Mr. W-. Certainly not. But Mrs. Whitby's sister's husband, that is, Mr. Clarke, stands much upon this point—that it is declared that John baptized with water.
Elder B. I am aware that it is so written. And I am sure that I never entertained the idea that any one could administer baptism for the remission of sins, without water. John is spoken of as baptizing with water, distinguishing his baptism from the baptism of the Holy Ghost and of fire, which Jesus was to introduce.
Mr. W. I understand.
Elder B. Philip and the eunuch both went down into the water.—Acts viii. 38. Jesus likens baptism to a birth.—John iii. 5. Now a birth argues a concealment, which immersion certainly is. St. Paul says we are buried with Christ by baptism, "that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life."—Rom. vi. 4. This is plain enough. But he goes on to say, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." What could be a more beautiful illustration of baptism by immersion than is here presented. Immersion is a burial. Immersion is a planting in the likeness of Christ's death. Sprinkling or pouring answer neither one figure nor the other. If we are buried with Christ by baptism, we thenceforth walk in newness of life. If we are planted in the likeness of Christ's death, it is an earnest of our being one day fashioned in the likeness of his resurrection.
Mr. W. That is certainly a striking and appropriate figure. Your ideas agree with mine very much.
Elder B. Having settled the mode of baptism, I will now say a little on the candidates for that ordinance. Baptism being for the remission of sins, and no one, who is not old enough to discern right from wrong, being accounted a sinner in the sight of God, you will perceive that baptism is only necessary for those who have arrived at years of accountability. And faith and repentance invariably precede baptism. If you search the Bible through, you will find that the people were always taught before they were baptized. John taught the people to bring forth fruits meet for repentance, before baptism. Jesus commanded his disciples to go and teach all nations, and then baptize them. The Apostles ever taught the people to believe and repent, before they were baptized. Little children, being incapable of understanding the law of God, are not deemed responsible for non-observance of it, and, consequently, are not required to believe, repent, or be baptized. Not being subject to the law, little children are wholly subjects of the free grace of Jesus Christ, and his atoning blood redeems them without any conditions on their part. It is solemn mockery before God, to baptize little children, or to preach that they will not be saved without baptism. When they can readily distinguish between right and wrong, then commences their responsibility.
Mr. W. I perfectly agree with what you say. But Mr. Clarke holds that baptism is in lieu of circumcision, and we know that Abraham and his seed were commanded to observe circumcision when the child was eight days old.
Elder B. Circumcision and baptism are two different ordinances, and have no relation to each other. Circumcision was a sign of the covenant which God made with Abraham and his seed. Baptism is for the remission of individual sins. Circumcision could only be performed on one sex. Baptism is binding on both. Circumcision was preceded by no teaching. Baptism is invariably preceded by faith and repentance. Both circumcision and baptism were observed by the children of Israel under Moses.—1 Cor. x. 2. So you see that circumcision and baptism are two distinct ordinances, widely differing in their nature and application.
Mr. W. I see they are.
Elder B. After men have been baptized, they are required to have hands laid upon them, that they may receive the Gift of the Holy Ghost. Then, according to their faithfulness and diligence in keeping the commandments of God, the various manifestations of the Holy Ghost are poured out upon men—such as the gift of speaking in foreign tongues, of the interpretation of tongues, prophecy, dreams, visions, the gift of healing, and of working miracles, discernment of spirits, &c.