Baptism : an explanation of all the principal passages on baptism in the word of God

^ PHINCETON, N. J. -^^

Presented by Mr. Samuel Agnew of Philadelphia, Pa.

Agneiv Coll. on Baptism, No.

.^bL.

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?(ii

BAPTISM :

ITS

HISTORY AND DOCTRINE.

BAPTISM.

AN EXPLANATION OF ALL THE PRINCIPAL

PASSAGES ON BAPTISM IN THE

WORD OF GOD.

/

BEY. WILLIAM EOGEES, M.A.,

St. Catherine's College, Cambridge,

The same is he which baptizeth with the Holy Ghost."
John i. 33.

LONDON:

JAMES NISBET & Co., 21, BERNERS STREET.

1873,

BABCHAM AND BEECROPT, PRINTERS, READING,

PBEFACB.

BAPTISM has engaged the attention of
numerous writers ; but it still remains encom-
passed with many difficulties deeply interesting
to the Christian mind.

One chief error appears to have been, that
in many cases, the subject has been examined
in detail, and not as a whole. In other
words, that some j)articular passage of Scrip-
ture has been selected as the basis of investi-
gation, while a general view of Baptism has
been overlooked.

The Author of the following pages has en-
deavoured to trace Baptism to its origin ; and
to examine it, step by step, in every part of
the word of God in which it is to be found.
Wliere it is mentioned he has written on it;
and where it is supposed to be referred to in
other passages of Scripture, he has also wi'itten
on those passages.

VI. PREFACE.

He has divided the subject into two distinct
parts, as it is divided in the word of God,
namely, into — ^The History of Baptism — and
The Doctrine of Baptism — the History, as con-
tained in the Book of the prophet Joel, the
four Gospels, and the Acts of the Apostles ;
and the Doctrine, in the Epistles ; and to be
fully understood it should be read in order,
that is, the History first, and the Doctrine
afterwards.

No reference whatever, will be found to the
authority of man on this important subject,
neither to that of Churches, nor of individuals;
Churches have erred, and good and holy men
have erred on many points, but the word of
God has never erred; and therefore the whole
of the work has been founded upon the word
of God, and on that alone.

CONTENTS.

THE HISTORY OF BAPTISM.

The Promise of the Spirit

John's Baptism

Nicodemus ... ... ...

Jesus's Baptism through His disciples ...
Jesus receives and blesses little children
The Institution of the Christian Baptism
The promised Baptism with the Holy Ghost
The Day of Pentecost
The Baptism of men and women of Samaria

„ of Simon

„ of the Eunuch

„ of Paul

„ of Cornelius...

„ • of Lydia

„ of the Jailor

„ of many Corinthians

„ of about twelve men of Ephesus

PAGE.

3

10

25

41

45

51

64

76

95

103

108

111

116

129

131

134

135

THE DOCTRINE OF BAPTISM.

Introduction to the Epistles

Romans

vi. 3, 4

I Corinthians

i. 12-17

i>

vi. 11

»

X. 2

j>

xii. 13

»

XV. 29

Galatians

iii. 26, 27

Ephesians

iv. 4-6

Colossians

ii. 12

Titus

iii. 3-6

Hebrews

vi. 2

I Peter

iii. 21, 22

Conclusion

PAGE.

147
151

183
187
191
192
233
235
252
275
276
288
290
299

THE , .

HISTORY OF BAPTISM.

THE PEOMISE OF THE SPIEITr-^.,

JOEL II. 28.

"And it shall come to pass afterwards, that I ^vill
pour out my Spirit upon all flesh."

Second only in importance to the promise of the
Gift of His beloved Son, was God's promise of
the Gift of His Spirit ; — that He would pour out
His Spirit upon all flesh.

But did not the Spirit take a part in the sal-
vation of man before this promise was made ;
that is, upwards of three thousand years after
the creation of the world 1 Certainly He did ;
for God spake of His Spirit striving with man
before the flood — Gen. vi. 8 ; and, " Holy men of
God spake as they were moved by the Holy
Ghost," 2 Peter i. 21. And immediately on the
fall of man it became as absolutely necessary
that he should be " Born again ; " or, " Born of
water and of the Spirit," to enter into the King-
dom of God, as it was when Jesus declared
that important truth to Nicodemus. " Rigliteous

b2

4 THE HISTORY OF BAPTISM.

Abel," SO called by our Lord Himself — Matt,
xxiii. 35, was only made righteous by being
" Born again/' or, " Born of the Spirit," and
thus spiritually united to Him who is " The
Lord our righteousness," Jer. xxiii. 6. Enoch
appears to have been " Born of the Spirit " at
the age of sixty-five, for from that time he
walked with God three hundred years. Noah
also, " walked with God : " but he could not
have done so had he not been "Born of the
Spirit," and "led by the Spirit." God likewise
declared that he was "righteous," Gen. vii. 1.
which, as a descendant of "the first man,"
1 Cor. XV. 47, could not have been the case
without he had been, like Abel, spiritually united
to "the second man," 1 Cor. xv. 47, "the Lord
from heaven," the "Righteous BEANCH," Jer.
xxiii. 5. Abraham was undoubtedly " Born
again," "when he was called to go out into
a place which he should after receive for an
inheritance." Isaac is spoken of by St. Paul,
as, "Born after the Spirit," Gal. iv. 29. Moses
appears to have been " Born again," when he
was forty years old, when "it came into his
heart to visit his brethren the children of Israel."
Samuel was most probably "Born again" when
he was a child, at the time the Lord called
him.

And all who have entered into the Kingdom

THE PROMISE OF THE SPIRIT. 5

of God before the time of Samuel, and after
that period until the promise of the gift of the
Spirit was fulfilled, were all certainly '' Born
again ; " or, '^ Born of water and of the Spirit ; "
for they could not otherwise have entered into
the Kingdom of God.

How then, it may be asked, is the promise to
be understood? The promise appears to have
embraced three things. First, that the Lord
would pour out His Spirit more abundantly than
He had ever before done. Secondly, that He
would pour out His Spirit not only on particu-
lar individuals, and families ; and on one nation,
as on that of the Jews ; but upon " all flesh ; "
upon all the nations of the earth, upon all the
race of Adam. And thirdly, that He would
give His Spirit; or that the Spirit would come
personally to impart His blessings.

This last interpretation of the promise is given
by Jesus in His discourse with His disciples on
the eve before His crucifixion ; speaking of His
departure and of the Spirit, He said, "And I
will pray the Father, and He shall give you
another Comforter, that he may abide with you
for ever ; even the Spirit of truth ; whom the
world cannot receive, because it seeth him not,
neither knoweth him : but ye know him, for he
dwelleth with you, and shall be in you," John
xiv. 16, 17. And again, "But the Comforter

6 THE HISTORY OF BAPTISM.

which is the Holy Ghost, whom the Father
will send in my name, he shall teach you all
things, and bring all things to your remem-
brance, whatsoever I have said unto you," ver.
26. And further, " But when the Comforter is
come, whom I will send unto you from the
Father, even the Spirit of truth, which pro-
ceedeth from the Father, he shall testify of me,"
John XV. 26. And yet again, "Nevertheless I
tell you the truth ; it is expedient for you that
I go away : for if I go not away, the Com-
forter will not come unto you ; but if I depart,
I will send him unto you," John xvi. 7.

In these passages our Lord clearly spake of
an actual personal coming of the Spirit to His
disciples ; that as He was about personally to
depart from them, so the Spirit would be sent
personally to them, and to abide with them for
ever; or with His Church and people to the end
of time. And that He referred to the promised
Gift of the Spirit, is evident from what He said
to His disciples after His resurrection, when He
"commanded them that they should not depart
from Jerusalem, but wait for the promise of
the Father, which, saith he, ye have heard of
me. For John truly baptized with water; but
ye shall be baptized with the Holy Ghost not
many days hence," Acts i. 4, 5.

Here it should be noticed, that "the promise

THE PROMISE OF THE SPIRIT. /

of the Father," which Jesus reminded His dis-
ciples they had heard of Him; that is, the
actual personal coming of the Spirit unto them,
which before His crucifixion He had spoken
of to them, would be fulfilled by their being
baptized ivith the Holy Ghost — in other words,
our Lord made known to His disciples that
they would receive "the promise of the Father,"
by a Baptism.

On the Day of Pentecost, the Holy Ghost,
the third Divine Person in the Eternal Trinity,
who had always been spiritually present in the
world ; sent by the Father, and the Son ; came
down from Heaven personally, and took up His
abode in the bodies of the twelve Apostles ; to
comfort them ; to teach them all things neces-
sary for salvation ; to bring to their remembrance
whatsoever Jesus had said unto them ; to testify
of Jesus ; to guide them into all truth ; to show
them things to come ; to take of the things
of Jesus, and to show them unto them ; to
glorify Jesus ; to give them spiritual power ;
and to abide with them for ever.

Thus, as God the Son, "when the fulness of
the time was come," came down from Heaven
personally, and "was made flesh," John i. 14.
So God the Holy Ghost on the Day of Pente-
cost came down from Heaven personally, to
abide in flesh. And from that day to the pre-

8 THE HISTORY OF BAPTISM.

sent time, all who have received God's promised
Gift of the Spirit; that is, all who have been
baptized by Jesus with the Holy Ghost; have had
the Holy Ghost personally dwelling in them,
to comfort them; and to bless them in a similar
manner in many respects, as He comforted and
blessed the Apostles ; and to abide in them for
ever, or to the end of their lives.

It is probable that our Lord referred to the
spiritual presence of the Spirit in the world be-
fore the Day of Pentecost ; and His personal
presence after that day, when He said to His
disciples, " He dwelleth with you, and shall be in
you," John xiv. 17.

The personal inhabitation of the Spirit in the
bodies of the children of God, is mentioned
by St. Paul in several of his Epistles, and
spoken of by him as well known in the Apos-
tolic age of the Church. Writing to the Co-
rinthians, he says, "Know ye not that ye are
the temple of God, and that the Spirit of God
dwelleth in you T 1 Cor. iii. 16. And again,
"Know ye not that your body is the temple of
the Holy Ghost which is in you," 1 Cor. vi. 19.
And further, " What agreement hath the temple
of God with idols 1 For ye are the temple of
the Uving God ; as God hath said, I will dwell
in them, and walk in them ; and I will be their
God, and they shall be my people," 2 Cor. vi. 16.

THE PROMISE OF THE SPIRIT. 9

And in his Epistle to the Ephesians, speaking
of Jesus he says, " In whom ye also are builded
together for an habitation of God through the
Spirit," Eph. ii. 22. To the Romans he writes,
"But if the Spirit of Him that raised up Jesus
from the dead dwell in you, he that raised up
Christ from the dead, shall also quicken your
mortal bodies by his Spirit that dwelleth in
you," Rom, viii. 11. And to the Galatians,
"Because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Abba,
Father," Gal. iv. 6.

In the first three passages quoted; the Apos-
tle's chief object in mentioning this deeply im-
portant subject, appears to have been to incul-
cate holiness; and perhaps there are few things
which the believer will find more influential in
promoting an Enoch's walk with God, and in
stirring up earnest prayer for inward holiness,
than to contemplate the wondrous fact, that
his body is really and truly the temple of the
Holy Ghost ; and that the Spirit of God dwelleth
within him.

JOHN'S BAPTISM.

MATT. III. 1—6.

"In those days came John the Baptist, preaching in
the wilderness of Judea, and saying, Repent ye:
for the kingdom of heaven is at hand. For this
is he that was spoken of by the prophet Esaias,
saying, The voice of one crying in the wilder-
ness, Prepare ye the way of the Lord, make his
paths straight. And the same John had his rai-
ment of camel's hair, and a leathern girdle about
his loins ; and his meat was locusts and wild
honey. Then went out to him Jerusalem, and
all Judea, and all the region round about Jordan,
And were baptized of him in Jordan, confessing
their sins."

What is Baptism 1 This is a question often
asked; and deeply important, and closely con-
nected with the salvation of immortal souls is
the answer which is frequently returned. May
the Holy Spirit, the Spirit of light and of truth
guide the writer while he endeavours to unfold
what the word of God says on this important
subject And may the same Holy Spirit bless

John's baptism. 11

to the eternal good of many, that which may be
written in accordance with His divine teaching.

The first account given of Baptism in the
New Testament, is contained in the passage
of Scripture which has been quoted. But by
what authority did John Baptize 1 John stated
that his authority for baptizing with water came
from God. Speaking of Jesus to the Jews, he
said, " And I knew him not : but he that sent
me to baptize with water, the same said unto
me. Upon whom thou shalt see the Spirit de-
scending, and remaining on him, the same is he
which baptizeth with the Holy Ghost," John
i. 33. Jesus also referred to John's authority
for baptizing coming from God, in His question
to the Jews, "The baptism of John, whence
was it 1 from heaven, or of men ? " Matt. xxi.
25. And by being Himself baptized of John,
He thereby distinctly recognised his authority
for baptizing.

It is likewise important to notice, that while
John stated that God had sent him to baptize
with water, he also made known that God had
revealed to him that there was cmothei' Baj^tism,
with which Jesus, whose way he was sent to
prepare, " baptizeth ; " namely, the Baj^tism with
the Holy Ghost.

John was very particular in stating this to the
Jews, " I indeed baptize you with water unto

12 THE HISTORY OF BAPTISM.

repentance : but he that cometh after me is
mightier than I, whose shoes I am not worthy
to bear : he shall baptize you with the Holy
Ghost, and with fire," Matt. iii. 11. Mark,
and Luke record the same declaration of John
in almost similar words — Mark i. 8., Luke iii. 16.
While the EvangeHst St. John testifies to the
same truth, namely, that Jesus "baptizeth with
the Holy Ghost," from the mouth of God Himself.

When, or at what time, God made known
to John that Jesus "baptizeth with the Holy
Ghost," is not stated ; but from John's mention-
ing that important fact to the Jews almost im-
mediately, as it would appear, when he began
to preach and baptize, it is most probable that
God informed John that Jesus "baptizeth with
the Holy Ghost" when he sent him to baptize
with water ; that is, when ^' the word of God
came unto John the son of Zacharias in the
wilderness," Luke iii. 2.

Thus it may be seen, that at the very
commencement of the History of the Chris-
tian Church, two Baptisms are spoken of both by
God the Father, and by John ; one with water,
and another with the Holy Ghost; one adminis-
tered by man ; and the other by God the Son ;
the two Baptisms being as distinct the one from
the other, as John was distinct from Jesus ; or
as man is distinct from God.

John's baptism. 13

There are four Baptisms recorded in the New
Testament ; one with the Holy Ghost, and three
with water. The Baptism with the Holy Ghost
is always the act of Jesus, who according to
God the Father's declaration, ^' Baj)tizeth with
the Holy Ghost;" Jesus first baptized His twelve
Apostles with the Holy Ghost on the Day of
Pentecost. The three Baptisms with water, are,
First, John's Baptism. Secondly, the Baptism
with which Jesus baptized, through His disciples,
during His ministry on earth. And Thirdly, the
Christian Baptism, instituted by Jesus after His
resurrection. Two of these Baptisms ; namely,
John's Baptism and the Baptism with which
Jesus baptized, through His disciples, during
His ministry on earth, have ceased ; the other
two remain, and will continue to the end of
time.

Andrew, one of the Apostles, if not more of
the twelve, was most probably baptized with all
the fom- Baptisms. He was first John's disciple,
John i. 35 — 40, and consequently had been bap-
tized by John. He then followed Jesus, and
became His disciple, and it is to be concluded
that he was baptized with the Baptism with
which Jesus, through His disciples, baptized.
And he was undoubtedly baptized '' in the
name of the Father, and of the Son, and of the

14 THE HtSTORY OF BAPTISM.

Holy Ghost." His Baptism with the Holy Ghost
on the Day of Pentecost is recorded.

Baptism with water may be said to be a pro-
fession. Thus, John's Baptism was a profession
of repentance. Our Lord's Baptism, through His
disciples, during his ministry on earth, was ap-
parently from what Scripture says on the sub-
ject, chiefly a profession of disciplesMp. And
the Christian Baptism instituted by Jesus after
His resurrection, is a profession of belief in the
Gospel, and in God the Father, God the Son,
and God the Holy Ghost.

Baptism with the Holy Ghost is the Sovereign
act of Jesus ; whereby those who are baptized
by Him become spiritually united to the Sa-
viour, and are thus saved in Him.

Baptism is a reality, a fact ; whether it be the
Baptism with water, or the Baptism with the Holy
Ghost. In baptizing with water, the water must
come in contact with the person baptized, it must
touch him, rest upon him ; otherwise he cannot be
baptized with water. Such also we are taught is
the case in regard to the Baptism with the Holy
Ghost ; the Holy Ghost it appears must come in
contact with the person baptized ; He must
touch him ; 7'est upon him, otherwise he cannot
be baptized with the Holy Ghost. This impor-
tant fact was shown when Jesus baptized His
twelve Apostles with the Holy Ghost on the

John's baptism, 15

Day of Pentecost, " And there appeared unto
them cloven tongues Hke as of fire, and it sat ; "
that is, a cloven tongue, like as of fire, " sat upon
each of them ; " indicating that the Holy Ghost
was in actual contact with each Apostle,

Water had been used many years before the
time of John the Baptist for a religious pur-
pose. There were "divers washings," or Baptisms,
as the word may be translated, under the Law —
Heb. ix, 10. And when the Priests and Levites
were consecrated to their several offices in the
Tabernacle, the Lord directed that among other
ceremonies, the former should be washed with
water, and the latter sprinkled with water — Exo.
xxix. 4., Num. viii. 5 — 7.

The Jews therefore were well acquainted with
the use of water for a religious purpose, and
knew that the application of water to the body
of man signified the washing and cleansing of
the soul. Hence, when John came baptizing
with water, though they put many questions
to him respecting their personal conduct, we
do not find that they made any inquiries as to
the meaning of Baptism ; that they appear to
have understood.

That baptizing with water was looked upon
as significant of cleansing, or purifying, is evident
from a question which arose "between some of
John's disciples and the Jews about purifying,"-

16 THE HISTORY OF BAPTISM.

after Jesus, through His disciples, had com-
menced baptizing, — see John iii. 25, 26.

It is not said how John baptized. On the
consecration of the Priests and Levites, the Lord
expressly directed how water was to be applied
to them ; and if He had intended that John
should baptize in any particular manner, it is
reasonable to suppose that He would have direc-
ted him to do so ; but he appears to have sent
John to baptize with water without giving him
any directions how he was to baptize.

It was thus also when our Lord instituted the
Christian Baptism. He commanded His Apos-
tles to "teach all nations, baptizing them in the
name of the Father, and of the Son, and of the
Holy Ghost;" but He did not direct them how
they were to baptize, or how they were to ap-
ply water to those whom they baptized. These
two facts, so closely connected as they are with
Baptism, convey strong indirect proof that the
Lord does not consider the way, or mode of bap-
tizing, to be of importance.

It has been supposed that John baptized by
immersion ; but this appears to be very improba-
ble for many reasons ; two of which are the fol-
lowing.

First, — as John had received no directions from
the Lord how he was to baptize, it is reasonable
to conclude that he would adopt one of the two

John's baptism. 17

methods of applying water as a religious act,
which the Lord had Himself directed to be used
when the Priests and Levites were consecrated,
and which the Jewish mind was accustomed to.
And as the Priests were few in number, and
their consecration therefore seldom occurred, and
the Levites were many, and their consecration
often, it is further reasonable to conclude, that
he would adopt the form by which the Levites
were consecrated ; that is, that he would sprinkle
water on those whom he baptized.

Secondly, — John appears to have always bap-
tized himself, and not by his disciples ; and it
has been considered physically impossible, that
one man could of himself have baptized by im-
mersion, such multitudes as are represented by
the words, "Then went out to him Jerusalem
and all Judea, and all the region round about
Jordan, and were baptized of him in Jordan,
confessing their sins."

There is a passage of Scripture which has been
thought to favour the idea that John baptized
by immersion, it is the following : " And John
also was baptizing in ^non near to Salim, be-
cause there was much water there ; and they
came, and were baptized," John iii. 23. ^non is
supposed to have been situated on the Jordan,
at the foot of Mount Gilboa. But the expres-
sion " much water there," given as the reason

18 THE HISTORY OF BAPTISM.

for John's baptizing at ^non, could not mean
depth of water, as there must have been suffi-
cient depth of water to baptize by immersion
at any part of the Jordan, as well as at ^non.
The "much water there," probably referred to
streams, rivulets, and pools of water connected
with the Jordan at ^^Enon, in which, or near
which, the multitudes could stand, as they likely
stood on the edge of the Jordan while John
passed up and down among them, and baptized
them, either by sprinkling them with water, or
by pouring water on them.

The Greek word BaTrr/^o) translated baptize,
means also to dip, to plunge in water; but this
does not prove that John baptized by immersion,
as he used the same word in the first future
tense in speaking of our Lord's baptizing with
the Holy Ghost and with fire, and it certainly
would not be correct to translate his answer to
the Jews, as saying to them, I indeed dip you
with water unto repentance : but he that cometh
after me is mightier than I, whose shoes I am
not worthy to bear ; he shall dip you with the
Holy Ghost, and with fire.

John's baptism, 19

JESUS BAPTIZED BY JOHN.

Deeply interesting, and highly instructive, is the
account given of our Lord's Baptism by John.

In St. Matthew's Gospel we read : " Then
Cometh Jesus from Galilee to Jordan unto John,
to be baptized of him. But John forbad him,
saying, I have need to be baptized of thee, and
comest thou to me "? And Jesus answering said
unto him. Suffer it to be so now : for thus it
becometh us to fulfil all righteousness. Then he
suffered him. And Jesus, when he was baptized,
went up straightway out of the water : and lo,
the heavens were opened unto him, and he saw
the Spirit of God descending like a dove, and
lighting upon him : and lo a voice from heaven,
saying, This is my beloved Son, in whom I am
well pleased."

There are three particulars in this important
passage in the word of God which require
special attention : —

First ; — the remark which John made to Jesus
on his coming to be baptized of him. Secondly,
our Lord's reply to John. And, thirdly, Jesus's
Baptism by John, and the circumstances which
followed that Baptism.

First; the remark which John made to Jesus,

o2

20 THE HISTORY OF BAPTISM.

on His coming to be baptized of him ; " I have
need to be baptized of thee, and comest thou
to me 1 "

John's address to Jesus conveys undeniable
evidence of his being perfectly aware that Jesus
baptizeth with the Holy Ghost ; and also, that
he himself needed to be baptized of Jesus.
God, when He sent John to baptize with water,
had informed him that Jesus " baptizeth with
the Holy Ghost ; " and had likewise told him
that he should see a proof thereof That proof
when Jesus came to him to be baptized, John
had not seen ; for it took place after Jesus had
been baptized of John; but he had believed
God's word without having seen the proof there-
of; and therefore said to Jesus, "I have need
to be baptized of thee."

Secondly; our Lord's reply to John, "Suffer
it to be so now, for thus it becometh us to
fulfil all righteousness."

Jesus did not say but that John's expressed
belief that He "baptizeth with the Holy Ghost,"
and his couAdction that he himself needed to
be baptized of Him, were both perfectly cor-
rect; but he had come to John to be baptized
of him, as " God manifest in the flesh ; " " made
of a woman, made under the law to redeem
them that were under the law." He had come
in the flesh to do the will of God, " Lo, I

John's baptism. 21

come to do thy will O God/' Heb. x. 7 — 10.
God had sent John to baptize with water, and
it was consequently God's will that His people
should be so baptized ; therefore He came to
John to be baptized of him ; and in reply to his
remark said, " Suffer it to be so now ; " that
is, in My present position, as " The Son of
man."

The reason assigned by our Lord for being
baptized by John is important, '' For thus it
becometh us to fulfil all righteousness," or all
works of righteousness ; or, righteous works ;
as the word righteousness here means. These
words were apparently spoken by Jesus as the
Head and Representative of His future Church
and people ; and in the word "■ us" He included
not only Himself, but all His disciples or fol-
lowers to the end of time ; "It becometh us,"
that is, it becometh Me, and it becometh all
my people "■ 16 fulfil all righteousness ; " or, all
works of righteousness. And as Baptism is,
according to our Lord's words, a work of
righteousness ; or a righteous work ; it becometh
all who profess to be the followers of Jesus,
if they have not been baptized, to be baptized.

Thirdly ; Jesus's Baptism by John, and the
circumstances which followed that Baptism.

Jesus was evidently baptized standing in the
water, most probably, at the edge of the Jordan,

22 THE HISTOKY OF BAPTISM.

and " when he was baptized ; " that is, had been
baptized, He '' went up straightway," or imme-
diately, " out of the water," or, up from the
river; and as St. Luke states, ''being baptized
and praying ; " one of the most wonderful mani-
festations of Deity ever recorded took place.
The atmosphere, or sky which surrounds our
earth was cleft, the Heaven of Heavens laid
open, and the Holy Ghost, like a dove, an
emblem of purity, was seen to descend from
Heaven, and to alight on Jesus ; while a voice
from Heaven was heard saying, "This is my
beloved Son in whom I am well pleased."

Now, what was this wonderful manifestation
of Deity intended to teach ? Apparently, three
things in particular : —

First ; it was a proof that there are three
distinct Persons in the eternal Trinity. On this
occasion Jesus was seen praying — the Holy
Ghost, like a dove, was seen to descend from
Heaven, and to rest on Jesus — and God the
Father was heard to say, ''This is my beloved
Son in whom I am well pleased."

Secondly ; it was a clear and distinct evi-
dence that Jesus is the Son of God ; the Father
having audibly declared of Him, "This is my
beloved Son."

Thirdly, and specially, from what the word of
God says on the subject, it was intended to

John's baptism. 23

prove that Jesus "baptizeth with the Holy-
Ghost." God the Father had made known to
John that Jesus '^ baptizeth with the Holy
Ghost ; " and had said to him, " Upon whom
thou shalt see the Spirit descending and re-
maining on him, the same is he which bap-
tizeth with the Holy Ghost." This evidence
God hereby gave to John; '^and John bare
record, saying, I saw the Spirit descending
from heaven like a dove, and it abode upon
him," John i. 32, 33.

Thus did God condescend to open the Heaven
of Heavens, and to send down the vSj)irit in a
bodily shape, like a dove, upon His beloved
Son, to establish the truth of His own words;
namely, His declaration that Jesus "baptizeth
with the Holy Ghost."

In the whole history of the world from the
creation, there is not another such an instance
recorded, of God having so wonderfully authen-
ticated any fact, as He has authenticated the
fact which He declared to John, that Jesus
"baptizeth with the Holy Ghost." Not only
did He say to John, speaking of Jesus, "the
same is he which baptizeth ^vith the Holy
Ghost ; " but He also gave him a sign by
which he might be assured of the truth of
what He had spoken.

Most important therefore must it be in the

24 THE HISTORY OF BAPTISM.

sight of God, that it should be clearly known
that Jesus the Head of the Christian Church
" baptizeth with the Holy Ghost ; " and most
closely must this ministerial act of Jesus be
connected with the salvation of His people.

NICODEMUS.

JOHN III. 1—11.

"There was a man of the Pharisees, named Nicodemus,
a ruler of the Jews : The same came to Jesus
by night, and said unto him, Rabbi, we know
that thou art a teacher come from God : for no
man can do these miracles that thou doest, ex-
cept God be with him. Jesus answered and said
unto him, Verily, verily, I say unto thee, Except
a man be born again, he cannot see the king-
dom of God. Nicodemus saith unto him, How
can a man be born when he is old ? can he
enter the second time into his mother's womb,
and be born ? Jesus answered. Verily, verily, I
say unto thee, Except a man be born of water
and of the Spirit, he cannot enter into the king-
dom of God. That which is born of the flesh
is flesh ; and that which is born of the Spirit
is spirit. Marvel not that I said unto thee. Ye
must be born again. The wind bloweth whei-e
it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh, and whither
it goeth : so is every one that is born of the
Spirit. Nicodemus answered and said unto him.
How can these things be ? Jesus answered and
said unto him. Art thou a master of Israel, and

26 THE HISTORY OF BAPTISM.

knowest not these things ? Verily, verily, I say
unto thee, We speak that we do know, and
testify that we have seen ; and ye receive not
our witness."

The word Baptism is not mentioned in this
portion of Scripture, but as it is by many
supposed that our Lord by the words " Born
again," and " Born of water," spake by antici-
pation of the Christian Baptism, it is necessary
to examine the passage.

Nicodemus, a Euler of the Jews, and a
member of the Sanhedrim, or great Council of
the Jews, came to Jesus by night, apparently
for instruction ; when our Lord immediately
declared to him the great truth, that "Except
a man be born again, he cannot see the king-
dom of God."

The necessity of this change, or new birth,
arose in consequence of the fall of man from
the original righteousness in which he was crea-
ted ; and as the Scriptures had revealed this
fall, and in many parts taught the necessity of
the renewal of the heart, Nicodemus as a
Teacher and Expounder of the word of God,
should have understood what our Lord meant
by being ''Born again." But the Jewish Ruler
did not comprehend the Saviour's declaration,

NICODEMUS, 27

and interpreted his words in a carnal sense.
Then Jesus said to him, ^' Verily, verily, I say
unto thee, Except a man be born of water
and of the Spirit, he cannot enter into the
kingdom of God."

These words form a part of the explanation
given by our Lord of His Jirst declaration
''Born again," which may be considered as
the foundation or text of the whole subject.

There cannot be a question but that our
Lord in the whole of what He said to Nico-
demus, addressed Himself to his apprehension ;
that is, used words which, as a Master of
Israel, he should have been capable of under-
standing; and although His fii^st declaration,
''Born again," has entirely a spiritual meaning,
Nicodemus should have understood it ; and
more especially should he have understood the
explanation given of those words. He was a
Jew, acquainted with the writings of the Old
Testament, and the religious ceremonies of
his nation. He knew that in those ceremonies
there were " divers washings ; " and that no
Levite could officiate in the Temple until he
had been sprinkled with water; and that no
descendant of the House of Aaron dare enter
into the Holy of Holies, except he had been
first washed with water.

He knew, or ought to have known, that

28 THE HISTORY OF BAPTISM.

while this use of water did not actually cleanse
those to whom it was applied, but was only
a figure of cleansing, it taught, that without
internal holiness, neither the Levite was to be
considered fit to do the work in the outer
courts of the Sanctuary ; nor especially the
Priest to enter into the Holy Place.

He also knew that the figure of water was
used in the Scriptures to represent the same
great truth, namely, the cleansing of the soul.
That God in speaking by the prophet Ezekiel
of the restoration of the House of Israel, a
restoration not yet accomplished, says, '' Then
will I sprinkle clean water upon you, and ye
shall be clean : from all your filthiness, and
from your idols, will I cleanse you. A new
heart also will I give you, and a new spirit
will I put within you : and I will take away
the stony heart out of your flesh, and I will
give you an heart of flesh. And I will put
my Spirit within you, and cause you to walk
in my statutes, and ye shall keep my judg-
ments, and do them," Exek. xxxvi. 25 — 27.

This passage embracing, as it does, the figure
of water in cleansing ; and the recreation of
the heart, together with the indwelling of the
Spirit; must have been, or rather should have
been, familiar to a Master, or Teacher of
Israel ; and therefore from the language of the

NICODEMUS. 29

Prophet, and the constant use of water in the
ceremonies of the Law, Nicodemus should have
understood what our Lord meant by the words,
" Born of water and of the Spirit." But he
understood not.

It is important to bear in mind that our
Lord's first declaration ''Born again," or "from
above," as in the margin, has entirely a spiritual
meaning. It speaks of the sovereign act of
God in recreating the soul of man, independent
of any human or natural agency whatever.
Just as Abel, Enoch, Noah, and others were
'' Born again," before the Lord had any out-
ward and visible Church ; and consequently,
before there was any outward sign, or rite of
admission into His Church.

Now, as the first declaration of our Lord,
''Born again," has entirely a spiritual meaning,
the explanation given of that declaration must
also be entirely spiritual. Hence, the word'
" water " cannot mean literal water, but must
have been used by Jesus in a similar way, as
the Lord God used the same word through
the prophet Ezekiel, in the passage which has
already been quoted, "Then will I sprinkle
clean water upon you, and ye shall be clean,"
&c., &c.

By the explanation, " Born of water and of
the Spirit," Jesus has taught that there are two

30 THE HISTORY OF BAPTISM.

spiritual acts, in the one spiritual act of being
"Born again;" namely, cleansing, or sanctifica-
tion, signified by the words, "Born of water;"
and Regeneration, or New Birth, signified by the
words, "and of the Spirit." The two spiritual
acts being involved, or comprehended in the one
spiritual act of being, "Born again." And both
absolutely necessary for man to enter into the
Kingdom of God. For if it were possible for
a person to be " Born of the Spirit," or re-
generated, without being " Born of water " — or
cleansed ; he could not enter into the Kingdom
of God, as he would be unfit to do so ; for,
"Without holiness no man shall see the Lord;"
and as Jesus said to Peter, " If I wash thee
not thou hast no part with me."

The indispensable necessity of holiness to enter
into the Kingdom of God was clearly taught in
the Law, through the figure of water, or wash-
ing. The Holy Place in the Temple, or the
Holy of Holies, was a type, or figure of Heaven.
On the mercy seat between the Cherubims, God
manifested His especial presence ; the sons of
Aaron only, when they had attained the age of
thirty years, were permitted to enter into this
Holy Place. And although a son of Aaron may
have distinctly manifested, by a holy life and
conversation, that he had been " Born again,"
or "Born of the Spirit," he, nevertheless, could

NICODEMUS. 31

not enter into the Holy of Holies, without hav-
ing been first washed with water; and after his
consecration to the priestly office, he could not
then enter into the Holy Place, under the
penalty of death, without having first washed his
hands and feet in water," Exo. xxx. 17 — 20.

Most closely does the instruction conveyed in
this part of the ceremonial Law, correspond with
our Lord's teaching, " Except a man be born of
water and of the Spirit, he cannot enter the
Kingdom of God."

Our Lord further explained the necessity of
being " Born again," by adding, " That which
is born of the flesh is flesh ; and that which
is born of the Spirit is spirit."

Here He spake of the tivo births — the being
" born of the flesh, " and the being " born of
the Spirit;" — with the results of those two births;
one being "flesh," and the other "spirit."

One great object which our Lord had in view
in this discourse with Nicodemus, was unques-
tionably to make known the fact of there being
a spiritual hirth, as well as a natural birth ; a
birth of the Spirit, as actual and real as the
birth of the flesh. And also, further, that no
man can enter into the Kingdom of God without
having been thus spiritually "Born again."

By being "born of the flesh," man is sinful,
unclean, unspiritual ; unjlt to enter into the

32 THE HISTORY OF BAPTISM.

Kingdom of God. By being "born of the Spirit,"
he is washed, sanctified, made spiritual; and thus
fitted to enter into the Kingdom of God. By
being '^born of the flesh," man belongs to the
family of man; by being "born of the Spirit,"
he belongs hoth to the family of man and to
the family of God; being, "born of God," or
"begotten of God," 1 John v. 18. — By being
" born of the flesh," man is born once ; by
being "born of the Spirit," he is born twice;
or, as Jesus expressed, " Born again ; " or, from
above ; and without being born twice, or " born
again," he cannot, upon the authority of the
Judge Himself, see the Kingdom of God.

How important then the question should be,
with every child of fallen Adam, Have I been
born twice, or "born again'?"

Jesus concluded His explanation of this all-
important subject, by comparing the being "born
of the Spirit," to the wind; the sound of which
man is capable of hearing, but whence it cometh,
and whither it goeth, he cannot tell.

Now, if our Lord had been speaking of the
Christian Baptism in this discourse, and had
meant to teach that by such Baptism when
instituted, all so baptized would be "born
again," or " born of the Spirit," then man
would certainly have known from whence the

NICODEMUS. 33

being " born of the Spirit " cometh ; and the
similitude which Jesus drew between his ig-
norance of the coming and going of the wind,
and of the being "born of the Spirit/' would
fail of being correct. But the believer may
be assured that the similitude is, as indeed it
must be, 'perfectly correct, and that no man
knoweth whence the being ''born of the Spirit"
cometh, or how it takes place, any more than
he can tell from whence the wind cometh,
and whither it goeth.

Moreover, as there have been those "born
of the Spirit," from the time of the fall of
man — many, before the Lord had any outward
and visible Church — thousands, when circum-
cision was the form of admission into His
visible Church; it is obvious that during the
first 4000 years of the world, man could not
have had the Christian Baptism to date from,
as the origin of the birth of the Spirit.

Nicodemus having still manifested his inability
to understand the subject, Jesus rebuked him
in the following pointed words, "Art thou a
master of Israel, and knowest not these things'?"

It should be particularly noticed that om*
Lord's rebuke is addressed to Nicodemus as a
master of Israel, as a Teacher and Expounder
of the old Testament, and especially of the
Laws and religious ceremonies of the Israelites.

34 THE HISTORY OF BAPTISM.

"These things," which Nicodemus did not know,
evidently were the things, or the statements,
which Jesus had made; namely, that ''Except
a man be born again, he cannot see the King-
dom of God;" and that "Except a man be
born of water and of the Spirit, he cannot enter
into the Kingdom of God;" that "That which
is born of the flesh is flesh : and that which
is born of the Spirit is spirit ; " and that the
being "Born of the Spirit," is as unknown to
man, as the coming and going of the wind.

" These things," therefore, were all taught in
the Old Testament, and the reproof was addressed
to Mcodemus as a master of Israel, for not
knowing that they were so.

Of the Christian Religion, Nicodemus could
not have known anything. It was not then
established. Jesus did not institute the Christian
Baptism till about three years after this period,
and there is no account of His ever having
mentioned that there would be a Baptism with
water in His future Church till He instituted
it. Hence, that our Lord in teaching a Master
of Israel, that " Except a man be born of
water and of the spirit, he cannot enter into
the Kingdom of God," should have spoken of,
and referred to, the Christian Baptism with
water, not then either instituted, or ever before
heard of, and should moreover have reproved

NICODEMUS. 35

him for not knowing its spiritual meaning, is
most improbable.

If Jesus by the words, "Born of water and
of the Spirit," had spoken to Nicodemus of
any Baptism with water, it would much more
probably have been of John's Baptism, which
he no doubt had heard of (It is not certain
that Jesus had Himself at this time commenced
baptizing through His disciples.) But John's
Baptism was a Baptism of water only, and not
a Baptism of the Spirit, for God expressly sent
him to baptize with water, informing him at
the same time, that Jesus ''Baptizeth with the
Holy Ghost," and John distinctly stated to the
Jews, ''I indeed have baptized you with water,
but he shall baptize you with the Holy Ghost."
John's Baptism therefore could not have con-
veyed regeneration, or the birth of the Spirit,
and consequently our Lord could not have re-
ferred to it when He said, '^Except a man be
born of water and of the Spirit, he cannot
enter into the Kingdom of God."

Our Lord then uttered those two impressive
words, " Verily, verily," mth which He com-
menced His statements, and which He never
used but when about to declare some great
truth; and followed them with an emphatic
declaration that what He had testified He both
knew and had seen, — " Verily, verily, I say

p2

36 THE HISTORY OF BAPTISM.

unto thee, we speak tliat we do know, and
testify that we have seen;" and by using the
plural word "We," He apparently meant to
declare, that God the Father, God the Son, and
God the Holy Ghost, all united in testifjdng
that "Except a man be born again, he cannot
see the Kingdom of God."

Yet, is it not to be feared, that the reproof
which Jesus added to that emphatic declaration
of the truth of what He had spoken, — "And
ye receive not our witness ; " is as applicable to
many Masters or Teachers of the Gospel, as it
was to this Master of Israel?

Awful fact ! Man will not receive the witness
of God — even of the Triune God, as true !
Although it be upon the vital, personal, and
all-important subject, of his being admitted or
not, into the Kingdom of God !

From the foregoing brief comment on this
important passage of Scripture, it appears most
improbable that our Lord could have spoken in
it by anticipation of the Christian Baptism;
and further, it is apparently impossible that He
could have done so, for His words, "Except a
man be born again he cannot see the Kingdom
of God," appHed not only to man prospectimly ,
that is, to those who should Hve under the
Christian Dispensation, but also retrospectively,

NICODEMUS. 37

to all in every age, from Adam downwards to
the last individual who should be born.

The declaration which Jesus made to Nico-
demus, was the declaration of the Eternal Word,
" God manifest in the flesh ;" that "As in Adam
all die" to a state of spirituality and holiness,
so " Except a man be born again, he cannot see
the Kingdom of God."

Now as this is a positive and absolute declara-
tion relative to all mankind; — if Jesus by the
words, "Born again," had meant the Christian
Baptism ; then all who had lived and died
before that Baptism was instituted, would have
been excluded from the Kingdom of God. But
Abel, Enoch, Abraham, Moses, Elijah, and other
holy men, had certainly entered into the King-
dom of God — and consequently, they had been
"Born of water and of the Spirit," in the sense
in which Jesus spake those words, without hav-
ing been baptized with the Christian Baptism.
And this is of itself sufficient proof, that Jesus
by the words, "Except a man be born of water
and of the Spirit, he cannot enter into the King-
dom of God," did not mean the Christian Bap-
tism.

It should also be borne in mind that our Lord
in His discourse with Nicodemus did not make
any new law, or decree, in reference to the salva-
tion of mankind, and having a special regard to

38 THE HISTOKY OF BAPTISM.

the Christian Dispensation. He did not say, —
Except a man be born again he shall not see
the Kingdom of God — but "he cannot." — He
only clearly and fully made known, and de-
clared, what had always heen absolutely necessary
for man from the fall; — namely, that as a fallen,
sinful child of fallen Adam, he must be "Born
again," or, "from above,'' — regenerated, sanctified,
and cleansed, to enter into the Kingdom of God.

His words, as they were spoken to Nicodemus,
so they applied to him, and to all mankind gene-
rally; but they could not, and therefore did not,
apply exclusively to those who should live after
the institution of the Christian Baptism.

Another consideration which makes it appa-
rently impossible that our Lord by the words
"Born again," could have meant the Christian
Baptism, is the following : —

Jesus most emphatically, and distinctly de-
clared, that "Except a man be born again, he
cannot see the Kingdom of God ;" and that
" Except a man be born of water and of the
Spirit, he cannot enter into the Kingdom of
God." Now, while these declarations are con-
clusive in showing, that without being " Born
again," no man can either " See the Kingdom
of God," or, "Enter into the Kingdom of God,"
they at the same time indirectly teach, that when
a man is " Born again," he can both " See the

NICODEMUS. 39

Kingdom of God/' and " Enter into the King-
dom of God;" and if he can; of course he does
— because, for no othei' puiyose, could he have
been '' Born again, " or made a child of God.

Hence, if our Lord had meant the Christian
Baptism by the words " Born again," then, as
soon as He had instituted it ; all so baptized,
being thereby " Born again," would consequently
have both seen, and entered into the Kingdom
of God. In other words, all so baptized would
have been spiritually enlightened and saved.

But the whole tenor of our Lord's teaching,
and that of His Apostles, clearly proves that
not all admitted by Baptism into Christ's out-
ward and visible church, are thereby enlightened
by the Spirit of God, and enter into the King-
dom of God.

And therefore on this view also of the subject,
the supposed connection of our Lord's words,
'' Born again," with the Christian Baptism, fails
entirely.

But our Lord has Himself, by His own words,
shown that He did not refer to the Christian
Baptism in His discourse with Nicodemus, for
in it He declared absolutely, and without any
exception, that '^ Except a man be born again,
he cannot see the Kingdom of God." But when
He instituted the Christian Baptism, while He
made belief in the Gospel absolutely necessary

40 THE HISTORY OF BAPTISM.

for salvation, He did not make Baptism to be
absolutely necessary. His words were, "He
that believeth and is baptized shall be saved, but
he that believeth not shall be damned." Now,
while these words are absolute and without any
exception in regard to believing, they are not
absolute and without any exception in regard
to the being baptized; for although a man can-
not be saved without believing, he may he
saved without having been baptized.

Thus has Jesus, by making the being "Born
again," absolutely necessary for salvation, and
Baptism not absolutely necessary for salvation,
given evidence by His own words, that the two
are not one and the same. And consequently,
that He did not speak by anticipation of the
Christian Baptism, when He said, " Except a
man be born again, he cannot see the Kingdom
of God."

JESUS'S BAPTISM THEOUGH
HIS DISCIPLES.

JOHN III. 22.

"After these things came Jesus and his disciples into
the land of Judea; and there he tarried with
them, and baptized."

JOHN III. 25—26.

" Then there arose a question between some of John's
disciples and the Jews about purifying. And they
came unto John, and said unto him. Rabbi, he
that was with thee beyond Jordan, to whom thou
barest witness, behold, the same baptizeth, and aU
men come to him."

JOHN IV. 1—3.

" When therefore the Lord knew how the Pharisees
had heard that Jesus made and baptized more dis-
ciples than John, (Though Jesus himself baj)tized
not, but his disciples,) He left Judea, and departed
into Galilee."

The foregoing are the passages of Scripture
which speak of our Lord's Baptism through

42 THE HISTORY OF BAPTISM.

His disciples, during the period of His ministry
on earth.

They convey the following information : —

First ; — that Jesus instituted a Baptism during
His ministry on earth.

Secondly; — that great numbers were baptized
with that Baptism ; the Pharisees having '' heard
that Jesus made and baptized more disciples
than John."

Thirdly ; — that Jesus himself baptized not, but
His disciples.

It appears from what is said in John iii. 22,
that Jesus commenced baptizing in the land of
Judea ; but He, most probably, baptized also in
Galilee and Samaria, as well as in Judea ; and
continued to baptize during the whole period of
His three years' ministry on earth.

Like John's Baptism, no account is given of
the mode of our Lord's baptizing. And like
John's, as all baptized by John were considered
to be his disciples ; so all baptized by Jesus
through His disciples, were considered to be His
disciples. Like John's also, it was significant of
purifying ; as is evident from a question which
arose between some of John's disciples and the
Jews about purifying, when Jesus had com-
menced baptizing.

But Jesus's Baptism differed from John's in one

JESUS'S BAPTISM THROUGH HIS DISCIPLES. 43

important particular ; for whereas John always
baptized himself, Jesus never did so.

The reason why Jesus did not Himself baptize
is obvious. God, when He sent John to baptize
with water, said unto him, speaking of Jesus,
"The same is he which baptizeth with the Holy
Ghost;" thereby teaching that our Lord's Bap-
tism with the Holy Ghost was not a Baptism
with water. John also was particular in point-
ing out the distinction between his Baptism with
water, and Jesus's Baptism with the Holy Ghost,
saying to the Jews, ^' I indeed baptize you with
water unto repentance : but he that cometh
after me is mightier than I, whose shoes I am
not worthy to bear : he shall baptize you with
the Holy Ghost, and with fire." Therefore, if
Jesus had baptized with water, a question would
have arisen whether the Baptism with water ad-
ministered by Jesus Himself, was the Baptism
with the Holy Ghost, or conveyed the gift of
the Holy Ghost. But Jesus Himself 7iever bap-
tized with ivater ; and consequently no such
question could have arisen, or can arise. Jesus
did not baptize with the Holy Ghost until the
Day of Pentecost, and then it was distinctly un-
connected with water.

Thus, as it is certain that John's Baptism was
not the Baptism with the Holy Ghost, and did
not convey the Gift of the Holy Ghost ; so it

44 THE HISTORY OF BAPTISM.

is certain, that Jesus's Baptism, through His dis-
ciples, during His ministry on earth, was not the
Baptism with the Holy Ghost, and did not con-
vey the Gift of the Holy Ghost.

Hence, the first two Baptisms with water,
recorded in the History of Baptism, were neither
of them the Baptism with the Holy Ghost ; nor
did they convey the Gift of the Holy Ghost.

JESUS EECEIYES AND BLESSES
LITTLE CHILDEEN.

MAEK X. 13—16.

"And they brought young children to him, that he
should touch them: and his disciples rebuked those
that brought them. But when Jesus saw it, he
was much displeased, and said unto them. Suffer
the little children to come unto me, and forbid
them not : for of such is the kingdom of God.
Verily I say unto you, Whosoever shall not re-
ceive the kingdom of God as a Httle child, he
shall not enter therein. And he took them up
in his arms, put his hands upon them, and blessed
them."

In three of the Gospels the interesting cir-
cumstance is recorded of young children having
been brought to Jesus. Jewish mothers, most
probably, brought their little children to Jesus,
that He might " touch them ;" or, as in St.
Matthew, " that he should put his hands on
them and pray." Their doing so called forth a
rebuke from His disciples. '^But when Jesus

46 THE HISTORY OF BAPTISM.

saw it, He was much displeased, and said unto
them, Suffer the Httle children to come unto
me, and forbid them not ; for of such is the
kingdom of God. Verily I say unto you. Whoso-
ever shall not receive the kingdom of God as
a little child, he shall not enter therein." And
then fulfilling the prophecy of Isaiah to the very
letter, " He shall feed his flock like a Shepherd,
he shall gather the lambs with his arm and carry
them in his bosom," Isa. xl. 11. " The good
Shepherd," 'Hook them [these Httle children]
up in His arms, put his hands upon them, and
blessed them." And blessed undoubtedly they
were for time and for eternity. Blessed children
in being thus brought to Jesus ! Happy, wise,
and favoured mothers, in being led to bring their
little ones thus early to the Saviour !

Nothing is said of Baptism on the occasion.
The Christian Baptism was not then instituted.
But thus much is certain — young children were
brought to Jesus — He received those children,
and blessed them — He was also "much dis-
pleased " with those who would have prevented
them from being brought to Him — and He said
authoritatively, " Suffer the Httle children to come
unto me, and forbid them not." Now as Httle
children are incapable of coming to Jesus of
themselves ; the command " Suffer the little chil-
dren to come unto me," must mean, — ^allow the

JESUS AND LITTLE CHILDREN. 47

little children to be brought unto me. And the
question arises, How is Christ's command to be
obeyed ? How are little children to be brought
unto Him ? If it be said, by bringing them up
in " the nurture and admonition of the Lord ; "
by instructing them early in the principles of
the Christian Eeligion; and teaching them to
come to Jesus in prayer and suppUcation ; the
answer is beside the question — it does not touch
it. The children brought to Jesus, were "Httle
children," '^ young children," and according to
St. Luke, " infants ; " children, therefore, who
knew not their right hand from their left ; and
the question is not, how children capable of
instruction are to be brought to Jesus; but,
how in/ants are to be brought to Him ? — How
the mother is to bring the child she carries in
her arms to Jesus — and to bring that child
jpiihlicly too — for these children were brought to
Jesus publicly, — and publicly He received and
blessed them !

Is there any way so obvious ; so distinct ; so
closely corresponding with the circumstance re-
lated, as the bringing young children j^ublicly
to Jesus, by having them baptized into His
outward and visible Church ? If it be objected,
that young children know not what is done for
them, that they can take no part in the tran-
saction. Such was the case in reference to the

48 THE HISTORY OF BAPTISM.

cMldren brought to Jesus by these Jewish
Mothers — and yet they were received by the
Saviour and obtained His lasting blessing. Such
was the case with the Israelitish children who
were brought to be circumcised when eight days
old; they were also unconscious of what was
done for them; but the Lord at that time en-
tered into covenant with them, see Gen. xvii.
10 — 14, and they were thereby entitled to all
the privileges connected with that covenant.

Baptism has succeeded to circumcision as the
outward rite appointed by the Lord for admission
into His outward and visible Church. Children
were admitted as members into the outward
and visible Church of God under the Law by
the express command of God ; and surely the
Lord never intended that children should be
less favoured under the Gospel, than under the
Law; that a Jewish Mother could have her
child brought into covenant with God when eight
days old, and at that early age made a member
of God's outward and visible Church; but that
a Christian Mother can obtain no such early
blessing for her offspring ; that she must wait,
and wait, and wait, until her child is grown up,
and instructed in the Christian religion, and
perhaps has passed beyond her control, before
it can be brought to Jesus, and made a member
of His outward and visible Church ! The cir-

JESUS AND LITTLE CHILDREN. 49

cumstance recorded of the Great Head of the
Christian Church receiving and blessing little
children, does not certainly teach that this is
the case.

The question with Christian Parents in bring-
ing their children to Jesus, should be, not what
their children can do; but what Jesus can do
for them. This was evidently the view these
Jewish Mothers took of the subject, when they
brought their little ones to the Saviour.

Incapable as an infant is of acting for itself,
it is certain that children of whatever age, when
they are baptized are thereby made members of
Christ's outward and visible Church, and entitled
to all its privileges. And thus a baptized infant,
so far as the Baptism "in the name of the
Father, and of the Son, and of the Holy Ghost,"
is concerned, stands in an equal position in the
Christian Church with a baptized adult. Age
makes no difference in the effect of Baptism;
it is always "One Baptism," to whomsoever
administered.

That children were baptized in the first age
of the Christian Church may be gathered from
the fact that in two instances recorded in the
Scriptures, whole households were baptized,
namely, Lydia's, Acts xvi, 15; and "the house-
hold of Stephanas," 1 Cor. i. 16 ; also, the Jailor
of Philippi, "he and all his," Acts xvi. 33,

50 THE HISTORY OF BAPTISM.

and as children generally form a part of an
household, children were most probably among
the number baptized.

Moreover, St. Paul addressed children in two
of his Epistles ; " Children, obey your parents
in the Lord : for this is right/' — Eph. vi. 1, and
to the Colossians, "Children, obey your parents
in all things : for this is well pleasing unto the
Lord," Colos. iii. 20, whereby he recognised
children as members of those two Churches.
And in those words baptized children have been
addressed in all ages of the Christian Church.

The reason given by our Lord for receiving
little children is deeply interesting and instructive,
"For of such is the Kingdom of God." By this
we are taught that little children compose a
part of the redeemed in the Kingdom of God.
And surely, as the Lord receives little children
into the Kingdom of God, man should not
refuse to admit them into His outward and
visible Church on earth ! Those who would pre-
vent little children from being brought publicly
to Jesus, would do well seriously to consider
the Saviour's emphatic and decisive command,
and rebuke, "Suffer the little children to come
unto me, and forbid them not."

THE INSTITUTION OF THE
CHRISTIAN BAPTISM.

MATT. XXVIII. 16—20.

"Then the eleven disciples went away into Galilee,
into a mountain where Jesus had appointed them.
And when they saw him, they worshipped him:
but some doubted. And Jesus came and spake
unto them, saying. All power is given unto me in
heaven and in earth. Go ye therefore, and teach
all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost :
Teaching them to observe all things whatsoever
I have commanded you: and, lo, I am with you
alway, even unto the end of the world. Amen."

MARK XYI. 15, 16.

"And he said unto them. Go ye into all the world,
and preach the gospel to every creature. He that
believeth and is baptized shall be saved; but he
that believeth not shall be damned."

The foregoing passages of Scripture spoken by
our Lord to His Apostles after His resurrection
from the dead, contain the Institution of the

e2

52 THE HISTORY OF BAPTISM.

Christian Baptism; the third and last Baptism
with water recorded in the New Testament.

The first two Baptisms with water had ceased.
John's Baptism mnst have ended when he was
beheaded; and onr Lord's Baptism with water
through His disciples^ which He instituted du-
ring His ministry on earth, unquestionably ceased
at His death.

The Christian Baptism was instituted to last
to the end of time. The first two Baptisms
did not interfere with the law of Moses ; they
neither of them constituted a new Church. Cir-
cumcision continued to be the outward rite of
admission into God's visible Church up to the
period when our Lord instituted the Christian
Baptism. Both John and Jesus lived in obe-
dience to the Law. One of the last acts of
our Lord was to keep the Passover with His
disciples. But Jesus by His life and death
fulfilled the law. The types, the ceremonies of
the law, the sacrifices, even the Temple itself,
and the Holy Place, or Holy of Holies, were
but "figures of the true;" Heb. ix. 24. "The
law made nothing perfect," Heb. vii. 19. But
Jesus, "By one ofi'ering hath perfected for ever
them that are sanctified," Heb. x. 14., and hath
made "a new covenant," Heb. viii. 8 — 13, with
His people ; and has instituted the Christian
Baptism with water, as the sign of admission

INSTITUTION OF CHRISTIAN BAPTISM. 53

into that Covenant ; as circumcision was the
sign of admission into the first Covenant.

The Christian Baptism corresponds with cir-
cumcision in two important particulars ; and
difiers from it in two important particulars.

First, — the Christian Baptism corresponds with
circumcision in the following particulars : —

Circumcision was the only way of admission
into God's ancient Church ; but all who were
circumcised, whether they were grown up people,
or children of eight days old, were thereby ad-
mitted into the outward and visible Chmxh of
God under the law, and entitled to all the
privileges of the same.

In hke manner, the Christian Baptism is the
only way of admission into the Christian Church;
but all who are baptized '^ in the -name of the
Father, and of the Son, and of the Holy Ghost,"
whether adults, or young children, are thereby
admitted into the outward and visible Church
of Christ, and entitled to all its privileges.

Secondly, — the Christian Baptism corresponds
with circumcision in regard to faith. Cu^cumci-
sion did not give faith, but was the sign, or seal
of faith. This important point is clearly stated
in the Scriptures. Abraham was not ckcumcised
until he was ninety-nine years old, but long-
before this, that is, when he was seventy-five
years of age, God called him to leave his

54 THE HISTORY OF BAPTISM.

country, and his kindred, and to go out to a
land which he would show him; and by faith
he obeyed the call. "By faith Abraham, when
he was called to go out into a place which he
should after receive for an inheritance, obeyed :
and he went out, not knowing whither he went."
Heb. xi. 8. And St. Paul, in speaking of Abra-
ham's faith before his circumcision, says, "He
received the sign of circumcision, a seal of the
righteousness of the faith which he had yet
being uncircumcised." Rom. iv. 11.

That which circumcision was to Abraham,
such it was likewise to all who were circum-
cised ; whether they were adults, having faith like
him before they were circumcised, or infants of
eight days old, incapable of exercising faith.
Circumcision was always the sign, or seal of
faith, but never gave faith. It admitted those
who were circumcised into God's outward and
visible Church, but not into His spiritual Church.

Thus the Christian Baptism was instituted by
Jesus not to give faith, but to be the sign,
seal, or testimony of faith. Our Lord's word's
are, "He that believeth and is baptized."
When those who believe are baptized, it is a
sign, seal, or testimony of faith; and when
young children incapable of believing are bap-
tized, it is still the same sign, seal, or testi-
mony of faith. "What it is in one case, it

INSTITUTION OF CHRISTIAN BAPTISM. 0£)

must be, and is, in every case. The i^ite itself
never changes; it is always one and the same
Baptism. It cannot give faith to those who
possess it before they are baptized, and of
which it is the sign, seal, or testimony; and
being always the same Baptism, it cannot give
faith to those who have it not when they are
baptized.

Like circumcision, which always admitted
those who were circumcised into God's outward
and visible Church, but never into His spiritual
Church; so the Christian Baptism, always admits
those who are baptized into Christ's outward
and visible Church, but never into His spiritual
Church.

It should be borne in mind, that God had
a spiritual Church nearly two thousand years
before He established an outward and visible
Church, or before the rite of circumcision was
commanded ; and the admission into His spiritual
Church during that long period, was then, as
it has been ever since, the sole and sovereign
act of God Himself, independent of all religious
ceremonies 'whatsoever.

The two particulars in which the Christian
Baptism differs from circumcision are the fol-
lowing : —

First ; circumcision was commanded to be
performed on every male child of the House

56 THE HISTORY OF BAPTISM.

of Israel at eight days old, under the penalty
of his being cut off from his people, Gen.
xvii. 9 — 14.

The Christian Baptism, although commanded
in the Institution to be administered, has no
penalty pronounced on its non-performance.

Secondly; circumcision had not the promise
of salvation annexed to its performance.

The Christian Baptism has the promise of
salvation annexed to its performance, when it
is accompanied or followed hy belief in the Gos-
pel. In this particular the Christian Baptism
not only differs from circumcision, but also
stands pre-eminently before it in importance;
as it does before every other act of man which
he is capable of performing.

But it is very important to notice, that while
Baptism has the promise of salvation annexed
to its performance, when it is accompanied or
followed by belief in the Gospel, it has no
promise of salvation annexed to its performance,
when it is unaccompanied and not followed by
belief in the Gospel; for whether a person
has, or has not, been baptized, " he that be-
lieveth not shall be damned."

Further, while Jesus has made belief in the
Gospel absolutely necessary for salvation. He
has not made Baptism absolutely necessary for
salvation; as the words of the Institution,

INSTITUTION OF CHRISTIAN BAPTISM. 57

*'He that believeth and is baptized shall be
saved; but he that believeth not shall be
damned ; " pronounce no condemnation on those
who are not baptized.

Still the great importance of Baptism stands
out in the Institution most prominently; for
although a person may be saved by believing
the Gospel without openly professing belief in
it by being baptized, he has no promise from
Jesus in the Institution that he shall be saved.
While on the other hand, he who believes the
Gospel, and professes belief in it by being
baptized "in the name of the Father, and of
the Son, and of the Holy Ghost," has the
promise of his Judge that he shall be saved.

No directions have been left by Jesus as
to the mode of baptizing, except that it be
administered, "in the name of the Father,
and of the Son, and of the Holy Ghost ; "
words which unmistakably teach the unity,
and equality of God the Father, God the Son,
and God the Holy Ghost.

A question naturally arises, — Did Jesus by
the words, " He that believeth and is baptized,"
make belief in the Gospel absolutely necessary
before Baptism, and thereby exclude young chil-
dren from being baptized ? A brief examination
of the subject will show that this could not
have been the case.

58 THE HISTORY OF BAPTISM.

For instance ; — had our Lord made belief in
the Gospel a pre-requisite for Baptism, it
would have caused an insurmountable difficulty
in ascertaining at what age the human race are
capable of believing the Gospel ; for it is cer-
tain that children of very tender age, have
often manifested greater love to the Good
Shepherd, and more faith in what He has said,
than hundreds and thousands of grown-up men
and women have ever done. Timothy knew
the holy Scriptures ''from a child."

Again ; if an unbeliever had professed belief
in the Gospel, and thereupon been baptized,
und afterwards really believed ; he would not
have been saved, because his faith followed, but
did not j>recede his Baptism. Indeed, had Jesus
made belief in the Gospel a pre-requisite for
Baptism, absolu'ely necessary, it would have been
extremely dangerous to baptize any one, lest
the very act which admitted a person into
Christ's outward and visible Church, should,
if he did not at the time truly believe the
Gospel, be the means of preventing him for
ever afterwards from entering the kingdom of
Heaven.

In the case of adults, our Lord unquestion-
ably meant that there should be a profession
of belief in His Gospel, previous to Baptism.
This is manifested by what Philip said to the

INSTITUTION OF CHRISTIAN BAPTISM. 69

Eunuch when he enquired of him, " What doth
hinder me to be baptized ? " " If thou behevest
with all thine heart, thou mayest," said he;
and then he said, "I believe that Jesus is
the Son of God;" upon which Philip baptized
him.

When strangers wished to become members
of God's ancient Church under the Law, they
were commanded to be circumcised, Exo. xii. 48.
and with such, their faith would 'precede the
outward rite which admitted them into covenant
with God; but with the whole House of
Israel, the male descendants of Jewish Parents,
their faith followed, and never preceded the
outward rite which admitted them into God's
outward and visible Church. As children they
were circumcised, and thus admitted into God's
outward and visible Church ; as^ men they be-
lieved, and were thereby admitted into His
spiritual Church.

As children the descendants of Christian
Parents are generally baptized, and thus admit-
ted into Christ's outward and visible Church ; as
men and women they believe, and are thereby
admitted into His spiritual Church.

It should also be noticed that Jesus by the
words, "He that believeth and is baptized,"
has not directed that Baptism shall follotv
belief; nor has He prescribed that it shall be

60 THE HISTORY OF BAPTISM.

administered at any particular time. His words
may be miderstood as follows, — "He that be-
lieveth and is [or has been] baptized, shall be
saved."

One other point which has been noticed in
a previous chapter, requires further considera-
tion ; — Is the Christian Baptism the fulfilment
of our Lord's words addressed to Mcodemus,
^'Verily, verily, I say unto thee. Except a man
be born again, he cannot see the Kingdom
of GodT' In other words, does the Christian
Baptism make those who are so baptized to
be "Born again T'

Now it is certain, that from the time of Abel
unto that of Abraham, God had a sjDiritual
Church in the world; and that His spiritual
Church consisted of those who were "Born
again," or "Born of the Spirit," also, that the
being "Born again," or "Born of the Spirit/'
in the first ages of the world, did not arise
from, and was not connected with, any religious
ceremony whatever.

It is likewise certain, that from the time of
Abraham unto the Institution of the Christian
Baptism, God had not only a spiritual Church
in the world, but also an outward and visible
Church; and that the way of admission into
His outward and visible Church during that

INSTITUTION OF CHRISTIAN BAPTISM. 61

period, was through the rite of circumcision. It
is likewise certain that God did not make cir-
cumcision the being "Born again," or "Born of
the Spirit;" and thus constitute it to be an
entrance into His spiritual Church, as well as
into His outward and visible Church; but that
He continued to form His spiritual Church
under the Law, as He had formed it during
the first ages of the world, by His own
sovereign act and will, unconnected with every
religious rite and ceremony.

It is further certain, that from the time of
the Institution of the Christian Baptism, God
has also had a spiritual Church in the world,
as well as an outward and visible Church;
and that the Christian Baptism was instituted
by Jesus to take the place of circumcision;
that is, to be the form of admission into His
outward and visible Christian Church.

Now the question is, — Did Jesus make the
Christian Baptism the admission into His
spiritual Church, as well as into His outward
and visible Church ? And thus has He given
to man the power, through the ordinance of
Baptism of adding to His spiritual Church, as
well as to His outward and visible Church 1 In
other words, are all who are baptized "in the
name of the Father, and of the Son, and
of the Holy Ghost," thereby "Born again,"

62 THE HISTORY OF BAPTISM.

and thus made members of Christ's spiritual
Church, as well as of His outward and visible
Church ?

Let the Institution of the Christian Baptism
be examined — carefully read — and it will be seen
that Jesus has so worded it, that it does not
contain a single sentence which teaches that it
is the being " Born again ; " or that it admits
those who are so baptized into His spiritual
Church.

Jesus certainly has not given to man the
power, through the ordinance of Baptism, of
adding to God's spiritual Church ; that is, the
power of making children of God ; and thus of
having made children of God of all the im-
mense multitudes who have been baptized since
the Institution of the Christian Baptism.

God from the fall of man has ever formed
His spiritual Church Himself, and made His own
children, entirely independent of all religious
observances.

Such was the case from the time of Abel to
that of Abraham, and from the time of Abra-
ham to the Institution of the Christian Baptism ;
and such undoubtedly has been the case from
the Institution of the Christian Baptism to the
present period, and will continue to be the way
by which God will add to His spiritual Church,
or family, until He has by the Spirit regenerated

INSTITUTION OF CHRISTIAN BAPTISM. 63

His last child, and gathered all His children to-
gether into Heaven.

It is also necessary to notice, that there is not
a word in the Institution which teaches that
Baptism takes away original sin, or any sin
whatever.

THE PEOMISED BAPTISM WITH
THE HOLY GHOST.

ACTS I. 4, 5.

"And, being assembled together with them, commanded
them that they should not depart from Jerusalem,
but wait for the promise of the Father, which,
saith he, ye have heard of me. For John truly
baptized with water ; but ye shall be baptized with
the Holy Ghost not many days hence."

"Out of the abundance of the heart the mouth
speaketh." Such was the declaration of Jesus ;
and strikingly was this truth exemplified in His
own case, just before He ofi'ered up Himself as
the sacrifice for sin upon the cross. His loving
heart was then full, as it were, to overflowing,
in contemplating the many blessings about to be
bestowed on His beloved people through the Gift
of the Spirit, or of the Comforter. So much,
indeed, did He say on this important subject,
that some may even be weary in reading what
He did say. But as Jesus was not weary in
speaking those gracious words, His people, for

BAPTISM WITH THE HOLY GHOST. 65

whom they were spoken, should not be weary in
reading them.

The following passages comprise the greater
portion of what He said: —

" If ye love me, keep my commandments.
And I will pray the Father, and he shall give
you another Comforter, that he may abide with
you for ever; Even the Spirit of truth; whom
the world cannot receive, because it seeth him
not, neither knoweth him : but ye know him ;
for he dwelleth with you, and shall be in you."
John xiv. 15 — 17.

"But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he
shall teach you all things, and bring all things
to your remembrance, whatsoever I have said
unto you." v. 26.

"But when the Comforter is come, whom I
will send unto you from the Father, even the
Spirit of truth, which proceedeth from the
Father, he shall testify of me," John xv. 26.

"Nevertheless I tell you the truth; It is
expedient for you that I go away : for if I
go not away, the Comforter will not come unto
you; but if I depart, I will send him unto
you. And when he is come, he will reprove the
world of sin, and of righteousness, and of judg-
ment : Of sin, because they believe not on me ;
Of righteousness, because I go to my Father,

66 THE HISTORY OF BAPTISM.

and ye see me no more; Of judgment, because
the prince of this world is judged. I have yet
many things to say unto you, but ye cannot
bear them now. Howbeit when he, the Spirit
of truth, is come, he will guide you into all
truth : for he shall not speak of himself ; but
whatsoever he shall hear, that shall he speak :
and he will shew you things to come. He shall
glorify me : for he shall receive of mine, and
shall shew it unto you. All things that the
Father hath are mine : therefore said I, that he
shall take of mine, and shall shew it unto you."
John xvi. 7 — 15.

And that the heart of our gracious Lord was
full of the same subject after His crucifixion, is
evident from the fact, that on the very day of
His resurrection from the dead, when He met
His disciples in the evening, "He breathed on
them, and saith unto them. Receive ye the Holy
Crhost ! " Thereby giving them the earnest of
the Spirit, hereafter to be bestowed on them;
and manifesting that the Gift proceeded im-
mediately from, or through. Himself. And one
of His last commands to His disciples was,
"that they should not depart from Jerusalem,
but wait for the promise of the Father, which,
saith he, ye have heard of me." Referring no
doubt to what He had said to them respecting

BAPTISM WITH THE HOLY GHOST. 67

the Gift of the Spirit, or of the Comforter —
and then He added, '^For John truly baptized
with water ; but ye shall be baptized with the
Holy Ghost not many days hence;" and, "Ye
shall receive power, after that the Holy Ghost
is come upon you." Acts i. 8.

Thus did Jesus continue to speak of the
Father's promised Gift of '^the Comforter which
is the Holy Ghost ; " or the Baptism with the
Holy Ghost; and the "power," which His
disciples would "receive," after that the Holy
Ghost had come upon them, until almost the
last moment before " he was taken up ; and
a cloud received him out of their sight."
Acts. i. 8. 9.

Most striking is the fact that the last subject
on which Jesus spake before He ascended up
on High, was the Baptism with the Holy
Ghost; and never will His voice be heard on
earth again until he come the second time in
glory, and call those who have been baptized
with the Holy Ghost, and thus, " Born again of
the Spirit," to enjoy His presence for ever.

To exaggerate the importance of the Baptism
with the Holy Ghost, a subject which filled the
Saviour's heart to the last, appears to be im-
possible ; and prayerfully should every sincere
follower of Jesus contemplate Avhat He Him-
self— what God the Father — what John the

f2

68 THE HISTORY OF BAPTISM.

Baptist — and what Peter with the other Apos-
tles have said respecting it.

The following are some of the many truths
which may be gathered from their united testi-
mony : —

First, — the connection between our Lord's
words before His crucifixion, when He spake
so much of "the Comforter which is the Holy
Ghost whom the Father will send in my name;"
and His words after His resurrection, when He
commanded His disciples not to "depart from
Jerusalem, but wait for the promise of the
Father, which, saith he, ye have heard of me;
for John truly baptized with water, but ye
shall be baptized with the Holy Ghost not
many days hence ; " proves, that though Jesus
made no mention that the Gift of the Spirit
would be bestowed through a Baptism when
He spake of that Gift before His crucifixion,
yet He must have meant that the Comforter,
or, "the promise of the Father," would be so
bestowed, that is by, or through, the Baptism
with the Holy Ghost.

God the Father also spake in a similar way,
first, of the Gift of the Spirit, and then of that
Gift being bestowed through a Baptism. By
the Prophet Joel, seven hundred years before the
coming of Christ, His promise was, — "And it
shall come to pass afterward, that I will pour

BAPTISM WITH THE HOLY GHOST. 69

out my Spirit upon all flesh." Here He made
no mention that the Spirit would be bestowed
through a Baptism ; but when he sent John
the Baptist to herald in the advent of His
beloved Son, and to baptize with water, He
said to him of Jesus, "The same is he which
baptizeth with the Holy Ghost." And Peter
with the eleven, when Jesus had baptized the
twelve Apostles with the Holy Ghost on the
Day of Pentecost, and they were thereby
enabled to speak the various languages of the
earth, declared, " This is that which was
spoken by the prophet Joel ; " thus distinctly
proving that God's promise of the Spirit by the
prophet Joel meant the Baptism with the Holy
Ghost.

Hence it is evident, that the words of God
the Father, " I will pour out my Spirit upon
all flesh ; " and those of Jesus before His cru-
cifixion, "I will pray the Father, and he shall
give you another Comforter ; " and others of
similar import spoken by him at that time
respecting the Gift of the Spirit, all meant
the Baptism ivith the Holy Ghost.

And hence also the important fact is estab-
lished, that from the time of the Baptism of
the twelve Apostles with the Holy Ghost on
the Day of Pentecost, when Jesus commenced
fulfilling the Father's promise, "And it shall

70 THE HISTORY OF BAPTISM.

come to pass afterward, that I will pour out
my Spirit upon all flesh;" whenever similar ex-
pressions occur in the word of God, such as,
"The gift of the Holy Ghost," Acts ii. 31;
— " Received the Holy Ghost," Acts viii. 17 ;
— "Poured out the gift of the Holy Ghost,"
Acts X. 45 ; and such like, they all mean the
Baptism with the Holy Ghost.

Secondly, — God the Father having seven hun-
dred years before the Christian dispensation,
promised that He would "afterward," or "in
the last days," "pour out His Spirit upon all
flesh;" and having made known to John the
Baptist when his beloved Son had come into
the world, that Jesus "baptizeth with the Holy
Ghost;" and established that fact by opening
the Heavens, and sending down the Holy Ghost
in a bodily shape, like a dove, upon His beloved
Son; and Jesus having commenced the forma-
tion of His Christian Church by baptizing His
twelve Apostles with the Holy Ghost; a clear
and distinct proof is given, founded upon the
authority of the word of God the Father, that
Jesus "baptizeth with the Holy Ghost;" and
the wondrous act by which He authenticated
the truth of His own declaration; together with
the personal act of Jesus in baptizing the twelve
Apostles with the Holy Ghost; that there is a
Baptism with the Holy Ghost in the Christian

BAPTISM WITH THE HOLY GHOST. 71

Church administered hy the Great Head of the
Church Himself.

Thirdly, — God the Father having stated, when
He promised that he would "pour out His
Spirit upon all flesh," "Your sons and your
daughters shall prophesy, your old men shall
dream dreams, your young men shall see visions;"
thus showing that the Gift of the Spirit would
be a spiritual act aff'ecting the heart or mind of
man. And Jesus in His address to his disciples
before His crucifixion, having also stated that
the result of the Gift of the Spirit would affect
the heart, or the understanding of man, when
He said, "He shall teach you all things." And
again, " Howbeit when he the Spirit of truth
is come, he will guide you into all truth." And
the result of the Baptism of the twelve Apostles
with the Holy Ghost, having been that they
were immediately enabled to speak the various
languages of the earth ; a clear and distinct
proof is given, that the Gift of the Spirit; or,
the Baptism with the Holy Ghost, one and the
sa7ne thing, is a spiritual act affecting the heart,
or the understanding of man.

Fourthly, — God the Father having in His
gracious promise of the Gift of the Spirit by
the prophet Joel, said, "Your sons and your
daughters shall prophesy, your old men shall
dream dreams, your young men shall see

72 THE HISTORY OF BAPTISM.

visions : and also upon the servants and upon
the handmaids in those days will I pour out
my spirit;" and Peter with the eleven, having
declared when the twelve Apostles had been
baptized with the Holy Ghost, and were thereby
enabled " to speak with other tongues as the
Spirit gave them utterance," "This is that
which was spoken by the prophet Joel;" and
such Baptism with the Holy Ghost of the
twelve Apostles, not having included "sons and
daughters, servants and handmaids ; " a clear
and distinct proof is given that the promise
of the Father was not limited to the twelve
Apostles, but was a promise of the Gift of
the Spirit to be bestowed through the Baptism
with the Holy Ghost by Jesus, on " all flesh ; "
on "sons and daughters, on servants and hand-
maids" throughout the whole extent of "the last
days^

Fifthly, — God the Father having, when He
sent John the Baptist to baptize with water,
made known to him that Jesus "baptizeth with
the Holy Ghost;'' and thereby pointed out the
distinction between a Baptism with water, and
the Baptism with the Holy Ghost — and John
having so pointedly stated the difference between
his Baptism with water, and Jesus's Baptism
with the Holy Ghost — and Jesus having also
clearly marked the distinction between a Bap-

BAPTISE WITH THE HOLY GHOST. 78

tism with water, and the Baptism with the
Holy Ghost, when He said to His Apostles,
"John truly baptized with water, but ye shall
be baptized with the Holy Ghost;" a clear and
distinct proof is given, that the Baptism with
the Holy Ghost is not a Baptism with water.

It may be useful to recapitulate the five
important particulars, which the word of God
makes known in reference to the Baptism with
the Holy Ghost.

First, — It teaches that God the Father's
promise of the Spirit by the prophet Joel was
to he, and is fulfilled by a Baptism. God
always bestowing His Gift of the Spirit through
Jesus, who according to His express declara-
tion, "baptizeth with the Holy Ghost."

Secondly, — that there is the Baptism with the
Holy Ghost in the Christian Church adminis-
tered by Jesus the Great Head of the Church.

Thirdly, — that the Baptism with the Holy
Ghost is a spiritual act, afiecting the heart or
the understanding of man.

Fourthly, — that the promise of the Father of
the Gift of the Spirit, to be bestowed through
Jesus by His baptizing with the Holy Ghost,
was not limited to the twelve Apostles ; but was
a promise to "all flesh," "in the last days;"
to "sons and daughters," to "servants and
handmaids."

74 THE HISTORY OF BAPTISM.

Fifthly,— that the Baptism with the Holy
Ghost, is not a Baptism with water.

In reviewing the History of Baptism up to
this point, that is, to the end of the four
Gospels, and including partially the first chapter
of the Acts, together with the Day of Pente-
cost, which has yet more fully to be considered;
the following facts appear in reference to the
two Baptisms ; namely, the Baptism with the
Holy Ghost, and the Christian Baptism with
water : —

That in regard to the first ; the Baptism with
the Holy Ghost dates its origin more than seven
hundred years before the Institution of the
Christian Baptism with water. God the Father
having by the prophet Joel spoken of the
Baptism with the Holy Ghost to be adminis-
tered by Jesus, through His promise, "It shall
come to pass in the last days, saith God, I will
pour out of my Spirit upon all flesh ; " and that
when "the last days" had arrived, and His
beloved Son was manifest in the flesh. He men-
tioned the Baptism with the Holy Ghost by
na7ne to John the Baptist, and authenticated
the fact of there being such a Baptism, and
that Jesus "baptizeth with the Holy Ghost,"
by one of the most wonderful manifestations of
Deity ever recorded — that Jesus before His cru-

BAPTISM WITH THE HOLY GHOST. 75

cifixion spake of the Baptism with the Holy
Ghost through various expressions respecting
the Gift of "the Comforter which is the Holy
Ghost;'' — and that the first Baptism recorded in
the Christian Church, is the Baptism by Jesus
of the twelve Apostles with the Holy Ghost
on the Day of Pentecost.

That in regard to the Christian Baptism with
water, it was never the subject of prophecy, —
never mentioned by God the Father, — never,
apparently, spoken of by Jesus until He insti-
tuted it, — and never, most probably, administered
until after Jesus had commenced the formation
of His Christian Church, by baptizing the twelve
Apostles with the Holy Ghost.

THE DAY OF PENTECOST.

ACTS II. 1—4.

■And when the day of Pentecost was fully come, they
were all with one accord in one place. And
suddenly there came a sound from heaven as of
a rushing mighty wind, and it filled all the house
where they were sitting. And there appeared unto
them cloven tongues like as of fire, and it sat
upon each of them. And they were all fiUed
with the Holy Ghost, and began to speak with
other tongues, as the Spirit gave them utterance."

The deeply interesting, and wonderful events
which took place on the Day of Pentecost, are
naturally divided into two parts. First, — the
Baptism of the twelve Apostles with the Holy
Ghost; and Secondly, — the Baptism of the three
thousand in the name of Jesus Christ.

God's promise of the Gift of a Saviour had
been fulfilled — Jesus had lived ^suffered — and
died, "the just for the unjust, that he might
bring us to God." He had risen from the dead
— had ascended up on High — and was seated
at the right hand of God — and now God's gra-

THE DAY OF PENTECOST. 77

cious promise of the Gift of the Spirit was about
to be bestowed on man.

Ten days after our Lord's ascension into
heaven; "having received of the Father the pro-
mise of the Holy Ghost;" He, on the Day of
Pentecost, commenced the formation of His
Christian Church by openly and visibly baptizing
His twelve Apostles with the Holy Ghost; thus
fulfilling the Father's words, "The same is he
which baptizeth with the Holy Ghost ; " John
the Baptist's declaration, "He shall baptize you
with the Holy Ghost, and with fire;" and His
own promise to His Apostles, "For John truly
baptized with water; but ye shall be baptized
with the Holy Ghost, not many days hence."

Where the Apostles had assembled on this
eventful day is not stated; but it was evidently
the Lord's will that they should all be l^aptized
with the Holy Ghost together, and at one time,
that there might be their united testimony to
the fact; and therefore He put it into their
hearts to assemble on the Day of Pentecost,
" with one accord in one place ; " that place was
a house, and they were sitting in it; when "sud-
denly there came a sound from heaven as of a
rushing mighty wind, and it filled all the house
where they were sitting. And there appeared
unto them cloven tongues like as of fire, and
it sat upon each of them. And they were all

78 THE HISTORY OF BAPTISM.

filled with tlie Holy Ghost, and began to speak
with other tongues, as the Spirit gave them
utterance."

The word "suddenly" appears to show that
there was no previous intimation given of the
coming of the Spirit. The Baptism with the
Holy Ghost is a special blessing generally
bestowed on man most unexpectedly. It is
the sovereign act and Gift of God, bestowed on
His people, either when they are sitting, stand-
ing, kneeUng, praying, reading, hearing, or at
any other time, according to His own good
pleasure and will.

The "sound from heaven as of a rushing
mighty wind," was obviously intended to teach
the Apostles that the Gift of the Spirit came
direct from heaven; and from Jesus, whom they
had seen a few days before ascend into heaven.

Immediately following the "sound from hea-
ven," or perhaps at the same instant, "there
appeared unto them cloven tongues Hke as of
fire, and it sat upon each of them." That is,
the Holy Ghost in the shape, or form, of a
"cloven tongue like as of fire," sat upon each
of the Apostles. The words "there appeared
unto them," indicate that each Apostle saw the
cloven tongues sitting upon the other Apostles.

When John foretold of Jesus, " He shall bap-
tize you with the Holy Ghost and with Jire^'

THE DAY OF PENTECOST. 79

his declaration must have been considered most
extraordinary; yet it was almost, if not quite,
literally fulfilled ; for Jesus baptized His Apostles
with " cloven tongues like as of fire ; " and
most important must the instruction be, which
the Lord has conveyed to His people by this
striking circumstance. Among other things, it
may be looked upon :

First, — as a manifestation that the Baptism
with the Holy Ghost is not a Baptism adminis-
tered by man; as no man could have baptized
with Jii^e; or with "cloven tongues like as of
fire."

Secondly, — as a manifestation of the presence
of Deity. God was pleased to manifest His
presence to Moses by fire in the burning bush.
Also, by fire over the Tabernacle in the wilder-
ness. And in this case, the "cloven tongues
like as of fire," were probably intended to show
that when Jesus baptizeth with the Holy Ghost,
the Third Divine Person in the Eternal Trinity
is really present with man.

Thirdly, — as a manifestation that the Baptism
with the Holy Ghost giveth sphitual light to
those who are so baptized. Fue gives light ;
"God is light," — and when Jesus baptizeth with
the Holy Ghost, and God through the Spirit
dwells in man. He giveth light.

Fourthly, — as a manifestation that the capa-

80 THE HISTORY OF BAPTISM.

bility wMch the Apostles immediately after their
Baptism with the Spirit possessed, of speaking
the various languages of the earth, was derived
entirely from the Spirit; and that it is the Gift
of the Spirit alone which enables any one to
speak the language of Zion, and to testify of
Jesus. This is strictly in accordance with what
the Apostle Paul says, '^No man can say that
Jesus is the Lord, but by the Holy Ghost."
I Cor. xii. 3.

Fifthly, — as a manifestation that the Holy
Ghost Himself, and not His influence alone, is
given to man when he is baptized with the
Holy Ghost. Jesus when speaking of the pro-
mised Gift of the Spirit, never made use of the
word it; He always used the personal pronoun
"He,"— "^^ shall teach you all things;" ''He
shall testify of me;" "He shall glorify me."
John xiv. and xv.

Sixthly, — as a manifestation that an actual
communication had taken place between God
the Holy Ghost, and each of the Apostles.
The '^cloven tongues like as of fire sat upon
each of them;" that is, touched them — rested
upon them. How long the Holy Ghost re-
mained thus sitting upon the Apostles, is not
stated; but it must have been sufficiently long
fully to establish the fact. And hereby we are
taught that when Jesus bestows the Father's

THE DAY OF PENTECOST, 81

promised Gift of the Spirit, by baptizing any-
one with the Holy Ghost, an actual communi-
cation takes place between the Holy Ghost and
the person so baptized.

Seventhly, — as a manifestation that the Bap-
tism with the Holy Ghost is not a Baptism
with water. God, from the very first, when He
commanded that Baptism with water should
be administered, appears to have been very
particular in marking the distinction between a
Baptism with water, and the Baptism with the
Holy Ghost. He sent John to baptize with
water, but informed him at the same time,
that Jesus "baptizeth with the Holy Ghost."
And John, inspired by God, after speaking of
his own Baptism with water, declared to the
Jews of Jesus, "He shall baptize you with the
Holy Ghost, and with fire;'' an element the
very opposite to that of water, and incapable
of being united to it. And Jesus did commence
baptizing with the Holy Ghost, and with cloven
tongues like as of fire ; thereby manifesting that
the Baptism with the Holy Ghost, is as distinct
from the Baj)tism with water, as fire is distinct
from water.

Thus, as the Baptism of the twelve Apostles
with cloven tongues like as of fire, is one of the
most extraordinary events recorded in the word
of God; so it was undoubtedly intended by the

82 THE HISTORY OF BAPTISM.

Lord to arrest the attention of His people, and
to convey to them information of the highest
character.

The effect of the Baptism with the Holy Ghost
on the Apostles, is most striking; and demands
particular attention.

Called by Jesus Himself to follow Him —
baptized as His disciples — named by Him Apos-
tles— they enjoyed His personal intimacy and
instruction during the space of three years or
more — were witnesses of His many miracles —
saw Him heal the sick ; cleanse the lepers ;
raise the dead ; cast out devils ; feed thousands
with a few loaves and fishes ; still the raging
of the wind and sea ; and perform many other
wonderful acts ; proving Him to be " God mani-
fest in the flesh." Yet one of them betrayed
Him ; all forsook Him ; Peter denied with an
oath any knowledge of Him ; and when on the
eve of the day of His resurrection from the
dead, He appeared unto them alive, they were
all, with the exception of Thomas, assembled
together like timid sheep, with the doors shut
"for fear of the Jews," John xx. 19. Facts
which prove, beyond contradiction, that they
were at that time utterly unfit for the high
and holy work to which they had been called.

That Jesus knew. Before He ascended into
Heaven, He commanded them to ''go into all the

THE DAY OF PENTECOST. 83

world and preach the Gospel to every creature,"
but He was perfectly aware when He gave
them that commission, that they neither fully
understood the Gospel, nor had the courage to
proclaim it ; see John xiv. 1 — 11, Acts i. 6 — 8.
But He had told them of the promise of the
Father, and He was about to bestow on them
that gift ; He had said unto them " When he,
the Spirit of Truth, is come, he will guide you
into all truth : '''' '" '"' he shall glorify me :
for he shall receive of mine, and shall shew it
unto you." And He had commanded them not
to " depart from Jerusalem, but ivait for the
promise of the Father ; " and had said to them
just before His ascension into Heaven, "Ye
shall receive poivevj after that the Holy Ghost
is come upon you."

Thus had the Apostles the promise of re-
ceiving through the Gift of the Spirit, both
spiritual knowledge, and spiritual power. "And
when the day of Pentecost was fully come,
they were all with one accord in one place,"
possibly this time also with the doors shut for
fear of the Jews ; — wlien Jesus, according to
His promise, baptized them with the Holy
Ghost ; and instantly they became changed men—
full of the Holy Ghost — perfectly acquainted with
the Gospel ; and proceeded that very day, and
probably within an hour, fearlessly to preach

g3

84 THE HISTORY OF BAPTISM.

Jesus Christ, and Him crucified, as "the way,
the truth, and the life ; " and from that day
forward they ever afterwards, " ceased not to
teach and preach Jesus Christ."

Thus has the Lord left upon record the
important fact, that even His Apostles, men
holding the very highest office in His Church;
needed to be baptized with the Holy Ghost;
and that it was the Baptism with the Holy
Ghost which enabled them to understand the
Gospel, and to preach it.

And it may be relied upon as a Scripture
truth, derived from the case of the Apostles,
and various passages in the word of God, that
no one holding office in the Christian Ministry,
understands the Gospel, and preaches it, who
has not been baptized with the Holy Ghost.

It is important here to notice, in reference
to the first transaction on the Day of Pentecost,
that Jesus commenced the formation of His
Christian Church upon a sjnritiial Church.

There had evidently been no Baptism adminis-
tered "in the name of the Father, and of the
Son, and of the Holy Ghost," before the Day
of Pentecost; or before the Holy Ghost had
been given by Jesus baptizing His twelve Apos-
tles with the Holy Ghost. Consequently, the
Baptism with the Holy Ghost preceded the
Baptism with water ; and thus the spiritual

THE DAY OF PENTECOST. $6

Christian Church preceded the outward and
visible Christian Church. In other words, the
Christian Church was founded by Jesus the
Head of His Church, upon Himself; that is,
upon the Baptism with the Holy Ghost, entirely
independent of, and separate from, the Baptism
with water.

From the creation of the world, the spiritual
Church preceded the outward and visible Church.
God had a spiritual Church nearly two thou-
sand years before He directed the formation of
an outward and visible Church. Abel, Enoch,
and Noah were neither circumcised nor baptized.
And Abraham belonged to God's Spiritual
Church long before he was circumcised.

The second part of the subject; namely, the
Baptism of the three thousand in the name of
Jesus Christ, next requhes attention.

The season of Pentecost had drawn to
Jerusalem, ''Jews, devout men, out of every
nation under heaven ; " and when they heard
the Apostles speak their various languages, "they
were all amazed and marvelled, saying one to
another. What meaneth this '? " Then " Peter
standing up with the eleven, lifted up his voice,"
and having first stated that the gift of tongues
bestowed on himself, and on the other Apostles
was "that which was spoken by the prophet

86 THE HISTORY OF BAPTISM,

Joel ; " proceeded fearlessly to preach unto
them, " Jesus of Nazareth ; " and to charge them
with crucifying the Lord, the Christ. And the
result was, that "they were pricked in their
heart, and said unto Peter and to the rest of
the Apostles, Men and brethren, what shall we
do ? " Then Peter said unto them, " Repent,
and be baptized every one of you in the name
of Jesus Christ for the remission of sins, and
ye shall receive the Gift of the Holy Ghost.
For the promise is unto you, and to your chil-
dren, and to all that are afar off, even as many
as the Lord our God shall call."

There are two points in Peter's exhortation
to the Jews which require particular attention.
The first refers to the "remission of sins,'' in the
passage, "Repent, and be baptized every one
of you in the name of Jesus Christ for the
remission of sins."

The second, to the " Gift of the Holy Ghost,''
in the words, "Ye shall receive the Gift of the
Holy Ghost, for the promise is unto you, and
to your children, and to all that are afar off,
even as many as the Lord our God shall call."

Both passages can only be understood when
taken in connection with Peter's previous ad-
dress, or sermon.

In that address, Peter distinctly set forth that
Jesus of Nazareth, He, whom the Jews had

THE DAY OF PENTECOST. 87

hitherto looked upon with detestation and scorn,
was in reahty the promised Messiah. That He
had been "delivered by the determinate counsel
and foreknowledge of God ; " had, " by wicked
hands " been " crucified and slain," — had been
"raised up" from the dead — exalted to the right
hand of God — had "received of the Father the
promise of the Holy Ghost," — which Gift He
had that very day so openly, and wonderfully
shed forth, — and that God had "made that same
Jesus," whom they had crucified, "both Lord
and Christ." "And with many other words did
he testify and exhort ; " and among others, most
probably he stated that Jesus had instituted the
rite of Baptism as the sign of belief in His
Gospel, and of admission into His outward and
visible Church, and had graciously promised that
"he that believeth and is baptized shall be
saved."

Then, being asked of the Jews, "Men and
brethren, what shall we do ? " he naturally, and
necessarily said to them, "Repent, and be bap-
tized every one of you in the name of Jesus
Christ for the remission of sins." In other
words, he exhorted them to renounce all depen-
dence on the ceremonies and sacrifices of the
Law for the remission of sins ; to look by faith
on Jesus as the "Lamb of God which taketh
away the sin of the world ; " and as the evidence

88 THE HISTORY OF BAPTISM.

of their belief in Him, openly and publicly to
become His disciples by being baptized in His
Name.

To suppose for an instant, that Peter and the
rest of the Apostles, on this the first day of
their preaching the gospel, and setting forth
Jesus as the one and only sacrifice for sins;
now exalted by the right hand of God ; should
have concluded their discourse by teaching that
Jesus had instituted the Christian Baptism for
the remission of sins, and that the Jews by
being baptized in His name would obtain the
remission of sins ; is imj)ossible.

Jesus had commanded His Apostles to go
into all the world and preach the gospel to
every creature ; and had graciously promised
that he that believeth and is baptized shall be
saved; but He had not annexed any blessing
whatever to Baj)tisin when unaccompanied, or
not followed, by belief in the Gospel. And it
was impossible for Peter, and all the Apostles
combined, to make Baptism more than what
Jesus had made it. Neither is it to be sup-
posed for a moment that they ever attempted to
do so.

Moreover, Jesus Himself had declared when
He instituted the Lord's Supper to be observed
in remembrance of Him, that His blood was
shed for the remission of sins. On that occasion,

THE DAY OF PENTECOST. 89

He took the cup ; gave thanks ; then gave it to
His Apostles saying, "Drink ye all of it; for
this is my blood of the new testament, which
is shed for many for the remission of sins."
This is, of itself, conclusive evidence that our
Lord did not institute the Christian Baptism for
the remission of sins.

Again, after our Lord's resurrection from the
dead. He aj)peared unto His disciples, and having
opened their understanding that they might un-
derstand the Scriptures ; He said unto them,
" Thus it is written, and thus it behoved Christ
to suffer, and to rise from the dead the third
day, and that repentance and 7'emission of sins
should be preached in his name among all
nations, beginning at Jerusalem." This is pre-
cisely what Peter did on the Day of Pentecost.
" Beginning at Jerusalem," he preached repen-
tance and remission oj sins in the name of Jesus
Christ. And what he did at Jerusalem when
preaching to Jews, he afterwards did when he
was sent by the Lord to instruct Cornelius and
his friends, the first Gentile converts, in the
Gospel. " To him," said he to them, speaking
of Jesus, "give all the prophets witness, that
through his name whosoever helieveth in him
shall receive remission of si7is," Acts x. 43.

Nothing surely could have been fm^ther from
the Apostle's mind, than to teach, that the act

90 THE HISTOKY OF BAPTISM.

which his Divine Master had instituted as the
evidence of faith in His blood shed for the re-
mission of sins, is itself the remission of sins.
The meaning of St. Peter in his reply to the
Jews, may perhaps be better understood if his
words are read as follows : — ^' Repent and be
baptized every one of you in the name of Jesus
Christ, [that you may obtain through Jesus
Christ] the remission of sins."

The latter portion of Peter's reply refers to
the Gift of the Holy Ghost — "Ye shall receive
the gift of the Holy Ghost. For the promise
is unto you, and to your children, and to all
that are afar off, even as many as the Lord
our God shall call."

These words were addressed not to the three
thousand exclusively; for Peter could not have
foreseen who would, or who would not, receive
his word and be baptized ; but to the whole
multitude ; or to the Jews as a people and
nation. They had been astonished at hearing
the Apostles speak their various languages ; but
Peter distinctly made known to them that their
capability of doing so arose from the Gift of the
Spirit ; and that such Gift was not to be con-
fined to himself, and to the other Apostles,
but was a promise of God to '' all flesh ; " or, as
he said to the Jews ; " unto you, and to your

THE DAY OF PENTECOST. 91

children, and to all that are afar off, even as
many as the Lord our God shall call."

Hence, Peter's declaration, " Ye shall receive
the gift of the Holy Ghost," was not a special,
but a general declaration. It was not confined
to the Jews who stood before him, but extended
to their children, and to . " all that are afar off,
even as many as the Lord our God shall call,"
in every age of the Christian Church. The last
sentence corresponding with St, Paul's statement,
" Moreover whom he did predestinate, them he
also called,'' Eom. viii. 30.

Further, Peter's declaration, " Ye shall receive
the gift of the Holy Ghost," was not founded
upon the Jews who heard him, being baptized
" in the name of Jesus Christ ; " but upon the
promise of God. He did not say, "Ye shall
receive the gift of the Holy Ghost ; for the
promise is, that all who are baptized in the
name of Jesus Christ, shall receive the Gift of
the Holy Ghost;" for God had made no such
promise. God's promise of the Gift of the Spirit
was made upwards of seven hundred years before
the Christian Baptism was instituted ; and was
neither bound up with, nor made dependent on,
the Christian Baptism, or on any other reli-
gious act whatever.

Moreover, Peter and the rest of the Apostles
had that very day received the Gift of the

92 THE HISTORY OF BAPTISM.

Spirit through the Baptism with the Holy Ghost,
entirely independent of, and separate from, the
Baptism with water; and they certainly had not
the power instantly to change the way by
which their Divine Master had commenced be-
stowing the Father's promised Gift, from a
Baptism without water, to a Baptism with
water.

Further, Peter and the other Apostles had
received the Gift of the Spirit; that is, the
Holy Ghost, the Third Divine Person in the
Eternal Trinity, direct from Jesus Himself; and
had Peter taught that the Baptism with water,
administered of course by man, would convey
the Gift of the Spirit, he would have been
teaching that man had the power, which had
just before been exercised by God the Son, of
giving God the Spirit to man. That such was
not the teaching of Peter is certain; as it is
equally certain that God never delegated such
power to His creature ; that is, the power to
give Himself to man in the Person of the Holy
Ghost, either through the Baptism with water,
or by any other religious act whatever.

God from the first, when He promised the
Gift of the Spirit, was express and clear in de-
claring the Gift to be His own act and deed. "/
will pour out my Spirit ; " are His words. " I
will pour" — I will do it — and not only in one

THE DAY OF PENTECOST. 93

instance, or in many; but, "upon all flesli," —
''upon the servants and upon the handmaids."
And when " the last days " came, and He had
given "His only begotten Son that whosoever
believeth in him should not perish but have
everlasting life ; " one of His first acts was to
make known to John the Baptist, that Jesus
"baptizeth with the Holy Ghost;" and this im-
portant truth He authenticated by opening the
Heavens and sending down the Holy Ghost in a
bodily shape like a dove upon His beloved Son.
John declared the same fact, that Jesus "bap-
tizeth with the Holy Ghost," when he said to
the Jews of Jesus, "I indeed baptize you with
water, but he shall baptize you with the Holy
Ghost." And when Jesus had baptized His
twelve x^postles with the Holy Ghost ; Peter
distinctly stated that such Baptism was the pro-
mised Gift of the Holy Ghost, "received of the
Father" hy Jesus, and hy Him "shed forth;" —
His words are, "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 this, which ye now see and
hear."

This concurrent testimony is decisive in pro-
ving that God the Father fulfils His promise,
" I will pour out my Spirit upon all flesh ; " by
giving His promised Gift of the Spirit to "all

94 THE HISTORY OF BAPTISM.

flesh," through Jesus His Eternal Son; and that
Jesus bestows the Father's Gift by baptizing
with the Holy Ghost. Thus He who gives the
Gift, and the mode or way by which the Gift
is bestowed, are both made known.

And hence it is manifest, that Peter could
not have founded his declaration to the Jews,
"ye shall receive the gift of the Holy Ghost,"
upon their being baptized in the name of Jesus
Christ; but upon God's promise of the Gift of
the Spirit to "all flesh," by the prophet Joel.

It is not stated that the "three thousand"
received the Gift of the Holy Ghost; but from
its being said that "they continued stedfastly
in the Apostles' doctrine and fellowship, and in
breaking of bread, and in prayers ; " it is to be
concluded that such was the case. But it is
stated that they were baptized.

Thus, on the Day of Pentecost, Christ's Chris-
tian Church was formed by the two Baptisms ;
namely, the Baptism with the Holy Ghost, and
the Baptism with water; both openly and visibly
administered ; the first by Jesus the Head of
the Christian Church Himself; and the other
by His disciples ; the one baptizing into Christ's
Spiritual Church; the other into His outward
and visible Church.

THE BAPTISM OF MEN AND
WOMEN OF SAMAEIA.

ACTS VIII. 5 & 12.

"Then Philip went down to the city of Samaria, and
preached Christ unto them." And " when they be-
lieved Philip preaching the things concerning the
kingdom of God, and the name of Jesus Christ,
they were baptized, both men and women."

From the Day of Pentecost the Christian Church
continued to increase. " The Lord added to the
Church daily such as should be saved." But
the subject of Baptism is not again mentioned
until about a year afterwards, when ''Philip
went down to the city of Samaria, and
preached Christ unto them." And the result
was, that ''when they believed Philip preaching
the things concerning the kingdom of God, and
the name of Jesus Christ, they were baptized,
both men and women."

We are then informed that, " When the
Apostles which were at Jerusalem heard that

96 THE HISTORY OF BAPTISM.

Samaria had received the word of God, they
sent unto them Peter and John : Who, when
they were come down, prayed for them, that
they might receive the Holy Ghost : (for as
yet he was fallen upon none of them ; only
they were baptized in the name of the Lord
Jesus). Then laid they their hands on them,
and they received the Holy Ghost."

Such is the clear and circumstantial account
of the first Baptism recorded in the word of
God after the Day of Pentecost; and the in-
struction which it conveys on the subject of
Baptism is of the highest importance.

How long these men and women of Samaria
had been baptized before Peter and John were
sent down to them is uncertain ; it was, most
probably, several days ; and may have been
several weeks ; but it is certain that neither at
the time of their Baptism ''in the name of the
Lord Jesus," nor until the Apostles had come
down to them, had they received the Holy
Ghost ; for it is said after their arrival at
Samaria, "For as yet he was fallen upon none
of them; only they were baptized in the name
of the Lord Jesus ; " the word " only " is very
expressive, and probably means that they had
only been baptized in the name of the Lord
Jesus — and not then, or, at that time, baptized
with the Holy Ghost.

THE BAPTISM OF SAMARITANS. 97

When the Apostles had come down, they
"prayed for them, that they might receive the
Holy Ghost." This fact is one of the strongest
indirect evidences possible, that Peter on the
Day of Pentecost, did not teach that the Bap-
tism in the name of Jesus Christ, conveyed the
Gift of the Holy Ghost; for he and John
certainly would not have prayed that these
Samaritans, baptized in the name of the Lord
Jesus, might receive the Holy Ghost, had they
believed that the Holy Ghost had already been
given to them.

After praying that they might receive the
Holy Ghost, the Apostles laid 'Hheir hands on
them, and they received the Holy Ghost;" but
it is important to notice, that when they laid
their hands on these Samaritans, they did not
utter a single word to indicate that they had the
power to give to them the Holy Ghost ; indeed,
their praying that they might receive the Holy
Ghost, is a clear proof of their knowing that
they had not the power to bestow the blessing.

Their laying on of hands was probably in-
tended to teach two things ; — First, that the
Holy Ghost was given in answer to the prayers
of the Apostles. And secondly, and more
especially, to show that the Samaritans had not
received the Holy Ghost through being baptized
in the name of the Lord Jesus ; for had the

98 THE HISTORY OF BAPTISM.

Apostles only prayed that the Samaritans might
receive the Holy Ghost, and not laid their hands
on them, it may have been supposed that the
Holy Ghost had been given as the result of
the Baptism in the name of the Lord Jesus,
though the Gift had been long delayed. But
the Holy Ghost having been manifestly given,
in a way not stated, on the laying on of the
hands of the Apostles, there could arise no
question, but that the Gift was bestowed in
answer to the prayers of the Apostles, and
not from the Baptism in the name of the Lord
Jesus.

Thus these men and women of Samaria were
first baptized " in the name of the Lord Jesus ; "
and some days or weeks afterwards, they re-
ceived the Holy Ghost ; that is, they received
God's promised Gift of the Spirit ; which Gift
Jesus had commenced bestowing on the Day
of Pentecost, by baptizing with the Holy Ghost;
and which, therefore, must have been so bestowed
on them.

It may be useful to recount the facts re-
corded on this deeply interesting subject : —

" Philip went down to the city of Samaria,
and preached Christ unto them." "Men and
women " of that city " believed Philip preaching
the things concerning the kingdom of God, and
the name of Jesus Christ," and "were baptized."

THE BAPTISM OF SAMARITANS. 99

Peter and John were sent down from Jerusalem
unto them ; " who, when they were come down,
prayed for them, that they might receive the
Holy Ghost — (for as yet he was fallei; upon
none of them, only they were baptized in the
name of the Lord Jesus). Then laid they their
hands on them, and they received the Holy
Ghost."

Such are the facts. What do they teach ■?
Unquestionably, that the Baptism " in the name
of the Lord Jesus," does not convey the Holy
Ghost to man, nor, consequently, baptize him
into Jesus Christ. It is the testimony of God
Himself that it does not do so. He has recorded
for the information and instruction of His Church
and people in all ages, that men and women of
Samaria "were baptized in the name of the
Lord Jesus ; " but did not receive the Holy
Ghost until after Peter and John had come
down from Jerusalem unto them ; had prayed
for them that they might receive the Holy
Ghost ; and had laid their hands on them. The
record of God is clear and precise on this very
important point ; and without the BajDtism insti-
tuted by Jesus after His resurrection, as the
evidence of belief in His GSspel, has changed
in its character and effects since these men and
women of Samaria were baptized with that

a3

100 THE HISTORY OF BAPTISM.

Baptism ; which it certainly has not ; for it has
always been one and the same Baptism ; —
then, no one, from that time to the present, by
being 'baptized " in the name of the Lord
Jesus/' has received by that Baptism the Gift
of the Holy Ghost ; and thus been baptized
into Jesus Christ, and born again of the
Spirit.

Here perhaps it will be objected, that the
Apostles prayed that these Samaritans might
receive the extraordinary Gifts of the Holy
Ghost, and that they did receive at that time
those extraordinary Gifts, and spake with
tongues. This may have been the case ; al-
though the word of God does not say so;
for it only says that the Apostles "prayed
for them, that they might receive the Holy
Ghost ; " and that they " laid their hands on
them, and they received the Holy Ghost."

Moreover, as the gift of tongues was not
only "for a sign," but a means whereby those
who possessed that gift might preach the
gospel to different nations of the earth ; and
these Samaritans consisted partly of women, it
may be considered doubtful whether the gift
of tongues was bestowed on them.

But whether the Apostles did, or did not,
pray that these men and women of Samaria
might receive the extraordinary Gifts of the

THE BAPTISM OF SAMARITANS. 101

Holy Ghost ; and whether they did, or did not,
speak with tongues ; it is certain that when
the Apostles had laid their hands on them,
" they received the Holy Ghost ; " and such
being the case, it is equally certain that they
did not receive the Holy Ghost when they
were baptized into Christ's outward and visible
Church ; for they could not have received the
Holy Ghost unaccompanied by extraordinary
gifts when they were baptized " in the name
of Jesus Christ ; " and afterwards, on the
laying on of the Apostles' hands, have re-
ceived the Holy Ghost accompanied by extraor-
dinary gifts. In other words, they could have
received the Holy Ghost but once, whether
accompanied or not by extraordinary gifts.

When the Holy Ghost is given to any one,
whether accompanied or not by extraordinary
gifts ; the person on whom He is bestowed
becomes immediately thereby spiritually united
to JESUS. That divine union is never severed,
and therefore cannot be repeated. As no one
can be born of man, or, " born of the jQesh "
twice; so no one can be "born of God," or,
"born of the Spirit" twice. If these Samari-
tans had received the Gift of the Spirit when
they were baptized "in the name of Jesus
Christ," and had thus been spiritually united
to Jesus Christ ; it was impossible that they

102 THE HISTORY OF BAPTISM.

could have received the Holy Ghost on the
Apostles laying their hands on them, and have
thus been again, or twice, spiritually united to
Jesus.

But the word of God is clear and distinct
in stating that they did not receive the Holy
Ghost when they were baptized "in the name
of Jesus Christ ; " for it says, " For as yet,"
referring to the time of the arrival of the
Apostles at Samaria, "he was fallen upon none
of them : only they were baptized in the name
of the Lord Jesus."

SIMON.

ACTS YIII. 13.

" Then Simon himself believed also : and when he
was baptized, he continued with Philip, and
wondered, beholding the miracles and signs which
were done."

The next Baptism recorded in the word of
God is Simon's, and most important is the
information which it conveys on the subject.

Simon was a Sorcerer, a Magician, a Con-
jurer, who by his arts had "bewitched the
people of Samaria, giving out that himself was
some great one." But on Philip's coming to
Samaria, and " preaching the things concerning
the kingdom of God, and the name of Jesus
Christ," Simon's judgment appears to have been
convinced that Jesus was the promised Messiah;
and he therefore so far believed that he was
baptized. Moreover, after his Baptism, he
"continued with Philip and wondered, beholding
the miracles and signs which were done."

When the Apostles, Peter and John, came to
Samaria, and Simon saw that through laying on

104 THE HISTORY OF BAPTISM.

of the Apostles' hands the Holy Ghost was
given, he offered them money, " Saying, Give
me also this power, that on whomsoever I lay
hands, he may receive the Holy Ghost." Then
Peter perceived the true state of this man's
heart ; and said unto him, " Thy money perish
with thee, because thou hast thought that the
gift of God may be purchased with money.
Thou hast neither part nor lot in this matter :
for thy heart is not right in the sight of God.
Repent therefore of this thy wickedness, and
pray God, if perhaps the thought of thine
heart may be forgiven thee. For I perceive
that thou art in the gall of bitterness, and in
the bond of iniquity."

The words of. Peter addressed to Simon re-
quire particular attention; — First, it may be
observed, that Peter did not accuse Simon of
being a hypocrite ; that, he certainly was not,
for the word of God says he ^^ believed."
Philip's preaching, which, no doubt, consisted
greatly of opening the Scriptures in proof of
Jesus being the long expected Messiah, (as he
opened the word of God soon afterwards from
the Prophet Isaiah, in preaching to the Eunuch
of Jesus,) had evidently convinced Simon that
Jesus was the promised Redeemer; and hence
he believed.

Simon's belief was similar to the belief of

SIMON. 105

* thousands to whom Jesus has been preached.
The evidences from the Scriptures are so con-
clusive in proving that Jesus is the Emmanuel,
the Eternal Son of God — our Lord's birth, life,
sufferings, death, resurrection, and ascension so
exactly fulfilling the prophetic word — the mira-
cles He wrought being so incontestably the acts
of God Himself ; of " God manifest in the
flesh ; " — that the reasoning faculties of man
bow generally before such cumulative proof ;
and Jesus is believed in as the Son of God;
while at the same time, it may be, that the
heart, like Simon's, remains unchanged, unre-
newed, unregenerated.

Such was the state of this man; he "be-
lieved,"— had been baptized, — was a recognized
member of Christ's outward and visible church,
— and had continued for a time to be a con-
stant follower of one of the first and most
eminent preachers of the Gospel, — yet he had
neither part nor lot in the Gift of God, and
of the blessings connected with that Gift; for
his heart was not right in the sight of God ;
he had not been born again of the Spirit, but
was in nature's fallen and carnal state.

Now it is highly important to compare the
history of Simon with our Lord's discourse
with Nicodemus. The two Apostles, Peter and
John, here named, were most probably present

106 THE HISTORY OF BAPTISM.

at our Lord's interview with the Jewish Ruler.
St. John was the recorder of that interview,
and of what was said on the occasion. Both
Apostles unquestionably understood the full
meaning of our Lord's words which He spake
to Nicodemus ; and if they knew when Jesus
said, "Yerily, verily, I say unto thee, Except
a man be born again, he cannot see the king-
dom of God ; " and again, " Except a man be
born of water and of the Spirit, he cannot
enter into the kingdom of God ; " — that our
Lord spake by anticipation of the Christian
Baptism with water, which He instituted after
His resurrection; and thereby taught that all
so baptized are " Born again ; " or " Born of
water and of the Spirit ; " is it possible to
beheve that Peter would have declared to
Simon, whom he knew to have been baptized
in the name of the Lord Jesus, that he had
" neither part nor lot in this matter ; " meaning
evidently, in the Gift of God — that his heart
was not right in the sight of God — and that
so far from his having been " Born again ; "
he was in the fallen state of man's corrupt
nature in which he was born, " in the gall of
bitterness, and in the bond of iniquity V

If the word of God had contained only
this one passage on Baptism, it would have
been sufficient to prove that Jesus, when He

SIMON. 107

said to Nicodemus, " Except a man be born
of water and of the Spirit, he cannot enter
into the kingdom of God," did not speak by
anticipation of the Christian Baptism.

In the case of the men and women of
Samaria, as related in the same chapter, the
Lord has recorded that the Baptism, "in the
name of the Lord Jesus," does not convey
the Gift of the Holy Ghost; and in the case
of Simon, he has recorded that it does not
convey any grace whatever.

This is the information which it has pleased
the Lord to give to His people on the subject
of Baptism, at the very commencement of the
History of the Christian Church; and the in-
formation may be said to be, not what the
Baptism " in the name of the Lord Jesus "
does; but rather, what it does not do.

THE EUNUCH.

ACTS VIII. 35—39.
Then Philip opened his mouth, and began at the
same scripture, and preached unto him Jesus.
And as they went on their way, they came unto
a certain water: and the eunuch said, See, here
is water; what doth hinder me to be baptized?
And PhiHp said. If thou believest with all thine
heart, thou mayest. And he answered and said,
I believe that Jesus Christ is the Son of God.
And he commanded the chariot to stand still :
and they went down both into the water, both
Philip and the eunuch; and he baptized him.
And when they were come up out of the water,
the Spirit of the Lord caught away Philip, that
the eunuch saw him no more: and he went on
his way rejoicing."

Step by step the word of God proceeds in
unfolding the different points on the subject of
Baptism. Thus the Baptism of the Ethiopian
Eunuch, was evidently intended to be, among
other things, an example, to show who may be
baptized ; or what is required of those who wish
to be baptized. And it is manifest that nothing

THE EUNUCH. 109

more was required of the Eunuch previous to
his Baptism, but profession of faith in the
Divinity of Jesus Christ. On his saying, "See,
here is water, what doth hinder me to be
baptized ^ " PhiHp said, " If thou believest
with all thine heart, thou mayest. And he
answered and said, I believe that Jesus Christ
is the Son of God ; " when Philip baptized
him.

Hence Ministers of the Gospel are instructed;
and especially Missionaries to the Heathen ; that
when they have preached the gospel, and ap-
plication is made to them by those who profess
to believe in the Lord Jesus Christ, that they
may be admitted into Christ's outward and
visible Church as members of the same, by
being baptized ; they have an example in the
case of Philip's baptizing the Eunuch, and acting
as he evidently did under the immediate direc-
tion of the Lord Himself, and the influence of
the Spirit ; that such should be baptized. It
is important also to notice that Philip was
specially sent by the Lord to meet this Ethio-
pian ; to preach the gospel unto him ; and to
baptize him.

Further, the Lord having so expressly sent
Philip to baptize this Ethiopian, and thereby
to admit him as a member into His outward
and visible Church ; a distinct evidence is

110 THE HISTORY OF BAPTISM.

given, that Jesus has not made Colour a pre-
ventive of any one's partaking of all the
privileges and blessings of the Christian Cove-
nant.

And this Ethiopian in desiring to be baptized,
may be looked upon as the first fruit, under
the Christian Dispensation, of the fulfilment
of the prophetic word, "Ethiopia shall soon
stretch out her hands unto God," Psa. Ixviii. 31.

The mode, or way, by which Philip baptized
the Eunuch is not mentioned. The words "they
went down both into the water ; " and, " when
they were come up out of the water ; " may
refer, either to a river, a small stream, a
lake, or a pool of water. That they both
stood in the water, whatever that water may
have been, is obvious ; but that does not prove
that the Eunuch was baptized by immersion,
or by sprinkling. In regard to their standing
in the water, it is most probable that the
Ethiopian did not wear shoes, and that Philip
wore sandals. And had there been a taking
off, and putting on of raiment, it would likely
haA^e been mentioned ; but immediately, as it
would appear, on their coming up out of the
water, " the Spirit of the Lord caught away
Phihp, that the Eunuch saw him no more."

PAUL'S BAPTISM.

ACTS IX. 17, 18.

" And Ananias went his way, and entered into the
house; and putting his hands on him said,
Brother Saul, the Lord, even Jesus, that appeared
unto thee in the way as thou earnest, hath sent
me, that thou mightest receive thy sight, and
be filled with the Holy Ghost. And immediately
there fell from his eyes as it had been scales :
and he received sight forthwith, and arose, and
was baptized."

ACTS XXII. 12—16.

"And one Ananias, a devout man according to the
law, having a good report of all the Jews which
dwelt there. Came unto me, and stood, and said
unto me, Brother Saul, receive thy sight. And
the same hour I looked up upon him. And he
said. The God of our fathers hath chosen thee,
that thou shouldest know his wiU, and see that
Just One, and shouldest hear the voice of his
mouth. For thou shalt be his witness unto all
men of what thou hast seen and heard. And
now why tarriest thou ? arise, and be baptized,
and wash away thy sins, calling on the name
of the Lord,"

112 THE HISTORY OF BAPTISM.

The Baptism of Saul, afterwards called Paul,
comes next in order in the word of God. In
the ninth chapter, which contains the direct
history of Paul's conversion, nothing more is
stated in regard to his Baptism, but the fact
that, "he arose, and was baptized." Beyond
that, no notice is taken of Baptism.

In the twenty-second chapter, where St. Paul
himself recounts the circumstances connected
with his conversion, he does not mention that
he was baptized, but states that Ananias said
to him in reference to Baptism, " And now
why tarriest thou ? arise, and be baptized,
and wash away thy sins, calling on the name
of the Lord ; " and this is the point, namely,
the meaning of Ananias's words on the subject
of Baptism, which requires investigation.

Let it then be noticed that these words
were addressed to Paul as an individual under
peculiar ch^cumstances. He had been a great
persecutor of the Lord's people. When Stephen
the j&rst Christian Martyr was slain, he kept
the clothes of those who stoned him. More-
over, "he made havock of the Church, entering
into every house, and haling men and women
committed them to prison." His rage against
the disciples of the Lord was such, that he,
"went unto the High Priest, and desired of
him letters to Damascus to the synagogues.

Paul's baptism. 113

that if he found any of this way, whether
they were men or women, he might bring
them bound unto Jerusalem." In this state of
fearful enmity against Jesus, His name, and
people, "As he journeyed" and "came near
Damascus," the Lord met him ; arrested him
in his sinful course ; changed his heart ; and
from that hour he became one of His most
faithful followers and disciples.

On his conversion, he had enquired of Jesus,
" Lord, what wilt thou have me to do ? " And
Jesus had answered him, "Arise, and go into
the city, and it shall be told thee what thou
must do." After the lapse of three days, during
which time he was "without sight, and neither
did eat nor drink," the Lord sent Ananias
to him ; who having put his hands upon him
that he might receive his sight, proceeded most
probably, immediately afterwards, to instruct him
according to the Lord's promise, as to what he
should do, and one of the first things which, no
doubt, he did, was to inform him that in order
to become a disciple of Jesus, he must be
baptized in His name. When Ananias came to
Paul, he was apparently either in bed, or lying
on a couch. But however that might be, he
tarried evidently, in the opinion of Ananias, U7i-
necessavily , before he arose and was baptized.
Wherefore Ananias addressed him in the words

114 THE HISTORY OF BAPTISM.

under review, "And now why tarriest thou?
Arise, and be baptized, and wash away thy
sins, caUing on the name of the Lord."

Now, what were the sins which Ananias was
so urgent in exhorting Paul to wash away?
Certainly, his open, public sins ; his sins in per-
secuting the disciples of Jesus. He evidently
did not refer by what he said, either to original
sin, or to the doctrine of Baptism, but to Paul's
public conduct.

Paul had openly, publicly persecuted the
disciples of the Lord; and now Ananias ex-
horted him openly and publicly to become a
disciple of Jesus by being baptized ; and to
testify his belief in Him by calling on His
name. Thus was he to wash away; or to ob-
literate ; and make amends, as far as possible,
for his previous sins of persecuting the Lord's
people.

The same word, "wash," was made use of
by the Lord by the prophet Isaiah, in reference
to the public conduct of the Israehtes, "Wash
you, make you clean; put away the evil of your
doings from before mine eyes ; cease to do evil ;
learn to do well." Isa. i. 16 — 18. Here the
meaning of the word "wash," is explained by
the Lord Himself, to be, the ceasing to do evil,
and learning to do %vell\ in other words, to be
a change of conduct. And such was evidently

Paul's baptism. 115

the meaning of the word "wash," in Ananias's
exhortation to Paul.

Ananias certainly could not have meant that
Baptism would wash away or atone for Paul's
sins ; for he must have known that Jesus had
not constituted the Christian Baptism to do any-
thing of the kind ; that He had shed His own
most precious blood to wash away, or to atone
for, sin; and had instituted the Christian Bap-
tism to be the evidence, or testimony, of belief in
His atoning, cleansing blood. He also knew
that Baptism had not washed away Simon's
sins ; and consequently could not wash away
Paul's sins.

If Paul's professed belief in the gospel, by
being baptized, had been insincere ; had his
"calling on the name of the Lord," been hypo-
critical; had he, after his Baptism, been, as
Simon was after his, "in the gall of bitterness,
and in the bond of iniquity;" had he again
persecuted the Lord's people ; and manifested
enmity to the name of Jesus ; his being baptized,
and calling on the name of the Lord, so far
from washing away his sins, would have added
to them a thousand-fold.

i2

COENELIUS.

ACTS X. 44—48.

While Peter yet spake these words, the Holy Ghost
fell on all them which heard the word. And they
of the circumcision which believed were astonished,
as many as came with Peter, because that on the
Gentiles also was poured out the gift of the Holy
Ghost. For they heard them speak with tongues,
and magnify God. Then answered Peter, Can any
man forbid water, that these should not be bap-
tized, which have received the Holy Ghost as well
as we ? And he commanded them to be baptized
in the name of the Lord. Then prayed they him
to tarry certain days."

ACTS XI. 15, 16.

■ And as I began to speak, the Holy Ghost fell on
them, as on us at the beginning. Then remem-
bered I the word of the Lord, how that he said,
John indeed baptized with water; but ye shall be
baptized with the Holy Ghost."

Hitherto, that is, up to the year 41, about eight
years after the Day of Pentecost, the glad tidings

CORNELIUS. 117

of salvation through Jesus, had been confined
to the Jews, and to those who professed the
Jewish rehgion ; but Jesus came to be " A light
to Hghten the Gentiles," as well as "the glory of
his people Israel," Luke ii. 32. And now the
important fact of Gentiles being added to the
Church of Christ is recorded in the word of
God; and it may be useful to trace throughout
the deeply interesting and instructive particulars
of this event.

"There was a certain man in Caesarea called
CorneHus, a centurion of the band called the
Italian band, a devout man, and one that feared
God with all his house, which gave much alms
to the people, and prayed to God alway. He
saw in a vision evidently about the ninth hour
of the day an angel of God coming in to him,
and saying unto him, Cornelius. And when he
looked on him, he was afraid, and said, What is
it. Lord? And he said unto him, Thy prayers
and thine alms are come up for a memorial be-
fore God. And now send men to Joppa, and
call for one Simon, whose surname is Peter : He
lodgeth with one Simon a tanner, whose house
is by the sea side : he shall tell thee what thou
oughtest to do."

In noticing the Angel's message to Cornelius
it may be observed in the first place, that tliere
were two acts of this devout soldier which had

118 THE HISTORY OF BAPTISM.

come up for a memorial before God ; namely, his
prayers and alms ; and this shows that prayers
and alms are both held in remembrance by God ;
Cornelius's alms were great, he "gave much alms
to the people." In reference to his prayers, they
were evidently, among other things, for spiritual
light, and the knowledge of God's will ; this may
be gathered from what the Angel said to him
of Peter, " He shall tell thee what thou oughtest
to do;" and from his own statement of what the
Angel said to him, " Thy prayer is heard," by
which the Angel apparently meant that God had
heard his prayer on that particular subject, and
had therefore directed him to apply to Peter for
instruction.

It is a blessed state of mind to be humble ;
to feel ourselves like St. Paul, not to have '^ at-
tained," Phil. iii. 12 ; and to be led to pray for
more spiritual light and knowledge. And con-
nected with this subject there is an important
particular to be learnt from this account of Cor-
nelius, and from other portions of God's word;
which is, that the Lord generally, indeed almost
always, employs one human being to instruct
another in spiritual things ; His ministers being
those most frequently, though not always, so
employed by Him. He sent Philip to instruct
the eunuch ; and when Philip heard that Ethio-
pian reading the prophet Isaiah, and asked him,

CORNELIUS. 119

'' Understanclest thou what thou readest ? " most
striking was his reply, " How can I, except some
man should guide me % " In the case of Saul,
when he enquired of Jesus, "Lord, what wilt
thou have me to do 1 " the Lord answered
him, "Arise, and go into the city, and it shall
be told thee what thou must do ; " and He sent
Ananias to tell him what he must do. And in
this instance, Cornelius is directed to apply to
Peter for instruction. And greatly do those err,
who, when they are not prevented by illness,
or otherwise hindered, neglect to attend upon
the instruction of the Lord's ministers. " Faith
Cometh by hearing," is the express declaration
of the Scripture ; and again, " It pleased God by
the foolishness of preaching to save them that
believe."

Another most interesting part of the Angel's
message is, the exact description he gave of
where Peter was; and with whom he was. After
giving Peter's name and surname, he said " He
lodgeth with one Simon a tanner, whose house
is by the sea side." Thus the Lord could at
any time as minutely describe where we are.
He knows whether we occupy a house of our
own ; whether we live in another person's
house ; whether we are in lodgings ; or whether,
as was at one time the case with Himself, we
have not where to lay our head.

120 THE HISTOKY OF BAPTISM.

The angel having dehvered his message, Cor-
nelius did not delay in sending for Peter. That
same afternoon, "he called two of his house-
hold servants and a devout soldier of them that
waited on him continually;" related unto them
"all these things;" and sent them to Joppa.
Here we have an instance of the confirmation
of what is stated in the commencement of the
chapter; that Cornelius "feared God with all
his house." And it shows moreover, that he
was not above speaking to his servants re-
specting his spiritual experience.

On the morrow, the Lord prepared Peter for
the reception of these men. As they "drew
nigh unto the city, Peter went up upon the
housetop to pray about the sixth hour ; " that
is, about twelve o'clock at noon; when by a
vision from heaven, the Lord instructed him
that he should call no man common or unclean.
And while Peter thought on the vision, the
three men "sent from Cornelius had made
enquiry for Simon's house, and stood before the
gate, and called, and asked whether Simon,
which was surnamed Peter, were lodged there."
The Lord then further directed Peter to "Ai^se,"
— to go down; and to go with the men "doubt-
ing nothing;" for that He had sent them.
"Then Peter went down to the men which
were sent unto him from Cornelius ; " called

CORNELIUS. 121

them in, and though but a lodger himself, he
" lodged them."

" On the morrow, Peter went away with the
men, and certain brethren from Joppa accom-
panied him;" six, as stated in chapter xi. 12.
In the meantime Cornehus in expectation of
seeing Peter, had "called together his kinsmen
and near friends ; " and that he had gathered
together a goodly number is obvious from its
being said that Peter " found many that were
come together." Cornelius had evidently both
a large and a loving heart. He was liberal in
his gifts to the poor; and now that he was in
expectation of receiving good to his soul, he
was anxious that his relations and near friends
should partake also of the blessing. And it is
deserving of particular notice, that all called
together by him received God's promised Gift
of the Spirit; were thereby spiritually united to
Jesus ; and consequently saved. Thus this de-
vout soldier was made instrumental in saving
both relations and friends from eternal wrath.
It is a great privilege to be related to good
men; or to be in friendship with good men;
for through them, as instruments in God's hand,
Heaven may be obtained.

On Peter's arrival, Cornelius explained why
he had sent for him, and concluded with the
following appropriate and striking words, ''Now

122 THE HISTOKY OF BAPTISM.

therefore are we all here present before God,
to hear all things that are commanded thee of
God." "Then Peter opened his mouth," and
after a short preface saying that he perceived
" that God is no respecter of persons ; but
in every nation he that feareth him, and
worketh righteousness, is accepted with him;"
he preached unto Cornelius, and to those as-
sembled with him, JESUS, — and while he was
pronouncing the words, "To him give all the
prophets witness, that through his name who-
soever believeth in him shall receive remission
of sins ; " a second Pentecostal Day, as it may
be called, took place, for, "the Holy Ghost fell
on all them which heard the word. And
they of the circumcision which believed were
astonished, as many as came with Peter, because
that on the Gentiles also was poured out the
Gift of the Holy Ghost. For they heard them
speak with tongues, and magnify God. Then
answered Peter, can any man forbid water, that
these should not be baptized, which have re-
ceived the Holy Ghost as well as we ? And he
commanded them to be baptized in the name
of the Lord. Then prayed they him to tarry
certain days."

It is now necessary to notice what took place
at Jerusalem, as related in

COKNELIUS. 123

Chap. xi. 1 — 18.
Peter appears to have tarried " certain days/'
at Caesarea, and then to have gone up to Jeru-
salem, taking with him the sio) brethren who had
accompanied him from Joppa to Caesarea; and
who with him were witnesses of the pouring
out of the Gift of the Holy Ghost upon Cor-
nelius, his kinsmen and near friends. When at
Jerusalem, "they that were of the circumcision
contended with him, saying, Thou wentest in to
men uncircumcised, and didst eat with them.
But Peter rehearsed the matter from the begin-
ning;" stating that a vision was sent to him
from Heaven — that the Lord had said to him,
"What God hath cleansed, that call not thou
common," — that three men were sent from Cse-
sarea unto him, — that the spirit bade him go
with them "nothing doubting," — ^that these sios
brethren accompanied him, — that on his arrival
at Cornelius's house he explained how an angel
had directed him to send for him, and had said
to him, he "shall tell thee words, whereby
thou and all thy house shall be saved." And
then, as he added, "As I began to speak, the
Holy Ghost fell on them, as on us at the begin-
ning. Then remembered I the word of the
Lord, how that he said, John indeed baptized
with water; but ye shall be baptized with the
Holy Ghost. Forasmuch then as God gave

124 THE HISTORY OF BAPTISM.

them the like gift as he did unto us, who
believeth on the Lord Jesus Christ; what was
I, that I could withstand God ?

"When they [that is, the Apostles and
others at Jerusalem] heard these things, they
held their peace, and glorified God, saying,
Then hath God also to the Gentiles granted
repentance unto life."

Such is a brief outline of the History of the
calling of the first Gentiles into the Church of
Christ. Now, what is the information which it
conveys on the subject of Baptism?

First, — that the Holy Ghost fell on these
Gentiles as He had fallen, '^at the beginning;"
or, on the Day of Pentecost, on the twelve
Apostles.

This was the testimony of Peter to the other
Apostles when rehearsing the matter to them at
Jerusalem; "As I began to speak," he said,
"the Holy Ghost fell on them, as on us at the
beginning." Hence, the "cloven tongues like
as of fire," sat on these Gentiles as they had
sat on the Apostles. And it is probable that
"a rushing mighty wind from heaven" filled
Cornelius's house as it had filled the house in
which the Apostles were sitting. They were
also, like the Apostles, enabled to speak with
tongues. Thus were Gentiles placed upon

CORNELIUS. 125

an exact equality with Jews in their admission
into the Christian Church.

Secondly, — that these Gentiles were, like the
Apostles, baptized by Jesus ivith the Holy Ghost.
This fact is estabHshed not only from the Gift of
the Spirit having been openly and visibly poured
out upon them, as He was poured out upon the
Apostles ; but also upon the testimony of Peter's
words.

Peter had evidently supposed when Jesus said
to him, and to the other Apostles after His re-
surrection, "John truly baptized with water, but
ye shall be baptized with the Holy Ghost not
many days hence," that His words referred only
to them, or perhaps to Jews generally; but when
he saw, as he stated. Gentiles baptized with the
Holy Ghost exactly as he and the other Apostles
had been baptized, he perceived distinctly that
the greater portion of om^ Lord's words referred
not only to His Apostles, and to the nation of
the Jews, but also to Gentiles being baptized ivith
the Holy Ghost; wherefore he said, "Then re-
membered I [or then understood I] the word of
the Lord, how that he said, John indeed bap-
tized with water ; but ye shall be baptized with
the Holy Ghost," Acts xi. 16. And by his
quoting the exact words of Jesus, with the ex-
ception of the latter part, namely, the words " not
many days hence," it is evident he saw, that

126 THE HISTORY OF BAPTISM.

while that portion of our Lord's words related
to his own Baptism, and to that of the other
Apostles with the Holy Ghost on the Day of
Pentecost ; the rest of His declaration had a
general meaning, and comprehended His bap-
tizing both Jews and Gentiles with the Holy
Ghost. And it is of very great importance to
notice, how closely, and indeed how inseparably,
the Baptism with the Holy Ghost of these
Gentiles, was, like the Baptism with the Holy
Ghost of the Apostles, bound up with God's
promise of the Spirit by the Prophet Joel ; and
how distinctly the Baptism with the Holy Ghost,
by Jesus, is shewn to be the fulfilhng of God's
promise, " I will pour out of my Spirit upon all
flesh."

Thirdly, — as these Gentiles were baptized by
Jesus with the Holy Ghost; so they were there-
by baptized into Jesus Christ by the indwelling
of the Spirit.

Fourthly, — as the Apostles received God's
promised Gift of the Spirit entirely separate from,
and independent of, the Baptism with water ; so
it is certain that these Gentiles received God's
promised Gift of the Spirit entirely separate from,
and independent of, the Baptism with water; for
they were baptized with water in the name of
the Lord, because they had received the Holy
Ghost.

CORNELIUS. 127

Thus these Gentiles were twice baptized — first
by Jesus with the Holy Ghost ; by which they
were baptized into Himself ; or into His spiritual
Church — and afterwards by man with water in
the name of the Lord, by which they testified
their belief in Jesus, and were baptized into
His outward and visible Church.

In closing the review of this important passage
on Baptism in the word of God, given in such
fulness, clearness, and distinctness, and intended
unquestionably to be an example to show how
Gentiles in all ages have been, and are, admitted
into the Christian Covenant; it must be manifest
to every one who believes each statement con-
tained in this portion of Scripture to be per-
fectly correct ; that Cornelius, his kinsmen, and
near friends, received God's promised Gift of the
Spirit, and the spiritual blessings which accom-
panied that gift, through being baptized by Jesus
with the Holy Ghost; and that the Baptism Avith
water only admitted them into Christ's outward
and visible Church.

One other brief remark on this passage of
Scripture is necessary.

These Gentiles were ojDcnly and \dsibly bap-
tized into Jesus Christ's spiritual Church ; they
were all " Born again " of the Spirit. Neverthe-
less, it was necessary that they should be made

128 THE HISTORY OF BAPTISM.

members of Christ's outward and msihle Church.
Wherefore Peter "commanded them to be bap-
tized in the name of the Lord." He did not
leave that matter optional on their part, but
commanded them to confess their faith in Jesus
by being baptized in His name. Now, why was
this ? Evidently because of the close connection,
made by the Great Head of the Church Him-
self, of the outward profession of beUef in the
Gospel, with salvation; His promise being, "he
that believeth and is baptized shall be saved."

LYDIA.

ACTS XVI. 15.

"And when she was baptized, and her household, she
besought us, saying, If ye have judged me to
be faithful to the Lord, come into my house, and
abide there. And she constrained us."

The Lord unquestionably saw that it was
proper that the Baptism of women should be
distinctly recorded in the History of Baptism
in the formation of the Christian Church ;
probably, for the satisfaction of women them-
selves, and also, as a proof that women under
the "new covenant," stand upon a perfect
equality with men.

The first Baptism recorded in the word of
God after the Day of Pentecost, is stated to
have been composed both of men and women.
Acts viii. 12. But in this case the woman
stands alone, or is spoken of as distinct from
man.

Lydia appears to have been either an un-
married woman, or a widow, and the mistress
of an household. She was also a person

130 THE HISTOEY OF BAPTISM.

possessed of some worldly substance, for she
hospitably entertained Paul and Silas, and
spake of the house she occupied as her own.
Lydia was prepared by the Lord Himself
for Baptism ; for it is said of her, " Whose
heart the Lord opened, that she attended unto
the things which were spoken of Paul." Be-
ing thus prepared, "she was baptized, and her
household;" and so long as the gospel is
preached and published throughout the whole
world, so long the name of Lydia in that
gospel, will record one of the many instances
of Christ's love to women ; and be a proof
that women participate with men in all the
privileges of the "new covenant."

THE JAILOE.

ACTS XVI. 30—33.

" Sirs, what must I do to be saved ? And they
said. Believe on the Lord Jesus Christ, and thou
shalt be saved and thy house. And they spake
unto him the word of the Lord, and to all that
were in his house. And he took them the same
hour of the night, and washed their stripes ; and
was baptized, he and all his, straightway."

It is impossible to over-estimate the impor-
tance of Paul and Silas's answer to the question
of the Jailor of Philippi, "Sirs, what must I
do to be saved ? " so concisely, and yet so
clearly, does it point out the way of salvation.

Separate, distinct, and independent of any
thing, and of every thing, which man can do,
it declares to every sinner as it declared to
the Jailor, and to every one in his house,
"Believe on the Lord Jesus Christ, and thou
shalt be saved."

Blessed truth ! Recorded for the information,
instruction, and comfort of sinners in every
age, and under every circumstance, and degree

132 THE HISTORY OF BAPTISM.

of guilt; and intended to direct them to the
one and only way of salvation — the one and
only sacrifice for sin — and the one and only
Saviour.

It may be noticed that Paul and Silas, in
their reply to the Jailor, made no mention of
Baptism. The reason for their not having done
so, is obvious. When Jesus commanded His
Apostles to "Go into all the world, and preach
the gospel to every creature," He added, " He
that believeth and is baptized shall be saved;
but he that believeth not shall be damned ; "
by which it may be seen, that while salvation
is promised to him "that believeth and is
baptized ; " " he that believeth not," (though he
may have been baptized) "shall be damned."

Hence it is manifest, that Jesus has made
salvation absolutely dependent on helief, but
not absolutely dependent on Baptism ; which
He instituted to be the evidence or testimony
of belief. This truth Paul and Silas unques-
tionably fully understood, and therefore in their
reply to the Jailor, they promised him salva-
tion and his house, on their believing on Jesus,
without mentioning Baptism, or the act ap-
pointed by Jesus to testify behef. But that
they recognised the importance of Baptism, and
almost immediately after their reply, urged its
performance, is evident from the fact that the

THE JAILOR. 133

Jailor, " he and all his," were baptized, " the
same hour of the night."

It has been supposed that the Jailor was a
married man with a family ; and the expres-
sion "he and all his," appears to countenance
this view; the word 'Miis," having a reference
to his wife and his children.

It is not to be understood from Paul and
Silas's reply, that the Jailor by believing in
the Lord Jesus Christ would thereby save
himself, and also all his house, but that all
the members of his house, as well as himself,
by believing in the Lord Jesus Christ would
be saved. — And that all in his house did
believe, and were thereby saved, is evinced
by its being said, he ''rejoiced believing in
God with all his house.'' Thus a most striking
example of the way of salvation by believing
in the Lord Jesus Christ has been placed
upon record in the word of God — an example,
showing that it does not require weeks, or
months, or years to believe and be saved, but
that within an hour sinners by believing in
the Lord Jesus Christ may be saved.

THE BAPTISM OF MANY
COEINTHIANS.

ACTS XVIII. 8.

And Crispus, the chief ruler of the synagogue, be-
lieved on the Lord with all his house ; and many
of the Corinthians hearing believed, and were
baptized."

The position which the Baptism with water
occupies in this portion of Scripture, is the
same in which it is placed in aU the other
passages in the History of Baptism. It is
recorded not as an act which imparts beHef;
but as that which follows it ; and as the evi-
dence or testimony of belief received. "Many
of the Corinthians hearing believed, and were
[in consequence thereof] baptized."

It is also very important to notice, that in
this case, as in every other instance in the
History, in which the Baptism with water is
stated to have been administered ; it is not
said to have conveyed to those so baptized
^.ny spiritual gift.

THE BAPTISM OF ABOUT
TWELVE MEN OF EPHESUS.

ACTS XIX. 1—7.

"And it came to pass, that, wliile Apollos was at
Corintli, Paul having passed through the upper
coasts came to Ephesus : and finding certain dis-
ciples, he said unto them, Have ye received
the Holy Ghost since ye believed ? And they
said unto him. We have not so much as heard
whether there be any Holy Ghost. And he said
unto them, Unto what then were ye baptized ?
And they said. Unto John's baptism. Then said
Paul, John verily baptized with the baptism of
repentance, saying unto the people, that they
should believe on Him which should come after
him, that is, on Christ Jesus. When they heard
this, they were baptized in the name of the
Lord Jesus. And when Paul had laid his hands
upon them, the Holy Ghost came on them; and
they spake with tongues, and prophesied. And
all the men were about twelve."

This is the last passage on Baptism in the
History of Baptism, in the word of God, "\vith
the exception of St. Paul's statement in Acts

136 THE HISTORY OF BAPTISM.

xxii. 12 — 16, of what Ananias said to him
after his conversion ; and which has been in-
cluded in the remarks on Paul's baptism.

The chief subject of this portion of the word
of God, relates to the Gift of the Holy Ghost.
And as the History of Baptism commences with
God's promise of the Spirit by the prophet
Joel; so it ends with an account of a striking
instance of the fulfilment of that promise.

On reading the passage, the first enquiry
which arises in the mind, is, What is the
correct meaning of the word "believed," or, in
what sense did St. Paul here use it in his
question to these Ephesians, ''Have ye received
the Holy Ghost since ye beheved ? "

Now it should be remembered, that the word
"believe," or "believed," does not always mean
in the Scriptures a saving belief in the Lord
Jesus Christ ; for instance, it is said that
"Simon himself beheved;" when he had "neither
part nor lot in this matter, for his heart was
not right in the sight of God." And our Lord
in His parable of the seed which fell upon a
rock, said in explanation, "They on the rock
are they, which, when they hear, receive the
word with joy; and these have no root, which
for a while beUeve, and in time of temptation
fall away," Luke viii. 13.

That the word "beheved," is, in this passage

BAPTISM OF ABOUT TWELVE MEN OF EPHESUS. 137

of Scripture, to be understood in a limited
sense, and not as meaning a saving belief in
the Lord Jesus, is evident from the Apostle's
question; for St. Paul knew perfectly well the
great truth, which about the same year when
he met these Ephesians, he stated in his first
Epistle to the Corinthians ; namely, that, " No
man can say that Jesus is the Lord but by
the Holy Ghost," 1 Cor. xii. 3. In other
words, that no man can acknowledge Jesus to
be the Lord, the Saviour, so as savingly to
believe in Him, but by the teaching or in-
dwelling of the Holy Ghost. Consequently, the
Apostle knew, that without these Ephesians had
received the Holy Ghost, they could not savingly
believe in Christ Jesus. But his question showed
that he did not know whether they had received
the Holy Ghost; and therefore he did not know
whether they could say that Jesus is the Lord,
so as savingly to believe in Him. Hence it is
clear, that St. Paul used the word "believed,"
in his question to these Ephesians, in a limited
sense, and not as teaching that they then
savingly believed.

Moreover, these Ephesians were comparatively,
strangers to St. Paul; at least it is certain
from what is said, that he was unacquainted
with their previous history. On coming to
Ephesus, he foiuid them there as "certain

138 THE HISTORY OF BAPTISM.

disciples/' but probably, from their conversa-
tion and conduct bad good reason to doubt
whether they had received the Holy Ghost, and
had thus been "Born again" of the Spirit;
wherefore he put to them the important ques-
tion, "Have ye received the Holy Ghost since
ye believed'?" or, since ye professed to believe 1

This question of St. Paul has undoubtedly
been recorded as an example, to teach Ministers
of the Gospel to put the same question to disci-
ples of the Lord Jesus ; and especially to those
of whom they may entertain doubts whether they
have received the Holy Ghost.

But if they believe, which unquestionably
many do, that the Baptism with water "in the
name of the Father, and of the Son, and of
the Holy Ghost," conveys the Gift of the Holy
Ghost; and that all who have been so baptized
have received the Holy Ghost ; and are thereby
" Born again " of the Spirit ; they cannot con-
sistently put such a question to members of
Christ's outward and visible Church. And if
they did, those who have been led to take
the same view of the effect of the Baptism
with water, would pay but little attention to
the question.

And thus, both by ministers and people, the
distinct and highly important declaration of St.
Paul, "If any man have not the Spirit of Christ,

BAPTISM OF ABOUT TWELVE MEN OF EPHESUS. 139

he is none of his," Rom. viii. 9, is passed by
without creating any serious enquiry as to the
meaning of the Apostle. And the encouraging
words of Jesus to pray for the Holy Spirit,
" If ye then, being evil, know how to give good
gifts unto your children : how much more shall
your heavenly Father give the Holy Spirit to
them that ask him," Luke xi. 13, is looked
upon as a prayer quite unnecessary to be of-
fered up by those who have been baptized with
water. Awful delusion ! Soul-destroying view !

But it may be said that the question of
St. Paul referred to the extraoTdinary gifts of
the Holy Ghost. To this the answer is clear.
The word of God does not say so. Besides,
St. Paul must have known that it was quite
unnecessary to ask these Ephesians ; or indeed
to ask any one. Have ye received the extraor-
dinary gifts of the Holy Ghost ? as those ex-
traordinary gifts were always distinctly manifested
by all who possessed them — as was immediately
the case, when the Ephesians had received the
extraordinary gifts of the Spirit.

That the Lord vouchsafed to give to these
Ephesians the extraordinary gifts of the Spmt
is certain ; but that does not prove that St.
Paul's question referred to those extraordinary
gifts.

There are two deeply interesting and in-

140 THE HISTORY OF BAPTISM.

structive particulars which require to be specially
noticed in this, the last passage in the History
of Baptism.

One, is the fact distinctly made known by
what St. Paul said and did, that he knew that
the Baptism, "in the name of the Father, and
of the Son, and of the Holy Ghost," does not
convey the Gift of the Holy Ghost.

When St. Paul came to Ephesus, he evi-
dently believed that these Ephesians had been
baptized, "in the name of the Father, and of
the Son, and of the Holy Ghost." This is
shown by his second question to them after
their reply to his first, "We have not so much
as heard whether there be any Holy Ghost."
" Unto what then [said he] were ye baptized ? "
by which he obviously meant, that they must
have heard of the Holy Ghost when they
were baptized in the name of the Holy Ghost,
yet under that behef he had asked them,
"Have ye received the Holy Ghost since ye
believed?" which question, he certainly would
not have put to them, had he believed that
they had received the Holy Ghost at their
Baptism.

On their informing him that they had been
baptized "Unto John's baptism," and his ex-
plaining to them the character of John's Bap-
tism; and that he taught the people, "that

BAPTISM OF ABOUT TWELVE MEN OF EPHESUS. 141

they should believe on him which should come
after him, that is, on Christ Jesus ; " which
apparently was before quite unknoivn to these
Ephesians ; as it is said, " when they heard
tliis^^ that is, when they heard that John said
unto the people that they should believe on
Christ Jesus ; " they were baptized in the name
of the Lord Jesus." When Paul, evidently
knowing that they had not received the Holy
Ghost; (though he knew that they had been
twice baptized ivith water ; first, " Unto John's
baptism ; " and then, " in the name of the
Lord Jesus ; ") he " laid his hands upon them ; "
and " the Holy Ghost came upon them ; and
they spake with tongues, and prophesied. And
all the men were about twelve."

Here then are two distinct proofs from the
word of God that St. Paul kneiv that the
Baptism, "in the name of the Father, and of
the Son, and of the Holy Ghost," does not
convey the Gift of the Holy Ghost to those
who are so baptized; the first proof being,
that the Apostle believing that these Ephesians
had been baptized, "in the name of the
Father, and of the Son, and of the Holy
Ghost," asked them ivhether they had received
the Holy Ghost. And the second, that knoiving
them to have been baptized "in the name of the
Lord Jesus ; " most probably having seen them

142 THE HISTORY OF BAPTISM.

thus baptized, he ''laid his hands upon them,"
evidently, that they might receive the Holy Ghost.

The other important particular in the passage,
refers to the Baptism with the Holy Ghost.

We are told of these Ephesians, that, ''when
Paul had laid his hands upon them, the Holy
Ghost came on them; and they spake with
tongues and prophesied. And all the men
were about twelve." Now, it is certain that
they did not receive the Holy Ghost from Paul.
He was not the giver of the blessing. The
Gift came from God the Father ; and was an
instance of the fulfilment of His promise, "And
it shall come to pass in the last days, saith
God, I will pour out my Spirit upon all flesh."
And the Spirit was poured out upon, or given
by Him to, these Ephesians, through and hy
Jesus His beloved Son; who, according to God
the Father's declaration, "baptizeth with the
Holy Ghost."

The expression therefore, "The Holy Ghost
came on them," means, that Jesus baptized
them ivith the Holy Ghost; for in no other
way could the Holy Ghost have come on them.
They were not, like the twelve Apostles, and
the first Gentile converts, openly and visibly
baptized with the Holy Ghost, but there were
the same evidences given of their having been
baptized with the Holy Ghost; in that, "they

BAPTISM OF ABOUT TWELVE MEN OF EPHESUS. 143

spake with tongues and prophesied." And when
"they spake with tongues and prophesied," had
the same question been put, as was asked by
the Jews on the Day of Pentecost, when they
heard the Apostles speak with tongues, "What
meaneth this ? " Paul, no doubt, would have
answered as Peter did, " He [Jesus] hath shed
forth this which ye now see and hear."

And thus, as the twelve Apostles received
God's promised Gift of the Spirit, by being
baptized by Jesus with the Holy Ghost ; so
these men of Ephesus received God's promised
Gift of the Spirit, by being baptized by Jesus
with the Holy Ghost. And it is remarkable,
and intended, no doubt, to be remarked, that
as Jesus commenced the formation of His
Christian Church by baptizing twelve men with
the Holy Ghost; so the History of Baptism
in the word of God is concluded, with an
account of His baptizing about twelve men
with the Holy Ghost.

THE END OF THE HISTORY.

THE

DOCTRINE OF BAPTISM.

INTEODUCTION TO THE
EPISTLES.

As the Book of the prophet Joel, the four
Gospels, and the Acts of the Apostles contain
the History of Baptism; so the Epistles contain
the Doctrine of Baptism.

The History is a narration of facts which
actually took place ; and the Doctrine is founded
upon those facts. The History may be called
the foundation; and the Doctrine the super-
structure raised upon it. They both agree,
and are one ; inseparably one ; teaching one
and the same truth.

In the History, two Baptisms are recorded,
namely, the Baptism with the Holy Ghost, ad-
ministered by Jesus, the great Head of His
Church ; and the Baptism ^' in the name of
the Father, and of the Son, and of the Holy
Ghost," which Jesus commanded His disciples
to administer. And as there are those two
Baptisms in the History of the Christian Church,
there must be the same two Baptisms in the
Doctrine of the Christian Church.

Again, in the History, the two Baptisms are

148 THE DOCTRINE OF BAPTISM.

recorded as perfectly distinct, and separate the
one from the other ; and therefore they must
be thus spoken of in the Doctrine.

Further, in the History, the Baptism with
the Holy Ghost is recorded as baptizing into
Jesus Christ, or into His Sinritual Church,
and conveying to those so baptized spiritual
gifts. And the Baptism with water "in the name
of the Lord Jesus," is recorded as baptizing
into Christ's outward and msihle Church; but
not as conveying to those so baptized, any
spiritual gifts. And in those particulars also,
the Doctrine must agree with the History.

But if St. Paul, the chief winter on Baptism
in the Epistles, could be supposed to speak
only of one Baptism in the Christian Church,
and that the Baptism with water, — to ignore
entirely the Baptism of his Divine Master, —
that Baptism which God the Father in speak-
ing to John the Baptist of Jesus, said,
"The same is He which baptizeth with the
Holy Ghost," and which truth He certified by
opening the Heaven of Heavens, and sending
down the Holy Ghost in a bodily shape like
a dove upon His beloved Son,— to pass by,
throughout the whole of his Epistles, that Bap-
tism,— never to mention it; or when he does
name the Baptism with the Spirit, to mean at
the same time the Baptism with water, — to

INTRODUCTION. 149

declare, that the Baptism which Jesus has in-
stituted as the evidence of belief in His Gospel,
and the introduction into His outward and
visible Church, is also, the Baptism which
admits into his Spiritual Church, — that the
Baptism with water, involves or comprehends
the Baptism with the Spirit; and conveys to
those who are so baptized, the Gift of the
Spirit, — then, St. Paul's Doctrine on Baptism,
would not be founded upon the History of
Baptism, but be directly opposed to it; and
the word of God would be at variance on
this important subject.

If, on the contrary, St. Paul be found to
speak in his Epistles of two Baptisms ; namely,
the Baptism with the Spirit, and the Baptism
with water; — if he write of a spiritual Baptism
which baptizeth into Jesus Christ, or into His
spiritual Church, as well as of the Baptism
"in the name of the Father, and of the Son,
and of the Holy Ghost," which baptizeth into
Christ's outward and visible Church, — if he
mention the Baptism with the Spirit by name,
— if he state that all the members of Christ's
spiritual body, or Church, are baptized by one
Spirit; and that all spiritual gifts are derived
from the Spirit, ''dividing to every man severally
as he will," — if, in wi^iting of the Baptism
with water, he make no mention of its being

150 THE DOCTRINE OF BAPTISM,

accompanied with any spiritual gifts ; just as
no spiritual gifts are spoken of in the History
as accompanying it, — if the Apostle thus speak
in his Epistles of two distinct Baptisms in
the Christian Church, namely, the Baptism with
the Spirit, and the Baptism with water; cor-
responding with the same two distinct Baptisms
recorded in the History, — then St. Paul's Doc-
trine on Baptism is in accordance with the
History of Baptism; is founded upon it; and
the Book of the prophet Joel, the four Gospels,
the Acts of the Apostles, and the Epistles
of Paul agree on Baptism.

ROMANS VI. 3, 4.

" Know ye not, that so many of us as were bap-
tized into Jesus Christ were baptized into his
death ? Therefore we are buried with him by
baptism into death."

This is the first passage on Baptism in the
Epistles, and it requires particular attention.

It will be seen that St. Paul is speaking of
a Baptism not mentioned in the History; that
is, not by the same name ; for none are there
spoken of as having been "baptized into
Jesus Christ." But the Apostle of course refers
either to the Baptism with the Spirit, or to
the Baptism with water; and the question is.
To which of the two are his words applicable ?
It should be noticed that the Apostle does not
say, — baptized into Jesus Christ's Church — but,
"baptized into Jesus Christ."

Now, the Baptism instituted by Jesus, "In
the name of the Father, and of the Son, and
of the Holy Ghost," called generally in the
History, the Baptism "in the name of Jesus
Christ;" or, "in the name of the Lord Jesus,"
is universally represented as baptizing only into

152 THE DOCTRINE OF BAPTISM.

Christ's outward and visible Church, and is not
anywhere spoken of as uniting the persons so
baptized to the Saviour spiritually. Therefore,
the Baptism St. Paul here mentions does not
correspond with the Baptism "in the name of
the Father, and of the Son, and of the Holy
Ghost."

On the other hand, the Baptism with the
Holy Ghost, is universally represented in the
History as uniting those so baptized to Jesus
Christ, through the indwelling of the Spirit.
Therefore the Baptism mentioned here by the
Apostle, does correspond with the Baptism with
the Holy Ghost in the History.

But before proceeding further, it is necessary
to inquire. Of whom does the Apostle speak
in the words, '^so many of usi" Does he
refer to the whole of the outward and visible
Church of Christ, or to a portion only of the
same?

St. Paul is addressing the Church of Christ
in Rome, which, like all other Churches after
the Day of Pentecost, consisted of believers,
and unbeHevers ; that is, all were baptized with
water into Christ's outward and visible Church;
but not all were baptized with the Holy Ghost
into Christ's spiritual Church.

In the commencement of his Epistle he

ROMANS VI. 3, 4. 163

writes, "To all that be in Rome, beloved of
God, called to be saints," &c., &c., — chap. i. 7.
This is an address to the Church generally,
"To all that be in Rome," but specially to
the members composing the spiritual Church,
within the outward and visible Church.

That St. Paul did not mean by his address
to teach that the Roman christians were all
— "beloved of God," and "saints," is evident
from what he says towards the conclusion of
his Epistle, — "Now I beseech you brethren,
mark them which cause divisions and offences
contrary to the doctrine which ye have learned,
and avoid them; for they that are such serve
not our Lord Jesus Christ, but their own
belly; and by good words and fair speeches
deceive the hearts of the simple," — chap. xvi.
17, 18.

St. Paul writes in a similar way to the
Corinthians, — "Unto the Church of God which
is at Corinth, to them that are sanctified in
Christ Jesus, called to be saints," &c., &c.,
1 Cor. i. 2. But that he did not intend by
these words to teach that all belonging to
Christ's outward and visible Church at Corinth
were — "sanctified in Christ Jesus," — is also
evident from other passages in this same
Epistle — "But now I have written unto you
not to keep company, if any man that is

154 THE DOCTRINE OF BAPTISM.

called a brother be a fornicator, or covetous,
or an idolator, or a railer, or a drunkard, or
an extortioner; with such an one no not to
eat," — chap. v. 11.

And again,

"For there must be also heresies among you,
that they which are approved may be made
manifest among you. When ye come together
therefore into one place, this is not to eat the
Lord's supper; For in eating every one taketh
before other his own supper : and one is
hungry, and another is drunken," — chap. xi.
19—21.

The same mode of address may be observed
in St. Paul's other Epistles.

The Apostles James, Peter, John, and Jude
write in a similar manner.

James addresses himself, ''To the twelve
tribes which are scattered abroad ; " and calls
them all, "My brethren," James i. 1, 2. But
also writes, — "If any man among you seem to
be rehgious, and bridleth not his tongue, but
deceiveth his own heart, this man's religion is
vain," — chap. i. 26.

Peter, in his first Epistle, writes, "To the
strangers scattered throughout Pontus, Galatia,
Cappadocia, Asia, and Bithynia," and calls them
all — "Elect," — chap. i. 1, 2. But concludes
with the words, "Peace be with you all that

ROMANS VI. 3, 4, 165

are in Christ Jesus. Amen," — chap. v. 14,
thereby intimating that all to whom his Epis-
tle was addressed were not — "in Christ Jesus."

In his second Epistle, he addresses himself,
"To them that have obtained like precious
faith with us," — chap. i. 1. But says in the
second chapter, "But there were false prophets
also among the people, even as there shall be
false teachers among you, who privily shall
bring in damnable heresies, even denying the
Lord that bought them, and bring upon them-
selves swift destruction," — chap. ii. 1.

John, in his first Epistle, using the com-
prehensive words "you," "your," and "we,"
1 John iv. 10, speaks of the whole Church
of Christ. But that he does not teach by
these words that all baptized with water into
Christ's outward and visible Church, are there-
by baptized with the Spirit into Christ's
spiritual Church, is evident from the following
passage, — "They went out from us, but they
were not of us ; for if they had been of us,
they would no doubt have continued with us :
but they went out, that they might be made
manifest that they were not all of us," — chap,
ii. 19.

Jude writes, "To them that are sanctified
by God the Father, and preserved in Jesus
Christ, and called," — v. 1. But says, "There are

156 THE DOCTRINE OF BAPTISM.

certain men crept in unawares, who were
before of old ordained to this condemnation,
ungodly men, turning the grace of our God
into lasciviousness, and denying the only Lord
God, and our Lord Jesus Christ," — v. 4, and
adds, "These be they who separate themselves,
sensual, having not the Spirit," — v. 19.

Thus it may be seen, that the general ad-
dress of an Apostle in his Epistle to a
professing Christian Church, does not teach
that all the members of such Church were
baptized with the Holy Ghost; or that the
writer behoved they were so.

The address of, "Dearly beloved brethren,"
to a congregation of professing Christians by a
Minister of Christ, in the present age, has
much the same meaning as St. Paul's address
to the several members of the Roman and
Corinthian Churches, "Now I beseech you,
brethren," Rom. xvi. 17, and 1 Cor. i. 10.
In each case, all are addressed as baptized
Christians, and as such belonging to Christ's
outward and visible Church, but in neither
case, are all supposed to be baptized with the
Holy Ghost, and thus to belong to Christ's
spiritual Church.

It was in this mew of the Church in Rome
that St. Paul undoubtedly wrote the words
under consideration. He knew that all in that

ROMANS VI. 3, 4. 157

Church, though baptized with water into Christ's
outward and visible Chui^ch, were not all bap-
tized into Jesus Christ by the Baptism of the
Spirit, and therefore he wrote, "so many of us."
Had he meant the Baptism with water, and
that such baptism baptizes into Jesus Christ,
he would of course have written, — Know ye not
that all of us were baptized into Jesus Christ ?

That the Apostle Paul did not in this passage
of Scripture refer to the Baptism with water,
and did not intend to teach that such Baptism
baptizes into Jesus Christ, is evident for the
following reason, among others which will be
noticed.

The twelve Apostles were unquestionably bap-
tized into Jesus Christ by the Saviour Himself
with the Baptism of the Holy Ghost, and not
by the Baptism with water. And the same
was the case in regard to Cornelius and his
friends, the first Gentile converts. Consequently,
could St, Paul be supposed to mean that the
Baptism with water baptized into Jesus Christ,
he would have been calling on the Christians
in E,ome to remember that as a fact, which,
in reference to the twelve Apostles, and to
the first Gentile converts, had certainly never
taken place.

That he does not refer to the Baptism with

158 THE DOCTRINE OF BAPTISM.

water in this passage, may be still more clearly
seen by examining what is meant by being "in"
Jesus Christ, or the result arising therefrom.

In this same Epistle, St. Paul says, ''There
is therefore now no condemnation to them
which are in Christ Jesus," — chap. viii. 1. This
is a conclusion he draws from what he had said
in the preceding chapters, and especially from
the result of the Baptism he here speaks of.

Now, to whom do these words of the Apostle
apply'? Did they apply to every member of
the outward and visible Church of Christ stated
in the History to have been baptized with water'?
Did they apply to Ananias, Sapphira, and Simon?
Was there no condemnation to them ? Do they
apply to every member of Christ's outward and
visible Church baptized with water from the time
the History was written to the present period?
Has the Baptism with water exempted every
one so baptized from condemnation? This
cannot be asserted as a truth.

On the other hand; Were not St. Paul's
words, "There is therefore now.no condemna-
tion to them which are in Christ Jesus,"
perfectly true in regard to the Apostles, and
to others spoken of in the History who were
baptized with the Holy Ghost? And are they
not equally true in reference to all who, since
that period, have been baptized by Jesus with

ROMANS VI. 3, 4. 159

the Spirit? Have not all such, through being
in Christ, obtained "redemption through His
blood, even the forgiveness of sins ? " — Col. i. 14.

Therefore, in comparing this declaration of
St. Paul with the passage of Scripture under
review, connected as they evidently are, and
that by St. Paul himself, it appears impossible
that he could have meant that the Baptism
with water baptized into Jesus Christ, and
thereby exempted all so baptized from con-
demnation.

In another Epistle, St. Paul explains the
change'^ which takes place in those who are in
Christ — "Therefore if any man be in Christ,
he is a new creature, old things are passed
away; behold, all things are become new," —
2 Cor. V. 17.

Now, to whom is this description of being in
Christ applicable ? Was it applicable to all who
in the History are said to have been baptized
with water? Were all such made new "crea-
tures " by this Baptism ? On the contrary, is
it not expressly stated that one individual
believed, and was baptized, but still remained
unchanged — still remained "in the gall of bit-
terness, and in the bond of iniquity?"

And is it applicable to all who, since that
period, have been baptized with water? Have
not millions who have been baptized into

160 THE DOCTRINE OF BAPTISM.

Christ's outward and visible Churcli given evi-
dence that they were still, hke Simon, "in
the gall of bitterness, and in the bond of
iniquity ? "

On the other hand, were not all who are
recorded in the History as having been bap- .
tized with the Holy Ghost, made thereby,
"new creatures?" Were not illiterate fishermen,
immediately after that Baptism, enabled to
speak the various languages of the earth ?
Did not Gentiles instantly "speak with tongues
and magnify God ? " And is there evidence
that any one so baptized remained unchanged'^

And has not the same Baptism, the same
Gift of the Spirit, changed the hearts, and
made " new creatures " of all who, since that
period, have been baptized by Jesus ? And
can this change which has passed on thousands
and tens of thousands — this change from dark-
ness to light — from the power of sin and
Satan unto God — this new birth — this new
creation in the heart of man, making him "a
new creature," be attributed to any other cause
than to his having been in the Lord's good
time, but imperceptibly to the eye of sense,
baptized by Jesus with the Holy Ghost ?

And can it be supposed that St. Paul attri-
buted the change which he himself experienced,
to any other cause or agency — that he attri-

ROMANS VI. 3, 4. 161

buted his becoming "a new creature" to his
having been baptized with water by Ananias 1
Was he not made "a new creature" when
Jesus appeared to him, and arrested him in
his persecuting, sinful journey to Damascus —
when "he, trembling and astonished, said,
Lord, what wilt thou have me to do ? " And
was not the Lord's reply to Ananias, who
feared to go to him because he had been a
persecutor of all who called on the Saviour's
name, expressly to this very point; namely,
that he was "a new creature," that he would
no longer persecute those who called on His
name, but proclaim that name himself ? " Go
thy way : for he is a chosen vessel unto
me, to bear my name before the Gentiles, and
kings, and the children of Israel : for I will
shew him how great things he must suffer
for my name's sake," — Acts ix. 15, 16. And
did not Ananias understand it as such"? Did
he not go to Paul and immediately, without
any preface, address him as one regenerated ;
as one "Born again," as one of God's chil-
dren, by the words, " Brother Saul ? " And
did not all this take place before Paul was
baptized with water?

And consequently, can it be supposed that
he, Paul, filled as he was with the Holy
Ghost, and writing by divine inspiration to the

162 THE DOCTRINE OF BAPTISM.

Romans, would state, that the Baptism with
water baptized into Jesus Christ, and made
thereby all so baptized, "new creatures."

There yet remains the latter portion of the
passage under review to be examined.

"Therefore we are buried with him by bap-
tism into death."

The Baptism of which the Apostle speaks,
makes those who are so baptized, partakers,
through spiritual union with Jesus, both of His
death and burial.

This wondrous subject is further enlarged
upon by St. Paul in this, and in other Epis-
tles : —

"Baptized into his death." [ Rom. vi. 3.

"Buried with him hj Baptism." I Rom. vi. 4.
"Eisen with Christ." I Col. iii. l.

"And hath raised us up together, ^

and made us sit together in > Eph. ii. 6.
heavenly places in Christ Jesus.")

For ye are dead, and your life
is hid with Christ in God.
When Christ, who is our life,
shall appear, then shall ye also
appear with him in glory."

Col. iii. 3, 4.

ROMANS VI. 3, 4. 163

Now, are all who have been baptized with
water partakers of these blessings ? It cannot
be said with truth that they are. But are
not all who have been baptized with the Sj)irit,
partakers of them? This is certain. Therefore,
must it not be the Baptism with the Spirit,
and not the Baptism with water, of which the
Apostle speaks as baptizing into Jesus Christ ?

If it be objected that St. Paul meant the
Baptism with water in the passage of Scripture
under review, and that all so baptized ara
thereby baptized into Christ's death, and
^' buried with him by baptism ; " but that it
does not follow as a necessary consequence
thereof, that all so baptized are thereby made
partakers of Christ's resurrection and glory.
This would be to suppose that Divine Union
with Jesus is not permanent, but may be dis-
solved; and that after a person has been made
by it, that is, through the Baptism with water,
a partaker of Christ's death and burial, the
Union may be dissolved, and he, in conse-
quence, be lost for ever.

A brief examination of the context which
precedes, and that which folloivs, the passage
under consideration, will also further show that
St. Paul, while addressing the whole Church
of Christ in Rome, is speaking especially of

m2

164 THE DOCTRINE OF BAPTISM.

those who belonged to Christ's spiritual Church ;
and that the Baptism he mentions is the
Baptism with the Spirit.

In the fifth chapter, the one before that in
which the passage under review is taken, St.
Paul had been showing the full atonement
made by Jesus for sin, and the abounding
righteousness to be found in Him for all
transgressions; the subject being strikingly-
compressed in one sentence in the 20th verse
— "But where sin abounded, grace did much
more abound." And then, in the first verse
of the sixth chapter, he asks the following
question, "What shall we say then? Shall we
continue in sin, that grace may abound ? " And
repUes to it in the emphatic words, " God
forbid. How shall we, that are dead to sin,
live any longer therein ? " . "

Now, of whom does the Apostle speak by
the words, " we, that are dead to sin 1 " Does
he refer to the whole of the outward and
visible Chiu-ch of Christ ? and by these words
teach that every member of the same by being
baptized with water is thereby made "dead to
sin ? " Is such the case ? Has it ever been
the case in any age of the Church ? Was
such the result in the case of Ananias, Sap-
phira, and Simon? Must he not be speaking
of a portion only of the outward and visible

ROMANS VI. 3, 4. 165

Church of Christ ? Of those who being bap-
tized with the Spirit, '^ are led by the Spirit ; "
"who walk not after the flesh, but after the
Spirit ? " And is not this the application, which
the Apostle immediately makes of the question
and answer in the words of the passage under
review, " Know ye not, that so many of us,"
that is, so many of us who belong to Christ's
outward and visible Church ; "as were baptized
into Jesus Christ, were baptized into his death '? "

The context which folloivs the passage con-
veys the same teaching.

In the seventh verse St. Paul says, "For he
that is dead is freed from sin."

Is not this again descriptive of a portion
only of the outward and visible Church ? For
can it be said with truth, that all baptized with
water are thereby " freed from sin ? " Have
not thousands and tens of thousands of those
so baptized, lived and died bond-slaves of sin %

Then the Apostle adds in the next verse,
"Now if we be dead with Christ, we believe
that we shall also live with him."

This verse closely corresponds with a passage
in the Epistle to the Colossians already quoted;
"For ye are dead, and your life is hid with
Christ in God. When Christ, who is our life,
shall appear, then shall ye also appear with
him in glory."

166 THE DOCTRINE OF BAPTISM.

Surely, St. Paul is not in these passages
applying such words to the wliole of the out-
ward and visible Church of Christ !

In the eleventh verse he writes, " Likewise
reckon ye also yourselves to be dead indeed
unto sin, but alive unto God through Jesus
Christ our Lord."

Now, can it be the case that the Apostle is
here calling upon all who belong to Christ's
outward and visible Church to reckon them-
selves, because they have been baptized with
water, 'Ho be dead indeed unto sin, but alive
unto God through Jesus Christ our Lord \ "
And not only to reckon themselves to be in
this holy state, but also, to reckon all others
who belong to Christ's outward and visible
Chiu*ch ; the millions of Eoman Catholics ; the
millions of the Greek Church; and the milhons
of Protestants ; because they have been bap-
tized with water, "to be dead indeed unto
sin, but alive unto God through Jesus Christ
our Lord?"

In the great reckoning Day it will assuredly
be found that St. Paul has taught no such
reckoning, but that his words in this verse
are addressed to those, who having been bap-
tized into Jesus Christ by the Baptism with
the Spirit; (and thus, being "in Christ,") they
are to reckon themselves "to be dead indeed

ROMANS VI. 3, 4. 167

unto sin, but alive imto God through Jesus
Christ our Lord;" that is, through Divine
Union with Jesus.

St. Paul concludes the subject, by saying
towards the end of the chapter, to those to
whom he writes, "Ye have your fruit unto
hoHness, and the end everlasting life," — v. 22.

In other words, those of whom the Apostle
speaks, "being made free from sin, and become
servants to God;" they produce the fruit of
hohness, and finally obtain everlasting life.

Thus the contexts, as well as the passage
itself, show, that St. Paul, while addressing
the whole of the outward and visible Church
in Rome, and through it, the whole of the
outward and visible Church of Christ in all
ages, is speaking especially of the spiritual
Church, within the outward and visible Church.
And that the Baptism he mentions as bapti-
zing into Jesus Christ, is the Baptism with the
Spirit, and not the Baptism with water.

Three objections require to be answered : —
First. — If it be said that the Apostle by the
expression, " Buried with him by baptism into
death," alluded to the mode of Baptism by
immersion, to the baptized being placed under
water for a moment; and therefore must have
meant the Baptism with water; and that all

168 THE DOCTRINE OF BAPTISM.

baptized into the outward and visible Church
of Christ are thereby, "Buried with him by-
baptism into death." It is certain that there
is no evidence throughout the whole of the
History of Baptism, recorded in the New
Testament, of any one individual having been
baptized by immersion.

John's Baptism was not the Christian Bap-
tism ; but there is no proof that John ever
baptized by immersion. On the contrary it is
reasonable to suppose that he adopted the
mode of sprinkling, or pouring of water, well
known to the Jews, and commanded by the
Lord in the consecration of the Levites to the
service of the tabernacle of the congregation.
Num. viii. 7. Nor is there any statement that
the disciples of our Lord during His ministry
on earth, ever baptized by immersion.

When our Lord, after His resurrection, insti-
tuted the Christian Baptism "in the name of
the Father, and of the Son, and of the Holy
Ghost," He did not command that it should
be administered by immersion. And it is
highly improbable that the Apostles on the
Day of Pentecost, without receiving any direc-
tions on the subject, should have baptized the
three thousand by immersion; especially when
each of them had upon an average two hun-
dred and fifty to baptize ; and supposing it

ROMANS VI. 3, 4. 169

possible that each Apostle could baptize by
immersion, without any cessation, one person
every two minutes, it would have taken upwards
of eight hours to baptize the whole number.

Neither is it hkely that "Cornehus, his
kinsmen and near friends," the first Gentile
converts, were baptized by immersion ; for St.
Peter's words, " Can any man forbid water ? "
seem to convey the meaning that water was
to be brought by which they might be bap-
tized ; not that they were to go to any place
to be baptized.

Neither is it probable that the Jailor at
Philippi, "he and all his," were baptized by
immersion, " the same hour of the night," in
which he was converted.

Nor that St. Paul himself was baptized by
immersion; for he had neither eaten nor drank
for three days before his Baptism, and must
therefore have been in a very exhausted state
at the time ; which is indeed intimated by
what is said after his Baptism ; " And when
he had received meat, he was strengthened."

Without the three thousand were baptized by
immersion; and Baptism by immersion had
become the onlz/ way of admission into the
outward and visible Church of Christ, up to
the time when St. Paul wrote this Epistle ;
and was intended also to he the only ivay

170 THE DOCTRINE OF BAPTISM.

of admission into the outward and visible
Church of Christ, in all after ages of the
Church ; it seems most improbable that St.
Paul by the words, "Buried with him by
baptism into death," should have meant the
Christian Baptism with water ; for although
there may be a slight resemblance between a
person being baptized by immersion, and his
being buried, there cannot be any, between a
person being baptized by the sprinkling, or
pouring of water, and his being hurled.

Further ; and the following point is very
important to notice — If St. Paul's declaration,
"Buried with him by Baptism into death,"
were founded upon, and therefore connected
with, Baptism by immersion ; all baptized by
the sprinkUng, or pouring of water, would
consequently not he, "Buried with him by Bap-
tism into death."

Hence St. Paul's words would be applicable,
and therefore limited, to a portion only of
Christ's outward and visible Church, namely, to
those baptized by immersion; and would not
extend either to St. Paul himself, or to the
twelve Apostles, without he and they had been
baptized by immersion. And this is, of itself,
apparently suJB&cient to show, that St. Paul
could not have meant the Baptism with water
in the passage of Scripture under review.

ROMANS VI. 3, 4. 171

Moreover it is certain, that Jesus has not
conj&necl the act of baptizing "in the name of
the Father, and of the Son, and of the Holy
Ghost," to any particular form of administer-
ing water to those baptized.

The fact, that Baptism by immersion pre-
vailed extensively in the Christian Church after
the Scriptures were written, especially after the
third century ; and is now adopted in the
Greek Church ; and also among some Protes-
tants ; is no proof that Baptism by immersion
had ever been adopted in the Christian Church
when the Scriptures were written. It only
shows that Baptism by immersion has been
greatly, if not wholly, founded upon St. Paul's
ivords ; but not that St. Paul's words were
founded upon such Baptism.

Moreover, if it could be proved, which it
cannot, that Baptism by immersion was adopted
in the Christian Church when the Scriptures
were written ; and that St. Paul referred to
that mode of Baptism in the passage under
review, and consequently meant to teach that
every individual baptized with water into Christ's
outward and visible Church is thereby, "Buried
with him by Baptism into death," it would
only amount to a figure, and not be a reality.

But the Apostle is evidently not "wi'iting
figuratively, but declaring a real and positiw

172 THE DOCTRINE OF BAPTISM.

fact. The Baptism he speaks of, having united
the baptized to the Saviour in a spiritual but
real union, making those so baptized one in
Jesus; "Therefore/' he states, "we are buried
with him by baptism into death." These words
convey no figure, but speak of the way of sal-
vation, so prominently brought forward by St.
Paul in several of his Epistles, by the words,
"in Christ;" God's way of saving sinners by
uniting them to His beloved Son, and thus
through spiritual union with Jesus, making
them partakers of His life, death, burial, resur-
rection, and ascension; thereby saving them,
"in Him."

The twelve Apostles, and the first Gentile
converts ; the representatives of the whole
Church of Christ, both Jews and Gentiles ;
were baptized with the Holy Ghost, into Jesus
Christ, and thus united to Him, not figuratively,
but really. It was in each case, a spiritual
Baptism, and a spiritual union, but they were
both facts. God condescended in the case of
the Apostles to show that the Baptism with
the Holy Ghost was a fact, by the rushing
mighty wind from heaven, and the cloven
tongues like as of fire which sat upon each
of them. And that their union with Jesus
was a fact, by their being enabled instantly to
speak the various languages of the earth. And

ROMANS VI. 3, 4. 173

in the case of Cornelius and his friends, Peter
attests that " the Holy Ghost fell on them, as
on us at the beginning;" that is, as He fell
on himself and on the other Apostles on the
Day of Pentecost; and their union with Jesus
is also proved by their being enabled '' to
speak with tongues."

Thus it is unquestionable, that the Baptism
with the Holy Ghost of all these men into
Jesus Christ, and their consequent union with
Him, were not figures, but facts. They were
all really united to Jesus by the indwelling of
the Holy Ghost, and were thus made partakers
both of His death and burial; and as the
Apostle in the words of the passage under
review states, " Therefore we are " (or they
were as part of the "we") "buried with him
by baptism into death."

But the Apostles, and first Gentile converts,
were neither figuratively, nor really baptized
into Jesus Christ, and, " Therefore buried with
him by baptism into death," by the Baptism
with water ; for it is certain that the Apostles
were baptized by Jesus into Himself with the
Baptism with the Holy Ghost, independent of
the Baptism with water. And the first Gentile
converts were baj)tized with water, because they
had 2)reviously been baptized into Jesus Christ
by the Baptism with the Holy Ghost, Con-

174 THE DOCTRINE OF BAPTISM.

sequently, the declaration of the Apostle,
"Therefore we are buried with him by baptism
into death/' cannot in any way apply to the
Apostles and first Gentile converts, in regard
to their having been baptized with water;
whether they were so baptized by immersion
or otherwise.

And if the passage cannot, and therefore
does not, apply to the Apostles and Jirst Gentile
converts in reference to their Baptism with
water ; it cannot, and therefore does not, apply
to others in reference to their Baptism with
water ; for it cannot be that the Apostles and
first Gentile converts were baptized into Jesus
Christ, and " Therefore buried with him by
baptism into death," by the Baptism with the
Holy Ghost ; and that others are baptized into
Jesus Christ, and " Therefore buried with him
by baptism into death," by the Baptism with
water.

Secondly. — If it be said that one Baptism
only is now known and acknowledged in the
Christian Church — which though generally, is
not universally the case — it is no proof that
only one Baptism in the Christian Church was
known and acknowledged by St. Paul.

There can be no question but that St. Paul
was acquainted with the origin and history of

ROMANS VI. 3, 4. 175

the Christian Church, He must have known
that second only to the Gift of His beloved Son,
was God's promise of the Gift of the Spirit,
" I will pour out of my Spirit upon all flesh."

He must have known, that when God had
given the first Gift — the Gift of His beloved
Son, He had said of Him to John the Baptist,
in reference to the promised Gift of the Spirit,
" The same is he which baptizeth with the Holy
Ghost;" thereby informing John, and through
him the whole of the Chiu-ch of God, that
Jesus in His own person would bestow this in-
estimable Gift, and bestow it through, or by,
a Baptism.

He must also have known, that John declared
the same important fact to the Jews, marking
out at the same time the distinction between his
Baptism and that of Jesus; his own being with
water, but Jesus's being with the Holy Ghost ;
" I indeed have baptized you with water ; but
he shall baptize you with the Holy Ghost."

He must also have known, that after Jesus
had risen from the dead. He Himself confirmed
by His own words, what God the Father and
John the Baj)tist had said of Him, in reference
to His baptizing with the Holy Ghost, saying to
His disciples, "John truly ba^otized ^vith water
but ye shall be baptized with the Holy Ghost;"
pointing out as John did the distinction between

176 THE DOCTRINE OF BAPTISM.

the two Baptisms, the one Being "with water;"
and the other, "with the Holy Ghost;" thus
plainly teaching that the Baptism with water
is not the Baptism with the Holy Ghost; and also
confirming the manner, or the way Iby which
the Gift of the Spirit would be bestowed,
namely by a Baptism.

He must also have known, what it is very
important to notice ; namely, that the Gift of
the Spirit having been called by God the Father;
by John the Baptist ; and by Jesus, a Baptism ;
it was thereby made a Baptism for ever, under
whatever form, or in whatever manner, it might
be bestowed ; for what God has called anything,
that it must unquestionably always be.

He must likewise have known, that either
before, or after, Jesus had promised His disci-
ples that they should be baptized with the Holy
Ghost, He instituted the Christian Baptism with
water ; thus making known for the Jlrst time
that there would be two Baptisms in the Chris-
tian Church ; One, the Baptism with the Spirit ;
and the other, the Baptism with water.

He must also have known, that Jesus, on the
Day of Pentecost, did fulfil His promise to His
Apostles, by baptizing them with the Holy
Ghost. And that soon afterwards. He baptized
Gentiles also with the Holy Ghost, who were in
consequence thereof, immediately baptized with

ROMANS VI. 3, 4. 177

water ; the Baptism with the Spirit being in
each case distinct, and apart from the Baptism
with water.

Thus it is obvious, St. Paul must have known,
that at the commencement of the formation of
the Christian Church, there were two Baptisms;
one administered by the Great Head of the
Church Himself, admitting those so baptized
into His Spiritual Church ; and the other,
administered according to His command, by His
disciples, admitting those so baptized into His
outward and visible Church.

He must also have known, that no announce-
ment had ever been made by Jesus that He
had discontinued to baptize with the Spirit ;
or that the two Baptisms had been consoli-
dated, or united ; so that the Baptism with
water involved, or comprehended, the Baptism
with the Spirit.

Under these circumstances, and with this
knowledge, it seems impossible that St. Paul,
knowing that there were two Baptisms in the
Christian Church, should have recognised but
one; and should have written to the Komans,
within the space of thirty years after Jesus
had commenced baptizing both Jews and
Gentiles into Himself, by the Baptism with
the Spirit, to remember or to "know" that
the whole of the outward and visible Church

178 THE DOCTRINE OF BAPTISM.

of Christ, including of course the twelve
Apostles, and the first Gentile converts ; had
all been baptized into Jesus Christ, and,
" Therefore buried with him by Baptism into
death," by the Baptism with water !

Thirdly, — If it be said that the word "Bap-
tism," and other words of similar meaning
derived from it, are now only understood and
used in reference to the Christian Baptism
with water ; which, though generally the case, is
not universally so ; it does not prove that they
were only so understood and used by St. Paul.

If the word Baptism and its derivations
bore but one meaning in the word of God ;
if they always meant the Christian Baptism
with water; then no question whatever could
arise as to the correct meaning of the passage
under review. But when they have several
different meanings in the Scriptures ; when
God the Father used the word, "baptizeth,"
exclusively in reference to His beloved Son's
baptizing with the Holy Ghost, John i. 33 ;
and this upwards of three years before the
Baptism, " in the name of the Father, and of
the Son, and of the Holy Ghost" had been
either instituted or named.

When John the Baptist used the word
"baptize," in reference both to Our Lord's

ROMANS VI. S, 4. 179

baptizing with the Holy Ghost, and his own
Baptism with water; the latter being quite
distinct from the Christian Baptism.

When Jesus made use of the word " Baptism,"
and of some of its derivations, under /ou7^
different meanings ; twice, in reference to John's
Baptism, Matt, xxi. 25, Act i. 5 ; — twice, in
reference to His own sufferings and- death.
Matt. XX. 22, 23, Luke xii. 50 ; — once, in re-
ference to the Baptism with the Holy Ghost,
Act i. 5; — and once, when He instituted the
Baptism "in the name of the Father, and of
the Son, and the Holy Ghost."

When Peter made use of the word "bap-
tized," in reference both to the Baptism with
water, and the Baptism with the Holy Ghost,
Acts X. 47, chap. xi. 16.

And when Paul used the same word, "bap-
tized," as he does in the passage under review,
in speaking of the Israelites being, " all
baptized unto Moses in the cloud, and in the
sea," 1 Cor, x, 2,

It is obvious, that the word "Baptism," and
its derivations do not always mean in the
Scriptures the Christian Baptism with water ;
and that the correct meaning of the word
"Baptism," or of any word derived from it, is
not to be understood from the word itself, but

N 2

180 THE DOCTEINE OF BAPTISM.

from its connection with the passage of Scrip-
ture in which it is found.

It should also be borne in mind, that the
word "Baptism," and words of similar meaning
derived from it, though generally associated
with water, are not necessarily connected with
that element. For instance, when God the
Father -said of His beloved Son, "The same
is he which baptizeth with the Holy Ghost ; "
He did not mean that Jesus would baptize
with water. And when John the Baptist said
to the Jews, " I indeed baptize you with water
unto repentance : but he that cometh after me
is mightier than I, whose shoes I am not
worthy to bear : he shall baptize you with the
Holy Ghost, and with fire : " his object was
unquestionably to teach, that Jesus's Baptism
would be perfectly distinct from a Baptism
with water; that it would be with the Holy
Ghost, and with fire ; an element the very
opposite to water. And this was so literally
fulfilled that the twelve Apostles and the first
Gentile converts, were baptized with " cloven
tongues like as of fire." And again, when
Jesus said, "I have a Baptism to be baptized
with, and how am I straitened till it be
accomplished," He certainly did not mean a
Baptism with water.

Hence, for the several reasons stated, if it

ROMANS VI. 3, 4. 181

could be shown that the word "Baptism/' and
words of similar meaning derived from it,
are now only understood and used in reference
to the Christian Baptism with water, it would
afford no proof that they were only so under-
stood and used when the Scriptures were
written, and consequently by St. Paul.

A most important particular, which has been
briefly noticed in the beginning of this chapter,
requires special attention.

In no case in the History, as has been
before observed, is the Baptism with water
spoken of, as baptizing into Jesus Christ.

Now why does St. Paul's language on Bap-
tism sometimes differ from that which is found
in the History respecting Baptism % Evidently,
because he sometimes is speaking, not of the
Baptism with water, but of the Baptism with
the Spirit.

If the Apostle had written to the Eomans,
■ — Know ye not, that so many of us as were
baptized in the name of the Lord, were
baptized into His death ? — then, he certainly
would have meant the Baptism with water;
but he did not thus write; and the con
elusion is obvious ; he was not then speaking
of the Baptism with water.

When Peter saw the Holy Ghost fall on

182 THE DOCTRINE OF BAPTISM.

Cornelius, his kinsmen, and near friends, as
He had fallen on himself, and on the other
Apostles on the Day of Pentecost; "he com-
manded them to be baptized in the name of
the Lord." — He did not command them to be
baptized into Jesns Christ; that, he had not
the power to do. Indeed, he had just before
seen them openly and visibly baptized into
Jesus Christ by the Baptism with the Holy
Ghost ; and this is clearly the Baptism ;
namely, the Baptism with the Holy Ghost ;
which unites those who are so baptized,
spiritually to Jesus, making them partakers
of His death, burial, resurrection, and ascen-
sion of which the Apostle Paul writes in the
passage of Scripture now under review.

I. COEINTHIANS I. 12-17.

"Now this I say, that every one of you saith, I am
of Paul ; and I of Apollos ; and I of Cephas ; and
I of Christ. Is Christ divided ? Was Paul cru-
cified for you ? Or were ye baptized in the name
of Paul ? I thank God that I baptized none of
you, but Crispus and Gains; lest any should say
that I had baptized in mine own name. And I
baptized also the household of Stephanas; besides,
I know not whether I baptized any other. For
Christ sent me not to baptize, but to preach the
gospel."

This is the second passage on Baptism in the
Epistles, taking them in regular order ; and
there can be no doubt that the Apostle is here
speaking of the introductory rite of Baptism
with water into the outward and visible Church
of Christ.

St. Paul in his travels came to Corinth, a
large and populous city, where meeting with
opposition from the Jews who resided there,
he said unto them, " Your blood be upon your
own heads ; I am clean ; from henceforth I will
go unto the Gentiles." He did so — and we are

184 THE DOCTRINE OF BAPTISM.

then informed, that, "Many of the Corinthians
hearing beheved, and were baptized. Then
spake the Lord to Paul in the night by a vision,
Be not afraid, but speak, and hold not thy peace :
For I am with thee, and no man shall set on
thee to hurt thee : for I have much people in
this city. And he continued there a year and
six months, teaching the word of God among
them," Acts xviii. 5 — 11.

During this lengthened sojourn at Corinth,
St. Paul appears to have only baptized there
two persons, and the household of another; and
he assigns two reasons for this ; one — " Lest any
should say that I had baptized in mine own
name;" and another, "For Christ sent me not
to baptize, but to preach the gospel." They
both demand attention.

In regard to the first reason; it is clear that
many of the Corinthians had so greatly mis-
understood the nature of Christian Baptism
that they called themselves the disciples, or
followers, of those who had baptized them.
And St. Paul returned thanks to God that he
had baptized only Crispus, and Gains, and the
household of Stephanas, lest any should say that
he had baptized in his own name.

Now here we have an Apostle thanking God
that he had baptized only a limited number of
the Corinthians, lest had he baptized more, it

I. CORINTHIANS I. 12-17. 185

might have been productive of evil ; that is,
lest those baptized by him should have said,
"I am of Paul."

Surely this is conclusive in showing, that St.
Paul clearly knew that his baptizing the Corin-
thians would not give them spiritual light and
knowledge; and consequently, would not impart
to them the Gift of the Spirit.

Strong is the evidence which this passage of
Scripture conveys, that St. Paul did not teach
the Corinthians, nor any other Church, that the
Baptism with water baptizeth into Jesus Christ.

The second reason given by St. Paul was,
"For Christ sent me not to baptize, but to
preach the gospel."

The meaning of the Apostle by this declara-
tion appears to be, that the primary object of
his commission was, not to baptize, but to
preach the gospel. Whether this be, or not, the
exact meaning of the Apostle's words, they show
how prominently preaching the Gospel stands
before baptizing in the estimation of our Lord.

When Jesus sent forth the twelve, and seventy,
during His earthly ministry. He gave them no
directions to baptize, though he baptized through
His disciples. Preaching and teaching were the
two chief instruments, our Lord Himself made
use of to bring sinners to the knowledge of the
truth; and preaching and teaching are the two

186 THE DOCTRINE OF BAPTISM.

chief instruments He has commanded His disci-
ples to employ for the same blessed purpose,
St. Paul says of preaching in this same chapter,
"It is the power of God/' (that is, the instru-
ment God makes use of to exercise His power.)
And again, " It pleased God by the foolishness
of preaching to save them that believe."

These declarations following almost imme-
diately after what he had said of Baptism, ap-
pear to have been spoken by the Apostle in
contrast to that sacred rite ; and perhaps were
intended by him partially to explain, why Christ
had sent him not to baptize, but to preach the
Gospel.

In closing the remarks on this, the second
passage of Scripture in the Doctrine of Baptism,
it is important to notice how clearly it proves
St. Paul's Doctrine on Baptism, to be in perfect
harmony with the corresponding passage in the
History of Baptism. In the History, where the
Baptism of the Corinthians is mentioned ; no
spiritual results are recorded as following that
Baptism ; and here, St. Paul in writing to these
same Corinthians, about five years after he had
preached the gospel in Corinth, and baptized
Crispus, Gains, and the household of Stephanas,
does not mention any spiritual results as fol-
lowing that Baptism, nor of the same Baptism
of any of the Corinthians.

I. CORINTHIANS VI. 11.

" And such were some of you : but ye are washed,
but ye are sanctified, but ye are justified in the
name of the Lord Jesus, and by the Spirit of
our God."

The word Baptism does not occur in this por-
tion of Scripture, but as it is supposed by some
to refer to the Christian Baptism with water,
it is necessary briefly to examine the passage.

The chief object of the Apostle in this por-
tion of the word of God was evidently not to
speak of Baptism, but of the abounding mercy
of God exercised toward such great sinners as
he describes in the two preceding verses. He
also states how that mercy was exercised or
carried out, and by whom ; namely, by " the
Spirit of our God," who, "in the name of the
Lord Jesus," "washed," "sanctified," and "justi-
fied " them.

Now the question is, are we to understand
from what the Apostle says, that these sinners
were washed, sanctified, and justified in the
name of the Lord Jesus, and by the Spirit of

188 THE DOCTRINE OF BAPTISM.

our God, wlien they were baptized with water
into Christ's outward and visible Church 1 In
other words, did such blessings rest upon them
as the result of their having been baptized with
water ?

If such were the meaning of the passage,
then it would follow as a necessary consequence,
(for the Baptism with water is always one and
the same), that St. Paul's teaching would have
been, not only that " some " of the Corinthians
baptized with water into Christ's outward and
visible Church were thereby, ^^ washed," "sancti-
fied," and "justified in the name of the Lord
Jesus, and by the Spirit of our God;" but that
all the members of the Church of Christ at
Corinth, including that " wicked person " men-
tioned in chapter v., and those who held hereti-
cal views, and others who got intoxicated at the
Table of our Lord, had been, through the Bap-
tism with water, thereby "washed, sanctified,
and justified in the name of the Lord Jesus,
and by the Spirit of our God."

And not only would he have taught that all
the members of the Corinthian Church through
being baptized with water, had thereby been
"washed, sanctified, and justified in the name
of the Lord Jesus, and by the Spirit of our
God ; " but likewise, that all the members of
the Church of Christ from the Apostolic time

I. CORINTHIANS VI. 11. 189

to the present, through being baptized with
water, have thereby been "washed, sanctified,
and justified in the name of the Lord Jesus,
and by the Spirit of our God."

That the Apostle taught no such doctrine
is manifest; and therefore he could not have
meant in the passage under present considera-
tion, that those sinners by being baptized with
water into Christ's outward and visible Church,
were thereby "washed, sanctified, and justified
in the name of the Lord Jesus, and by the
Spirit of our God." And consequently, the
passage itself cannot refer to the Baptism
with water, but must speak of the Baptism
with the Spirit.

Moreover, it is certain, that the Baptism
with water does not wash away sin, or cleanse
from sin; neither are those who are baptized
with water, thereby, either sanctified, or justified.

It is a great mistake to conclude that when
either the word "wash," or "washed," occurs in
a portion of Scripture, the water of Baptism
must necessarily be referred to. These words
have various meanings both in the Old and New
Testament. David prayed for spiritual washing
when he said, " Wash me, and I shall be whiter
than snow." And when the Lord God called
upon the House of Israel in the words, " Wash
you, make you clean ; put away the evil of

190 THE DOCTRINE OF BAPTISM.

your doings from before mine eyes ; cease to
do evil ; learn to do well," Isa. i. 16, 17. He
Himself explained what He meant by the word
" wash," as has been before observed, namely,
a change of conduct, a ceasing to do evil, and
learning to do well. Jesus did not mean the
Christian Baptism with water when He said,
" If I wash thee not thou hast no part with
me." Nor did John refer to the rite of ad-
mission into the outward and visible Church
of Christ when he wrote, " Unto him that
loved us, and washed us from our sins in his
own blood ; " nor, when he described the
assembled multitude around the Throne having
"washed their robes, and made them white in
the blood of the Lamb."

I. COEINTHIANS X. 2.

"And were all baptized unto Moses in the cloud and
in the sea."

A distinct proof is given in this portion of
Scripture, that St. Paul does not always mean
the Christian Baptism with water when he
speaks of those who were baptized.

I. COEINTHIANS XII. 13.

For by one Spirit are we all baptized into one
body, whether we be Jews or Gentiles, whether
we be bond or free ; and have been all made
to drink into one Spirit."

This passage of Scripture may be called the
key to the right understanding of the Baptism
which the Apostle Paul generally, and primarily,
refers to in his Epistles. The Apostle is here
distinct in stating that the Baptism of which
he writes, is the Baptism " by one Spirit ; " or,
by the Spirit of God, and consequently, not
the Baptism by, or with water. And it is im-
portant to notice that the declaration, "by one
Spirit are we all baptized," does not mean that
the Spirit baptizeth; as the Spirit does not
baptize, for it is Jesus who "baptizeth with the
Holy Ghost." And just as the Baptism by, or
with water, administered by man, baptizeth
into Christ's outward and visible Church, or
body of professing Christians ; so the Baptism
by, or with the Spirit, administered by Jesus,

I. CORINTHIANS XII. 13. 193

baptizeth into Himself, or into His spiritual
Church or Bocly."^^

But the Apostle's object is, undoubtedly, not
to state that there is a Baptism with the Spirit,
but that the spiritual gifts of which he had been
speaking in the previous part of the chapter,
were all the results of the Baptism "by one
Spirit."

This reference of St. Paul to the operations of
the Spirit, attributing the whole of the gifts he
names to the Baptism "by one Spirit," is one
of the strongest possible indirect proofs, not
only that there is a Baptism with the Spirit,
but that the Corinthians, and other members of
the Christian Church who were living when -he
wrote this Epistle, were well acquainted with
the fact. Indeed, it does not appear how it
could have been otherwise, for hundreds, nay
thousands, of Christians in the Apostolic age,
must have heard from the lips of the Apostles
themselves an account of their Baptism with
the Holy Ghost on the Day of Pentecost; and
from them, and others, of the Baptism by the
same Spirit of the first Gentile Converts ; and
thus must have known that Jesus commenced
the formation of His Christian Church by bap-
tizing both Jews and Gentiles into Himself by

* The Greek word ev, translated in the passage under review
"by," means also ''with."

194 THE DOCTKINE OF BAPTISM.

the Baptism with the Spirit; and that such
Baptism was in each case quite separate and
distinct from the Baptism with water. But it
is necessary to examine the previous part of the
chapter, and its connection with the passage
under review, to ascertain the full meaning of
the Apostle.

In the first verse he writes, "Now concerning
spiritual gifts, brethren, I would not have you
ignorant;" in other words, he would not have
the Corinthians ignorant of the origin of spiri-
tual gifts, or from whence spiritual gifts are
derived, and therefore he proceeds to state many
things concerning them. But before doing so, he
makes the important declaration in connection
with the subject, " that no man can say that
Jesus is the Lord, but by the Holy Ghost ; "
verse 4, that is, that no man can say that
Jesus is the Lord and Saviour, so as to believe
in Him to the saving of his soul, but by the
teaching of the Holy Ghost. This declaration
of the Apostle corresponds with a similar state-
ment he made in writing to the Romans, "Now
if any man have not the Spirit of Christ, he is
none of his," Rom. viii, 9, that is, if any man
have not the Spirit of Christ dwelling in him,
he does not belong to Christ ; not being spiri-
tually united to Him.

Having thus laid the foundation, as it were,

I. CORINTHIANS XII. 13. 195

of his subject, the Apostle in the next verse
says, "Now there are diversities of gifts, but
the same Spirit." And in the fifth verse, "There
are differences of administrations but the same
Lord;" that is, there are different ways by,
or through which the gifts of the Spirit are
administered to man, "but the same Lord" ad-
ministers them.

Then he proceeds in the sixth verse, "And
there are diversities of operations, but it is the
same God which worketh all in all." Here the
Apostle makes known that the operations of
the Spirit in the heart of man are diverse or
different, "but it is the same God," the same
Holy Spirit dwelling in man, '-which worketh
all in all."

In the seventh verse he states, "But the
manifestation of the Spirit is given to every
man to profit withal." Thus, while "there are
diversities of gifts ; " " differences of administra-
tions ; " and " diversities of operations ; " " the
manifestation of the Spirit is given to every
man to profit withal," or, to benefit thereby.

In the eighth, ninth, and tenth verses, he
enumerates many of the gifts of the Spirit.
And in the eleventh adds, "But all these
worketh that one and the selfsame Spirit,
dividing to every man severally as he will ; "
thus teaching, that to different persons different

196 THE DOCTRINE OF BAPTISM.

gifts are bestowed according to tlie sole will
of " the selfsame Spirit."

Then in the twelfth verse, he writes, "For as
the body is one and hath many members, and
all the members of that one body, being many,
are one body : so also is Christ." Here he shows
that as man is composed of one body, though
there are many members of that one body, "so
also is Christ ; " that is, Christ's body is one,
though in that one body there are many members.

The Apostle having thus enlarged upon the
subject of spiritual gifts, sums the whole up as
the result of Bax>tism — or, of the Baptism by
one Spirit — thereby showing that all spiritual
gifts arise from the spiritual Baptism; "For by
one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we
be bond or free; and have been all made to
drink into one Spirit."

It is important to notice that the Baptism
which the Apostle here names, baptizes "into
one body ; " of which " one body " he had just
before said, " so also is Christ." Consequently,
the Baptism which he speaks of, baptizes into
Christ. Now the Baptism which St. Paul spake
of in his Epistle to the Romans, also "baptized
into Jesus Christ ; " and therefore the two Bap-
tisms mentioned in the two Epistles are one and
tlie same, though differently worded.

I. COKINTHIANS XII. 13. 197

The reference of the Apostle to Jews and
Gentiles, while it relates to the whole of man-
kind generally, or to those of all nations, has
perhaps a special reference, in the way of ex-
amjyle, to the Baptism with the Spirit into the
body of Christ of the twelve Apostles on the
Day of Pentecost, who were Jews, and may be
considered as the representatives of that nation;
and of the Baptism with the Spirit into the
body of Christ, of CorneHus and his friends, who
were Gentiles, and may be considered as the
representatives of the Gentile nations of the
earth. And the words, "bond or free," teach,
that whatever position in society a person may
occupy, whether he be a bond servant, or a free
man, it makes no difference; for if he be a
member of the "body of Christ," he has been
made such by having been baptized by the same
"one spirit" into that "one body."

The latter portion of the passage, "And have
been all made to drink into one Spirit," declares,
that all, without any exception, who are baptized
"by one Spirit into one body," whether Jews
or Gentiles, whether bond or free; "have been
all made to drink into one Spirit;" or to imbibe
the teaching of that " one Spirit ; " the mind of
the Spirit being more or less imparted to all
with whom He dwells.

Such is a brief outline of this deeply interest-

198 THE DOCTRINE OF BAPTISM.

ing portion of the word of God ; and nothing
apparently can be clearer than the Apostle's
statement, that all spiritual gifts, however many
or diverse, are all bestowed on the members of
"the body of Christ," by the Baptism of the
Spirit into that body ; and that all the members
of that "one body," so baptized, partake of the
same spiritual influence of the one Holy Spirit.

Several objections may be raised that the
Apostle, in this passage of Scripture, is not
speaking of the Baptism with the Spirit, but of
the Baptism with water. It is therefore neces-
sary to notice some of them.

First, — it may be objected, that St. Paul
though he wrote "by one Spirit are we all
baptized;" meant the Baptism with water.

Now, the Apostle in common with the gene-
rality of Christians who were living when he
wrote this Epistle, must have known that Jesus
had established His Christian Church upon two
Baptisms ; one, the Baptism with the Spirit
administered by Himself, and which baptized,
or admitted those so baptized, into spiritual
union with Himself. And the other, the Bap-
tism with water "in the name of the Father,
and of the Son, and of the Holy Ghost," which
He commanded His disciples to administer; and
which baptized, or admitted those so baptized,

I. CORINTHIANS XII. 13. 199

into His outward and visible Church, In other
words, that the Christian Church was composed
of two bodies ; one, the outward and visible
body of professing Christians, baptized with
water; and the other, the spiritual body, bap-
tized with the Holy Ghost. And knowing that
fact, it appears impossible that he could have
meant the Baptism with water when he wrote,
"by one Spmt are we all baptized into one
body." Moreover, if by the words, ''Jews and
Gentiles," he referred to the Baptism by the
Sj)irit of the twelve Apostles on the Day of
Pentecost; and to the Baptism by the same
Spirit of the first Gentile converts ; which is
very probable; it is confirmatory that he meant
what he wrote, namely, the Baptism "by one
Spirit."

Indeed, to suppose for an instant that St. Paul
did not mean what he wrote ; or that he expressed
himself incorrectly on such an important subject,
would be to call in question, either the very
veracity of the Apostle, or the correctness of the
inspired word of God.

Secondly, — it may be objected, that the Apostle
meant the Baptism with water ; and that that
Baptism involves or comprehends the Baptism
" by one Spirit." Now, if such indeed had been
the Apostle's meaning, then his Doctrine on

200 THE DOCTRINE OF BAPTISM.

Baptism would have been in direct opposition to
the History of Baptism ; for there is not a single
instance recorded in the History, of the Baptism
with water involving, comprehending, or conveying
the Baptism "by one Spirit," nor any spiritual
gift whatever. The two Baptisms are in the
History, represented, not as united, but perfectly
separate and distinct the one from the other ;
and as St. Paul's Doctrine on Baptism, must, and
does agree with the History of Baptism, he could
not have meant that the Baptism with water
involves, or comprehends, the Baptism "by one
Spirit."

Thirdly, — it may be objected, that the words
"one body," mean the whole of the outward and
visible Church of Christ, or body of Christians ;
and as the Baptism with water baptizes into that
body, St. Paul must have meant the Baptism with
water, and that all so baptized are thereby also
baptized "by one Spirit."

Now, it is clear that the subject on which the
Apostle is writing in this chapter, is " Con-
cerning spiritual gifts," verse 1 ; and of those
who possess spiritual gifts, verse 4 — 11 ; and
that such compose the "body of Christ," verse
12 and 27.

But the Baptism with water, according to
the evidence given in the History of Baptism

I. CORINTHIANS XII. 13. 201

in the word of God, does not convey spiritual
gifts ; and therefore cannot be the act which
forms the spiritual body of Christ. Ananias,
Sapphira, and Simon were baptized with water,
and made members of the body of Christ's out-
ward and visible Church, but they certainly did
not form a part of the spiritual " body of Christ,"
of which the AjDOstle is here writing. And since
the Apostolic time, millions have been baptized
with water to whom St. Paul's words certainly
would not apply, " Now ye are the body of Christ,
and members in particular," verse 27. It is un-
questionable, that many baptized with water are
not saved ; that many who have been baptized
"in the name of the Father, and of the Son, and
of the Holy Ghost," are now in Hell; and surely
St. Paul did not say of such, "Now ye are the
body of Christ, and members in particular ! "
The whole body of baptized Christians have never
been, since a very short period after the Day of
Pentecost, a S2m^itual body; that is, "the body
of Christ " through the indwelling of the Spirit,
of which the Apostle is writing in this chapter ;
and consequently, as he could not have meant
the whole body of professing Christians by the
words, "one body," so he could not have meant
the Baptism with water, as baptizing into that
"one body."

202 THE DOCTRINE OF BAPTISM.

Fourthly, — it may be objected, that the Apostle
could not have meant the Baptism with the Spirit,
because he has only mentioned that Baptism by
name in this passage of Scripture, that is, only
once.

But the same objection might be raised, that
God the Father did not mean that He would
"pour out His Spirit upon all flesh," because He
only mentioned that He would do so, once ! And
that Jesus the Great Head of the Christian
Church " baptizeth with the Holy Ghost ; "
because He only mentioned it once ! And that
John the Baptist did not mean, when he said to
the Jews of Jesus — "He shall baptize you with
the Holy Ghost," that Jesus would baptize
them with the Holy Ghost, because he only men-
tioned it once I And that Jesus did not mean,
when He said to the Apostles, " Ye shall
be baptized with the Holy Ghost not many
days hence," that He would baptize them with
the Holy Ghost, because He only mentioned it
once ! And that Peter did not mean that Jesus
had baptized himself and the other Apostles with
the Holy Ghost on the Day of Pentecost, when
he said, " He hath shed forth this," because He
only mentioned it once ! And that Peter again,
did not mean that the Holy Ghost fell on Cor-
nelius and his friends, the first Gentile converts,
as He had fallen on the Apostles on the day

I. CORINTHIANS XII. 13. 203

of Pentecost, because he only mentioned it once !
St. Paul has made a statement in this passage
of Scripture, and he has made it under the
inspiration of the Spirit of God of whom he
speaks ; and it is as certainly true as if he had
repeated it many times. But it does not rest
upon his testimony alone; for God the Father,
Jesus, John the Baptist, and St. Peter, have all
testified to the fact of there being a Baptism
with the Spirit in the Christian Church. And
such testimony is not given that there is a
Baptism with water in the Christian Church.

Fifthly, — it may be objected, that the Baptism
with the Holy Ghost was confined to the Baptism
of the twelve Apostles on the Day of Pentecost ;
and consequently, that St. Paul must have meant
the Baptism with water, and not the Baptism
with the Holy Ghost, when he wrote, "by one
Spirit are we all baptized."

In examining the subject of Baptism, it
should never be lost sight of, that the Baptism
with the Holy Ghost is closely connected with,
and indeed, hound up as it ivere, with God's
promise, by the prophet Joel, of the Gift of the
Spirit ; the Baptism with the Holy Ghost adminis-
tered by Jesus, being the result of that promise,
and the way by which God fulfils His promise
of pouring out His Spirit "upon all flesh." This

204 THE DOCTRINE OF BAPTISM.

important truth is fully established by God's word
in the History of Baptism ; but it is necessary to
trace it briefly through the History, in connection
with the Doctrine of Baptism ; and especially,
in reference to the passage of Scripture now
under review; that St. Paul's Doctrine on Bap-
tism, may be seen to be in perfect harmony
with the History of Baptism.

God's gracious promise of the Spirit was given
in the following words; — "And it shall come to
pass afterward, that I will pour out my Spirit
upon all flesh ; and your sons and your daughters
shall prophesy, your old men shall dream dreams,
your young men shall see visions : And also
upon the servants and upon the handmaids in
those days will I pour out my Spirit. And I
will show wonders in the heavens and in the
earth, blood, and fire, and pillars of smoke.
The sun shall be turned into darkness, and the
moon into blood, before the great and the terrible
day of the Lord come. And it shall come to
pass, that whosoever shall call on the name of
the Lord shall be delivered : for in Mount Zion
and in Jerusalem shall be deliverance, as the
Lord hath said, and in the remnant whom the
Lord shall call."

The word "afterward," is interpreted by St.
Peter to mean "in the last days," or, in the
days of Christ ; when whosoever shall call on

I. CORINTHIANS XII. 13. 205

the name of the Lord, or on the saving name of
Jesus, shall be delivered, or saved.

The comprehensiveness of the promise demands
especial notice ; — "I will pour out my Spirit
upon all flesh ; " saith God ; that is, upon all
peoples ; all nations of the earth ; Jews and
Gentiles ; — the influence of the Spirit shall be
felt both by sons and daughters ; by old and
young men ; and " upon the servants, and upon
the handmaids in those days will I pour out my
Spirit."

Such is the promise ! — a promise which it may
be said, is unlimited.

Now, if the word of God has made known,
that this unlimited promise of the Gift of the
Spirit, lias been, and is bestowed by God,
through, and by a Baptism with the Holy Ghost,
and that Baptism administered hy Jesus ; then
it necessarily follows that the Baptism with the
Holy Ghost administered by Jesus, runs parallel
with, and will continue so long as the Gift of
the Spirit is bestowed.

The following facts in the History of Baptism
refer to this important point :

When the " afterward " or, " the fulness of
the time was come, God sent forth his Son,
made of a woman, made under the law, to redeem
them that were under the law, that we might
receive the adoption of sons ; " and He said to

206 THE DOCTRINE OF BAPTISM.

John the Baptist, whom He sent to herald in
the advent of His beloved Son, " Upon whom
thou shalt see the Spirit descending, and remain-
ing on him, the same is he which baptizeth
with the Holy Ghost."

This is the first time the Baptism with the
Holy Ghost is mentioned by name in the word
of God ; and it should be noticed, that on its
very first announcement it is connected hy God
distinctly with Jesus, "The same is he" (saith
God), "which baptizeth with the Holy Ghost,"
and God's word "baptizeth," certainly does not
teach that Jesus would baptize only once with
the Holy Ghost, but that He so baptizeth con-
tinually.

John heard God's words declaring that Jesus
"baptizeth with the Holy Ghost," and he saw
the evidence, which He vouchsafed to give of
its truth. And that he understood the Lord to
mean, not that Jesus would only baptize twelve
men, such as the twelve Apostles, with the
Holy Ghost; but that His baptizing would be
unlimited as to number, is obvious, by his saying
to the Jews of Jesus ; "I indeed baptize you
with water unto repentance : but he that cometh
after me is mightier than I, whose shoes I am
not worthy to bear ; he shall baptize you with
the Holy Ghost, and with fire." This he spake
not to the twelve Apostles, few of whom were

I. CORINTHIANS XII. 13. 207

apparently his disciples, but to the multitude of
men and women whom he had baptized with
water; that is, his words were addressed to the
Jews generally, as a nation and a people.

Jesus during His earthly ministry said much
to His disciples, of the Comforter, or Spirit;
and after His resurrection, " being assembled
together with them commanded them that they
should not depart from Jerusalem ; but wait for
the promise of the Father which, saith he, ye
have heard of me ; " and then added, " For John
truly baptized with water; but ye shall be bap-
tized with the Holy Ghost not many days
hence." Here our Lord plainly taught that the
promise of the Father would be bestowed b2/
the Baptism with the Holy Ghost; the connection
of the words, "wait for the promise of the
Father," with, "for ye shall be baptized with
the Holy Ghost ; " being complete.

On the Day of Pentecost, the twelve Apostles
were baptized with the Holy Ghost ; and they
then, and thereby, received " the promise of the
Father," which Gift Jesus had previously made
known to them they tvould receive by being bap-
tized with the Holy Ghost. And Peter im-
mediately on their Baptism, and speaking with
tongues, standing up with the eleven, lifted up
his voice and said, " This is that which was
spoken by the prophet Joel."

208 THE DOCTKINE OF BAPTISM.

Thus the connection between "the promise of
the Father," and "the Baptism with the Holy
Ghost " is estabhshed beyond controversy, both
by the promise of Jesus to His disciples he/ore
the Gift had been bestowed; by the words of
Peter after the promise had been fulfilled; and
by the act itself.

Peter, moreover, at the same time declared
who had bestowed the Gift. Speaking of Jesus,
he said, "Being by the right hand of God
exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth
this, which ye now see and hear." Thus does he
bear testimony to the fulfilment of God's words,
respecting Jesus, " The same is he which bap-
tizeth with the Holy Ghost." And thus clearly
and distinctly is it shown, that God's mercy to
sinners, and especially His Gift of the Spirit to
them, flows through Jesus.

About eight years after the Day of Pentecost,
"the promise of the Father," was bestowed on
Cornelius and his friends, the first Gentile con-
verts, in the same open, and visible manner, as
the Apostles had received the Gift of the Spirit.
Peter's testimony on the subject is conclusive:
relating the circumstance at Jerusalem, he said,
"And as I began to speak, the Holy Ghost fell
on them, as on us at the beginning. Then remem-
bered I the word of the Lord, how that he said,

I. CORINTHIANS XII. 13. 209

John indeed baptized with water ; but ye shall
be baptized with the Holy Ghost," Acts xi.
15, 16. In other words, Peter remembered, or
understood, when he saw Gentiles baptized with
the Holy Ghost exactly as he and the other
Apostles had been baptized; that the Baptism
of which the Lord had spoken before the Day
of Pentecost, referred, not only to his own
Baptism with the Holy Ghost, and that of the
other Apostles ; but also, to the Baptism of
Gentiles with the Holy Ghost.

Having briefly traced the Baptism with the
Holy Ghost through the History of Baptism, in
connection with God's promise of the Gift of the
Spirit, by the prophet Joel; the prominent facts
recorded therein may be seen to be as follow : —

God the Father promised that "afterward," or,
"in the last days," He would "pour out his
spirit upon all flesh ; " — On the advent of Jesus,
He made known to John the Baptist, that "Jesus
baptizeth with the Holy Ghost ; " — John, in
speaking to the Jews of Jesus said to them,
"He shall baptize you with the Holy Ghost and
with fire;" — Jesus, after His resurrection, com-
manded His Apostles "that they should not
depart from Jerusalem, but wait for the promise
of the Father, which, saitli he, ye have heard of
me. For John truly baptized with water; but

210 THE DOCTRINE OF BAPTISM.

ye shall be baptized with the Holy Ghost not
many days hence." And, "being by the right
hand of God exalted, and having received of
the Father the promise of the Holy Ghost," He,
on the Day of Pentecost, according to His pro-
mise, baptized His twelve Apostles with the
Holy Ghost; Peter, with the eleven, immediately
declaring, "This is that which was spoken by
the prophet Joel." About eight years after the
Day of Pentecost, "the Holy Ghost fell" in hke
manner, on Gentiles, as He had fallen on the
twelve Apostles; and Peter quoted a portion of
Christ's words addressed to himself and the
other Apostles before His ascension, in proof
that these Gentiles also had been baptized with
the Holy Ghost.

The foregoing facts are matters of History,
entirely independent of the Doctrine of Baptism,
and of their correctness there can be no ques-
tion. They convey the following information : —

The twelve Apostles on the Day of Pentecost;
and about eight years afterwards, Cornelius, his
kinsmen and near friends, the first Gentile Con-
verts ; had the Father's promised Gift of the
Spirit bestowed on them, by being openly and
visibly baptized by Jesus with the Holy Ghost;
each Baptism having been accompanied by extra-
ordinary manifestations of divine power.

I. CORINTHIANS XII. 13. 211

Now the question is, Were those two Baptisms
the only Baptisms with the Holy Ghost that ever
took place ? And further, were the extraor-
dinary manifestations of divine power which
accompanied them, intended by God to teach
His people, that His promised Gift of the Spirit,
conveyed to man on those two occasions by the
Baptism with the Holy Ghost, administered by
Jesus, would be confined to those two instances;
and that with those exceptions, there would not
he, and is not, the Baptism with the Holy Ghost
administered by Jesus in the Christian Church ?

On the contrary. Were not those extraordinary
manifestations of divine power intended to teach
the very opposite'^ Is it not evident that those
two open and visible Baptisms with the Holy
Ghost — the first, when Jesus commenced the
formation of His Christian Church out of the
Jewish nation; and the other when He com-
menced adding to it out of the Gentile nations
of the earth — were intended by God to teach
His people not only that He would fulfil His
gracious promise of pouring out His Spirit upon
" all flesh ; " upon all nations, all peoples of the
earth, both upon Jews and Gentiles ; but that
His Gift so bestowed was, and is, a Baptism
with the Holy Ghost; and that to whomsoever
given, whether to Jew or Gentile, it is ahvays
bestowed by and through JESUS, the Anointed

212 THE DOCTRINE OF BAPTISM.

Head of the Christian Church, baptizing them
with the Holy Ghost?

- Further, Was John the Baptist's declaration to
the multitude of the Jews respecting Jesus, "I,
indeed, have baptized you with water ; but he
shall baptize you with the Holy Ghost," perfectly
fulfilled in extent when Jesus had baptized twelve
men of that nation with the Holy Ghost? Did
Jesus never afterwards baptize any Jews ?

Furthermore, Was the declaration of God the
Father respecting Jesus, " The same is he which
baptizeth with the Holy Ghost," and which He
authenticated in such a wonderful way, perfectly
fulfilled in extent, when Jesus had on two occa-
sions baptized with the Holy Ghost ? Is not the
word "baptizeth," descriptive of a continual act,
unlimited in extent 1

Again, Did Jesus commence the formation of
His Christian Spiritual Body, by baptizing with
the Holy Ghost the twelve Apostles into Him-
self— then immediately discontinue thus to form
His Spiritual Body for upwards of seven years —
but after the lapse of that time, baptize with the
Holy Ghost a few Gentiles into His Spiritual
Body — and then finally cease for ever baptizing
either Jews or Gentiles with the Holy Ghost into
Himself ? Are the twelve Apostles, and Cornelius,
his kinsmen and near friends, the only members
of Christ's Spiritual Body who have been baptized

I. CORINTHIANS XII. 13. 213

with the Holy Ghost ? Do they, in that respect,
stand separate, and distinct from all the other
members of Christ's Spiritual Body? It is certain
from the History that several others beside the
twelve Apostles, and Cornelius, his kinsmen and
near friends, received the Holy Ghost ; and also,
that they did not receive the Holy Ghost from
the Baptism with water ; some of them " spake
with tongues and prophesied." Did they — Could
they have received the promised Gift of the
Spirit, but by, and through Jesus to whom the
promise was given by God the Father, and who
has the disposal of the Spirit ? Did they not
receive the Holy Ghost by being baptized by
Jesus ? Was not Stephen baptized with the Holy
Ghost ? Was not Paul ? Was not Barnabas 1
The foregoing questions are, most of them, clearly
answered by St. Paul in the passage of Scripture
now under review, " For by one Spirit are we all
baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free."

The Apostle's words are very comprehensive,
and still require close examination.

Bearing in remembrance what has been noticed
at the commencement of this chapter, namely,
that the expression, "By one Spirit are we all
baptized into one body," does not mean that the
Spirit baptizeth ; but that we are all baptized with
the Spirit ; or, with the Holy Ghost, " into one

214 THE DOCTRINE OF BAPTISM.

body." Who does the Apostle mean by the word
" we 1 " Does he refer to the twelve Apostles
only ? Certainly not ; for he includes Jiimself in
the word ; and although St. Paul was an Apostle,
he was not one of the twelve ; neither is there
any account in the History of his having been
baptized with the Holy Ghost; and yet he here
states that he had been baptized, " by one Spirit ; "
and certainly he possessed in an extraordinary
degree one of the evidences of the Baptism, " by
one Spirit," namely, the power of speaking with
tongues; for in another part of this same Epistle
he writes, "I thank my God, I speak with
tongues more than ye all," — 1 Cor. xiv. 18.

In that same word " we," St. Paul also obviously
includes the members of Christ's Spiritual Church,
or Body, at Corinth, to whom his Epistle is
especially addressed. And it is important to
notice that the Apostle does not confine the
evidence of the Baptism "by one Spirit," to the
gift of tongues, but mentions the common, or
general graces of the Spirit likewise, as evidences
of the operation of the Spirit on the soul of man ;
" to one ; " saith he, " is given by the Spirit the
word of wisdom; to another the word of know-
ledge by the same Spirit ; to another faith by the
same Spirit;" verses 8, 9. Thus wisdom, know-
ledge, faith, are evidences of the Baptism, "by
one Spirit," as well as other supernatural powers.

I. CORINTHIANS XII. 13. 215

Indeed, they are placed by the Apostle first in
the catalogue of graces.

Further, the Baptism " by one Spirit," or with
the Holy Ghost, is stated by St. Paul to extend
to Jews and Gentiles. A reference is here made,
most probably, to the Baptism with the Holy
Ghost of the twelve Apostles, who were Jews ;
and to Cornelius, his kinsmen and near friends,
who were Gentiles ; but the words, " Jews or
Gentiles," carry evidently, a far more extensive
meaning, and refer to the Baptism by the Spirit
of the Jews as a nation, or people; and to the
Baptism by the Spirit of Gentiles generally. And
here may be observed the close connection of St.
Paul's Doctrine on Baptism, with the History of
Baptism. John the Baptist speaking to the Jews
as a nation, having declared that Jesus would
baptize them with the Holy Ghost ; and Peter,
when Cornelius, his kinsmen and near friends
had been baptized with the Holy Ghost, having
interpreted Christ's words, "Ye shall be baptized
with the Holy Ghost," as referring not only to
the Baptism with the Holy Ghost of himself and
of the other Apostles on the Day of Pentecost,
but also to the Baptism with the Holy Ghost of
Gentiles generally.

"Bond or free," are likewise declared by St.
Paul to be baptized "by one Spirit." And thus
again may be seen the connection between the

216 THE DOCTRINE OF BAPTISM.

History, and St. Paul's Doctrine on Baptism ;
God having promised, "And also upon the
servants and upon the handmaids in those days
will I pour out my Spirit."

Further, the Apostle makes use of the com-
prehensive word "all," — "By one Spirit are we
all baptized into one body." This Epistle was
written in the year 59, soon after the time when
the History of Baptism closes, with the account
of the Holy Ghost coming on "about twelve"
men of Ephesus, after they had been twice bap-
tized with water ; first, " unto John's baptism ; "
and then "in the name of the Lord Jesus." The
doctrinal statement of Baptism in the passage of
Scripture now under review consequently com-
prises, so far as time is concerned, the whole of
the History of Baptism given in the word of God ;
with the exception of Paul's statement of what
Ananias said to him after his conversion. During
this period, that is, for upwards of twenty years
from the formation of the Christian Church by
Jesus on the Day of Pentecost, among the
many thousands who were admitted into Christ's
outward and visible Church, or body of pro-
fessing Christians ; thousands unquestionably were
admitted into Christ's Spiritual Church, or Spiri-
tual Body; and St. Paul's declaration in this
passage of Scripture is, that all such are, or
were, baptized, "by one Spirit," "into one body."

I. CORINTHIANS XII. 13. 217

It may be here useful to trace the close con-
nection of the whole subject of the Baptism with
the Holy Ghost recorded in the word of God, from
the time of the promise of the Gift of the Spirit,
seven hundred years before the advent of Jesus,
up to the year 59 after the coming of Christ ; that
is, up to the year when St. Paul wrote this Epistle.

The History of the Gift of the Spirit, bestowed
by the Baptism with the Spirit by Jesus, com-
mences with God's promise of the Spirit, by the
prophet Joel ; " I will pour out my Spirit upon
all flesh." Then, on the advent of Jesus, God
made known to John the Baptist that Jesus,
"baptizeth with the Holy Ghost." John in
speaking to the Jews as a people, declared of
Jesus, " He shall baptize you with the Holy
Ghost." Jesus said to His Apostles, "Ye shall
be baptized with the Holy Ghost ; " interpreted
by St. Peter to mean that Gentiles also would
be baptized with the Holy Ghost. Jesus com-
menced the formation of His Christian Chui^ch by
bestowing the Father's promised Gift of the Spirit
on His twelve Apostles, by baptizing them with
the Holy Ghost; and thus uniting them to Him-
self or to His Spiritual Body. He also, about
eight years afterwards, openly, and visibly bap-
tized Gentiles with the Holy Ghost, and thus
united them to Himself, or to His Spiritual Body.

So far the History; and in this passage of

218 THE DOCTRINE OF BAPTISM.

Scripture, St. Paul, writing more than twenty
years after the Day of Pentecost ; declares, that
he himself, with all who had received the Gift
of the Holy Ghost, and had thus been made
members of Christ's Spiritual Body, had been,
without any exception, "By one Spirit baptized
into one body." In other words, that all who
had received the Father's promised Gift of the
Spirit, had been baptized with the Holy Ghost.

Thus St. Paul's Doctrine on Baptism in the
passage of Scripture under review, may be seen
to be in perfect union with God's promise of the
Spirit, by the prophet Joel, more than seven
hundred years before the coming of Christ; and
with the whole History of Baptism from that
period up to the time when he wrote this Epistle
to the Corinthians. And as the Apostle is here
declaring how spiritual union with the Body of
Christ is always formed, and not referring ex-
clusively to the ApostoUc time ; it follows that
all, in every age of the Christian Church, who
have been, and are, members of Christ's Spiritual
Body, have been made such, by being baptized,
"by one Spirit into that one body;" that is, by
having been baptized with the Holy Ghost.

The testimony from the word of God being
therefore so clear, that the Baptism with the
Holy Ghost was not confined to the Baptism
of the twelve Apostles on the Day of Pentecost ;

I. CORINTHIANS XII. 13. 219

it is manifest that St. Paul must have meant the
Baptism with the Spirit when he wrote, "By
one Spirit are we all baptized."

As members from time to time have been
added to the Spiritual Body of Christ, their
Baptism with the Spirit has not been accom-
panied by the rushing mighty wind, and the
cloven tongues like as of fire ; nor have they
perhaps known the exact time when they were
baptized with the Holy Ghost; but their spiritual
Baptism has been as real and permanent in
uniting them to their Great Spiritual Head, as
the open and visible Baptism with the Spirit of
the twelve Apostles, and first Gentile converts
united them to Jesus.

Sixthly, — it may be objected that the Apostle
must have meant in the passage under review,
the Baptism with water, and not the Baptism
"by one Spirit;" as no such Baptism is now
seen.

This is perhaps one of the strongest objections
which operate upon the minds of many in pre-
venting them from recognising the Baptism with
the Spirit in the Christian Chm^ch; for as they
see no such Baptism administered; they are led
to think, if they think at all upon the subject,
either that there is no Baptism with the Sj^irit;
— or that, if there ever has been such, it was

220 THE DOCTRINE OF BAPTISM.

confined to the Baptism of the twelve Apostles
on the Day of Pentecost; — or that the word
Baptism, in the Scriptm-es, always means the
Baptism with water; — or that the Baptism with
the Spirit is involved, or comprehended, in the
Baptism with water which they see.

Twice only has Jesus openly and visibly bap-
tized with the Holy Ghost.

The first occasion, was, when Jesus baptized
the twelve Apostles with the Holy Ghost on the
Day of Pentecost; and "cloven tongues Hke as
of fire," — were seen to sit, or, "it sat," that is,
the Holy Ghost, in the shape or form of a
cloven tongue like as of fire, " sat upon each
of them."

The second time was, when Jesus, about eight
years after the Day of Pentecost, baptized with
the Holy Ghost, in exactly the same open and
visible manner as He had baptized the twelve
Apostles; CorneHus, his kinsmen and near friends,
the first Gentile Converts.

These two open and visible Baptisms with
the Holy Ghost were, no doubt, considered
sufficient by God to prove; —

First, — that His promised Gift of the Spirit
to "all flesh;" would be bestowed on Jews
and Gentiles, or on "all flesh;" and by, and
through Jesus the Anointed Head of the Chris-
tian Church baptizing with the Holy Ghost.

I. CORINTHIANS XII. 13. 221

And secondly, — that the Gift of the Spirit is
a Baptism of the Spirit; and consequently, that
there is the Baptism with the Spirit in the
Christian Church.

Now, that which has been considered sufficient
to prove these two facts by God; ought cer-
tainly to be considered sufficient to estabUsh
their truth by His creatures.

It was a great condescension of God thus
twice openly and visibly to manifest to man the
presence of the Holy Ghost, one with Himself,
and His Eternal Son : and most extraordinary
would it have been, had Jesus always openly
and visibly bestowed His Father's promised Gift
of the Spirit by baptizing His people with
"cloven tongues like as of fire," and thus con-
tinually have manifested the presence of Deity
to human eyes.

But although, since the time when the twelve
Apostles, and fii'st Gentile Converts were openly
and visibly baptized with the Holy Ghost, the
Baptism with the Spirit has not been seen by
mortal eyes, the effects, or the results arising from
the Baptism with the Spirit, have always been seen.

When Jesus baptizes any one with the Holy
Ghost, the Spirit of God immediately makes the
body of that person His temple, 2 Cor. vi. 16.
He renews the heart — enlightens the under-

222 THE DOCTRINE OF BAPTISM.

standing in regard to spiritual things — reveals
Jesus to the soul as ^^the way, the truth, and
the life," — imparts saving faith in Him, and a
desire to extend the knowledge of His name —
estranges the mind from the love of this world —
fixes it on things above — and in the clear and
expressive language of Scripture, makes the per-
son in whom He dwells, "a new creature."

If the individual thus favoured of God ; thus
renewed ; thus " Born again ; " be a member of a
family, the change which has been wrought in
the soul by the Spirit of God is soon seen by the
life and conversation. " Out of the abundance of
the heart the mouth speaketh;" the new heart
speaks with a new tongue ; and the new tongue
tells that a new heart has been given.

Should there be in the family, others who have
been baptized with the Spirit, they rejoice, and
hold sweet and heavenly intercourse with the new
member of Christ's Spiritual Body. Should there
be those who have not been baptized with the
Spirit, they also see the Baptism with the Holy
Ghost ; or, rather, the effects of the Baptism, and
attribute the change which they observe in their
relative, perhaps to various causes except the right
one ; as none can understand what it is to be
baptized with the Spirit, who have not been so
baptized.

Still, the Baptism with the Spirit, is seen from

I. CORINTHIANS XII. 13. 223

its effects, by all the family. And it is not a
transient seeing, which soon passes away — ^it is
seen day after day ; week after week ; year after
year; and as time moves on, and the baptized
grows in grace and in the knowledge of God,
it is generally seen more and more distinctly;
for the Spirit of God always carries on and
perfects the work of grace which He has begun.
See Phil. i. 6.

The Baptism with the Spirit, of individuals
belonging to, and mixing with, the community at
large, is seen in a similar manner by their relations,
friends, and others. And as the Lord generally
openly and visibly separates those whom He bap-
tizes with the Spirit from the " many," walking
in the broad way, " that leadeth to destruction,"
and places them among the "few," that find the
" narrow way " which leadeth ^' unto life ; " their
Baptism with the Spirit ; or the change wrought
within them by the Spirit of God, is easily
perceived.

And not only is the Baptism with the Spirit
seen by the members of a family, and by the
world at large, to have taken place, by its effects
on those who have been baptized with the Spirit ;
but the baptized see their oivn Baptism ; or, rather,
feel that they have been baptized with the Spirit.

When Jesus spake of the being " Born again,"
He said, " The wind bloweth where it listeth, and

224 THE DOCTRINE OF BAPTISM.

thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth : so is
every one that is born of the Spirit," John iii. 8.
Thus, though the wind is not seen by the naked
eye, its effects, when it blows, are both seen and
felt; and the effects prove its presence. So the
effects wrought by the Spirit of God in the soul
of man, prove the presence of Deity in the
human body.

Those who have been baptized with the Spirit,
may not perhaps know the exact time when they
were " Born of the Spirit ; " that is, when Jesus
baptized them with the Holy Ghost ; but they are
perfectly conscious that their minds have received
an holy, heavenly impulse — that light has sprung
up within them — ^that they have been brought out
of great natural darkness, into much spiritual
light — that Jesus has been revealed to them in
a way He never was before — ^that they have been
led to see that salvation is obtained simply by
believing in Him — and, moreover, that they have
experienced one of the strongest evidences given
in Scripture of regeneration, or the being "Born
of the Spirit," by being led to love "the brethren,"
or the children of God's spiritual family ; born
like themselves of the Spirit ; an evidence which
St. John records as decisive in promng that those
to whom that love is given, have passed from
death unto life ; " we know," (saith he) " that we

I. CORINTHIANS XII. 13. 225

have passed from death unto life because we
love the brethren/' 1 John iii. 14.

By these, and by various other evidences,
those who have the Spirit itself bearing witness
with their spirit that they are the children of
God, Rom. viii. 16, have the constant testimony
of God within them, that they ham teen bap-
tized with the Holy Ghost.

The objection therefore that because no Bap-
tism with the Holy Ghost is now seen, there
can be no such Baptism in the Christian Church,
entirely fails ; for twice has Jesus openly and
visibly baptized with the Holy Ghost — constantly
is it seen from its effects, influencing the
conduct and conversation of those who have
been baptized with the Holy Ghost — and con-
tinually is it seen, or rather its effects felt, by
those who have been baptized with the Holy
Ghost.

In some respects, the Baptism with the Spirit
is more distinctly seen than the Baptism with
water. For instance, in conversing with a
stranger you cannot tell, or see, whether he
has been baptized with water or not — ^but if
you speak to him on the great truths of the
gospel, you soon see or know by what he says,
whether he has, or has not, been baptized
with the Holy Ghost.

9

226 THE DOCTRINE OF BAPTISM.

Again, no one who has been baptized with
water in infancy, can see or know by personal
experience, whether he has, or has not, been
baptized with water. And should he be ad-
vanced in life, all living testimony to his having
been so baptized has probably passed away ;
and the only evidence remaining is the bap-
tismal register ; which may, or may not, be
correct. While on the other hand ; if he has
been baptized with the Spirit, he has the daily,
hourly, constant testimony of the Spirit of God
within him, bearing witness with his spirit,
that he is a child of God ; and consequently,
that he has been baptized with the Spirit.

An interpretation, certainly not a correct one,
given of the latter jportion of the passage of
Scripture under review, which has evidently
arisen from a misinterpretation of the beginning
of the verse, requires notice.

It has been supposed that the words, "And
have been all made to drink into one Spirit;"
refer to the drinking of the wine at the Lord's
Supper, and that those who drink of the wine
imbibe thereby, one spiritual feeling.

Now, in the first place, judging from what
St. Paul says, in a previous chapter of this
Epistle, respecting the Lord's Supper, "The cup
of blessing which we bless, is it not the

I. COKINTHIANS XII, 13. 227

communion of the blood of Christ ? the bread
which we break, is it not the communion
of the body of Christ V 1 Cor. x. 16,
we have no reason to conclude that more
spiritual communion among the members of
Christ's outward and visible Church, is imparted
by their drinking of the wine, than by their
partaking of the bread at the Lord's Supper.
But apart from this consideration, it is
manifest that the Apostle is not in this pas-
sage of Scripture speaking in any way of the
Lord's Supper ; a subject which he had so
fully enlarged upon in the two preceding chap-
ters ; but of the Baptism by one Spirit, or,
with the Spirit of God ; and the results
connected with that Baptism. His words,
"And have been all made to drink into one
Spirit," certainly cannot refer to the drinking
of wine at the Lord's Supper, but must
have been spoken in a spiritual sense ; the
word, " Spirit," obviously meaning the Holy
Spirit, the Third Divine Person in the Eternal
Trinity. Jesus spake in a similar manner when
He stood and cried, "If any man thirst, let
him come unto me and drink," which is im-
mediately afterwards explained, "But this spake
he of the Spirit." And just so may it be said
of St, Paul in reference to this passage, "But
this spake he of the Spirit."

Q 2

228 THE DOCTRINE OF BAPTISM.

Moreover, the whole passage under review
is connected, — inseparably connected; "For by-
one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we
be bond or free ; and have been all made to
drink into one Spirit ; " the word " all " in the
beginning of the verse, has the same mean-
ing as the word, "all" in the latter part of
it ; — " all baptized into one body ; " have been
"all made to drink into one Spirit." The
drinking into one Spirit being not a partial,
but the invai'iahle result which follows the
Baptism with one Spirit.

Now, if the Apostle could be supposed to
have meant the Baptism with water in the
heginning of the verse, and the drinking of the
wine at the Lord's Supper in the last sentence,
it would have been impossible to reconcile his
statement with facts; (as it has been found
impossible to do so,) in taking that view of
the subject; for it is certain that all who have
been baptized with water, have not all drank
of the wine at the Lord's Supper; — thousands,
and tens of thousands who have been baptized
with water never having drank of the wine at
the Lord's Table. And equally certain it is,
that those who have drank of the wine at the
Lord's Supper, have not all drank thereby into
one Spirit, or imbibed one spiritual feeling.

I. CORINTHIANS XII. 13. 229

When Jesus instituted the Lord's Supper,
He took the cup, and gave it to His disciples
saying, " Drink ye all of it ; " but multitudes
of His professed disciples have not obeyed
His command. In the Eoman Catholic Church
the cup is withheld from the laity; they are
forbidden to drink of it; and consequently, un-
told millions of Roman Catholics, baptized with
water, have passed through time into eternity,
without drinking of the wine at the Lord's Sup-
per ; choosing rather to obey the directions of the
head of their Church, than the express com-
mand of the Great Head of the Christian
Church Himself.

Thus it may be seen, that the connection
between the beginning of the verse, and the
latter part of it ; namely, that all baptized by
one Spirit, "have been all made to drink into
one Spirit," entirely fails in being applicable to
the Baptism with water ; and the drinking of
the wine at the Lord's Supper. And conse-
quently, the interpretation given of the passage,
that the first part of the verse refers to the
Baptism with water, and the latter part to the
drinking of the wine at the Lord's Supper, is
certainly an incorrect one.

On the other hand, when the verse is under-
stood in the plain language of the Apostle,
the first part to mean the Baptism ''by one

230 THE DOCTEINE OF BAPTISM.

Spirit/' or with the Spirit of God ; and the
latter part, the drinking into one Spirit, or the
Spirit of God ; the connection between the he-
ginning and the ending of the verse is complete ;
for it is certain, that in a spiritual sense, all
baptized "by one Spirit," "have been all made
to drink into one Spirit." The Spirit may, as
He does, give more spiritual Hght to some mem-
bers of Christ's Sj)iritual body, than He does to
others, for, " there are diversities of gifts," but
He directs every one with whom He dwells to
Jesus ; His teaching to all, however diverse,
always centres in the Son of God.

Now, as the soul of man receives spiritual —
heavenly Hght, entirely from the Spirit of God ;
for, "the natural man receiveth not the things
of the Sphit of God : for they are foohshness
unto him : neither can he know them, because
they are spiritually discerned;" and the Spirit's
teaching to every member of Christ's Spiritual
Body, is always one and the same in character,
though differing in degree; all baptized by one
Spirit into one Body, must necessarily drink
into, or imbibe one Spirit ; for it is impossible
that it can be otherwise.

St. Paul was taught by the Spirit more deeply
than most of the members of Christ's Body,
but he includes the humblest and least in-
structed member of Christ's Spiritual Body with

I. • CORINTHIANS XII. 13. 231

himself when he says, "For by one Spirit are
we all baptized into one body; and have been
all made to drink into one Spirit."

And in the present age, the most gifted of
God's children may hold intercourse with the
most unlettered member of Christ's Spmtual
Body, and it will be found that on the subject
of Jesus being, "the way, the truth, and the
life ; " and upon many other gospel truths, their
souls are as one-, proving that they hoth have
been taught by one Spirit, and have been made
to drink into one Spirit.

And in every instance, when members of
Christ's Spiritual Body speak one to another of
Jesus, they always find that they have "been
all made to drink into one Spirit." And thus
is there shown to be, a blessed union — a blessed
community of minds, throughout the whole of
Christ's Spiritual Body. — And hereby has the
Lord been pleased to give a constant, never
ending evidence, that there is the Baptism by
one Spirit, which unites all so baptized to their
Great Spiritual Head.

"Made to drink into one Spirit," saith the
Apostle ; and well did St. Paul experimentally
understand the truth of his declaration; for
never would the once persecuting Saul have
drank into the spirit of the Gospel, — never
would he have believed in JESUS, and

232 THE DOCTRINE OF BAPTISM.

loved His name, — never would he have united
himself to the then persecuted and despised
disciples of the Son of God, — had he not
been made willing in the day of God's
power; — had he not been Baptized by one
Spirit and made to drink into one Spirit; —
concisely, yet most expressively has he de-
scribed the sovereign Grace of God exercised
towards himself, when he said, " By the grace
of God I am what I am."

And just as St. Paul was made to drink
into one Spirit ; so also, have all the members
of Christ's Spiritual Body, been made to drink
into one Spirit; and have been all 'taught to
say with the great Apostle to the Gentiles,
"By the grace of God I am what I am."

I. COKINTHIANS XV. 29.

" Else what shall they do which are baptized for the
dead ; if the dead rise not at all ? why are they
then baptized for the dead ? "

The Baptism here referred to by St. Paul,
is undoubtedly the Christian Baptism with
water " in the name of the Father ; and of
the Son ; and of the Holy Ghost ;" which,
among other things, is a profession of behef
in the resurrection of the dead. And the
Apostle's argument, or question, appears to be,
" What shall they do 1 " or, How greatly will
they be deceived (including himself), who are
baptized in the belief that there will be a
resurrection of the dead, "if the dead rise
not at all ? " And referring to his own trials
at Ephesus, he says, "What advantageth it me,
if the dead rise not?" verse 32. But, asks
the Apostle, "Why are they then baptized
for the dead?" Or, as his words may
be enlarged upon, — Why ! the very fact of

234 THE DOCTRINE OF BAPTISM.

persons being baptized ; and thus testifying be-
lief in tlie Gospel, which teaches that there is
a resurrection of the dead, is of itself a proof
that there is a resurrection of the dead. For
what would Baptism avail me, and others,
"if the dead rise not?"

GALATIANS III. 26, 27.

" For ye are all the childi^en of God by faith in Christ
Jesus. For as many of you as have been bap-
tized into Christ have put on Christ."

These two verses are closely connected ; the
27th being explanatory of the 26th. In the
26th the Apostle makes known how Christians
become the children of God. His words are
addressed to "the Churches of Galatia," and
through them to all professing Christians, and
he says, "For ye are all the children of God
by faith in Christ Jesus ; " that is, all who
are the children of God are so, "by faith in
Christ Jesus."

This declaration of the Apostle is of the
highest importance ; for very many are led to
believe that they are the children of God by
having been baptized into Christ's outward
and visible Church ; and that all who have
been so baptized, whether in infancy, or in
after years, have thereby been made children
of God.

That the Apostle's declaration is correct.

236 THE DOCTEINE OF BAPTISM.

there can be no doubt, and unless it can be
shown that the Baptism with water is faith,
or that it gives or imparts faith, it cannot be
that all who have been baptized into Christ's
outward and visible Church, have thereby been
made the children of God b^/ faith in Christ
Jesus.

The Apostle's statement is founded greatly upon
the case of Abraham, who is the great ex-
ample set forth in Scripture, of the way by
which the Lord has ever been pleased to save
His people. In the sixth verse of this same
chapter, he writes, "Even as Abraham believed
God, and it was accounted to him for
righteousness," that is, Abraham's faith was
accounted to him for righteousness ; and from
this the Apostle adds in the next verse,
"Know ye therefore that they which are of
faith the same are the children of Abraham,"
V. 7 ; that is. Christians were to " Know," or
to understand from the case of Abraham, that
they which are of faith the same are the
children of Abraham, or partakers of his
faith, the Apostle's words, " they which are of
faith," clearly including only a portion of those
to whom his words are addressed.

In the following verse, he refers to the Scrip-
tures having declared that, " God would jus-
tify the heathen through faith," v. 8., and

GALATIANS III. 26, 27. 237

then in the next, the ninth, he makes use of
similar language as in the seventh verse,
" So then they which be of faith are blessed
with faithful Abraham;" thus limiting the
"blessed," to those among professing Christians
who have faith.

Faith has ever been the Divine principle im-
planted by the Lord in man, by which He
has saved His people. In the 11th chapter to
the Hebrews there is a long list given of
those whom the Lord has saved by faith,
commencing with faithful Abel, and traced
down as examples through many succeeding
ages of the world. And the Apostle, from
this united testimony of " so great a cloud of
witnesses," to the saving power of faith, ex-
horts us, that is. Christians, to " run with
patience the race that is set before us, looking
unto Jesus the author and finisher of our
faith;" or, of faith — as the word "our," is not
in the original ; Jesus being not only the
Author and Finisher of, " our faith" that is, of
the Christian's faith ; but also, having been
the Author and Finisher of Abel's, Enoch's,
and Noah's faith ; and of the faith of all,
who ever have had given to them that saving
principle.

Three of these witnesses ; Abel, Enoch, and
Noah, embrace a period of about 1600 years

238 THE DOCTRINE OF BAPTISM.

of the world's history ; commencing soon after
the Creation, and ending at the flood; and
the way by which these holy men were saved,
is, no doubt recorded as eocamples, to show
that the Lord immediately on the fall, com-
menced saving those whom He had chosen in
Christ before the foundation of the world, and
adopted as His "children by Jesus Christ,"
Ephes. i. 4, 5, by giving them faith through
His Eternal Son ; — and that He continued thus
to save them throughout the 1600 years.

During this period, the Lord had no out-
ward and visible Church ; or rather. He had
not then instituted any outward rite of ad-
mission into His visible Church ; Abel, Enoch,
Noah, and all who had faith given them
during that period and were thus saved, were
neither circumcised, nor baptized, but they were
all regenerated, or " Born again ; " otherwise they
could not have had faith. And the words of
Jesus, "Except a man be born of water, and
of the Spirit," were as applicable and true in
reference to Abel, Enoch, Noah, and others
during that age of the world, as of those born
since the flood; for they were all descendants
of fallen Adam, deriving a fallen, sinful nature
from him, and without being regenerated, or
" Born again ; " and washed, and sanctified by
the Holy Spirit, it would have been as im-

GALATIANS III. 26, 27. 239

possible for them to have entered the Kingdom
of Heaven, as it is impossible for any in this
age of the world to enter the Kingdom of
Heaven without being "Born again."

Moreover, all saved during that period were
unquestionably, " children of God," and they
could not have been children of God, had
they not been '^ Born of God," or, "Born
again."

About 2100 years after the Creation, and
1900 years before the coming of Christ, the
Lord established His first outward and visible
Church, by calling Abraham to be the head of
a people or nation which should serve Him, and
keep His laws, and by making the rite of
circumcision, the outward sign of admission
into His visible Church. The account is given
in the 17th chapter of Genesis ; and at the
end of the chapter a statement is made of
the formation of the first outward and visible
Church which ever existed, by the circumcision
of Abraham, his son Ishmael, and Household.

From that day to the present, the Lord has
ever had tivo Chmxhes on earth, namely. His
Spiritual Chm-ch, consisting of those, " Born of
the Spirit," which had existed from the time of
Abel; and His outward and visible Church, the
admission to which was first by circumcision,
and after the ascension of Christ, by Baptism.

240 THE DOCTRINE OF BAPTISM.

That the first outward rite, that of circum-
cision, did not impart faith, and thus admit into
the Lord's Spiritual Church, but was ordained
as a seal of faith, is clearly shown by the
Apostle in the case of Abraham : he says,
"Faith was reckoned to Abraham for righteous-
ness. How was it then reckoned ? When he
was in circumcision, or in uncircumcision ? not
in circumcision, but in uncircumcision. And he
received the sign of circumcision, a seal of the
righteousness of the faith which he had yet
being uncircumcised," Rom. iv. 9, 11.

Thus it is evident, that circumcision did not
give Abraham faith, and admit him into the
Lord's Spiritual Church ; for he had been
"Born again of the Spirit" and made a child
of God, long hefore He was circumcised. Cir-
cumcision was the sign and seal of his faith,
and admitted him into the outward and visible
Church of God, but it did not regenerate him.
And what circumcision was to Abraham, as the
Head and Representative of the Jewish nation
and Church, such it was to all that nation.
It did not regenerate Abraham ; and it did
not regenerate any of the House of Israel.
The Lord continued to save those whom He
had chosen in Christ, when He had an out-
ward and visible Church as He saved them when
He had no outward and visible Church. Abra-

GALATIANS III. 26, 27. 241

ham and all saved from among the Jewish
nation, were saved as Abel, Enoch, and Noah
were ; that is, by faith, the result of their
having been "Born again," and thus made chil-
dren of God independent of any religious rite.

Such was the way of salvation during 4000
years ; from the Creation of the world to the
coming of Christ.

When our Lord established His Christian
Church, and instituted Baptism as the sign of
admission into that Church, He did not alter
the way of salvation. He made Baptism what
circumcision had been in the first outward and
visible Chmxh ; namely, the evidence, sign, or
seal of faith, but not that which would regenerate,
and thus give faith.

The great Authority as to what Baptism is,
and what it is not, is Jesus Himself; that is,
what Jesus made Baptism when He instituted it.

The following are the principal words of the
Institution : —

'^Go ye therefore, and teach all nations, bap-
tizing them in the name of the Father, and of
the Son, and of the Holy Ghost," Matt, xxviii. 19.

'' Go ye into all the world, and preach the
gospel to every creature. He that believeth and
is baptized shall be saved ; but he that believeth
not shall be damned," Mark xvi. 15, 16.

Now, there is not a word in the Institution

242 THE DOCTRINE OF BAPTISM.

which makes Baptism regeneration or new birth;
or declares that it convei/s regeneration or new
birth ; neither that it gives or imparts faith ; on
the contrary, Jesus has instituted it as the testi-
mony or evidence of faith.

A person who has been baptized, "in the
name of the Father, and of the Son, and of
the Holy Ghost," may say, that in Baptism he
was regenerated, and made a child of God ;
and that all so baptized, in every age of the
Christian Church, have, without any exception,
been thereby regenerated, and made children of
God ; but he can produce no evidence from
Scripture to prove it; neither from the Institution
of Baptism itself, nor from any other part of
Scripture ; and the mere assertion that such has
always been the result of the Baptism with
water, unsupported by evidence from the word
of God; however strongly supported by the
word of man ; no more makes it true, than
the assertion of the Jews made it true, that
God was their Father because they were of the
seed of Abraham. — John viii. 38, 47.

The twenty-seventh verse next requires at-
tention, "For as many of you as have been
baptized into Christ have put on Christ."
Here it may be noticed, the Apostle speaks of
that Divine Union which constitutes a child of

GALATIANS III. 26, 27. 243

God, by the words, '^ baptized into Christ;"
and of the character of the children of God ;
or of what they do, by the words, "have put
on Christ," Both are subjects of the deepest
interest to every professing Christian.

That the Apostle by the words, "baptized
into Christ," is sj)eaking of the Baptism with
the Holy Ghost, and not of the Baptism with
water, is evident for the following reasons ; —

The Apostle in this Epistle is addressing-
whole Churches, " the Churches of Galatia," all
having been baptized " in the name of the
Father, and of the Son, and of the Holy
Ghost," and had he meant that Baptism, he
obviously would have wi^itten ; — For all of you
have been baptized into Christ; but his words,
" as many of you," distinctly aj^ply only to a
^portion of those to whom he writes, and do
not comprehend the whole.

Again, none in the History who were ad-
mitted into Christ's outward and visible Church,
are spoken of as "baptized into Christ;" but
either " baptized," or, " baptized in the name
the Lord," or, " in the name of the Lord Jesus ; "
&c., &c. — And had the Apostle meant the
Baptism with water in this passage of Scripture,
he consequently would have used the same, or
similar language as is found in the History,
to express the Baptism, "in the name of the

r2

244 THE DOCTRINE OF BAPTISM.

Father, and of the Son, and of the Holy Ghost."
Further, the Apostle was perfectly aware that
it was the Baptism with the Spirit, and not
the Baptism with water which baptized into
Christ. He knew that Jesns had commenced
the formation of His Church by baptizing both
Jews and Gentiles into Himself by the Bap-
tism with the Holy Ghost, independent of the
Baptism with water, and therefore that the
twelve Apostles, and the first Gentile converts
could not have been " baptized into Christ,"
and thus spiritually united to Him by the
Baptism with water. And as the Apostles
and first Gentile converts were not "baptized
into Christ," by the Baptism with water, the
Galatians to whom he was writing, could not
have been "baptized into Christ" by the Bap-
tism with water.

Moreover, the Apostle must have known that
he himself had not been "baptized into Christ,"
and thus spiritually united to Him, by the
Baptism "in the name of the Father, and of
the Son, and of the Holy Ghost," administered
by Ananias.

Again, it is certain that the expression, "bap-
tized into Christ," corresponds with the words,
"in Christ," and "in him," so frequently used
by St. Paul in his Epistles to represent spiri-
tual union with Jesus; as is the case in the

GALATIANS III. 26, 27. 245

verse which immediately follows the passage
under consideration, where he says, " For ye
are all one in Christ Jesus."

Furthermore, St. Paul knew that there was
not a sentence in the Institution of the Chris-
tian Baptism which spake of its baptizing into
Christ, or into His spiritual Church; but that
Jesus had instituted it to be the testimony or
evidence of belief in His Gospel, and the sign
of admission into His outward and visible
Church ; and that as such it had been ad-
ministered to him.

If it be said that St. Paul by the words,
" baptized into Christ," meant, baptized " in
the name of Christ," or, baptized into Christ's
Church ; it is certain that he did not say so ;
and there is no evidence to show that the
Apostle either in this instance, or in any other
portion of Scripture, expressed himself incor-
rectly. Besides, he wrote to the Romans in
almost the same words ; — " Know ye not, that
so many of us as were baptized into Jesus
Christ were baptized into his death;" and it
is highly improlDable that in two instances, and
in writing to two different Churches on such
an important subject, he should have used
words which express the Baptism with the
Spirit, meaning at the same time the Baptism
with water.

246 THE DOCTRINE OF BAPTISM.

An examination of the last portion of the
word of God under review, in which the
Apostle describes the character of the children
of God, or what they do, will greatly assist in
ascertaining the correct meaning of the passage.
"Ham put on Christ^

These words may be called one of St. Paul's
explanations of whom he meant by "the chil-
dren of God ; " — " For ye are all the children
of God by faith in Christ Jesus," saith the
Apostle, and then he proceeds to explain wliy
they are such, — "For [or because] as many of
you as have been baptized into Christ have
put on Christ ; " that is, their having "put on
Christ!' was the evidence, or proof of their
being the children of God "hy faith in Christ
Jesus'' Such is the obvious meaning of the
passage, and the question turns upon the cor-
rect interpretation of the words, "baptized into
Christ ; " that is, whether the Apostle meant
by those words, the Baptism with water, or
the Baptism with the Spirit. If he meant the
Baptism with water, then, as all the members
of the Galatian Churches had, of course, been
baptized "in the name of the Lord," it fol-
lowed as a necessary consequence, (for St. Paul
is not here speaking of a supposed case, but
of an absolute fact), that all so baptized had
put on Christ, and had thereby given evidence

GALATIANS III. 26, 27. 247

of being the children of God by faith in
Christ Jesus. ^ — If, on the contrary, he meant
the Baptism with the Spirit, then, as a neces-
sary consequence also, his words, "For as many
of you," would apply only to a part of the
members of the Galatian Churches.

In this same Epistle St. Paul writes to the
Galatians, "I marvel that ye are so soon re-
moved from him that called you into the grace
of Christ unto another Gospel : which is not
another; but there be some that trouble you,
and would pervert the Gospel of Christ. But
though we, or an angel from heaven, preach
any other Gospel unto you than that which we
have preached unto you, let him be accursed.
As we said before, so say I now again, If
any man preach any other Gospel unto you
than that ye have received let him be ac-
cursed."— Again, "O foolish Galatians, who hath
bewitched you, that ye should not obey the
truth % " And further, '' Ye observe days, and
months, and times, and years. I am afraid of
of you, lest I have bestowed upon you labour
in vain." — ^And yet again, "I stand in doubt
of you."

Now, do those passages convey the comic-
tion that St. Paul believed, and not only
believed, but was moreover certain, that every
memler belonging to the Galatian Churches,

248 THE DOCTRINE OF BAPTISM.

including those false preachers who would
"pervert the gospel of Christ/' had all, through
being baptized "in the name of the Lord,"
thereby, " put on Christ ^ " And not only,
"put on Christ" outwardly, by being baptized
in His name, but had also inwardly, and spiri-
tually "put on Christ," so as to become the
children of God 'by faith in Christ Jesus'^
The Apostle's words, "by faith in Christ Jesus,"
being evidently intended by him as another
explanation of those whom he meant as "chil-
dren of God," and that he was not speaking of
an outward profession of belief in Jesus alone.
Further, St. Paul in writing to the Galatians
was at the same time addressing the whole of
the Church of Christ; and declaring the truth
respecting Baptism in every age of the Chris-
tian Dispensation; and if he meant in this
passage the Baptism "in the name of the
Lord," then, not only would he have taught
that all the members of the Galatian Churches
had put on Christ, and were the children of
God by faith in Christ Jesus ; but likewise,
that all the members of the Church of Christ,
from the Apostohc time to the present, bap-
tized "in the name of the Father, and of the
Son, and of the Holy Ghost," had thereby
" put on Christ," and had become " the chil-
dren of God by faith in Christ Jesus."

OALATIANS III. 26, 27. 249

This conclusion is inevitable, if the Baptism
spoken of is considered to be the Baptism "in
the name of the Lord."

But it is certain beyond controversy, that
since the Apostolic age, thousands and tens of
thousands who have been baptized in infancy
into the outward and visible Church of Christ,
have never "put on Christ," so as to become
"children of God hy faith in Christ Jesus''
Many, so baptized, have never made any ^:>?'o-
fession of faith in Christ whatever. Many
have become Arians, Socinians, Unitarians, de-
nying the eternal deity of the Son of God.
Many, so far from putting on Christ, have, on
the contrary, done all they possibly could to
put off Christ, by openly declaring themselves
to be unbelievers^infidels.

The difficulty of reconciling such facts as
these with St. Paul's declaration, supposing him
to mean the Baptism with water, has been
found so insurmountable, that it has been said
that this passage of Scripture must be under-
stood in the judgment of charity; that is, that
the Apostle meant the Baptism with water,
and that all so baptized "have put on Christ,"
but that it is not to be concluded that in all
cases, those baptized into the outward and
visible Church of Christ, have really and truly

250 THE DOCTRINE OF BAPTISM.

put on Christ ; as they are only to be sup-
posed to have done so.

Such an interpretation of a passage of Scrip-
ture, may be called the judgment of charity,
but it certainly is not the judgment of faith
in the correctness of God's written word.
When the Baptism spoken of is understood to
be the Baptism with the Spirit, the only Bap-
tism which baptizes into Christ, the passage is
distinct and clear, as it plainly speaks of the
Baptism with the Spirit; and of the invariable
character of those who have been "baptized
into Christ ; " for it is certain, that without
any exception or limitation of number, "as
many as have been baptized [with the Spirit]
into Christ have put on Christ ; " so as to
become "the children of God by faith in
Christ Jesus ; " there never having been an
individual baptized with the Spirit, who has
not "put on Christ," in faith, in hope, in con-
versation, in conduct, and robed himself, as it
were, in the righteousness of Christ as his
only trust for salvation.

Thus an open, clear, and ever living proof
for ages has been given, day after day, week
after week, and year after year, by the conduct
of multitudes who have been baptized in in-
fancy into Christ's outward and visible Church;
and by the conduct of the "little flock," who

GALATIANS III, 26, 27. 251

have really and truly ''put on Christ," and
are "the children of God hy faith in Ch7'ist
Jesus ; " that the Apostle in this passage of
Scripture is sj)eaking, not of the Baptism with
water, but of the Baptism with the Holy
Ghost.

EPHESIANS IV. 4-6.

" There is one body, and one Spirit, even as ye are
called in one hope of your calling; One Lord,
one faith, one baptism. One God and Father of
all, who is above all, and through all, and in
you all."

The object of the Apostle in this passage
of Scripture in reference to Baptism, is evi-
dently, not to state that there is but one Bap-
tism in the Christian Church, but to make
known the unity, or oneness of Baptism ; es-
pecially, the oneness of the Baptism with the
Spu-it.

The words, "one baptism," are closely con-
nected with, and indeed form a part of, the
context which precedes, and that which follows
the sentence ; and therefore it is necessary to
examine the whole passage, to ascertain the
correct meaning of the Apostle.

In the commencement of the chapter, St.
Paul is beseeching the Ephesians to walk
worthy of the vocation wherewith they are
called ; " forbearing one another in love ; en-

EPHESIANS IV. 4-6. 253

deavouring to keep the unity [or oneness] of
the Spirit in the bond of peace ; " and then
to induce them thus to walk in the unity of
the Spirit, he proceeds to make the following
statements : —

" There is one body ; " that is, one spiritual
body; or, as he writes in verse twelve, "body
of Christ ; " and again in the sixteenth verse,
speaking of Christ, he says, "From whom the
whole body fitly joined together and compacted
by that which every joint supplieth, according
to the effectual working in the measure of
every part, making increase of the body unto
the edifying of itself in love."

This is the same, "one body," of which the
Apostle speaks in 1 Cor. xii. 13 — "For by one
Spirit are we all baptized into one body;"
and also, in the same chapter where he refers
to those who compose that "one body;" "Now
ye are the body of Christ, and members in
particular " — verse 27. In other words, St.
Paul is speaking in both Epistles of the body
of believers in the outward and visible Church
of Christ, and not of the whole body of pro-
fessing Christians.

That there are two bodies in Christ's out-
ward and visible Church is unquestionable ;
there are the sheep, and the goats ; the wheat,
and the tares ; those to whom the Lord will

254 THE DOCTRINE OF BAPTISM.

say in the day of judgment, "Come ye bles-
sed;" and to others, "Depart from me ye
cursed." Hence it is obvious, that the words
of the Apostle, "one body," do not refer to
nujnher, but to the " one body " of Christ.

Having declared that "There is one body,"
the Apostle proceeds, "and one Spirit;" —
This teaching is exactly similar to his state-
ment to the Corinthians, both in reference to
there being one body, and one Spirit; "For
by one Spirit are we all baptized into one
body ; " and as, in writing to the Corinthians,
he says, "Now there are diversities of gifts,
but the same Spirit ; " and afterwards enu-
merates several of the gifts ; so in this Epistle,
in speaking of the ascension of Jesus, he says,
" Wherefore he saith, when he ascended up on
high ; he led captivity captive, and gave gifts
unto men," — v. 8, (a reference evidently to the
gifts of the Spirit) and then adds, "And he
gave some. Apostles ; and some, prophets ; and
some, evangelists ; and some, pastors and
teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of
the body of Christ." Thus the Apostle's teach-
ing both to the Church at Corinth, and to
that at Ephesus, is, that though the gifts of
the Spirit are many and various ; there is but
"one Spirit;" that the many members of Christ's

EPHESIANS IV. 4-6. 255

"one body" have different gifts bestowed on
them, some greater than others, but all are
given through, and by " one Si^irit."
The Apostle's next declaration is, —
"Even as ye are called in one hope of
your calling ; " —

All whom the Lord has predestinated to be
conformed to the image of His beloved Son,
through spiritual union with Him, them He
calls ; and whom He calls, them He also justi-
fies, and glorifies. This is the declaration of
Scripture, "For whom he did foreknow, he also
did predestinate to be conformed to the image
of his Son, that he might be the firstborn
among many brethren. Moreover whom he
did predestinate, them he also called : and
whom he called, them he also justified : and
whom he justified, them he also glorified," —
Rom. viii. 29, 30. The "called" have also
given to them " one hope " of their calhng ;
to some a stronger hope than that which is
vouchsafed to others ; but to all is imparted a
hope that the Lord has called them to eternal
life through Jesus Christ. All the "called"
recognise that light has sprung up within them
— that the mind has grasped a truth it never
did before — that Jesus has been revealed to
them as, "the way, the truth, and the life," —
and that their hope of salvation centres in Him

256 THE DOCTRINE OF BAPTISM.

alone. This hope is not partial; it is not con-
fined to a few who are "called/' but it is the
"one hope" of all; as the Apostle writes,
"even as ye are called in one hope of your
calling."

"One Lord;"
One Lord Jesus Christ; one Spiritual Head of
the Christian Church; to whom every member
of the same may say, as Thomas did, ^' My Lord
and my God."

"One faith;"
One saving faith; though perhaps there are not
two members in the whole "one body" of
Christ, who possess the same amount of faith.
Faith is "the gift of God;" the Giver is one;
and the faith he bestows is one; the weakest
member of Christ's Spiritual Church has the
same faith in character given to him, as that
which was bestowed on an Apostle. St. Paul
in the 13th verse of this same chapter, speaks
of " the unity of the faith " possessed by all the
Lord's people.

Before remarking on the sentence, " One Bap-
tism," it is necessary to notice the context which
folloivs it : —

"One God and Father of all, who is above all,
and through all, and in you all;"

This refers to the same subject of oneness,
or unity. God's family consists of many mem-

EPHESIANS IV. 4-6. 257

bers ; but all " Born of God " are children of
God; His '^Sons and Daughters;" and they
have all "One God and Father." He is not the
"God and Father" of one child more than He
is of another; all stand in equal relationship
to Him — one is not more closely connected with
Him than another. He is the "One God and
Father of all, above all, and through all, and
in all."

Thus- it will have been observed, that both in
the context which precedes, and that which
follows the words "one baptism," every sen-
tence speaks of oneness, or unity, and not of
number. It may be useful to review this. Thus
when the Apostle writes, " one body ; " he
evidently does not mean to state that there are
not two bodies in Christ's outward and visible
Church; but that those who compose Christ's
spiritual Church are all "one body." And
"one Spirit;" that although the gifts of the
Spirit are many and diverse, they all proceed
from one and the selfsame Spirit. And "one
hope ; " that although the hope of eternal life
is stronger in some than it is in others, all who
are " called," have " one hope " of their calling
given unto them. And " one Lord ; " that Jesus
is the one Lord and Spiritual Head of His
Church. And " one faith ; " that saving faith

258 THE DOCTRINE OF BAPTISM.

which is "the Gift of God," is one and the
same in character, in all who compose the
" one body " of believers. And " one God and
Father;" that all the children of God have one
and the same God and Father.

Now, as the sentence "one baptism," un-
questionably forms a ijart of the subject of
oneness, which the Apostle is speaking of in
this portion of Scripture, the word "one" used
in it must convey the same teaching of oneness,
or unity, and not of number, as the same word
does in those sentences which precede, and
that which follows it. And hence the sentence
does not teach that there is only one Baptism
in the Christian Church, but that Baptism is one.

But apart from the obvious meaning of the
sentence, as it stands in connection with both
contexts; it is apparently impossible that St.
Paul could have referred to number by the
words, " one baptism ; " and have meant to
teach thereby that there is but one Baptism in
the Christian Church, and that the Baptism
with water; for it would have been indirectly
contradicting the declaration of God the Father
that His beloved Son "baptizeth with the Holy
Ghost;" also, that of John the Baptist, that
Jesus would baptize with the Holy Ghost; and
of Jesus Himself to His Apostles, that they

EPHESIANS IV. 4-6. 259

should be baptized with the Holy Ghost; and
of Peter, that Cornelius and his friends were
baptized with the Holy Ghost ; and Paul's own
declaration, "For by one Spirit are we all
baptized."

Moreover, the statement, if it referred to
number, would have excluded from the Christian
Church either the Baptism with water, or the
Baptism with the Holy Ghost; both absolutely
necessary for its existence ; for it is only by the
Baptism with water that any are admitted into
Christ's outward and visible Church; and only
by the Baptism with the Holy Ghost that any
are admitted into Christ's Spiritual Church.

Further, it would have been a declaration
that there never had been but one Baptism in
the Christian Church ; and that the Christian
Church was established upon one Baptism.
But the History records that Jesus commenced
the formation of His Christian Chm-ch both
out of Jews and Gentiles, with two Baptisms ;
one, His own Baptism with the Holy Ghost;
and the other, the Baptism with water, ad-
ministered according to His command, by His
disciples.

The History is a narration of facts which
actually took place. The Doctrine of Baptism
is founded, as it must he, upon the History.
The History and the Doctrine agree, and are

8 2

260 THE DOCTRINE OF BAPTISM.

one. St. Paul's Doctrine on Baptism must
agree with the History, and be one with it.
Now, the History records that Jesus estabhshed
His Christian Church upon two Baptisms ; and
it was impossible for St. Paul in his Doc-
trine to reduce that number to one; as it is
equally impossible to believe that he ever
attempted to do so ; or that, either in this
passage of Scripture, or in any other, he
ignored his Lord and Master's Baptism with
the Holy Ghost; and taught that there is but
one Baptism in the Christian Church, and that
the Baptism with water.

Furthermore, when St. Paul wrote this Epis-
tle, there were undoubtedly several living wit-
nesses of the fact, that Jesus had established
His Christian Church upon two Baptisms.
There were Apostles, who had been openly
and visibly baptized by Jesus with the Holy
Ghost; and who had received the Lord's com-
mand to baptize "in the name of the Father;
and of the Son; and of the Holy Ghost."
There were Gentiles, who had been openly
and visibly baptized by Jesus with the Holy
Ghost; and who immediately afterwards had
been baptized "in the name of the Lord."
These men were living facts of the two Bap-
tisms ; especially of the Baptism with the
Holy Ghost, in that they were enabled by

EPHESIANS IV. 4-6. 261

that Baptism to speak with tongues, which
evidence of their having been so baptized con-
tinued no doubt to the day of their death.
And it appears impossible that St. Paul could
state, as he must indirectly have done, if the
words '' one baptism," referred to number ;
that the twelve Apostles, who may be said
to have been the first fruits from the nation
of the Jews to the Christian Church, and the
representatives of that nation ; and Cornelius
and his friends, who may be said to have
been the first fruits from the Gentile nations
to the Christian Church, and the representatives
of the Gentiles ; were all baptized with but
one Baptism.

Whatever interpretation of this passage of
Scriptm^e may have been given in ages suc-
ceeding the Apostolic time; or in the present
age of the Christian Church; it is morally
certain, that in the Apostolic age, while any of
the Apostles, or any of the first Gentile
converts were living, the Church of Christ
generally, must have understood St. Paul to
have spoken, not of the number of Baptisms,
but of the oneness, or unity of Baptism.

Another important particular requiring notice
is this ; while the words, " one baptism," apply
in oneness both to the Baptism with the Spirit,

262 THE DOCTRINE OF BAPTISM.

and the Baptism with water ; the declaration,
as it stands in connection with the passage
of Scripture in which it is found, and of
which it forms a part, appUes more particu-
larly, not to the Baptism with water, but to tlie
Baptism with the Spirit; and this is the case
in every sentence in both contexts. For in-
stance; the first sentence, ^^ There is one body,"
clearly means, the Spiritual Body of believers
in the outward and visible Church of Christ,
who must all have been baptized with the
Spirit to belong to that Body ; for " By one
Spirit are we all baptized into one body."
The Baptism, ^^ in the name of the Father,
and of the Son, and of the Holy Ghost,"
admits those so baptized into Christ's outward
and visible Church, but not into His Spiritual
Church; as is shown in the case of Ananias,
Sapphira, and Simon.

The next sentence, "And one Spirit," refers
to the gifts of the Spirit being many, but all
proceeding from " one Spirit ; " which gifts are
all bestowed, as in the case of the twelve
Apostles ; the first Gentile converts ; and others
named in the History ; by the Baptism with
the Holy Ghost, and not by the Baptism with
water ; there not being an instance recorded in
the History of spiritual gifts accompanying the

EPHESIANS IV. 4-6. 263

Baptism into Christ's outward and visible
Church.

The next, "Even as ye are called in one
hope of your calHng;" speaks of the "called,"
and their " one hope ; " and has a special
reference to the Baj)tism with the Holy Ghost.
Thus did Peter on the day of Pentecost declare
that the promise of the " Gift of the Holy
Ghost;" or the Baptism with the Holy Ghost,
one and the same thing, was for, "as many
as the Lord our God shall calV Moreover,
the " called," have all " one hope " of their
calling ; and are all "justified and glorified," —
Kom. viii. 30, but these blessings do not rest
upon cdl ivJio are haytized ivitli water; while
they invariably accompany the Baptism with
the Spirit.

The next, " One Lord," is a declaration that
there is " One Lord ; " one Saviour ; one
Spiritual Head of the Christian Church. This
divine truth all baptized Avith the Spirit have
ever acknowledged and believed ; but many bap-
tized into Christ's outward and visible Church
have certainly not acknowledged Jesus Christ
as their Lord.

The next, " one faith," is a statement that
there is "one faith," held by all the "one
body " of believers. This faith is the " Gift
of God," the result of the Baptism with the

264 THE DOCTRINE OF BAPTISM.

Holy Ghost. The Baptism with water was not
instituted to give faith, but to be the evidence
of faith ; and it is certain that so far from
its giving " one faith/' many so baptized have
renounced faith in Jesus altogether.

The context which follows the sentence, " One
God and Father of all, who is above all, and
through all, and in you all," certainly does
not speak of all baptized with water into
Christ's outward and visible Church ; but of
those who are " Born of God," or, " Begotten
of God;" I. John v. 18, and in whom "God
hath sent forth the Spirit of his Son into your
hearts, crying, Abba, Father."

Having noticed that the words, "one baptism"
in the passage of Scripture under consideration,
cannot refer to the number of Baptisms in the
Christian Church, but must relate to the unity
or oneness of Baptism, and especially to the
Baptism with the Spirit; it is now necessary to
see whether St. Paul's Doctrine of " one bap-
tism," agrees with the History of Baptism; that
is, whether the Baptism with water is shown in
the History to have been always "one baptism;"
and the Baptism with the spirit always "one
baptism." To ascertain this point, it will be
necessary to trace the two Baptisms through the
whole History of Baptism in the word of God.

EPHESIANS IV. 4-6. 265

First, in reference to the Baptism with water.

God sent John to baptize with water; and
his Baptism was always a Baptism with water;
and never the Baptism with the Holy Ghost.
Multitudes were baptized of him, but all were
baptized alike with water. Thus the Baptism
of John was " one baptism."

Jesus baptized during His ministry on earth
(though Jesus Himself baptized not, but his
disciples.) This Baptism also was always one
and the same ; it constituted, like John's, dis-
cipleship; but like his, was not the Baptism
with the Holy Ghost. Jesus did not baptize
with the Holy Ghost until after His ascension,
on the Day of Pentecost. Thus Jesus's Baptism
through His disciples during His ministry on
earth, was "one baptism."

When Jesus, after His resurrection, instituted
the Christian Baptism with water. He consti-
tuted it the evidence of belief in His Gospel,
and the sign of admission into His outward
and visible Church ; but He did not make it
the Baptism with the Holy Ghost; nor a Bap-
tism which conveys the Gift of the Holy
Ghost. And in the History of Baptism in the
Scriptures which is carried on for upwards of
twenty years after its Institution, it has been
seen that it was always administered as the

266 THE DOCTRINE OF BAPTISM.

evidence of belief in the Gospel and 7iemr
conveyed the Gift of the Spirit.

For instance ; — The first persons recorded as
baptized " in the name of Jesus Christ " were
the three thousand on the Day of Pentecost ;
and their Baptism was the profession of belief
in the Gospel; and that which admitted them
as members into Christ's outward and visible
Church ; but as shown in the remarks on the
Day of Pentecost, they could not have received
through the Baptism with water the Gift of
the Spirit, which the Apostles had just hefore
received direct from Jesus Himself, entirely
independent of the Baptism with water.

The second Baptism recorded "in the name
of the Lord Jesus/' is that of "Men and
women of Samaria ; " but that they did not
receive the Holy Ghost by being baptized with
water, is evident from what is said after their
Baptism, "For as yet he was fallen upon none
of them; only they were baptized in the name
of the Lord Jesus."

The next is Simon's ; to whom Peter testi-
fied after his Baptism ; " Thou hast neither
part nor lot in this matter for thy heart is
not right in the sight of God," which is con-
clusive evidence that the Baptism with water
did not convey to him the Gift of the Spirit.

In the same chapter is the account of the

EPHESIANS IV, 4-6. 267

Eunuch baptized by Philip; but no intimation
is given that any spiritual gift followed his
Baptism.

Paul's Baptism is next recorded ; and he
was evidently made "a new creature," and thus,
"Born of the Spirit," three days before he
was baptized into Christ's outward and visible »
Church by Ananias.

Then comes the Baptism of Cornelius and .
his friends, the first Gentile converts ; who
were baptized with water, because they had
previously been baptized by Jesus with the Holy
Ghost.

Lydia's Baptism is the next in order ; and
she appears to have received grace on the
preaching of St. Paul, and before "she was
baptized, and her household," as it is said of
her, "Whose heart the Lord opened, that she
attended unto the things which were spoken of
Paul."

The Jailor of Philippi, "he and all his," to
whom the word of the Lord was spoken by
Paul and Silas, and who were baptized "the
same hour of the night," evidently believed
before they were baptized.

The same may be said of the Baptism of
" Crispus," and " many of the Corinthians," the
result of Paul's preaching.

The last Baptism recorded is that of " about

268 THE DOCTRINE OF BAPTISM.

twelve" men of Ephesus, who had been first
baptized, "unto John's baptism/' and then were
" baptized in the name of the Lord Jesus ; "
but who did not receive the Holy Ghost until
" Paul had laid his hands upon them."

Thus, like as John's Baptism was not the
Baptism with the Holy Ghost ; and did not
convey the Gift of the Spirit ; and our Lord's
Baptism through His disciples during His minis-
try on earth, was not the Baptism with the
Holy Ghost, and did not convey the Gift of
the Spirit; so it is shown that the Christian
Baptism with water during the space of more
than twenty years from the time of its Insti-
tution, was not the Baptism with the Holy
Ghost, and did not convey the Gift of the
Spirit. And unquestionably, the record is given
of its 07ieness or character during the first
twenty years of the History of the Christian
Church, to teach the Lord's people, both what
it was during that period, and what it would
continue to he throughout all the future ages of
the Christian Church.

Of the mode or manner of baptizing in the
Apostolic age, no account is given ; the oneness,
or uniformity of the result of Baptism being
only shown; and this apparently is sufficient
to prove that it is the act of Baptism itself,

EPHESIANS IV. 4-6. 269

and not the way by which it is administered
which is of importance ; the only important
particular being, that it be administered ^' in
the name of the Father, and of the Son, and
of the Holy Ghost."

Since the Apostolic time, different modes have
been adopted by different Christian Churches
in administering Baptism ; some have baptized
by sprinkling water, or by pouring water on
the baptized; others by immersion; some have
used on the occasion many ceremonies, and
offered up many prayers ; others, have made
use of few ceremonies, and offered up few
prayers ; but however different the way of
baptizing may have been, and may be in the
present age. Baptism itself has ever remained
one and the same — just what Jesus made it —
nothing more — nothing less — man has never
either increased or lessened Baptism — it always
has been *' one Baptism " — and always will be
"one Baptism."

It is highly proper that prayer should be
offered up when Baptism is administered ; and
the Lord may graciously vouchsafe to hear and
answer prayer, that the Baptism with the Holy
Ghost may accompany or follow the Baptism
with water; but that does not alter the rite
itself, nor make the Baptism Avith water the
Baptism with the Holy Ghost.

270 THE DOCTRINE OF BAPTISM.

The oneness of the Baptism with the Holy
Ghost remains to be considered.

When God promised, " I will pour out my
Spirit upon all flesh ; " He undoubtedly meant
that He would pour out His Spirit upon all
flesh alike ; in other words, that each person
among the " sons and daughters ; " the " old
and young men ; " the " servants and hand-
maids," would all have the same Holy Spirit
given unto them.

And when He said to John the Baptist of
His beloved Son, " The same is he which
baptizeth with the Holy Ghost," while He
made known by those words that His promised
gifts of the Spirit would be bestowed by Jesus
baptizing with the Holy Ghost, He spake but
of one Baptism with the Holy Ghost, and that
not a Baptism with water.

And when John declared to the Jews, re-
ferring to Jesus, ''I indeed have baptized you
with water; but He shall baptize you with
the Holy Ghost;" he spake but of one Baptism
with the Holy Ghost; and that a Baptism
distinct from his own.

And when Jesus, after His resurrection, pro-
mised His Apostles, " John truly baptized with
water ; but ye shall be baptized with the Holy
Ghost not many days hence ; " while he marked
the distinction between John's Baptism with

EPHESIANS IV. 4-6. 271

water, and His promised Baptism with the
Holy Ghost; He spake but of one Baptism
with the Holy Ghost.

And when on the Day of Pentecost, Jesus
fulfilled his promise, and baptized the twelve
Apostles with the Holy Ghost, He baptized
them all alike ; though He gave them, no
doubt, different gifts ; some speaking one
language, and some another; — "the cloven
tongues like as of fire, sat upon each of them ;
and they were all filled with the Holy Ghost,
and began to speak with other tongues, as
the Spirit gave them utterance;" it was "one
baptism," and as had been previously clearly
pointed out both by God the Father; by John
the Baptist ; and Jesus ; not a Baptism with
water.

And such as the Baptism with the Holy
Ghost was on the Day of Pentecost, that is, a
Baptism separate, and distinct from the Bap-
tism with water ; such it continued to he through-
out the whole of the History of Baptism
recorded in the Scriptures.

For instance : —

When, about a year after the Day of Pente-
cost, "Men and women of Samaria" "received
the Holy Ghost," that is, were baptized by
Jesus with the Holy Ghost ; they had all

272 THE DOCTRINE OF BAPTISM.

been baptized some time before, " in tlie name
of the Lord Jesus."

And when, about eight years after the Day
of Pentecost, CorneHus and his friends, the
first Gentile converts, were baptized by Jesus
with the Holy Ghost ; it was upon the testi-
mony of Peter, exactly as he and the other
Apostles had been baptized with the Holy
Ghost on the Day of Pentecost, and like
their Baptism on that Day, entirely separate
from the Baptism with water.

And lastly, about twenty-three years after the
Day of Pentecost, when " about twelve " men
of Ephesus were baptized by Jesus with the
Holy Ghost, they had all been previously
baptized both " Unto John's baptism," and, '' In
the name of the Lord Jesus."

Thus the Baptism with the Holy Ghost for
upwards of twenty years of the History of
the Christian Church, is shown to have been
always a Baptism distinct and separate from
the Baptism with water, and always '' one
baptism."

"When Jesus ascended up on high, he led
captivity captive, and gave gifts unto men ; "
" And He gave some. Apostles ; and some,
prophets ; and some, evangelists ; and some,
pastors and teachers," Ephesians iv. 8, 11.
These gifts were all the gifts of the Spirit,

EPHESIANS IV. 4-6. 273

which Jesus commenced bestowing on His
Christian Church on the Day of Pentecost by
baptizing His twelve Apostles with the Holy
Ghost. And as he gave the Apostles and first
Gentile Converts the Gift of the Spirit through
the Baptism with the Holy Ghost, so also in
the same way He gave the same Gift unto the
prophets, evangelists, pastors, and teachers; for
it should be borne in mind that the Baptism
with the Holy Ghost, is the only ivay remaled
in the Scriptures, through which Jesus bestows
the Gift of the Spirit on any one.

The Apostles, prophets, evangelists, pastors,
and teachers, had different gifts given to them ;
but they were all baptized with one Baptism of
the Spirit; they were all baptized into Christ's
Spiritual Body ; and were all made members of
God's Spiritual family ; and as such they all stood
upon a perfect equality before God.

Since the Apostolic time, in every age of the
Christian Church, there have been "diversities
of gifts ; " some have received of the Lord a
greater outjDoiu^ing of the Spirit than He has
vouchsafed to others ; but the gifts of the Spirit,
however small, or however great, have ever been
given to man through, and by ''one Baptism''
of the same Holy Spirit — and the humblest
Christian baptized with the Spirit into Jesus
Christ, has ever stood upon a level, as one in

274 THE DOCTRINE OF BAPTISM.

Christ, and as a child of God, with the most
gifted of God's children — all God's children,
without any exceptions, are "heirs of God and
joint heirs with Christ," Rom. viii. 17. God has
but one Spiritual family ; and all His children
are " Born again " of one and the same Spirit ;
and have all ofie and the same Father; as the
Apostle adds immediately after the words " one
baptism;" "One God and Father of all, who
is above all, and through all, and in you all."
Thus it is manifest, that St. Paul's Doctrine
of "one baptism," in the passage of Scripture
which has been under review; while it cannot
mean that there is but one Baptism in the
Christian Church, is in perfect agreement with
the History of Baptism in the word of God,
in regard to the unity or oneness both of the
Baptism with water, and the Baptism with the
Holy Ghost.

COLOSSIANS II. 12.

" Buried with him in baptism."

The context which precedes, and that which
follows this passage of Scriptm-e prove, that
those of whom the Apostle speaks as, ''Buried
with him in baptism," ''are complete in him,"
verse 10 — that is, in Jesus ; and have " all "
their " trespasses forgiven," — verse 13.

Now, as those are not the results which
arise from the Baptism which admits into
Christ's outward and visible Church ; but are
the results which ahvays follow the Baptism
which admits into Christ's Spiritual Church, or
into Divine Union with the Saviour ; therefore,
the Baptism which the Apostle here mentions,
must be the Baptism with the Spirit. The
passage closely corresponds with that to the
liomans which has been already enlarged upon.

T 2

TITUS III. 3-6.

"For we ourselves also were sometimes foolish, disobe-
dient, deceived, serving divers lusts and pleasures,
living in malice and envy, hateful, and hating one
another. But after that the kindness and love of
God our Saviour toward man appeared. Not by
works of righteousness which we have done, but
according to his mercy he saved us, by the washing
of regeneration, and renewing of the Holy Ghost;
which he shed on us abundantly through Jesus
Christ our Saviour."

This is another portion of the word of God
in which the word Baptism does not occur;
but as it is supposed by some that the word
'"washing" refers to the water used at Bap-
tism, it is necessary to examine the passage.
The chief reason assigned for considering
that the word " washing," refers to the water
used at Baptism is, that the Greek word
Xovrpov, translated, "washing," means also, a
laver ; a vessel to wash in ; a bath ; and
therefore that the word refers to the Baptis-
mal Font, and consequently to Baptism.

TITUS III. 3-6. 277

Now, although the original word has those
several meanings, as well as "washing," it
does not mean a laver ; a vessel to wash in ;
a bath for religious purposes, but for any
purpose whatsoever ; and therefore the con-
clusion drawn from that circumstance, fails
altogether in proving that the word "washing"
refers to the water used at Baptism.

Moreover, it is very doubtful whether there
were any Baptismal Fonts at the time St.
Paul wrote this passage, to which he could
allude, that is, whether there were any parti-
cular vessels set apart at thiit time for
Baptism. If there were such at that period,
it is obvious that there were not any at the
formation of the Christian Church ; for there
could have been no Baptismal Font from
whence the three thousand were baptized on
the Day of Pentecost ; nor one in the house
of the Roman soldier Cornelius, from whence
he and his friends were baptized ; nor one
in the prison at Philippi, from whence the
Jailor, " he and all his," were baptized ; nor
one in the desert, when Philip baptized the
Eunuch ; nor again, one in the house of
Judas, from whence Paul himself, the wi^iter
of this passage, was baptized.

Hence for the reasons stated, the fact that
the original word translated " washing," means

278 THE DOCTRINE OF BAPTISM.

also a laver ; a vessel to wash in ; a bath ;
no proof whatever is conveyed thereby that
St. Paul alluded to the Baptismal Font in
using the word. Weak certainly is the con-
clusion which some have been led to draw
from the circumstance, that the Baptismal
Font is the lamr of regeneration.

The Apostle made use of the same word
in the dative case, translated '^washing," in
writing to the Ephesians, chap v. 26. " That
he might sanctify and cleanse it with the
washing of water by the word ; " but in
this passage also, no reference, most obviously,
could have been made to the Baptismal Font,
as the Apostle is describing how Jesus sanc-
tifies and cleanses His Church, " by the
word ; " that is, by the written, spoken, or
preached word, in accordance with the Saviour's
prayer, " Sanctify them through thy truth, thy
word is truth."

In taking a general view of this passage of
Scripture from Titus, it will be seen that it
points out most clearly the important fact that
we are saved, "not by works of righteousness
which we have done," but by the "mercy"
of God.

The Apostle commences the subject by saying,
"For we ourselves also were sometimes fooHsh,

TITUS III. 3-6. 279

disobedient, deceived, serving diverse lusts and
pleasures, living in malice and envy, hateful, and
hating one another ; " this is his description of
man in his unregenerated, unrenewed state; and
it is of importance to notice that the Apostle is
not here speaking of man in his state of inno-
cency; of infants; such as Jesus took up in His
arms, and said, "of such is the kingdom of
heaven;" but of man old enough to be capable
of sinning; of himself, and others of God's
people, who were, "sometimes," guilty of the
sins he describes.

He uses similar language in writing to the
Ephesians ; " Among whom also we all had our
conversation in times past in the lusts of our
flesh, fulfilling the desires of the flesh and of
the mind; and were by nature the children of
wrath, even as others." — Ephes. ii. 3.

Then the Apostle goes on to say, "But after
that the kindness and love of God om^ Saviour
toward man appeared." This passage corres-
ponds also with the words which follow the
quotation just before taken from the Ephesians ;
"But God, who is rich in mercy, for his great
love wherewith he loved us, even when we were
dead in sins," &c., &c. Thus showing in both
passages, that our salvation originates solely
from the love of God towards us.

280 THE DOCTRINE OF BAPTISM.

Having thus referred our salvation entirely to
the love of God as the first moving cause, the
Apostle proceeds to state two things, —

First, — How the Lord does not save us.

Secondly, — How He does save us. —

First, — ^the Lord does not save us "by works
of righteousness which we have done." By works
of righteousness, are evidently meant, rehgious
works; or works connected with religious acts
or observances. And here Baptism as a work of
righteousness is excluded with all other religious
works, as that which saves ; for our Saviour
distinctly spoke of the Baptism with water as a
work of righteousness when He went to be bap-
tized of John, for when "John forbad him,
saying, I have need to be baptized of thee,"
He said, " Suffer it to be so now : for thus it
becometh us to fulfil all righteousness ; " or, all
righteous acts ; or, religious observances ; mean-
ing, unquestionably, the act of being haytized.
Thus we have the authority of Jesus Himself in
saying that Baptism is a work of righteousness',
and it is worthy of observation that St. Paul
uses the same Greek word translated, "righteous-
ness" in this passage, as our Lord used when
speaking to John of Baptism.

Further, Baptism with water is a work "which
we ham done;'' it is an ordinance instituted by
Jesus, and salvation is promised on its perfor-

TITUS III. 3-6. 281

mance, when it is accompanied or followed with
belief in the Gospel; but man does it, or does it
not at his pleasure; — this is manifest by some
professing Christians refusing to be baptized.

Having thus briefly considered how the Lord
does not save us, let us notice the Apostle's
second declaration, namely, how the Lord does
save us — and this he states to be, "According
to his mercy he saved us by the washing of
regeneration, and renewing of the Holy Ghost."

First, — it is " according to his mercy ; " now
the word "mercy," is here placed by the Apostle
in direct opposition to "works of righteousness
which we have done " — " Not by works of
righteousness ; " but — " according to his mercy "
— "works of righteousness," are not mercy —
Baptism with water, being a work of righteous-
ness, is not mercy — and therefore it is not by
the Baptism with water which we have done,
that the Lord saves us. "For by grace are ye
saved through faith ; and that not of yourselves :
it is the gift of God : not of works, lest any
man should boast."

St. Paul then makes known how God's "mercy"
is exercised, or carried out, in saving us — namely,
— "by the washing of regeneration, and renew-
ing of the Holy Ghost." Now, as the Lord
does not save us by works of righteousness

282 THE DOCTRINE OF BAPTISM.

which we have done ; " and the Baptism with
water is a work of righteousness ; and is not
"mercy;" — therefore, "the washing of regene-
ration, and renewing of the Holy Ghost," by
which the Lord does save us, cannot be the
Christian Baptism with water.

The word, "regeneration," is only found in
one other passage in Scripture, Matt. xix. 28 —
where Jesus speaks of the time when He
will regenerate, or, " Create new heavens and
a new earth ; " Isa. Ixv. 17, or, as He says
in the Book of the Revelation of St. John,
"Behold, I make all things new." — Here it
refers, not to the regeneration of the world,
but to the regeneration of man ; to his being
regenerated, or, " Born again," and thus made
"a new creature."

The word agrees with, and has the same
meaning as, " Born again," — in John iii. 3 ;
and as those words involve, or comprehend,
as has been shown, " Born of water and of
the Spirit," John iii. 5 ; so the word regenera-
tion in this passage, involves or comprehends,
"the washing," "and renewing of the Holy
Ghost;" "Born of water," corresponding with
"the washing;" "and of the Spirit," corres-
ponding with "renewing of the Holy Ghost."

It is not to be understood that the words,
"the washing of regeneration," mean, that the

TITUS III. 3-6. 283

washing is regeneration, or that it produces
regeneration ; but that it is the result of
regeneration. When we speak of the washing
of the sea, we do not mean that the washing
is the sea, or that it makes the sea, but
that the sea being made, washes.

So, when the Lord exercises His mercy by-
regenerating us with the Holy Ghost, the
result of that regeneration is, that we are
both ivashed and renewed by the Holy Ghost;
there being, '■'■ the washing of regeneration "
by the Holy Ghost, and, "renewing of the
Holy Ghost ; " both being inseixirahly connected
with regeneration I and both being absolutely
necessary for salvation.

Most clearly is it revealed in the word of
God, that to enter the Kingdom of Heaven
we must be fitted for that holy place ; that
we must be washed, cleansed, sanctified, to
partake of the Saviour's glory; "If I wash
thee not thou hast no part with me," said
Jesus. Holiness is absolutely necessary to
behold the Holy One; for without it "no
man shall see the Lord." There is an
Highway to Heaven, but it is, "The way of
holiness, the unclean shall not pass over it,"
Isa. XXXV, 8. There is a Holy City, the
New Jerusalem, but, "There shall in no wise

284 THE DOCTRINE OF BAPTISM.

enter into it any thing that defileth." —
Eev. xxi. 27.

When the Lord in His mercy regenerates
us by His Holy Spirit, one of the first acts
of the Spirit is, to convince of sin ; and while
we are conscious that we have been changed, —
that we have been made "a new creature," —
that we have been " Born again : " we are
also made aware that we are sinful to a
degree of which, before, we were quite ignorant;
we find, "the flesh lusting against the Spirit,
and the Spirit against the flesh ; " and Satan
at times coming in like a flood, and stirring,
up such inbred corruptions, that we almost
tremble for the result ; knowing that the word
of God has declared, "If ye live after the
flesh ye shall die," — Rom. viii. 13. Then it
is, that we feel the need of "the washing of
regeneration;" the need, not only of being
renewed, but also, of being washed, cleansed,
sanctified; and our prayer goes up to God,
not so much for renewing, as for cleansing;
our cry is. Lord, cleanse Thou me : — Lord,
wash me : — Lord, sanctify me : — Lord, cleanse
Thou me from secret sins : — Lord, raise up a
standard against the enemy of souls when he
comes in like a flood. While resting on the
blood of Christ as the full, and only atone-
ment for sin; we are at the same time

TITUS III. 3-6. 285

convinced that to be saved, we must both
cease from sin and be cleansed from sin ;
and we pray that it may be so; — and the
Lord hears our prayer and answers it, for
the promise is, ''If we confess our sins, he
is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness."
Thus, by our own experience, do we prove the
truth of the passage of Scripture under review,
that the Lord saves us, "by the washing of
regeneration, and renewing of the Holy Ghost."

"Which he shed on us abundantly through
Jesus Christ our Saviour."

The shedding here spoken of, is not the shed-
ding of water, but God the Father's shedding,
or baptizing His people through Jesus, with the
Holy Ghost. It corresponds with Peter's de-
claration on the Day of Pentecost, in reference
to the Baptism of himself, and of the other
Apostles by Jesus, with the Holy Ghost, "He
hath shed forth this, which ye now see and hear."

God, from the fall of man, has saved all whom
He has chosen in Christ before the foundation
of the world, by "the washing of regeneration,
and renewing of the Holy Ghost;" Abel, Enoch,
Noah, Abraham, and other holy men were mi-
doubtedly thus saved. But God had promised
that he would pour out His Spirit upon "all

286 THE DOCTRINE OF BAPTISM.

flesh;'' that is, upon individuals and members of
families of all nations and peoples of the earth
— "upon sons and daughters, old and young
men, servants and handmaids ; " and from the
Day of Pentecost He has been graciously fulfil-
ling that promise by pouring out His Spirit
upon "all flesh," or by shedding the Holy Ghost
upon "all flesh," through Jesus Christ our
Saviour "abundantly." And this abundant pour-
ing out of the Spirit; this abundant shedding
of the Holy Ghost through Jesus Christ our
Saviour, has been named by God the Father, by
Jesus, by John the Baptist, and by Peter, the
Baptism with the Holy Ghost; — and conse-
quently all, upon whom the promised Gift of
the Spirit has been thus poured out; all, upon
whom the Holy Ghost has been thus shed abun-
dantly, through Jesus Christ our Saviour; have
been Baptized with the Holy Ghost.

Thus it is clear that the passage of Scripture
now under consideration, relates neither to the
Baptismal Font, nor to the Baptism with water,
but to the Baptism with the Holy Ghost ; and
this is the haptismal regeneration of which
the Apostle writes ; namely, man regenerated,
washed, and saved by being baptized by Jesus
Christ our Saviour with the Holy Ghost.

There can be no doubt, that it is in accor-

TITUS III. 3-6. 287

dance with our fallen nature to attribute the
salvation of man to works, rather than to the
mercy of God. Nevertheless it is strange, that
a passage of ScrijDture, which was unques-
tionably written to teach that we are saved,
" not by works of righteousness which we have
done ; " but by the mercy of God ; should be
brought forward to prove the very opposite ;
namely, that we are saved by a work of righ-
teousness which we have done ; that is, by our
having been baptized with water into Christ's
outward and visible Church.

The great error ob^dously has been, that in
this case, as in other passages in the word of
God ; the Baptism with the Holy Ghost has
been overlooked ; or mistaken for the Baptism
with water.

HEBREWS VI. 2.

" The doctrine of baptisms."

This portion of Scripture is a part of "the
principles of the doctrine of Christ/' spoken
of by the Apostle in the first verse of this
same chapter.

Five important particulars may be gathered
from this part of the word of God.

First, — it is a proof, that there is "the
doctrine of baptisms," in the Christian Church.

Secondly, — it is a proof, that as there is
" the doctrine of baptisms " in the Christian
Church ; there must be more than one
Baptism in the Christian Church.

Thirdly, — it is a proof, that as there are
but two Baptisms recorded in the Christian
Church, namely, the Baptism with the Holy
Ghost ; and the Baptism with water ; the
Apostle must refer to those two Baptisms.

Fourthly, — it is a proof, that the Apostle
called the Gift of the Spirit, as God the

HEBREWS VI. 2.

289

Father ; John the Baptist ; and Jesus called
that Gift; namely, a Baptism.

Fifthly, — it is a proof, taken in connection
with the context which precedes, and that
which follows it, that the Apostle had made
"the doctrine of baptisms," a part of his teach-
ing, and that he considered those to whom he
wrote were sufficiently acquainted with the
subject.

1 PETEE III. 21, 22.

"The like figure whereuiito even baptism doth also
now save us (not the putting away of the filth of
the flesh, but the answer of a good conscience to-
ward God,) by the resurrection of Jesus Christ :
who is gone into heaven, and is on the right hand
of God ; angels and authorities and powers being
made subject unto him."

This is the last passage on Baptism in the
New Testament, St. Peter being, with the
exception of St. Paul, the only one of the
Apostles who has written in the Epistles on
the subject; and he only in this single
instance. This circumstance is very remarkable,
and it would have been much more so, if it
could be supposed that the Apostles knew
that the Baptism with water was the New
Birth ; and that it admitted those so baptized
into Clirist's spiritual Church, as well as into
His outward and visible Church.

Three of the Apostles, namely, James, Peter,
and John, speak of the being "Born again,"
but not in connection with Baptism ; which it

1 PETER III. 21, 22. 291

may be useful to notice, before examining the
passage on Baptism yet to be considered.

St. James writes, " Of his own will begat he
us with the word of truth," — James i. 18. — and
by these words he refers to the being "Born
again," but he does not connect it in the
least possible manner with the Christian Bap-
tism; but speaks of it as the Lord's be-
getting His people, " Of his own will " " with
the word of truth;" or with, or by the
preached word; as is shown by what he after-
wards says in application, " Wherefore my be-
loved brethren let every man be swift to hear;"
and again, "But be ye doers of the word
and not hearers only."

St. Peter, in his first Epistle, before that
portion of it where he speaks of Baptism,
mentions the New Birth in the following words,
"Being born again, not of corruptible seed,
but of incorruptible, by the word of God,
which liveth and abideth for ever," — 1 Peter
i. 23. But like St. James he does not con-
nect it in the most distant manner with the
Christian Baptism, but speaks of it as arising
from "the word of God," as St. James does.

St. John, the writer of the Gospel which
bears his name, speaks of the New Birth in
his first Epistle, nine times ; six times as " Born
of God ; " once, as " Born of him ; " once, as

v2

292 THE DOCTRINE OF BAPTISM.

" Begotten of him ; " and once, as " Begotten
of God ; " but like St. James, and St. Peter,
lie does not connect it in any way with
Baptism. And this is the more remarkable,
as he is the recorder of our Lord's discourse
with Nicodemus, and the words he makes use
of, "Born of God," and "Begotten of God,"
correspond most closely with our Lord's words
"Born again," or, "from above," as in the
margin.

These several facts are important, for they
amount to this : —

Two Apostles, St. James and St. Peter, speak
of the New Birth, or of the being "Born
again" having taken place from the instrumen-
taHty of the "word of God," without making
any reference whatever to the Baptism with
water as the means or cause thereof.

St. John, full as his mind evidently was of
the subject of being "Born again," as is shown
by his naming it so often, and also by his
various remarks on the blessed and holy
results of being " Born of God ; " — see chap,
iii. 1, 3, and 9 — still makes no mention of
Baptism as the instrument, or cause of re-
generation, but ascribes this change of heart
solely to the sovereign will and act of God,
"Born of God "—" Begotten of God;" just as
his statement is in his Gospel of those who

1 PETER III. 21, 22. 293

" become the sons of God ; " " which were
born, not of blood, nor of the will of the
flesh, nor of the will of man, but of God," —
John i. 12, 13.

St. Jude does not refer either to the being
"Born again," or to Baptism.

Now these four Apostles must undoubtedly
have known whether our Lord in His discourse
with Nicodemus did, or did not, speak by anti-
cipation of the Christian Baptism ; and conse-
quently, whether the Baptism with water was,
or was not, the being "Born again." If they
knew that our Lord did mean the Christian
Baptism when he said, "Except a man be
born of water and of the Spirit, he cannot
enter into the kingdom of God," and thereby
taught that after He had instituted the Bap-
tism, "in the name of the Father, and of the
Son, and of the Holy Ghost," all so baptized
would be " Born again," and thus " enter into
the kingdom of God," it is scarcely possible to
beheve, but that the Holy Spmt would have
led one of them at least, if not all, to state
that such a blessed result arose from Baptism;
both for the comfort of those who had already
been baptized, and also, for the comfort of the
many millions, who in after ages, would be by
Baptism admitted into Christ's outward and
visible Church.

294 THE DOCTRINE OF BAPTISM.

But we look in vain throughout the whole
of their Epistles for any such statement; and
the conclusion to be drawn from this circum-
stance is obvious. They all evidently knew
that Jesus, when He said, "Except a man be
born of water and of the Spirit, he cannot
enter into the kingdom of God," did not speak
by anticipation of the Christian Baptism which
He instituted after His resurrection. And they
knew that the Christian Baptism with water
was not regeneration, or New Birth ; and that
it did not convey regeneration or New Birth;
and therefore they did not state that the Bap-
tism with water was the being "Born again."

Indeed, from their entire silence on the
subject, it is more than probable that it never
entered into their hearts, to consider the
Baptism with water to be more than the
outward profession of belief in the Gospel,
having the promise of salvation annexed to
its performance when it is accompanied or
followed by belief in the Gospel; as Jesus
had not made it more when he said to them,
" Go ye into all the world, and preach the
gospel to every creature ; he that believeth
and is baptized shall be saved; but he that
believeth not shall be damned."

In proceeding now to the examination of the

1 PETER III. 21, 22. 295

passage in which St. Peter mentions Baptism,
it is necessary to notice in the first place,
that be does not speak of it as the being
"Born again," but as that which, as a figure,
saves, " The like figure whereunto even bap-
tism doth also now save us."

The " Uke figure " refers, either to what is
said in the preceding verse, of the ark, or of
water. Noah and his family were certainly
saved in the ark — this is stated by the Apostle
in the words, "wherein," or, in which "few,
that is, eight souls were saved ; " but then
he adds, "by water." The teaching of which
appears to be, that the " eight souls " were
actually saved in the ark, but figuratively "by
water."

Assuming this to be the meaning of the
passage, then the "like figure" of which the
Apostle speaks, must be water, or the Baptism
with water.

The Apostle then proceeds to explain two
things : —

Fu^st, — How Baptism as a figure, does not
save.

Secondly, — How, as a figure, it does save.

First, — How Baptism as a figure, does not
save.

"Not the putting away of the filth of the
flesh."

296 THE DOCTRINE OF BAPTISM.

Water used at Baptism is a figure of wash-
ing and cleansing the soul, and of the neces-
sity of the person baptized being washed and
cleansed ; but it is only a figure ; for nothing
scarcely is more perceptible, more capable of
proof, more undeniable ; than, that the Baptism
with water does not put away the filth of the
flesh, and make men holy. Thousands, and
tens of thousands, who have been baptized
with water having lived and died, wallowing as
it were, in the filth of the flesh. And as the
Baptism with water has not evidently put
away the filth of the flesh of some who have
been baptized with water; it consequently has
not put away the filth of the flesh of any who
have been baptized with water; for there is but
"one baptism," and its effects are always the
same. Hence the Baptism with water cannot,
and therefore does not, as a figure, save by
"putting away of the filth of the flesh."

The Apostle having declared how Baptism,
as a figure, does not save, then states ;

Secondly, — How, as a figure, it does save;—
"But the answer of a good conscience to-
ward God, by the resurrection of Jesus Christ :
who is gone into heaven, and is on the right
hand of God ; angels and authorities and
powers being made subject unto him."

1 PETER III. 21, 22. 297

The resurrection of Jesus Christ is the great
proof that our Lord by His life, sufferings,
and death, fully satisfied the Divine justice
for the sins of his people ; and that by " One
offering he hath perfected for ever them that
are sanctified." " If Christ be not risen," saith
St. Paul, ''then is our preaching vain, and
your faith is also vain ; " but Christ is risen ;
and is moreover, '' Gone into heaven, and is
on the right hand of God; angels and autho-
rities and powers being made subject unto him."
Baptism is the sign, or testimony established
by Jesus, of faith in a crucified, risen, and
glorified Saviour. It has also the gracious
promise connected with it, that, "he that be-
lieveth and is baptized shall be saved;" and
the believer by being baptized, has " the
answer of a good conscience toward God," that
he has thereby testified that his hope of being
saved, rests solely upon Jesus the Eternal Son
of God; who having died for his sins, God
has raised from the dead, and placed at His
own right hand, "Angels and authorities and
powers being made subject unto him."

Thus the Baptism with water, being the
evidence or testimony of faith in the Lord
Jesus Christ; and having the promise of sal-
vation annexed to its performance, when it is
accompanied or followed with belief in the

w

298 THE DOCTRINE OF BAPTISM.

Gospel, is a figure whereby the 'beliemr is
saved.

But when Baptism is neither accompanied
nor followed by behef in the Gospel ; that is,
when it stands alone and is not joined with
behef in the Gospel; then, as it has not the
promise of salvation annexed to its perform-
ance when it is not joined with belief in the
Gospel, it does not as a figure, or figuratively,
save; for it should be noticed that St. Peter's
figure of being saved by water, evidently does
not refer to the multitude of the Antedilu-
vians having been saved, in a figure, by water,
as they certainly were destroyed by water ;
but is Hmited to the eiglit souls having been,
in a figure, saved by water. The Apostle's
statement is distinct on that point, " Wherein
few, that is, eight souls were saved by water."
The figure of being saved by water, therefore,
does not apply to the multitude of the Ante-
diluvians who were lost, but to the few who
were saved; and consequently, the application
of the figure hy the Apostle, "The like figure
whereunto even baptism doth also now save
us,'' does not apply to the multitude of bap-
tized Christians who are lost, but to the few
who are saved.

CONCLUSION

In bringing his work on Baptism to a close,
the Author is desirous of directing especial
attention to three important particulars noticed
therein.

First, — that there are two Baptisms in the
Christian Church ; namely, the Baptism with
the Holy Ghost; and the Baptism with water,
"in the name of the Father, and of the Son,
and of the Holy Ghost."

Secondly, — that Jesus " baptizeth with the
Holy Ghost," uniting those so baptized by
Him, spiritually to Himself, or to his spmtual
Church, and giving to them the Gift of the
Spirit.

Thirdly, — that the Baptism with water, "in
the name of the Father, and of the Son, and
of the Holy Ghost," was instituted by Jesus
to be the evidence or testimony of belief in
His Gospel, and the sign of admission into
His outward and visible Church ; but was not
instituted by Him to unite those so baptized,

300 CONCLUSION.

spiritually to Himself, or to His spiritual
Church ; nor to convey to them the Gift of
the Spirit.

There are many points, as stated, connected
with those three particulars, but they contain
the substance of the whole work; and the
Author appeals with confidence to the word
of God as teaching them.

BARCHAM ANT) BEECROFT, PRINTERS, READING.

^>\,-