Bertha and Her Baptism

by Nehemiah Adams

Besides, John could not have plunged and lifted those thousands without superhuman strength and endurance, which we know he did not possess. The same reasoning applies, in the baptism of the three thousand at the day of Pentecost, both as respects what I have said of raiment, and the time and strength of the apostles.

The baptism of the Eunuch was, to my mind, most probably by sprinkling, making no change of raiment necessary. "See, here is water,"—a spring, or stream, by the road-side, quite as likely (and, travellers now say, more probably) as a pond. Yes, sir, Philip went down into the water just as much as the Eunuch did, if we follow the Greek literally. I think that down refers to the chariot, the act of leaving it to go to the water. But the English version, as it now stands, makes strongly for your view of the case in the mind of the common reader.

Saul of Tarsus was baptized after having been struck blind, and while he was in a state of extreme exhaustion from excitement, without food; for, during three days, "he did neither eat nor drink." He was baptized before he ate; for, we read, "And he arose and was baptized; and, when he had received meat, he was strengthened." It does not seem to me probable that they would have put him into a river, or tank, before giving him food. But it seems to me natural and suitable for Ananias to draw nigh, and impress the trembling man with the mild and gentle sign of Christianity, the rite giving a soothing and cheering efficacy to the words of adoption, and in no way disturbing him in body or mind. I have always regarded the baptism of Saul as a strong presumptive proof with regard to baptism by affusion.

So with the midnight scene of baptism in the prison at Philippi. The preparation of one or more large vessels, to immerse the household, is not congruous with the circumstances narrated, as I read them. But the quiet and convenient act of baptism by sprinkling, falls in harmoniously with the other parts of the transaction. For my part, I have always wondered how any one can fail to see that there are so many improbabilities of immersion in every case of baptism, in the New Testament, as to counteract any weight which the word baptize carries with it, more especially since the word and its derivatives are employed, in the New Testament, in cases where the mode of using the water is evidently not intended.

Mr. K. "Buried with him in baptism." Mr. M., you will confess that this is an impregnable proof-text. You have never been "buried with him in baptism."

Mr. M. But I am "risen with him," Mr. K. With all humility and tears, I must say to you, "If any man trusteth to himself that he is Christ's, let him also think this with himself, that as he is Christ's even so also we are Christ's." Your application of the passage, just quoted by you, disproves your interpretation of it. If we must be buried in water, when we are baptized, then no one is risen with Christ who has not been immersed. You thus disfranchise four fifths, to say the least, of God's elect. No, my dear sir, being buried with Christ in baptism does not mean immersion. People in the frozen ocean, the sick and dying, who are sprinkled with water in the name of the Christian's God, are "buried with Christ in baptism into death;" that is, profess to be dead and buried to sin, as Christ was dead and buried for it. Besides, follow out the passage, and there is no allusion to the form of baptism, as I can perceive, but to something else. "Buried with him by baptism into death; that like as Christ was raised,"—from the water?—yes, if water baptism be now in the writer's mind; but no,—"like as Christ was raised from the dead, by the glory of the Father, even so we also should walk in newness of life." The word buried, therefore, in this passage, refers to the completeness of the Saviour's death for sin (as we say intensively of a deceased person, he is dead and buried), and of the completeness of our renunciation of it. We are dead and buried to sin, as Christ was for it; and we rise to newness of life, when we profess to be Christians, as Christ rose from the dead, not from the water.

Mr. K. How is it with infants? Are they dead and buried to sin when they are baptized? If being buried, in this passage, means being dead and buried to sin, then infants are regenerated by baptism.

Mr. K. gave his wife a pleased look, as though he had placed me in a dilemma.

"Mrs. Kelly," said I, "how do you suppose that nursing children ate the first passover?"

"I suppose that they ate it through the faith of their parents," said Mrs. K., looking narrowly into the stitches of her crochet-work, to control a smile.