The Watchtower, May 1, 1888

VOL. IX. ALLEGHENY, PA., MAY, 1888. NO. 9.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY.

BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. C. T. RUSSELL, EDITOR.

The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he cannot and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.

TERMS OF SUBSCRIPTION.

TERMS:--FIFTY CENTS A YEAR, POSTAGE FREE. Including special number (Millennial Dawn, Vol. I., paper bound) seventy five cents. Remit by draft, P.O. Money Order, or Registered Letter, payable to C. T. RUSSELL.

FOREIGN TERMS.

Three shillings per year. Including "Special Number," four shillings. Remit by Foreign Postal Money Order.

TAKE NOTICE.

This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat-- yea, come, buy wine and milk without money and without price." And you that have it--"Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."--`ISAIAH 55:1,2`.

Entered as SECOND CLASS MAIL MATTER, at the P.O., Allegheny, Pa.

NO. VOL. II. OF M. DAWN is not yet ready and will not be for several months. Due notice will be given in these columns. We are doing what we can to hasten it. Assist us by being very particular in all orders and in giving addresses carefully. About one letter a day lacks either a signature or address, which causes us trouble as well as you.

WE HAVE a good supply of the January '88 issue of the TOWER containing articles upon Hell, etc. Thirty thousand have already gone out, and we will supply all you can use judiciously, free. These however, are not for general distribution (use the Arp tracts thus), but for use among your friends or such as you think might be specially interested. You may if you choose send us the full addresses of such, and we will mail them as sample copies.

IN ORDERING "Arp Tracts" say about how many you can distribute. Order freely--we make no charge. Quite a few saints have been found by this agency. Some whose feet had well nigh slipped into Infidelity and Spiritism got these, then got MILLENNIAL DAWN, and are now praising God, discerning His "Plan of the Ages." They should be distributed to every congregation of Christian worshippers everywhere, and we are prepared to supply them to all who will thus use them.

MISSIONARY ENVELOPES.--We are now having another lot of 20,000 printed. For convenience we put them up in lots of 100, for 35cts. and 300 for $1.00--this pays the carrying charges to you.

To introduce these to all our readers we have concluded to put up some of them in smaller packages--25 envelopes for 10cts. This will give the opportunity of doing this sort of mission work, for the truth, to all--even those who write but few letters. If each of our ten thousand readers used these envelopes always, it would be a great additional power constantly and quietly at work without effort or expense--telling the good tidings, preaching where you could not preach otherwise.

IF YOU meet any friends of the TOWER who say they have not been getting it lately, just ask them whether they subscribed for it for 1888, or asked for it free on "The Lord's Poor List." We cannot state our terms more explicitly than we do at the head of first column. We do not wish to send the TOWER to those who are able to pay the small price of fifty cents per year, but are not sufficiently interested to do so. Nor do we wish a single interested one to be without its regular visits because unable to pay. All such interested ones are as welcome to it as those who pay. But do not mistake us to mean that we want to send the TOWER to all poor people, and do not send us lists of the poor of your neighborhood. We offer it to the interested poor only, and expect such to show their interest by writing for it themselves, stating their willingness but inability to pay.

THE GERMAN DAWN.

The German translation of Millennial Dawn is issued as yet only in cloth binding --414 pages, price $1.00 per copy. When orders for 2000 copies in paper binding are pledged we will get out an edition of 5000 such. As yet only about 500 have been pledged. Many of our readers have friends and relatives who are Germans and should, as far as possible, use this agency for their benefit.

We propose, to those unable to purchase, that we will loan them a copy of this book and pay the postage to them, if they will promise to read it carefully and to return it, and to pay return postage. The same proposition, to loan, we apply also to the English edition,--though at the low price of 25cts. in paper covers, there are few who cannot purchase, if they so desire.

"A CHRISTIAN pays a very poor compliment to the Bible, and to his own faith in it, when he starts out with the assumption that SCIENCE is the fixed point of certainty, and that the BIBLE is the variable point of uncertainty, and that if there be seeming conflict between the two, the Bible must yield to the supreme authority of science."

VIEW FROM THE TOWER.

THE BISHOP OF LONDON ARRAIGNS THE CHURCH FOR UNFAITHFULNESS TO THE CAUSE OF LABOR, AND VOLUNTARILY GIVING UP HIS BISHOPRIC, HIS PALACE, HIS SEAT IN THE HOUSE OF LORDS, AND AN ANNUAL SALARY OF 10,000 POUNDS, HE PROPOSES HENCEFORTH TO DEVOTE HIMSELF TO THE CAUSE OF SUFFERING HUMANITY.

TEXT.--"Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Behold the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth and been wanton; ye have nourished your hearts as in a day of slaughter. Ye have condemned and killed the just, and he doth not resist you."-- `James 5:1,4,5,6`.

Fellow Citizens--The text which I have just read you, and from which I shall preach the last sermon as bishop that I shall ever deliver from this pulpit, is one which is probably as unfamiliar to you comfortable well-to-do people as it is familiar to all those who since it was originally penned, have toiled and suffered for humanity. Although it is read sometimes in the ordinary course of our church service, yet judging by your conduct, your ears have been deaf to its terrible denunciations. From the days when I was an humble curate until now, I have had a large and varied experience of cathedrals, churches, preachers and sermons, but I have never yet heard a discourse based on these words, and I cannot learn from any of my brother bishops or priests that they have used them, or heard them so used.

I can see by your uneasy demeanor that you are asking yourselves why, on this Christmas day, when, in accordance with custom, I should be preaching smooth things to you, I should be mad enough to offend your delicate susceptibilities by quoting the saying of one of the common people--words written eighteen centuries ago--which might have done very well then, but which cannot possibly be applied to you and your class to-day; you who come here, clad in purple and fine linen, who, some of you, live in king's houses, who fare delicately every day, and who consider that you have fulfilled every moral obligation when you have dropped a coin into the collection box, before you step into your carriages to be driven to your luxurious home. It is because I believe that not only James, but Jesus Christ himself, if he could stand in my place to-day, would hurl these words at you with a force and a passion of which we, in the nineteenth century, have but little conception. Not as a bishop, but as a man, I repeat them to you, hardly hoping that they may touch your hearts, but more as a justification for my new and strange position.

For years I have been one of you. My home has been not where Christ's home was, with the masses, but with the classes. I have an abundance of this world's goods. I have been a dignitary of a church which is the church of the rich, and not the church of the poor. Without a protest I have mixed in society with men and women whom Christ would have denounced as bitterly as he denounced the scribes and pharisees. In the house of lords, I have sat silently side by side with whoremongers and adulterers, and silently have I welcomed as my personal friends, high-born women--some of whom I see before me to-day--with whom no decent working man would allow his wife or daughter to associate.

I have seen among you, spreading like a canker, the lust of the flesh and the pride of life, and instead of reproving you, as Christ would have done, I have taken refuge in generalities, and have not dared to denounce your individual sins. All this time there has been going on around me, in this huge city and throughout the land, the surging, toiling life of humanity --the sorrow, the suffering, the poverty, the disease, the sin and the shame which I realized but dimly, as something altogether apart from my own existence, but for which, I at last see clearly, you and I have been up to the present time mostly to blame. We and our class have kept back by fraud the hire of the laborers who have reaped our fields, we have lived in pleasure on the earth and been wanton, we have nourished our own hearts while we have starved the bodies of those to whom we owe the very bread we eat and the clothes we wear, and now we are condemning and killing at our own very gates the people whose inarticulate cry is entering into the ears of the Lord of Sabaoth, whose faithful servants we pretend to be.

My fellow citizens, I know not how it may be with you, but for me this careless, selfish life is ended. Little by little I have awakened to the fact that all my days I have entirely neglected my real duty to my fellow men, and at last I have come to know that my proper place is not here, as a well paid bishop of a church which, in its present condition is utterly opposed to every thing which Christ taught, but among the poor, to whom he declared that the gospel should be preached; among the laborers whose hire we have kept back by fraud.

Too long have I neglected the miserable social facts of our so-called Christian civilization. Too long have I spoken to you smooth things and cried peace when there was no peace. I have known by repute that there was misery among our people, starvation in our midst, and prostitution on our streets. But hitherto I have taken these as something for which you and I were not responsible, but which were really due to the inherent wickedness of nature.

But now I have learned that our pleasures and our wantonness have been built upon this hideous foundation, and having learned this--as you may also learn if you will--I have resolved that from this Christmas

day my new life shall begin. To-day I lay down my robes, I give up my bishoprick, my palace and my income; I give up my seat in the house of lords; I give up my pleasures of society and of the world, and at last I take my place as a MAN among MEN.

It is, I know, a bold step that I have taken, but I have fully counted the cost. Resolved no longer to live on the labors of others, I shall probably have to join the great army of the unemployed. Tomorrow I shall attempt to preach my first sermon to them in Trafalgar square, from the same text that I have used here to-day, and it is likely that I shall pass tomorrow night in a police cell. But there I shall be no worse off than Jesus Christ would be, if he attempted to enter this abbey (Westminster) now, for he would be arrested and locked up as a vagabond without visible means of subsistence. To you and your class he would simply be a laborer whose subsistence you have kept by fraud. To the abolition of that fraud, and of the misery and degradation which result from it, I shall henceforth devote my life. It will be no easy task, not near so easy as being Bishop of London, but the reward of a good conscience and of noble work well done, is better far than a palace and ten thousand pounds ($48,000) a year.

In this place I shall probably never speak again. But when freedom shall have opened out her arms and gathered all men into her wide embrace, when justice and truth shall have taken the place of oppression and fraud, some man of the people shall stand in this temple of the dead, and inspired by the best traditions of past, the noble aspirations of the present, and the ideal hopes of the future, shall send ringing through these lofty aisles that living Christmas message which, till then can never have its full significance--"Peace on Earth, and Good Will to Men."--From London Justice.

The above clipping sent us by one of the brethren came just too late for our April issue. It is rather remarkable that an event of so great moment, should have been kept quiet so long.

So far as we can learn, at this great distance, the above discourse gives only too true a picture not only of the state of society in Great Britain, but throughout the old world. Even the moral and conscientiously disposed of the Aristocratic Class, live often in idleness as well as luxury upon the labors of the middle and lower classes,--including the trades-people, small manufacturers, mechanics and day-laborers; all of whom are indirectly forced to supply this extravagant luxury, waste and idleness, out of their unceasing toil and often pitiful wages.

The aristocratic class referred to are really social parasites, who as a rule never have given any equivalent for the extravagant favors they enjoy, and never intend to do so; nor to permit the favors which they regard as their lawful rights to slip from their grasp. The incomes of this class, amounting often to millions of dollars yearly, are generally derived as rentals for the lands held by them for centuries. If it could be shown that the parents of the present owners ever gave an equivalent of any sort for these lands, and that their tenants or their parents once had as

good a chance of owning their natural proportion of the soil, but had wasted their time and energies in idleness, foolishness, or dissipation, then the case would be different; though that would not make proper the everlasting perpetuity of a land-lord system, found to be grievously oppressive to all except the very few.

But except in a very few cases there is not the slightest show of equity. The parents of present land-lord aristocrats in the remote past obtained control of the land by force, without giving any equivalent. And, of keener intellects than the masses, they framed laws which recognize their titles thus obtained. These laws the common people have heretofore consented to, being for most part ignorant of their own rights, and easily swayed by the plausible arguments or liberal patronage of those whose mental superiority to many of them they recognize--especially when among these aristocrats stood the highest representatives of the church, teaching by word and example that this arrangement, as it stands, is the will of God.

No doubt many of the royal and aristocratic families, and many of the bishop-princes of Great Britain, at heart are really benevolent, and have never thought of this matter in its true light,--that instead of being very merciful and benevolent, they are not even just; that they owe much to those who for years they have deprived of the rights and privileges which God provided for them equally. We believe the bishop above quoted, is one of the few among the aristocratic class, whose eyes have been opened to see these matters in their true light. But, under the enlightening influences of the new age now dawning, the eyes of the "common people" are opening much more rapidly. Self-interest tends to open the eyes of the one class, as it tends to close those of the other. By reason of the inventions, etc., of this "Day of preparation" the common people have gotten a taste of education and of the comforts and luxuries of life, which the aristocratic class could not have prevented if they would. Now the thinking process has begun; knowledge is being increased, and they are beginning to see that it is not by God's decree that the land which he provided for humanity as a whole, has been unjustly seized by the few to the lasting injury of the vast majority.

What is the remedy? It is the recognition of the wrong, and the righting of it. Because few of the aristocracy will allow themselves to see the right, or to in any measure release their hold upon their assumed rights, therefore the remedy, which must come, will come from the common people demanding and taking their rights. They are not fully awake yet, but it will not be long until they are. And the danger will be, that in the frenzy of the revolution which must come, (the great "time of trouble such as was not since there was a nation"), many of them will ungenerously exact a fearful interest-- such as was illustrated in the French Revolution.

In the United States, though we have no such inequitable land-lord system as that of the old world, while there are still millions of acres of public domain held for actual settlers, yet we see nevertheless, in the sale of large bodies of the public lands to individuals and corporations, the beginning of a system which in the end would work injury to the masses. The people of to-day have no right to dispose of public lands to speculators, which their own and their neighbors' children will sooner or later need for use. Yet this is what they are doing through their governmental representatives. We see here too, a principle at work which is contrary to God's design--that the earth should be for the people, each in proportion as he can and will use the same; not to be made a matter of speculation whereby one person or family may in the future collect a toll or rent from others for the use of God's gift--the land. Improvements, representing labor, are proper investments; but land, representing God's generous gift to all, should not be appropriated by the few to be held from the many,--not even by common consent.

It would be wise for all possessing large holdings of land to dispose of the surplus speedily; and not only in this but in every matter let us see to it that our lives and deeds conform to righteousness--justice. This should be the action of the righteous, from principle and from a desire to conform their lives in all things to the will of God. It might well be followed by others who care only for self-interest; for we are coming into the days of retribution when every deed shall receive a just recompense, whether it be good or evil.

EXTRACTS FROM INTERESTING LETTERS.

The following letter is from the Editor's beloved father, who has past his threescore and ten: it shows his deep interest in the truth, and though neither a public speaker or writer, he is a minister and ambassador for the Lord, seeking continually to be used to the Master's honor, by letting his light so shine as to glorify our Father in heaven.

Manitee Co., Fla. C. T. RUSSELL,

MY DEAR SON:--Your kind and welcome letter came duly, and I infer from its tenor that you are all well. However much I like to hear from you often, I am satisfied that you have not much time to give to writing letters and therefore will excuse you, when you do the best you can. We are in comfortable health at present, though I am far from rugged or strong. I feel that the Lord is dealing very graciously with us in all things, and that we have great reason to be very humble and thankful for his mercies, and I do feel thankful and contented. The world and the things of the world do not trouble me as they used to do. I take great pleasure in thinking of the goodness of our Heavenly Father in giving us the light of His glorious plan of salvation, and of establishing our faith in Christ Jesus our Lord as the only way to obtain eternal life. This hope and this trust in Jesus alone for salvation, is daily strengthened in me, the more I see of the various dogmas of conflicting creeds. The most regret I have, and the only thing which makes me feel dissatisfied with myself is, that I cannot do more than I am doing for the cause of truth, and to communicate to others the blessed truths we so much enjoy. We had a precious season here on the anniversary of the death of "Christ our Passover," though there were but three of us. We remembered the gathering at Allegheny, as well as all the scattered sheep, and knew even before

the April TOWER told us, that you would have a precious season and remember us at the throne of grace.

I am glad to know that Bro. Zech has concluded the translation of DAWN into the German language. Tell him I compliment him on having accomplished his work in so short a time, considering other work. You are all doing a great work, and I pray that you may be very successful in your undertakings in the future, as you have been in the past. Send me 300 missionary envelopes. I have some of the "Arp Tracts" yet. Please send me about five or six more February TOWERS. I will state to you that if you find any one wanting to buy wild land near Pinellas, I want to donate 10 acres to the WATCH TOWER TRACT SOCIETY, but I am unable to find a purchaser here at present.

We here, all join in sending love to you all. Your loving father.

J. L. RUSSELL.

Graham Mines, West Va.

DEAR BRO. RUSSELL:--It is some time since I learned of your valuable paper Z.W.T. It was in the Jan. and Febr. Nos., I saw the complete Bible Denunciation of the Orthodox view of Hell. I shall try to work for the "TOWER" what time I can spare from my farm this summer. From what I have seen of your publications, you are certainly doing a grand, and it must be an appointed work; and may the good Lord stand by you on Zion's wall to proclaim what the signs of promise are. Yours in hope. J. J. B.

Neshannock, Pa.

DEAR BRO. RUSSELL:--The Arp slips have been scattered broadcast throughout this locality, and also the few Dawns that Bro. Wise and myself have been able to sell and give away, have caused a grand confusion. The nominal churches are denouncing us, and specially warning their congregations to not even allow a scrap of paper of any kind we may send out to come into their homes, and warning their children not to read anything of the kind. But thank God though the Devil may use all the forces he can command, it is only stimulating us to greater efforts, and we can already see some fruits of our labor. God is not an idle spectator of what is going on. He is not allowing the devil to have all his own way. He, as we believe, has plucked one soul as a brand from the burning [out of the confusion and distress of Babylon--into the joys of truth]. Glory be to His name, for he is worthy of all praise.

Your poor unworthy brother rejoices that his name is cast out as evil, and that the finger of scorn is pointed at him; having the blessed privilege of suffering it for the Master's sake. Pray for me that my faith may wax stronger in the Lord. God bless you and yours, and all the faithful ones is my earnest prayer. Yours in fellowship and love. I. W. M__________.

Macon, N.C.

DEAR BRO. RUSSELL:--We want the TOWER, but as yet we are unable to send any money. It seems strange to us, but it is true, that before we saw the true light and tried to walk therein, we could pay for publications, but because of this truth many around us, (in sectarian churches,) make it as hard on us as possible, and then ascribe it to "Providence" because we are wrong. But we do not see it so. We see in this, that we are on the right road. In this age we are not promised riches, but tribulation; and we prefer to be poor now and rich hereafter, dishonored now, and honored in the coming age. We know our Father knoweth what things we need. We will continue to work and do the best we can and send you some money when we can.

Send us some Arp slips if you can for circulation. May God bless you with grace, more wisdom and knowledge in the truth, and means to sustain you.

Yours in the hope of eternal glory.

J. W. P__________.

Sharon, Wis.

EDITOR TOWER, DEAR BROTHER:--Last issue of TOWER at hand some time since and eagerly read, and next issue longed for. I have been a follower of Christ for four years or more and have been a close student of His Word, but never saw the truth as I now do on reading Dawn. It has been my purpose to enter college and prepare for the ministry, but on account of circumstances the way has never been opened, and I now believe God has restrained me to take up this work in a different way--not to become bound to the traditions of men or sects.

I am loaning Dawn. The M.E. minister here is studying it now, and being a bold preacher, if he could be brought into the light, I am sure he would be a power.

Hoping to receive some suggestions on best manner of going to work, I am,

Yours in Christ. C. H. D__________.

Garvanzo, Cal.

DEAR SIR:--With this request for four "Dawns," I must say a word. I have only lately heard these "Glad tidings of Great Joy." I have only just begun to follow after this glorious blessed truth. Would that I had heard of it years ago; but now by His help and guidance I mean to press forward, and spread the truth as set forth by the "TOWER." May God abundantly bless and prosper you in this work. Please send me 300 or 400 of the Arp slips, and I will distribute them to best advantage in my office, and send four of the 25ct. edition of "Dawn" for distribution also. I expect to send for more soon.

Yours most sincerely. R. L. B__________.

THE HARVESTER'S PRAYER.

Earth's harvest great is ripe indeed,

But laborers true, seem few;

Ah! help me Lord, my heart doth plead,

Some needful part to do.

Wise as the serpent let me be

In laboring for thy truth;

Let it absorb my every thought

And to my love give proof.

With cunning let me overtake

Some stranger, and by me

Thy love reveal, Thy truth impart,

And charm them Lord for Thee.

And, gentle as a dove I'd be,

Infused with love and power;

Go forth to win all hearts to Thee

Until my latest hour.

Help me Thy wisdom and Thy power

To show forth with Thy love;

Thy Justice, too, make clear to view

And lead their thoughts above.

And while the members of the Bride

Part from each other here,

May it my blessed privilege be

To comfort some and cheer.

By Thy example may we each

Be strengthened, not in vain

To sacrifice earth's present things,

The promised prize to gain.

--Mrs. M. M. Land.

BAPTISM AND ITS IMPORT.

That our Lord and his apostles practised and enjoined upon all followers--"even to the end of the world," or present dispensation, an outward rite called baptism, in which water was used in some manner, cannot reasonably be questioned. This was not only the case during our Lord's ministry in the end of the Jewish age, but also under the Spirit dispensation after Pentecost, as is abundantly proved by the Scriptural record.*

Nor will it answer to assume, as some do, that baptism belonged among the ceremonies of the Jewish Law, and that with all other features of that Law it ended at the cross--where our Lord "made an end of the Law nailing it to his cross;" for, baptism was not a part of the Jewish Law. The washings enjoined in the Law, performed at the laver in the court of the tabernacle, were neither immersions, nor sprinklings, but simply cleansings, and were not practised upon the people. The one tribe of Levi alone had access to that washing.

Nor will it do to say, as some do, that the apostles coming out of Judaism erred for a while. They failed to discern at first (say these teachers) that the real baptism was that of the holy Spirit at Pentecost, and so improperly kept up the water baptism after the Jewish age to which it belonged. In this as in the matter of not eating with the uncircumcised, they claim Peter erred, and others of the apostles with him to some extent. They claim too, that Paul confesses to an error when in `1 Cor. 1:14-16` he says, "I thank God that I baptized none of you, but Crispus and Gaius...and the household of Stephanas:" also, when he says (`Col. 2:20,21`), "Why, as though living in the world, are ye subject to ordinances--touch not, taste not, handle not."

Thus an apparently strong argument is built up, which is quite beyond the ability of many to see through--including those who make such arguments. This is the result of a too superficial examination of the subject, and a jumping at conclusions from certain texts whose connections have not been thoroughly studied or understood.

As already shown "baptism" was not a feature of the Law Covenant: hence it was not at all a part of that which our Lord ended and cancelled at the cross. It is a great mistake to class baptism, which is a symbol of the New Covenant, with the "ordinances" of the Jewish Law Covenant mentioned by the Apostle, `Col. 2:20,23`. In `verse 14`, he shows that he refers to ordinances that were against, i.e., unfavorable, disadvantageous to the Jew. Can any one say this of baptism? In what sense is it against any one?

What Paul does refer to as the Law "ordinances" contrary to or against the Jew, were those ceremonies, and fastings, those celebrations of new moons and sabbaths (`verse 16`), and particularities about the eating of clean and unclean animals, and wearing of clothing made of linen and wool mixed, etc., etc. These "ordinances" had their origin in the Law Covenant instituted by Moses, and had been added to by the Scribes and Pharisees who sat "in Moses' seat" (`Matt. 23:2`), until they had become a mass of forms and ceremonies so complex and bewildering that those who attempted a strict observance of them found them extremely burdensome,--a yoke of bondage. Our Lord referred to the same bondage and weariness (`Matt. 23:4`); and again (`Matt. 11:28`) to the same class he held out grace instead of the Law, as the only way of life, saying, "Come unto me all ye that are weary and heavy laden [with the Law's unprofitable and multitudinous ordinances --which, because of your weak, fallen condition cannot profit but only annoy and weary you, and are therefore "against" you], and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."

It is furthermore evident, that baptism is not one of the ordinances referred to in `verse 14`, when we read to the contrary in `verse 12`, that we who are buried with Christ in baptism, ARE THEREFORE (even if Jews formerly under the Law Covenant) not liable or subject to the ordinances of `verse 14`. Thus baptism is placed in contrast with the ceremonies of the Law.

The idea that baptism does not belong to the Gospel age and ended at the cross is again proved erroneous, when we remember that it was after his crucifixion, during the forty days before his ascension that our Lord while giving special instruction concerning the new dispensation, or Gospel age, specially mentioned baptism as the outward symbol by which believers were to confess him--"even to the consummation of the age" then just begun.-- See `Matt. 28:18-20`.

And those who claim that proper baptism is that of the holy Spirit only, and that water baptism is therefore wrong, should be effectually silenced and converted from their error by the Master's commission to his church to preach and baptize to the end of the age. For, how could the disciples baptize any with the holy Spirit? Surely that is God's part. On the other hand, the Lord's words could not have meant that his followers should teach all nations, and that those who believed would be baptized with the holy spirit by God, for then why would he give particular directions to the disciples as to how it should be done,--"In the name [or by the authority] of the Father, and of the Son, and of the holy Spirit"--? It is evident that our Lord's directions refer to the symbol, to water baptism only; because we can do no more for others than teach them and symbolically baptize them: we cannot believe for them, nor make them believe; neither can we consecrate for them, nor make them consecrate. But we can teach them, and when they believe for themselves and consecrate for themselves, we can baptize them in water. And by this act they confess their faith in Christ's death and resurrection, and their own consecration to be dead to the world and alive toward God, that in due time they may share in Christ's resurrection.

Furthermore, God specially recognized water baptism under the Spirit dispensation by in some cases withholding certain gifts [miraculous manifestations conferred upon believers in the beginning of this age, for the purpose of manifesting God's approval of the new teachings of the gospel], until the water baptism had been properly performed (`Acts 19:3-6`); as in another case the gifts were bestowed first, to teach Peter that water baptism and every other feature of the gospel favor was open to the Gentiles.--`Acts 10:44-48`.

That Paul's expression of thankfulness that he had been prevented from baptizing many of the Corinthian church, was not because he saw that the ordinance had passed away, but for an entirely different reason, will be seen by a careful examination of the context. A serious affection of the eyes which rendered him almost blind was undoubtedly the reason why Paul did not baptize more of his converts but left this ordinance to others to perform. The great Apostle has been ignominiously styled "The blear-eyed Jew," and there is little room for doubt that after he was struck down in the way to Damascus (`Acts 9:4,8`), he never fully recovered his sight. This "thorn" (figurative) he besought the Lord thrice to remove, but it was left as a reminder of previous error and hence served to keep Paul humble in the service of that Master whom he once had persecuted. (`2 Cor. 12:7`.) It was probably because of this difficulty that he did not recognize the High-priest, when on trial (`Acts 23:5`); and for the same reason all of his epistles were written by some one else, except one, and that one of the shortest of them; and it closes with a statement which indicated that he could write only with difficulty and that his readers could appreciate this, knowing his disadvantages. He says: "Ye see how large a letter I have written unto you with mine own hand." (`Gal. 6:11`.) Again, when wishing to mention their love for him, and their willingness to do for him the most useful thing, had it been possible, he says to them (`Gal. 4:15`), "I bear you record that, if possible, ye would have plucked out your own eyes and have given them to me."

It evidently was for this same reason that Paul never baptized any of his converts where he could avoid it--where others were present who could see to the service better than he.

When he thanked God that of the Corinthian church he had baptized only a few (`1 Cor. 1:11-17`), he was not assuming that he had become wiser than to do so-- wiser than the Master who said, teach and baptize unto the close of the age, but for totally different reasons; reasons which only those who read the epistle to the Corinthians connectedly, as a whole, can recognize. He had heard that the church at Corinth was split into factions, divisions [literally sects]; some were Paulites, others Apollosites, others Peterites, and others Christians. He was sure he had in no way aided such sectarianism, and was glad he could say, I never authorized you to call yourselves by my name. Were you baptized into the name of Paul, or into the name of Christ? Since the majority were Paulites, and since Paul had founded the church at Corinth, it might appear to some that he had been seeking to make converts to himself, Paulites instead of Christians; and as it turned out thus he was glad to have it to say, that very few of those calling themselves Paulites had been baptized by him, as he said,--"Lest any should say, I baptized in mine own name."

Even had Paul's sight been good, the fact that he was an abler preacher than others and that many could baptize as well as he, would have been a sufficient reason for his course; for it was thus with the Master: We read (`John 4:1,2`), "Jesus made and baptized more disciples than John; though Jesus himself baptized not but his disciples." Judging from his unfitness for performing baptisms, and his talent for teaching, Paul concluded that preaching, and not baptizing, was his special mission (`1 Cor. 1:17`), though his own record shows that he did not allow even his own unfitness to hinder or prevent this obedience to the Master's precept and example, when occasion required and no one else was convenient to render the service.

WHO WERE TO BE BAPTIZED?

Our Lord authorized teaching first, and then the baptism of such as believed in him as the Redeemer, and accepted the gospel call to become followers of him. The apostles followed this rule, and we have no testimony anywhere that they baptized others--neither unbelievers, nor infants, nor idiots. True, it is recorded that several "households" were baptized, and from this it is argued that probably there were infants in some of those families, and that therefore it is probable that infants were baptized, though none are mentioned. But, we answer, some families contain idiots, and some families number one or more unbelievers, shall we therefore conclude without other evidence that the apostles disregarded our Lord's command and baptized unbelievers? Nay, verily! It is far more reasonable to conclude that in the few cases where households are mentioned they consisted only of adult believers; or that, since the custom or general usage would prevent misunderstanding, it was proper enough to say "household," even if there were in them children too young to be "believers," and who therefore would be understood as not included.

THE FORM OF BAPTISM.

The Greek language is remarkable for its clear and definite expression of thought, and therefore was well fitted to give expression to divine truth. Its flexibility is well illustrated in the following words, each expressing a different shade of thought, yet all having a similar significance. Thus cheo signifies to pour; raino, to sprinkle; louo, to wash or bathe; nipto, to wash a part of the person; bathizo, (from bathos the bottom), to immerse or plunge deep; rantizo, (from raino), to sprinkle or shed forth; bapto, to dip or dye; baptizo, to dip, immerse or cover.

This last word baptizo (rendered baptize in the common version Bible), is used by our Lord and his apostles when referring to an ordinance which they practised, as well as enjoined upon all followers of the Lamb. It is a deeply significant ordinance in reality, though very simple in the outward symbol. From the word selected out from among so many others of various shades of meaning, it is clear that a sprinkling or even a washing of a part of the person was not the thought, but an immersion or covering of the whole being,--whatever that action or thought implies. Immersed is the correct translation; baptized as rendered in our common English Bibles is not a translation at all, but a mere carrying over of the Greek word into the English without translating

*See, `Acts 2:41`; `8:12,36,38`; `9:18`; `10:47,48`; `16:15,33`; `18:8`; `19:3-5`; `22:16`.

it at all. Immersed, is the English word which corresponds in meaning to baptizo.

Not only does the Greek word signify to bury, immerse, or cover, but the connected Scripture narrative of itself, without the particular strictness of the Greek word used, would imply that the baptism was one of immersion and not sprinkling. The Greek as well as the English shows that our Lord went down into the water and came up out of the water. And the Apostle Paul frequently speaks of baptism as a burial which would be a very inappropriate figure with any other form than that of immersion.

It has been suggested by some, that in the case of the jailor who believed and was baptized straightway (`Acts 16:33`), that it could not have been by immersion, because he and the prisoners could not have left the jail for the purpose; but on the contrary, it has been shown that at that time the jails were provided with bathing reservoirs, most suitable for the immersions. And furthermore, it is to be remembered that of John the baptizer, it is written, "John was baptizing at Enon near to Salim, because there was much water there." (`John 3:23`.) No one can for a moment suppose that if John sprinkled his converts, the largeness of the water supply could be a consideration. It was probably at a pool in the Jordan river.

It is generally admitted by scholars that immersion was the common practice of the early church, but with the beginning of the third century came great confusion on this as on other subjects; on the one hand some placed all the value upon the form, insisting even on three immersions, because our Lord had said in the name of the Father, and of the Son, and of the holy Spirit, not seeing that in the name of simply signifies in recognition of; others claimed that as our Lord's head bowed forward in dying on the cross so they should be immersed, not as in a burial, but face downward; others insisted that the baptized must be nearly naked as our Lord died thus; and still others went to an opposite extreme, and while holding that a form was all important, claimed that the exact form was unimportant, and for convenience substituted sprinkling.

This latter finally became the standard mode in the Church of Rome, from whom it reached Protestants. Immersion however is still the recognized form in the oriental churches. As we shall show presently, all these errors as to form, resulted from losing sight of the real significance of baptism. A claim frequently made, but not generally appreciated by those who make it, is that the Greek word baptizo, though it generally is used in referring to some thing or process (as the dying of cloth) which requires dipping, has been found in classical Greek writings used in places where the evident thought was that of washing without dipping. To this we answer that the word baptizo is not limited to a certain form of action, but rather carries the broad idea, to cover. And, so far as the word goes, the entire person is baptized if the entire person is wet, or in any manner covered with water.* But if the entire person to be baptized should be wet, or covered with water, who will claim that dipping was not the original as well as the easiest method of doing this?

WHO MAY IMMERSE.

There is no limitation placed in Scripture as to who shall perform this ceremony of baptizing believers in water, except that only the church was ever commissioned, either to teach or to baptize. The faith and knowledge of the one performing the ceremony does not count, but the faith and knowledge of the one immersed. Sometimes the one performing the ceremony may be far inferior every way to the one from whom it is performed (`John 3:14`) and might even, if necessary, be a believer not of the kingdom or church class. (`Matt. 11:11`.) Certainly all who are authorized to teach, are equally authorized to baptize; and that includes every true follower of Christ --"even unto the end of the age," according to the general call to the ministry, commission, and ordination of `Matt. 28:19,20` and `John 17:14-18-23`. And this commission evidently does not exclude from this service the females of the "body of Christ" (`Gal. 3:28`), only that modesty, convenience, etc., indicate that they should avoid such public services except in rare necessary cases.

THE SIGNIFICATION OF IMMERSION.

In considering the signification of immersion, the change from the Jewish to the Gospel dispensation must be recognized. The Jews, by their covenant, the Law, occupied a relationship toward God very different from Gentiles,--who were without hope. (`Eph. 2:12`.) Israelites by God's arrangement were recognized and treated under the provisions of the typical sacrifices, as though they were justified from Adamic guilt and penalty, and were as a nation consecrated to God and treated as though they were to be made the Bride of Christ. The provision, too, was that when the true Lamb of God should come, those truly consecrated among them, "Israelites indeed," might, by accepting of the true Lamb and true sin-sacrifice and atonement, enter upon actual justification, and carry with them their former consecration. In other words, an Israelite, consecrated indeed, living at the close of the Jewish age, when the real sacrifice for sins was made by our Lord, would be treated as though he had always had the reality, whereas really he had only a typical justification up to that time.

Therefore in the opening of the Gospel age, Jews were not preached to in the same manner as Gentiles. The latter were told,--Ye who were once aliens and strangers have been brought nigh and may now have access to God and enter into covenant relations with him. Therefore, come to God by Christ who hath abolished distinctions between Jews and Gentiles, not by taking favors from the Jews, but by ushering believers, whether Jews or Gentiles, into the blessings and favors of the New Covenant, which the Law Covenant merely typified. (`Eph. 2:13-19`.) The Jews were told the opposite: "Ye are the children of the prophets and of the covenant which God made with our fathers,...unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away each of you from his iniquities." "Repent and be baptized each one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the holy Spirit: For the promise is unto you [belongs to you] and to your children, etc."--`Acts 3:25,26` and `2:38-41`.

The point, to be noticed, is, that Israelites were already consecrated, and heirs according to the Law Covenant, and the only reason they as a nation had not been merged right at once out of the Jewish typical state into the Gospel realities and holy Spirit acceptance with God, as the apostles and other individuals had been, was, that they were not living up to their covenant relationship. Hence they were told to repent, or turn back into the true covenant relationship with God, and to enjoy their privileges as children of the covenant. They had sinned in not living up to what they could of their covenant, and they were to show that they renounced their previous state of sin by immersion, --washing away their transgressions in symbol, after praying in the name of Christ. (See `Acts 22:16`.) In like manner baptism by John and by Christ's disciples was confined to the Israelites, and signified repentance for covenant violations, and a return to covenant relationship, and was intended as a preparatory work: for those who fully received John's testimony and reformed and became Israelites indeed, did receive Christ, and did pass into the higher favors of the Gospel age.

To these, already children of the covenant and already heirs of the promised blessings, water baptism meant a renouncing of previous sins of unfaithfulness, and it meant more: it meant their renunciation of the national sin of crucifying Christ-- for the rulers representing that nation had said, "His blood be upon us and upon our children,"--and hence Peter exhorted saying, "Let all the house of Israel know that this Jesus whom you crucified, God hath made both Lord and Messiah." And when in view of this national sin which each shared, they inquired, "Brethren! What shall we do?" Peter answered, "Reform and be immersed, each one of you, in the name of Jesus Christ, for the forgiveness of your sins [and specially your share in this national sin of crucifying Messiah] and ye shall receive the gift of the holy Spirit." To those who accepted it meant not only a renunciation of their national error of crucifying Christ, but a stepping out from the dispensation and control of Moses into that of Christ. Because in acknowledging Jesus to be the true Messiah, they were acknowledging him to be the long promised Saviour, Lawgiver and Teacher greater than Moses.

But, baptism could not mean repentance in either of these senses to the Gentiles who had never been under the Jewish Covenant, and who had no direct responsibility for the death of Christ. Hence after the "elect remnant" of Israel had been received, and the Gospel message went to the Gentiles, to select out of them the number necessary to complete the body of Christ,--in the epistles to the Gentile churches we hear no further exhortation to be baptized as a sign of repentance, or as a symbol of washing away of sins. And since we by nature are not Jews, but are of the Gentiles whose fathers previously were aliens, and foreigners so far as God's covenants and promises were concerned, therefore, we should not apply to ourselves that idea of baptism which was Jewish, but that idea which the Apostle unfolds in `Rom. 6:3-5`; `Col. 2:12`.

The full import of baptism, the reality of which the immersion in water commanded by our Lord is the symbol, is clearly shown by the Apostle in the above cited passages. "Know ye not that as many of us as were immersed into Jesus Christ were immersed into HIS DEATH?" Those who know this fully and thoroughly, and they alone, truly appreciate the water immersion commanded, and its weighty and appropriate significance.

"Immersed into Jesus Christ."--Those who see the "high calling" of this Gospel age--to joint-heirship with Christ Jesus our Lord, as members in particular of the "body of Christ" of which the Redeemer is Head and Lord, know that our attainment of that high honor depends upon our acceptableness as members in that body of Christ. (`Rom. 12:1`; `8:17,18`.) Such also know that no one is "called," or invited into this "body of Christ,"-- "the church of the firstborn," except those who already are believers, such only as own Christ as their Redeemer or Justifier, such therefore as are justified freely from all things by faith in his blood. Such, are not sinners, are invited to become joint-sacrificers and joint-heirs with Christ. The blemished of the flock were not acceptable on the Lord's altar under the Law, as a type of God's rejection during this age of all imperfect offerings. Our Lord was the actually spotless, unblemished, perfect Lamb of God, sacrificed for our sins; and in inviting some to join him in sacrifice and afterward in glory and honor, the Father accepts only such as are first made "whiter than snow,"--who because of faith in, and acceptance of the redemption which is in Christ Jesus, are reckoned perfect and hence are acceptable with God as joint-sacrificers.

"Were immersed into his death."-- This is given by the Apostle as the significance of water immersion--the real baptism therefore is this immersion into a sacrificial death with Christ; and the water immersion, though a beautiful figure which graphically illustrates the real one, is only its figure or symbol.

But, how much is meant by the expression, "Immersed into his death?" In what way was our Lord's death different from that of other men?

His death was different from that of other men in that theirs is a penalty for sin, while his was a sacrifice for the sins of others, to release others from their penalty --death. We with all others of Adam's family involuntarily share Adam's death --the wages of sin. And we, with all the Adamic family, were redeemed by Christ's death and granted a right to live again, and a restoration of all the human rights and privileges which Adam lost for us. We who believe this good news, accept of and begin (by faith) to enjoy those redeemed rights and privileges even now, believing that what Christ died to secure and has promised to give, is as sure as though already possessed. We have joy and peace in believing this "good tidings of great joy which shall be unto all people," and by faith already reckon ourselves as in possession of those good things which are to be brought unto all who hate sin and love righteousness, at the second coming of our Lord Jesus.

It is when we are in this justified condition, repossessed of the human rights lost through Adam, but redeemed by Christ, that the call or invitation is extended to us to become something far higher and far grander than perfect men fully restored to the likeness of God in flesh, (though that is so grand that few appreciate it)-- to become joined with the Redeemer in the glories and dignities of the divine nature (`2 Pet. 1:4`), and co-workers with him in the great work of the Millennial age,--the work of restoring the redeemed race of Adam to perfection and all "that which was lost" in the fall.

But the invitation to share this great dignity, "far above angels" (`Eph. 1:21`; `1 Cor. 6:3`), is accompanied by certain conditions and limitations. This prize is not given because of works, for no works which could be conceived of could purchase, or earn, so high an exaltation as that offered. The offer is a favor, unmerited by anything which we have done, or can do; and yet the conditions may be

*An illustration of this use of the word is found in `1 Cor. 10:1,2`. The Apostle declares that all Israel were baptized (immersed) unto Moses, and gives as the form, that they were covered with water (though not wet); the walls of the sea being on either hand and the clouds of water over head.

said to be the price, or cost to us, of the prize offered us. It is not however an equivalent or corresponding price. The price to us is a mere pittance in comparison to the value received, and "not worthy to be compared with the glory which shall be revealed in us." And when we consider that we had nothing to give, until first purchased by the precious blood of Christ, it will be clearly seen that the high honors to which we are called are not of works of our own, but of grace, through Christ. For even our pittance was forfeited by sin and had first to be redeemed, before it could be accepted.

The requirements or conditions attached to the invitation to share with Christ the coming glories and dignities, are plainly stated:--Such must share his death, be immersed or buried into his death; if they would be of that "little flock" of joint-heirs, the "body of Christ,"--otherwise called "the Bride the Lamb's wife." To be sharers in his death, means that as our Redeemer spent his life, not in self-gratification (even lawful), but consumed it in the interest of truth and righteousness, in opposing sin and doing the work and executing the plan of the Father, so we must use our time, talents, energies, rights, and privileges. Redeemed by him and given to us, we not only consecrate these all to the Father's service, but we must use them faithfully even unto death--as he hath set us the example--walking in his footsteps as nearly as possible. If thus we be dead with him, we shall in due time live with him (`Rom. 6:8`); if thus we suffer with him, and in the present life endure afflictions even unto death (whether the death of the cross or some other form) for righteousness sake, we are counted as sharers of his death: and all who share "his death" will also share "his resurrection." --See `Phil. 3:8-11`.

As "his death" differs from the Adamic death, so "his resurrection" differs from the RESTORATION resurrection which he has secured and will effect for all men. His resurrection is in Scripture pointed out as different from that of the world redeemed by him. It is emphasized in the Greek--"the resurrection," and also designated the "first [chief] resurrection." His resurrection was to the divine or immortal nature, a spiritual body. And so many of us as shall be immersed into Jesus Christ--immersed into his death--shall also obtain a share in "his resurrection" --"the resurrection," as described in `1 Cor. 15:42-53`. We who have borne the image of the earthly father Adam who also lost it for us, have been redeemed to it again by Christ's sacrifice, and have surrendered that again with him as joint-sacrificers of human nature. Thus we become partakers of a new nature, and shall bear the image of that new divine nature in the resurrection.--`Verse 49`.

Note how pointedly the same writer mentions this too, in the passage under consideration. (`Rom. 6:4-5`.) "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in a new life. [Our new natures are reckoned as begun now, and are to be perfected at our resurrection in the Lord's likeness.] For if we have been planted together in the likeness of his death, [then] we shall be also [sharers] in the likeness of His resurrection." --`Rom. 6:5`.

It is evident then, that baptism in water is the symbol of a complete, and to those who would be joint-heirs, an indispensable self-sacrifice; an immersion with our Lord into his death--an immersion which began and is counted from the moment the justified believer consecrated himself and surrendered his will to God,--though to secure the prize promised it must continue until the close of the earthly life. It was from this standpoint that our Lord spoke, when he said, "I have a baptism to be baptized with, and how am I straightened till it be accomplished." (`Luke 12:50`.) He had already performed the symbol at Jordan, but he was now referring to the consummation of his baptism into death. His will, surrendered to the Father's will and plan, was already buried; but as the dark hour of Gethsemane and Calvary drew near he longed to finish his sacrifice. It was from this same standpoint that he spoke of baptism to the two disciples who asked to sit, the one at his right hand and the other at his left in the kingdom. "He answered and said unto them, Ye know not what ye ask--Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" (`Matt. 20:22`.) He referred here to the baptism into death, and shows that none need expect to share the kingdom except those who share this baptism of death with him. Thus our Lord's explanation of the symbol exactly concurs with that of the Apostle.

These are not two baptisms--one of water and the other into Christ's death-- but one. The immersion into water is the symbol or shadow of the immersion into death. If there is a shadow, there must be a substance; and a clear strong light falling upon a substance produces a shadow of it. It is for the instructed child of God to distinguish between the substance and the shadow, and by recognizing their relationship to see in the two parts "one baptism." Since the two parts were recognized as one baptism by the Apostle, it is doubtful if any one fully appreciates the ONE TRUE BAPTISM without seeing both the substance and the shadow.

Recognizing the true import of baptism we see, that next to faith in Christ, it is the one important and essential step by which the Church glorified shall be entered: for only such as are conformed to, and have fellowship in our Lord's death will, as "members of his body," share the first or chief resurrection, to be with and like the head. It is not surprising that some have mistaken the shadow or symbol for the real, and made it a test of membership in the church upon earth; this is but a natural mistake. All who see the real immersion, as well as the symbol, yet ignore the latter, should carefully examine themselves to see that their wills in this matter are really dead and buried in the will of Christ. And if they refuse obedience to the Lord's word and example in this, they should make unquestionably sure to themselves the strength and validity of any arguments to the contrary, by which they set these aside.

But some inquire, Is it necessary for me to be immersed in water, if I am confident that I am fully consecrated--immersed into Christ? Would the Lord reject me for so small a matter as a failure to go through a form?

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