Bertha and Her Baptism Part 7

_Mr. M._ The subject has taken too practical a hold upon my feelings to have that effect. I find myself more and more led to believe that G.o.d gave his church an appointed form of baptism, and that that form was sprinkling; for I search the New Testament in vain for a single case where immersion seems to have been practised. I believe that, under the operation of early tendencies, of which Paul writes to the Thessalonians, the church began to prefer immersion as more sensuous, making a stronger appeal to the pa.s.sions. But I believe, with the New Testament for my guide, that immersion was not practised by the apostles themselves. The word baptize had, even in the Saviour's time, to go no further back, come to mean a thing done irrespective of the mode. How would it sound, "I have an immersion to be immersed with, and how am I straitened?" &c. "Are ye able to be immersed with the immersion that I am immersed with?" I believe that sprinkling was the original mode of Christian baptism. And it seems to me unlikely that G.o.d would appoint an ordinance, and not appoint, by precept or example, the mode of it. I believe that the mode of baptism was appointed, as well as the rite itself, and I see no instance of baptism in the New Testament by immersion. Pouring, whether more or less copiously, has this probability in its favor, in addition to the impression which the narratives make, viz., The Lord's Supper typifies the death of Christ. Burying in baptism, then, would be superfluous; it is more likely that the form of this other sacrament would represent something else, and that is, the Holy Spirit's cleansing influence, because Christ speaks of being "born of water and of the Spirit," thus a.s.sociating water with the Spirit. We moreover read of "the water and the blood," water thus being distinguished from blood. Now, the Holy Spirit is always named in connection with being poured out. We are baptized with, not in, the Holy Ghost. It would do violence to our feelings to hear one speak of our being immersed in the Holy Spirit. So that I fully believe in sprinkling as the original New Testament mode of baptism. And, still, I am inclined to agree with your friend, the professor, who spent New-year's evening with us, and has just published a book on baptism.

_Mother._ What ground does he take?

_Mr. M._ He writes somewhat in this way: As to the mode, I believe it to be unessential; for it seems to me contrary to the genius of Christianity to make a particular form of doing a thing essential to the thing. What else is there in Christianity, if we are to except baptism, in which modes are regarded or made essential? It is not so, he says, with the Lord's Supper, surely; the upper room, night, sitting or reclining, unleavened bread, a particular kind of wine, and all such things, are not regarded by any as necessary to the ordinance. It is very interesting, he says, to notice, that, whereas the old dispensation prescribed the mode of every religious act, minutely, and a departure from it vitiated the act itself, Christianity threw off everything like prescriptive modes altogether. Considering the attachment of the human mind to forms and ceremonies, he knows of nothing in which Christianity shows its divine origin and supernatural power more, than in its sublime triumph, so immediately, in the minds of great numbers, over forms and ceremonies. We can hardly conceive, he says, what a revolution a Jew must have experienced in giving up Aaron, and altars, and times, and seasons, and all the minute regard for his religious ceremonies, at once. Even if it were the original practice to baptize only by immersion, he cannot think that Christianity could have enjoined it as the only proper mode of applying water, in signifying religious consecration. Bread and wine, eaten and drunk decently and in order, in any way whatever, const.i.tutes the Lord's Supper; water, applied to the person, by a proper administrator, in the name of the Trinity, const.i.tutes Christian baptism; but, had the New Testament required us to recline, and lean on one arm, and take the Lord's Supper with the other arm, insisting that this posture is essential to that sacrament, or had it specified the quant.i.ty of bread and wine, he thinks it would have been parallel to the uninspired requirement of a particular mode in applying the water in baptism.

"Baptize," he further remarks, it is said, means immerse. Suppose that it does. Supper means a meal; therefore, one does not "eat the Lord's Supper," unless he eats a full meal; for, if baptize refers to the quant.i.ty of water, supper refers to the quant.i.ty of food and drink in the other sacrament. He then seems to exult, and says, "I am glad that I am not in conscientious subjection to any mode of doing anything in religion, as being essential to the thing itself."

_Mother._ What answer can be made to this?

_Mr. M._ It is a very common ground, and a convenient one, to answer the argument from _baptizo_, and the early practice of immersion in the Christian church after the apostles. No doubt the early Christians satisfied themselves with this reasoning, in departing from the apostolic practice of sprinkling. But I prefer to adhere strictly to the New Testament model. There is no immersion there. Now, is it allowable to depart from the original mode? This could not be done in the first initiating ordinance of the church,--circ.u.mcision. A departure from the prescribed rule would have vitiated the ordinance. But, does not Christianity differ essentially from the former dispensation in this very particular, that it does not make the mode of doing a thing, essential? Yet, it may be said, Human ordinances are all strictly binding in the very forms prescribed. For example: "Hold up your right hand," says the clerk, or judge, to a witness; "you solemnly swear--."

Let the witness, instead of holding up his right hand, if he has one, and can move it, capriciously say, "I prefer to hold up the left, or to hold up both. I wish to show that modes and forms are unimportant." He would be in danger of contempt of court. If so small a departure from the mode of swearing would not be allowed, much less would he be permitted to kneel, or to lie on his face, unless he were some devotee.

No; there is a prescribed form, and he must yield to it. It is also said, that, if there were cases in the New Testament in which it were doubtful, at least, whether immersion were not practised, we might argue in favor of mixed modes. But immersion is baptism, in my view, because a person who is immersed is sure to get affused; and, affusion with water is all of the baptism which seems to me essential. Leaving those who first departed from the apostolic mode of baptism by sprinkling, to answer for themselves, no one, of course, will deny that those who conscientiously think that they ought to be baptized by immersion, are acceptable with G.o.d, as well as others who are of a contrary persuasion.

Paul speaks of "divers baptisms." There began to be such in his day. He speaks also of the "doctrine of baptisms" (plural), showing the same thing.

But I came near forgetting one thing, which I wished to say, which is, that, in reading the Bible last evening, I found a new encouragement in taking infants to the house of G.o.d.

_Mother._ I should like to hear anything new on that point. I thought that everything had been exhausted which referred to that subject.

_Mr. M._ I mean that it was new to me. Luke says that the parents of Jesus brought him to Jerusalem "to present him to the Lord," and that, arriving there, they brought him into the temple to do for him after the custom of the law. Now, I always carelessly thought that this meant circ.u.mcision.

_Mother._ Of course it does; I always thought so.

_Mr. M._ No; for he had already been circ.u.mcised, when he was eight days old. "And when eight days were accomplished for the circ.u.mcising of the child, they called his name Jesus." Then the next verse speaks of a subsequent act: "When the days of her purification were accomplished they brought him to Jerusalem." Mary could not have come to Jerusalem on the eighth day; but, on the second occasion, she was present; for Simeon addressed her. So that we have the example of the infant Saviour, in bringing our infants into the temple; and, if we are scrupulous as to following the Saviour in ordinances, we may as well begin by following him into the temple, with our infants.

_Mother._ It is beautiful to think of Jesus, even in his infancy, as an example, and that he was forerunner to the infants of his people, while yet in his mother's arms.

Chapter Fifth.

SCENES OF BAPTISM--HENRY KELLY.--THE YOUNG PARENTS AND THEIR BABE.--THE LOST MARINER'S FAMILY.--THE FEEBLE-MINDED YOUTH.--THE REASONABLENESS, POWER, AND BEAUTY, OF CHILDREN'S BAPTISMS.--HUSBANDS SHOULD COME WITH THEIR WIVES AND CHILDREN.--MOSES IN THE INN.

Since, Lord, to thee A narrow way and little gate Is all the pa.s.sage; on my infancy Thou didst lay hold, and antedate My faith in me.

GEORGE HERBERT.

The parent pair their secret homage pay, And proffer up to Heaven the warm request, That He, who stills the raven's clamorous nest, And decks the lily fair in flowery pride, Would, in the way his wisdom sees the best, For them and for their little ones provide, But chiefly in their hearts, with grace divine, preside.

BURNS.

In all men sinful is it to be slow To hope: in parents, sinful above all.

WORDSWORTH.

In a few Sabbaths from this time we had a most interesting scene at our church.

Little Henry Ferguson Kelly was brought, and offered up in baptism by his mother. We all felt deep respect for her as a woman of decided character, and a devoted Christian. We saw that she wept much during the service. The father was not there. She held the little boy upright on her arm, and he turned his face over her shoulder, looking all about the church, above and below. He then undertook to apply his little palm to his mother's cheek, with several decided strokes, to rouse her usual attention, which he seemed to miss. She took his hand in hers, and held it, and he then rested his cheek, and his chin, alternately, upon her shoulder.

A sweet little girl, two months old, was also brought by a young couple to be baptized. Few things are more interesting than the sight of a young couple, with their first-born child, standing before G.o.d. A world of thought and feeling pa.s.ses through their minds in those hallowed moments. Not much more than a year had gone since they stood before G.o.d to take the vows of marriage from those same lips, perhaps, which now lead their devotions, and bless them out of the house of the Lord. The little child is an offering which gathers about itself more of rich joy and grat.i.tude, recollection, present bliss, and antic.i.p.ation, than any gift of G.o.d; it is itself an ordinance, a little rite, a sign and seal of covenants and love to which earth has no parallel. The light of nature almost teaches us the propriety of infant dedication, in the use of the prevailing religious rite. The only wise G.o.d manifested his goodness and wisdom, in establishing his covenant with the children of those who love him, as really as in creating a companion for Adam.

There were other sights, on this baptismal occasion, besides Henry Ferguson and his mother, and the young couple with their child.

A woman, in the habiliments of the deepest mourning, went up the aisle, leading with her finger a little boy between two and three years old, followed by a n.o.ble son of fifteen, and his sister of twelve. Our pastor's rule, as to the limit of age within which children may be admitted to baptism, is this: So long as a parent, or guardian, or next friend, has the immediate tutelage of a child, so as to direct its instruction and government, and thus continues to exercise parental authority, he may properly offer the child for baptism; and therefore, as children differ as to degrees of maturity within the same ages, no express boundary of time can be prescribed to limit those baptisms which are by the faith of another.

The father of these three children had been lost at sea on a whaling voyage. The seaman's chest had come home, and so the last star of hope as to his return had set. The mother had become a Christian; she felt the need of a covenant-keeping G.o.d for her children. There she stood, a sorrow-stricken woman, and her household with her, to receive for them the sign of the covenant from the G.o.d of Abraham.

There was another sight in that group: A man and woman, honest, good people, in humble circ.u.mstances, had had bequeathed to them, by a widowed sister of his, who was not a professor of religion, a feeble-minded youth of about ten years; and this uncle and aunt had adopted him as their child. They also came, the husband leading the boy along, with his arm over the boy's shoulder to encourage his hesitating steps, and the wife behind them. He was a member of a Sabbath-school cla.s.s; by no means an idiot, yet deficient in some respects. He was entrusted with affairs about a farm which did not require much responsibility.

Little Henry Ferguson began to coo and crow, as they came successively and stood, in a half-circle, round the table with the silver basin upon it. The feeble-minded youth was mostly occupied with the actions of Henry, who, on seeing his face covered with uncontrollable expressions of interest in him, began to reach after him, and respond to his pleased looks; nor did he cease his efforts to go to him, till he felt the minister's hand upon his forehead from behind, when he turned his large, beautiful eyes into the face of the minister, with silent wonder at being apparently spoken to with so unusual a manner and tone. A hush went through the congregation.

The young couple next presented their little Alice, and gave place to the widow's household. Was there a dry eye in the house? Signs of weeping came from all sides. Mortimer was led by his arm in his mother's hand, and was baptized. Sarah loosened her straw bonnet, and let it fall back from her head, to receive the simple rite; when the widow lifted the little boy, who had never known a father's love, and the pastor, after waiting a moment to control his emotions sealed him in the name of our redeeming G.o.d.

After an involuntary pause for a few moments, owing to the deep emotion in the congregation, poor Josey was led forward. Minister and congregation seemed to make but slight impression upon him; Henry Ferguson was the charm throughout; he even turned his head, while the minister's hand was on it, to smile at the child. The promise was not only to those believing parents, all of them, and to their own children, but to him that was afar off; his new parents having availed themselves of the large covenant of grace, to invoke its promised blessings upon him, on the ground of their faith. "May these parents," said the pastor in his prayer, "remember, in all times of solicitude and trouble with this dear dependent child, that the Holy Spirit, the Comforter, in whose name he is baptized, can have access to his mind, 'making wise the simple;' and may that blessed Spirit make him his care."

Part of the time, while the hymn following the baptism was read and sung, I found myself pursuing some thoughts which the interesting scene just witnessed had suggested.

Why, I asked myself, could not these parents have been satisfied with dedicating these children at home, without this public and special act of consecration?

I was at no loss for an answer. The same reason applies as when one seeks admission to the church of Christ, by a public profession of religion, either by appearing before a congregation and a.s.senting to a covenant, or to be confirmed, or to be immersed in water. Offering a child in baptism is making a public profession of religion with regard to it. Some say to us, What need is there of joining a church? Why may I not be a Christian by myself? We know what we say, in reply to such questions. We are aware how much the public act helps the private feelings and conduct, besides being required by our feelings when they are deep and strong. I thought of this ill.u.s.tration: In the wakeful moments of the night, upon a lonely bed, one feels a special nearness to G.o.d. He can think of G.o.d, as he lies upon his pillow, both with prayer and meditation; but suppose that he rises from his bed and kneels at the bedside, and, with oral prayer, prevents the night-watches, and cries?

His voice at that midnight hour affects his mind; the darkness and stillness impress him with a sense of the presence of G.o.d, and though his e.j.a.c.u.l.a.t.i.o.ns on his pillow were acceptable, has he not probably done that which, through Christ, is peculiarly acceptable to G.o.d, and is profitable to himself as his child? He who was always in communion with the Father, the man Christ Jesus, nevertheless, sometimes withdrew into a mountain, and continued all night in prayer, and, rising up a great while before day, he went into a solitary place, and there prayed. These special acts of worship, no true Christian needs to be told, are good and acceptable to G.o.d, and profitable for men. We do not refrain from them, pleading that they are nowhere commanded in the New Testament, or, that, so long as we pray at stated times, or strive to live in a praying frame, these special devotions are superfluous. So, while it is our duty and privilege to dedicate our children to G.o.d in private, it is acceptable to him, and profitable to us, if we take them, and bring an offering, and come into his courts.

The baptism of the feeble-minded youth furnished me with an ill.u.s.tration of the suitableness of parents and guardians doing for children, in religion, that which they are constantly doing for them in common things, that is, conferring privileges and blessings upon them without their consent. There seemed to be such an ill.u.s.tration of the riches of free grace, in the baptism of this poor child, such a comment on that pa.s.sage, "I am found of them that sought me not," it corresponded so much with the kindness and love of G.o.d our Saviour towards man, that we all felt instructed and softened by it, and, at the same time, we all had feelings toward that helpless boy, such as we, perhaps, never could have had but for his baptism. Never will a member of that witnessing congregation see him, without a feeling of tenderness and something bordering on respect; he will not be merely "Silly Joe" to them; that element of truth in the heathen superst.i.tion, which leads heathens and pagans to regard an idiot as something sacred, will have its verification with regard to him; the children of that a.s.sembly will be restrained from rudeness and cruelty, in their sports with him, by that transaction, while the prayers offered for him at the time, and the many e.j.a.c.u.l.a.t.i.o.ns which the sight of him will occasion in the hearts of good people, will make his baptism one of his richest blessings. O, what a loss it is to have a child baptized at home, or anywhere and at any time except among the public services of the Sabbath in the sanctuary of G.o.d! Necessity, indeed, controls our choice, many times, in this thing; and we are accepted of G.o.d irrespective of time and place, in yielding to his providence.

Since my mind has been deeply interested in this subject, leading me to converse with parents and with ministers, and to make observation with regard to it, I have seen and heard many things relating to the providences of G.o.d, in connection with the baptism of children, which, while we ought to be slow in confidently interpreting providences, make us do as Mary is said to have done, in regard to things relating to her child,--she "kept these things and pondered them in her heart." We cannot say, for example, that the death of that little girl, whose father refused to let his wife enjoy the privilege of going, alone, with the child, to the house of G.o.d for baptism, or to invite the pastor to his house for the purpose, was a judicial consequence of his conduct; but we know that his own thoughts trouble him, and that he has a sorrow bound upon his heart, which he will carry with him to his grave.

Neither is it certain that the little one, who was raised to life from a sickness which baffled the physicians, was spared to her pious mother for her Christian behavior, in taking it, a few months before, to the house of G.o.d, and offering it in baptism, with no help from her husband, but with many sad thoughts that the father of the child--he on whose arm she and the child needed to rest--refused her gentle and affectionate pleadings with him, to support and cherish her at an hour so precious to her heart. Nor will we say that the kind and obliging husband, not a professor of religion, who served his wife so manfully, and with such a cheerful spirit, on such an occasion, would not have acquired, in other ways, the respect and love of the people, or that he could trace to it, absolutely, great prosperity in business, through the a.s.sistance of prominent members in that church. Sure we are that no such motive influenced him; but it is equally true that we cannot link ourselves to G.o.d's service, nor to his friends, in any way, without receiving his blessing. "Come thou with us, and we will do thee good." "Blessed is he that blesseth thee." In the eyes of estimable people, and of all whose good opinion and best wishes are most desirable, the man who overcomes any little pride, or sensitiveness, or fear of man, and goes with his pious wife and child to the house of G.o.d, and offers the child, for her, to be baptized, is more of a man than before, gains reputation for some desirable qualities, excites respect for self-reliance, the quiet performance of a duty from which certain feelings might lead him to shrink, and in the increased love and esteem of others, to say no more, he has his reward.

G.o.d was angry with Moses for delaying, if not neglecting, to circ.u.mcise his child. His wife was a Midianite; her a.s.sociations with the ordinance were not like those of Moses, and perhaps he had yielded too much to her known feelings. At least, the child had not been circ.u.mcised, and we are told, "The Lord met him in the inn, and sought to slay him." Some accident there, or a sudden and alarming illness, made him feel that G.o.d had a controversy with him. Zipporah was not slow to interpret the providence. If Moses had said with himself, So long as I consecrate my child to G.o.d by prayer, the seal of the covenant cannot be essential, G.o.d taught him his mistake. As soon as the rite had been performed, we read, "So he let him go." It may be noticed, here, that the unworthy manner in which Zipporah performed the rite, did not make it invalid.

They who fear that their baptism was not solemnized, in all respects, as it should have been, may draw instruction and comfort from this narrative.

There have been instances, within my knowledge, in which one or both of the parents of a child have yielded to some untoward influences, and have withheld the child from being baptized. While I cannot, and would not, interpret certain events connected with this omission, on the part of some from whom better things might have been expected, nothing has ever impressed me more than the dealings of G.o.d with such parents. I have been made to think by such coincidences, more than once or twice, of Moses in the inn. It will not be amiss to say, that those who are neglecting to bring their children for baptism, within a suitable time, unless providentially hindered, will do well to examine their feelings and motives, with that quickened conscience, which the solemn providences of G.o.d toward them may be intended to excite. He is "a jealous G.o.d;" and he keepeth covenant "to a thousand generations."

Chapter Sixth.

TESTIMONY OF THE CHRISTIAN FATHERS

HOUSEHOLD BAPTISMS.--"PaeDOBAPTIST CONCESSIONS."--THOMAS SHEPARD'S VIEWS.

BAPTISM OF HIS CHILD. THE FATHER'S RECORD.--GREAT INFLUENCE OF THE FAMILY RELATION IN HEATHENISM AND PAGANISM.--THE YOUNG PEOPLE OF AMERICA.--DISSUASIVE FROM ALTERCATION.--QUESTIONS TO A MINISTER ON HIS PRACTICE IN BAPTISMS.--LIBERALITY.--PAUL AN EXAMPLE.

Lord, thou hast been our dwelling-place in all generations.--Ps. 90.

The Lamb hath but one bride, the one church of all times.--ANON.

That your faith should not stand in the wisdom of men, but in the power of G.o.d.--THE APOSTLE PAUL.