present occasion; so the question of Peter is just as much adapted to obstruct their views in opposition to water baptism, as it was those of the believing Jews in opposition to the reception of the gentiles into the christian church. The last implication shall notice, as arising from this question, is-No man can, on scriptural ground, object to water baptism, as being superseded by the baptism of the Holy Ghost. It may be objected to it has been objected to—but no man can, as Peter says, object to it on scriptural grounds. Where will he find his authority? Let us try if it can be found. Did John forbid, by any intimation the perpetuity of water baptism? On the first view of the subject we are apt indeed to think so, when he says,-I indeed baptize with water, but he shall baptize with the Holy Ghost. We are apt to suppose that water baptism was to cease with him, that none but he was to baptize with water, and that Jesus would baptize only with the Holy Ghost. If the words are to be allowed as an argument in the present case, they cannot be allowed to mean anything else than this. But is this consistent with fact? Jesus, through the agency of his disciples baptized with water, and the mass of the population forsook John and came to him, according to John's own intimation-" He must increase, but I must decrease." Jesus also enjoined water baptism in his commission, at least his disciples so understood him, for they baptized with water-the case of the Eunuch is in point. We think then, that we safely conclude from all this, that John meant “I baptize with water merely, but he that cometh after me will baptize, not only with water, but with the Holy Ghost," &c. Did Christ forbid the perpetuity of water baptism? No: He put it, in this respect, on a level with the Lord's supper-As often, he says, as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. This coming does not refer to his coming to destroy Jerusalem, but to his coming after the great christian apostacy, at the end of time, 2 Thes. ii. 1-10, and Acts iii. 21, Hebrews ix. 27, 1 Cor. xiv. 23, 24. Here then is the termination of the eating of the bread and wine and so of baptism, after our Lord had instituted it, he was pleased to say, in the way of promise to those that enjoined it in bis name along with his other commandments-Lo, I am with you always, in enjoining and doing my will, even to the end of the world-the end of the world, and the end of water baptism then, are to take place at one and the same time. But did Peter forbid water baptism? It has been affirmed, that as Peter from Jewish prejudice mistook the extent of the Saviour's commission, and needed a vision distinctly to know his will, so he mistook his masters mind on baptism likewise, but after his farther illumination, gave it up. In reply, we say, that it was on his full illumination, after his vision with regard to the extent of the commission, that Peter uttered the words we are contemplating-Can any man forbid water, &c. Mr. Barker, in his tract on baptism, neither notices this circumstance, nor cites the passage; whether forgettingly, or mistakingly, or knowingly, is best known to himself. Is it not reasonable then to conclude, that the baptism of the Holy Ghost, even on the supposition that it included, or specially meant the ordinary regenerating and sanctifying influence of the Holy Spirit, was never intended to supersede baptism by water. On the contrary, Peter's words, even at the period of his highest illumination on the will of his heavenly master, go to shew, that the baptism of the Holy Ghost, instead of snperseding water baptism, was the grand reason why it should be administered-Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we. But had Peter no vision about this afterward? No. Does he ever discountenance water baptism afterwards? No. He still speaks of baptism as connected with water, l Peter iii. 20-21. But does not Paul, who of all the apostles best understood the spiritual nature of Christ's kingdom, and reproved his elders in christianity who walked not consistently on this point, (Gal. ii. 11), set aside the perpetuity of water baptism. Yes, says Mr. Barker, because he says, "Christ sent me not to baptize, but to preach the gospel." But if this sentence meant what Mr. B. says it does, then there would have been a deriliction of duty on the part of Paul, even to have baptized at all. But Paul did baptize. He admits this himself-he baptized Crispus and Gaius, as well as the household of Stephanus. Paul then could not mean that his master had not sent him to baptize in water at all, for that the baptism here alluded to means water baptism is admitted. It could not be the baptism of the Holy Ghost, for on the supposition that it included regeneration, Paul was the instrument of this, in regard to most, at least, of this church, 1 Cor. iv. 15. And on the supposition then that it was the extraordinary endowments, we have every reason to believe Paul conferred on them also their numerous gifts. He did so to the men of Ephesus, (Acts xix. 4.)—and so it is likely at Corinth, On the supposition then, that the baptism here spoken of was the baptism of the Holy Ghost, Paul could not say that he baptized only a few of them. Water baptism was therefore administered by the highly gifted and illuminated Paul, at least fifteen years after Peter commanded the household of Cornelius to be baptized with water. Paul then did not command water baptism to cease; and as to his not having been sent to baptize, for the same reason the Saviour himself might say he was not sent to baptize, as he did not do it personally, but by his disciples. So in reference to Peter-he baptized not on this occasion, but those that were with him did to preach was his principal business, to baptize was theirs. Such doubtless was the case with Paul. We conclude then, that no man can, on Scriptural ground, forbid water, that christians should not be baptized, even on the supposition that the baptism of the Holy Ghost means the regeneration of the believer. But as the baptism of the Holy Ghost appears to have been the communication of extraordinary endowments, and as these were not possessed by all believers at that early age, but by the endowed teachers only, and as they were to cease after the time of their need was gone by-so we conclude, that the one baptism of the christian dispensation, is dipping in water in the name of the Father, and of the Son, and of the Holy Ghost-and is sanctioned by the example and command of Christ-the performance of the apostles, and the obedience of the primitive christians. LEICESTER: BAPTIST DEPOSITORY FOR TRACTS AND SABBATH SCHOOL PUBLICATIONS. PRINTED AND SOLD BY J. F. WINKS, HIGH STREET. Catalogues Gratis, on Receipt of One Postage Stamp. WHO MAKE TOO MUCH OF BAPTISM? THIS is an important and a necessary question; chiefly because there is a disposition in human nature to substitute the shadow for the substance. Indeed it was against the manifestation of this disposition that our Redeemer lifted his warning voice when he said, "Woe unto you scribes and pharisees, hypocrites, for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith." Now if any section of the christian church be really acting thus in reference to baptism, they certainly expose themselves to such a censure; and the man, who, in the spirit of brotherly love, shews them a more excellent way of estimating the importance of that christian institution, deserves the grateful thanks of the christian public. And if it can be proved that the baptists make no more of this ordinance than the word of God makes of it, while those who prefer charges against them attach to christian baptism an importance which the scriptures do not, then, we conceive we render a service not only to the cause of truth, but also to those who differ from us, when we give a plain statement of the facts of the case. Hoping that every christian will test the following arguments by the unerring standard of God's eternal truth, we proceed to answer the enquiry-" Who make too much of baptism?" In order to answer the question as correctly as possible, we shall enquire 1. How much do the Baptists make of it? 2. How much do the Pædobaptists make of it? 3. How much do the Scriptures make of it? 4. Urge the original question-Who make too much of it? 1.-How much do the Baptists make of baptism? We answerThey sincerely believe that baptism, as administered by them is a positive institution, of which christians would have known nothing, had it not been revealed by the Institutor; and that it can only be legitimately administered to those who bear the qualifications prescribed by the legislator-the Lord Jesus Christ. They believe also that everything connected with the institution is irrevocably fixed; the mode, the subjects, the pre-requisite qualifications, are all settled by the divine authority of the King of Zion. They believe that immersion is the mode,-pædobaptists themselves being witnesses. They affirm that believers are the subjects, and the only subjects, to whom the ordinance can be scripturally administered. They believe that repentance towards God, and faith in Jesus Christ, are indispensable pre-requisite qualifications; and, therefore, that it is a fearful perversion of the ordinance to administer it to unconscious infants. They believe that it is the duty of every teacher of christianity to follow the Apostolic mode in proclaiming the gospel, namely, to insist on the necessity of repentance and faith in order to the enjoyment of the favour of God on earth, and the enjoyment of the glory of God in heaven; and, that when the Word of God pierces the heart and constrains the sinner to cry, "What must I do?" he ought to reply, "Repent, and be baptized in the name of Jesus Christ, for the remission of sins." Repent, that God may receive you into his favour and his family-be baptized, that you may confess your Redeemer before men, acknowledge your allegiance to the King of Zion, and enter legitimately into the possession of the privileges and immunities of the church of Christ. Do we make too much of it? Search the scriptures and see. |