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designed to teach us to look after this vital blessing? Most assuredly; for baptism could never save us, as St. Peter says it does, unless the blood of Christ be signified; therefore, the preaching of John the Baptist fully proves the fact. "He preached the baptism of repentance for the remission of sins," Mark i. 4. St. Peter preached the same doctrine to the 3,000 on the day of Pentecost; "Repent and be baptized in the name of Christ, for the remission of sins." And Annanias said to Paul, "Arise and be baptized, and wash away thy sins."

These quotations must be enough to satisfy any candid reader that the blood of sprinkling is signified in baptism; | and we need not ask, whether immersion or sprinkling would be the most suitable mode to represent this? It is so obvious, that we wonder that any of our respected brethren should contend for the exclusive mode of immersion, and thereby make it essential for the due administration of the ordinance.

II. Is the outpouring of the Holy Spirit, with all his saving influences, also signified in baptism?—If so, this is another vital question; for without this outpouring, all our works, however excellent and praiseworthy, can never save us; "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and the renewing of the Holy Ghost, which he has shed upon us abundantly through Jesus Christ." But is there any direct proof that this vital blessing is emblematically signified in baptism? John the Baptist baptized with water, and this was emblematical of the baptism of the Holy Ghost, which on the day of Pentecost was poured out upon the 3,000, by which they were first convinced of their lost and ruined state, and afterwards received the remission of their sins, and the saving gifts of the Holy Ghost. Compare Matt. iii. 11, with Acts i. 5; Acts ii. 17-39.

How very important, then, is this vital question; for if baptized with the saving influence of the Holy Spirit, we are interested in all the graces of the Holy

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Spirit; and, also, in all the cleansing efficacy of the blood of Christ; for observe, we cannot be interested in one without the other. If cleansed by the Spirit, we are also cleansed by the blood of Christ. If baptized with one, we are also baptized with the other; and therefore we believe in ONE baptism for the remission of our sins, according to the creed of our national church; and according, also, to the preaching of John the Baptist. This is the ONE baptism which St. Paul speaks of in Eph. iv. 5, not immersion as the one and only mode, but the baptism of the Holy Ghost, which is expressly and positively so called by St. Paul in 1 Cor. xii. 13. "By ONE Spirit we are all baptized into one body.” By this Spirit we are effectually baptized into Christ, and by it we have union and fellowship with him in his death, burial, and resurrection, and are thereby raised to newness of life. Compare Gal. iii. 27, with Rom. i. 3, 4; Phil. iii. 10, 11.

Now if all these vital blessings are comprehended in the baptism of the Holy Ghost which is shed upon us, or poured upon us abundantly through Jesus Christ, we cannot be at a loss to know what emblem will be most suitable to represent this dispensation of the Holy Spirit. Not baptism IN water but baptism WITH water-not IN, because we are not baptized IN the Holy Ghost, but WITH the Holy Ghost. See for proof in Matt. iii. 11. And it is very remarkable, too, that every Christian must admit, that Divine purification by the blood and Spirit of Christ is the PRINCIPAL-the CHIEF thing signified in baptism—that this is nowhere emblematically represented by plunging, dipping, or immersion; but by pouring and sprinkling it is; as we find it positively and expressly stated in Ez. xxxvi. 25; Acts ii. 17; Titus iii. 5, 6; Heb. x. 22; Heb. ix. 10-22.

III. Is our baptismal union with Christ in his death, burial, and resurrection, effected by the outpouring of the Holy Ghost? If so, then we have another question that is vital, that is most interesting; for by this union we shall not

only be like Christ in his death, but we shall also be like him in his resurrection. But how will this resemblance be realized? We shall be mystically crucified with him-we shall die unto sin-sin shall have no more dominion over uswe shall be raised to newness of life-we shall die no more-we shall live unto God-and we shall sit with Christ in heavenly places. But are all these the happy results of the baptism of the Holy Ghost? Yes, all these, and ten thousand times more. See Rom. vi. 3-11; Eph. ii. 4-7; and 1 Cor. xii. 13.

How anxious, then, should we be for this spiritual baptism. May we have it more abundantly poured out upon us, that our union and fellowship with Christ in his death, burial, and resurrection, may be increasingly realized and enjoyed.

But if this our baptismal union is effected by the outpouring of the Holy Ghost, immersion cannot be a suitable emblem to represent this. We know that many sincere Christians have concluded from our burial with Christ by baptism, and from his overwhelming sufferings, that immersion must necessarily be implied; even some of our own learned divines have concluded, that immersion was probably one of the modes of primitive practice. But Dr. John Owen, and other learned divines, have come to a very different conclusion: they consider that St. Paul does not refer to the mode, as emblematical of our union with Christ in his death, burial, and resurrection, but as emblematical of the baptism of the Holy Spirit by which this union is effected. The mode, therefore, that will be most suitable to represent this baptism cannot be immersion, because the baptism of the Spirit is poured out, or shed upon, through Jesus Christ.

But is not baptism especially designed to represent the overwhelming sufferings and death of Christ? Did he not say, "I have a baptism to be baptized with, and now am I straitened till it be

accomplished?" Yes, he said this; but it must be remembered, also, that his sufferings and death are described by other emblematical representations in which immersion, or any other mode, cannot be implied. In Isa. liii. 12, they are described by pouring-" He poured out his soul unto death." In Mark x. 38, by drinking of the bitter cup. In Gal. ii. 20, by crucifixion. In Zech. xi. 10, by being pierced; and in Rom. vi. 5, by being planted in his death, and believers together with him.

Now baptism could never be designed to be emblematical of all these; and as it would be partial and unfair to select any one of these, to the exclusion of the rest, we may safely infer that baptism was never designed to represent the overwhelming sufferings of Christ, neither his death, burial, and resurrection, but rather the baptism of the Holy Spirit, which is poured out upon us, and by which this union can only be secured. It was this that made the holy apostle so anxious to know Christ and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death, if by any means he might attain to the resurrection of the dead. Phil. iii. 10, 11. This was everything with St. Paul,-the chief-the principal thing. May it be ours also. Amen.

In our next paper we will endeavour, by the help of the Holy Spirit, to answer the two following vital questions, which cannot but be interesting to parents who are truly anxious for the salvation of their children, viz.,

IV. Is Divine purification by the blood and Spirit of Christ, which is signified in baptism, absolutely necessary for the salvation of infants?

V. Is there any conditional promise in the Word of God to warrant believers to pray and to hope that this blessing may be connected with the outward and visible sign?

Bath, Sept. 28th, 1847.

N. T.

580

THE DUTY OF THE CHURCH TO JEWISH CONVERTS.

ANSWER TO A QUESTION PROPOSED IN THE EVANGELICAL MAGAZINE FOR OCTOBER: 66 WHAT IS THE DUTY OF THE CHURCH TO JEWISH CONVERTS?"

changing their creed, are facts we own with sorrow. Yet the bypocrisy of some should not lead us to regard all as insincere. Is not this the very way we are judged by the world? and do they judge fairly, who look only at the failings of a few, and pass over the consistency of many?

To some, the Jew is an object of wonder-to others, of scorn. But by the Christian, he should be regarded not with a cold heart or frowning countenance. No; rather should it be with an earnest desire to promote the best interest of his soul, remembering that he belongs to a race once the peculiar people of God, who lived in the enjoyment of a glorious mani- In this matter it becomes a point of festation of the Divine presence. Though duty to cast away all false prejudice; and now the glory has departed, their temple we must treat the Jewish convert as a overthrown, and themselves exiles from sincere and honest man; for what will their fatherland, yet are they not utterly sooner make a man deceitful, than for forsaken; the Gospel provisions are him to know that he is suspected? Hence, equally adapted to supply the spiritual when you give the right hand of fellowwants of Jew and Gentile. "For there ship to a recent convert, do it in love;— is no difference between the Jew and the let no whisperings, suspicions, or insinuaGreek; for the same Lord over all is richtings be encouraged. Remember, that

unto all that call upon him." This Gospel the Jews have rejected, and still reject it; yet on many the spirit of grace and supplication has been poured out, and they have looked on him whom they pierced, and have seen in Jesus of Nazareth the Saviour of sinners. Many have embraced the Christian religion, to whose consciences the words of truth have spoken with unresisting power. They have found Christ precious to their souls, both in life and death. And there are now many converts from Judaism living among

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charity thinketh no evil."

The duty of the Church to the Jewish convert, is, in most respects, precisely similar to the duty it owes to all those received into her communion. The elder members must "look after" their younger brethren-not in a cold, patronising spirit, but with a heartfelt desire to do them good. The regular attendance upon the public exercises of religion must be affectionately urged, and if a negligence gradually takes place, a word spoken in season would not be ineffectual. The friendly conversation on religious subjects; the gift or loan of some well-selected book; the private prayer-meetings-are all means to be used for promoting the growth in grace and the spirit of piety in young converts. At the same time, everything that would tend to encourage spiritual pride, should be carefully avoided.

Their case is peculiar. It is no small sacrifice for a Jew to leave the faith of his fathers. It is a far more serious thing than most persons imagine. They have a very heavy cross to bear,-persecution, distress, the loss of friendship and property, ofttimes await them. But, more than this, they have to encounter the prejudice, and to push their way against the suspicions, of Christians. That there is a strong prejudice existing against "converted Jews," is undoubted. Nor would it be difficult to trace the rise of this feeling. That there have been men whose religion has been as the morning | Christian Church, is entitled to their dew, and that some, thoroughly unprincipled, have tried to make a gain by

There is one point which will claim attention. It is a duty devolving on every church to help its poorer members, and especially to assist those who, for conscience sake, have endured loss and reproach. The Jew, in uniting with a

support and sympathy. How may that support be most effectually given? The

common practice is to furnish such per- | consistency" is fairly tried. In this way

sons with testimonials of character,-to supply them with a few trifling articles for sale. This plan cannot be too strongly condemned. The Jews have national peculiarities and failings, and these are thus kept alive. Far more beneficial would it be for that church to which a "convert" becomes united, to strive and assist him to engage in some settled occupation, and to form regular habits of business; thus the necessities of life would be supplied the propensity to wandering and "bargaining" would be checked. The man becomes known as an upright tradesman, and "the test of religious

the commingling and co-operation of Jews and Gentiles will be greatly assisted. This plan has been tried, and the result has been successful.

Fellow Christians, pray for the unconverted Jews, that they may be led to Jesus.

Pray for those who have "received Christ Jesus the Lord," that they may be rooted and built up in Him, and established in the faith; and yet, remember"to withold not good from them to whom it is due, when it is in the power of thine hand to do it."

THE STAR OF BETHLEHEM-THOUGHTS FOR CHRISTMAS.

"The Lord is come.

The heavens proclaim

His birth; the nations learn his name;

An unknown star directs the road

Of eastern sages to their God."

"And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him; and when they had opened their treasury, they presented unto him gifts, gold, and frankincense, and myrrh," Matt. ii. 11.

IN the visit of the wise men to the Saviour, several things claim our attention. The place from whence they came is supposed by some to have been Arabia, which was noted for its frankincense. Others think they came from Persia. The object they had in view, was not to collect medals, or curiosities, or manuscripts; it was not to acquire languages, or to ascertain the geographical boundaries of countries. No! It was to see the Saviour: not to gratify a vain and carnal curiosity, but to worship him. And whatever may have been their views or expectations of him, as the promised Messiah, they, doubtless, expected, (as was the case with many others,) that some great and illustrious personage was to appear at this time. This journey would be attended with great fatigue. It was a warm climate; and there were few places of accommodation on the road; there would be great expense; they are supposed to have been twelve or fourteen days on the journey; it would also require great self-denial; they would have to leave their families and occupa

tions for a considerable period; and they would also be exposed to great danger,— for as tribes of banditti are very numerous in the east, they might be exposed to be plundered by them; and as Herod had charged them to bring him word where the young child was, as they had disobeyed his orders, could he have apprehended them, there is no doubt but their lives must have paid for it; and this journey would also require great faith,-they had nothing but a star to direct them, and they knew not after all whether they should be able to discover the object of their visit. How different is the case with us who live in the present day, and especially in this highly favoured land, in performing our worship! We have no long, dangerous, and expensive journey to undertake, as the poet very justly observes:

"But we have no such lengths to go,
Nor wander far abroad;
Where'er the saints assemble now,

There is a house for God."

But let us notice the interesting object beheld--the infant Saviour. It was an

object of wonder. The prophet says: "Unto us a child is born; unto us a son is given; and his name shall be called, Wonderful." Yes! his name is Wonderful. How wonderful that he, who is the mighty God, should be a little child! that he, who is the everlasting Father, should be a babe! that he, who upholds the universe, should be supported in his mother's arms! that he, who fills immensity with his presence, should be cradled in a manger! His birth was attended with wonders: armies of angels filled the heavens, and sang in rapturous strains the heavenly anthem, "Glory to God in the highest; and on earth peace, goodwill toward men." His life was

filled with wonders: miracles attended him wherever he went; all nature was obedient to his command. His death was attended with wonders; the earth quaked, the rocks rent, the graves opened, the dead arose, the sun was shrouded in darkness, and the veil of the temple was miraculously rent in twain from the top to the bottom. And the redemption which he has accomplished will fill all heaven with adoring wonder to all eternity.

"The cross, the manger, and the throne,

Are big with wonders yet unknown."

It was an object of joy; hence the angel said to the shepherds, "Fear not, for behold I bring you good tidings of great joy." His birth was calculated to afford joy; for not a ray of hope had dawned upon our world; but for him, the portals of heaven must have remained for ever closed; the trumpet of the gospel must have been for ever silent; gloom and despair must have hung over all: for if Jesus had not appeared, the faith and hope of the Old Testament would have perished, the promises would have failed; prophecy would have been unaccomplished; atonement never could have been made; the world must have remained unredeemed, and heaven would have been lost for

ever.

Hence the birth of Jesus, as the rising of the bright and morning star,

may be considered as an object of joy to our fallen world.

It was an object of innocence, it was the only child that was ever born into our world without sin; he had neither original nor actual sin; there is not a believer on earth but has to mourn over in-dwelling sin, and to exclaim with the apostle: "When I would do good, evil is present with me ;"-but it was not so with Jesus:

"His life was pure without a spot,

And all his nature clean."

That righteousness which he wrought out for the justification of the sinner is perfect; a righteousness in which the law can find no blemish, and justice no stain: that sacrifice he offered upon the accursed tree was spotless: hence says the poet,

"The lamb, the dove, set forth
His perfect innocence,
Whose blood, of matchless worth,
Must be the soul's defence;
For he who can for sin atone
Must have no failings of his own."

No, he had no failings of his own; and "such an high priest became us, who is holy, harmless, undefiled, and separate from sinners."

And this child was also an interesting object: who would not like to have enjoyed the privilege of good old Simeon, when he took up the infant Saviour in his arms, and exclaimed, “Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation?" "With what divine and vast delight

The good old man was fill'd,
When fondly in his wither'd arms
He clasp'd the holy child."

It is not the privilege of the Christian in the present day, like Simeon, or the wise men before us, to see Jesus in the flesh; but it is his privilege to see him by faith; and Jesus has said, "Blessed are they that have not seen and yet have believed." We have no star to guide us to the visible presence of Jesus, but we have another star, the star of Revelation. "We have a more sure word of prophecy :" "Thy word is a lamp unto

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