THE NATURE AND DESIGN OF BAPTISM.

(From the Wesleyan newspaper of September 10th, 1847.)

THE following scriptural, and therefore conclusive, article, on the nature, origin, and design of Christ's one baptism, was cut from the above paper by brother Henshall, and handed to us with a request that it might appear in the Messenger, it being written by his brother George, who has now renounced his connection with that body to build on the Bible alone.

In spite of all the enmity shown against baptism by immersion in water, and that for the remission of sins, its course is onward. A number of what are for the present designated "laymen," in contradistinction from the clergy, are reading and thinking for themselves-men who are just as capable of judging for themselves, nay, more so than the clergy, because they have not gold to blind their eyes. And when the clergy of every name become obsolete and defunct, then the term layman may be blotted from Johnson aud Walker

for ever.

J. W.

DEAR SIR,-Having met with a few questions on baptism, in your valuable journal of the 22nd instant, I will, with your per mission, attempt to give a few answers to a sincere inquirer, by which my own mind has been set at rest on this subject; but I cannot meet your inquirer's wishes exactly, as he wants a plain Methodistical answer. My opinion is, that on all subjects of a religious nature, we should be content with a plain scriptural answer, if we are sincere when we say, "Lord, what wilt thou have me to do?" We shall be quite ready and willing to do what he commands -this we find in his word.

1. "What is the nature and design of baptism ?"

In answering this question I will try to divest myself of all that is human, and turn to the divine testimony. What saith the written word? I shall endeavour to give the inquirer every text of Scripture which speaks of the design of baptism. Upon examination I find twelve witnesses upon the original design of this institution. Please turn to the Scriptures and read these texts in their connexion. Mark i. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. Luke iii. 3: And he came into all the country about Jordan preaching the baptism of repentance for the remission of sins. Luke vii. 29, 30: And all the people that heard him and the publicans justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, not being baptized of him. Mark xvi. 16: He that believeth and is baptized shall be saved; he that believeth not shall be damned. John iii. 5: Except a man be born of water and the Spirit, he cannot enter the kingdom of heaven. Acts xxii. 16: And now, why tarriest thou? Arise and be baptized, and wash away thy sins. Gal. iii. 27: For as many of you as have been baptized into Christ, have put on Christ. Col. ii. 12 Buried with him in baptism, wherein (or in which) also, ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. Titus iii. 5: Not by works of righteousness, which we have done, but according to his mercy, he saved us by the washing of regeneration (or by a bath of water) and renewing of the Holy Ghost. Hebrews x. 22: Let us draw near

with a true heart, in the full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 2 Peter iii. 21: The like figure whereunto even baptism doth also now save us (not the putting away the filth of the flesh), but the answer of a good conscience toward God, by the resurrection of Jesus Christ. Acts ii. 38: Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Spirit.

Thus I have furnished twelve plain Scripture testimonies upon the nature and design of baptism, from which scriptures it must be evident to every serious mind, that baptism is intimately connected with pardon, remission, forgiveness, in the gospel plan of salvation.

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I must here invite attention to the variety of expressions by which the meaning of this institution is expressed. Three times we read of baptism for the remission of sins;" once of its neglect being a rejection of the "counsel of God;" once that without it we cannot enter into the kingdom of heaven;" once it is commanded "to wash away sins;" once we read that "even baptism doth also now save us;" that in baptism we are risen with Christ;" by it. that we put on Christ; that it is the "washing of regeneration" by which we are saved; and lastly, they declare that God has " sanctified and cleansed the church with the washing of water by the word;" these are peculiar expressions fraught with much meaning. They unequivocally point out the use-the design of baptism.

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2. "Is it a divine institution, of universal and perpetual obligation?"

I presume it will be allowed that whatever institution is established either by the Saviour or his apostles, is divine. The Saviour acknowledged it to be divine when he came to John as a candidate for baptism, for he said "suffer it to be so now; for thus it becometh us to fulfil all righteousness." And when he gave his commission to his disciples, he so connected it with the preaching of the gospel, that if we allow the one to be divine, then we are compelled to admit the other. Matt. xxviii. 19, 20: Go ye therefore, &c.; from which I conclude, that wherever and whenever the gospel is preached, and disciples made through that gospel, there and then those disciples are to be baptized to the end of time. "Lo I am with you alway, even unto the end of the world." It is therefore a divine institution, of universal and perpetual obligation.

3. "What is the proper mode of administering it?"

As professors are so divided on this subject, I shall confine myself to the examples of God's word, leaving an enquirer to judge for himself. Matt. iii. 16: And Jesus, when he was baptized, went up straightway out of the water, from which it is evident that the Saviour had been immersed, or buried in the water. John iii. 23 : John also was baptizing in Ænon, near Salim, because there was much water there, which was quite unnecessary if John only sprinkled them. Acts viii. 28: And they went down both into the water, both Philip and the eunuch, and he baptized him; therefore I conclude that immersion is the only scriptural mode of baptism, as I am nowhere taught that

the first disciples of our Lord, made use of, or practised two modes of baptism.

4. "Who are the proper subjects for it?”

Without any hesitation I say at once, believers, and only believers, as the scriptures are so clear that there can be no doubt on the subject, as "he that believeth and is baptized shall be saved." Acts ii. 41 Then they that gladly received his word were baptized; viii. 12: But when they believed Philip, preaching the things concerning the kingdom of God and the name of Jesus Christ. they were baptized, both men and women; viii. 37: Philip said, if thou believest with all thine heart, thou mayest, &c.; the jailor was baptized believing in God with all his house.

5. "How, and to what extent are infants benefited by it?”

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To this I answer, they are not affected by it at all, for there is no command, therefore, there can be no blessing; there is not a single sentence in the whole book on this subject, either as command, precept, or example, that ever has appeared to me to favour the subject at all; but we are told that it was instituted instead of circumcision. Indeed. But where do the scriptures teach that? There is one passage, however, where, if it is to be found, it will appear, as the apostles and elders came together to consider of this matter," Acts xv. 6; but not one word had they to say on this subject,—“ For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things," &c.; but we are told again, that if we are only baptized with the Holy Spirit, we need not mind any other, &c. The inspired apostle did not say so, and he was the best able to judge. Acts x. 47: Can any man forbid water that these should not be baptized, which have received the Holy Ghost, as well as we. And he commanded them to be baptized in the name of the Lord.

I conclude with many well wishes to A Sincere Inquirer, hoping he will give these testimonies of Holy Writ a prayerful consideration, and come to the conclusion that God shall be true, if every man is a liar. A DISCIPLE OF JESUS.

LETTER FROM A. CAMPBELL.

Halifax, October 18, 1847. DEAR CROTHER WALLIS.-He that rides upon the stormy sky, and manages the seas, has safely, in thirteen days, wafted us through some rough seas and strong winds to the New World, where now I stand, though in her Majesty's dominions, in hope of being in Boston within forty-eight hours. Our passage has been stormy, though nothing to my eye alarming. There is not wanting, however, some here who affirm, that one of our tempestuous days was little less appaling than that through which the Great Western passed last fall. The Cambria is a large, strong, and well managed ship: as safe, I think, as any ship on the Atlantic ocean. She had more than two hundred and ten souls aboard, of which one hundred and thirty-five are passengers, and consequently I have not much time nor repose

for study and writing. This, however, has been to me rather a gain than a loss, as I needed rest, and have renewed some of my wasted health. The cold contracted in the Glasgow prison has now at length almost yielded to the Atlantic air, and I feel considerably reinvigorated.

I have been arranging my notes on the Glasgow affairs, and will present a narrative of the whole subject to the public soon as I arrive at home. I will mail you a copy of it in proof.

Brother Henshall and myself had our usual portion of sea sickness, and have made good our standing at the table.

I presume he will also address to you a few lines. Meantime, I can only say, that the Lord has hitherto helped us, and to express the hope that he will hear the prayers of our brethren to the end of our journey, as he has thus far answered them.

Please salute in the Lord for me, brother Hine, and thank him for the books sent for our college library. Also tender my Christian salutation and my most affectionate regards to every member of your believing household, especially to sister Wallis. In the hope of meeting you all,

Where congregations ne'er break up
And sabbaths never end,

I remain, yours in the Lord,

A. CAMPBELL,

Nottingham, November 18, 1847. NOTE.-Some of our readers, (the brethren in particular,) will perhaps be surprised that we have not heard direct from Bethany respecting the safe arrival of brother Campbell. This was not to be expected. From the date of the above, he could not reach Boston till Wednesday the 20th ult. Here, in all probability, some deputed friend would meet him, bearing the mournful intelligence from Bethany. This would lead him to hasten home, where he could not arrive earlier than the 23rd ult. To commence his correspondence with friends in England during the first or second week, under such painful circumstances, was not to be expected. That the steamer arrived safe in Boston, is certain, as the return voyage to Liverpool was completed by the 15th instant. We have no letter from brother Henshall since the following posted at Halifax. J. 'W.

LETTER FROM J. HENSHALL.

Atlantic Ocean, October 17, 1847. DEAR BROTHER WALLIS.-By your permission I will finish the sketch, which I have in part given in your excellent Messenger, of the places I touched at in my tour. I must apologize to your readers for the very meagre outline I have given, by stating, that a more extended history has been furnished by me to our Christian Intelligencer of Virginia, and which, should you deem it useful or enter

taining, will be entirely at your service. I left Belfast on the evening of Friday, the day of brother Campbell's arrival in Ireland after his detention in Glasgow, and arrived in Fleetwood the next morning. From thence I took the rail to Manchester, and from thence to Styal, in order to see my father. He had improved so much that they had moved him by carriage to my sisters, near Macclesfield, and of course my anxiety about him was much allayed. The next day being Lord's day, I cast in my mind what I should do so as to be most useful to myself and others. I was kindly invited to preach at the Styal chapel by the stated minister of that place, but judging it best to see the brethren, I concluded to give a portion of the day to Manchester and the other to Stockport. Arranging the matter the best way I could, two of my brothers went to Stockport to notify them of my visit in the afternoon, and brother George and myself went to Manchester. We made our way to the Cold House chapel, and after the reading of Moses and the Apostles, the brethren kindly invited me to speak. I felt peculiarly happy in doing so, because it was there that, twenty years ago, I received many lasting impressions in favour of primitive christianity. I had enjoyed in Baltimore the esteem and fellowship of Alexander Reed, a good brother who formerly belonged to that church, and therefore, from many conversations with him about its excellent members, I was well acquainted with the body. I trust that the good conduct of its members, the good and scriptural order of the church, with an efficient proclamation of the gospel, will soon make its tens, hundreds, and its hundreds, thousands.

Returning to Nottingham was, in a great measure, like going home. I was happy in being warmly greeted by your most kind and Christian family. My first appointment was at Carlton; and, although they only had notice in the morning, we had a good congregation, and a good hearing. In conversing with one or two of the brethren there, I learned somewhat of the opposition you met with in your first essayings in that direction. I am always made to thank God for the truth when I see its happyfying influence in the hands of good true-hearted men. Newark was my next destination, where the Lord had blessed the visit of brother Campbell and myself, by adding a few, and gathering in to the fold one or two wandering sheep. I preached two discourses to respectable congregations, and I hope and pray, to the good of many. In Nottingham I preached three discourses, and at Bulwell one, and then began to think, in sad and serious earnest, of bidding a long, if not a last farewell, to Park-hill and Nottingham. Alas! poor children of misfortune, destiny divides us widely apart, and scatters us up and down in the earth, and but for the hope of heaven the heart would break.

Going by home to spend a day or two with my relatives, I had the unspeakable joy to learn that my brother George had left the Methodist church, and determined to stand or fall with the truth. Another brother also, I am pleased to hope, will soon follow his example. I pray God to smile upon them, and make them useful.