Baptism-the Mode of Its Administration-Its Efficacy-Dr. Moshiem-State of the Religious World-the Apostacy [Apostasy], &c. &c

BROTHER TAYLOR:-

The subject of baptism is a topic of considerable controversy in the religious world. Religionists entertain various conflicting opinions as regards the mode of its administration, the efficacy of the ordinance, and the essential nature of the same. Ever since the first century this has been one heated tome of controversy, and has afforded a wide spread field of argument to biblical commentators, and ecclesiastical historians. It is an item of so much importance in the religious theory, and involving considerations of such great moment, that the world has become flooded with dissertations upon the subject; all advocating such a lengthy train of conflicting views and doctrines, that the readers and writers themselves, have become lost upon the wide sea of metaphysics and engulphed [engulfed] in the yawning labyrinth of that mental darkness which now seems to brood so generally over the religious world. The scriptural blindness of men has grown so great that they have wandered off into the bewildering mazes of their own folly, until their countless theories, and chequered [checkered] sea of dogmas, flow down upon the present age, as regardless of the doctrines of the apostles, taught in the primitive church, as the burning lava from the cratar [crater] of Mount Vesuvius is of the tender plant that here and there springs up during the intervals of its periodical overflow. The spirit of enthusiasm has become so heated in the great oven of contest, that when they get some plausible theory into their heads, they become desperate; and if they cannot bend scripture into unison with their opinions, it is thrown aside, and by some glare of vague philosophy, or species of literary legerdemain, they work out the great problem under investigation, in as reasonable a light as the rotten premises will allow. Some hold that baptism is essential to salvation, others that it is not,-some hold to immersion, and others contend that sprinkling is the correct mode of administering this ordinance. But we are under the positive conviction that there is not, and never has been, but one true and legitimate way by which penitents are received into the kingdom of Christ. There is but one channel through which aliens or foreigners are received and made citizens of the government of the United States, and that particular channel is clearly defined in the constitution. Upon the same principle we argue that there is but one door through which aliens from the government of heaven can be received and made legal citizens thereof, and that particular door is defined in the Bible, that great constitution of the kingdom of God. The Bible holds precisely the same relation to the government of heaven, as the constitution does to the United States. The latter binds together the great compact of States; provides for the protection of the government against foreign innovations; points out the modes by which official duties are to be performed in its various departments; defines the ceremonies constituting men legal agents to legislate or perform any duties of a national character, and defines the power and authority delegated to each.-The constitution of the government of Heaven, (the Bible) provides for the same things. If a legislative body enacts laws derogatory to the provisions of the constitution, upon those laws being carried before the supreme court of the United States, for a decision upon their constitutionality, when the fact appears to the mind of the court that they are unconstitutional, it is so entered upon the record, and they consequently become null and void. Upon the same principle we argue, if the officers of the government of heaven, in their deliberative councils, enact laws which the constitution of that government, (the Bible) does not guarantee, they are pronounced unconstitutional by the high court of heaven, and they consequently become illegal, and loose their force. These conclusions are certainly logical and the arguments incontrovertible.

Then some of the religionists of the day should be careful how they proceed, lest their religious theories be pronounced illegal when their constitutionality comes to be tried, for

there will be danger of their being numbered among the transgressors instead of being set down as orthodox. For, says John, second epistle, I: 9; 'Whosoever transgresseth and abideth not in the doctrines of Christ, he hath not God. He that abideth in the doctrine of Christ, he hath both the Father and Son.'

The reader is here brought to a very nice and important point. We will now see if the forms which some of the sects of the present day have adopted, relative to the ordinance of baptism, are constitutional or not. Let us compare them with that great touch-stone of truth, the Bible, and see if the principles of one are consonant with the doctrines of the other. If we can ascertain the sentiments of the apostles upon this point, and learn from the scriptures, the manner that they administered the ordinance of baptism, we shall, in our opinion, be getting pretty near the constitutionality of the matter. As this is to be our course of reasoning, we solicit the reader to divest himself of all his former opinions, that are not scriptural, upon this subject; untramel his mind by driving out the fabulous sophisms of the age, and expose it to the broad light of reason, by chasing therefrom the multiform theories and fulsome dogmas of fallible man. All prejudices should be extracted from the mind before entering upon the investigation of any subject; otherwise the attempt to reason candidly will be futile, and the forcible truths of sound argument will fall innoxious [innocuous] to the ground. When the channels to reason are closed up by the force of education, by bigotry and superstition, that the rays of truth cannot find ingress thereto, we might as well address ourselves to the sensibility of a stone, (for it is as intelligent as such a mind,) or hold converse with the uncivilized denizens of the Rocky Mountains.

As the Bible is to decide the question now under investigation, it will be well to adopt some scriptural rule of interpreting it. St. Luke, X: 25, 26; 'And behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law?-how READEST thou?' It seems from this, that the Savior designed that the scriptures should be understood literally, and that they mean what they say and say what they mean. 2d Pet., I: 20, 21: 'Knowing this first, that no prophecy of the scripture is of any private interpretation, for the prophecy came not in olden time by the will of man; but holy men of God spake as they were moved upon by the Holy Ghost.; As these rules are very good for understanding scripture, we will make use of them upon the present occasion, and see where they will leave the sects of the day. The sectarian spiritualizing machine has done such an extensive business, and made so many wonderful and frightful developments to the world of late years, that we have sometimes wondered whether it was not propelled by the powerful incentive of steam, or aided by that incomprehensible magic which achieved the unwithering laurels of the eccentric Sinbad. At all events they seem to partake of the nature of this remarkable genius, for as he 'scored to meddle' with any but the most 'resplendent gems,' while perambulating the 'valley of diamonds,' so do the sectarian clergy scorn to meddle with any scripture but just such passages as they can run through this mighty engine, and warp into the proper shape to suit their private predilections. But we will not be more severe than the real nature of things will admit. Truth however, must be brought to light.

We propose to hold forth no doctrines that are not clearly provable by the Bible; for as Paul says, so say we: Gal., I: 8; 'Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.' Let us see then, what the apostles say relative to baptism. We are going to let them have it their own way, without the interference of spiritualizing machines, modern humbugs, or popular dogmas.

Mark I: 4; 'John did baptize in the wilderness, and preach the baptism of repentance, for the remission of sins.' Be careful John! you will get into litigation with some of our modern divines before you have fairly taken your text; for some of them do not believe in remitting sins by any such process. Then you believe in baptism for the remission of sins, do you John? It is rather suspicious from the above quotation, that this is the case. Then we believe in it also! Mar, I: 5; 'And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river Jordan, confessing their sins.' In the river Jordan! What a pity it is that John was not as fruitful in invention as some of our educated ministers, at the present day. If he had been as deeply absorbed as some of them are in the love of worldly arrogance, it is probable he would have invented some mode of baptism different from the one here expressed. John said he baptized them 'in the river Jordan.' Then he must believe in immersion? Yes, we believe he did; but we will see before we get through if he talks any more about being 'in the water.' Luke, III: 3; 'And he came into

all the country about Jordan, preaching the baptism of repentance for the remission of sins.'-It really appears that this doctrine of baptism of repentance for the remission of sins, was a very favorite doctrine with the apostle. The old adage says, 'it is altogether in one's taste!' This may account for the great aversion some people entertain for John's religious opinions. To get around the apostle's way of baptizing, some of the wise men of modern times, pretend that his system was not correct; that it was not approbated of God. We would ask such to read Mat., III: 13; 'Then cometh Jesus from Galilee to Jordon [Jordan], unto John, to be baptized of him.' It appears that Jesus recognised [recognized] John's system as being correct, the opinions of our numerous wiseacres to the contrary, notwithstanding. Mat., III: 14, 15; 'But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him.' O, what a lesson is contained here for those who deal in non-essentials to learn. Here we see the Son of God-the Savior of the world-who came from the mansions of eternal glory-where he is now 'exalted at the right hand of the Father'-yielding to the waters of baptism. For what purpose? 'To fulfill all righteousness." Poor mortal man! If it was necessary for our Savior to 'fulfill all righteousness,' by being baptized, how much more binding ought it to be on you to do the same! The God of heaven never deals in non-essentials! Mat., III: 16, 17; 'And Jesus when he was baptized, went up straightway out of the water, and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove and lighting upon him. And lo a voice from heaven, saying, this is my beloved Son, in whom I am well pleased.' Oh ye wise world of ignorance and folly! read the above passages and learn wisdom therefrom! 'And Jesus, when he was baptized, went up straightway out of the water.' This we consider positive testimony that immersion is the correct mode of baptism. 'I acknowledge' says one, 'that our Savior was baptized by immersion.' You do. Then you virtually acknowledge that immersion is the only true mode of administering the ordinance.-'But I believe the apostles baptized in different ways.' Yes, sir. We will give you the privilege of believing as you please; but let us see what Paul says about it. Eph., IV: 4, 5, 6; 'There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith one baptism, one God and Father of all, who is above all, and through all, and in you all.' All must acknowledge, if the Apostle Paul told the truth in these instructions to the Ephesian church, that there is incontrovertably [incontrovertibly] but 'one baptism.' Every person of common sense, who knows any thing at all of the nature of God, must also acknowledge, if Jesus was going to be baptized to 'fulfill all righteousness,' that he could not effect the object by being baptized incorrectly.

JUNIOR.

(To be continued.)

The following is an extract from a letter written to us by a brother in Liverpool, (Eng.,) a gentleman of high respectability. It was intended merely as a private letter: we think, however, that the following extract may not be uninteresting to many of his friends in this place.

LIVERPOOL, ENGLAND, }

No. 20 Upper Pitt Street, }

June 17th, 1843. }

DEAR BROTHER:

I cannot conclude without adverting to my former letter, which I then penned under my then present feelings, which seemed to forebode an approaching storm-confirmatory of the testimony of the Lord's servants-'that men's hearts should fail them' &c., &c. Little did I think that the day was so near, when I was writing to you, there would be such an outbreak so soon throughout the land as what then took place-and although it did not burst into the open blaze of rebellion, yet there were such clear indications that the spark was all but kindled-that made it manifest the day was not far distant, that should such another popular commotion take place, nothing could stay it.-You will have perceived from the Star and other resources, how fearfully this town in particular has been visited by destructive fires. Scarcely does a week pass over without one taking place. Even this week has added one more to the fearful number. An extensive Soapery, near Richmond Row, has been entirely consumed. Loss about L30,000. These things, added to the general stagnation of trade and scarcity of money-the general discontent which is lingering for vent in the bosoms of an half starved and famishing population-the sudden and simultaneous movement of the Irish nation in favor of the legislative Repeal of the Union-strengthened as they are, too, by their countrymen here and elsewhere, indicate fearful things. In fact, look whatever way we may, all seem to portend a mighty change and convulsion in the political and social atmosphere: and if we look to the professing religious world, the storm seems to be gathering nearer and nearer.

You will also have read of the dismemberment that has taken place in the Scottish Church; the rapid and wide-spreading 'heresy' existing in the national, established under the name of Puseyism, or Popery, as some call it. These, and the ever restless spirit of the various sectarian churches, watching with a jealous and malicious eye, the movements of their mother-indicate that all is not peace within their borders-and foretell something that should make men's hearts quail within them for fear. when I look at these things in conjunction with the word of the Lord, spoken in these last days, my heart sickens at the contemplation; and I again and again 'long to be in your midst.'-Brother Ward has been anxiously waiting to hear from you, relative to the continuation of the Star. There is a very general wish expressed by all the churches for its continuance; and it seems highly desirable that the church should have some channel of communication with its respective branches, independent of the good it may diffuse through other mediums. Of course this is only my own opinion. You will no doubt have heard also that we have given up the Music Hall, and taken a smaller place, called the 'Portico;' but no sooner had we done so, than we were sadly annoyed, and shortly after received notice to quit. In consequence, we were glad to go back again to the Music Hall, at a reduction in the rent of L12-so that in the end it was overruled for good. We are now comfortably fixed again in the Hall-a place, I have no doubt, is often looked upon by the saints with peculiar feelings of delight and gratitude. Many may say, 'it was there that I first hear the glad sound of the gospel from YOUR LIPS-it was there we first enjoyed the fellowship with the saints-it was there we first testified of the goodness of God to us-it was there we felt the power of the Holy Ghost, illuminating our minds, dispelling the dark clouds of ignorance and sectarian bigotry-it was there we heard of Zion, the city of our God-it was there we first heard that God had again spoken from the heavens-called his servant "Joseph," to be a Prophet and Seer.' These, with many other glorious truths, we have heard from you and others, sent of God, within those walls: and they, with us, I doubt not, love the "Music Hall." * * * * *

W. ROWLEY.