towards his sacred majesty. Much more, however, the enormity of such criminality perpetrated against the great Sovereign and King of Heaven. Can the like be any thing more or less than irreligion? What, then, the hope of salvation? Again, the Church God has called out, (Acts ii: 39,) must be

Chap. 1. CHRISTIAN BAPTISM. 19

separated (2 Cor. vi: 14 &c.) "perfectly joined together in the same mind" — (1 Cor. i: 10) — the mind of Christ -—(Phil, ii: 5) — having his spirit, (1 Cor. vi: 17,) and is not to look like the world. (Rom. xii: 2.) The World is darkness, (John i: 5,) and the Church is light; (Eph. v: 8;) and therefore her members are to use and walk in the light, or to practise the doctrines and use the -ordinances of the gospel. This, and nothing short of this, is Christianity.

Section IV. The Unity Of The Church Of God

Q. 1. Is the Church, under the New dispensation, the continuation, as found under the Old ?

A. Nothing more certain. This has already been seen ; First — by her identified ecclessiastical economy and scriptural appellations ; Second, the Savior on this subject is decided. He says, John x: 15 — 17, "I lay down my life for the the sheep: — other sheep [the Gentiles] I have, which are not of this [Jewish] fold: them also must I bring, — and there shall be onefold and one shepherd." One of these [Jewish] sheep has, under the former [or Old] dispensation, said, (Ps. xxiii: 1 — 4,) "The Lord is my shepherd, I shall not want." David's Lord, then, was Christ, (Ps. xc: 1 , Math, xxii: 44;) the Church, then, as onefold, embracing Jew and Gentile, having one shepherd, cannot possibly be two ; but one People, having one Lord. Christ, then, and no other, has redeemed, fed and nourished this fold. So it is unde-

20 CHRISTIAN BAPTISM. Part L

niable ; the Christian Church is the continuation of the Jewish; Third, it is said, Eph. v: 23, "Christ is the Head of the Church: the Savior of the body." Eph. i: 22,23, He is "the Head over all things, to the Church, which is his body." (Col. i: IS.) It is then clear, the Body is the Church, and Christ the Head and Savior of the Body or Church. The Church, then, under the New dispensation, can be nothing else than a continuation of the same Church under the Old. A denial of this, [which is so often the case,] is asserting that the People of God, under the Old, had neither a Head nor Savior ; or that that body had an entirely different Head and Savior from that under the New. (1 Tim. iv: 10; 2 Cor. v: 19.)

Q. 2. What light does the passage in Rom. xi: 23 — 25 throw on this subject?

A. The Apostle Paul, in "speaking of the future restoration of the Jews, says: "They, also, if they abide not in unbelief, shall be grafted in : for God is able to graff them in again, — for if thou [Gentile] wert cut out of the olive tree, that is wild by nature, [Heathenism,] and were gratfed contrary to nature, into a good olive tree, [the Jewish Church,] how much more shall these, [Jews,] who are the natural branches, be graffed into their own olive tree ? [Church.] " The olive tree, hence, must signify the Jews, either as a nation or as a religious community — a Church of God. It cannot mean the former, for the Gentiles never were graffed on the Jewish nation. It must, then, mean the Church. Now, the Apostle teaches that the Jews were cut off from this Church by unbelief, and the Gentiles received or

Chap. I. CHRISTIAN BAPTISM. 21

grafted into it; and in the fullness of time the Jews shall again be received into their own church or olive tree ; which must therefore be still standing ; that is, the Christian and Jewish Churches" [as they are termed] "are still one and the same Church."

Q. 3. What additional evidence does the passage in Math, xxi: 43, give on this subject ?

A. In this passage, as in many others, " Kingdom of God" is synonymous with "Kingdom oi* Heaven" and "Church." Hence Christ informs the Jews, by this expression, in view of their rejecting him as their Savior, that "Therefore, say I unto you, the kingdom of God [or Church] shall be taken from you [Jews] and given to a nation [the Gentiles] bringing forth the fruit thereof." It is then certain they [the Jews] had the Kingdom of God, [or Church,] or it could never have been taken from them.. It is as certain, also, that the Gentiles were not in possession of it, or it could not have been given to them ; nor could they have received it. That the thing has taken place, and the prediction been fulfilled, none can deny. Thus, then, the Gentiles are in possession of the Kingdom of God, the Church, which once belonged to, and was in possession of the Jews. (See Math, xxi: 33 — 44, and particularly v. 41; also, iii: 11 — 13, "his floor " the Jewish Church.)