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F or the Index and Baptist.]
NOTES ON THE ACT OF BAPTISM.
BY REV. J. H. KILPATRICK.
NO. IX.
A REMARKABLE DISCOVERY —“ THE OLD
BAPTIST RDTS.”
My affusion friends who came to Dr.
S.’s assistance, present some new feat
ures ; so I will give their language as I
find it in a late number of the Southern
Christian Advocate : You “ fall into the
old Baptist ‘rut’ of confounding the
thing with the mode or manner of do
ing that thing. You forget, or, may
be, you do not choose to remember, that
there are many ways of doing the same
thing. If I say, “John went to town
to-day,” I declare that John did a cer
tain thing, and yet I say nothing about
his mode of doing it. So when the
Bible says, “John baptized the people,”
it affirmed an action on the part of
John, but does not tell how it was
done. When, however, it declares that
he baptized with water, even as Christ
baptized with the Holy Ghost; and in
spiration, interpreting its own mean
ing, assures us that that was by “pour
ing,” we are no longer in doubt as to
how he did it.” * * * * “ p> 0
not our Saviour, John the Baptist, and
the Apostle Peter, say that the pour
ing out of the Holy Ghost is the bap
tism of the Holy Ghost ? And do they
not say that the baptism of John was
typical of this pouring out of the Holy
Ghost? That the two baptisms were
placed in contrast, no one will deny.
But wherein did the difference consist?
Was it in the mode? Then there are
two modes of baptism, for the mode of
the Spirit’s baptism is indisputable.
Was it in the element of baptism ?
Then the mode must be one, and that
mode is determined beyond a shadow
of doubt—the Word of God has set
tled the question. If you Baptists ad
mit that there are two modes, your
cause is lost. If you affirm that the
mode of spiritual baptism is the mode
of water baptism, then you acknowl
edge pouring to be the proper mode.
There is no escape from this argument.
* * * * Jesus Christ has fixed
the sense in which His commandment
is to be understood, and no man need
err (unless he is a Baptist) in the in
terpretation of His will.” Just here
Dr. S. adds, in deep oretund voice, “ If
God performed His baptism by affusion
ought we to perform ours by immersion?'
And one of the friends (I could not
tell which) winds up the whole by ex
claiming with indignation, “But what
do intolerant bigots care for absurdi
ties, or contradictions for the Word of
God either, when blinded by fanatical
zeal for a darling dogma?”
Well, well ; this is coming down
pretty hard—neither asking quarter,
nor giving it. But let us draw nearer
to these brave words, and. give them a
closer inspection. Some of them look
rather ugly, but maybe they are not so
dangerous after all.
1. We have here the same important
position assigned to with as a transla
tion of the Greek preposition en. On.
ly translate this little word of two let
ters in the common way, and the whole
argument vanishes into thin air.
2. As to the affirmation that the Bi
ble says John “baptized with wa*er
even as Christ baptized with the Holy
Ghost,” the “even as” is an unwarran
table interpolation, and, in the sense
intended, a palpable addition to God’s
Word.
3. We have the same confident as
sertion the pouring out of the Spirit is
called the baptism of the Spirit.' The
Scriptures say no such thing, and noth
ing from which it can be rightly infer
red.
4. We have identically the same con
fused and illogical inferences from this
groundless assumption. Suppose the
pouring out of the Holy Spirit had
been called a baptism, we could not pos
sibly tell why it was so called, without
we first knew what baptism was.
5. We have the same egregious mis
take about the Holy Spirit’s operations
and communications having a definite
method, and even external form, which
can be represented to the eye and ex
emplified in water baptism. Is it not
wonderful that our affusion brethren,
even though like us, they may be
“blinded by fanatical zeal for a darling
dogma,” should make the absurd and
even profane attempt to give in bap
tism a pictorial representation of the
Holy Spirit operating upon men!
6. As for that boasted network of
questions about “ elements ” and
'“modes,” from whose skillfully
wrought and powerful meshes there
could be no escape, I burst through
them as through so many cobwebs, by
simply saying the Holy Spirit is not an
“ element ” w hich may be poured upon
us, or into which we may be immersed ;
neither have His unseen and mysterious
operations any formal “ mode.” As
well go to work contrasting my hand
with that of the Almighty, and serious
ly consider the question whether the
difference was to be found in external
configuration, or internal structure, or
ultimate essence. The whole thing is
preposterous.
7. But here is something to which
we can agree, and even go further in
the same direction : “Jesus Christ has
fixed the sense in which Hi3 command
ment is to be understood, and no man
need err (unless he is a Baptist,) in
the interpretation of His Will.” To
this I give 9, hearty amen —only, I will
excuse the brother from making any
exceptions in my favor. Fully to ap
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
preciate this remarkable liberality, we
must keep in mind Isaiah xxxv :8. I
confess that I cannot and will not re
ciprocate. I believe the assertion with
out exception and without qualification.
Christ has given, as a command —a
specific and positive command, and if
any of us, whether Baptists, or Metho
dists, fail to understand it, rest assured,
it is not because of any indefiniteness
or obscurity about His Words; if we
fail to understand, the fault is ours. If
He commanded us to be sprinkled, and
any of us fail to see it so, the fault is
ours ; if He commanded us to be pour
ed upon in baptism, and we don’t see
it so, the fault is ours ; and if He gave
us a command to be immersed, and any
of us fail to see it and to obey it, the
fault is ours, and the guilt is ours.
8. “ If God performs His baptism by
affusion, ought we to perform ours by
immersion?” Remember, it is God
the Saviour who is the administrator
in the Spirit’s baptism. And the ar
gument is, that since He baptized the
disciples with the Holy Ghost by affu
sion, -we must exhibit “a corresponding
modal application” in water baptism.
It seems, then, that after all, we ought
to imitate the Saviour’s example in the
matter of baptism. Well, I believe
that we ought to take the man, Christ
Jesus, as our model, walking in his
footsteps so far, at least, as he lias pre
sented himself to us for our imitation ;
and far be it from me to encourage the
slighting of his example in the thing of
baptism. But it does look like strain
ing the case somewhat to compel us to
model our baptism with water after
His extraordinary and supernatural
work as God in baptizing the disciples
with the Holy Ghost. I think just to
require us to be baptized as He was,
“in” the Jordan, would be a more le
gitimate use of the obligation to follow
His example. Sometime since, we
heard Dr. S. saying that even if we
“could prove that John immersed
Jesus in the Jordan, that would not
prove that we must be immersed
but here he would have us to regard
the Saviour in His profoundly myster
ious and almighty operations as fur
nishing a decisive model for the ad
ministration of baptism ! Verily, “the
legs of the lame are not equal,” and it
makes a vast difference whose “ox” is
gored.
And just notice what a singular turn
is taken : While in our own reception
of baptism, we are not to be influenced
by the Saviouy’s example in His recep
tion of the ordinance, yet in adminis
tering it to others, we must look not to
the way John baptized Him in the Jor
dan, nor even to the way He command
ed the apostles to baptize, (for He cer
tainly commanded them to administer
the same thing which Himself received)
but we must look to the manner of Hi§
baptizing with the Holy Spirit. How
singular ! The administrator must re
spect the Saviour’s example on the day
of Pentecost, as He exercises His di
vine yower in inscrutable spiritual op
erations—operations beyond human
imitation and human conception, and
whose mode, alike unknown to man
and unknowable by man, must forever
remain incapable of physical portrai
ture; this must be done, while neither
administrator nor candidate is permit
ted to cast a single future glance at
the plain and unmistakable transaction
in the waters of the Jordan ! Now, I
grant that quite likely the folly and in
consistency of pressing the example of
Jesus as administrator in the Spirit—
baptism, while ignoring, or at least,
most certainly, little valuing His ex
ample as candidate in the water bap
tism, did not occur to the worthy au
thor; the fact, however, remains the
same.
And still further : Suppose the
Spirit’s baptism had a formal, external
mode, and we could definitely ascer
tain it, why should we be bound by the
model of the disciples’ baptism with
the Holy Spirit, rather than by that of
the Saviour Himself in Jordan ? Why
this exaltation of what the disciples re
ceived? Why this degradation of what
the great Master received ? Granting
that we were able to fashion our bap
tism after the mysterious baptism of
the disciples with the Spirit, why
should this furnish a more decisive
example for our imitation than the
baptism of Jesus with water? Is not
ours a water baptism ? Why else,
then, except to a water baptism, should
we look for a model ? Does the fact
that Christ was the administrator, and
the Spirit the element, (in a figure, I
would say) place this baptism above
that of Jesus at the hands of John!
According to this logic, we might also
give a higher rank to the creation of
the beasts of the field, for it is written :
“Thou sendest for thy Spirit, they are
created.” I freely grant that the bap
tism of the disciples on the day of
Pentecost was a wonderful occurrence,
but I covet not the ability to accord it
a higher moral dignity, or invest it
with a more impressive interest, or
make it a more decisive model for imi
tation, than the baptism in the waters
of Jordan, of Him who has a name
above every name, and whom all Heaven
delights to honor as Lord of all.
I do not believe, however, that there
is the slightest antagonism between
Jordan and Pentecost with respect to
baptism ; but if there were, I could not
for a moment hesitate as to which
should have the preference on the
score of authority.
It seems, from the foregoing utter
ances, that Baptists are to have, hence
forth, respectable company, in their
exclusion and straight-jacket notions
about baptism. For here are masters
in Israel who, it may be supposed, will
lead the sentiments of their people,
and they not only believe that the
Scriptures teach one baptism, but even
one mode of baptism. And these do
not stand alone. The thing is spread
ing. In a late number of the Texas
Christian Advocate, Dr. O. Fisher has
some bold and candid words to the
same effect. He says: We, as a
church, believe and proclaim to the
world, that affusion, and that alone, is
the Scriptural mode of baptism.”
Hence, he consistently “rules out im
mersion as au intruder into the house
of God,” and pertinently, and forci
bly, and truthfully declares, “Our ad
ministration of immersion, simply as a
matter of accommodation, when we
claim no Scriptural authority for it,
but condemn it in our standard writ
ings, and in public ministrations,
places us in the awkward and unenvia
ble position of time servers,” and much
more, in the same strain. When
prominent and honored leaders thus
talk, is there not some reason to hope
that the days of the “any-way-you
please” abomination will soon be num
bered.
But while I must do and hail such
declarations as an omen of good to the
cause of truth, I will add, that these
Methodist doctors have got somewhat
in advance of us Baptists, in the way
of close baptism. For while we fully
believe that the Scriptures teach that
there is only “one baptism,” we have
never thought it made much differ
ence how that one baptism was per
formed, just so it was really done.
But if there be a definite mode as well
as a defiuite baptism, I know I speak
the sentiment ot every true Baptist
when I say, “Let us have it.” To the
law and to the testimony. If the
Scriptures really do prescribe one
mode of baptism, and every deviation
from this method is a departure from
God’s command, and so a profanation
of the ordinance, and a sin, why I say
with all my heart, let us know what
this one mode is, and let us stick to it.
10. But unfortunately, by this turn
which matters have taken, we seem as
far as ever from finding out the thing
for which we began this investigation
of the Spirit’s baptism; We set out
to ascertain the act of baptism —to try
to learn what the Master would have
us do when He commands us to be bap
tized.
One of these writers says, as quoted
above: “When the Bible says John
baptized the people, it affirms an aetion
on the part of John.” Well, now, this
looks like business—this is coming to
something definite. This action, what
ever it might have been, was baptism,
so far as the external performance is
concerned. 'lf, then, we could only
find out what that word “baptized"
meant, we will, of course, have the ac
tion wnich was affirmed of John, and
this will give us the meaning of bap
tism, and our labors will have an end.
To find out the meaning of this word,
I proposed to go to the original lan
guage, but my affusion brethren said,
“Oh, no ! don’t go to the old heathen
to learn the meaning of a Scripture
word, go rather to the Scriptures
themselves.” I yielded, and when, if
we went to the Scriptures, first, it
seemed more natural to me to go to
Jordan to begin our studies, again they
said, “No 1 go rather to the day of
Pentecost, and study the Spirit’s bap
tism.” Hopeless of any good, I went,
and now, after searching, and explor
ing, and constructing artificial founda
tions, to carry still further our re
searches, and calling in outside help to
assist us, lo ! after all our toil and tra
vail, foot-sore and weary, we have
come out just where we went in—having
learnt absolutely nothing as to what
baptism is.
But I want to know what baptism
is ? lam commanded to be baptised,
and without I know what is command
ed, how can I tell whether I have
obeyed. At onepointinourexploration,
it seemed pretty certain that we would
make the much desired discovery—
that is, my companions in travel seemed
to think so, for I thought their data
more altogether unreliable, notwith
standing their confident assertions.
Water baptism, said they, symbolizes
the baptism of the Spirit, and must
correspond to it in modal application ;
and the pouring out of the Spirit, said
they, certainly is the baptism of the
Spirit, While well satisfied that they
were mistaken in what they said, I re
plied : If this be so, then youring out
answers the long sought question,
“ What is baptism.” Thereupon, they
promptly inform me that I had fallen
into the old Baptist rut of confound
a thing ing with the mode of doing that
thing—that pouring out, or affusion,
was not baptism at all, but only the
mode of baptism.
And so for all our time and pains,
we have, our affusion brethren them
selves being judges, only found out the
“mode” of baptism and not baptism
itself. Baptism is yet unknown. Why,
what sort of an abstract, intangible’
undefinable, nondescript thing baptism
must be ! How hard to come up with
it 1 How hard to find out its real es
sence 1 When we think we are just
about to lay hold of it, and examine it,
and find out what it is, like some Will
o’-the-wisp, it bounds beyond our reach.
11. After so many and such positive
declarations, that the pouring out of
the Spirit is the baptism of the Spirit
—nay, after the bold and unqualified
assertion, that “ this pouring out of the
Spirit is called by John, Peter, and our
Saviour Himself, baptism,” methinks
it must require a considerable degree
of hardihood, in the face of this oft
repeated and inspired testimony, to turn
about and say, that the youring out is
not the baptism, but only the mode of
it. Verily, it <;oes that these
writers did not themsenres believe that
John, and Peter, and the Saviour, ever
asserted such a thing, even once, much
less, repeatedly, else surely, thev would
dou so flatly have contradicted it. At
any rate, they seem themselves to have
got down into that “ old Baptist rut”—
having clearly confounded the thing
with the mode of doing it. But here
I must stop for the present.
Science J (^intention.
EIGHTEEN HUNDRED YEARS AETEK DEATH.
A correspondent of Appleton's Jour
nal writing of excavations at Pompeii,
says :
“Among the most interesting of the
objects founds recently are two skele
tons, one of a somewhat elderly man,
the other of a woman. They were
found in the Via Stabia among the
ashes of the last eruption, evidently
overtaken in their flight and buried in
the cinders. According to the usual
method employed to preserve the ex
ternal appearance of objects, liquid
plaster was poured into the cavity,
which serving as a mould, a fac-simile
ot the forms was obtained, and thus
perfectly preserved, the statue-like
bodies were placed in the Pompeii
museum. While appreciating all the
horroi ot such a death and the suffer
ing endured, as shown by the position,
I cannot but imagine what would have
been the astonishment of that man or
woman had some prophet informed
them that eighteen hundred years after
their death their forms, and even as
much as their garments as were not
consumed in the eruDtion, would be
placed in a museum for inspection by
a multitude of sight-seers of some
lands the existence of which they had
never dreamed of.
The poor woman is lying on her face,
and even the form of her hair, put up
behind, is seen. One arm shields her
forhead, and she is supported by the
other. , Her stony limbs are well farm
ed, and traces of a garment are seen
passing in folds around her. The man,
although placed upon his back in the
exhibition, when found was turned on
his side. One arm rests on his hip ;
the other is uplifted. The face is
somewhat distorted, but massive and
smoothly shaven. Even the form of
the fastenings of the sandals around
the ankle, and of the long button high
er up on the leg to hold them, is clearly
seen. The limbs are partly drawn up.
The skeleton of a tolerably large dog,
also recently found, is in the Museum
of Pompeii, his whole form preserved
in plaster, and in the same manner as
those just mentioned. He is lying on
his back, writhing in suffering, biting
his hind leg. The rings and collar are
plainly seen.
The new educational undertaking in
Japan provides for 8 Universties, 32
High Schools, or Academies, 256
Grammar Schools, and 5,500 Primary
Schools. Ihirty of the University
students are to be sent abroad each
year for professional study, the Gov
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per year. One hundred and fifty from
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pure, solid, compact rock salt, located
on an island 185 feet high, which rises
from a miserable sea-marsh on the
route from Berashear to New Iberia,
up the river Teche, in Louisiana, is one
of the wonders of the world. How
this island, containing over three hun
dred acres of excellent land, ever came
into existence in such a locality is a
matter of conjecture. Vegetation is
prolfic, and the scenery is beautiful and
varied. Here is an immense bed of
pure rock salt, whose extent is as yet
only estimated, and scientific men are
puzzled to know what produced it.
An eminent European ornithologist
has just given to the world the .results
of his observations concerning the in
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which he has devoted the last thirty
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peculiar and very interesting. The
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only after the disease shall have van
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Big with the wonders of each passing day;
Births, deaths and weddings, forgeries, fires and
wrecks,
Harrangues and.bniistones, brawls and broken necks.
GOSPEL SONGS bj P, P. Bliss.
For Sunday-Schools, Prayer-Meetings and De
votional Exercises.
This unrivalled collection contains Hold the
Fort. “Hallelujah ’TiH Done,” “Almost Persua
ded,” Ninety and Nine,” “More to Follow,” Only
au Armor Bearer,” together with all of Mr.
Bliss’ late and popular melodies. Price S3O per
100 copies; by mail, 35 cents. For sale at ail
Bookstores, or can be procured of the Publishers.
JOHN CHURCH & CO.. Cincinnati, O.
The “Moody and Sankev Song B^ok”
Is now used everywhere. Every family should
have it. Price, in boards, S3O per 100 copies;
by mail, 35 cents.
Either Book sent by mail on receipt of price.
JOHN CHURCH A CO., Cincinnati, O.
CHOICE | IH? 5
By MCGRANAHAN and CASE.
A Wide-awake Book for Wide-awake Teachers.
Contains a novel elementary course, and a grand
collection of Music. “The Choice" is the work
of experienced men, and is the most successful
Convention Book in the field, Price $7 50 per
dozen; by mail, 75 cts. Published by
JOHN OHTJECH & CO.,
sept9.lv Cincinnati, O.
THE LATEST S. S. SONG BOOH.
POLISHED DMIM,
BY B AND
a 7 J. Shelton J. 11. jßohti rar.n,
A chotce collection of soul-stirring music for the
bunday School and revival meetings. Printed m
Combined (figures and round' Notes.
Sample copy 10 Cts.; sl2 per hundred by mad •
$lO per hundred by express. Address
FILLMORE BROS., Publishers.
CINCINNATI, O.
feb!7.l3t
SMITH, ENGLISH & CO.,
Booksellers and Importers
No. 710 Arch street (opposite St. Cloud Hotel)
Philadelphia.
CLERGYMEN especially will find it to their
interest to for correspond with ns directly.
Making a specialty of Theological Books , we hava
the most complete assortment, both American
and English, for sale in the country, and are
constantly adding by direct importation, as pub
lished, all the more important English Theolog
ical Works. We believe we can fill orders and
supply information, in this line, more satisfac
torily than any other house.
Our Classified Catalogue, with ludex and
supplements, a reliable guide to purchasers, both
as to editions and prices, gent upon receipt of
thirty ends. may4.lot
LODGINGS FOR BAPTISTS
AT i
THE CENTENEIAL!
rpHE American Baptist Publication Society
having received numerous inquiries about
places to lodge during the Centennial Exhibition
have decided to fill one or two of their large
vacant rooms with comfortable cote for the ac
commodation of
BAPTIST MEN.
To cover expenses, a charge will be made of
50 cents per night.
The location is central—l42o Chestnut streot
between Broad and Fifteenth streets. (Cut this
out and keep it for reference.)
There are several good Restaurants, within
three minutes’ walk of the Rooms.
Send on your applications.
It will not bo possible for us to furnish accom
modations to ladies.
Address
B. GRIFFITH, Secretary.
apr27.tf
Sr m (DO A P er day at home. Sample
.) To ,>Zv worth $1 free. STINSON*
CO., Portland, tie septs. m