# CL •N^ .^» (0 /? 1c 3 • * o *^ IE : — s« '"S Q_ ■; ^w *£b ft o s* $ *s s CD C w O bfl r\ »s ^ fc* g ~cd Jzi • £ .£; O M <0 -kJ *S « CO ^ -** Ph Si Ct % CD c s 1 CD in CD *a> dl $1 S£'g /£390 Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/actionsubjectsofOOthom ACTION AND SUBJECTS ^HBE§lEAlf BAPSB ^ AN ESSAY ON RESTRICTED COMMUNION. BY REV. DAVID E. THOMAS, Pastor of the 1st Baptist Church, Zanesville, Obi'»„ ZANESVILLE, O: CHRISTIAN REGISTER BOOK OFFICE. 1851. COPY-RIGHT SECURED. H. H. Bradkx, Printer, No. 125 Main st. PREFACE Christian Reader: The object of the following Chapters is not to widen the breach among Christians of different denominations, or minister to the in- crease of a sectarian spirit. The au- tnor, having been early instructed in views different from those which he now advocates, is not unacquainted with the difficulties which may embarrass an honest inquirer after truth. Nor does he entertain unkind feelings towards those pious and devoted members of other denominations, who have different views from those inculcated in these Chapters. But his liberality of feelings and sentiments are far from leading him to suppose the christian to be his own master, or that he has a right to sacri- fice the commandments of Christ on the altar of denominational courtesy, there- by showing more deference to man than to God. It may seem remarkable that the views of the Baptist Denomination should re- quire much advocacy, in a society where Christianity is established- The actioi* of baptism, as administered by them, is IV. PREFACE. recognized as valid by the christian world. So far then, it might be supposed they would escape unchristian attacks from the Ministers of Christ. They baptize professed believers. Will any one affirm that they are not Scriptural subjects of the ordinance? They admit baptized believers to the Lord's Supper. Is not that right? Where is their wroRg in these matters? If baptism can be scripturally administered without im- mersion, let it be shown. If other than baptized believers are entitled to the Lord's Supper, let it be proved. Let us have that proof from the Book of God. The author would simply say, in con- clusion, that the quotations he makes; the references he gives; the facts he states, are reliable — for the truth of which he will, when called upon, submit the documents to the examination of any Minister, or Committee of men, properly qualified to examine them. At all hazard, Christian Reader, obey the Commands of God. David E. Thomas. Zanesville, 0., April 10,1851. BAPTISM AND COMMUNION. That Christian Baptism is the immersion of a believer in water, in the name of the Father, Son, and Spirit; to show forth in a solemn and beautiful emblem, our faith in a crucified, buried, and risen Savior; that it is pre-requisite to the privileges of a church relation; and to the Lord's Supper, in which the members of the church, by the use of bread and wine, are to commem- orate together the dying love of Christ; prece- ded always by solemn self-examination. — Decla- ration of'Faitli, Article 12. CHAPTER I . ACTION OF CHRISTIAN BAPTISM. The Baptists believe that the immer- sion of a believer in water in the name of the Father, Son, and Holy Spirit, is essential to christian baptism. Those thus baptized they consider entitled to the privileges of a Church relation, and may scripturally partake of the Lord's supper. In support of these views, we present the following considerations: I. THE meaning of the original word BAPT1Z0. The Greek word is not translated into English, but merely adopted, with an English termination. Every caviller is 6 MEANING OP BAPTIZO— CLASSIC tfStf. thus permitted to give it the definition which best suits his inclination, and car- ry the argument above the reach of the common reader. Has the English lan- guage a word corresponding in meaning with the Greek word bap'Azol If so, why not translate the term? If the word means to sprinkle, or to pour, why not in one instance translate it by these words? It is translated to dip in 2 Kings v; 14; and bapto — a word from which baptizo is derived, is translated to dip 20 times, and once by the word plunge — a word which occurs but once in the whole Bible. 1 The meaning of this word can be ascertained by its use in the Greek wri- tings of early authors. Some of these are called the Classics. The Greek language to them was vernacular. The word is used in the sense of immersion, overwhelming, or covering in water, by Orpheus, Pindar, Hippocrates, Aristotle, Heraclidus Ponticus, Polybius, Plutarch. Strabo, Epictetus, Josephus, Lucian, Diodorus Siculus. Thus extending over a period of nearly seventeen hundred years, commencing 1285 years before Christ, -and ending with Diodorus Sicu- Jus, 400 years after Christ. Did Christ TESTIMONY OF LEXICOGRAPHERS. employ words in a different sense from all other authors! 2 The definition of this word, as giv- en by "all Lexicographers of any note" harmonize with the idea of immersion, overwhelming, SfC., and is inconsistent with sprinkling or pouring. Schrevilius, Schleusner, Scapula, Stephanus, Rob- ertson, Pasor, Parkhurst, Donnegan, Dr. John Jones, Greenfield, Prof. Host, Bretschneider, Bass, Stokius, Hedericus, Pickering, Robinson, Grove, Suidas. John Augustus Ernes ti, &c., define the word baptizo in entire harmony with the idea of immersion; but never use the words sprinkling or pouring as defini- tions of the term in question. 3 The testimony -of these Lexicograph- ers is corroborated by the candid ad- missions of Poedo- Baptist Divines. — As scholars and critics they admit the pri- mary meaning of Baptizo to be immer- sion, overwhelming; while their secta- rian inclination would lead some of them to plead for the baptismal substi- tute as being "just as good." Among this number are Martin Luther, William Tyndal the author of the first English translation of the New Testament; John .Calvin, Dr. Wall, Grotius, Dr. Whitby. BIBLE USE OF BAPTO ANT> BAPTIZO-. Dr. Chalmers, Dr. George Campbell of Aberdeen; Dr. Charles Anthon. John Wesley, the founder of Methodism, ad- mits that immersion was the * -custom of the first church." — Journal through Georgia, p. 11. Adam Clarke admits that Paul alludes to immersion in Col. ii: 12. — (See his Notes.) Scores of other learned authors might be quoted, but as Dr. Stuart says, in Bib. Rep., "the thing is made out," i. e. immersion. 4 The Bible use of the terms bapto, and baptizo, shoios the meaning of these words. — -Bapto occurs 24 times. It is, translated to dip 20 times; to put into water 1; to wet (in the book of Daniel) 2.; to plunge 1 — total, 24. It is not once rendered by the word sprinkling or pour- ing. Baptizo — the word used for the ordi- nance of baptism, occurs 91 times, It is translated to dip, once; to wash — the result of dipping — twice. It is used metaphorically by Isaiah, and translated affright, or according to Dr. Stuart, to, sink or overwhelm. In all other instan- ces the word is transferred: no verse can be adduced in the whole Bible where it is translated pouring or sprinkling. The word sprinkling, in. its. various BAPTIZO SYNONYMOUS WITH IMMERSE. if forms, occurs in the English Bible 60 times; neither bapto nor baptizo is once used in the original in those places. The word pouring, in some form, occurs in the English Bible 150 times; in the places in which it is used, neither bapto nor baptizo is employed in the original. Indeed, the words bapto, to dip; cheo, to pour; and faino, to sprinkle, are used in contradistinction from one another, in the same verses in the Bible. — See Lev iv: 6, 7, 17, 18; Lev. ix: 9; xiv: 6, 16, 51; Numb, xix: 18. The word baptizo has no greater lati- tude in Greek" 1 than the word immerse has in English. How often do we speak of being immersed in business, over- whelmed in troubles, ''sinners plunged beneath that flood," enveloped in smoke, &c. Do these words lose their meaning because of this metaphorical usage? As well may we deny the meaning of the word river, because the Psalmist says: "Rivers of water run down mine eyes." Or, that the word for heaven loses its meaning, because Jacob said: "This is, the gate of heaven," &c. 10 PRACTICE OF THE GREEK CHURCH- II. THE PRACTICE OF THE GREEKS THEM- SELVES. The Greek Church who speak the very language in which the New Tes- tament was written — a church extending over large portions of Turkey, Austria, Russia, &c, uniformly practice immer- sion. In proof of this the reader is re- ferred to Stackhouse's Hist, of Bible, B. 8, ch. i: pp. 1234, 1235; Venema's Hist. Eccles. torn, vi: p. 660; King's Kites and Ceremonies of Greek Chh., p. 192; Dr. Wall's Hist. Inf. Bap., part ii; ch. 9, p. 4.77; Rieaut's Present State of Greek Chh.,. p. 163: Coleman's Chris. Antiquities, p. 275; Goodrich's Rel. Rites and Cer., pp. 162, 2.12, 221. 227, Moses Stuart, in Bib. Repos., vol. 3, p. 360. !U. THE PLACES AN© CIRCUMSTANCES MEN- TIONED IN CONNECTION WITH THE AD- MINISTRATION OF THE ORDINANCE. 1 The Places. — John baptized •in the river of Jordan,' Mark i: 5; Mat. iii: 6. — The river Jordan rises in the moun- tains of Lebanon, and runs towards the South, through the interior of the land of Palestine. About 16 miles from its source, it forms the Lake Semechon. DESCRIPTION OF THE RIVER JORDAN', 11 (See Josephus' Jewish Wars, B. 3, § 7i) or the waters of Merom, Josh, xi: 7. About 16 miles further South, it forms the Sea of Tiberias, or Lake of Genessa- reth. — Josephus, B. 3, § 7« After flow- ing about 130 miles further, the river empties itself into the .Dead Sea, or Lake Asphaltites. The river Jordan receives, from the country East of it, no less than "21 tributary streams; and from its Wes- tern side, it receives 23 tributary streams. — See Murray's Ency. of Geo,, vol. ii: p. 251: Smiley 's Scrip. Geo., p. 62. The average breadth of the river between Tiberias and the Dead Sea, is from 60 to 30 feet; its average depth is from 10 to 12 feet.— See Covel's Sab. S. Diet., published by 'the M. E. Book Concern, p. 235. Where'it empties into the Lake, it rolls a considerable body of water, being a channel of 200 or 300 feet wide. — See Ency. Rel.Knowl., p. 7700. The river overflowed itsibanks in the time of harvest; Josh, iii: 15. It was a proper place for dipping; 2, Kings v: 14. Persons were. in the habit of crossing it in ferry boats; "2 Sam. xix: 18. It was fordable only in particular places; Judgj. iii: 28; xii: ~5. A miracle had to be performed in order that the children JOHN BATlZlN'G IN ENCN'.' of Israel might cross it; Josh, iii; Jose- phus' Jewish War, B. 5, § 3. Do those who practice sprinkling or pouring gen- erally resort to such places for the ad- ministration of the rite? " John was baptizing in Enon, near to- SaJi?n, because there teas much water there; John iii: 23. Where was Enon? Let the Methodist Sabbath School Dic- tionary answer — "a place eight miles south of Scythopolis, between Salim and Jordan," p. 137. Also Adam Clarke's Notes in loco. Its modern name is Me* zar Abou Obeid. — See Ency. of Geo., vol. 2, p. 250. Tn-e reason for the selection of this place is stated — "because there was much water there," and any candid man can see that the water was used for bap- tising. Suppose we read it thus: John was sprinkling at Encn, near to Salim, because there was much water there! Or suppose we say: '-There are several grist mills in Zanesvillo, because there is a fine river there." 'Would any be in- clined to affirm that the river was neces- sary, not for the mills, but to furnish drink for ' ; dromedaries, mules and asses;" or washing the garments of those who were employed in the mills? HUDATA POLLA MUCH WATER. 13 3utsuppo.se some sage critic would de- ny the proper meaning of Grist-Mills thus: "Grist means supply, or provis- ion. Mills do not need these; water is designed for man. As to the term Mills, nothing can be made out of it. The word is sometimes applied to that which requires no water at all — bark- mill, cof- fee-mill," &c. This, to the religious re a ler, would seem like trifling, and yet it bears* a /Strong analogy to the reason- ing of those who would make void the command of God by their own tradition. The words : hudata poila — rendered much water, are said , ; by the advocates of sprinkling, to mean "many small streams or rivulets." The proof of this can not be drawn from the use of these words in the Holy Scriptures, nor from the plural form of the terms. The word hudata, (waters.) is applied in its plural form to the river Jordan, confined with- in a single channel, 2 'Kings ii: 14; and to the sea, where the ' waters form but one collection, Mat. viii: 32. Homer uses hudrJT and hudata interchangeably — * throwing him -.(eis hudor) into the water, and he immediately /expired (en Irtdasin) in the waters." — Batrachom, 99. Orpheus speaks of the sacred waters, (huddla) of the Euphrates. 14 BIBLE USE OF THE WORDS MUCH WATER. The uscof these words in the Bible, proves their meaning, and that the singu- lar and plural forms are interchangeably used. They are applied to ih-e Ocean, — Thy way is in the sea, thy path in the great waters, Psa. cvii: 23. The Ty- rians are said to transport merchandise by sea, in great waters, Isa. xxiii: 3. Tyre is said to be brought into great water, broken in the midst of the seas, Eze. xxvii: 26. These terms are used for the river Euphrates, Jer. li: 33. The King of Asyria, on account of his me- tropolis being on the Tigris, i-s said to be flourishing, because of -much water, Eze. xxxi: -7. The rushing of nations is compared to the rushing of mighty waters, Isa. xvii: 12, 13. The thunder -which agitates clouds, charged with floods, is called the voice of 'the Lord upon many waters, Rev. i: 15, Psa. xxis: 5, xciii: 4. The majesty of the heavenly host is represented like the noise of great waters, or the voice of the Almighty, Eze. i: 24. Attachment which mortifications can not annihilate is call- ed a love which many waters can not quench, nor floods drown, Psa. xxix: 3; Cant, viii: 7. Theout of a man; devils came out of many; a cloud received him out of their sight; Peter was come down out. of the ship; the devil taketh away the word out of their hearts; then went the devils out of the man; out of whom the devils had ANABAINO — MEANING OF. 19 departed; God shall take away his name out of the book of life, out of the holy city, &c, &c. Will the advocates of sprinkling inform us what word or words in the Greek can be used to signify out of, if apo or eks will not do it? Another evidence of the Savior com- ing up out of the water is found in the use of the term anabaino, rendered coining up. This word is used for e- merging, having been previously Emer- ged. The N. Testament will furnish no exception, when the word is used in con- nection with water. "Go thou to the sea, and cast in a hook, and take up "the fish that first cometh up" (anabanta.) The fish certainly was in the sea. "And I stood upon the sand of the sea, and saw a beast rising up out of the sea," (anabainon.) "Another beast coming out (anabainon) of the sea." In Tobit. vi: 2, it is said of a "young man who went down to the river Tigris to bathe. that a fish leaped out (anabainon) of the river to devour him." EK or EKS— out of. "And when they were come up (ana baino) out of the water" — (ek hudor,) Acts viii: 39. In the case of the Eunuch, the Holy Spirit has selected another EK OR EKS — OUT OF. preposition, but the advocates of sprink- ling are no better pleased with ek than they seem to be with apo. All words must lose their meaning when they con- flict with the favorite dogma of the sects. Still ck is translated out of. 161 times in the New Testament; 17 times in Mat- thew; 17 times in Mark; 15 times in Luke, and 20 times in John, Out of is the primary meaning of the word. This word is used, with appropriate verbs, to designate the actions of persons or things, coming out of the Temple, Syn- agogue, house, ship, tombs, grave, sepul- chre; out of Jerusalem, Sion, Nazareth, Juclea, Galilee, the land of Egypt,the land of the Chaldeans, the Holy city; out of afflictions, sleep, darkness, fire, smoke, the sea, the earth, the bottomless pit; out of this world, of prison, of tribula- tion; out of the body, mouth, heart, womb; out of the loins of Abraham, out of heaven, out of the church, devils com- ing out of men, &c, &c. Is it possible that a word means out of in all these re- lations, and loses its primary meaning when used in relation to water? Who can charitably account for this?. CHRISTIAN CHARACTER OF JOHN'S BAPTISM. 21 OBJECTIONS STATED AND ANS WE RED. Being conscious that the evidence furnished in the New Testament, in re- gard to John's Baptism, is clearly in fa- vor of immersion, the most inventive genius has been taxed to devise some plan to countermand this influence, and save the trouble of going into the water. l. was Christ's baptism a christian INSTITUTION? Dr. Lightfoot suggested that Christ was baptized to initiate him into the Priesthood, according to the ceremonial law. The idea entitled him to a vote of thanks from his brethren. The candid reader will consider the following facts: 1 Jesus Christ was of the tribe of Ju- dah, of the house of David. The Jew- ish priests were required to be of the tribe of Levi and of the house of Aaron. Christ could not be inducted into the priesthood according to the Levitical law, nor offer incense under pain of death. — See Exo. xxviii: 43; Numbers i: 51. viii: 7 — 16, xvi: 40.' 2 Had Jesus been of the proper tribe for the priesthood, his baptism by John in Jordan, could not induct him into the priestly office, according to the Mosaic 22 DESIGN OF CHRIST^S BAPTISSf. law. The manner of inducting the priest is recorded in Exod. xxix: 1-4. Where on this occasion were the required sac- rifice, the basket of unleavened bread, the girdle,, the breast- plate, the mitre, the wave offering, the boiling of flesh, the burning of bread, the application of blood to the right hand, and to the great toe of the right foot, &c? Why was it not done at the door of the Tabernacle, and not in Jordan? 3 Paul had a more correct idea of this matter when he said, "Christ was not made a priest after the law of carnal commandments,- but after the power of endless life," Heb. vii: 16. 4 Christ was made a priest, not after the order of Aaron, but after the order of Melchizedec. Did that order require his baptism? Was Melchizedec induct- ed into the priesthood in that way? The design of Jesus' baptism was nothing less than to set an example before his followers. — See Doddridge Fam. Ex. on Mat. iii: 13-15; Dr. Scott's Com. Mat. iii: 13-15. ii. was john's baptism a christian ORDINANCE? If the action and subjects of John's Baptism were not inconsistent with John's baptism a christian ordinance, 23 sprinkling water upon infants, it is dif- ficult to account why those who derive their candidates from Jewish circumcis- ion, and their mode from the sprinklings of the Levitical priesthood, should wish to take away the christian character of John's Baptism. It surely stands much nearer the Gospel dispensation than cer- emonial sprinkling of ashes, oil, blood, or the water of purification — much near- er than Isaiah's sprinkling of many na- tions, or Ezekiel's sprinkling of clean water to cleanse from idolatry and filthi- ness. Why then pronounce it a Jewish rite, an unchristian ceremony — espe- cially since the Founder of Christianity honored it with his own christian char- acter. If the act of Jesus is not a chris- tian act, what is? 1 God sent John to baptise, John i: 33. No section of the Jewish code en- joined his ministry. 2 The Jewish priesthood never recog- nized him as belonging to their number. 3 His ministry and that of Jesus and his disciples, were of the same charac- ter. If one was christian, so was the other- Christ and his disciples were preaching repentance; so was John. Christ, by his disciples, made and bap- 24 -Christ's baptism a christian act, tized more disciples than John. Their ministry existed at the same time, among the same people, and entire harmony and fellowship existed between them. 4 Jesus said, the "Law and the pro- phets were until John, since that time the kingdom of God is preached," Luke xvi: 16. "From the da} r s of John the Baptist until now the kingdom of heaven suffereth violence," Mat. xi: 12, 13. The kingdom could scarcely be preach- ed, or suffer violence, before it had an existence. 5 Mark calls John's ministry the be- ginning of the Gospel of Jesus Christ; Mark i: 1-4. 6 The ministry of John is associated, by Peter, with the beginning of the gos- pel, Acts i: 21, 22. 7 If John's baptism was not the same as that of Christ, Paul was mistaken when he said, One Lord, one Faith, one Baptism. There seems to be more than one if John's baptism is not a Christian rite. Should it be said that John's baptism was not a christian ordinance, because Jesus had not yet been crucified, we might answer: If the validity of a chris- tian ordinance should depend upon its being established after the resurrection, BAPTISM OF THE TWELVE AT EPHESUS. 25 the Lord's Supper must be as much of a Jewish rite as John's baptism is said to be by the advocates of sprinkling. The Sup- per was instituted in the night in which Jesus was betrayed. If the christian dis- pensation did not commence until after the resurrection, there were no christian ministers, no christian disciples, to or- ganize the Christian church. Should it be urged that John's bap- tism was not administered in the name of the Trinity, and therefore invalid; it is sufficient to observe that the law re- quiring the administration of this rite in the name of the Trinity, could not be in force until enacted. Mathew Henry, Dr. Scott, Dr. A. Clarke, Joseph Benson, &c, in their Commentaries on Mark i: 1-4, freely admit that the Gospel Dispensation com- menced with the ministry of John. But Paul is said to have re-baptized the Disciples at Ephesus.—Acts xix: 1-7. 1 These disciples were adults; they weie "believers," and had already re- ceived the ordinary influences of the Spirit. To believe is the work of God, Johnvi: 29; and none can believe that Jesus is the Lord, except by the Holy 2 — A. B. 26 BAPTISM OF THE TWELVE AT EPHESUS. Spirit; 1 Car. xii:3. They had not heard of the extraordinary gift of the Spirit — or his miraculous descent. 2 Paul, in explaining to them the na- ture of John's baptism, in verses 4th and 5th, says; "When tlieij (i. e., the people to whom John preached) heard this, (John's preaching) they were baptized in the name of the Lord Jesus." 3 If these disciples were re-baptized by Paul, it must have been owing to some defect in their baptism. Was it because they had not received the Holy Spirit before baptism? If so, our friends should not censure the Baptists for ban- king those who were '■dedicated" in their infamy. VY as Paul an Anabap- tist? 4 If these twelve disciples were re- baptized at Ephesus, was their second baptism valid, as they were simply bap- tized in the name of the Lord Jesus — and not in the. name of the Trinity as the c o m m an d m e n t re q ui re d ? i, Paul sometime after this speaks, in Cor. U 14-16, of the baptism of Cri;> pus, Gains, and the household of > c te- phanus, and says that he knows of n.o others. John Calvin Fisher on the -Wesimin- THE NUMBER BAPTIZED BY JOHN. 27 ister Catechism, &c, &c, deny that these disciples were re-baptized. IT IS OBJECTED TO JOHN IMMERSING SO MANY IN SO SHORT A TIME. The objection is stated thus: "John's ministry continued for about 18 months; he baptized all Judea, and the region round about Jordan." The interpreta- tion given to Mat. iii: 5, 6, by rantizers. savors strongly of infidelity, by setting one portion of the Scriptures against an- other. They suppose, without evidence, or even probability, that the population of Judea amounted to three or four mil- lions. Dr. Ralston is entitled to the right of discovery here. The Bible facts are as follows: 1 The word all, when used in such coi-nection, does not imply each one* Proof. — Of Christ it is said, "all men came unto him." "All men seek thee." "I please all men in all things." "All countries went to Egypt to buy corn," Scores of other instances might be given where the word is used in a limited sense, 2 John refused baptism to two of the most numerous sects in Judea — the Pharisees andSaducees. — Mat. iii: !" n 3 He refused another class — the Pup* • Heaps.. — Luke iii: 12. 23 DESIGN OF BAPTISM. 4 Many rejected the counsel of God against themselves, being not baptized of him. — Luke vii: 30. 5 Jesus made and baptized more dis- ciples than John, Johniii: 22, iv: 1. In fact it is said that the same baptizeth, and all men come to him, John iii: 26 — 30. Upon the principle by which the advocates of sprinkling construe the word all, in Matthew iii: 5, 6., it may be denied that any candidates were left for John, unless John and Jesus were re-bap- tizers or Ana-baptists. G But does not the number baptized by John, militate as effectually against the idea of sprinkling as against im- mersion? Does it require less time for a Pa?do-baptist of modern days to perforin the ceremony of sprinkling water on the forehead of an infant, than for a Baptist to immerse a candidate? Let facts re- ,,!y. 7 Let those who oppose immersion remember, when estimating the popula- tion of Judea, that John baptized none, except those who confessed their sins, and were willing to bring forth fruit meet for repentance. IV. THE DESIGN OF THE INSTITUTION. I The ordinance is designed figura- DFS1GN OF BAPTISM, 29 tively to denote our internal cleansing, and thus becomes a beautiful emblem c ± our moral purification. Hence Peter speaks of being baptized for the remis- sion of sins, Acts ii: 38; of baptism be- ing the answer of a good conscience to- wards God, 1 Pet. iii: 21; and Ananias says to Saul, Arise and be baptized and wash away thy sins, &c, Acts xxii: 16. It is difficult to understand tnese passa- ges in any other wav. 2 A formal and practical 'profession of Christianity is made in baptism, — On this account the convert is said to be baptized in the name of the Lord Jesus, Acts ii: 38, viii: 16, x: 48, xix: 5; i. e., into an acknowledgment of his authority and character. The Israelites were bap- tized unto Moses, in the cloud and in the sea; i. e., into a recognition and ac- knowledgment of Moses' authority as their leader. Having this understand- ing as to the design of baptism, Paul, in order to quell a difficulty respecting min- isters at Corinth, reminds the Corinthians that they were baptised into Christ, and not in the name of Paul, I Cor. i: 12-15, Rom. vi: 3. 3 Baptism constitutes a visible line of demarcation between the church and 30 BAPTISM A SYMBOL OF DEATH, &C. the world. — 'Those who become Christ's disciples are required to "confess him before men," and identify themselves with his people. Jesus taught the entire separation .of his church from the world in many passages, John xv. 19, xvii: 6, 9, 20, 21, xviii: 36. So did his disci- ples, 2 Cor. vi: 14-13. The baptized having thus come out from the world, is said to have put on Christ, Gal. iii: 27. —assumed his lovely character — became his representative— in token of which he puts on the badge of disci pleship. 4 Baptism is represented as a sym- bol of death to sin, and resurrection to hevmess of life. — Such is the represen- tation in Romvi: 1 — 5;Colii: 12: "Bap- tized unto His death," i. e. into a con- formity to Christ with respect to His death. "Planted in the likeness of His death," &c. For ye are dead and your life is hid with Christ in God. Col. iii, 3. in this solemn rite, the candidate is not only represented as dead to sin, but is buried with Christ in baptism, wherein also he is risen with Him, — that like as Christ was raised up from the dead by by the glory of the Father, even so, we also should walk in newness of life. — The figure employed by the apostle is BAPTISM A BURIAL. 31 that of a butial in the grave, and that figure is found in baptism. Had there been no resemblance between the rite of baptism and a burial, he would never have compared baptism of any kind to a burial. We are never said to be buried in cir- cumcision, or to be risen therein to new- ness of life, as there is no resemblance between circumcision and a burial.— Had baptism consisted in sprinkling or pouring, we should never have heard of being buried in baptism. To say that to be buried with Christ in baptism has no allusion to water bap- tism, but to the baptism of the spirit, is an admission that the baptism of the spirit is a burial. If the baptism of the spirit involves a burial, can the symbol by which it is represented be anything less than a burial? In these passages we are also told that we are risen with Christ — a resurrection. The resurrection of Christ is the founda- tion of the Christian's faith. 1 Cor. xv, 17. The. resurrection of the body is the object of the Christian's hope. 1 Pet i, 3; hence the necessity of confirming the resurrection by a memorial. For this reason, Paul says: "If the dead rise 32 FIGURATIVE ITSE OF THE ^.VORD. not at all, why are they then baptized for the dead," i. e., if there be no resur- rection of the dead, why is baptism so significant a symbol of the resurrection? Some of the Corinthians having in bap- tism symbolized the resurrection, were disposed to ask, "with what body will • hey rise?" &c. Those who pretend to see no resemblance between baptism and a burial, because the candidate is npt drowned, canuot certainly see any resemblance between Jonah in the fish, and a body in the grave; but as burial implies a covering out of sight, Jonah is said to have been buried. Y, THE. FIGURATIVE USES OF THE WORF> BAPTISM CLEARLY LIMIT ITS MEANING TO IMMERSION. I. Christ represents his sufferings un- der the figure of "a baptism," Mat. xx: 2% 23, Luke xii: 50. Can sprinkling a little water on the face, appropriately ex- hibit an image of the overwhelming suf- ferings of Christ? If Jesus designed the ordinance of baptism to exhibit, in a beautiful emblem, the overwhelming suf- ferings of his soul, how that design is frustrated by sprinkling? Observe the christian convert as he comes up out of the water, having been enveloped in it FIGURE OF BAPTISM IN - THE CLOUD AN'D 3£a, 33 How the water flows from his head,, his hands, his feet — marks the pathway he treads. O, my soul, think of the bap- tism of the blessed Jesus, when he was 'overwhelmed in sufferings, and plunged in death. Concerning these sufferings the Psalmist represents Jesus as say- ing, "I am come into deep waters, where the floods overflow me," Psa, lxix: 2. How common it is in all languages to say, "overwhelmed in grief," immersed in afflictions, plunged in sorrow. — See G. Campbell's Notes, vol. iv, p. 128; Doddridge's Fam. Ex., in loco; Hervey's Theron and Aspasio, vol. ii, let. 7. II. The passage of the children of Israel through the Red. Sea is represent- ed as baptism, 1 Cor. x: 1. The his- tory of that occurrence is recorded in Exod.xiv: 19-22. 1 They went down into the sea, and came up out of it. The candidate in baptism goes down into the water, and comes up out of it. 2 The sea was a "wall unto them on the right hand and on the left." The apostle informs us that they were under the cloud. A -cloud of darkness stood between them and the Egyptians, while the cloud of Are gave them light. They 2 34 NOAH IN THE ARK. were covered and concealed out of sight, as the baptized is surrounded in water. They "went into the midst of the sea upon dry ground." To suppose that they were sprinkled from the cloud, is to become wise above what is written. Some authors have quoted Psa. lxxvii: 17, as describing the passage of Israel through the lied Sea. The Psalmist describes the wonders of God at Mt. Sinai, when the voice of His thunder was in the Heavens, &c. If the clouds "poured out water" upon the children of Israel in the Red Sea, is it true that they went "into the midst of the sea up- on the dry ground?" What! dry, and pouring out water all the time from a cloud of fire by night, and of shade by day! Let the honest reader consider the situation of the Jews il in the cloud, and in the sea," both being required to make anything like baptism, and decide whether the sprinkling of a few drops of water, or a total burial in water, is the roost legitimate inference. 3. This baptism is not literal but fig- urative. This fact is acknowledged by John Wesley, and a host of others. — J)r, Clarke calls it a "typical baptism." Jllf The situation of Noah and his BAPTISM OF THE SPIRIT. 35 family shut up in the ark, surrounded by the mighty torrents, when the "windows of heaven were opened," and the foun- tains of the deep were broken up" was an emblem of Baptism. 1 Pet. iii: 20. BAPTISM OF THE HOLY SPIRIT. IV. The abounding and overwhelm- ing influences of the Holy Spirit on the day of Pentecost, is called Baptism. Mat. iii: 11, Mar. i: 8, John i: 26. If the example of Jesus in giving the Holy Spirit, can direct us to ascertain the ac- tion of baptism, we must not overlook the circumstances of the case. The disciples were in an upper room, Act. i: 13, The number together were about 120; ver. 15, "Suddenly there came from Heaven a sound, as- of a mighty rushing wind, and it filled all the house in which they were sitting," chap, ii: 2. "And they were filled with the Holy Spirit." Verse 4. They were so com- pletely overwhelmed in the spirit as a man is enveloped in air. The abun- dance of the spirit on this occasion no one denies, and those who pray "baptize Us with the Holy Ghost," mean no less than an entire overwhelming in the divine influence. 1. The subjects of this baptism were 36 BAPTISM OP THE SPiRFf . believers — -able to pray, &c. "They were all filled with the Holy Spirit, and spake with tongues." &c, verse 4. 2. The manner of the spirit's descent is not the baptism, any more than the pouring of water into a bath is the bath- ing. Pedo-baptists, when speaking of the "Baptism of the Holy Ghost being done by pouring, confound things which are different. The pouring was over before the baptism began, as the river flows over the candidate before the im- mersion is performed, or the water is poured into a baptistery before the bap- tism is administered. Where the term pouring is used with relation to the Holy Ghost, in Acts x; 45, we, read thus: — "On the Gentiles, also, was poured out the gift of the Holy Ghost." What was this gift? "Speaking with tongues," v. 4G. There is a difference between the spirit and his gifts — there are diversities ai gifts but the same spirit. 1 Cor. xii: 4, 8,9. 3. Another fallacy in the argument of Pedo-baptists from the Baptism of the Holy Ghost, consists in predicating lit- eral hj of the Holy Spirit, the properties of a material substance. They conjoin the corporeal and incorporeal; confound fcAfTISM OP THE SflRlT. 37 the literal and the figurative. Between water and spirit in the actual operation there can be no analogy. In all the similitudes of the Holy Spirit drawn from material objects, the point to be il- lustrated is not the manner of the spirit's operation, but the effect produced by his power. David says, (Psalms li: i, 2;) "Wash me thoroughly from mine ini- quity." Paul says, "But ye are wash- ed," &c. Neither of these men refers to a literal washing, but to the result of *he Spirit's power. The Christian is said to "walk after the Spirit." The figure is founded upon the progress made, not in the manner in which the steps are ta- ken. The believer is said to be "born of the Spirit," the figure is based upon the result, the being produced, not to the manner of his coming into the world. — So of the baptism of the Holy Spirit, — The figure is based upon the overwhelm- ing influence of the Spirit, which filled the house in which they were sitting, and enabled them to speak with tongues, &e. No allusion is had in the figure to the manner of the Spirit's descent. 4 This is made still more evident by other expressions which are employed with reference to the descent of the 38 BAPTISM OF THE SPIRIT. Spirit. Should these expressions be con- strued upon the same principle as Peedo- daptists represent the word pouring in relation to the Spirit, the absurdity of the position will become irreverent and profane. "The Holy Spirit was poured out, therefore Water must be poured in baptism." Well, the communicating of the Spirit is expressed by sending in Luke xxiv: 29, therefore baptism must be performed by sending. The same is expressed by sitting, in Acts ii: 3; hence baptism must be performed by sifting. The same idea is conveyed by se/iling, (Eph. i: 13;) giving, (Acts xv: 8;) shed- ding forth, (Acts ii: 33;)breathing, (John xx: 22;) falling on, (Acts viii: 44:) drink- ing, (John vii: 37-39;) annointing, (Isa. lxi: 1, 2 Cor, ii: 21, 22.) Are we to in- fer from these expressions that baptism is to be performed by sealing, giving, shedding foith, breathing, falling on, annointing, &c? Surely not. 5. In harmony with the idea of the overwhelming character of the spirit's influence, we are told that christians are in the Spirit, Rom i: 10. iv: 2. Live, walk, and dwell in the Spirit, Gal. v: 16, 17, Rom. viii: 9. Are filled with the Spirit, Eph. v: 18. The Spirit is repre- UAPTISil OF THE SPIRITv 39 sented as beneath and around us — an all-prevading presence. Where shall I flee from thy Spirit? It is presented un- der the similitudes of "a river of life," "floods upon the dry ground," a "cloud of dew in the heat of harvest." How accordant it must be with the genius of the Bible, to speak of an immersion in the influences of the Spirit! This form of expression can be offensive only to those who rantize, and who, after all, speak of being immersed in care, over- whelmed in trouble, bathed in tears, and who sing, "There shall I bathe my weary soul, In seas of Heavenly rest." "And sinners plunged beneath that flood, Losoall their guilty stains," 6. Another objection to the theory of pouring: from the Baptism of the Spirit, is found in the assumption, that in a pos- itive institution, which depends upon the will of the law-giver, the thins to be done is not to be learned from the terms of the law, but from the moral meaning of the rite, and then choosing for our- selves the manner of expressing it. No religious observance that was ever en- joined in any law, human or divine, could endure hv a day, if such a prin- 49 BAPTISM ON THE DAY OF PENTECOST. ship ill that denomination. Should.he call them bigoted, uncharitable, or charge them with unchristianizing oth- er denominations, — he would be thought more the object of pity than censure, in. Scripture facts concerning the Lord's Supper. 1. This sacrament icas instituted by Jesus Christ, and administered to the disciples. Mat xxvi: 26-29. Mark xiv: 22-25. Luke xxii: 14-21, is mentioned by Paul in 1. Cor. xi: 23-29. Alluded to in Cor. v: 1G-21. 2. It is to be administered frequently. —Act ii: 42, xx: 7, 11. 3. The qualifications of those who partake of this rite, are fully described. They are required to examine them- selves 1 Cor. xi: 28, 31: to possess new- ness of heart and life. 1. Cor. v: 7, 8; to be consecrated to God. 1. Cor. x: 21. The disciples of Jesus are forbid- den to eat with unchristian characters. 1. Cor. v: 11; are required to withdraw from those who walk disorderly. 2, Thes. iii 6; and to have no fellowship with the unfruitful works of darkness. Eph. v: 11. Those who partake of the Lord's Supper without possessing these characteristics, are said to be guilty of 106 ONlTi' OF SENTIMENTS NECESS.iRT. the body and blood of Christ. 1 Cor. xi: 27: not prepared io discern the Lord's body, ver. 29; and are visited with judg- ments, ver. 30. 4. Besides the forgoing, other quali- fications are mentioned. 1. Unity of Sentiments. — Divisions and heresies existed in the church at Corinth. Paul said, "For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.'" I. Cor. xi: 18. In view of this state of things, he says, "When ye come together therefore into one place, this is not to eat the lord's supper." ver. 20. Divisions among the professed disciples of Jesus, disqualify them to commune together. Apply this criterion to open Communion. The Presbyterian advances with this dec- laration;-'*God has fore-ordained, what- soever comes to pass — that some men and angels are predestinated unto ever- lasting life, and others fore-ordained to everlasting death." Confession of Faith, chap, iii: §1, 3. John Wesley, says, that this "Doctrine tends to over- throw the whole Christian revelation, represents God worse than the devil; more false, more cruel, more unjust." DIVISIONS AMONG THE SECTS. 10T Wesley's ser. vol. 1. p. 426, §19, p. 488, §26. The Presbyterian brother says, "They whom God hath accepted in his beloved &c, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved" Conf. of Faith, chap. 17th §1. To meet this the Methodist says, "He who is a child of grace to day, may be a child of the devil to-morrow." After we have received the Holy Ghost we may depart from Grace and fall, &c. Meth„ Dis. chap, i: §2. Art § ii: are there any divisions here? If Paul were to see a di- vided assembly of this kind, professing union at the Lord's table, and yet in fact be divided, and torn by heresies, and schisms, how he would repeat the forgoing verses. Let them be placarded before the eyes of mixed communion- ists, and how many would shudder at this awful violation of God's commands. Compare this unhallowed state of things with the description given of Apostolic communicants.. These were perfectly joined together in the same mind, speak- ing the same thing 1. Cor. i: 10. Being one body, as they were partakers of one bread. 1. Cor, x: 16. 17, One body in 1{I6 BAPTISM MUST ritliCEOE COMMUNION. Christ, Rom, xii: 5. Though many members they were but one body, 1 . Cor. xii: 20. The church is compared to the body of Jesus — Christ is not divided Col. i: 24; 1. Cor. i: 13. Every Kingdom di- vided against itself is brought to nought. Mat xii: 25. Paul directs that we mark them which cause divisions and offences contrary to the doctrine of the Apostles and avoid them — not fellowship them in the church. Rom. xvi: 17. Where, in all the New Testament, will you find two denominations communing together. 2. The Neio Testament requires that communicants have been previously bap- tized. — The order of time in which the two ordinances were established, gives 1o baptism a priority of claim to our o- bedience. The same priority is mark- ed in the Commission. It requires the Apostles, — 1. To disciple; — 2. To Im- merse; — 3. To instruct the baptized dis- ciples in all things whatsoever Christ commanded them. Among the com- mands we find, "Do this in remember- ance of me." Refuse to observe this or- der and the law is violated. Tnis order was strictly observed by the Apostles — When the multitude in- quired, on the day of Pentecost, "What THE OKDER OB6KRV L.D BY APOSTLES 109 shall we do?" Peter said, "Repent" — and what next? "Come to the Lord's ta- ble, and as you eat the bread and drink the wine, religion will be formed in your hearts." Awful! No. "Repent and be baptized every one of you." When the Samaritans "believed, they were baptized both men and women." The Eunuch said, "see, here is water, what hindereth me to be baptized." The first duty after his conversion was baptism. The same is true of the Jailor, Corne- lius, Lydia, Saul of Tarsus, &c. Not an instance can be found in which the Apostles are known to have admin- istered the Communion to those who were unbaptized. If there be one, let it be produced. The same order is incidentally taught in the Epistles. One instance must suffice. "There are three that bear witness in earth, the spirit, (in regenera- tion) and the water, (in baptism) and the blood," in the communion. John v: 8. Who dare reverse this order? Those who wish to be Bible communicants must follow Apostolic example, and not reverse the order of God's ordinan- ces. Indeed Predo-baptist Churches, and HO CONCESSIONS OP THE SECTS. their divines, generally acknowledge baptism a pre-requisite to Communion. It can easily be shown, that baptism was considered necessary to a worthy partici- pation of the Lord's Supper for seventeen hundred years. An examination of the Confessions of Faith and Disciplines of the different denominations who prac- tice mixed Communion, will convince any candid reader that they violate their own rules in inviting unbaptized persons to the Lord's table. Whenever they do it, they exhibit their conviction that there is no sacredness in the require- ments of their creeds. The M. Episco- pal Cnurch makes baptism a pre-requis- ite to membership in the church: is the Communion of the body and blood of Christ, less important than the watch- care of the church? Discipline Chap, ii: \\UAns. 1. 3. Christian walk and conversation are necessary qualifications of those whd commune. — This must be evident to everyone who will consider the direc- tions given concerning the duty of the church towards the disorderly. 1. Paul commands us to withdraw from every brother that walketh disorder- ly, and who will not conform to the in- CHRISTIAN DEPORTMENT NECESSARY. Ill structions received from the Apostles. 2 Thes. iii: 6. We believe that any per- son or society who change the action and subjects of baptism, are guilty of a disorderly walk; that a wide door is thereby opened for the introduction of manifold evils; a few of these we have enumerated in the preceding Chapter. To way that Paedo-baptists are not sensi- ble that they inflict these injuries upon the Christian church, can never satisfy our consciences. As long as we believe it, and regard their conduct disorderly, we as honest men. must decline to bid God speed to infant membership, and sprink- ling for baptism, by inter-communion with their patrons. 2. We are commanded, as a church, to mark those who cause divisions and offences contrary to the doctrine we- have received. Rom. xvi: 17. Spiinkling for baptism, and the substitution of un- conscious infants for believers, are con- trary to the doctrine of the N. Testament, and are at this moment, the cause direct- ly or indirectly, of more than two-thirds of the divisions which distract the Chris- tian world. This is not only true with, reference to Baptists and Psedo baptists, but true with reference to Psedo- baptist* among themselves. llsi various ways ov srisKLixe and POU1UN3. 1. They are divided as to the manner, the place of administering the ordinance, &c. The council of Trent recommends the head because it is the seat of sensa- tion. Others confine the rite to the Jace, because it is always naked. Dey- lingius says the water should be applied to the head the forehead, or the breast, once or thrice. Sprinkling has no other bounds than the caprice and fancies of men are pleased to fix; one dips the head three times; the second pours wa- ter on the face; the third selects the back of the head; the fourth pours water three times in the form of a cross on the forehead; the fifth applies the water with a sponge; the sixth baptizes his finger in water and touches some part of the head with the finger. John Calvin recom- mends copious pouring. Each one per- forms the rite according to his inclinations and whims: and one feels that he is as near right as the other, for where there is no law there is no transgression. Thus baptism is called a "mere ceremony." True! as generally administered it de- serves no better name. 2. Nor are these divisions among Pajdo-baptists confined to the action of the ordinance, they are equally as much DIFFERENT VIEWS OF THE DESIGN OF BAPTISM. 113 divided concerning the design of its ad- ministration to infants. One child is baptised to bring him into the coveiant; another because he is already holy--the child of a believing parent. One is bap- tized to bring him within the "pales of the church;" another, because, by car- nal descent, he is entitled to church or- dinances. One is baptized on the faith of the parents; the other, because Je- sus, said, "Suffer little children to come unto me, and forbid them not." One is in the covenant entitled to its blessings; the other is brought into it by baptism. One is baptised for the pardon of sins; the other because Paul said "they are holy," 1 Cor. vii: 14. One is thus trans- formed from the 'Devil's Common, ' while another is baptized because Abra- ham circumcised all the males of hi3 household. John Wesley urged it upon the ground that "If children are guilt)'' of original sin, it must be washed away in the water of baptism." Obediah Wills urges it because "Baptism is God's Sheep-mark by which he distinguishes those of his fold, from such as graze in the wild common of the world." Mr. Burkitt calls it "Chrisfs ear -mark, by which he distinguishes his sheep from 114 F .EDO-BAPTISTS SET UP THE BAR. the Devil's goats." Scarcely two Pcedo- baptist denominations will agree as to the real design of the ceremony. 3. The divisions which exist between Baptists and Psedo -baptists are principal- ly owing to that which the latter esteem as a mere ceremony. Believer's baptism is acknowledged to be scriptural by those who oppose us. The validity of immer- sion is not doubted. Pa3do-baptists can abandon their infant membership, their sprinkling ceremony without sacrificing a single conscientious principle. That this is true, must be evident from their practice. They sometimes sprinkle a- dults, and even administer immersion in the name of the Trinity. It is presumed that in these acts no violence is done to their consciences. The Baptists on the other hand, believe sprinkling for baptism a violation of the law of Christ, and fraught with many evils: they re- gard the substitution of infants for believ- ers a fearful departure from the teach- ings of the New Testament. Predo-bap- tists set up the "bar," and charitably credit the Baptists for erecting the wall of partition. For us to inter-commune with those whom we consider unbap- tized: those who refuse to observe the BAFTI&TS CANNOT FAVOR OrF.N COMMUNION 115 ordinances as they were delivered unto us, would be to sacrifice our conscientious views respecting the doctrines and prin- ciples of the New Testament. One of the leading objects of those who urge it, is that thereby we might express our fel- lowship for sprinkling and infant member- ship. As a Baptist and a christian respon- sible to God, 1 dare not do it. Much as I desire the approbation of others, I dare not obtain it at so fearful a sacrifice. I would rather be called a "bigot and a zealot," all my life. Psedo-baptists believe the Baptists to have been scripturally baptized, hence they may be willing to commune with them. The Baptist is unable to recipro- cate here. He believes that the y are not baptized, and though they possess piety, the Baptist can not commune with them, as he deems baptism a prerequisite to communion — and that the ordinance is a church act, never to be administered where there are divisions and schisms. Nor can we consistently extend church fellowship to those who practice inter- communion with unbaptized persons. — Where Jesus has given an express rule, we can not fellowship the offender. A moments reflection is sufficient to con- 116 OBJECTIONS TO MIXED COM.HCXION . vincft any one, that what he dares not do, because of his conscience, he is equally bound not to sanction in others. The most efficient way to teach men to re- vere the commandments of God, is to re- vere them' ourselves. OBJECTIONS TO MIXED COMMUNION. 1. Mixed Communion has no tendency to increase Brotherly Love. — Notwith- standing a few Paedo baptist churches have practiced it forvears. there is not at this day any more brotherly love among these sects than exists between any of them and the Baptists. Is there any more Christian affection between Meth- odists and Presbyterians than exists be- tween either or both of these sects and the Baptists? Facts answer, No. Take any other denomination and the same conclusion will follow. 2. Mixed Communion has no tendency- to bring the different, denominations to a greater harmony of sentiments. — The ground of separation, between the va- rious sects, lies farther back; it lies in a difference of sentiments concerning the doctrine, duties, and privileges of reli- gion. Inter-communion among floating members, can never remove that which the '-Watchman of Zion" can not do. COMfELS OOJiMUMON WITH THOSK EXPELLED. Ill" The Presbyterian is a Presbyterian still, the Methodist a Methodist still, and so; on, to the end of the chapter. 3 Mixed Com mini inn compels a church to commune with its ex-communicated members. — A person guiliy of what is deemed disorderly conduct is expell- ed. He gues and unites with another church, without repentance, confession, or reparation. He is received. On the fol- lowing sabbath he returns to the Church which excluded him, sits down at the Table, and exhibits the glories of mix- ed communion. Thus the power of the church, over her own affairs, is set at defi- ance. In a church of this description, not long since, was a member who slandered the character of the Pastor's wife. He was tried, and expelled. In a few days he applied for membership in another de- nomination, and on account of his wealth he was received. He attended the Com- munion season of the church from which he had been justly expelled, and the usu- al invitation was extended. When he saw his slandered victim, advance to the Table, he arose and accompanied her. She was paralyzed and declined to par- take of the sacred emblems. He par- took with all boldness. The church was IIS MIXED COMMUNION INCO.N8IBTK.Ni'. thrown into a state of ebulition, while one man exhibited the legitimate fruits of Open Communion. 4. Mixed Communion compels a church to commune with those who are guilty of offences for which she would exclude her own members. — Suppose a member of the Methodist Episcopal church is excluded for dancing, attending balls, or visiting circuses. When the invitation for com- munion is extended, a young lady of another fashionable church, and with whom the excluded member had often danced, &c, seats herself at the table — she is guilty of the same crime for which the other had been expelled, but she avails herself ol the peculiar privileges of open Communion. 5. Mixed Communion compels chur- ches and denominations to act inconsist- ently. — The M. E. church, in her Dis- cipline, Part 1. chap, viii §2 Quest. 4. asks the following. ''What shall be done with those ministers or preachers who held and disseminate, publicly or privately, doctrines which are contrary to our articles of religion?" The an- swer is, "Let the same process be ob- served as in case of gross immorality," expulsion. And yet a Baptist or a Pres- IT 13 C.NNECESSAIIY. 119 byterian minister. may do all this and for his fidelity be invited to commune with the .Methodists. The provision made by the same church for a private member is found in the Discipline, Part, 1. ch. 8. §4; Ans. 3. "If a member of our church be clearly convicted of endeavoring to sow dissensions in any of our societies, by inveighing against either our doc- trine or discipline * * * he shall be ex- pelled from the church." Baptists, Lu- therans, Presbyterians or Episcopalians, may inveigh as much as they are dis- posed, and when the expelled Meth- odist stands back, they may advance, and the Bishop or Elder, as if consci- ous that no crime has been committed, gives them the sacred symbols. If space permitted, we might exhibit the inconsistencies of some other denomina- tions in the same manner. 6. Mixed Communion is unnecessary. — Each denomination has its own reg- ulations, and may commune in unity, as often as it thinks proper. It is but sel- dom that any of those who plead for open Communion; have ever communed out of their own denomination. They generally plead for a privilege which they never really wish to enjoy. 120 DIFFICULT TO EXTEND COMMUNION. If any worthy member be located in a region where there is no church of his own denomination, and wishes to com- mune with another church, why not join it? If his conscience will not permit him to join that church, where is his conscience when he communes with it, 7. If the communion is extended be- yond the churchy or the denomination, is it not difficult to find a stopping place? — There are many denominations, and each has more or less truth in its creed, and some good men among its members. To open the door for all, would be to open the gates of the church to every error and schism; to invite a part and not the whole is to assume a prerogative too high for fallible men, and to exclude some whom Christ loves. It is sufficient for common men to decide the ortho- doxy of those who have voluntarily put themselves under their watch-care. 8. Real Close Communion is to be found in Pcedo -baptist churches. — Those churches that immerse christian con- verts, and reject infant baptism, commune with those whom they baptize, and receive into membership, unless they have been expelled. Paedo-baptists, baptize in- fants, and count them members; but de- MIXED COMMUNION UNNECESSARY. 121 ny them the privilege of approaching the Lord's table. They "bring them within the Covenant" by baptism; — make them "members of the church;" "engraft them into Christ;" and though they are fit for the kingdom of Heaven, they are not fit for the Pasdo-baptist Communion table. Surely, this is close Communion to which Baptist churches are strangers. 9. Mixed Communion needlessly ex- poses Christianity to the scorn and redi- cule of the world. — those who inter- commune profess union; while no such union really exists between them. They profess fellowship, when it is known to the parties that they possess no church, fellowship for one another. To-day they surround the Lord's table, to-mor- row make arrangements for litigation before men of the world. Christianity weeps at these outrages, and Christ is wounded in the house of his friends. 10 Mixed Communion is a violation of the Creeds, Confessions, and regula- tions of the denominations who practice it. — The truth of this item may be as- certained by examining the different Creeds and Confessions. Let us conv mence with the 6—8. 122 methodist discipline. 1 Methodist Episcopal Church. The Discipline of that church, Chapt. i: sect. 22, Ans. 2, says: — "Let no per- son that is not a member of our church be admitted to our communion, without examination, and some token given by an elder or deacon." What is meant by a "token"? Dr. N. Bangs of that church answers thus: "A ticket or cer- tificate given to such persons, signify- ingthat he or she is considered worthy." Turn to the Discipline, chapter 2, sec. 6, ans. 4, where the elder is directed thus: "Give no tickets to any that wear high heads, enormous bonnets, ruffles or rings." (Part i, chap. 7, Sec. i, ans. 4, of the Revised Edition of 1850.) In Part i, chapt. 4, sec. 11, the Preacher is addressed thus: "And remember! — a Methodist preacher is to mind every point, great and small, in the Methodist Dis- cipline." — Old Edition, ch. i, \ 8, ques. 3, ans. 11. Apply for Communion on the forego- ing principles, and the Elder or Deacon finds that you are not dressed according to the Discipline, and though you may be orthodox, and have been baptized, and considered fit for the kingdom of EXPULSION. 123 heaven, the Discipline denies you ad- mittance.* The provisions of Part ii, chap. 2. § 1, are still retained: "No person shall be admitted to the Lord's table among us who is guilty of any practice for which we would exclude a member of our church."— Old Ed. chap, i, sec. 22, ans. 3. Now, as this section excludes every one who is guilty of any practice for which a Methodist would be expelled, let us examine some of the crimes for which that church will excommunicate its own members. 1 For non-attendance upon Class^ Meetings. — Discipline, N. Ed., Part i? chap. 5, ^ 3. quest. 4. Old Ed., chap. 2, sec. 2, quest, 5, ans. 1, 2. *The Methodist rulers, since the publication of Rev. S. Remington's work, in Defence of Re- stricted Communion, have expunged the first of the above quotations from the Discipline,and have changed the order of Chapters and Sections. — What was the object of this change? Let the reader judge. These alterations are made with- out notifying the reader of an isolated change. On the other hand, he is told that "our Discipline haa been founded on the experience of a long •eries of years." We shall hereafter refer to Chapters and Sec- tion* in the Old and New Edition*. 124 pprENCM. 2 For inveighing against the doc- trines or Discipline of the church.-P. ii, chapt. 3, see. 2, quest. 4; chapt. 8, sec. 4, quest. 1, ans. 3, Old. Ed., chapt. 1, sec. !8. quest. 3; chapt. 2, sec. 7. ans. 3. For wearing enormous bonnets, ruf- fles, rings; or carrying a high head, or inveighing against the doctrine or Dis- cipline, the Methodist member shall have 4, no privileges of Society or of Sacraments in our church, without con- trition, confession, and proper trial." Chapt. 8, sec. 4, ans. 5. Old Ed., ch* 2, sec. 7, ans. 5. Shall the Baptist or Presbyterian wear enormous bonnets, costly rings; carry their heads the highest part of their bodies; inveigh against both doctrines and Discipline of the Methodist Epis- copal church, and still be invited to the "privileges of Society and Sacraments, " in that body, while its own members are expelled for a simple neglect of not at- tending an unscriptural Class-Meeting? Another proof of the consistency of mixed communion. The Discipline above quoted, forbids any Baptist to commune with the M. E. church; and when they are invited, another evidence is given, that the Ministers of that body &HSCOPALTANS AND PRESBYTERIANS 125 will discard the Bible and their Creed for the sake of Open Communion. 2 The EpIscopal Church holds that the Ministers of other Denominations have not been scripturally called and sot apart to the work of the Ministry, tlence they are not qualified to administer the ordinances of religion. The rule of this church respecting communion, denies admission to any. except its own mem- bers. Its Confession of Faith says: "And there shall none be admitted to the Holy Communion until such time as he be confirmed, (by one of the Bishops,) or he be ready and desirous to be con- firmed." — Bjok of Common Prayer, Art. Confirmation. By this rule all de- nominations are excluded, except the Catholics, as no others desire, practice or believe in confirmation. 3 The Presbyterian Church declares that every "christian church, or union, or association of particular churches, is entitled to declare the terms of admis- sion into its communion, and the quali- fications of its ministers and members. If they err in making the terms of com- munion, either too iax or too narrow, yet even in this case, they do not infringe upon the liberty or the rights of others. 126 PRESBYTER1AN1SM. but only make an improper use of their own." — Form of Government, B. i, C. 1, sec. 2. On these principles, a Presby- terian Synod declared it inexpedient to intercommune with those denomina- tions who hold Arminian sentiments. — See Union Evangelist and Presbyterian Advocate, 1820, vol. ii, pp. 96-99. The General Assembly, in 1839, fully sus- tained the foregoing decision. Thus, the Methodists, the New School Presby- terians, the Cumberlands, and many of the Congregationalists, were cui: off with one stroke. Many of these possessed equal piety with Presbyterians, and were doubtless fit for the kingdom of. heaven; but they were denied admission to the Lord's table in that church, not because they were considered unbaptized, but perchance, they held views which Armi- nius avowed before them. Their Confession of Faith and their Catechism declare the children of one or both believing parents, to be proper sub- jects for baptism; that the church consists of those who profess religion, and their children; that all baptized persons are members and bound to perform all the duties of membership. Con. of Faith eh. 28. 54. Large Cat. 2. 166. Do. Quest. PRESBYTERIAN WRITERS. 127 62. Discipline, Book 2. §6. Notwith- standing these declarations, infants in membership amounting to nearly two- thirds of the whole, are kept from the Lord's table, though they are consider- ed fit for baptism; fit to be brought with- in the covenant, and fit for the kingdom of heaven. This is cruel. Presbyterian writers bear the most un- quivocal testimony that baptism should precede Communion. Dr. Doddridge says, -'As far as our knowledge of primitive antiquity extends, no unbaptized person received the Lord's Supper." Lectures; p. 510. Dr. Dwight says that every communi- cant "should have made a public profes- sion of religion; and that he should have been baptized.*' Syst. Theol. Serm. 160. Richard Baxter says, "What man dare go in a way which hath neither precept or example to warrant it, from a way that hath a full current of both? yet, they that will admit members into the visible church without baptism, do so." Dr. Wall, an Episcopalian, affirms that "No church ever gave the Commu- nion to any persons before they were baptized. Among all the absurdities that ever were held, none ever maintain- 1$8 OBJECTIONS CONSIDERED. ed that any should partake of the Com- munion before they were baptized."— Hist. Inf. .Bap. part 2 ch. 9. The truth of the last' extract is con- firmed bv the testimony of Justin Martyr. A. D. 1*50; of Jerome, A. B. 400; of Austin. Al D. 500; of Bede, A. D 700; of Theophylact, A. D. 1100; of Bona- venture, A. D. 1200; of Frid. Span- heim, A. D. 1600; of Lord Chancellor King, A. D. 1700. Space will not allow us to insert extracts from each of these authors. When Psedo-baptists invite us to their Communion, or complain for the want of admission to ours; it is clear from their sentiments that they demand a sacrifice which an honest Baptist cannot make — a recognition of infant sprinkling as the Baptism which the New Testament re- quires. We prefer to be called bigots and sectarians, rather than sacrifice Bible- truth for popularity's sake. Objections to restricted communion- considered, I. "Pccdo-haptisfs are sincere." — Sincerity is no proof of correctness, nor can it justify a violation of Scripture pre- cepts and examples. Paul was sincere in persecuting the church: but his con- NO TEST OF CHRISTIANITY. 129 duct wis not agreeable to the revealed will of Christ. Sincerity must have som; tes': our tost is obe lience to the commands of Christ. Hut if sincerity will serve as proof of carrecfcaesss, our sincerity may prove the correctness of our practice. The sincerity of others cannot become a law for us. 2. "Tne Bapfis.'s uiichrist/anize other denominations.''' — The Baptists affirm thU sprinkling is not christian baptism; th it communion is a church act; and that divisions and schisms disquilify professors of religion to com.nune to- gether. How can tlies > views uuchris- tianize any denomination that does not believe the dogma, that m-m are made Christians by baptism. N# effort needs be made to unehristianize the man who recived his Christianity in the ceremo- ny of sprinkling. We believe and treat Pffido baptists as unbaptized persons. With their Christianity we have noth- ing to do in this matter: we are not the umpires to decide that question. This objection constitutes the Lord's Supper as the test of Christian character. The Lord Jesus never designed the in- stitution for that purpose. It is commem- orative: "Do this in remernberance of Q 130 WHO UNCHRISTIANIZE I me." It is prospective; "ye do show the Lord's death till he come.' 1 '' K is more of a test of our obedience to Christ than of our love and confidence in each other. The true test of mutual affection and confidence' as christians, is better exhib- ited in sympathy in affliction, in feeding the hungry, in clothing the naked, and alleviating the wants and miseries of our fellow creatures. How many thousand professors of religion, neglect the weightier matters of the law, and to quiet conscience, express their chris- tian confidence in the practice of inter- communion? If a refusal to commune with certain churches unchristianize their members, in what light do open Communionists view the moral condition of nineteen- twentieth s of the denominations of the present day? They unchristianize nearly the whole of them. There are about 130 denominations of christians; not more than eight of them will com- mune together. Are the 122 un christian- ized? Among the unchristianized por- tion you will find the honest Quaker, the Catholic, the members of the Greek church, amounting to two-thirds of all Christendom, besides a vast multitude THE LORD'S TABLE. 131 which space will not allow us to men- tion. If a refusal to the Lord's table unchris- tianize our fellow men, what becomes of the Christianity of those children, who, in their infancy, were 'sealed with- in the covenant." Contrary to the usage of many centuries, they are de- nied the "'rights and privileges of the children of God." 3. "It is the Lord's table, and all the Lord's children should come to it" — If all who wish to commune are to be re- ceived, because it is the Lord's table, ought not all who claim admittance into the church be admitted, because it is the Lord's church? If it be the Lord's tar ble, it is regulated by law and order. Christ is the legislator. He has enacted the law that baptism precedes com- munion. He has said, when ye come together in division, this is not to eat the Lord's supper. 1. Cor. xi: 18, 19, 20. If it be the Lord's table, let no man approach it without his direction. Has God received those infants which are said to have been "dedicated to him in baptism?" If so, why deny them participation at the Lord's table, The Lord's children are kept away! Regu- 132 COMMUNE IN HEAVEN. late your own tables as you will, and let God regulate his own. 4. t'_ We shall all commune together in heaven." — This is an appeal to the pas- sions, designed to blind the eyes of the unthinking-. There is no literal table of bread and wine in heaven. Rom. xiv: 17. In the admission of members unto the celestial church. God acts as a sov- ereign, and receives thousands who would not have been received to the Psedo-baptist communion table. In the admission of members to Christian churches on earth, we act as servants, bound to yield implicit obedience to the directions of our sovereign Lord. Who would affirm that no Quaker will be ad- mitted into heaven? He has no dispo- sition to commune at the Lord's table, nor is he invited by any denomination. Do you not intend to commune with the spirits of your departed children in hea- ven? Why did you deny them admit- tance to the Lord's table on earth? How many thousands of those who were ex- communicated from the church on earth, will be admitted into heaven; though de- nied participation at the Lord's table in the visible church? 6. "Restricted Communion is unchar- CHARITY CONSIDERED. 135 itablt." — Charity and open Communion are very different things. If the terms were synonymous the following passag >s would read thus: Tli re ab'nkth fa.tli, hope, and open c nnmunion. these three; but the greatest of th-'se is open c nn- munion. 1. Cor. xii: ]T>. Above all these things, put on open communion, which is the bond ot perfectness. Col. iii: 12-14. For the law is fulfilled in one word ('agapeaoisj open communion. Gal. v: 14. The 'word agape occurs 116 times in the New Testament It is translated love 86 time, charity 29 times, and dear 1. Charity is love, not love to error and sin; but love to God, to his laws, to the order of his house. While charity suf- fereth long, it rejoiceth in the truth. That charity which leads men to con- temn the order of God's house never emanated from heaven. Candid reader, the subject is now be- fore thee. .Appreciate the value of di- vine teaching, and let not the fear of man deter thee from following the Lord Jesus, and contending earnestly for the faith once delivered to the saints. Whatever has been said in reference to other denominations, in these Chapters, 134 CONCLUSION. it has not arisen from any unkind feel- ings. My object has been to exhibit truth; and though I have freely quoted from the Disciplines and Standards of other sects, it has been in order to show, that many of the charges brought against the Baptists, may with greater consist- ency be alleged againsl those who urge them to our disadvantage. "I speak as to wise men; Judge ye what I say." 1. Cor. x. 15. PASSAGES OF SCRIPTURE EX- PLAINED. BOOK. CHAI . VER. PAGE. BOOK. CHAI '. VER. PAGE. Gen. xii 1-5 65 Acts ii 2,4 35 XV 7-18 86 ii 41 40 xvii 1-14 86 viii 38 17 Exo. xiv L9-22 33 viii 39 19 2 Kin V 14 6,11 ix 17,18 50 Isa. lii 15 60 X 42,48 91 Eze. xxxvi 25 62 xvi 13,15 51 Mat. iii 5, 6 27 xvi 91 iii 6 10 xix 1-7 25 iii 11 35 xxii 14 50 iii 16 18 Rom. iv 1-5 30 xx 22, 23 32 xvi 17 111 xxviii 19 5,8,69 1 Cor X 1 33 Mark i 5 10 X 16 103 i 8 35 xi 18,20 106 vii 3,4 52 Gal. iii 8,14,17 85 xvi 16 69 Eph. iv 5 57 Luke xii 20 32 Col. ii 12 30 John i 26 35 Heb. ix 10 53 i 28 15 1 Peter iii 20 35 iii 23 12 iii 21 76 ALPHABETICAL INDEX- Page Abrihatnis Covenants, E4 Action of bapfism, 5 A ,a;e, :n •. tai.ig of 133 Anas' as defined, 59 Apo, meani g of, IS Baptism, action of, 5 •' s ibjects of. 63 «• of John, a christian rit^, 22 " of Christ, a chvistiiu act, 21 " circumstances attending, 15 " plic >s where administered. 10 «1 in B.»th-ib tra, 15 * of the Holy Sprit, S5 " of enps. pots &c, 52 " of the hands before eating. 52 •' the whole body the object of, 53 •« design of 23 " figurative us-" of the t^rm, 32 M on the day of Pentecost 40 •' over-rated by rantizers 64 " a pre-reqaiaite to communion 103 Baptisteries, early erected 57 Bapto. BiJe use of 8 Baptizb, meaning of 5 Baptizo, \i'u\>' usi of 8 Bethubara, John baptizing in, 15 Children, not anciently baptized in infancy, 78 Christ, baptism of 21 Church Historians, testimony of 56,77 Church, character of primitive members of 76 Church^spirituality of the christian 75 ALrHABETICAL INDEX. 11. PAGE. Church, the christian not identical with the Jewish 80 Church, fellowship of the 104 Church, M. E., its Discipline strictly close communion 122 Church, M, E., attaches too much impor- tance to baptism 67 Church, P. E., forbids mixed communion 125 Church, P. E., regards baptism regenerative 64 Church, Lutheran, and Dutch Reformed 65 Church, the Presbyterian 65 do. do. on communion 125 Classics, meaning of baptizo in the 6 Commission prohibits infant baptism 70 Communion 103 Communion, Bible facts concerning 105 Communion qualifications for 105-111 Communion, mixed, objections to 116 Communion, objections to restricted an- j swered 128 Covenants, three made with Abraham 84 Covenant, of circumcision 86 Covenant, of circumcision, peculiarities of 88 Cups, &c.j baptism of 52 Denominations, few ever intercommune 130 Disciples, qualifications of 69 Disciples, cannot be made by baptism 70 Divisions made by infant sprinkling 99, 111 Eis, (into) meaning of 17 Ek, or eks (out of) meaning of 19 En (in) meaning of 16 Enon, John baptising in 12 Essential, baptism so regarded by rantizers 64 Eunuch, baptism of 17,19,61 111. ALPHABETICAL INDEX. PAGE, Faith precedes baptism 71 Fathers, testimony of the 54 Fellowship, christian, and church 104 Greek church, practice of 10 Greek prepositions defined 16-20 Greek writers use of baptizo by 6 Hands, baptism of the 52 Households, baptism of fll,9l Hudata polla, meaning of 13 Identity of the two churches absurd 80 Immersion acknowledged valid 59 Immersion, objections to considered 41,47 Infant baptism, not early practiced 77 Infant baptism, not in the Bible 79 Infant baptism, evils of shown 92 Infants, how saved 72 Isrealites, baptized unto Moses 33 Jailor at Philippi, baptism of 51 Jerusalem, well supplied with water 41 John the Baptist, the places selected by 10,12,15 John, character of his candidates 74 John, number baptized by 27 John, baptism of, a christian rite 22 Jordan, description of the river 10 Judea, John baptized all 27 Lexicographers define baptizo 7 Lord's Supper, facts concerning 105 Matheteusate, meaning of 69 Nations Bible use of the words all 71 Paul, baptism of 50 ALPHABETICAL INDEX. IV. PAGE, Paul and the disciples at Ephesus 25 Pedobaptists define baptizo 7 Pentecost, baptism on the day of 40 Pools of the Holy Land, 43 Red Sea, baptism in the 33 Rivers in Palestine 45 Spirit, the Holy, baptism of 35 Sprinkling mere water no where recorded 54 Sprinkling, not synonymous with baptizing 8, 57 Sprinkling, advocates of, refer to inappropriate verses, 60 Sprinkling all nations, in Isaiah 60 Sprinkling clean water, in Ezekiel, 62 Teaching all nations, import of 69 Time, want of, urged against immersion 47 Washing the hands before eating 52 Washing, divers 53 Water in Jerusalem and the Holy Land 41, 45 Words convey distinct ideas, 57 CONTENTS. PREFACE, PAGE 3. CHAPTER I ACTION OF BAPTISM. Meaning of the original word, 5; Class- ics, Lexicographers, Divines, 6, 7, 8"; Bible use of bapto. 8; of baptizo. 8; Greek church, 10; circumstances attend- ing baptism, places selected, 10-15; much water, 12; Greek Prepositions, 16- 20; Christ's baptism, 21; John's bap- tism, 22; Disciples at Ephesus, John baptizing all Judea, 27. Design of baptism, 28; Figurative use bf the word. 32; Baptism of the Spirit 35; on the day of Pentecost, 40; Scarci ty of Water, 41; Want of time, 47; Bap tism of Paul, 50; of others, 51 ; cups pots. &c, 52; Divers washings 53; Tes timony of the Fathers, 54; of church Historians, 56: Miscellaneous Reflec- tions, 57. CHAPTER II SUBJECTS OF BAPTISM. The commission, 69; Practice of tONTENTS. ii. Christ and his Apostles, 74; Spirituality of the Church, 75; Description of early- converts, 76; Design of baptism, 76; Beleivers only qualified, 77; Infant bap- tism a novelty, 77, 78; Not in the Bible, 79; Pedolaptist arguments examined, 80; Identity notion 80; Abrahamic Coven- ants, 84; Baptism of Households, 91; Evils of infant baptism 92. CIIAPi'KR 111 COMMUNION. Introduction, 101; Mad men of Mun- ster, 102; Meaning of the word Com- munion, 103; Two kinds of Fellowship, 304; Scripture facts, 105; Qualifications of communicants, 105, 106 108,110; In,- fant baptism the cause of divisions, 111; Objections to Mixed Communion state- ed, 116; Objections to Restricted Com- munion answered, 128- RECOMMENDATIONS. Having examined the work of Rev. D, E. Thomas, on the 'Action and Sub- jects of Christian Baptism, and Restrict- ed Communion,' we take great pleasure in recommending it to the Christian pub- lic. It supplies a place which, so far as our knowledge goes, is not filled by any other work, on this extendedly contro- verted subject. The arguments of a hundred volumes are condensed and concentrated into so short a compass, that any individual may, with a little la- bor, know the whole. The Baptist may here see the foundation of his practice, and the objections brought against it, fairly and clearly presented; and the evils of a contrary practice properly ex- hibited. We especially commend the chapter on 'Communion,' to the consideration of those who have been in the habit of rep- resenting Baptists as bigoted and unehar- RECOMMENDATIONS. liable. It must cure them of misrepre- sentation. We recommend the work to all, as a necessary and neat vade mecum, on this long controverted subject; and we rejoice that so valuable an addition has been made to our previous stock. JOHN WINTER, GEO. C. SEDWICK. B. ALLEN. June 12, 1851- The same Author has also in Press, nearly ready for circulation, a complete Course of Lectures on the 'Declaration of Faith,' adopted by Baptist Churches generally. Also, the 'History of Baptist Sentiments, since the Christian Era.' These Works have received the ap- proval of Ministers and Brethren, as far as opportunity has been afforded for examination; and will prove highly inter- esting and valuable to all inquirers after truth. Orders for them will be promptly attended to by the Publishers. Errata. — We regret that several ty- pographical errors have passed uncor- rected in these pages, especially in the figures used. The most material one is on page 86, four lines from top, where 42 is used instead of 24. This does net occur in all the copies.