ar V 17058 WHY FRIENDS (QUAKERS) DO NOT BAPTIZE WITH WATER TiteF^tte shows when thrs volume was taken. To renew this book copy, the call KOf aud give-to ,. the librarian. -s HOMt USE RULES. - All Books subject toiRecall. Books not used for instruction or research - arevretuxnable within '4-weeks. • , .\ Volumes of periodic , reals and of pamphlets are held in the library as much .asj possible, if or special pluposesv they are givenjout for a limited time.- Borrowers should not use -their libramnussion Acts I^ Ye shall receive power when the Holy Spiritf is come upon you, and ye shall be witnesses unto me both in Jerusalem and in all Judea and Samaria and to the ut- termost parts of the earth. Acts 1.9 These are given as the last words of our Saviour before his ascension. He speaks of John's baptism as the water Acts iS baptism of the past, and of Holy Spirit Acts U.J6 baptism as the baptism of the future. Acts J.8 By this Holy Spirit baptism his apostles are to receive power to become his witnesses to the uttermost parts of the earth. There is nothing whatever which implies a command to baptize with water. This whole context militates against the belief that Christ ever gave such command. This version of the "apostoUc commis- sion" stands prominent and is worthy of double consideration because it is sus- Acts JJ. 15,16 tained by the testimony of Peter, who remembered these words of our Lord, and quoted from them as being fulfilled Acts JO. 42,45 when the Holy Spirit was poured out t All through this book we follow the American revised version in using Holy Spirit in place of Holy Ghost. The G)mmission 3 upon the household of Cornelius as he preached. According to John's account of the commission, Christ said, to his apostles, Tno.20.2J "As my Father hath sent Me even so send I you," and we read that He was Jno. J33 sent to baptize with the Holy Spirit. GaL 4.4,6 Again, He commanded them to feed His Jno. 2J. 15,17 lambs and feed His sheep. John never intimates that they were sent to baptize with water. Had Christ commanded his disciples to baptize all nations with water, John would certainly have known it, and could not have failed to report a command of such world-wide application. John's silence is further evidence that no such command was given. There can be no baptism in the com- mission other than the baptism of the Holy Spirit according to John's record as we have it. According to I,uke; Christ commanded his apostles to preach among all nations repentance and remission of sin in His Lufce 24.47,49 name, after they should be endued with power from on high. lyuke does not mention baptism, except 4 The Commission as power from on high. Nothing which even suggests a command to baptize with water. If such command was given I,uke Luke 3.16 surely knew it. He tells us about Luke 24.47,49 Christ's own baptism of the Holy Spirit and His command to preach among all nations ; why does he not tell us about this command to baptize these nations with water? Is it not plainly because there was no such command ? Mark 16.9,20 According to foot-note in our revised version, and other authorities, the two oldest known copies of Mark's record omit the last twelve verses, and another ancient manuscript, lately found, also omits them and states that they were by Aristion the elder. As the authenticity of the account of the commission in Mark's record is questioned, we omit comment, altho we see nothing to con- flict with the other six versions. Mat. 28.J9 According to Matthew ; Christ com- R.V. manded His disciples to go, teach all nations, baptizing them (not in the name, but) into the name of the Father, the Son, and the Holy Spirit. No water is mentioned. He com- The Q)mmission 5 manded them to baptize into the Divinity , not in water. This harmonizes all the evangelists with both Peter and Paul. If we reject this view and assume that in Matthew water baptism is intended to Mat. 28.19 be understood, then we are compelled to believe that this interpretation of Mat- thew, with its formula for baptism, was conceived after the apostles' time ; was unknown to them, and is a human con- ception and not a correct rendering of the teachings of Jesus. Because with water introduced, it stands alone and is out of harmony with the whole of Christ's teachings upon other occasions, and because it conflicts with all our other six versions of the commission ; and be- cause (as we read) , the apostles and first Christians never did baptize with water Mat. 28.19 in the name of the Father, Son and Holy Spirit, which is conclusive evidence that to their understandings Christ never Acts 8.12,13 commanded them to do so. And again. Acts 8.38 because many apostles and first Christ- Acts 9.18 ians did continue to baptize with water, Acts 16.15,33 sometimes without formula but mostly in Acts 18.8,25 the name of Jesus, I^ord or Christ. This Acts 2.38 6 The Q>mnussion Acts 8.J6 they would not have done in defiance of Ads J0.48 Christ's command to baptize in the name Acts 19^ of the Father, Son and Holy Spirit. Upon these and many other grounds we claim that Christ never did command his disciples to baptize with water in the name of the Father, Son, and Holy Spirit, nor in any way whatever. Acts J0.42 According to Peter's account of the commission, Christ. commanded his apos- tles to preach to the people. He men- tions no command to baptize. Acts JJ.J5 Peter did preach to the people and the Acts J0.44 Holy Spirit fell upon them as it had fallen upon others of them in the begin- Acts IJ.J6 ning, at Pentecost. Then Peter remem- bered the word of the Lord, how he said ' ' John indeed baptized with water, but ye shall be baptized with the Holy Spirit." Acts 10.44 Here Peter was made instrumental in baptizing with the Holy Spirit through Gospel preaching, and he recognized this Acts JJ.J6 to be the same baptism which his Lord had promised should supersede John's Acts 2.4 water baptism and the same as that with which they were filled eight years before, in the beginning at Pentecost, and the Acts 2.4 Acts JO.44,45 Acts J.5 Acts JJ.J6 Acts 2.J6,J8 Joel 2.28 The Commission 7 Pentecost baptism he said was tliat which Acts 2.16 the prophet Joel foretold should be pour- ed out upon all flesh ; upon sons and Joel 2.28 daughters, servants and handmaidens, and that they should prophesy. Can anything be plainer than that this Pentecost baptism and the baptism which was poured out upon the household of Cornelius as Peter preached, and the baptism which our lyord promised in the place of John's water baptism and the baptism which Joel foretold should be poured out upon all flesh are all one and the same baptism, and does it not follow that this is the baptism of the commis- sion, the one baptism of the Gospel, and that this is Christian baptism and that there is no water in it ? Because Peter and others continued to baptize with water is no evidence to the contrary. They continued their old Jewish customs generally. They pro- Acts 15.28,29 nounced it necessary to abstain from Acts 21.21,25 certain meats. They insisted that Paul Ads JI.2,3 should adhere to circumcision. They Gal. 2.12,14 refused to eat with Gentiles. With such Jewish proclivities how could they at once abandon water baptism ? 8 The Commission Acb2.38 Some evidently realized that John's Acts8.J6 water baptism had ended at Pentecost, Acts J0.48 but they were not prepared to drop it Acts J9^ entirely, so sought to perpetuate it by repeating the words, ' ' In the name of Jesus, Lord or Christ. ' ' They claimed no divine authority for using this formula and the disciples of water baptism in our day mostly discard it. Mat. 28.19 Baptism with the formula, "In the name of the Father, Son and Holy Spirit' ' is not to be considered in connection with the apostles and first Christians, as they never mention it and evidently never practised it. Such formula was unknown at that time. It came in as an after- thought ; a human conception of later date. The great diversity in the form of ex- pression used by each of the evangelists and Peter in defining Christ's commission to his apostles is positive evidence that they understood him to prescribe no formula for baptism, and it is confirma- tion that no formula was given that they and the first Christians for ages adhered to no one set form of words when bap- tizing with water. The Gimmission 9 "In His name," as Christ is quoted Lofce 24.47 by Ivuke, and in substance by Mark, Mark I6.J7 John and Peter, always implies in, into t^^^ (^^3 or with His Spirit or power, and not a /^^ jq^43 common given name which mortals may utter. In this name or power Christ commanded his apostles to preach. ' ' Into the name of the Father, Son Mat. 28.J9 and Holy Spirit, " as in Matthew alone R. v. Christ's command is interpreted, has the same implication and not a mere name or formula which human lips may sound. To repeat these words in connection with water baptism is to substitute the voice of man for the power of God. Paul said of his own commission : j Cot. J.J7 "Christ sent me not to baptize but to Acts 13.47 preach the gospel," and that "the gospel Rom. J.J6 is the power of God unto salvation to all who believe." Paul's commission was essentially the same as that given to other apostles to preach among all nations repentance and . u 7Ai7 remission of sin in his name with power i^ke 24!49 from on high ; for there can be no salva- tion without repentance and remission of sin. Had our Saviour ordained water bap- lo The Gimmission Mat. 28.J9 tism to the end of the world the four Mat. 3.n evangelists would certainly have all MaA J.8 known it and would have testified to it Lofce 3.16 as they and Peter all bear testimony to Jno. J.26^ Christ's own baptism of the Holy Spirit. Acts JJ.J6 Paul would have known it and would not I Cm. J.J7 have denied it. Peter would not have Acts J0.42 said " Christ commanded us to preach to the people ' ' without making any allusion to water baptism. That Peter should say Christ com- Acts tO.42 manded his apostles to preach to the people and never at any time intimate that he commanded them to baptize with water, certainly suggests that no such command was given and that the present popular conception of the apostolic com- mission has originated since Peter's time and is a human invention and has no divine authority. Neither the apostles nor first Christ- ians could have understood that Christ commanded them to baptize with water nor that he prescribed any formula there- for, otherwise they would have used this formula and have referred to this com- mand as authority for their subsequent water baptism. But so far as Scripture The Commission 1 1 informs, no one in those early days ever did baptize with water in the name of "The Father, Son and Holy Spirit," nor ever heard of such formula. Sometimes they baptized in the name Acts 2.38 Jesus, I,ord or Christ, but never one word ^^ ^•„^^„ , ' _ Acts 10.48 about the Father nor the Holy Spirit. Acts 19.5 Some baptized without formula, or if they did use formula it was not con- ^'^ ^'l^^^ . , , r ^ . Acts 8.38 sidered of suflacient importance to Acts9.J8 mention. Acts J8.8,25 „, , Acts 16.15^ They baptized with water before Christ Jno. 4.2 gave them their commission, and con- tinued to baptize in the same way after, which is yet another proof that their authority for water baptism did not originate in Christ's command. Nearly Acts 18.25 thirty years after Christ, some believers Acts J9.3,5 continued to baptize with John's baptism and we do not know how much longer it continued. When was Christ's command first quoted as authority for water baptism ? Not in apostolic times, nor until long after. When did man first presume to baptize with water, in the name of the Father, Son and Holy Spirit ? 12 The Commission "The Ante- Nicene Fathers" "The teachings of the twelve Apostles" Ecclesiastical History Vol. U P. 164 J Cor. I.J7 I Cor. J.J4 Some of our oldest writings indicate the use of this formula in some places, probably in the early part or middle of the second century. Yet, historian SchafF, who was familiar with all these old records, says this formula is not traceable in its present shape earher than the fourth century. Evidently the apostles and first Chris- tians continued to baptize with water, because it was a conspicuous feature in the special mission of John the Baptist as well as a Jewish rite in which they and their fathers were educated. They had no thought of Christ's command as authority for water baptism. Paul said plainly that he had no such authority. Christ sent him not to baptize but to preach the Gospel. Paul thanked God that he had bap- tized so few. He could not have spoken thus sUghtingly of Christian baptism. It must have dawned upon him that in the fulness of the Christian dispensation there was no place for water baptism; otherwise how could he thank God that he had baptized so few ? What dispenser of water baptism could give such thanks The Commission 13 in this day ? Paul circiimcised Timothy, Acts 16.3 and perhaps Titus, because of the Jews. GaU 2.3,5 Did he not baptize those few with water I Cor, I.t4 for the same pacific purpose, or did he not at first receive full light upon this subject? Some assume that Christ gave others authority to baptize which did not ex- tend to Paul. We cannot believe that all Christ's ministers to the end of the world were commissioned to baptize with water, Paul only rejected. This refiects un- i Tim. 2.7 justly upon Paul, the great apostle to us 2 Tim. J.IJ Gentiles. Is it not a mere evasion of the gospel truth here and elsewhere incul- J Cor. I.J7 cated, that Christ gave no commission to baptize with water ? John the Baptist was sent or com- jno. 1.33 missioned to baptize with water and the Mark J.JO Holy Spirit once descended as John bap- Lofce 3.22 tized with water. The apostles were commissioned to go Lofce 24.47,49 preach the Gospel after they should be ^f^ J^»^ endued with power from on high. Acts Jj!j5,J6 We read that the Holy Spirit descended J SS*"* ^'^ ,- , , 1 , , ^ , * Thes. J.5 as the apostles preached the Gospel. j Peter J.J2 Neither the apostles nor disciples were 14 Water Baptism in History ever commissioned to baptize with water; and so far as we read, the Holy Spirit ' never descended as they did baptize with water. WATER BAPTISM DSf HISTORY AS A PAGAN AND JEWISH RITE. From the writings of Grotius we gather that some ancients baptized with water in memory of the world being saved from the waters of the deluge. From the Brahmans on the Ganges and the dwellers by the Nile and from explorers all around the world we learn that water baptism was an ancient re- ligious rite among many so called heathen nations. Bancroft's Native Bancroft says: It is related by all the Races j^ Spanish historians that when the Vol. 2, P. 260. „ ■ A x^ ^ ■ -^ A ^T *. 4-1, VoL 2, P. 269. Spaniards first visited Yucatan they Vol. 2, P. 282. found baptism administered to both sexes between the ages of three and twelve. It was the duty of all to have their child- ren baptized, for by this ablution thej' believed they received a purer nature and were protected against evil spirits and misfortune. None could marry with- out it. Watet Baptism in History 15 Some baptized their children with cere- Vol. 3, P. 370 monies, which in many points resembled those in use among Christians. Smith in his Bible dictionary says: Under Baptism It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. There is a natural connection in the mind between the thought of physical and spiritual pollution. In warm countries this connection is probably closer than in colder climates; hence the frequency of ablution in the religious rites of the East. The history of Israel and the law of Moses abound with such lustrations. The consecration of the high priest de- serves special notice. It was first by baptism then by unction and lastly by sacrifice. From the gospel history we learn that j^^j^ t5A3 at that time ceremonial washings had Mark 7A9 been greatly multiplied by traditions of the doctors and elders. The most im- portant and probably one of the oldest of these traditional customs was the bap- tism of proselytes. 1 6 Wateir Baptism in History- Mat. 33,6 The Jewish People in the time of Christ VoL 2, P. 320 Chiristian Institutions P. 6. Primitive Culture by Tylor VoL 2, P. 440. Vol. 2, P. 441. These usages of the Jews will account for the readiness with which all men flocked to the baptism of John the Bap- tist. Schiirer in his history of the Jewish people devotes several pages to giving reasons for believing that the Jews bap- tized proselytes long before the coming of Christ. Dean Stanley says baptism is inherited from Judaism. Many other good authorities might be quoted to support the belief that water baptism and other ordinances were greatly multiplied among many Jews during the last few hundred years before Christ. There are no Scripture writings which cover this period. Tylor says : The rites of lustration which hold their places within the pale of Christianity are in well marked con- nection with Jewish and Gentile ritual. Baptism by water, the symbol of the initiation of the convert, history traces from the Jewish rite to that of John the Baptist and thence to the Christian or- dinance. As we read : Pagans of old baptized Water Baptism in History 17 the face. Under the law of Moses the hands were baptized. John the Baptist baptized the whole body. Our Saviour baptized the feet. ^°°* *^' "^''^ Now Christians complete the cycle and again as of old baptize the face. Some early Christians deferred water baptism to middle life or old age and many were never so baptized. Now Christians insist upon infant baptism. Some Christian said : If only one finger remains above water the baptism is not vaUd. Now Christians say : "A few drops of water are as good as a river. ' ' What shall we say ? "Wisdom answers. Let us hold to what Christ says : ' ' John indeed baptized with water but ye shall Acts I^ be baptized with the Holy Spirit. ' ' Ads J J.J6 Some ancients, we read, baptized to appease the wrath of the Gods and to ex- piate sin. Some Christians now claim that by water baptism a child of wrath becomes a child of Grace and sins are washed away. The similarity of these two ideas, one Pagan and the other Christian, suggests 1 8 Water Baptism in History Epistle of Jno. 4.8,16 Mat. (8.2,4 Mark t0.t3,l6 Luke 18.15,17 Acts 236 Mat. 19.14 Britannica a common origin far back in the ages be- fore man had learned that God is love and that Jesus likened the Klingdom of Heaven to little children who had not been baptized with water. That same loving Saviour, who blessed those children in Judea, we do believe now blesses our little ones and is watch- ing over them for good and that to these also the heavenly kingdom is com- pared. To His tender care and keeping we reverently commit ourselves and them, and we do feel that for us it would be sinful to distrust this loving Saviour or turn to man for water baptism. Augustine who, in the fifth century, formulated from previously conceived theories the dogma of original sin and baptismal regeneration, was himself edu- cated a Pagan and was well versed in that culture, and it impressed itself upon his writings and the church which adopted them. It was not the teaching of Jesus but that of the church which peopled the lyimbo of Dante's Inferno with unbap- tized children. - Justin Martyr, a prominent Christian Water Baptism in History 19 writer of the second century said to Tyhpo (a Jew) : "John was a prophet among your nation after which no other appeared among you. He cried as he sat by the River Jordan : I baptize you with water to repentance but he that is stronger than I shall come whose shoes I am not worthy to bear. He shall baptize you with the Holy Spirit and with fire. ' ' In all the scriptures from Genesis to Revelations we find no intimation of any Christian baptism except this one baptism of the Holy Spirit. Feet washing was administered by Christ and impressively commended to his disciples but it is plainly not the one baptism of the gospel. From time immemorial some Pagans all around the world baptized with water. By the law given through Moses the Jews baptized with water. John the Baptist was sent to baptize Jews with water. But no one was sent to baptize Gen- tiles with water. God sent his son to baptize them with the Holy Spirit. All flesh, Jews and Gentiles, are objects of this one baptism. Ante-Nicene Fathers Vol. J, P. 2J9 Jno. 13.1,(5 Exodus 29.4 40.12 Levhictss 8.4,6 Jno. 1.31,33 Jno. 1.3334 Gal. 4.4,6 Acts 2.17,18 Acts 10.45. Acts 11.15,16 20 John's Baptism Joel 2J& This is the one baptism of the Gospel and we know of no other. JOHN'S BAPTISM Mark J.2 John the Baptist was sent before Christ Lttfce 7!27 ^° prepare the way before him. John was a prophet of a dispensation J°°* , on previous to Christ. He was in the Luke J.80 \ ., , , , , . , . desert until the day of his showing unto Israel. Mat. U.J4 In the vision John, called EUas, was Mat. J7.J,8 with Moses on the Mount and they talked Mark9A8 with Jesus. He with Moses vanished Luke 9.28,36 j i r 4. t 1 and left Jesus alone. Jno. J.3J John said: That he (Jesus) should be manifest unto Israel, therefore am I come baptizing with water. John defines his commission as only to Israel (the Jews). His baptism was adapted to Jews only and not to us, who according to Jewish classification are Gentiles. Evidently John baptized Jews only and no Gentiles. Acts 10.28 It was unlawful for Jews to keep com- pany or come unto Gentiles and there is no intimation that John ignored this Jewish law. Jno. 4.9 The woman of Samaria wondered that Jesus (a Jew) asked water of her, a John's Baptism 21 Samaritan, for Jews had no dealings with Samaritans. Even in apostolioytimes we have no record that anqrJS^tile was baptized with water ; nor that any one bom of Christian parents was so baptized. Cruden says : Naaman, Cornehus and the Eunuch were all proselytes of the gate and not full Gentiles. The Samaritans were a mixed race who observed the law of Moses. They also were Jewish proselj^tes and not full Gentiles. When the Jews numbered the people they did not count the Gen- tiles. So all Jerusalem and Judea whom John baptized would not include the few Gentiles who lived among the Jews. The freedom with which the Jews followed John to the Jordan indicates that they were previously familiar with water baptism. But few of that great multitude whom John baptized appear to have become the disciples of Christ. John said : ' ' There cometh one after me mightier than I, whose shoe latchets I am not worthy to stoop down and un- loose. I indeed have baptized you with Q>ncordance under Proselyte Britannica Mat. 33 Mat. 3.5,6 Mark J.7,8 Jno. J.26^ Jno. 3^ Acts}^ Acts IU6 Acb ».I6 Acts 2.16,(8 Joel 2.28 22 John's Baptism water but he shall baptize you with the Holy Spirit. ' ' And again : ' ' He must increase but I must decrease. ' ' Christ said : ' 'John truly baptized with water but ye shall be baptized with the Holy Spirit." Peter quoted this saying of our IvOrd and recognized this Holy Spirit baptism to be the same as that which the prophet Joel foretold should be poured out upon all flesh, upon sons and daughters, servants and hand- maidens. Two baptisms are here contrasted by John, Christ and Peter. Baptism of water must decrease with John and Judaism. Baptism of Spirit must in- crease with Christ and Christianity. Jno. I.6t34 To whom can we turn with more con- Mark >.8 fidence for knowledge about all baptisms Acts J.4,5 ordained or intended for us than unto John the Baptist whom we are told was sent to administer one baptism, and unto Christ who was the author of another baptism ? Jno. (.26,33 Three times in eight verses John says his baptism is of water, thus distinguish- ing it from Christ's baptism without water. John's Baptism 23 They are both quoted as testifying to two dissimilar and distinct baptisms ad- ministered at different times, one with water and the other without. Neither of them intimates that these two baptisms shall ever be united, but they do both plainly intimate that they Acts J.4^ shall not be united, and that the first Acts JI.I6 shall pass away and the second remain, Jno.3^0 and no other be introduced. John says : He (Christ) shall baptize Jno. 1.33 you with the Holy Spirit ; but John never says that he nor any one else shall ever baptize you with water. Christ says ; Ye shall be baptized with Acts 1.5 the Holy Spirit, but he nowhere even Acts JJ.I6 intimates that we shall ever be baptized with water, but with his last words he introduces his own baptism of the Holy Spirit as its immediate successor. As Peter interprets the prophet Joel : Acts 2.16,18 All flesh, sons and daughters shall be Joel 2.28,29 baptized with the Holy Spirit : but Joel never prophesied that they should be baptized with water. If in these gospel days we were to have been baptized with water, would not Joel Acts 2.16,18 have prophesied of water as well as of Joel 2^,29 24 John's Baptism Spirit ? Woxild not our Saviour at some time have intimated that water baptism should be continued and have given some instructions about it ? And would he not have baptized his apostles in this way? Mat. 3. J t Would John when teaching that great Mark J.8 multitude of Jews on the banks of the Lufce346 Jordan have impressed upon them that Jno. t.26,33 water baptism was only transient and that they would all need to be baptized again with the Holy Spirit ? Mark M,5 John baptized his disciples with water. Mat. 4.J9 Christ called to his disciples, "Follow Mat. 9.9 Me. ' ' Jno. 4.2 Christ did not baptize with water. |^2^4 He is calling today, "Follow Me." Jno. 3.22 '^^^ apostle John says : Jesus tarried Jno. 4.2 with his disciples in Judea and baptized; the Jesus baptized not, but his disciples. Jno. 3.22 Jesus here sanctioned water baptism Jno. 4.2,3 by his presence for a short time and then departed, but he never baptized with water himself, nor directed others to do so, nor gave any instructions about it. Jno. 7.22,23 He likewise sanctioned circumcision, Luke 2.21,24 and the law of Moses generally. It was observed all around him and he did not LokeS.H object. He sent the cleansed leper to John's Baptism 25 the Jewish priest to offer for his cleansing according as Moses commanded. This offering which Moses commanded Leviticus 14 was two birds and cedar wood and three lambs without blemish, &c. Shall all cleansed lepers of our day do as this one was commanded ? Shall we keep the law of Moses, circumcise our children and baptize with water, because Jesus sanctioned it in Judea ? Jesus, his disciples and the Judeans were all Jews and this was under the law before Christian baptism had super- seded water baptism at Pentecost. Of course they baptized with water, circum- cised the flesh and kept the law of Moses ; but this is no precedent for us whether Jews or Gentiles in these gospel days ; since the Holy Spirit is poured out upon Acts 2.17,18 all flesh in all the fullness we are able to Jno. 16.12,14 bear. Jesus was baptized in the Jordan, say- Mat. 3.15 ing '''Suffer it to be so now,'' thus indi- cating that it should not be so always. Lofce 2.2 J He was also circumcised, and in after life confirmed his early circumcision by ful- filling and not destroying the law and Mat. 5.17 the prophets, and by sending the cleansed Lofce 5.14 26 John's Baptism leper to offer as Moses commanded, and by sending his apostles before Pente- Mat. J03 cost to preach to Israel (the circumcised) Mat J0.23 but not to Gentiles (the uncircumcised) until the son of man be come. Acts ISt He here recognized the covenant of circumcision which God gave to Abra- Mat. 3.J5 ham and that it was not yet fulfilled. He virtually said of circumcision the same that he had previously said of water baptism, "Suffer it to be so now." But we find no manifestation of his will that we should continue to observe the covenants and customs of that dispensa- tion of which water baptism was one : and he never made any distinction what- Acts \,S ever in favor of it but with his last words Acts I J. 16 introduced his own baptism of the Holy Spirit as its immediate successor. Jno. J 9^0 Jesus exclaimed upon the cross : "It is finished. ' ' The law and the prophets were fulfilled. He opened to us a more J Cor. J2.3J excellent way under his own glorious CoL2.I4,J7 gospel dispensation of which that of Heb. J0.J,9 Moses was a shadow. He took away Hefa. 9.13,28 the first covenant that he might establish Heb. 9.J2 the second. He purchased our redemp- tion by his blood shed on Calvary. He John's Baptism 27 died and was buried, he arose and Mat. 27^,60 ascended. Angels said to his disciples : Why stand ye gazing up into Heaven? Acts I. J J This same Jesus shall so come in like manner as ye have seen him go into Heaven. The disciples returned to Jerusalem and tarried there as Jesus had previously commanded them. Upon the day of Pentecost he came again as the angels had said and as he had often promised his apostles and dis- ciples. He came as the Comforter, the Holy Spirit to teach us all things and to abide with us forever. By this one spirit are we now all bap- tized into one body, Jews and Gentiles, Bond and Free, male and female, all one in Christ Jesus. All flesh, sons and daughters, servants and handmaidens, old and young. By no other baptism can we all be baptized into one body. Water baptism diverts from this, one baptism into one body. Farrar says : ' ' That this first Pente- Life of cost marked an eternal moment in the St. Paul history of mankind no reader of history Acts J.J2 Acts J.4 Lofce 24.49 Acts 2.J,I8 Jno. 16.16,22 Jno. 14.16,21 J Cor. 12.13,23 GaL 3.7^ Acts 2.J6,J8 P. 52 28 Water Baptism and Christian will surely deny. Undoubtedly in every age since then the sons of God have to an extent, unknown before, been taught by the Spirit of God ; undoubtedly since then to an extent unrealized before we may know that the Spirit of Christ dwelleth in us. Undoubtedly we may enjoy a nearer sense of union with God in Christ than was accorded to the saints of the old dispensation and a thankful certainty that we see the days which kings and prophets desired to see and did not see them, and hear the truths which they desired to hear and did not hear them, and that this new dispensation be- gan henceforth in all its fulness." WATER BAPTISM AND CHRISTIAN BAPTISM Water is not to be understood when- ever baptism is named ; neither is bap- tism to be understood whenever water is named. There are many baptisms with- out water mentioned in Scripture and elsewhere. ]VIat3.iJ The four evangelists and Peter each Mark J.8 define two different and distinct baptisms Luke 3.J6 following closely after each other. First Watef Baptism and Christian 29 John's baptism of water, then Christ's Jno. J.26,33 baptism of the Holy Spirit. Our Saviour Acts ».J5,J6 also testified to these two independent Acts 1.4,5 baptisms but to no other baptism as the Acts 1J.I6 result or successor of these two. He speaks of one as past and of the other as yet to come. Many years later, Paul said there was only one baptism : one Lord, one faith, Eph. 43 one baptism. One of these two baptisms which Christ and all the evangelists tell us about must have ended before Paul wrote. Which baptism had ended ? Which remains ? Can any Christian doubt which baptism remains to us? Christ's death, resur- rection, ascension and return at Pente- cost had all intervened between the time when John told the Jews of two baptisms and the time when Paul claimed there was but one. During this time Christ Col. 2.14,23 had blotted out ordinances and nailed Acts J.4,5 them to his cross. He made no reserva- Acts ZJ,33 tion of water baptism. It went with Acts JJ.J6 the rest. Christian baptism came in fullness : water baptism ended. Near the close of Peter's ministry he j Peter 3.21 30 Water Baptism and Christian said : The baptism which now saves is not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ. Putting away the filth of the flesh evi- dently here refers to Jewish purification by water baptism. Peter says this is not the baptism which now saves. The bap- J Peter 3,21 tism which now saves is the answer of a good conscience toward God by the resurrection of Jesus Christ. This answer of a good conscience to- ward God can refer to no other baptism than that of the Holy Spirit which Jesus said was the promise of the Father to follow or supersede John's water baptism. It is also called the gift of the Holy Spirit, and being filled with the Holy Spirit. And again it is called the earnest of the Spirit. This is the baptism which Peter recognized as that which was foretold by the prophet Joel : In the last days saith God I will pour out my Spirit upon all flesh, your sons and your daughters shall prophesy. On my servants and on my handmaidens will I pour out of my Spirit and they shall prophesy. These are the Gospel days in which we Ads 1.4,5 ActsIJ.l6 Acb J0.45 Ads4.3J Eph. 5.18 2 Cor. J.22 Acts 2.17,18 Joel 2.28 Water Baptism and Christian 31 now live. This is the one baptism or- dained to remain. Churchmen say : Burial with Christ in baptism (Rom. 6-2) is figurative, a mor- tification of our lusts ; not a literal burial in water. We heartily accept this church teach- ing and suggest that baptism into Christ and crucifixion with Christ are no more literal. We see no more water about baptism into Christ than we see wood in the cross upon which all Christ's children must be crucified. Church catechism teaches that ' ' bap- tism is generally necessary to salvation." As an apology for introducing this ex- trinsic word ' ' generally ' ' they say the thief upon the cross was evidently saved without baptism. As we understand this is all contrary to Scripture, one error calls for another and the catechism leads astray. There is no " generally " about Christ's teach- ing. He said positively. Ye shall be baptized with the Holy Spirit ; he also said, Ye must be born again. Without this new birth and baptism we see no hope of salvation. Nelson R. Ross on the Prayer Book P. 102 Rom. 6.3 Rom. 6.6 GaL 3.27 Gal. 5.24 Gal. 6.14 What is Christ's Church ? Hammond P. J77 P. 278 Acts 1.5 Acts JJ.J6 Jno. 3.3>7 32 Water Baptism and Christian Luke 2339,43 The thief was evidently baptized upon the cross with this saving baptism and was born again without water, and was thus prepared for the paradise which Jesus promised him. He experienced repentance, forgiveness and remission of sin. Acts 8.13 Simon the Sorcerer was baptized pre- Acts 8.23 sumably with water ; was he born again ? Acts 8.2J We are told that he remained in the gall of bitterness and bond of iniquity and that his heart was not right in the sight of God. Acts8.J3 Altho apostles baptized Simon with water he was evidently not born again. Altho admittedly not baptized with water the repentant thief was born again. Gal. 3.27 Paul said, as many as have been bap- tized into Christ have put on Christ. Had Simon put on Christ, his heart would have been right in the sight of God, not in the gall of bitterness and bond of iniquity. According to Paul's teaching, Simon was not baptized into Christ ; but the repentant thief was baptized into Christ and put on Christ. Acts 8.21,23 The bond of iniquity in which water Water Baptism and Christian 33 baptism left Simon bound is a poor recommendation to the rite. Has it im- proved since that early day, or is the gall of bitterness less pungent, or has the sight of God become dimmed ? The New Testament makes no connec- tion between new birth and water bap- tism. Baptism, not of water, but of the Holy Spirit, makes the heart right. By resist- ing this baptism we fail to be baptized into Christ. By yielding to this baptism q^l 3.26 27 we become our Saviour's new born child- ren, baptized into Christ and buried with Rom. 6.4 him in baptism. This baptism is freely offered to every son and daughter of Adam. Those of every land who never saw the Acts 2.16,21 Scriptures nor ever heard of Jesus with Acts 10.34,35 outward ear may be baptized with this Joel 2.28,29 saving baptism and be born again with- out instrumentality. There are diversities of operations, but j Cor. J2.6 it is the same God. Our Saviour left us not dependent on book, man or water for Hefa. 2.9 salvation. His love is universal and un- bounded ; he tasted death for every man. This is the covenant that I will make Hefa. 8.10,13 34 Water Baptism and Christian with the House of Israel after those days, saith the lyord, I will put my laws in their minds, and in their hearts will I write them. Titus 2.1 J Paul says, "The grace of God that bringeth salvation hath appeared to all men." This does not imply that this grace has appeared to all men in the same way and fulness, but it does imply that it appears to every conscience with suffi- cient fulness to bring salvation if listened to and obeyed. Rev. 3.20 He now stands at every door and knocks ; if we open the door he wiU come in and sup with us. If we love Jno. 14.23 him he will abide with us ; but we must heed his gentle knocks, his still, small voice, and open the door. What is Christ's Churchmen say : The visible church, Church ? comprising persons good and bad, saints Hammond and sinners, is the kingdom of God, or P. 3J,7J,86 the kingdom of Heaven, and that the door of entrance is water baptism duly administered. t Cor. 6.9,JJ Paul tells the Corinthians, the Gala- GaU 5.2 J tians and the Ephesians, each in nearly Eph. 5.5 the same language, that the unrighteous GaL5.2I shall not inherit the kingdom of God. Water Baptism and Christian 35 Of fornication, wrath, strife, drunken- R.v. ness, revellings, and sucli like, Paul Margin says : I tell you plainly, they who do such things shall not inherit the king- GaL 5.22 dom of God. But the fruit of the Spirit Rom. J4.J7 is love, joy, peace, goodness, temperance, etc. Again, he says the kingdom of God is righteousness, peace and joy in the Holy Spirit. By Paul's whole teaching those who yield the fruit of the spirit — love, joy, peace, etc., are the inheritors of this heavenly kingdom and the unrighteous are rejected. Again Paul says : Some of those Cor- j Cor. 6.10,11 inthians who were once unrighteous R. v. were washed, sanctified and justified in the name of the I^ord Jesus and in the Spirit of our God. He said they were not inheritors of this kingdom while they J Cot. 6.9 were unrighteous. Membership in the visible church at J Cor. 6. J I Corinth did convey this inheritance. They had to be washed, sanctified, and justified (not in water, but) in the name or power of the I^ord Jesus and in the J Cor. 6. J J spirit of our God. They had to be R.v. washed in the Spirit of our God before they could enter His kingdom. 36 Water Baptism and Chtistian Rom. J4.J7 In four of Paul's epistles he recognizes I Gjr, 6.1 1 the Spirit at the door of entrance to this Eph. 5.9,18 kingdom. He mentions it seven times GaL 5.16,25 in ten verses in this connection, but noth- ing whatever about water baptism. Paul knew of no door to this kingdom by way of water baptism or he would have told us of it, for this door and how we may enter is just what Paul was em- phasizing. Our lyord's memorable Sermon on the Mount, which occupies the fifth, sixth and seventh chapters of Matthew is mostly about this heavenly kingdom, the blessed who possess it, the unrighteous who cannot enter and how we may all attain it, but not one word about water baptism. This ancient ordinance was far away Mat. 5.3,12 from the mind of our I/ord amid the dim Mat. 5.20 and receding shadows of Judaism when he taught that multitude on the Mount and gave his kingdom to his saints, the poor in spirit, the pure in heart, the meek and the merciful, and encouraged us all to seek first this kingdom, which Mat. 7.21,23 he said those only can enter who do the will of our Father in Heaven. The king- "Water Baptism and Christian 37 dom of God is mentioned more than sixty times and the kingdom of Heaven twenty- times in the New Testament but water baptism is never once named nor alluded to in any of those eighty texts. This silence impressively suggests that water baptism is entirely foreign to this kingdom and must belong to another dispensation. Plainly no door of entrance to this kingdom by way of water baptism had been discovered at the time the New Testament was written. Jesus said that Jno. 10.1,7 he himself was the door to this sheep- fold and that he is a thief and a robber who climbs up some other way. We read that John baptized with water j^j^j^ 3^j j but Jesus should baptize with the Holy L„tg 3^jg Spirit, and with fire ; and again : Except j^^^ 3^ a man be born of water and the Spirit, he cannot enter the kingdom of God ; Jno. 33 and again : Except a man be born from Margin above he cannot see the kingdom of God. R. v. This birth from above ; this birth by Jno. 3.3 water and the Spirit ; and this baptism R. v. with the Holy Spirit and with fire are all Mat 3.1 1 three plainly one and the same divine Lufce 3.J6 operation and there is no water baptism 3^ Water Baptism and Christian either mentioned or implied : Yet man who is prone to substitute the letter which killeth for the spirit which giveth life, long ago perverted this testimony of Christ to Nicodemus by construing "born" to mean "baptized" and thus by changing one Scripture word he would close the kingdom of God against his fellow man who would not come to him and be baptized with water. See in this But we trace through church history Article from the beginning a seed or remnant P. 54,65 ■'^lio constantly protested against such sacramentalism and by legions sealed their testimonies with martyr's blood. With the Bible, which was long for- bidden, now open to all, how can we of this enlightened day still adhere to such idle dogma or ever quote these words of Jno. 3^5 Christ to Nicodemus as authority for any water baptism ? By this whole con- text and by all of Christ's relevant sayings upon the Mount and elsewhere he had no allusion to water baptism. Had he meant baptized he would have said baptized and not born. Jno. 3.5 Just as Christ said : We must surely Loke 3.J6 be born of water and the Spirit and we Water Baptism and Chtistian 39 must just as surely be baptized with the Mat. 3.1 1 Holy Spirit and with fire, but we shall Jno. 7.38,39 no more be born of material water than we shall be baptized with material fire. Neither is Christ's fan material nor Mat. 3.10,12 his axe at the root of the tree, nor are Lufce 3.9,17 the waters which he said should flow from the bodies of believers, nor the Jno. 4.10,14 waters which he promised should be in them a well of living water springing up unto everlasting life ; nor the living fountains of water, where God shall wipe Rev. 7.J7 away all tears from our eyes. Neither Zech. 13.9 shall we be tried and refined literally as Malachi 3.2 gold and silver ; nor purged literally as a fuller purges with material soap. These fires, fountains, births, bap- tisms, waters, etc., are all spiritual. These purifications are symbols of our spiritual regfeneration and preparation for the kingdom of God which the un- Mat. 7.21 righteous shall neither inherit nor enter. GaL 5.21 Like those Corinthians we must be j Cor. 6.10,11 washed, sanctified and justified in the R. v. name or power of the Lord Jesus and in the Spirit of our God ; be saved by the Titus 3.5,6 washing of regeneration and the renew- ings of the Holy Spirit shed upon us 4° Baptismal Grace abundantly by Jesus Christ our Saviour. We must be circumcised and crucified as well as washed and baptized. Rom. 6.6 We must be crucified upon a cross Mat. J 6.24 which we may often carry but with out- GaL 2.20 ward eyes can never see. We must be Philippians 3.3 circumcised in Christ and buried with CoL 2.iUi2 him in baptism. We must be baptized GaL 3.27 into Christ. Put on Christ. We must Rom. 2.29 be circumcised of heart in the Spirit by G)L 2.Jt the circumcision of Christ. Col. 2. J J, J 7 As instructed by Scripture we accept this circumcision without hands, and this I Cor. 6. J I baptism and washing without water, and R. V. do most firmly believe that our Saviour never commanded nor intended any other. BAPTISMAL GRACE Some maintain that water baptism is a means of Grace. Others define it as an outward and visible sign of inward and spiritual Grace. We have no record that our Saviour ever taught any such doctrines. Grace is mentioned in the New Testa-, ment more than one hundred times but water baptism is never once alluded to in connection with Grace in any way what- ever. Water Baptism and Circumcision 41 We cannot believe that our Saviour or- dained water baptism as a means or sign of Grace to his children forever, when neither He nor his disciples ever men- tioned it or even remotely alluded to it — so far as Scripture informs — in all of those one hundred texts wherein Grace is so variously and impressively commended to us. We are forced to believe that this whole theory of baptismal grace was con- ceived by man ; was modified by the re- formation and now might be entirely abandoned as adverse to the teachings of Christ and repugnant to sound reason. WATER BAPTISM AND ORCUMOSION Some assume that Christ, by his apostles and disciples, instituted water baptism as the Christian successor of Jewish circumcision. Scripture testi- mony conflicts with this assumption. ' ' The Acts of the Apostles' ' indicate that these apostles were mostly tenacious of Jewish customs and only gradually comprehended the universal and spiritual nature of Christ's kingdom in its noon- day brightness. 42 Water Baptism and Gfcumcision Ads 1.6 They looked for a Jewish kingdom Lofce 24.21 with Christ as earthly king, and of course to retain in some way their existing cus- Ads H.J,3 toms. They called all who were not GaL2.IJtI2 Jews, uncircumcised Gentiles. But few of the apostles would sit at table with Gentiles or eat in their houses. Ads JJ.J,J6 Peter required a vision before preach- Ads 10.28 ing the Gospel to Gentiles, and gave as his reason for hesitation that it was un- lawful for Jews to keep company or come unto those of another nation. Other apostles censured Peter for mak- ing the freedom with Gentiles which he sometimes did. Some insisted that Gentile converts to Christianity be circumcised. Some taught : Except ye be circum- cised ye cannot be saved. Gentile converts at Antioch resisted circumcision. Paul pleaded the Gentile cause before the elders and apostles at Jerusalem. After much questioning Gentile con- verts to Christianity were excused from circumcision but no others were excused. Jews were reminded that Moses was preached and read to them in the Jewish Synagogue every Sabbath day. Ads ».J,3 Ads 15.5,6 Ads J5.J Ads J5.2 Acts 15.2,6 Acb 15.6,20 R.V. Ads 15.21 Watef Baptism and Circomcision 43 This reminder in connection with the subject before them indicates that Jewish Christians were expected to continue as Acts J5.2I heretofore to circumcise their children according to the law of Moses which was preached and read to them in the Jewish Synagogue every Sabbath day. These elders and apostles knew noth- ing about water baptism, being the Christian successor of Jewish circum- cision or they would surely have in- Acts 15.23,29 structed the Gentiles to this effect when they excused them from circumcision. Their silence upon this opportune oc- casion and at all other times is decided evidence that there was no such suc- cession. Eight years later, the same old con- Acts 2}.2),24 troversy about circumcision brought Paul again before the elders and apostles at Jerusalem. They re-affirmed their former decision that Gentiles be excused from circum- cision but reminded Paul that he (a Jew) Acts 21.21,25 was expected to walk orderly and keep the law of Moses. They prevailed upon Acts 21.21,26 him to take a vow, shave his head, and enter into the Jewish temple until an 44 Water Baptism and CircKmcision ofEering should be offered for him, be- cause he taught Jews of the dispersion, that they should not circumcise their children nor walk after the customs of Moses. Paul was induced to suppress or conceal his indifference to circumcision. Thus closes our last recorded meeting of the elders and apostles at Jerusalem with no apparent abatement of zeal for circumcision. To the last they evinced much more zeal for circumcision than they had ever shown for water baptism ; and they never in any way recognized water baptism as the successor of cir- cumcision. Acts 212U2(> Plainly it was not by the apostles but after the apostles' time that circumcision was discarded and water baptism exalted. Acts 15.6,21 Altho Paul ostensibly yielded to the Acts 21.21,26 elders and apostles at Jerusalem yet his subsequent epistles indicate that he re- Col. 2.10,23 mained firmly indifferent or opposed to GaI,6.J2,J6 circumcision and other Jewish customs GaU 4.4, 1 J and ordinances : He called them weak and beggarly elements. Paul was also indifferent or opposed to I Cor. J,I4,J7 water baptism as then practiced. He claimed no authority for it from Christ Water Baptism after Christ 45 and thanked God that he had baptized so few. Paul said he was made all things to all I Cor. 9.20,21 men, that he might by all means save some. To the Jews he became a Jew, to the Gentiles a Gentile. WATER BAPTISM AFTER CHRIST IN APOSTOUC TIMES Dean Stanley says : "It has been the "Christian misfortune of churches that they have Institutions" imagined a primitive condition which p, 2O8 never existed. The reluctance to look the facts of history in the face has favored the growth of a vast superstructure of fable." lyCt us avoid this " misfortune of the churches," this " vast superstructure of fable, ' ' and be willing to look the facts of Scripture and history squarely in the face. It appears by Scripture that our jno, 4.2 Saviour did not baptize with water nor command others to do so, and that none of his apostles were so baptized in his time. After Christ, Ananias directed Paul Acts 22.16 to be baptized. 46 Water Baptism aftet Chtist Acts 22.12 We read that Ananias was devout ac- Acts 2 J. 18,26 cording to tlie law of Moses, as were also many of the apostles. Acts J. 6 They looked for Christ to restore again the kingdom to Israel. With such hopeful prospects for Juda- ism we cannot wonder that Ananias and many apostles devoutly beUeved it to be Acb 21.18,27 in order and necessary that water baptism, • circumcision, &c. , be continued and that Paul and other converts be so baptized. That they should so beheve is no more Acb 15.28,29 remarkable than that upon two occasions Ads 2 J .25 eight years apart they should pronounce it necessary that Gentile believers ab- stain from meat ofEered to idols and from things strangled and from blood as Jews did. Ads 22.21 Paul was sent a special apostle to the GaL 2.7,9 GentUes. Peter and others more to the Ads 13.47 Jews. To Paul therefore we turn for light upon the duty of Gentiles. t Cor. JO.25,29 Paul taught Gentile beUevers : Unless ye be told that meat is offered to idols, eat whatever is set before you or is sold in the shambles, asking no questions for conscience sake. I^et no man judge you Col.2.16,}8 in meat or in drink, or in regard to an Watet Baptism after Christ 47 holy day, or the new moon, or the sab- bath days which are shadows of things to come. Without claiming perfection for Paul, should we not all as believing Gentiles accept his teaching about meat, eating, water, baptism, etc. , that Christ did not j Cor.J,j7 send his apostles to baptize with' water, but to preach the Gospel, and that the Gospel is the power of God unto salva- Rom. I.J6 tion to aU. who believe. After Pentecost, believers were bap- Acts 2.38,41 tized presumably with water. They sold Ads 4.33,37 their possessions and gave to apostles and Acts 2.44,46 had all things in common and continued daily in the Jewish temple, and in break- ing bread from house to house. Shall we sell our lands, live in com- mon, frequent Jewish temples and break bread daily from house to house? We see as much authority for doing so as for baptizing with water. If the example of apostles and be- lievers is Scripture authority for water baptism, it is also Scripture authority to sell our lands, Uve in common, frequent Jewish temples, etc. We cannot believe that we are required 48 Watef Baptism after Christ by Scripture or otherwise to do all tWngs which the apostles and believers did, however good and proper it may have been for them at that time. Much less should we gratify our own predilections by electing to follow their example in water baptism and to reject it in other particulars. Acts J0.44 By Peter's preaching the household of Acts JJ.I5 Cornelius was baptized with the Holy Acts 10.47 Spirit. Peter then asked his Jewish brethren if any could forbid water that these Gentiles should not be baptized as well as we Jews. Peter hesitated about baptizing Gentiles as Jews baptized, yet he commanded it to be done. Acts 10,42,44 Peter claimed authority from Christ Acts II.I5,J6 for the Holy Spirit baptism, but no au- Ads JO.47 thority for the water baptism only the silence of the six Jewish brethren who were with him from Jerusalem. Acts 15,28,29 Upon another occasion Peter, with others, pronounced it necessary that Gentile believers abstain from certain meats as Jews did. We recognize no distinction in Peter's authority, whether he restrained Gentile believers from the use of certain meats Water Baptism after Christ 49 or had them baptized with water. In Acts8^7^9 both cases Peter's Jewish education was R. v. his impulse and not Christ. As the Eunuch rode in his chariot he read from Esaias the prophet. Phihp went up into the chariot and preached unto him Jesus. The Eunuch was bap- tized by the wayside. The Spirit of the Ivord caught away PhiHp. The Eunuch went on his way rejoicing. This appears to have been John's de- creasing water baptism without formtda, but nevertheless to have been blessed to the Eunuch's dawning condition of be- lief. Had the Eunuch been reading Christ's Sermon on the Mount with the veil which was rent on Calvary clear lifted from his eyes, he might not have stopped that chariot to baptize with water. But he did not so read. The New Testament was not written at that time. He read from the Old Testament, from Esaias the prophet. Many years after Paul said, until that 2 Cor. 3,15 day the veil remained upon the hearts of some when the Old Testament was read. Divine condescension to the dawning belief of this Jewish proselyte in those 50 Water Baptism after Christ transition times established no precedent which should induce us to linger in the border land of Judaism. We hear some wonder why many apos- tles and believers adhered so tenaciously Ads 15.20 to circumcision, abstinence from certain Acts 21.18,27 meats, etc. Future generations may stiU more wonder why many beUevers in our day hold so persistently to water baptism, etc. The day is surely dawning, the ranks are filling with those who realize that these shadows are all foreign to the Chris- tian dispensation. There is less excuse for now baptizing with water than there was for those Jew- ish believers continuing to observe the Exodus 20.18 law of Moses generally. The law was given to Moses amid the thunders of Sinai. When Israel obeyed that law they triumphed over their enemies. When they disobeyed they fell before them. How could they abandon that time- honored law of Moses and their fathers and at once embrace Christianity in its fulness ? Jno. 330 John the Baptist foretold that this Water Baptism after the Apostles 51 transition would be gradual when he said, ' ' He must increase, but I must decrease. ' ' Our Saviour was very tender of his disciples in their transition state and is yet equally mindful of his sincere children who are still in the same condition. He Jno. 16. 12 said, I have yet many things to say unto you but you cannot bear them now. Some things which he did say few can bear even yet ; still, we long to know what were those suppressed and holy things which he did not say because his disciples could not bear them. By the teaching of the Comforter, which jno. 14.23,26 is the Holy Spirit, we have access ever- more to this sacred knowledge. But only jno. J6.J2 as we are able to bear it will he teach us all things. Not to the wise and prudent Mat. U.25 of this world, but to babes in Christ. WATER BAPTISM AFTER THE APOSTLES' TIME By collateral evidence we are led to suppose that several of the apostles were martyred under the Roman Emperor, Nero, about A. D. 64. The Jews rebelled against the Romans, 52 Watei" Baptism after the Apostles Josephus Vol. 3, P. 324 Vol. 4, P. 99 EuEebSus P. 75 Gibbon's Rome Vol. J, P. 399 Josephus Vol 4, P. 337 Cbristian Institutions P. 202 A. D. 66. At the approach of war Christians of Jerusalem and Judea re- moved to Pella, beyond the Jordan. Eu- sebius says they fled in obedience to a Divine revelation. These were all Jews, and in their new homes were called Naz- arines or Ebonites. Jerusalem and the temple were utterly destroyed and the Jews massacred by the Romans, A. D. 70. Dean Stanley says : "The fall of Jeru- salem was the fall of the Jewish world ; it was a reason for the close of the apos- tolic age ; a death-blow of the influence of Jewish nationality for a long time to come. After the destruction of Jewish Jeru- salem, Gentile Antioch appears to have become the seat of church authority. John was probably the only apostle then living and he, it is thought, was in a distant country. At Antioch and other places Gentile Christians evidently soon gained the as- cendency and discouraged even Jews from circumcision and other offensive Jewish customs, while water baptism and those not repulsive to Gentiles were Watet Baptism after the Apostles 53 generally continued and in time modified to suite taste and convenience. The early Christians were not united in making these changes ; they caused continued discord and division among them as is manifest throughout the writings of the Ante-Nicene Fathers and Eusebius. The Nazarenes, Ebonites and some others adhered to circumcision and the customs of Moses as the elders at Jeru- salem had insisted that Paul should do and as in the ' ' Hermit Church ' ' of Abyssinia they still continue to do. We find these Nazarenes and Ebonites soon classified as heretics after the Gen- tile Christians preponderated. Water baptism seems not to have been insisted upon at first but in the second century greater importance appears to have been attached to it. Many, how- ever, claimed that only baptism of the Holy Spirit and purity of the heart were necessary because none of the apostles but Paul were baptized with water, and Christ said : ' ' John indeed baptized with water but ye shall be baptized with the Holy Spirit ; " and again, " Blessed are Ads 2J.2J,24 Cyclopedia American and Britannica Ante-Nicene Fathets VoU J, P. 209 Vol. 5, P. 667 Vol. 5, P. 678 Vol. 6, P. 217 54 "Water Baptism after the Apostles VoL 3, P. 669 Vol. 3, P. 669 Buck's Dictionary Ecclesiastical History Vol. 2, P. 228 the pure in heart for they shall see God. ' ' Justin Martyr said : "What is the use of that baptism which cleanses the flesh and the body alone. Baptize the soul from wrath, envy, &c., andlo! the whole body is clean. " And again: "What need have I of that other baptism who have been baptized with the Holy Spirit. ' ' While many such expressions occur in the writings of the " Fathers," there are many more which support sacramen- talism. Their testimonies are conflicting. About the beginning of the third cen- tury we find water baptism first called a sacrament by Tertullian and about the same time he complains that many tried to destroy it. Plainly, as water baptism was exalted, opposition increased. A sect called Ascoondrutes rejected all symbols and sacraments on the prin- ciple that incorporeal things cannot be communicated by things corporeal nor divine mysteries by things visible. Schaff says : Many Jews and Gentiles were baptized only with water ; not with Holy Spirit and fire of the Gospel, and smuggled their old religious notions and practices into the church. Water Baptism after the Apostles 55 The Roman Emperor, Constantine, Cyclopedia professedly became a Christian, while he American and virtually remained a heathen ; A. D. 312. Britannica Christians were few in number before Constantine, but now pagans flocked to the church and sat in its councils. ' ' Constantine married the Christian church to the heathen world. ' ' He virtu- ally united church and state. He con- vened the council of Nice and they formed a creed A. D. 325. Many protested against this council and its decisions but the mass supported the Emperor and the creed. Among obscure dissenters whom the ruling church called heretics may we expect thereafter to find the nearest approach to Christianity as Jesus taught it upon the Mount and elsewhere. Mosheim says : No sooner had Con- Ecclesiastical stantine abolished the superstition of History his pagan ancestors than magnificent y^i^ j^ p^ 383 churches were erected for the Christians, which were richly adorned with pictures and images and bore stricking resem- blances to the Pagan temples both within and without. The simplicity of the Gospel was Vol. I, P. 38J 56 Watet Baptism after the Apostles VoL U P. 382 Vol. 3, P. 105 Ecclesiastical History VoL 2, P. 226 VoL 2, P. 705 Cyclopedia American and Britannica Neander VoL 2, P. 240 VoL 2, P. 24J VoL 2, P. 242 clouded by the prodigious number of rites and ceremonies which the bishops invented to embellish it. They imagined the Pagans would receive Christianity with more faciUty when they saw the rites and ceremonies to which they were accustomed adopted in the church. So the religion of the Christians was made to conform very nearly to that of the Pagans in external appearance. The vice and insolent tyranny of many of the priesthood soon became notorious. Neander says : Such individuals of the laity as were distinguished by their piety from the great mass of nominal Chris- tians and from the worldly minded of the clergy often sujffered persecution from the latter. The name of Audius stands prominent among the many dissenters who protested against the corruptions of the ruling church at this time. Isolated companies of devout Chris- tians under various names rejected the Sacraments. They were called Lampe- tians, Adelphians, Estatians, Marcionites, Euchites, Massalians and Enthusiasts. Water Baptism after the Apostles 57 Mosheim says : Enthusiasts who dis- carded the Sacraments and were rather wrong headed than vicious lived among the Greeks and Assyrians for many ages. They were known by the general and invidious name of Massalians or Euc- hites. A foot-note says : This sect arose under the Emperor Constantius about the year 361. We have numerous accounts of Chris- tians who were prominent in the domi- nant church of the fourth century who deferred water baptism to middle life or old age and many were never so baptized altho born of Christian parents. About A. D. 660 another Constantine came forward as a reform preacher under inspiration said to have been received in reading the New Testament, particularly the writings of St. Paul. His followers were sometimes called Macedonians but were generally known as Paulicians altho they preferred to be called Christians. It appears that these Pauhcians existed centuries before under other names given them by their enemies and that the drooping sect was revived by the power- ful preaching of Constantine. Mosheim VoL 3, P. J04 VoL 3, P. 105 VoL 3, P. JOS VoL I, P. 4J9 VoL J, P. 3J4 Cyclopedia under G>nstantine Ambrose Chrysostom Jerome> etc. Cyclopedia American and Britannica Mosheim VoL 2, P. I8J 58 Water Baptism after the Apostles Neander Neander says the Patdicians wholly VoL3, P. 263 rejected the outward observance of the Sacraments and maintained that by mul- tiphcation of external rites and cere- monies in the dominant church the true life of religion had declined. That it was not Christ's intention to institute water baptism as a perpetual ordinance and that by baptism he meant only bap- tism of the Holy Spirit and that he com- municates himself by the Uving waters for the thorough cleansing of the whole human nature ; that eating the flesh and drinking the blood of Christ consists in coming into vital union with him. Cyclopedia In the ninth century one hundred American and thousand Paulicians were martyred at Britannica once in Armenia, accused of heresy and denying the Sacraments. Mosheim For the same offence untold numbers VoL 2, P. 355 were put to death during previous and Neander subsequent centuries and in widely dis- VoU 3, P. 578 tant countries. Their enemies represent that these Paulicians were loving, spiritual and peaceful, and diligent in reading and circulating the Scriptures, but they were heretics and not worthy to Uve. Water Baptism aftet the Apostles 59 Were not these dissenting martyrs a remnant or seed of the living church and their baptized enemies the real heretics ? The history of these inhuman perse- cutions reveals a sad condition of the dominant church and its ruling clergy of the ninth century. Some Ecclesiastics who presided over a flourishing theological institution at Orleans, claimed to have been awakened by the writings of St. Augustine and St. Paul, particularly the latter. Many of the nobility and others of eminent piety and benevolence became their adherents. They rejected external worship, rites and ceremonies and placed religion in the internal contemplation of God and the elevation of the soul. They rejected water baptism and held to a baptism of the Spirit, also to a Spiritual Eucharist by which all who had received spiritual baptism would be re- freshed and find their spiritual needs completely satisfied. Thirteen leaders of this sect were burned A. D. 1022. When urged to recant they replied, ' ' We have a higher law, one written by the Holy Spirit in the inner man." Mosheim VoU 2, P. 565 Neander VoL 3, P. 593 6o Water Baptism aftei the Apostles Mosheim says they soared above the comprehension of the age in which they lived. Mosheim A few years later a similar sect was VoL 2, P. 567 discovered in the districts of Arras and Neander Liege. They held individual holiness Vol. 3, P. 597 and practical piety to be necessary and that outward baptism and outward Sac- rament were nothing. This they af- firmed was the doctrine of Christ and his apostles. Neander About A. D. 1046 a sect was sup- VoL 3, P. 600 pressed at Turin which was favored by the nobility and widely diffused among the clergy and laity. They claimed to have one priest without the tonsure. He daily visited their brethren scattered throughout the world and when God bestowed him on them they received from him with great devotion forgiveness of sin. They acknowledged no other priest and no other sacrament but his absolution. Who — we ask — is this priest without the tonsure, who daily visits the world- wide brethren ? Hefa. 7.J6 Is it not Jesus who was made a priest, ' ' not after the law of a carnal command- "Water Baptism after the Apostles 6i ment, but after the power of an endless life?" A sect called Bogomiles, who rejected Neander outward baptism and acknowledged only VoL 4, P. 556 spiritual communion, was discovered in Constantinople, many of them in the families connected with the court. Their leader was burned A. D. 1119, others were imprisoned, yet they spread secretly over the Greek empire. Mosheim says : The Eastern churches Mosheim continued to be infested with such fana- Vol. 3, P. J04 tics in the twelfth century, and the VoL 3, P. J07 I,atin sects were still more numerous VoL J, P. 108 than the Greeks. The Catherists were a numerous fac- tion in Bulgaria and spread almost all over Europe under various names who all agreed in rejecting baptism and the l/ord's Supper. " Brethren and sisters of the free Mosheim Spirit ' ' took their denomination from VoL 3, P. 270 the words of St. Paul (Rom. 8, 2-14). VoL 3, P. 276 They were called Beghards, Beguines, VoL 3, P. 365 Turpines, etc. They rejected baptism VoL 3, P. 449 and the Supper as no longer useful to VoL 3, P. 455 them and held to inward and spiritual worship. They spread rapidly in Italy, 62 Watct Baptism after the Apostles France and Germany. They were mostly poor people and lived upon alms while upon their missionary journeys. Great numbers of plain, pious people, rich and poor, embraced their teaching and for- sook the dominant church. The Inquisition checked their career with its usual record of cruelty and blood, yet they continued to feed the fires of persecution for more than two centu- ries, tmtil near the time of the reforma- tion. Neancfef In the south of France dissenters called VoL 4, P. 642 Albigenses became more numerous than Cycbpedia the dominant church. They were con- American and demned by four councils, but stUl contin- Britannica ued to increase until about A. D. 12 15, when they were exterminated by a long and horrible war and the Inquisition. These Albigenses were distinguished generally by their strict and blameless lives, by their abhorrence of oaths, war and punishment by death, and for their hospitaUty and beneficence. They ac- cepted baptism spiritually and rejected the sacraments. Can we believe that the church which led to the extermination of these Al- Water Baptism after the Apostles 63 bigenses, the PauUcians, and many- others, was ever established by that lov- ing Saviour who spent his life in doing good to the souls and bodies of men ? Does it not answer more nearly the Rev. 17.5,6 description given of Mystery Babylon who was drunk with the blood of the saints and martyrs of Jesus ? Who would not gladly forget a succession which claims to run back through such a church as this ? In some parts of France dissenters similar to the Albigenses were called Bul- garians, in Italy they were called Paterens and in Germany were called Catharists, and in derision were called ' ' Good Men. ' ' How is it that these dissenters, by the testimonies of their enemies, appear to have lived better and holier lives without the sacraments than their persecutors did with them ? What is the testimony of observation jj^j^ 5^J2 in our day ? Are those beatitudes which Jesus pronounced in his sermon on the Mount better observed by those who have seven sacraments than they are by Pro- testants who have only two ? And, are they better observed under two sacra- 64 Water Baptism after the Apostles ments tlian they are by the Quakers, and sotae other Christians who have none? If this is the case, it is strong support to the belief that Christ ordained the sacra- ments. But if the reverse is found to be the existing condition, then a suspicion may arise that these sacraments are not divine, but are human impositions and that they divert from the Divine. There- fore, may it be that some of our best Christians get along quite as well or bet- ter without them. Neither the word sacrament nor any synonym thereof occurs in the New Testa- ment, nor in the writings of the " Fath- ers," until the third century. There were no sacraments then as there are now, therefore no necessity for such a name. Sacrament was a Pagan name for a military oath and was ruled into its present position by apostate Christians. The apostles and first Christians evi- dently continued to eat the Passover Supper, because their fathers had done so for ages in memory of Israel passing over the Red Sea out of Egypt, and not from any command of Christ. Otherwise they would with still more persistence Conclusion 65 have continued to wash each other's feet, which Jesus commanded with language and actions far more solemn, impressive Jno. 13.12,(7 and imperative. The Ante-Nicene Fathers and Eusebius inform us that water baptism was a pro- lific cause of bitter discord and division among the early Christians. It still sor- rowfully distracts the loving children of our one Father and impedes the spread of his kingdom in the earth. These lamentable conditions must in- evitably continue until such shadows are dissolved by divine brightness in that day which we rejoice to believe is now dawning. CONCLUSION That water baptism, circumcision and many other ceremonies were ordained of God for Israel is evident from Scrip- ture. That these ordinances were ful- Hefa. 9.10 filled in Christ is to us likewise evident. CoL 2.t4 He took them out of the way and nailed Acb J5.I,2J them to his cross ; still they were per- Acb 2J.I8,26 mitted for a time unto Israel and we do j Cor. J.J4,J7 not presume to deny their permission to 2 Pet^r 3.8 some even until now, for ' ' a thousand years with the Lord is as but one day. ' ' 66 Conclusion As children of the light, we ever re- spect and regard every manifestation of that light to mankind in all ages of the world, whether to Jew or Gentile or to people unknown. We realize that there has been an increased revelation of this divine light, Jno. J6.J2,J3 and believe, as our Saviour taught, that it will continue to increase as we are able to bear it, and in proportion to this increase will symbols and sacraments pass away. How can we doubt that our Saviour, with his last words here upon earth, had Lofce 24.47,49 in view his own glorious baptism of the Holy Spirit when he commanded his apostles to preach among all nations repentance and remission of sin, in his name with power from on high ? This power from on high was the Acts IJ5 baptism of the Holy Spirit which he Acts J 1. 16 promised his apostles and disciples when he said, "John indeed baptized with water, but ye shall be baptized with the Holy Spirit." They had to be baptized with this baptism themselves before they could go Lofce 24.47,49 teach all nations baptizing them. Power conclusion 67 from on high was the one requisite to administer this baptism. They had bap- tized with water before this power was Jno. 42 fully given at Pentecost and continued to baptize in the same way after Pente- cost but this power is never mentioned in connection with water baptism. It is, however, frequently mentioned in connection with preaching the Gospel. These same conditions have continued until now. Power from on high is not yet necessary to administer water baptism but it is indispensable to preaching the Gospel. Altho this power came in fulness at Pentecost, yet Paul and legions more have received this power since Pentecost. Farrar says : This miracle is not tran- jj^g ^f sient but is continuously renewed. Not st. Paul to a narrow apostolate in an upper cham- p^ S2^ ber at Jerusalem. It is a vivifying wind that breathes henceforth in all ages. It revived a world. It is the power of an endless life. A tide of light which is rolling and shall roll from shore to shore until the Earth is full of the knowledge of the Ivord as the waters cover the sea : in this aspect the outward symbol sinks into subordinate importance. 68 Conclusion We think : In this aspect the outward symbol sinks entirely. There are many Scripture testimonies that the apostles were instrumental in baptizing with the Holy Spirit. J Peter \.\,\2 To Strangers scattered throughout Pontus, Galatia, Asia, Cappadocia, and Bithynia the Gospel was preached ' 'with the Holy Spirit sent down from Heaven. " Were not these scattered strangers of many lands baptized with the Holy Spirit through Gospel preaching as Christ in- tended when he commissioned his dis- ciples to go teach all nations, baptizing ? I Thes. \5 By Paul's ministry the Thessalonians received the Gospel with power and with the Holy Spirit. I Cor. 2.4 Paul preached to the Corinthians ; not with the enticing words of man's wisdom but in demonstration of the Spirit and of power. Lofce 24.49 As Christ commissioned his apostles so Paul preached with power from on high. Acts 10.44 As Peter preached to the household Acts U.J5 of Cornelius the Holy Spirit fell upon all who heard. This household of Cornelius to whom Peter preached, the Thessalonians and 0)ncI«sion 69 Corinthians to whom Paul preached and the scattered strangers who received the Gospel with the Holy Spirit sent down from Heaven and hosts more not men- tioned were all baptized with the Holy- Spirit through Gospel preaching as Christ intended when he commanded his apostles. Go teach all nations, baptizing. Mat. 28.19 Go preach the Gospel to every crea- Mark 16.15 ture. Preach among all nations. Loke 24.47 As my Father hath sent me even so I Jno. 20.21 send you. Ye shall be witnesses unto me to the Acts 1.8 uttermost parts of the earth. Preach unto the people. Acts 10.42 Preach the Gospel. j Cor. J.J7 But tarry ye at Jerusalem until endued Lufce 24.49 with power from on high. Wait in Jerusalem for the promise of Acts 1.4 the Father which said he ye have heard of me. How very weak it seems and how en- tirely foreign even to think of water in connection with these last words of our Saviour. He is indeed with his dependent chil- 70 Ginclusion ren in this our day. While he baptizes them with the Holy Spirit immediately he also uses many and varied means and instruments. . j_ -g Upon servants and handmaidens the Joel 2^ Holy Spirit is now poured out as foretold A (?i^^ by the prophet Joel and by John the Acts JJ.J6 Baptist and promised by Christ. Sons and daughters do now prophesy with power from on high. Acts J0.45 We admire and wonder as did Peter at this baptizing power. We remember the word of the Lord Acts 1.5 how he said John indeed baptized with water. Acts JJ.J6 But ye shall be baptized with the Holy Spirit. <» * ^ TT TE have printed for the author ^ <^ eight thousand of these book- ^ ^ lets entitled " Why Friends (Quak- 4 <^ ers) Do Not Baptize With Water." ^ ^ A copy is being mailed to each of ^ <^ the Public, Theological, and School ^ ^ libraries in the United States and ^ <^ Canada; also a few to England, ^ "f Australia, &c. ^ <^ Send us twenty-five cents in coin ^ 'Y or stamps and we will mail one of ^ c^ these booklets postpaid, to any ad- ^ Z dress in this country or the British ^ c^ possessions. •^ The Leeds & Biddle Co. 921 Filbert Street Philadelphia, Pa., U. S. A.