1^ PRINCETON, N. J % Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agnezv Coll. on- Baptisirt, No. ^''"^^ ^^ ^ 'i V7 Sf" ^ 1: 1 I .1: Digitized by the Internet Arciiive in 2011 witii funding from Princeton Tiieoiogicai Seminary Library http://www.archive.org/details/cupcrossorbaptisOOdale THE CUP AKD THE CROSS. [Price 75 Cents.] rr iiijj I m " ra THE BAPTISM OF CALVARY "ONE BAPTISM" THE GROUND AND THE KEY TO ALL OTHER BIBLE BAPTISMS. EXPOSITION OF MARK 10 BEFOE-E THE S"2"3Sr03D OE I=IiIXi.A.X)EIjI=III.A-. JAMES W. DALE, D.D., PASTOR OF WAYNE PRESBYTKRIAN CHURCH. PRESBYTERIAN BOARD OF PUBLICATION, 1334 Chestnut Street, Philadelphia. 1872. Entered according to Act of Congress, in the year 1872, By JAMES W. DALE, In the Office of the Librarian of Congress, at Washington, D. C. SUERMAN & CO., STEKEOTYPEES AXD PRINTERS. PHILADELPHIA. vvvvwyVr*^^ THIS EXPOSITION, PRESENTED BEFORE THE Synod of (Philadelphia AT TUEIE SESSION IN TOWANDA, AND NOW AT THEIR REQUEST PUBLISHED, IS TO THEM, PASTORS AND ELDERS, iTratcrnttllB ?IDebicciteJ» BY THEIR LATE MODERATOE. (iii ) COURSE OF EXPOSITION. INTRODUCTION. 1. Scripture Baptism. 2. Historical Baptism. 3. Perpetuated Errors. I. WHAT IS THE BAPTISM OF WHICH MARK SPEAKS? 1. "Is Baptism Dipping and Dipping Baptism?" 2. Light from Attending Circumstances: (1.) Associate words; (2.) Manner of utterance; (3.) Illustrative passages; (4.) The Context; (5.) Parallel passages ; (6.) Use of the same terms. 3. Meaning of Baptize and Baptism: (1.) Classic usage; (2.) Baptism by clipping into water; (3.) Baptism by drinking from a cup. 4. The True Relation between "Cup" and "Baptism" — cause and EFFECT. The nature of the baptism determined by the nature of the contents of the cup. 5. THE CUP AND its Contents drunk by our Lord. II. WHAT RELATION HAS THE BAPTISM OF THE LORD JESUS TO THE BAPTISM OF HIS PEOPLE? 1. The Relation between the Baptism of Calvary and the Bap- tism of John: (1.) Baptism "into repentance;" (2.) Baptism "into the remission of sins." 2. The Relation between the Baptism of Calvary and the Per- sonal Jordan Baptism of the Lord Jesus : (1.) Not baptism " into repentance;" (2.) Not baptism "into the remission of sins;" (3.) Baptism into covenant engagement "to fulfil all righteousness." 3. The Relation between the Baptism of Calvary and the type Jewish Baptisms: (1.) Baptism of the blood of the lamb; (2.) Bap- tism by sprinkled heifer ashes; (3.) Baptism " into Moses." 4. The Relation between the Baptism of Calvary and the Spirit Baptism of Pentecost. 5. The Relation between the Baptism of Calvary and the Bap- tism Preached at Pentecost : (L) Baptism "into the remission of sins upon the name of Jesus Christ ;" (2.) Baptism " into the name of the Lord Jesus;" (3.) Baptism " into Jesus Christ " — Baptism "into his death." 0. The Relation between the Baptism of Calvary and the Bap- tism "into the name of the Father, of the Son, and of the Holy Ghost:" (L) "Disciple," import of? Baptism "into Paul;" (2.) The relation of sinners to Christ; (3.) Reconciliation of sinners, through the Redeemer, with the Deity in holiness. 7. Corollaries. (iv) ^^^^^ The Baptism of Calvary. EXPOSITION. Avvaode irielv to worZ/piov b eyo) nivu \ kol to f3aTiTtafj.a 6 kyu PanTi^ofiai jian- Tiadrjvai 5 01 6e eIitov avTu^ Avvd/ueda' 6 61 'Irjaovg elnev avToig, Id fiev iroTr/piov b eyii nivu ■Kitade' Kol to (idnTiGjia b kyu (iaTTTi^o/iaij PaizTiadrjaeade' "Can ye drink of the cup that I drink of? and be baptized with the bap- tism that 1 am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized." Mark 10:88, 39. SCEIPTUEE BAPTISM. Baptism, both in its true character and in its historical development, is so intimately related to Christianity as to demand its most thorough study and to require its most exact understanding. The Scriptures teach a baptism' which is from Christ as an atoning Redeemer, and is effected in the soul through the Holy Ghost, 50 that the condition of the soul, in its own nature and in its relations to law and to sin, is thoroughly changed, and new relations, in holiness, are established toward God, the Father, the Son, and the Holy Ghost. The Scriptures farther teach, that (his baptism of the soul through 1 Baptism [fidnTicjua) denotes a result, an effect, a condition from the act of the verb. In evidence of this see the Grammars of Buttmann, Kiihner, Crosby, &c. The use of this word originates in the Scriptures. It is there used to express exclusively a spiritual result, effect or condition. It never has water as its complement. b THE BAPTISM OF CALVARY. the blood of Christ, received by repentance and faith, the work of the Holy Ghost, is embodied in a rite and symboUy exhibited by the application of pure water to the body, loith the utterance of appropriate expository words. This is the doctrine of that "one baptism" by Scripture in its reality by the Holy Ghost, and in that reality ritiially symbolized by pure water. That any ritual observance is associated with this divine baptism, as its visible shadow, is evidence that our infirmity needs such sensible aid ; while the limitation of rites under Christianity to two in Jiumber, and their restric- tion to the severest simplicity in administration, constitutes a warning against liability to ritual abuse. HISTOKICAL BAPTISM. The history of ecclesiastical baptism shows that the warn- ing implied in the limitations of Christian rite was not with- out cause. We find ritual baptism to have undergone so remarkable a transformation, both as to its mode and its worth, at a period so near Bible times, as to be quite unac- countable and almost incredible. Among these changes may be noted, 1. A departure from the expository formula used in ritual baptism by the Apostles ; 2. The candidate for baptism going into the water and having the head pressed down into the water by the administrator, or, in the case of infants, the bodj' dipped into water ; 3. The pressing down of the head or the dipping of the body of the infant into the water three times, once at the mention of each name of the Trinity; 4. The baptized (male or female, adult or in- fant) divested of all clothing to receive the rite; 5. Exor- cism and blessing the water; 6. Renouncing the devil look- ing toward the west, as the land of darkness: 7. Insufflation ; 8. Anointing with oil; 9. The use of milk, honey, spittle, salt; 10. Touching the eyes, ears, nose, and mouth; 11. Arraying in white garments. These changes and superad- ditions to the simple Bible rite by their number and their nature, by their very early and their almost universal re- ception, are as admonitory as they are remarkable. The THE BAPTISM OF CALVARY. 7 errors in relation to the real baptism by the Holy Ghost and the ritual symbol of this real baptism, were yet more pro- found, unintelligible, and deleterious. That unity which exists scripturally in this twain-one baptism, namely, that which must ever exist between symbol and that which is symbolized, was abandoned; and for it was substituted a mixed unity of coexistence and coaction by the diffusion of a divine power through the symbol. Thus the real baptism of the Holy Ghost became merged in its symbol and lost as to its grand individuality, while the mighty energy imparted to the symbol by this incorporation was utterly destructive of symbol character, transforming it into an efficient agency in which was the mighty power of God for regenerating the soul and cleansing it from all sin. This revolution divests the Holy Ghost of that divine vesture of truth which be- longs to his nature, and clothed in which he moves upon the soul subjecting it to its power, and assigns him most incon- gruously as well as unscripturally to the water, which, that it may give room to its divine occupant, is emptied of its divinely appointed symbolism. Thus the water is made the embodiment of the H0I3' Ghost and his blessings, as the bread and the wine are made the incorporation of the Lord Jesus Christ and his benefits. This being so, we can under- stand why it is that we meet among these early writers a perfect exhaustion of language, and a bankruptcy of imagi- nation in the attempt to express the regenerating power and sin-remitting efficacy of the water of ritual baptism inter- penetrated with all the power and grace of the Holy Ghost, as they believed. To sustain these errors overlaying the rite, destroying its symbolism, and imprisoning the Holy Ghost in water, we find many passages of Scripture misinterpreted and mis- applied. Among such passages may be mentioned, John 3 : 5, Titus 3 : 9, Ephes. 4 : 22, Galat. 3 : 27, Acts 2: 38, Rom. 6 : 4, as, also, others as warrant for the introduction of oil, milk, honey, salt, spittle, &c. 8 THE BAPTISM OF CALVARY. PERPETUATED ERRORS. This unnatural and unscriptural commixture and identifi- cation of water and the Holy Ghost has been perpetuated, in some cases absolutely and in others with limitations, to our own day. They appear in the Latin and the Greek Churches with but little change. And among churches of the Reformation the shadows of these errors may be found sometimes very deep, very cold, and very deadly to the truth. George Fox and his followers deny, that any ritual baptism pertains to Christianity as a perpetual observance; and affirm, that the " one baptism" abiding in the Church is the baptism of the Spirit.^ Roger Williams and his friends affirm the right opposite of this, declaring that the baptism of the Spirit is not perpetuated in the Church, and that the " one baptism" of abiding obligation is a ritual dipping into water.^ Some retain the idea of a conjunction 1 "As there is one Lord and one faitliso there is one baptism. ... So that if there be now but one baptism, as we have before proved, we may safely conclude that it is that of the Spirit, and not of water ; else it would follow, that the one baptism, which now continues, were the baptism of water, i. e., John's baptism, and not the baptism of the Spirit, i. e., Christ's; which were most absurd." — Barclay's Apology, pp. 380, 388. 2 "There is 'one baptism.' I firmly believe that there is but 'one bap- tism ' in the Church of Christ, enjoined on man to be practiced by man. If according to the Divine teaching there is ' one baptism,' this baptism is either external, or internal, or both. That it was external is, I think, undeniably evident when the Eunuch said, 'See, here is water,' and Peter said, ' Who can forbid water?' So I undoubtingly believe it to have been in every in- stance on record referring to baptism in the Acts or in the Epistles, except- ing the two instances in which baptism was administered by our Divine Saviour himself. . . . How strange that this ' one baptism' should be main- tained to be spiritual baptism, by those who practice sprinkling, &c. ... If like the Friends, they repudiated the external act, there might be some con- sistency in their error." — R. Ingliam, Subjects of Baptism, London, p. 353. Thus Barclay finds in the "one baptism" nothing but the perpetuated baptism of Christ through the Holy Ghost, and repudiation of baptism by water; while friends of the theory find nothing but the perpetuated baptism of John by water and repudiation of the baptism of Christ through the Holy Ghost. We accept the whole teaching of Scripture, and maintain "one baptism " presented in a twofold aspect, 1. In its reality, as the work of the Holy Ghost in the soul. 2. In its symbol, by pure water ritually THE BAPTISM OF CALVARY. 9 and coaction between the water and the Holy Ghost.^ And some concentrate a divine power for salvation in, or in sub- mitting to receive, the ritual water, which has full equality with repentance and faith.^ But there are others who reject applied to the body. The theory says, Barclay's view is undeniably false. Barclay says, the view of the theory is absurd. "We trust that neither party may long continue satisfied with half of the truth, but that the one may accept that ritual aid to God's truth which human weakness needs, and the other may apprehend that spiritual reality, the baptism by the Holy Ghost of every regenerate soul, the shadow of which is to them so great a cause for glorying and for erring. ' " By the word baptism is understood the sacrament by which sinful man, born with hereditary taint from his first parents, is 'born again of water and the Holy Ghost,' or to speak more particularly, in which the sinner, instructed in the Christian faith, immersed thrice in the water, in the name of the Father, and of the Son, and of the Holy Ghost, is purified by Divine grace from all sin, and becomes a new man, justified and sanctified." — Maca- riiis, Theologic Dogmatique OrtJiodoxe, ii, 376. 2 " If men would observe all the indications in the Acts, they would find a stress laid upon baptism which would surprise them. Baptism is urged upon the converts for its own benefits, in and for itself. Let any one think, what according to his views of Christian truth, would have been his answer to the multitude 'pricked in their hearts,' asking 'What must we do?' I doubt their answer would not have been, ' Kepent and be hapiited. every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.' . . . ' Save yourselves from this untoward generation ' . . . corresponding in form and substance with the words of St. Peter, the antitype whereunto baptism doth now save us. I cannot but think that very many of us would have omitted all mention of baptism, and insisted prominentlj' on some other portion of the Gospel message. . . . It was by baptism men were saved." " Before Saul's baptism he appears neither to have been pardoned, regene- rated, justified, nor enlightened. Ananias says, 'Arise, and be baptized, and wash away thy sins.' And this was done. By baptism he was filled with the Holy Ghost." — Pusey, on Bnpfism, pp. 170, 174. A like perversion of these passages, by steeping them in water, is the fol- lowing: "You dare not quote Acts 2: 38 at all, in answer to the question ' What shall I do to be saved ?' You dare not quote the words of the Lord Jesus Christ, *He that believeth and is baptized shall be saved;' neither yet the words of Ananias to Saul, ' Arise and be baptized, and wash away thy sins, calling on the name of the Lord.' Do not say that we have brought these Scriptures into ill odor by an improper use of them." — Pardee Butler, Christla7i Standard [Camp. Bapt.). For the interpretation of these passages of Scripture, see "Christie Bap- tism." 2 10 THE BAPTISM OF CALVARY. the unscriptural additions of oil, honey, milk, salt, spittle, exorcism, insufflation, renouncing the devil with face to the west, naked bodies, and white robes; they also reject the unscriptural disjunction of ritual baptism and of real bap- tism, whether after the fashion of George Fox, or after the worse fashion of Roger "Williams; they also reject the dis- junction of the Holy Ghost from the truth, and of water from its symbol nature, in order to the unscriptural, and in every way incredible conjunction of the Holy Ghost and water (!); they farther reject the irrational and no less un- scriptural conversion of the pure water now into "a grave," and now into " a womb" (!); they retain the twain-oue (real and symbol) Baptism of the Scriptures restored to their true character, relation, and simplicity. The history of Baptism making revelation of facts like these deepens the conviction that this subject, both as a rite and as a doctrine, demands the most accurate study that we may attain to a just conception of its true nature and value as taught in the Scriptures. The text before us will enable us to do this more justly and more profoundly than any other one text in Scripture, inasmuch as it presents to view that " one baptism" which lies at the basis of and gives character to all other Bible baptisms. The treatment of the subject will embrace the following inquiries : I. What is that baptism of which the text speaks ? II. What is the relation between that baptism and other Bible baptisms ? I. WHAT IS THE BAPTISM OF WHICH THE TEXT SPEAKS? "BAPTISM IS DIPPING, AND DIPPING IS BAPTISM." Some would suggest that such a question is idle, because self answering. They say: " To ask, what is this baptism? is simply to ask what is this dipping? and since a dipping is one thing, and but one thing, namely, a definite act introducing THE BAPTISM OF CALVARY. 11 its object superficially into a liquid, and im.inediatehj loithdrawing it, there can be no room for raising an inquiry as to its charac- ter." Having no faith in the statement which declares a dipping and a baptism to be one and the same thing, it cannot be accepted as a bar to this inquiry. We prefer to proceed in reliance upon the statement of Ambrose •} " 31ulta sunt genera bapiismatum. There are maiig kinds of bap- tisms." If this be true, then it cannot be true that " a bap- tism is a dipping," for we have just been told that a dipping is one thing and cannot be a second thing, while Ambrose says, that there are not only diverse baptisms, but that these are so various within themselves that they constitute '■'■multa GENERA." We proceed then with our inquirj^ " What is this baptism which is declared by the Lord to be both unattain- able and attainable by his disciples?" 1. The first answer is negative : It is not that ritual baptism with symbol water of which the Scriptures speak. iNo one believes this. 2. It is not that rite baptism administered by the Forerunner to the Coming One when introducing him into his public mission. That baptism had already been received. The text speaks of a baptism still in the future. 3. It is not that baptism of the Spirit by which the Coming One was to show himself " mightier" than his Forerunner, who could only baptize by a symbol. Of that baptism he is to be the ad- ministrator; of this he is to be the recipient. 4. It is not that singular and exclusive baptism of the Holy Ghost which the beloved Son of the Father received at Jordan, attesting his Messiahship, and sealing with divine assurance the tri- 1 " Multa sunt genera baptismatum, sed unura baptisma, clamat Aposto- lus." — Ambrose, iii, 424. Ambrose specifies one kind of these "many kinds of baptism," in the thorough change in the character of the waters of the fountain through the in- fluence of the wood cast into it by Moses. This baptism of a fluid by some- thing put into it has the abundant sanction of patristic and classic writers. " It is necessary that the water be first purified and sanctified, that it may be able (-w JJ/o (SaTTTiafiari) by its own baptism to cleanse the sins of the bap- tized man." — Cyprian, 1082. The water "purified and sanctified is" thor- ouglily changed, as to its character, and this result, changed condition, is its "BAPTISM." I 12 THE BAPTISM OF CALVARY. uraphant issue of his mission. That baptism had been received with his first step from Jordan toward Calvary. It is now enjoyed. In the power of it he is advancing to meet that Gethsemane and Calvary baptism on which his eye ever rests. This baptism, then, cannot be that baptism. There has been no one, so far as I am aware, during 1800 years, who has identified the baptism under consideration with either of the baptisms now referred to. It is, however, as real a baptism as any of them. It has been so designated by holy men speaking as they were moved by the Holy Ghost. It must be so received by us in the full force of the term chosen by divine wisdom to express the truth of the case. But while it is most distinctly declared to be a bap- tism, the specific character of the baptism is not declared. No defining term is attached to the word. A word which only expresses a general idea cannot, in absolute use, convey a specific conception. It does not follow, however, that because a specific idea is not directly deducible from a general term, therefore, it cannot be deduced at all. There may be good reason why the truth involved is not explicitly stated at the time, while the utterance or attending circumstances may be so illumined by after developments as to bring the hidden truth into the brightest sunlight. The negative result to which we are brought is important, because it is of great practical value to know that the Scripture does not limit its baptisms to those which are ritual by symbol water, nor to those which are real, by the Holy Ghost, regenerative and sin-remitting; but includes others of essential difierence. It may be noted in passing, that if the body can be ritually baptized by symbol water, then it may be baptized by other things, such as tears and blood.* And if the soul can 1 "Baptized, a second time [rolg daKpvai), hy tears.^' — Clem. Alex., ii, 649. " For it is only the baptism of blood [bajytisma sanguinis) which renders us more pure than the baptism of water. After that baptism by my own blood." — Origen, ii, 980. Every tear-drop baptizing the penitent, every blood-drop baptizing the martyr, is a plea against the dipping theory which can only be answered by the abandonment of that theory. THE BAPTISM OF CALVARY. 13 be baptized by the Holy Ghost, by reason of a thorough change effected in its condition, then other persons, things, or influences (capable of thoroughly changing its condition in other aspects), are capable of baptizing it.^ LIGHT FROM ATTEKDIKG CIRCUMSTANCES. We now seek for an affirmative and specific answer to the question, " What is this baptism ?" Information must besought: 1. In associated terras; 2. In the surrounding circumstances; 3. In parallel passages; 4. In the essential force of governing words. Associate Words. — Words expressive of difficulty and suf- fering are associated with those announcing this baptism. " Can ye ?" " Are ye able ?" is expressive of difficulty or im- possibility, arising not from unwillingness, but from the absolute lack of adequate power. The disciples were not unwilling, but they were unable. " Can ye drink of this cup?" clearly implies that the difficulty referred to involved suffering. '* Cup" and " drinking" may be equally con- nected with joy or woe. We may drink " the cup of salva- tion," or "the cup of the wine of the fierceness of God's wrath." The cup, according to that with which it is filled, brings with it life or death. A cup filled with cold water brings life to Ishmael in the desert; a cup filled with hem- lock brings death to Socrates in prison. The cup includes the contents within it; and the drinking of the cup cannot be separated from the effect of drinking. " Baptism" is adapted to the same varied application as " cup." It is evident, then, from the terms, "Can ye?" " Cup," "Bap- tism," that difficulty and suftering, it may be death, are in- volved in this baptism. ' A startling word or fact "astounds the soul and baptizes it." — Achilles Tatius,!, 3. " G7'ief BAPTIZING the soul." — Julia?!, 148. "The soul is baptized by excess." — Phdarch, xiii. These things severally and variously change the condition of the soul, and therefore baptize it. 14 THE BAPTISM OF CALVARY. Maimer of Utterance. — This conclusion, deduced from the nature of the terms, was, no doubt, clearly developed, and made deeply emphatic both by the tone of utterance and expression of countenance, when they were spoken. Then, doubtless, as afterward when the cup was held more closely to his lips, he "began to be exceeding sorrowful." Illustrative Passages. — This baptism receives illustration from other, independent, passages alluding to it. As in Luke 12:50, "I have a baptism to be baptized with, and how am I straitened until it be accomplished." Here, " straitened" is equivalent to oppressed, distressed, and reveals the character of the baptism from which it proceeds. The absolute use of "baptize" in this passage, as well as in that under consideration, shows that there was a well-understood general idea attached to this word in which ivaier found no place. The use of the word in these passages is out of the realm of physics entirely. It is just as far removed from the Jewish use of the word as relating to ceremonial purifica- tions. And it is no less far from John's use of the word as indicating the change wrought in the soul by the Holy Ghost, and the symbol of such change in the ritual use of pure water applied to the body. And yet, in an absolute use of the word, entirely removed from the special applica- tions with which they were familiar, they at once received a clear general idea, which was all that the word so used could communicate, and all which their Lord designed to communicate. They failed only to apprehend the uuuttered specialty of the application, and so answered accordingly. Kow, as on many other occasions, the Saviour speaks in comprehensive and suggestive language rather than in def- inite and specific terms. It was unsuitable, now, to invest this baptism with the bloody sweat of Gethsemane, or the death-woe of Calvary. These specific features the disciples did not apprehend. The general feature, of profoundest sufliering issuing in probable death, they did understand. The Context. — The interpretation is greatly aided by the context. Thus in vv. 33, 34, " Behold we go up to Jeru- salem : and the Son of man shall be delivered unto the chief THE BAPTISM OF CALVARY. 15 priests, and unto the scribes; and tliey shall condemn Mm to death, and shall deliver him to the Gentiles : And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him." This language, beyond rational doubt, refers to and is explanatory of that baptism which is an- nounced immediately afterward. So in the context (v. 28) immediately after the announcement of the cup and baptism by Matthew (or the cup alone, according to some, the bap- tism being included in the cup as a consequence of the drinking), we have this statement, " The Son of man came to give his life a ransom for many." By this we learn that the cup was to be drunk and its baptism to be endured, not merely unto death-suffering, but that this was for others, " a RANSOM for many." Parallel Passages. — Passages which are parallel, but in which the word baptism does not occur, expound the nature of the baptism under consideration. Some of these passages are the following : Matt. 16 : 21, " Jesus began to show unto his disciples, that he must go unto Jerusalem and suffer many things of the elders and chief priests and scribes, and be killed;" Matt. 17 : 22, "Jesus said unto them. The Son of man shall be betrayed into the hands of men ; and they shall kill him;''' Luke 9 : 22, Peter having made confession, " Thou art the Christ of God," Jesus said, " The Son of man must suff^er many things, and be rejected by the elders, and chief priests, and scribes, and he slain;" and vv. 30, 31, Moses and Elias, amid the glories of the transtiguration, "spake of his decease which he should accomplis4i at Jerusalem." These repeated allusions to suffering and death are clearly parallel with the scripture before us, and prove indubitably that the cup and the baptism apply not to a condition of jo^"^, but of woe ; and not of woe merely, but of woe unto death. Use of the Same Terms. — " Cup" is used in other passages under such circumstances as both to identity it with "the cup" of this passage and to preclude all doubt as to the nature of its contents. Thus, Matt. 26 : 39, " O ray Father, if it be possible let this cup pass from me;" and v. 42, " O my Father, if this cup may not pass from me except I drink 16 THE BAPTISM OF CALVARY, it, thy will be done ;" Luke 22 : 44, "And being in an agony he prayed more earnestly : and his sweat was as it were great drops of blood falling down to the ground." The cup was now at his lips; its bitterness had been tasted; but the cup was yet to be fully drunk. At a later hour of that same uight the cup tasted is made again to overflow by his treat- ment " as a thief," and being led away, amid encompassing swords and staves, to Caiaphas and Pilate, when he says: " The CUP which my Father hath given me, shall I not drink it?" {John 18 : 11.) But the last drop in that cup was not placed there by servant or by soldier, by priest or by king. That which made the cup to overflow, that which gave dead- liest bitterness to the drauafht, that which wruns^ from his anguished soul the cry, " Eli ! Eli ! lama sabbachthani," was the penal suffering for a broken law poured into that cup by a Father's hand! That cup one only could drink. It was drunk. And with lips wet and pale with the deadly bitterness, " he gave up the ghost." TsriXearai. — Another word of the profoundest significance, " It is finished," announcing that the last drop has passed from " the cup," identifies the baptism of this passage with the penal woes of the Cross. Thus in Luke 12 : 50, " I have a baptism to be baptized with, and how am I straitened until (Tshrrdrj) it be finished ;'' and in John 19 : 30, "When Jesus therefore had received the vinegar, he said (rsrihtTrai) It is finished." It is impossible to regard the use of these re- markable words as fortuitous or without a common relation. That baptism whose anticipated woes " straitened" the soul of the Redeemer on his way to Calvary, and which would continue to "straiten" him until it should be "finished," receives its interpretation from the Cross, when " the cup " which the Father gave him being drunk, he declares with the last breathings of life " It is finished ! " The cup and the baptism are exhausted on Calvary. Having " endured the Cross, despising its shame for the joy that was set before him, he is set down at the right hand of the throne of God" — straitened no more ! The evidence which identifies this cup and baptism with THE BAPTISM OF CALVARY. 17 the woe and death of Calvary is so overwhelming, that few or none have questioned it since the bloody sweat of Geth- semane and the lifting up of the Cross on Calvary. There is not, however, the same consent in expounding the relation between "the cup" and " the baptism," nor in explaining the fitness of the representation of the death of Christ on the Cross as a baptism. In seeking a just solution of these points we turn to a second source of light to be found in the essential force of the terms baptize and baptism. THE TEEMS BAPTIZE AND BAPTISM. BarzTi^oj. — What is the essential power of ^aizriZu) ?^ The power of this word is exhibited : 1. In a demand for the in- tusposition of its object within, usually, some fluid medium ; 2. In freedom from all limitation as to the method or form of act by which such position is secured ; 3. In making no re- moval of its object from such position. These elements, 1. Intusposition, 2. Unlimited freedom in the act, 3. Unlimited time of continuance, are essential elementary constituents giving power, freedom, and compass to this word. But these elements do, of necessity, generate a fourth, namely, that of CONTROLLING INFLUENCE, characterized by interpeneiration and as- similation. 'No object, with rare exceptions, can be inclosed in a fluid medium for an indefinitely prolonged period of time, Avithout coming under the fullest influence which such me- dium is capable of exerting by interpenetration and thorough diftusion of its quality. This result of the baptism of an object within a physical medium (water, wine, milk, vinegar, oil) becomes the basis of a usage where a like result, 7wi effected by intusposition^ appears. This usage has a wide and varied development. It obtains alike in influences proceed- ing from sources physical, mental, and moral. It is the sole basis of the baptisms of the New Testament. Dip. — It is obvious, that the elements which are radical in this word constitute it a word of power and therefore peremptorily reject dip as the representative of its meaning. 1 See Classic Baptism for evidence of the view presented. 18 THE BAPTISM OP CALVARY. The antagonism between these words is revealed at all points: 1. Dij) is under bonds to a definite act; baptize is unbound; 2. Dip moves its object, never the fluid; baptize moves at will, the object or the fluid; 3. Dip withdraws its object after a momentary introduction into the fluid; bap- tize has no element of withdrawal; consequently, 4. Dip affects its object but trivially ; baptize affects its object prqfoundl)j. There is a certain class of liquids (dyeing liquids) which afiect objects strongly (by penetrating and imparting qual- ity), even when but momentarily introduced into them. This originates a secondary meaning to (iSdTzzcu') dip, namely, to dye. And inasmuch as a like eflect (dyeing) can be pro- duced in other ways than by dipping, (/Jd-rw) dip, loses the exclusively modal signification and accepts sprinkling or pour- ing, not as new meanings, but as new and equally legitimate modes as that of dipping for meeting its demand for a dyed color. It is here, as demanding a result, a condition, and not as demanding a form of act, that jSd-ra) and ^oKriZu} meet together. Their point of contact is in the secondary mean- ing of ^dnzu)^^ to change condition, to dye, and not in its pri- mary meaning, to dip. As ISd-no, second, demands result irrespective of the mode of its accomplishment; so, ^aTzziZio demands result irrespective of the mode of its accomplish- ment. And as ^dnz(o is limited to result within the sphere of dyeing, with exclusive rights, iSarrzi^u) is assigned the broader and well-nigh boundless sphere in which are developed the results of any controlling influence characterized by interpene- tration and assimilation, or their analogies. The radical diversity and irreeoncilableness between the primary meaning of /5a-rw (clip) and the usage of i^aTtzi^m is so evident, that those who once loudly affirmed their sameness and based their system on the assertion, now admit that the position must be abandoned.^ 1 See Johannic Baptism, p. 65. 2 " It is not a dipping that our Lord instituted. We repeat, with em- phasis, for the consideration of our Baptist brethren : Christian baptism is no mere literal and senseless ' dipping,' assuring the frightened candidate of a safe exit from the water. Granting that /JdrvTu always engages to take THE BAPTISM OP CALVARY. 19 Classic Usage. — Classic Greek writers use fiarzTi^m In con- nection with an endless variety of influential agencies capable of controlling their objects by imparting their characteristics to them, while desiiiute of all poioer to communicaie such charac- teristic by a covering} In absolute use, without a defining term, the word expresses a result from some controlling in- fluence which operates actually by or analogously to inter- penetration and assimilation, without any reference what- ever to a covering. Such usage, in itself considered and whenever the nature of the influence operating is unknown, does of necessity leave the conception without specific char- acter. The scripture under consideration belongs to this usage. There is no defining adjunct. The disciples do not know the contents of the cup — the specific character of the baptizing influence. Their Lord did not mean to announce it. They could not receive it. Midnight darkness rested on Gethsemane, and preternatural darkness shrouded Cal- vary when they came. But deeper darkness rested, then and now, upon the minds of the disciples. How, then, could they see light in the prophetic cup and baptism ? But while it was impossible for the disciples to get from these words the idea of sorrows connected with an atoning death, they could and did get the more general idea of suffering and probable death. Greeks and Jews used the word " baptize" its subject out of the water (which we do not believe), and that /SaTrn'fu never does engage to take its subject out of the water (which we readily admit), we let jianTiC.u take us into the water, and can trust to men's in- stinctive love of life, their common sense, their power of volition and normal muscular action to bring them safely out. The law of God in Eevelation sends the Baptist down into the waters of immersion ; when it is accom- plished, the equally imperative law of God in nature brings him safely out." — Prof. Ketidrick, Baptist Qitarterly. Thus the theory confesses that Revelation lends no help to rescue its friends from the water, and is compelled to call on the " muscular" arm of " Natural Theology" to come to the rescue. 1 Thus we have "baptism by sophistical questions," "baptism by exces- sive study," " baptism by magical arts," " baptism by a draught of wine," &c., &c. It would be hard to find a dipping or a covering over for a man within such things as "questions," "study," "magic," " goblet of wine," &c. 20 THE BAPTISM OF CALVARY. where suffering and death were involved/ The Saviour so used it here, with his own mind resting on the specialty of the case. The disciples received the general import; but they could not apprehend the specialty. And this result was only what had occurred many times under the plainer utterances — " The Son of man must suffer at the hands of priest and people ;" " The Sou of man must be betrayed into the hands of sinners;" " The Son of man must give his life a ransom for many." All this was in the cup and its bap- tism. All this was developed in the Garden, at the Judg- ment Hall, and on the Cross. But the disciples did not un- derstand. And yet it is most obvious, that the word by its own essential force, as well as by all the circumstances di- rectlj^ and indirectly associated with it, is well calculated to bring us to the wondrous scenes of Gethsemane and Cal- var3% where the cup is emptied of its penal woe by him who cries, "I thirst," and as he drinks he dies — baptized into death, "the just for the unjust!" Dipping into Water. — Some expound this baptism as though the Cross and the crucified Redeemer were, on the summit of Calvary, dipped into water! But such imagina- tive extravagance has no justification either in the language of Scripture, in the historical facts, in sober common sense, or in a true understanding of the word. The context, the parallel passages, and the facts, all unite to show that the word is used in its well-understood secondary meaning, ex- pressive of controlling influence. The specific character of the influence is not stated, but it is speedily unfolded in those amazing facts which cluster around the Son of God drinking the cup held to his lips by a Father's hand, and as 1 " Displeased at such a falsehood, baptizing drowned him." — ^sop. " I baptizing you by sea waves," will drown you. — Alcibiades. " Baptizing others into the lake," drowned them. — Heliodorus. " Baptizing him," drowned him. — Lucian. "Baptizing himself into the lake," drowned. — Plutarch. " Whom it were better to baptize," drown. — Themistius. These cases are sufficient to show the force of the word ; and as these heathen men were not familiar with the modern device of appeal to a " mus- cular " theology to rescue from the waters, they had no alternative but to perish. THE BAPTISM OF CALVARY. 21 he drinks dies, " the Lamb of God that taketh away the sin of the world," baptized into penal death "a ransom for many." Cup Baptism. — That most irrational error which would introduce a water scene on Calvary, whether of dipping into water, or of rising flood, or of dashing billow, is disproved by the only rational relationship which can be established between " the cup" and "the baptism." The assumption that there are two distinct figures expressed by these words, widely separated in nature yet placed in immediate juxtapo- sition, is nothing but an assumption. There is nothing in the phraseology or the thought which requires this. The distinct statement, cup and baptism, does not b}^ any neces- sity divorce them from each other. Nothing is more com- mon than to present in this form things which are indisso- lubly related as cause and eflect. Thus Paul says, " Believe and be saved;" and thus we say, "Drink and be drunken." There is nothing in rhetoric to encourage such idea. Can a parallel be found anywhere in which two such alien figures as drinking from a cup, and being dipped into water, are conjoined ? There is nothing in the usage of baptize which requires the introduction of water in any conceivable form or measure. It is continually used in the classics where water has no more place than it has in a glowing furnace. l^OY is there a single instance in the ITew Testament in which baptize or baptism is used with water as comple- mentary of the idea of either. Why, then, attempt to force it up to the summit of Calvary ? The fact that this baptism must proceed from drinking of a cup, not only presents no difiiculty to the most intimate conjunction of these words, but afi:brds the strongest argument for such conjunction. ThcBB is no one class of baptisms in Greek writers more common than that baptism which results from drinking from a cup. And more, this baptism from drinking is represented as being diverse according to the nature of the contents filling the ciqj} The baptism is to the drinker either a drunken bap- 1 " Baptized by the same drug ;" by di-inking from a cup. — Achilles Tatius. "Baptized by unmixed wine;" by drinking from a cup. — Aihenceus. " Baptizing powerfully ;" by drinkhig from a cup. — Athenceus. 22 THE BAPTISM OF CALVARY. tism, or a sleep baptism, or a stupor baptism, or a death bap- tism, according to the nature of the draught passw?^ the lips. Thus the idea of a water covering on Calvary becomes a double absurdity. It is alike alien from both usage and common sense. The conjunction of these words, as sug- gested, is confirmed by the ordinary use in rhetoric of drink- ing from a cup, in figure. Such drinking is never used as an end, but as a means to an end. 'Now, while drinking (in fact or in figure) is a means to an end, baptism is the right opposite, namely, an end which is resultant from some means. " Baptized Alexander ;" by drinking from a cup. — Conon. " Resembles one baptized ;" by drinking from a aip. — Liician. " Baptized yesterday;" by drinking frotn a cup. — Plato. " Baptizing, drank to one another ;" by drinking from, a cup. — Plutarch. ■ " Baptized by yesterday's debauch ;" by drinking from a cup. — Plutarch. " A body not baptized ;" by drinking from, a cup. — Plutarch. " The body not yet baptized ;" by drinking froin a cup. — Plutarch. These cases are sufficient to arrest, beyond appeal, any attempt to reject a baptism on the ground, that it cannot be effected by drinking from a cup. No one class of baptisms is of more frequent occurrence in classic Greek writers than that class of baptisms which is effected by drinking from a cup. It is important to notice that the character of these baptisms differ, ac- cording to the distinctive character of the contents of the cup. Thus, a cup filled with wine baptizes into drunkenness ; a cup filled with an opiate baptizes into stupor ; a cup filled from the Silenic fount baptizes into quasi drunkenness; a cup filled with hemlock baptizes into death. In every case there is a powerful penetrating, pervading, and assimilating influence controlling and thoroughly changing the condition of the drinker. It is this RESULT which makes the baptism. The specialty of the influence indi- vidualizes the baptism. The cup which the Saviour drank was filled with contents such as no other cup had ever been filled with. It was not filled with the woes of simple death, martyr death, but with penal and atoning death, THEREFORE the baptism consequent upon the drinking was such as never had been and never shall be ! Origen (IV, 1384) in commenting on this passage says, " Martyrdofti has a twofold significance ; the one a cup, and the other a baptism. The bear- ing of the trials of mart3"rdom is like drinking sorrows, not fleeing from them, not rejecting them, not vomiting them out; and in so far as he who endures martyrdom receives the remission of sin, it is a baptism." It will be observed, that in this interpretation Origen 1. Makes "cup" and " baptism " to refer to one and the same thing, namely, martyrdom ; 2. That "cup" occupies the relation of means to the martyrdom — it is filled with suffering, that which is causative of martyrdom ; 3. " Baptism," on the other hand, occupies the relation of result to the martyrdom, that is THE BAPTISM OF CALVARY. 26 It is, then, in complete harmony with rhetorical usage and the reality of things, to take, in this passage, the "cup" as the means, and the "baptism" as the result. The Scrip- tures (as well as the classics) abound in passages where drinking from a cup is used as the figurative means for developing a profound effect upon the drinker. Thus in Ezekiel 23: 31, 32, "I will give her cup into thine hand. Thou shalt drink of thy sister'a cdp deep and large ; thou shalt be laughed to scorn and had in derision ; it contained much. Thou shalt be filled with drunkenness and sorrow, with the CUP of astonishment and desolation." Such was the cup and the baptism of Jerusalem. She drank and was " filled with drunkenness, and sorrow, and astonishment, and desolation;" or in Greekly phrase, she drank and was BAPTIZED. Her baptism was (as in every other like baptism.) accordant with the contents of the cup which she drank. to say, the sin-remitted condition of the martyr's soul is the result of drink- ing the martyr cup ; 4. Origen has nothing to say of a mixed drinking and In full accord with this representation John the Baptist (John 3 : 34) says, He that cometh from heaven is baptized by the Spirit (on/c kn /lErpov) not out of a cup or " out of a measure," of any kind. Others were baptized by the Spirit " out of a measure " — limitedly. John may have used this language designedly in contrast with the Saviour's baptism by water (ek. fierpov) " out of a measure." The language is proof, that the Saviour and every disciple of John maT/ have been baptized by water poured or otherwise taken out of a cup, or " out of a measure " of any other kind. This proof of a possible mode of baptism by pouring "out of a measure" is converted from the possible into the actual by the fact, that John's great prototype, Elias, did so baj^tize on Garmel by pouring watei- ^^oiit of a measure " (pitcher, water-jar) upon the altar. That such mode of baptism has no abnormal character is fully estab- lished by the fact, that Plutarch declares that the soldiers of Alexander were baptized " out of a measure " (e/c tzIOuv), drawing wine " out of wine- jars" and drinking it. The proof is absolute, that the altar on Carmel was baptized with water "out of a measure." The proof is equally absolute, that the soldiers of Alexander were baptized with wine "out of a measure." The proof is ab- solute, that every prophet, apostle, and disciple baptized by the Holy Ghost was (by figure) baptized "out of a measure." The proof is no less absolute, that every disciple of John may have been baptized with water "out of a measure." "When proof is given of a possible mode of baptism, an insuperable veto is established against the assumption of any other mode of baptism. 24 THE BAPTISM OF CALVARY. A comparison of the passages of Scripture, relating to this subject, with one another confirms the relation suggested. In John 18 : 11, " The cup which my Father hath given me shall I not drink it?" the cause, only is brought to view. In Luke 12 : 50, "I have a baptism to be baptized with," the result is only brought to view. But in Mark 10 : 38, " Can ye drink of the cup that I drink and be baptized with the baptism that I am baptized with ?" both the cause (drinking of the cup) and the eftect of that drinking (baptism) are brought together. "We have the authority of Christ for saying, that the cup which so deeply aflected his soul Avas filled and given him not by man, but by his Father's hand. We know that the agony which came from drinking that cup came not from man but God — " Why hast thou forsaken me?" We know that the death immediately consequent on drinking that cup was from his Father; "No man taketh it from me," "I lay it down of myself," " Father, into thy hands I commend my spirit; and he gave up the ghost." The baptism was from his Father just as certainly as was the cup. For it was the drinking of the cup which efifected the baptism. But the drinking of the cup did not cease until life ceased; there- fore, unless the baptism be identified with the cup as its consequence, we have the most incongruous commixture and consequence (according to the theory) of figurative drinking and dipping ! This is not the style of inspiration. We, therefore, say, that the cup which the Saviour drank was filled with atoning sufierings, and that the baptism con- sequent upon drinking that cup was into expiatory death, satisfj'ing the demands of the broken law and securing the remission of sins for his people. Not Understood. — It has been already stated, that while the disciples had a correct general idea of the language used, they had no proper understanding of its specific application. The mind of the Saviour is intensely fastened on the spe- cific idea embraced within the general terms which he em- ploj's, therefore his inquiry is such as to suggest the strongest possible denial, "Can ye?" No, ye cannot. It is impos- THE BAPTISM OF CALVARY. 25 sible. "I must tread the wine-press alone." But the dis- ciples honestly willing, so far as they knew their hearts, to share in any ordinary peril and death, answer " We can." Their error was so profound, and they were so illy prepared to receive the teaching which was involved in its correction, that their Lord makes no attempt toward explaining or cor- recting their error. He turns it over to time and the devel- opment of events. Now, he contents himself by graciously accepting their answer in so far as it could be interpreted harmoniously with his own most pregnant declaration. It is beyond all possibility that they should share in his cup and its baptism as meeting the penal demand of law and " fulfilling all righteousness ;" but that cup is drunk by him, and that baptism is endured by him in order that the cup, emptied of penalty and filled with blessing, may be held to their lips, and that they baptized into his death for sin, might find in it power for the remission of sin. Thus, in full har- mony with his denial (in the aspect then contemplated), that they could drink his cup or share his baptism, he now utters the glad assent (in another view), "Ye shall indeed drink of the cup that I drink, and be baptized with the baptism that I am baptized with." This leads to a consideration of the relation between the baptism of the Lord Jesus Christ and the baptism of his people. II. WHAT RELATION HAS THE BAPTISM OF THE LORD JESUS CHRIST TO THE BAPTISM OF HIS PEOPLE? BAPTISM OF JOHN". 1. What is the relation of the baptism of Calvary to the baptism of John ? To answer this question we must know what John's bap- tism was. Matthew (3 : 2) says, " John came preaching, Repent !" What John's preaching was is thus answered by a single word. It was an earnest and authoritative call to a thorough spiritual chavge to prepare for the kingdom of heaven and to welcome the Messiah. Matthew not only 26 THE BAPTISM OF CALVARY. tells US that John preached repentance, but farther (3 : 11), that he "baptized [elq /leravntav) into repentance." To baptize " into repentance," considered as a phrase in- dependently of any modifying relations, means, io effect a condition of repentance in the fullest and most thorough measure, as by penetrating, pervading and assimilating the soul to itself.^ But it may be asked, " How could John efiect such a radical spiritual change?" The answer is. He could not do it. If it is farther asked, " Why then does he say, ' I bap- tize you into repentance ?' " I answer, John does indeed use this language, but it is not the whole of his language ; and what he says more is the most absolute repudiation of any such power. This is the full statement : " I baptize into re- pentance with water."" The phrase is no longer independent. It is brought into modifying relations and must be inter- preted accordingly. Water has no adaptation to induce godly sorrow for sin in the soul. Multiply it in quantit}', modify it in quality, varj' it in modal use, and there still re- mains the same utter absence of adaptation to such result. When therefore John says, " I baptize into repentance with water ^^ it is the most utter abnegation of all power to effect repentance in the soul. But even this is not all he says. He adds, " There cometh one after me mightier than I, he 1 The use of e\q with a physical element in connection with fSaTTTi^u, by- classic writers, invariably indicates the passage of the object of the verb within such element for an indefinitely prolonged period, and consequently its complete subjection to the influence of such element. When the receiv- ing element is not physical but ideal (as is alwaj's the case in the New Tes- tament), the object is of necessity precluded from passing within such ele- ment, and the phrase imports the subjection of the object to the influence of the ideal element in the comj^letest vieasure. Thus John's baptism (eJf fierdvoiav) "into repentance" indicates that the soul is to he brought nnde?' the i7ifluence of REPENTANCE in the completest measure. In like manner his "baptism of repentance (eif atpeaLv ajiapTtuv) into the remission of sins," indicates that the truly penitent are brought in the fullest measure under the influence of "THE REMISSION OF SINS." The power to baptize the soul " into repentance," or " into the remission of sins," John expressly disclaims. He attributes this to one mightier than he, declaring that his power was exhausted by the performance of a ritual ordinance in which symbol water applied to the body exhibited the purify- ing nature of these soul baptisms. THE BAPTISM OF CALVARY. 27 shall baptize j^ou with the Holy Ghost." This additional declaration recognizes the previous denial of power pos- sessed by himself, by the announcement of a " mightier One" who is able to baptize "into repentance," and whose greater power is farther revealed by his baptizing " by the Holy Ghost." While "water" is without power or adapta- tion to efl'ect repentance, the Holy Ghost has both iniinite power and perfect adaptation to such result. Nothing, then, could be clearer than John's rejection of all claim to eftect repentance when he says, " I baptize into repentance with waier.^' Why then does he use this language ? Because it is equivalent to this, " I baptize into repentance sfjmboUy." There must be a baptism of the soul " into repentance " really; this John preached; this John says is effected by the Coming One, through the Holy Ghost; and this baptism of the soul John is not merely commissioned to preach, but also, to symbolize in a rite. This feature of his commission he announces when after crying "Repent !" he says, "I bap- tize into repentance with water " those who " bring forth fruit meet for repentance, and thus give evidence that they have, indeed, been baptized into repentance by the Holy Ghost." Mark (1 : 4) develops the preaching and the symbol rite of John more fully than Matthew, when he says, "John baptized and preached the baptism of repentance into the REMISSION of sins." The import of the phrase " Baptism of repentance " is neither more nor less than the " Repent!" of Matthew emphasized. " Baptism " always indicates a con- dition characterized by completeness and thoroughness. But while Matthew stops with the baptism " into repent- ance," Mark advances a step beyond, showing an additional baptism "into the remission of sins," consequent on this baptism "into repentance." The import of the phrase " baptism into the remission of sins " is, the most thorough and complete cleansing frorn sin, as though b}'' penetrating, pervading, and assimilating the soul to its own snowy whiteness. This baptism John preached. But this preaching was, also, incorporated in a rite. "He preached and baptized'' (with watei-) " the baptism of repent- 28 THE BAPTISM OF CALVARY. ance into the remission of sins." By this we see more clearly the fitness of the ritual symbol to betoken the puri- fication of the soul cleansed from all sin. Luke (3 : 3) makes the same declaration as Mark; " John preached the baptism of repentance into the remission of sins." John the Apostle carries this baptism of John the Forerunner still farther into the light. He says (1 : 29-33), " John seeing Jesus saith, Be- hold the Lamb of God, which taketh away the sin of the WORLD, .... that HE should be made manifest to Israel, there- fore am I come baptizing with water, .... the same is he Avhich baptizeth with the Holy Ghost." Thus, while Mat- thew announces the " baptism into repentance;" and while Mark and Luke carry on this announcement to the pro- founder truth — " the baptism of repentance into the remission of sins ;" the " beloved disciple " reveals to us the ground of this great trutb to be in Jesus " the Lamb of God who taketh away the sin of the world," and who baptizes by the Holy Ghost " into the remission of sins." Could teaching be more full or more explicit? The call is to repentance; the encouragement is the free and full remission of sins; the assurance of the truth is, the Lamb of God standing in their midst; the plenitude of power is in the Holy Ghost. To aid human infirmity these great truths are distilled into visible and ritual crystal water-droppings. To protect against human infirmity misinterpreting this s^^mbol we have a double guard, 1. By a clear disjunction of the symbol water from the word baptize, by a strong grammatical form, so as to forbid any idea of a complementary relation ; 2. By the conjunction of baptize in a complementary relation 2vith a spiritual element, by the clearest and strongest possible grammatical form. Thus we see in the most unmistakable manner, that John's baptism "into repentance" and "into the remission of sins," is identified with the baptism of the Lord Jesus on the Cross, where was shed the precio-us blood of " the Lamb of God who taketh away the sin of the world." THE BAPTISM OP CALVARY. 29 PEESOXAL BAPTISM OF THE LORD JESUS. 2. "What is the relation between the baptism of the Cross and the baptism of the Lord Jesus, by John ? Has the baptism with water at Jordan any relation to the baptism with blood at Calvary? We answer: These bap- tisms, however diverse in place, in administrator, in the presence of water in the one, and of blood in the other, are still one and the same baptism. Amid all the diiFerences which distinguish the altar, and the victim, and the offerer, in Abel's sacrifice, as compared with the Cross of Calvary, and the Lamb of God that dies upon it, and the murderous multitude that stands around it, the sacrifice, in the one case and in the other, is one sacrifice. Faitli through the type sacrifice brought salvation to Abel ; faith in the antitype sacrifice brought salvation to the dying thief. John did not preach one baptism and ritually administer another baptism. One and the same baptism was in the preaching and in the rite. In the one case by the Holy Ghost, realized ; in the other case by water, symbolized. In like manner, the bap- tism of the Lord Jesus, at Jordan, by John with water, was a covenant symbol baptism pledging himself to " the fulfil- ment of all righteousness;" while the baptism at Calvary with thorns, and spear, and blood, was the full redemption of that Jordan covenant through the final act of obedience and sutFerino; unto death. " Riofhteousness," in all its claims toward God and toward men, was "fulfilled." And since "without the sheddingof blood there is no remission of sins," by that substitutionary blood-shedding there was provided a baptism "into remission of sins" for the sinner believing in Jesus. ^ This identification of the Jordan baptism with the Calvary baptism, is confirmed by the impossibility of identifying it with the repentance and sin-remitting baptism ' Tertullian (357, Paris, 1634) says, '■'■ Hos duo baptismos de vuhiere, per- fossi lateris emisit — These two baptisms he shed forth from his wounded side." The water and the blood are called "baptisms" because they have a sin-remltting quality, just as dyeing liquids are called " dyes" because they have a dyeing quality. Christ's people are "baptized with his baptism" because it has secured a sin-remitting quality through its atonement. 30 THE BAPTISM OF CALVARY. of John, the only other baptism which can come in compe- tition with this. It is morally impossible that the sinless Redeemer should receive a baptism " into repentance." It is, also, morally impossible that the Lamb of God that taketh away sin, should himself receive a baptism " into the remis- sion of sins," Is it not absurdly and sinfully incongruous to imagine John's ■preaching to his Lord, "Repent!" But John's baptism administered was neither more nor less than John's preaching embodied in a sjmibol. Jesus could no more receive John's symbol repentance, than he could re- ceive his preaching repentance. Such moral incongruity is profoundly felt and recognized by John, who " forbade him, saying, I have need to be baptized by thee, and comest thou to me?" By these words John confesses the presence of one io ivhom his commission does not extend; one mightier than he, and baptizing with the Holy Ghost; one who is without sin, and, therefore, the Lamb of God taking away sin. John preached and baptized the cleansing from sin, in order to prepare the w^ay for the coming of this sinless One. It is, then, doubly absurd for John to baptize Jesus "into re- pentance ;" 1. Because he is without sin. 2. Because such work was not in his commission. He was sent not to purify Jesus, but to purify an impure people for the pure One. There is no more fitness in making this a representative bap- tism. The baptism of John is a baptism "into repentance," and only a baptism " into remission of sins" through a bap- tism "into repentance." The Lord Jesus Christ never was, nor can he ever be the representative of repenting sinners. He takes the place of guilty sinners. But John has nothing to do with guilty sinners but to call them to repentance. No simply guilty sinner is called to John's ritual baptism. To such coming to him he says, " Who hath warned you to flee from the wrath to come?" The guilty sinner must repent and do works " meet for repentance," before he can receive John's baptism. How could the Saviour receive such baptism " representatively" any more than he could personally ? The baptism of John neither was nor could be received THE BAPTISM OF CALVARY. 31 by the Lord Jesus, in any aspect. But he does, with eminent fitness, come to John, to receive, symbolly, at his hands, that baptism which is so singularly his own, and which he is now ready publicly to assume the obligation to accomplish. It is this announcement which relieves the mind of John of all embarrassment. The baptism which Jesus seeks is wholly diverse in nature from that which John has adminis- tered to others. The mission of the Lord Jesus Christ into our w^orld was " to fulfil all righteousness." He now declares Ms purpose formally to assume this work. And on such declared purpose " to fulfil all righteousness," so that divine justice may be satisfied and the guilty receive remission of sins, the Forerunner affixes the symbol seal of pure water, the Father proclaims him his "beloved Son," and the Holy Ghost de- scends upon him to dwell in him, and work through him, until this great covenant engagement should be all fulfilled, even then, when upon the Cross He "through the Eternal Spirit should ofter himself without spot to God," and with dying breath proclaim — "It is finished." It is on his way to en- dure this actual baptism, for the endurance of which he now enters into covenant, that we hear him say, at one time, " I have a baptism to be baptized with and how am I straitened until it be finished ;" and at another time, " Can ye be baptized with the baptism that I am baptized with ?" That baptism which so " straitened" him was ended, when on the Cross the double stream of water and of blood burst from his wounded side, and with anguished soul and lips growing pale in wondrous death-baptism, he cried, " It is finished!" Thus it is, that this baptism of Jordan is iden- tified with the baptism of Calvary. JEWISH BAPTISMS. 3. How is the type baptism of Judaism related to the baptism of Calvary ? That there was such a thing as Jewish baptism Paul de- clares, Heb. 9 : 10 : " Meats and drinks and divers baptisms (carnal ordinances), . . but Christ being come . . neither by the blood of goats and calves, but by his own blood he 82 . THE BAPTISM OF CALVAEY. entered in once into the holy phice, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean sanctitieth to the purifying of the flesh, how much more shall the blood of Christ purge your conscience from dead works to serve the living God." The ritual sprinklings, hand and feet washings, divinely appointed under the Jewish dispensa- tion, are called by the Apostle "baptizings." So, the subjection of Israel to the leadership of Moses through the influence of the double miracle of the di- vided sea and of the cloud, illumining the pathway of Israel while shrouding in darkness the tents of Egypt, he calls a baptism " into Moses." ^ The type baptism of 1 The ground on which Paul declares that Israel was ^^ baptized into Moses," while no such declaration is made in the Old Testament, is im- portant to be understood. Conceptions which are fully equivalent and in- terchangeable with the ideas conveyed bj- baptize and baptism may be em- bodied in very diverse terms and forms of thought. The radical idea in baptism is a thorough change of condition, which idea is applicable to things physical, mental, and moral. The primary application of the idea is a change of condition of an object whereby it becomes, without any limita- tions, covered within some physical element. The result of such a condition is, 1. The exhaustion of the power of the covering element to cover more completely, and 2. The exhaustion of the capacity of the covered object to receive influence from the covering element. A second usage shows the application of the term baptism to any condition in which an agency capable of exerting influence and an object capable of receiving such influence do in fact give and receive such influence. For example, wine is capable of influ- encing a man when it is drunk. The exhaustive influence of wine so given and received is to eff'oct a condition of thorough drunkenness. And such condition of drunkenness is declared by classic Greek writers to be a con- dition of baptism. Now, between the condition of a vessel filled with water (without any surrounding water) and the condition of an object within and wholly sur- rounded by water there is as great a diflerence as can well be imagined ; and yet this diversity of fulness and covering meet together as equivalents by reason of accord in certain results. The capacity of a vessel which is already filled, to receive is exhausted ; and the capacity of a body which is already covered to receive more as a covering or as to influence from such covering, is exhausted. Therefore when a man has drunk wine to the ex- haustion, not of the capacity of his stomach to receive, but to the exhaustion of his capacity to resist its intoxicating power, he is said to be "full of wine." Therefore when the Pentecost mockers said, "These men i\re full of new THE BAPTISM OF CALVARY. 33 Judaism contemplates the purification of the body from ceremonial defilement. This purification of the bod}', as a ceremonial effect, was perfect. It was, therefore, well adapted to be a type of the purification of the soul by the blood of Christ. The blood of bulls and goats, and the blood red heifer ashes, are universally regarded as types of the blood of Christ. Sprinkling was the mode in which this blood, and blood red heifer ashes, was applied to the un- clean. Early Christian writers recognize most abundantly and unhesitatingly (as though it had never entered into their minds that any one could doubt on the subject) these sprinklings as baptizings. Ambrose (iii, 399), makes no dis- tinction between the baptism of the Law and the baptism wine," Peter answered, " These are 7iot drunken as ye suppose." To be "full of wine" and to be "drunken," are, then, equivalent expressions; but to be " baptized " and to be " drunken " are also equivalent expressions, consequently the primary diversities of covering and fulness meet together in the extension of language through a certain commonness of result. As Peter had the most absolute justification in substituting the equivalent word "drunken " for the phrase "full of wine," so he would have had like justi- fication in substituting for Ezekiel's (23 : 32, 33) " Thou shalt drink of thy sister's cup deep and large — Thou shalt be filled with drunkenness," the ab- solutely equivalent expression " thoroughly baptized," as used by the Greek classics. It is on this principle that Paul calls the Jewish rites "baptiz- ings." To take exception to this term because sprinkliiig and pouring were the modes used in these rites reveals the same pure error of interpretation as would a complaint that the drunkenness in Ezekiel by drinking from a cup was called a baptism. The sprinkling, pouring, cup drinking, or any other mode of action, are accidents, and of the most absolute indifference, so that a thoroicgh change of condition is accomplished. And for the same reason Paul, referring either to the declaration in Exodus 14: 31, "And Israel saw that great work which the Lord did upon the Egyptians : and the people feared the Lord, and believed the LoiiD and his servant Moses," or condensing into one result the miraculous attestation of Jehovah to the mission of Moses, declares that all Israel were "baptized into Moses." It is as much of a blunder to hunt for this baptism of Israel in the divided sea as to hunt for the drunken baptism of Jerusalem in the cup of Ezekiel. It is more ; it is a blank repudiation of the most express interpretation and declaration of the Holy Spirit as to what the baptism was ; it was a baptism "into Moses," and not a baptism into the sea. There was thenceforth a tliorough cliaiige in tlce condition of Israel as related to Moses and not as re- lated to the sea. This changed condition (through conviction of his divine mission) was their baptism "into Moses." 34 THE BAPTISM OF CALVARY. effected under the Gospel : "For he who is baptized, whether according to the Law or according to the Gospel, is cleansed; according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop : according to the Gos- pel, because the garments of Christ were white as snow. He whose sin is remitted is whitened above snow." I, 875, " He who wished to be cleansed with type baptism was sprinkled with the blood of the lamb by a bunch of hyssop." Cyril (425), identifies this type and antitype baptism : "Re- joice, O heavens, and be glad, O earth, because of those who are about to be sprinkled with hyssop and to be puri- fied by the spiritual hyssop, through the power of him who drank, in his suffering, from the hyssop and the reed." So Gregory iJil'azianzen (372): "Therefore let us be baptized, that we may overcome; let us partake of the purifying w^aters, more purging than hyssop, more purifying than the blood of the Law, more sanctifying than the ashes of a heifer sprinkling the unclean, and having for the time power for the purification of the body, but not for the com- plete removal of sin." And Hilary (I, 238): "But sprink- ling according to the Law as the cleansing from sin, through faith purifying the people by the sprinkling of blood (Ps. 50: 9); a sacrament of the future sprinkling of the blood of the Lord, faith, meanwhile, supplementing the blood of the legal sacrifice." And Didymus Alex. (713) : And the very image of baptism both continually illuminated and saved Israel at that time, as Paul wrote (1 Cor. 10 : 1, 2) ; and as prophesied Ezek. 36 : 25, "I will sprinkle clean water upon you, and you shall be clean from all your sin;" and David, Ps. 50 : 9, " Sprinkle me with hyssop, and I shall be clean." And Cyril of Jerusalem (418) : " Thou seest the power of baptism. . . He will sprinkle clean water upon you, and ye shall be purified from all your sin." And Cyprian (1082) : " Whence it appears that the sprinkling of water, also, like the saving washing, obtains divine grace." We have the clear and unanimous interpretation of these early writers for the identification of Jewish and Christian baptisms, as type and antitype baptism, as well as THE BAPTISM OF CALVARY. 35 the unerring authority of inspiration, through Paul, for conjoining the divers baptizings of the Old Testament (espe- cially its sprinklings) with that one wondrous and central baptism of the new dispensation — the baptism of Calvary. PENTECOST BAPTISM. 4. How is the baptism of Pentecost, by the Holy Ghost, related to the baptism of the Cross? This baptism is not the baptism of the Cross; but it is a baptism from the Cross. It was a baptism from him who having died upon the Cross ascended to the right hand of the Father, that he might thence bestow gifts upon men. Thence he sheds down as his first blessing the gift of the H0I3' Ghost, to qualify his ministers to preach the baptism of the souls of men "into his death" for the remission of sins. What was the specific nature of the baptism to be received by the Apostles is not expressed in the words of the promise foretelling the bap- tism. The promise, " Ye shall be baptized by the Holy Ghost," no more announces the specific nature of the bap- tism than the statement, " John baptized with water," an- nounces, specifically, the nature of John's baptism. Water, under its generic, puritying quality, can symbolize a great variety of particular baptisms. So the Holy Ghost, by his divine power and fulness, is capable of baptizing with an endless variety of particular gifts and graces. As we learn that John's baptism was not merely by water, but specifi- cally " into Repentance," so we have light on this baptism of the Holy Ghost (Acts 1 : 8), " Ye shall receive power after that the Holy Ghost is come upon you ; and ye shall be wit- nesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." This baptism by the Holy Ghost was then, clearly (e^? dbvaiuv) into the POWER of the aposileship, thoroughly qualifying them for their mission. The visible exponent of these qualifying gifts was the speaking with tongues, which gift was symbolized by " cloven tongues as of fire." ^ 1 The attempt to identify this baptism with that baptism spoken of by John, Matt. 3 : 11, " He shall baptize you with the Holy Ghost andy?re," is 36 THE BAPTISM OF CALVARY. This baptism, then, while not immediately the baptism of the Cross, is inseparable from it. By it the Apostles were qualified for preaching the baptism of Calvary for the remis- sion of sins. And this leads us to consider the first baptism preached under Christianity. BAPTISM PEEACHED AT PENTECOST. 5. How was the baptism preached by Peter at Pentecost related to the baptism of the Cross? This baptism is announced in Acts 2 : 38. It is a response to souls deeply convinced of sin and asking " What must we do ?" Peter, with his own soul freshly baptized by the Holy Ghost, answers, " Repent and be baptized, upon [^t:)) the name of Jesus Christ, into the remission of sins." This bap- tism presents the same elements (repentance and remission of sins) under precisely the same forms, as in John's baptism ; not however without one new element, namely, " iq:)on the name of Jesus Christ," " whom ye have taken and by wicked hands have crucified and slain." It is this new ele- ment (a fully revealed crucified Redeemer as the ground cause for the remission of sins), which distinguishes the bap- tism preached by the Apostles from the bapti does not express a definite act of any kind, much less that of dipping, but that, in its primary use, it expresses condition without limitations." Protestant Churchman. "It is thoronghly exhaustive, and exhibits a complete mastery of the subject. If the other volumes equal this in fbrce and in learning, and we can scarcely doubt that they will, the author must, we think, be ac- counted master of the position." The Episcopalian. " In the prosecution of the undertaking nothing is left unnoticed, nothing is left unsaid which it is de- firable to view or to produce. The book maybe fairly ranked with Edwards on 'The Will.' Gaussen on ' ln>;piration,' and Goode on 'Orders.' Replies to all will be equally difficult, and in every case just as un- satisfactory." Western Christian Advocate. " As a philological treatise on this subject, there is nothing we know of in our language to compare with it. The most industrious and independent scholarship has been brought to bear upon the subject, and an Invaluable addition has thus been made to theological literature. It is really an extraordinary book." Western Presbyterian. "This is not simply a new hool; ; it is a new wnrlc, and one of extraordinary ability and originality — originality in the whole conception and investigatiou. Ilis masterly aijproaches have crumbled the Baptist stronghold in ruins. Proof is carried to the point of actual demonstration. The marked features of this work are thoroughness, candor, firmness, freedom from asperity (a Christian spirit and genial humor flow- ing through every part of it), and a singular ability and acuteness in the study of words. Procure this book." The Presbyter. " This is one of the most remarkable books which has ever appeared in opposition to those who hold that Sanri^cj} always means to immerse or its equivalent. It is an original and exhaustive work." The Evangelist. " The author does not follow the furrows of others ; he holds and bandies a subsoil plough of his own. The manner in which Baptist advocates are shown to be at variance with each other is admirable. It is in tracing the shifting of the terms used to translate /JaTn'^cj that the author makes perfect havoc of Baptist scholarship. Ilis style of doing this is sometimes positively entertaining. Our Baptist brethren are placed by this volume in a sad dilemma. The treatise combines the thorough and sifting argumentation of Chil- lingworth with much of the wit of Pascal." Free Christian Commonwealth. " Remarkable skill in philology, dry and imperturbably quiet humor carries the reader along unconscious of weariness. We have seldom met with n more manly, keen, vigorous, and every way effective specimen of dialectics. Humor exudes from his dialectic falchion as fragrance from the Damascus blade, by reason of the intensity of its tempering ank bears, that the world has ever seen. Dr. Dale has the satisfaction to see his book taking rank in the libraries of educated men. John T. Pressly, D.D., Theol. Sem., Alleg/iany, Penna. I have just finished my lectures on the subject of baptism, and have recommended your work to the students as the ablest, on the meaning of the word, in the English language. President Q. \Vilson McPhaill, D.D. , Davidson College, N. Carolina. You bring cumulative evidence to the truth of your previous proposition, and show conclusively that Judaic Baptism is effected by washing the hands, by sprinkling, and by pouring. In fact, after reading your book. I am led more than ever to doubt whether baptism was ever performed by immersion after the manner of the Baptists. Their case seems to involve the singular error of contending for almost the only possible mode in which baptism was never performed. Certainly, after candidly reading Judaic Baptism, Baptists must be satisfied if C/tey can find sufficient evidence to show t/tat total immersicni is one of the various allowed modes. Stephen Yerkes, D.D., Danville Theol. Sem., KENTUCKr. You are giving the question by far the most thorough and scholarly sifting it has ever received. Your works are an honor to the .scholarship of the country, aud a lasting monument to j'our patience of research, your skill in philology, and your power and vigilance in the conduct of a difficult and intricate argliment. I believe you have established, b-yond the possibility of successful assault, the position taken in this vol- ume. And as the conclusion here reached is but the logical development of the general proposition main- tained in Classic Baptism, and is itself so indubitably certain, it is confirmatory of that proposition. Com- plete your original plan, and thus, by a third volume, crown your admirable contributions to the theo- logical literature of the age. Thomas H. Skinner, D.D., Union Theol. Sem., New York. Judaic Baptism is a very searching book and requires close reading. It is a prodigy of philologica. labor. In English literature it is without a parallel. When or where was so much written on A word? The learning, the logic, the style, the spirit, and, I may add, the effectiveness of your book, give it an esti- mation unsurpassed by any book of the same class, that I have ever read. The narrowness of our Baptist brethren has nothing to rest on, and I think they will renounce it. But other topics beside baptism are illustrated by your book. Noone can intelligently read it without being indebted to you for enlargement, if not forcorrection of bis views, on not a few points of high importance. I congratulate you on your great success as an author. May the Lord hold you as a star in His right hand, and cause you to shine more and more brightly to the glory of His holy name ! Rt. Rev. J. Johns, D.D., Bishop o/"Virginia. Your work has. indeed, commended it.^elf to our ablest biblical scholars. I promise myself much pleasure and profit from a careful study of its valuable contents. I have no doubt that the happy influ- ence of the volume will more than compensate you for the time and labor bestowed on its preparation, and hope that it will encourage you to make the church yet more largely your debtor. Rev. S. Bowers, Bedford, Indiana. With great interest have I both read and studied "Classic Baptism." In my humble judgment il will do more toward settling the question of mode than any other uninspired book yet published. Rev. S. F. Milliken, Morrison, Illinois. I am under ten thousand obligations to you for your Classic Baptism. '^ Jewett and Dale, ' whom nobody kitows,'' iise heavy ffuns.''^ •'Criticisms on Classic Baptism he takes occasion to gibbet," P rincetoyi Retdew . "Far above any like work in English literature," . . Southern Presb. Revitw "Admirably arranged, transparently worded," .... Statidord of the Cross. "In the most gentle and pleasant spirit," Christian Instructor. "One of the most striking and effective of this age," . Episcopalian. 'It is a wonderful book," W. Christian Advocate ' His two volumes really mark an era in this controversy,'' American Presb. Review. Southern Presbyterian Review, South Carolina. This remarkable book has attracted much attention among American scholars. Its contents ar« unique. They constitute a body of suggestive and most luminous hints, easily pursued to the overwhelm- ing conclusion to which they point. It stands, as a controversial work, far above any we are acquainted with in the whole range of English literature upon this subject. It is old and it is new. It is trite and it is original. It is short and it is thorough. It is moderate and it is conclusive. Christian Observer and Free Christian Commonwealth, Kentucky. If there is any wisdom in the maxim, "Fight the devil with fire," there is equal wisdom in Dr. Dale's practice of fighting the Baptists with water. And never did steam fire-engine play its vigorous stream upon a mob to its scattering more effectually than Dr. Dale with the vigorous stream of his water criticism, upon those who have been so noisily assailing their brethren. Judaic Baptism is every way worthy of the author of Classic Baptism. It has the same excellent temper, the same remarkable genius for philology, the same vigorous argument, the same remarkable scholarship and fine literary discrimination. Biblical Repertory and Princeton Review, New Jersey. . . . But Dr. Dale will not allow any shuffling; he holds them to the strict terms of the bond, and with a great amount of good-humored bantering, but with clinching force, shows that "dip" will not answer in a single instance. From this primary, physical sense of ' intusposition," without limitation of manner or duration, the word passed in classic Greek to a secondary use, that of describing a condition of complete subjection to some controlling power or influence, particularly a ruinous or destructive sub- jection. The word has reached a secondary sense which has passed beyond the mere region of trope and conscious figure or figurative application, and has become a new and veritable meaning. The Baptists endeavor to extract some image or emblem to sustain their theory, but Dr. Dale pertinaciously meets them at every turn, and, in the most provoking manner holds the theory up to merited ridicule. The fundamental idea in Judaic Baptism is the subjection of an object to some foreign controlling influence, not, however, for its destruction, but for its purification and salvation. Dr. Dale has, in these volumes, put the Baptists on the defensive, instead of merely repelling their attacks. His arguments are not to be put aside b;/ vitvperation. The criticisms on his former volume he takes occasion to gibbet in the beginning of this. These volumes constitute an armory which no minister can well afford to be without. Frank and straightforward, never intentionally unfair, with an overplus almost of pleasant raillery, but without harsh words and abusive epithets, these books are an important contribution to the /Janrt^O) controversy. American Presbyterian Review, New York. The previous work of Dr. Dale commanded very general attention, and fully sustained his positions as to the significance of /Jan-T-i'^o). Many Baptist critics were quite at a loss what to make of it, and several dismissed it with evasive or abusive notice. Dr. Dale commences his present volume with a summary view of their utterances, exposing the shallowness of their criticisms or the contemptuous ignorance which they display. It is very evident that his conclusions are not tn be set aside by any criticisms that have yet been offered. He cites passages from the Jewish writers and from the Christian Fathers, and with the same rare sagacity and keen discrimination of which he has shown himself to be so thorough a master, he demonstrates that /Ja^rri'^cj cannot have the exclusive meaning "' dip." He establishes his position, that all through the Patristic interpretations of Jewish baptisms, it is written in characters so plain "that a way- faring man, though a fool, need not err therein," that a dipping or a covering tvith water never enters into their thoughts as a requisite for baptism. Indeed, the incongruity that results from a logical applica- tion of "the theory" he opposes, becomes sometimes absolutely ludicrous. As an intellectual discipline, this work will invite and reward study. His two volumes really mark an era in the controversy. Central Presbyterian, Virginia. We rejoice in the progress of this great undertaking. The present volume is in every respect equal to the first. While Dr. Dale is necessarily controversial, we have never seen a more thoroughly good- natured antagonist. If he takes hold of Baptists and pinches them sorely under an iron grip, it is not for the satisfaction of hurting them, but because it cannot be helped. One of the most pleasant parts of the present volume is in the sixty pages in which he reviews the criticisms they have attempted on his former work. It is a first-rate specimen of masterly, keen, but good-tempered controversy. He is always gentlemanly, and. therefore, never descends to the use of ungentlemanly language, even when most strongly provoked by its application to himself by others. This may be seen in the answer given to Prof. Kendrick. . . . All who furnish themselves with these volumes will be finely repaid. Western Christian Advocate, Ohio. We close our brief notice of Judaic Baptism, by saying it is a wonderful book. Get it and read it, and you will neither regret the time nor the money thus employed. Advance, Illinois. Baptists have long desired an adversary to grapple with the Greek terms. Dr. Dale is the man for them. He insists on Greek, nothing but Greek. Eis conclusion is a bombshell in the Baptist camp. It has brought out both respectful and vituperative answers. The work is able, thorough, and convincing. The Pacific, California. A year or more ago the Baptist world was astonished at the appearance of Classic Baptism. A second edition was called for in four months. Its author received a Doctorate. We do not see how any one can dispute the learning, thoroughness, and real critical ability shown in these volumes, nor how the con- ilusions reached can be impugned. AVhen Prof. Jewett criticised the Baptist Bible, they asked. '• Who is this Jewett? " When Dr. Dale wrote Classic Baptism, he was said to be an " upstart," one " who had spent his life in a country village." Jewett and Dale, " whom nobody knows," use pretty heavy guns! "Judaic Biiptisin is icurtliy of the author of Ctasnc Baptism. ' "A TiioRtCGHLr GOOD-NATuiiED ANTAGONIST," Central Presbyterian. "A BOMBSHELL IN THE BAPTIST CAJIP," Advance. "Conclusions cannot be impugned," Pacific. "Arms from head to i'oot against Immersionists," . . . . Standard of the Cross, ■'Intellectual task inviting to the Scholar,'' .... Evangelist. "This is a work for the age," MHhodiat Recorder. "Complete armory for Scriptural Baptism," Preshytenan. CONGREGATIONALIST AND BoSTON RECORDER, MASS. Dr. Dale attaches great iinportancc to showing how the meaninp " to purify" could originate. It is of much greater importance to show that it did. in fact, originate. This fact Dr. Beecher and others had already proved, and Dr. Dale has added new evidence of great value. Judaic Baptism will be a valuable storehouse of facts and evidence. The Episcopalian, Pennsylvania. Our expectations are fully realizi-d in "Judaic Baptism." Sprinkling and pouring are proved to be modes of baptizing. The importance of the decisions of this point cannot be overestimated. The extent of research, the patience iu investigation, the closeness of comparison, and the caudor and strength of judgment make this treatise one of the mosc striking and eHeetive which has appeared in this age. Presbyterian, Pennsylvania. This volume opens with some keen replies to criticisms on Classic Baptism. lie simply lumps together a number of the abusive sentences (if Dr. Kendrick, with which he filled his review in the Baptist Quarterly, and lets them stand as coudeinniiig the whole article. lie treats with great thoroughness all baptisms spoken of by Jewish writers, inspired and uninspired. Tins volume will he more interesting to the mass of readers than Classic Baptism. ISeyond all question, Dr. Dale is furnishing a complete armory in behalf of the Scriptural mode of baptism. The Standard op the Cross, Ohio. If any clergyman wishes to be clad from bead to foot against all the sophistries of the Immersionists, he has only to master this one book. Such stores of classical learning, so condensed and admirably arranged and trausparently worded, are seldom found packed away in a volume of 350 pages. It is no wonder that the University of Pennsylvania hastened to lay a Doctorate at the learned author's feet. Religious Telescope, Ohio. If any one wishes to read a work written in an interesting style, with clearness and ability, in oppo- sition to able Baptist writers, he will find Judaic Baptism such a work. It is a perfect feast for those whose special delight is in polemics. Ch«i8tian Instructor and United Presbyterian, Penna. Classic Baptism is, and the more it is studied the more it will bo found to be, the book that will go far to settle this (juestiou. It is written in the most gentle and pleasant spirit. A third edition has already been called for. Judaic Baptism is a complete presentation of the subject. It is always marked with peculiarly good temper. This work will be welcome, convincing, and eminently satisfactory. Herald and Presbyter, Ohio. . No book of the age has been more highly commended than Classic Baptism. Judaic Baptism is des- tined to enjoy a reputation equally flattering. No man has equalled Dr. Dale in the thoroughness and ability with which he has discussed the mode of baptism. Every theologian should have these two volumes. Christian Intelligencer, New York. The author seems determined to give no quarter to our Baptist brethren. Those interested in the Baptist controversy will, of course, examine for themselves the grounds of the author's argument. Thej can scarcely fail, we think, if open to conviction, to acknowledge its correctness. An exclusive meaning is the Baptist Gibraltar. Hence, we expect a lively controversy from this vigorous attack upon it. Methodist Recorder, Ohio. This is a work for the age. The positions claiming the same meaning for pdrrTO} and /7aTri?&>, and dip as the invariable meaning of /JaTrri^to, are demonstrated to be impossible. Those who differ iu sentiments a.Te fairly, kindly, and bravely met on their own chosen ground. The most learned in the land pronounce it a masterpiece. The Evangelist, New York. He shows himself a thorough master of his subject, and his discrimination of meanings and shades ot meaning is itself a study which, even as an intelli-ctual task, is inviting to the scholar. It is frequently amusing to see how completely he turns the tables on his opponents, and how summarily he routs them from their strongholds. Dr. Dale insists that the word makes demand for a condition and not for a modal act, and with this view every impartial and intelliyent reader must accord. Western Presbyterian, Kentucky. Dr. Dale's method of investigation is the proper one. Opponents are bound to show that he has mis- quoted or misinterpreted the writers tu whom he appeals. If they decline todo this, they confess themselves vanquished. If they make the attempt and fail, their cau.se is lost. We wait to see what Baptist scholars will do. They have made a beginning. The Baptist Christian Press thinks the author to be an '• ignoramus," an "upstart," and a " lunatic." Prof. J. C Kendrick, D.D .of the Baptist Theological Seminary, Rochester, N. Y., thinks that he is "a philological thimble rigger." and a good many other equally complimentary things. While the National Baptist thinks Dr. Dale is "an author of no small ability," whose scholarly work "challenges our admiration." We think these volumes will compel the Immersionists to abandon their stronghold. There are signs of this already. Dr. Kendrick, in the Baptist Quarterly, tosses dip overboard, saying: "It is not a dipping that our Lord instituted. Baptize wei-er (/of s engage to lake its subjects out of the water." Now, some honest Baptist (dipper) will open his eyes at this, and ask, " What, then, are we to do? " Kendrick says, you must get out of the water on your '• normal muscular action." (I) This is something for those who have thought that they knew what Baptizo meant — '"dip, and nothing hut dip, through ail Greek literature" — to think about. We leave it with them. ^^ Frank, afraightfonoar (, neivr in/tufLnnalli/ iiiifnir.'" 1 HAVE BEEN FASCINATED WITH TOUR WORKS," Rt. ReV. A. C CONE, D. D. " For the cause of truth a most valuable work." . . . . N. L. Rick, D,l). "Your voluhies mark an epoch in this controversy," . . . H. A. Boaupman, D.D. "It should be in the library op evkry clergyman," .... Bishop Simpson, U.D. "MASSAsiPPi YOU HAVE found your match," Rev. .1. W. Moore. "Pages spiced with wit are agreeable, sometimes amusing," United Presb. Review. " The water is taken from under them. They are stranded," Congregational Review. Rt. Kev. a. Cleveland Coxe, D.D., Bishop of Western New York. " I have boen so fascinated with Classic and Judaic Baptism, that I have read, in spite of myself, until 1 am forced to lay tiiem down, and write at once, to thank you Your work must force our Baptist brethren, f(jr very shame, to give up their extreme ideas on this point. Their enterprise of reforming our dear old English Bible, just at tliis time, makes your works very opportune, and they annihilate the pretences of the scbeme so etiectually, that I trust it will be given up. I will commend your books to my Reverend brethren, and I am grateful that they will find such an armory in your pages." Bishop Simpson, D.D., Methodist Episcopal Church. •' I have examined your work on Judaic Baptism, and have been greatly pleased. The work evinces great industry and research, and is exhaustive in its character. It should be in the library of every clergyman." N. L. Rice, D.D., President of Westminster College, Missouri. " You have done for the cause of truth a most valuable work — evidently the result of long and patient labor. Your criticisms on the terms — Greek, Latin, and Eng- lish — involved in the controversy, are, in my judgment, sound and of great value. These two works, as it seems to me, go far toward settling the controversy with im- partial minds. I do not know that 1 should difi'er from your views in any important point." Henry A. Boardman, D.D., Philadelpuia, Penn'a. " I am greatly impressed with the thoroughness and ability of Judaic Baptism. The publication of your volumes marks an epoch in this protracted controversy. You have laid upon our Baptist brethren a tasic bey»nd their strength. Why did you not go about your work ten years sooner, and save thcni the labor, vexation, and ex- pense of their ' New Version ?' " W. Henry Green, D.D., Princetoii Theological Seminary, New Jersey. " These and similar cases, Baptist writers, by means of dexterous manipulation and an adroit change of terms, are in the habit of claiming as though they made in their favor. But Dr. Dale will not allow any shuffling ; he holds them to the strict terms of the bond, and with a great amount of good humored banter, but with clinching force, shows that " dip " will not answer in a single case." Rev. J. W. Moore, Austin, Arkansas. " For almost forty years I have been in conflict with Baptists and Campbellites. The immersionists made war upon me on my first arrival in ' the Territory.' Judge from these facts of my interest in Judaic Baptism. Dr. Miller, of Princeton, told me of an old negro who looked, for the first time, on a steaml)oat stemming the mighty current of the Mississippi, and, after gazing for some time in mute astonish- ment, exclaimed: ' Well, old M-XasKsippi, you have found your match at last.^ Your book forcibly reminds me of this speech." Rev. J. H. Barnard, Waukesha, Wisconsin. " I was forced lately into a discussion of Baptism. I purchased your works, and spent many days and nights over them. The}' gave me such a tiiorough insight into the subject as I never liad before. Many who were unsettled have come to thank me for the entirely satisfactory view which I had given them, and I, in turn, thank you for the valuable treatment of the subject 3'ou have given to the church and the world. I can, now, speak intelligently and with confidence on the subject. Some of the advocates of tiie theory, here, are completely demoralized. Again, I tiumk you for the invaluable aid received from your two volumes." Congregational Review. "Judaic Baptism has the same learning and skill that marked Classic Baptism. These two volumes must attract great attention. They form a work of great power. Dr. Dale has mostefiectively showii the absurdity of the Baptist ]iosition. It is, now, a matter of doubt, whether they have any position. He has fairly taken away th« ground, or rather the water, from under them. They are stranded. " Calm, self-poined, patient, master of the situation." " The SAME CLEAR DISCRIMINATION AND LUCID EXPRESSION," PrOF. MOFFAT. "Your services in this inquiry are op the highest value," .... Prof. Shedd. " I congratulate you on the success of your LABORS," Prof. B. M. Smith. " Learned, instructive, exhaustive, masterly," Prof. Jewett. "Be amply rewarded for labor on the argument," Albert Barnes. "Great research and wonderful originality," So. Presb. Review. " Great ability, originality, patience, fairness," Biblioth.-Sacra. Professor James C. Moffat, Princeton Theological Seminary, New Jerset. ... I have carefully read the passage on pp. 224-239, and it seems to me that the secondary mean- ing of /?a7rn'?(j is fully made out and forcibly presented. I find in all that I have read the same clear discrimination, and lucid expression, which gratified me so much in the former volume. Professor W. G. T. Shedd, Union. Tkeologinal Seminary , New York. Your services in this department of inquiry I regard, as do others, of the highest value. Professor George B. Jewett, Amherst College, Massachusetts. You are moving forward grandly in your worlc. The more I study your books the greater and moreuuqualifiedbccomesmy admiration of them. It is impossible to turn yourmaiu positions. Your noble work is equally learned, instructive, exhaustive and masterly. Rev. Albert Barnes, Philadelphia, Penna. I hope you will be amply rewarded for tlie labor which you liave bestowed on the argument. I write this by the aid of a machine, and in the dark. Rev. H. L. Poling, Peunshoro, West Virginia. In two discussions, extending through several days, I have made free use of Classic and Judaic Baptism. They have proved themselves to be unanswerable. Rev. J. G. D. Stearns, Clearwater, Minnesota. I have read Classic and Judaic Baptism with delight and admiration, and for the first time feel that I understand the subject, although I had previously read everything on both sides that I could lay my hands on. President Edward Beecher, Galeshurg, Illinois. ... I have read Classic and Judaic Baptism with great care and with deep interest. Some of your proofs of this secondary sense (purification) have been previously adduced by me; others I had seen but did not find room to adduce ; others still, and those of great power and value, I had not seen, and I feel much indebted to you for producing them. . . . United Presbyterian Review. ... A most important contribution to the cause of truth, and will serve largely to bring about the proper mode of administering the initiatory rite of the Christian church. . . . Theological Medium {Quarterly of Cumherla ml Presbyterian Church). These are works of the most profound research, aud in scholarship evince extraordinary ability. Dr. Dale, with rare acumen, perfect courtesy, and good-humoi'cd raillery, traces /JaTTri'suj . . . Every position he sustains by the careful citation of authorities. His purely classic style, freedom from ac- rimony, and display of conscious strength, give him advantage over his opponents. These works are invaluable. The results may be used with full confidence and with triumphant success. . . . Southern Presbyterian Review. The extraordinary ability of Classic Baptism wou for its writer a deserved distinction among philological scholars, and raised him to a position of absolute pre-eminence among the coutroversial- ists who had hitlicrto occupied the field of his choice. . . . The meaniugs of iJunTcj aud liavri^^a) are traced with rare skill aud with the acutest criticism, with inferences perfectly crushing to all ioimer. sionists. . . . Judaic Baptism erects a superstructure of which Classic Baptism is the immovable foun- dation ; for Dr. Dale here proceeds upon the classical usage of /^uTrn'^a), established by his own labors, in a manner m^ver before even attempted, to investigate by labors .equally great and equally new, its usage in Jewish and Patristicwritings. The success is complete. . . . Nothiugcau exceed the strength of the proof but the force of the conclusion. Bibliotheca Sacra, Andover, Massachusetts. The subject treated in these volumeshas been herediscussed with more thoroughness and breadth of research than have before been brought to it in this country. . . . The discussion indicates great abUity, originality, patient investigation, fair-mindedness, clear discrimination, aud has done invalu- able service to the cause in whose defence it was undertaken. . . . Octavo, pp. 400. Price, $3.50 ; Clergymen, $3.00. WM. RUTTER & CO., Publishers, Seventh and Cherry Streets, Philadelphia. ]^J^ 30 COLLEGES, UNIVERSITIES, THEOLOGICAL SEMINARIES, SAY; "THE BAPTIST THEORY IS OVERTHROWN." 'All the strongholds of the theory demolished," . . . Prof. B. M. Smith. 'A MOST MASTERLY PHILOLOGICAL DISCUSSION," .... Prof. J. C. Moffat. 'Appeal to usage must settle the controversy," . . . Prof J. Packard. ' Happy AND SUCCESSFUL VINDICATION OP THE TRUTH," . . Prof.J. T. Cooper. 'Despair cannot, logically, continue the controversy," . Prof. W. J. Beecher. Pkinceton Theological Seminaey.— Pro/. J. C. Moffat, O.D. " If there is to be an end to controversy on a point of philology, this is the way to reach it. I have gone over the whole of the slieets sent me. Finished in tlie style of what is already done, your work will be one of the most masterly philological discussions in our language." Theological Seminaey, U. T.—Prof. J. T. Cooper, D.D. " I cannot refrain from congratulating you on the happy and successful manner in which you have vindicated the truth in relation to John's Baptism. If any regard is to be paid to reason and argu- ment, your work should bring this controversy to an end." Theological Seminaey, Columbia. — Prof. J. K. Wilson, D.D. " The sheets have interested me exceedingly. In every instance your interpretation of Scripture appears to me eminently fair. You have strained nothing. Your discussion of the preposition h' Is the very best I have seen in connection with this controversy. I have been greatly instructed, too, by the manner in which you handle the Iv nvtw/zan 'Ayuo as furnishing the leading parallelism with which to understand the ct> vShti. I heartily approve, too, of the disposition you make of £i' Xpi(TTM, and of Christ's (and others) being Iv nvcvfian 'Aviw. This is capital. In short, you send to me for criticism, I reply by eulogy. The series taken together constitute a chain." ... From Prof. Wm. S. Plumer, D.D. " Dr. Dale's work on John's Baptism will be very able and meet with the cordial approval of the great body of the Christian Church, except only those who contend that baptism cannot be rightly administered but by the application of the person to the water." Deew Theological Seminaey.— Pro/. James Strong, D.D. " I heartily concur in the general conclusions of Johannic Baptism, and rejoice that the assump- tions of the theory are so thoroughly refuted." Theological Seminaey (Lotheean), Gettysbueg.— Pro/. S. S. Schmucker, D.D. ''Johannic Baptism is a work of very superior scholarship, of much logical acumen, and of im- portant results. The anthor's investigations are singularly far-reaching, exhaustive, and satisfac- tory. The concrete form in which he has presented much of the discussion, cannot fail to give it additional interest to the popular reader, whilst the genial spirit which pervades it, makes it pleas- ant to all. It is to be hoped, in view of these investigations aad results, that our Baptist brethren will soon cease to magnify. We cordially recommend this volume to all who feel an interest in radical and learned investigation." " you have left nothing to be desired," . "Olearness, ability, patience, and strength," "Vindicated the truth of John's baptism," . " You have ABLY stated THE REASONS," "The same CALMLY INEXORABLE METHOD," . Prof. M. B. Smith, D.D. Prop. S. Yerkes, D.D. Prop. J. T. Cooper, D.D. Prof. M. B. Riddle, D.D. President J. H. A. Bombergbk, D.D. PiiOFEssoE M. B. Kiddle, D.D., Harlford Theol. ISem., Connecticut. I am naturally and exegetically an opponent of the instrumental sense of ti' in the New Testa- ment. My rule is : "Never translate it by, if any other meaning is logically possible." But I hold that no other meaning is logically possible in Matt. 3 : 11. You have ably stated the reasons for this view in your volume. Accept my thanks for your earnest efforts to overthrow a theory which how- ever honestly held by Christian men must inevitably, human nature being as it is. . . . Peofessoe D. S. Talcott, Bangor Thco. Sem., Maine. Whatever exception may be taken to your exegesis of particular passages here and there, it is hard to see how any unprejudiced reader of your volumes can fail to acknowledge that your main positions have been triumphantly sustained throughout. You have been privileged to contribute as few men have jcontributed hitherto, to the fulfilment of our Saviour's prayer that his people might all be one. Sure I am that in the next generation it will be fully seen that your work was not in vain ; and it may safely be predicted that few men of any considerable learning will hereafter be found bold enough to follow in the steps of Carson. . . . Peofessoe H. C. Alexandee, D.D., Union Theol. Sem., Vieqinia. Johannic Baptism Is the one adequate book on the subject. You have incontestably established your main positions. And you have triumphantly demonstrated that i it seems to me, cannot be refuted." WM. RUTTER & CO., Publishers, Seventh and Cherry Sts., Philadelphia. Price, $4.00; to Ministers $3.50. ■..,^f^!^\\ •■■■ 4 ■ I .3