bC WATER BAPTISM OF BIBLICAL CHRISTIANITY

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" height=35 BGCOLOR="#FFFFFF" TEXT="#080000" bgproperties="fixed" background="042f0f21egerdp.jpg"> <div> <TABLE BORDER="2" CELLPADDING="2" CELLSPACING="1" WIDTH="709" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="BOX" RULES="ALL" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 16 WIDTH="223"><div> <A HREF="index.htm" TARGET="_top" TITLE="Home Page"><U><B>Home Page Click Here</B></U></A></div> </tD> <tD VALIGN=TOP WIDTH="246"><div> <A HREF="homef7.htm" TARGET="_top" TITLE="Index Page"><U><B>Article Indexes Click Here</B></U></A></div> </tD> <tD VALIGN=TOP><NOBR><div> <A HREF="home.htm" TARGET="_top" TITLE="Webb Site Introduction Page"><U><B>Site Introduction </B></U></A><A HREF="home.htm" TARGET="_top" TITLE="Webb Site Introduction Page"><U><B>Click Here</B></U></A></div> </NOBR></tD> </tR> </TABLE></div> <div> </div> </td> </tr><tr> <td valign="top" height=445 BGCOLOR="#FFFFFF" TEXT="#080000" bgproperties="fixed" background="044f0f03.jpg"> <bR> <div> WATER BAPTISM OF BIBLICAL CHRISTIANITY </div> <div> Article bC   2000</div> <div> Index</div> <div>      Chapter 1,  Considers the word baptize and other forms of this word.  </div> <div>      Chapter 2,  Considers early Jewish washings that were similar to Christian baptisms, and consider baptisms as in the Apostles times.</div> <div> <I>V</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Chapter 3,  Considers infant baptism.</FONT></div> <div> <I>M</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Chapter 4,  Considers forms or modes of baptism.</FONT></div> <div> <I>M</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Chapter 5,  Considers baptism as it relates to entering the Christian Church, and considers ways of washing in baptism.  </FONT></div> <div>      Chapter 6,  Considers the significance or importance of baptism, considers the relation of baptism and the laying on of hands to receiving the outpouring of the Holy Ghost, and considers how soon converts should be baptized after repenting and believing in Christ.</div> <div>      Chapter 7,  Considers details of old era Jewish washings and details of the baptisms of John the Baptist. </div> <div> <I>M</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Chapter 8,  Considers the permanency of baptism, and considers rebaptisms.</FONT></div> <bR> <bR> <bR> <DIV ALIGN="LEFT"></DIV> <div>  <A NAME="bc__chapter_one"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>Chapter One</div> <div>      Considers the Word Baptize or Baptism and Other Forms of This Word.</div> <bR> <div>      In the King James Version Bible the word <U>baptiz</U>e has five different endings after the letters baptiz<FONT SIZE="1" COLOR="#000000" FACE="Arial" >(__),</FONT> and the word <U>baptis</U>m has four different endings after the letters baptis<FONT SIZE="1" COLOR="#000000" FACE="Arial" >(__)</FONT>, making a total of nine different endings after the letters bapti<FONT SIZE="1" COLOR="#000000" FACE="Arial" >(__)</FONT>.  In New Testament the word <U>baptism</U> appears 22 times, the word <U>baptisms</U> appears 1 time, the word <U>baptist</U> 14 times, the word <U>baptist's</U> 1 time, while the words <U>baptize, baptized, baptizing, baptizeth, and baptizest</U> appear 77 times.  The Old Testament does not contain the word baptism in any of the nine above forms.  The above words concerning baptizing or baptism derive from the 3 following Greek words;      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:1</FONT></div> <div>      G907. baptizo, bap-tid'-zo; from a der. of G911; to <B>make whelmed (i.e. fully wet</B>); used only (in the N.T.) of ceremonial ablution, espec. (techn.) of the ordinance of Chr. baptism:.  <I>Note how this definition advocates to whelm or to fully wet.  This Greek word is basically always translated into the word </I><I><U>baptize</U></I><I> with it's different endings </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>following the letter z</I></FONT><I> </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>such as </I><I><U>baptized, baptizing, baptizeth, and baptizest</U></I></FONT><I><U>.</U></I><I>  This Greek word is the main Greek word concerning baptism and the other Greek words concerning baptism are relatives of this Greek word.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:2</FONT></div> <div>      G908. baptisma, bap'-tis-mah; from G907; baptism (techn. or fig.).  <I>Note this Greek word is always translated into the word baptism.</I>       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:3</FONT></div> <div>      G910. Baptistes, bap-tis-tace'; from G907; a baptizer, as an epithet of Christ's forerunner:.  <I>Note this word is always translated into the word baptist.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:4</FONT></div> <bR> <div> <I>V</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     The word baptism is very related to washing, insomuch that Greek words which underlie baptism also several times are translated into the word washing instead of the word baptism.  Following are four such Scriptures;     </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:5</FONT></div> <div>      (Mark 7:4)  "And when they come from the market, except they <B>wash</B> [G907 baptize], they eat not. And many other things there be, which they have received to hold, as the <B>washing</B> [G909 baptisms] of cups, and pots, brazen vessels, and of tables."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:6</FONT></div> <div>      (Mark 7:8)  "For laying aside the commandment of God, ye hold the tradition of men, as the <B>washing</B> [G909 baptisms] of pots and cups: and many other such like things ye do."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:7</FONT></div> <div>      (Luke 11:38)  "And when the Pharisee saw it, he marveled that he had not first <B>washed</B> [G907 baptized] before dinner."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:8</FONT></div> <div>      (Heb 9:10)  "Which stood only in meats and drinks, and divers <B>washings</B> [G909 baptisms], and carnal ordinances, imposed on them until the time of reformation."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:9</FONT></div> <div>      In considering the definition of the Greek word underlying baptism or baptize, and considering how the above verses use the <U>Greek word baptize</U> in speaking of washing it is clear that the words baptism and washing are very related.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-1:10</FONT></div> <bR> <bR> <bR> <DIV ALIGN="LEFT"></DIV> <div>  <A NAME="bc__chapter_two"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>Chapter Two</div> <div>      Considers Old Testament Washing Rituals That Were Similar to Christian Baptism.</div> <div>      Considers Baptism's as Done In the Times of John the Baptist and the Early Apostolic Church.</div> <bR> <div>      God's Old Testament laws as given by Moses, required the Jews to perform many <B>washings</B> to be religiously or ceremonially clean, which cleanliness was required to participate in their religious sacrifices and feasts.  Many quite insignificant experiences made the Jews unclean.  If an individual <U>merely touched</U> a chair or bed on which a woman sat or laid during the time of her menstruation, such individual was made unclean by merely touching such bed or chair (Lev 15:19-27).  Such a defiled individual needed to wash his clothes and bathe himself and allow the proper amount of time to elapse to again be clean.  If a man had an issue (possibly pertaining to bleeding sore or boil), and one touched a chair or bed that he used, they by touching such also were made unclean, and were required to wash their clothes and bath themselves to again become clean.  (Lev 15:2-7).  If a man carried a dead animal of the unclean class he also was made unclean and was required to wash his clothes and appears had to bath himself (Lev 11:24-31, Lev 22:4-6).  In cleansing lepers and consecrating the Priests, washings were also required (Lev 14:8-9,  Ex 29:4, 40:12).  In the books of Exodus and Leviticus the word <U>wash</U> appears 55 times, the word <U>unclean</U> appears 110 times and the word <U>clean</U> 47 times.  Being clean or unclean and the washings that were connected therewith, were issues that the Jews often encountered.  When David did not show up to eat with King Saul, Saul thought that David did not come because he was unclean.  1 Sam 20:25-26 speaking of such reads  "And the king sat upon his seat, as at other times..., and David's place was empty. {26} Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, <B>he is not clean; surely he is not clean</B>."  Since the Jews if unclean were not permitted to eat of the Passover, God established another Passover a month later for those who could not eat of the normal Passover (Numbers 9:6-13).  Leviticus 22:6 speaking of ceremonial cleanliness or uncleanness and of washings reads, "The soul which hath touched any such shall be <U>unclean until even</U>, and <B>shall not eat of the holy things</B>, <U>unless</U> he <B>wash his flesh with water</B>."  Hebrew 9:10 speaking of these washings reads,  "Which stood only in meats and drinks, and <B>divers washings</B>, and carnal ordinances, imposed on them until the time of reformation."  Note the Greek word that here underlies washings also at times is translated baptisms, which if done in this verse, this verse would read,  <I>"Which stood only in meats and drinks, and </I><I><B>divers baptisms</B></I><I>, and carnal ordinances, imposed on them until the time of reformation."</I>.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:1</FONT></div> <div>      When John the Baptist was baptizing in the river Jordan the Jews likely did not think this was a strange or a new thing.  Yet it appears John's baptisms <B>were significantly different and outstanding</B> in how John demanded repentance of those who were being baptized under his care and labors  (Matt 3:5-12, Luke 3:7-14, 7:29-30).  John's baptism was a baptism of  repentance (Mark 1:4, Luke 3:3, Acts 13:24, 19:4).  Yet in considering how John demanded repentance of those he was baptizing, one should consider that even years before John's time the <B>conditions of the Jew's heart</B> was more important than <U>outward rituals</U> such as <B>washings, purifications and sacrifices</B>.  Following are two Scriptures that reveal such;      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:2</FONT></div> <div>      (2 Chr 30:18-20)  "For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, <B>had not cleansed themselves</B>, <U>yet did they eat the passover otherwise than it was written</U>. But Hezekiah prayed for them, saying, The good LORD pardon every one {19} That prepareth his heart to seek God, the LORD God of his fathers, <B>though he be not cleansed according to the purification of the sanctuary</B>. {20} And the LORD <U>hearkened to Hezekiah</U>, and <U>healed the people."</U>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:3</FONT></div> <div>      (1 Sam 15:22)  "And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? <B>Behold, to obey is better than sacrifice, and to hearken than the fat of rams</B>."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:4</FONT></div> <bR> <div>      Following are several Scriptures pertaining to the baptisms of John the Baptist;</div> <div>      (Mat 3:4-6&13&16)  "And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. {5} Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, {6} And were <B>baptized of him in Jordan</B>, confessing their sins. {13} Then cometh Jesus from Galilee <B>to Jordan</B> unto John, to be baptized of him. {16} And Jesus, <B>when he was baptized, </B><B><U>went up straightway out of the water</U></B>: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:6</FONT></div> <div>      (Mark 1:4-5&9-10)  "John did baptize <U>in the wilderness</U>, and preach the baptism of repentance for the remission of sins. {5} And there went out unto him all the land of Judaea, and they of Jerusalem, and were all <B>baptized of him </B><B><U>in the river of Jordan</U></B>, confessing their sins. {9} And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was <B>baptized of John </B><B><U>in Jordan</U></B>. {10} And <B>straightway coming </B><B><U>up out</U></B><B> of the water,</B> he saw the heavens opened, and the Spirit like a dove descending upon him:"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:7</FONT></div> <div>      (Luke 3:21-22)  "Now when all the people were baptized, it came to pass, that <B>Jesus also being baptized</B>, and praying, the heaven was opened, {22} And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased."  <I>Although this Gospel does not tell where Jesus was baptized the other Gospels reveal such.  </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:8</FONT></div> <div>      (Luke 7:29-30)  "And all the people that heard him, and the publicans, justified God, being baptized with the <U>baptism of John</U>. {30} But the Pharisees and lawyers rejected the counsel of God against themselves, <U>being not baptized of him."</U>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:9</FONT></div> <div>      (John 1:26-28)  "John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; {27} He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. {28} These things were done in <B><U>Bethabara</U></B><U> beyond Jordan</U>, where John was baptizing."  <I>Note </I><I><U>beyond</U></I><I> Jordan as in this verse could well mean directly on the other side of Jordan rather than a distance beyond Jordan.  The Greek word here underlying </I><I><U>beyond</U></I><I> means </I><I><B>across</B></I><I> and thus at times is translated </I><I><U>further side</U></I><I> or </I><I><U>over</U></I><I>.  Bible resources believe </I><I><B>Bethabara</B></I><I>, the place where John here was baptizing, was a city on the other bank of the Jordan river.  As it appears Jesus was baptized at this location </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>(John 1:26-34)</I></FONT><I> and is quite obvious that Jesus was baptized in Jordan, it is likely Bethabara was on the other bank of the Jordan River as many believe.  </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>     </I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:10</FONT></div> <div>      Numerous Scriptures indicate that John the Baptist might have had particular disciples that labored with him, similar to how Jesus had disciples that labored with Him <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Matt 11:2, Luke 7:18-19, John 1:35)</FONT>.  Exactly how John baptized, or whether John did all the baptizing by himself or had some of his disciples help him baptize is difficult to know.  Chapter 7 further considers the baptisms of John and further considers the Jew's old era religious washings.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:11</FONT></div> <bR> <div>      Several verses reveal that Christ and His disciples (during Christ's earthly ministry) like John the Baptist also baptized many people.  Following are several verses pertaining to baptisms done by <U>Christ and His disciples</U>;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:12</FONT></div> <div>      (John 3:22-26)  "After these things came <B><U>Jesus</U></B><U> and his disciples</U> into the land of Judaea; and there he tarried with them, and baptized. {23} And <B>John also</B> was baptizing in <U>Aenon near to Salim</U>, <B><U>because there was much water there:</U></B> and they came, and <U>were baptized</U>. {24} For John was not yet cast into prison. {25} Then there arose a question between some of John's disciples and the Jews about purifying. {26} And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, <B>behold, the same [Jesus] baptizeth</B>, and all men come to him."<I>  Note how these verses speak of baptizing where their was much water.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:13</FONT></div> <div>      (John 4:1-2)  "When therefore the Lord knew how the Pharisees had heard that <B><U>Jesus</U></B><B> made and baptized </B><B><U>more disciples than John</U></B><B>,</B> {2} (Though Jesus himself baptized not, but his disciples,)"<I>  Note how this verse reveals that Christ's disciples did the baptizing in Christ's earthly ministry rather than Christ Himself </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>(yet Christ might have baptized His disciples)</I></FONT><I>.  Note how these verses reveal that Christ's ministry did much baptizing and </I><I><U>even more than</U></I><I> what John's ministry did.  Why does </I><I><U>only</U></I><I> the Gospel of John record how Christ and His disciples baptized so many disciples?  Did Christ's baptisms so much fit in with the Jewish washing traditions that these baptisms did not receive as much special attention as one might have thought they would have? </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:14</FONT></div> <bR> <div>      Following are several Scriptures pertaining to baptisms performed by the Apostles or Church after Christ's ascension;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:15</FONT></div> <div>      (Acts 2:38&41)  "Then Peter said unto them, <U>Repent, and be </U><B><U>baptized</U></B> 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. {41} Then they that gladly received his word were <U>baptized</U>: and the same day there were added unto them about three thousand souls."       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:16</FONT></div> <div>      (Acts 8:36-39)  "And as they went on their way, they <B>came </B><B><U>unto</U></B><B> a certain water</B>: and the eunuch said, See, here is water; what doth hinder me to be baptized? {37} And Philip said, <U>If thou believest with all thine heart, thou mayest</U>. And he answered and said, I believe that Jesus Christ is the Son of God. {38} And he commanded the chariot to stand still: and <B>they went </B><B><U>down both into</U></B><B> the water</B>, both Philip and the eunuch; and he baptized him. {39} And when they were <B>come up out of the water,</B> the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:17</FONT></div> <div>      (Acts 10:47-48)  "Can any man <B>forbid water</B>, that these should not be baptized, which have received the Holy Ghost as well as we? {48} And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days."  <I>Did Peter here in saying </I><I><U>forbid water</U></I><I> mean </I><I><B>water as could be brought to them</B></I><I> or mean water as would be in the centurions washing facilities?  </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:18</FONT></div> <div>      (Acts 16:32-34)  "And they spake unto him the word of the Lord, and to all that were in his house. {33} And he took them the <B>same hour of the night</B>, and washed their stripes; and was baptized, he and all his, straightway. {34} And when he had <B>brought them into his house</B>, he set meat before them, and rejoiced, believing in God with all his house."  <I>Note the aspect that they were baptized the same hour of the night would indicate they were baptized inside and might not have gone to a pool or stream to be baptized, yet the aspect that they after baptism came into his house indicates they were baptized outside of the house and likely in a pool or stream.  </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:19</FONT></div> <div>      (Acts 22:16)  "And now why tarriest thou? arise, and <B>be baptized</B>, and <U>wash away thy sins</U>, calling on the name of the Lord."  <I>Note how this verse connects baptism to a washing.</I>       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:20</FONT></div> <bR> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     One should carefully notice the <B>three classes of baptisms,</B> which are firstly baptisms done by <U>John the Baptist</U>, secondly baptisms done by <U>Christ and His disciples</U>, and thirdly baptisms done by the <U>Apostles or Church</U> after Christ's ascension.  <B>Possibly many Jews were baptized in </B><B><U>all three baptisms.</U></B>  As said before the Jews often needed to both wash their clothes and bath their flesh in water to again become clean.  One should consider that in baptisms such as John, Christ, and the early Church performed, the recipient's <U>clothes and flesh</U> <B>both</B> likely received a significant washing.  Yet being baptized in the name of Christ obviously was much more special than just another washing.  <I><B>Chapters 4-5 extensively consider forms of baptism.</B></I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:21</FONT></div> <div>      Who was all baptized on the special day of Pentecost, after the outpouring of the Holy Ghost and Peter's special sermon?  Were all those who were present at this special gathering <U>again baptized</U>, <U>even if</U> they previously were baptized by John's ministry or by Christ's ministry?  In one situation Paul seen necessary to baptize some in the name of Christ who before had only received the baptism of John.  Acts 19:3-6 speaking of such says<I>  "And he said unto them, </I><I><B>Unto what then were ye </B></I><I><B><U>baptized</U></B></I><I>? And they said, Unto </I><I><U>John's baptism</U></I><I>. {4} Then said Paul, John verily </I><I><U>baptized</U></I><I> with the </I><I><U>baptism of repentance</U></I><I>, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. {5} When they heard this, they were </I><I><B>baptized in the name of the Lord Jesus</B></I><I>. {6} And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." </I> Even if these would previously have been baptized by Christ's ministry (rather than John's ) Paul still might have seen fit to baptize them again.  Since the Jews were accustomed to <U>repetitious washings</U> which were similar to early baptisms, it appears that they would not have felt it strange or improper to be baptized again on this special Pentecost day, even if they had been previously baptized by <U>both</U> John's ministry and baptized by Christ's ministry.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:22</FONT></div> <div>      Several times the Holy Ghost was particularly given<U> </U><B><U>after</U></B><U> water baptism</U> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >by the laying on of hands,</FONT> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >possibly pertaining to the principle of the Holy Ghost now entering into that which was washed and prepared for Him (Acts 8:15-17, 19:5-6))</FONT>.   Yet at times the Holy Ghost was given <B><U>before</U></B><U> baptism</U> and without the laying on of hands as in the case of Cornelius (Acts 10:44-48).  Thus sometimes individuals <B>were baptized</B> <U>after</U> the infilling of the Holy Ghost and other times <U>before</U>.  The connection of the <U>baptism of the Holy Ghost</U> with <U>water baptism</U> is considered in chapter six.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:23</FONT></div> <div>      The Jews who believed in Christ and were baptized, <B>were accustomed to many traditional washings</B> and likely also witnessed John's baptisms, Christ's baptisms, and the baptisms of the Apostles after Christ's ascension.  These early Jewish Christians likely did not think of baptism as being a <B>one time experience as many Christians do today.</B>  The early Christians or any Christians could easily have understood Paul's teaching on one baptism to mean their only was one baptism that was valid and proper and accepted by God (baptisms in the name of Christ), but yet have felt this particular and only true baptism could have been applied more than once, if an individual fell away and needed another cleansing.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:24</FONT></div> <div>      It appears the early Christians experienced a special blessing in the <U>ceremony of baptism</U>, <B>and it is clear</B> that they witnessed special blessings and graces being given through <U>the laying on of hands</U>.  Thus it appears some early Christians endeavored to restore some fallen and unfaithful Christians by <U>again baptizing</U> them and by <U>again laying hands upon them</U>.  It appears Paul was speaking of such things in Heb 6:2-6 where he which says ,"Of the <B>doctrine of baptisms</B>, and of <B>laying on of hands</B>, and of resurrection of the dead, and of eternal judgment. {3} <B>And this will we do, if God permit. {</B>4} For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, {5} And have tasted the good word of God, and the powers of the world to come, {6} If they shall fall away, <U>to renew them again unto repentance</U>; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."  Clearly if one turns away from Christ, ceremonial washings (baptisms) and the laying on of hands <B>alone</B> will not restore them to Christ.  Such outward things should only be done, and only will be successful if God permits and blesses.  The subject or rebaptisms is considered in chapter eight.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:25</FONT></div> <div>      As it is quite likely that some early Christians endeavored to restore fallen Christians by baptizing and laying hands upon them, it therewith is also quite believable that some early Christians in their zeal for their children might have baptized and laid hands upon their infants or little children in an endeavor to bring a special blessing upon them.  The subject of infant baptism is considered in the next chapter.      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-2:26</FONT></div> <bR> <bR> <bR> <DIV ALIGN="LEFT"></DIV> <div> <I>V   </I><I> <A NAME="bc__chapter_3"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >Chapter 3</FONT></div> <bR> <div> Considers Infant Baptism</div> <bR> <div> <B>     </B>The writer had no intention of writing anything about infant baptism when he started writing about baptism.  Yet while studying the subject of baptism, some writings and history was encountered which surprised the writer and caused numerous questions and which instigated a study on the subject of infant baptism.  Although the writer largely does not agree with the following writings, they are yet given because they expose many aspects that are worthy of notice.  Following are some comments of Adam Clark's Commentary,      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:1</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Clark's comments on Matt 28:19</div> <div>      "It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. <B>But, certainly, no argument can be drawn from this concession against the baptism of children.</B> When the Gentiles and Jews had received the faith and blessings of the Gospel, <B>it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ</B>; especially if, as many pious and learned men have believed<B>, </B><B><U>baptism succeeded to circumcision</U></B><B>, which I think has never yet been disproved</B>. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that <B>infants were included: nor could they, the custom of their country being considered, have understood our Lord differently,</B> unless he had, in the most express terms, said that they were not to baptize children, <U>which neither he nor his apostles ever did</U>. And as to the objection, that <B>the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it</B>; because what is spoken of such refers to those who, <U>only at that period of life, heard the Gospel</U>, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Matthew 3:16.-See the note on Matthew 3:6, and particularly on Mark 16:16."       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:2</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Adam Clark's comments on Mark 10:16</div> <div> <FONT SIZE="3" COLOR="#000000" FACE="Arial" >     "And blessed them.- Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism?-whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not </FONT>[<I>is the word "</I><I><U>not</U></I><I>" mistakenly put here?</I>]<FONT SIZE="3" COLOR="#000000" FACE="Arial" > prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on Matthew 3:6, and on Mark 16:16."      </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT>-3:3</div> <bR> <div>      Following is a writing found in the International Standard Bible Encyclopedia, in volume 2 on pages 144-147;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:4</FONT></div> <div>      "The recipients of Christian baptism are all those who make a presumably<B> sincere profession of repentance of sin and of faith in the Lord Jesus Christ, the Savior</B>; <B><U>together with the children</U></B><B> of such believing parents''."</B>       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:5</FONT></div> <div>      "This brings us to the much-debated question whether infants are to be recognized as lawful recipients of Christian baptism. The New Testament Scriptures do not in so many words either forbid or command the baptism of children. <FONT SIZE="1" COLOR="#000000" FACE="Arial" >The question is in this respect on all fours with the change of the holy day from the seventh to the first day of the week. No positive command authorizes the universal usage with regard to the Christian Sabbath day; that the change is authorized must be settled by a weighing of evidence. So it is with the case of infant baptism. It is neither commanded nor forbidden in so many words; and the question cannot be decided on such a basis.</FONT> <B>The strongest argument against the baptizing of infants lies in the thought that the conditions of the rite are repentance and faith; that these must be exercised by individuals, each one for himself and for herself; and that infants are incapable either of repentance or of faith of this kind</B>. The argument seems weak in its second statement; it is more dogmatic than historical; and will be referred to later when the doctrine lying at the basis of the rite is examined. On the other hand a great deal of evidence supports the view that the baptism of infants, if not commanded, was at least permitted and practiced within the apostolic church. Paul connects baptism with circumcision and implies that under the gospel the former takes the place of the latter (Colossians 2:12); and as children were circumcised on the 8th day after birth, the inference follows naturally that children were also to be baptized. In the Old Testament, promises to parents included their children. In his sermon on the Day of Pentecost Peter declares to his hearers that the gospel promise <B>is “to you and to your children” and connects this with the invitation to baptism (Acts 2:38,39).</B> It is also noteworthy that children shared in the Jewish baptism of proselytes. Then we find in the New Testament narratives of baptisms that “households” were baptized - of Lydia (Acts 16:15), of the jailer at Philippi (Acts 16:32), of Stephanas (1 Cor 1:16). It is never said that the children of the household were exempted from the sacred rite. One has only to remember the position of the head of the household in that ancient world, to recollect how the household was thought to be embodied in its head, to see how the repentance and faith of the head of the household was looked upon as including those of all the members, not merely children but servants, to feel<B> </B>that<B> had the children been excluded from sharing in the rite the exclusion would have seemed such an unusual thing that it would have at least been mentioned and explained.</B> our Lord expressly made very young children the types of those who entered into His kingdom (Mark 10:14-16); and Paul so unites parents with children in the faith of Christ that he does not hesitate to call the children of the believing husband or wife “holy,” and to imply that the children had passed from a state of “uncleanness” to a state of “holiness” through the faith of a parent. All these things seem to point to the fact <B>that the rite which was the door of entrance into the visible community of the followers of Jesus was</B> <B><U>shared in by the children</U></B><B> of believing parents.</B> Besides evidence for the baptism of children goes back to the <B>earliest times of the sub-apostolic church</B>. Irenaeus was the disciple of Polycarp, who had been the disciple of John, and it is difficult to draw any other conclusion from his statements than that he believed that the baptism of infants had been an established practice in the church long before his days (Adv. Haer., II, 22; compare 39). The witness of Tertullian is specially interesting; for he himself plainly thinks that adult baptism is to be preferred to the baptism of infants. <B>He makes it plain that the custom of baptizing infants existed in his days</B>, and we may be sure from the character and the learning of the man, that had he been able to affirm that infant-baptism had been a recent innovation and had not been a long-established usage descending from apostolic times, he would certainly have had no hesitation in using what would have seemed to him a very convincing way of dealing with his opponents. Tertullian's testimony comes from the end of the 2nd century or the beginning of the 3rd century. Origen, the most learned Christian writer during the first three centuries and who comes a little later than Tertullian, in his 14th Homily on Luke bears witness to the fact that the baptism of infants was usual. He argues that original sin belongs to children because the church baptizes them. <B>At the same time it is plain from a variety of evidence too long to cite that the baptism of infants was not a universal practice in the early church.</B> The church of the early centuries was a mission church. It drew large numbers of its members from heathendom. In every mission church the baptism of adults will naturally take the foremost place and be most in evidence. <B>But it is clear that many Christians were of the opinion of Tertullian and believed that baptism ought not to be administered to children but should be confined to adults</B>. Nor was this a theory only; it was a continuous practice handed down from one generation to another in some Christian families. In the 4th century, few Christian leaders took a more important place than Basil the Great and his brother Gregory of Nyssa. <B>They belonged to a family who had been Christians for some generations; yet neither of the brothers was baptized until after his personal conversion</B>, which does not appear to have come until they had attained the years of manhood. The whole evidence seems to show that in the early church, down to the <B>end of the 4th century at least, infant and adult baptism were open questions and that the two practices existed side by side with each other without disturbing the unity of the churches</B>. In the later Pelagian controversy it became evident that theory and <B>practice of infant baptism had been able to assert itself</B> and that the ordinance was always administered to children of members of the church. "      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:6</FONT></div> <DIV ALIGN="LEFT"></DIV> <div> End of Quote.</div> <bR> <div>      Following is a writing of Tertullian's who lived around year 200 A.D. that quite strongly encourages adult baptism rather than infant baptism;      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:7</FONT></div> <div>      <I>And so, </I><I><U>according to the circumstances and disposition</U></I><I>, and </I><I><U>even age, of each individual</U></I><I>, </I><I><B>the delay of baptism is preferable; principally, however, in the case of little children</B></I><I>. For why is it necessary - if (baptism itself) is not so necessary - that the </I><I><B>sponsors</B></I><I> likewise should be thrust into danger? Who both themselves, by reason of </I><I><U>mortality, may fail to fulfill their promises</U></I><I>, and may be disappointed by the </I><I><U>development of an evil disposition, in those for whom they stood</U></I><I>? The Lord does indeed say, “Forbid them not to come unto me.” Let them “come,” then, while they are growing up; let them “come” while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. </I><I><B>Why does the innocent period of life hasten to the “remission of sins</B></I><I>?” More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! </I><I><B>Let them know how to “ask” for salvation, that you may seem (at least) to have given “to him that asketh.”</B></I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I> For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence.</I></FONT><I><B> If any understand the weighty import of baptism, they will fear its reception more than its delay</B></I><I>: </I><I><U>sound faith is secure of salvation</U></I><I>.       </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:8</FONT></div> <div>      Note how Tertullian's writing indicates that very young children were baptized in his day and were being baptized under the care and supervision of some adult sponsor.  Yet note how Tertullian was opposed to infant baptism.  This quote of Tertullian's is found in the Early Church Fathers Vol 3 Pages 1228-1229.      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:9</FONT></div> <bR> <div>      Following are quotes of Cyprian who lived around year 250 A.D. which quite strongly advocated infant baptism;       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:10</FONT></div> <div> <I>     But in respect of the case of the </I><I><B>infants, which you say ought not to be baptized within the second or third day after their birth</B></I><I>, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, </I><I><U>we all thought very differently in our council</U></I><I>. For in this course which you thought was to be taken, no one agreed; </I><I><B>but we all rather judge that the mercy and grace of God is not to be refused to any one born of man.</B></I><I>       </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>-3:11</I></FONT></div> <div> <I><B>     ...and nobody is hindered from baptism and from grace - how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned</B></I><I>, except in that, being born after the flesh according to Adam..."     </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>-3:12</I></FONT></div> <div> <I>     And therefore, dearest brother, this was our opinion in council, that by us </I><I><B>no one ought to he hindered from baptism</B></I><I> and from the grace of God, who is merciful and kind and loving to all. Which, since it is to he observed and maintained in respect of all, we think is to be </I><I><B>even more observed in respect of infants and newly-born persons</B></I><I>, who on this very account deserve more from our help and from the divine mercy, that immediately, on the </I><I><B>very beginning of their birth</B></I><I>, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell."      </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>-3:13</I></FONT></div> <bR> <div>      Although Cyprian in the above quotes promotes infant baptism <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(unless his writings were altered)</FONT>, in the following quote he connects baptism and being born again, and advocates that baptism is of no avail unless one has a proper heart and spirit;      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:14</FONT></div> <div>      <I>" 25 That unless a man have been baptized and born again, he cannot attain to the kingdom of God.  </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>26</I></FONT><I> That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works. </I><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>27</I></FONT><I> That even a baptized person loses the grace which he has attained, unless he keep innocency."</I>      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:17</FONT></div> <div>      Cyprian also spoke of faith being involved in baptism saying ,  <I>"Whence it appears that the </I><I><U>sprinkling also of water</U></I><I> prevails equally with the </I><I><U>washing</U></I><I> of salvation; and that when this is done in the Church, where the </I><I><B><U>faith</U></B></I><I><B> both of receiver and giver is sound</B></I><I>, all things hold and may be consummated and perfected by the majesty of the Lord and by the truth of faith."</I>  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Note Cyprian here in speaking of sprinkling was especially speaking of baptizing the weak and sickly.</FONT>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:18</FONT></div> <div>      The above writings of Cyprian are found in the Early Church Fathers Vol 5 Pages 731-733 & 826-827 & 1082.  It is quite clear that the above writings of Cyprian involve both baptizing infants and adults.  Yet possibly Cyprian only believed in baptizing adults <B>if they had not</B> been baptized as infants.  Yet possibly he allowed baptizing individuals as infants and again baptizing them when older and after their second (new) birth.  Although Cyprian was a strong believer in one baptism, possibly his emphasis on one baptism was that their is only one baptism that is true and valid such as those done in the name and power of Christ, rather than that this one and true baptism could not be applied more than once.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:19</FONT></div> <bR> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     Although <B>infant baptism</B> might significantly derive from the practice of <B>circumcising infants</B> (as said in some above quotes), yet it also is very likely that the <U>many traditional Jewish washings</U> as were done by the Jews to make individuals ceremonially clean, also contributed very much to the practice of baptizing infants.  It is likely that zealous Jewish parents <U>particularly washed</U> their <U>little children</U> to also make them ceremonially clean before their religious feasts, which washings would have been quite similar to baptizing little children.  It is quite obvious that any <B>weaned Jewish child who was circumcised</B> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(or any daughter)</FONT> was allowed to participate in the Jewish religious feasts, <B>which feasts involved food that only the clean were allowed to eat</B> (Ex 12:43-48,).  Note all the <U>young children</U> of the Priest's <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(if not ceremonially unclean)</FONT>, were allowed to regularly eat of the Holy Things together with their parents <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Lev 22:10-13, Num 18:11-13&18-19)</FONT>, which very strongly indicates that all young children among the Jews, (if not ceremonially unclean) were allowed to eat of the Holy Things at their religious feasts together with their parents.  God might not have been quite as strict with his demands of cleanliness with regards to small children as He was with regards to the adults.  Yet it would have been very proper for zealous Jewish parents to <B>particularly</B> <B>wash the clothes of their little children and to particularly wash their little bodies</B> to also make them ceremonially clean prior to their religious feasts.  Thus it is very possible that the Jews were accustomed to washing little children for religious reasons which washings of little children would have been similar to baptisms of little children.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:20</FONT></div> <div>      Another issue that might have contributed to infant baptism is the Jewish ritual of dedicating or presenting their first borns to the Lord.  After Jesus was born since He was Mary's first born, Mary and Joseph took Jesus to the Temple to particularly present or dedicate Him to the Lord.   Luke 2:22-23 speaking of such reads  "And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)".   Jewish parents also were at liberty to particularly give a child to the Lord such did Hannah, Samuel's mother (1 Sam 1:11).   Leviticus 27:2-6 places a distinct value upon <U>infants and little children</U> involved in their parents vows.  Jewish parents from Moses time to Christ's time might have often wanted to particularly dedicate and give their infants to the Lord and washed them in so doing.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:21</FONT></div> <div>      It is clear that Jewish Christians in general continued to keep numerous of their old Jewish traditions even in the beginning of the Christian era.  Note another article coded bA quite extensively considers how the Jewish Christians after Pentecost yet continued to keep numerous of their traditional Jewish Laws.  Apostle Paul many years after the beginning of the Christian era upon coming to Jerusalem, went into the Temple to perform a purification ritual with four other Jewish Christians (Acts 21:20-27).  It is very possible that many Jewish Christians continued to wash themselves and their little children to attain a particular religious purification similar as Paul here did in Acts 21.  Such washings of little children might have contributed much to infant baptisms in the new era.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:22</FONT></div> <bR> <div>      As said before it appears some early Christians, who being accustomed to numerous washing rituals, endeavored to restore fallen and unfaithful Christians by again baptizing (washing) them and again laying hands on them (Heb 6:2-6).  Considering such and considering how Jewish Christians were accustomed to washing their little ones for religious reasons it is also very believable that during the early years of the Christian Church some Christians would have washed (baptized) their little ones in an endeavor to bring upon them a special sanctification and blessing.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:23</FONT></div> <bR> <div>      Now in considering the view or belief that infant baptism replaces circumcision one should <U>firstly fully consider</U> the place that <U>circumcision</U> fulfilled in the old era, <U>secondly consider</U> the place <B>baptism</B> fulfills in the new era, and thirdly <U>carefully consider</U> <B>how the old era Jewish nation </B><B><U>compares</U></B><B> to God's new era Church</B>.  These three issues are all vital issues to consider.  God's Old Testament people (<FONT SIZE="1" COLOR="#000000" FACE="Arial" >Nation</FONT> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >of Israel)</FONT> largely was made up of a particular family and race of people.  <B>Although possible</B>, it was not easy for others who were not of the Jewish race to become a official part of the Jewish nation.  Although circumcision was a ritual which was peculiar and very important to this people <B>yet it took more than just being circumcised</B> to become totally one with the natural citizens of this nation.  Although outsiders (strangers) who wished to participate in the Jew's religion were allowed to <U>offer sacrifices</U> and partake of the <U>Passover feast</U> <B>if they became circumcised</B>, they yet could not enter the congregation of the Lord until their third generation.  This meant those individuals who first came to live among the Jews, themselves could never enter the congregation of the Lord, but their grandchildren (third generation) could enter the congregation of the Lord.  It appears God wanted non Jews to become very established in the Jewish ways and religion before they could become totally one with them.  It is quite clear that <U>circumcised</U> <U>non Jews</U> who lived among the Jews were considered as being <B>strangers</B> until the time came that they could officially enter the congregation of the Lord.  Both King David and King Solomon numbered the strangers that dwelt among them.  Solomon numbered 153,000 of them, (note possibly some of these strangers were not circumcised).  The subject of the Jews relation to foreigners around them is quite extensively considered in another article coded aV.  In considering the subject of baptism replacing circumcision one should carefully consider that <B>circumcision</B> did not fully bring <U>non Jews</U> into oneness with the Jewish congregation, but rather mostly licensed them to participate in their religious activities.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:23.5</FONT></div> <div>      In considering the <B>subject of Christian baptism replacing circumcision</B> the obvious similarity of Jewish religious washings and Christian water baptism should be considered, and should be considered that the Jews very likely would have thought of baptism as relating to their past religious washings and replacing them if replacing anything.  Yet it is quite clear that the early Jewish Christians did not think of baptism being a complete replacement for their religious washings or for circumcision, as they for many years continued to both circumcise their children and to perform some religious washings, while also performing Christian baptisms.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >The continued keeping of the Mosaic Law by the Jewish Christians is extensively considered in another article coded bA.</FONT>  To know the exact purpose or purposes of circumcision is difficult, yet three purposes of circumcision might be firstly to make a distinct difference between the Jewish people and non Jews, and secondly to symbolize the need of man cutting off some of his sexual desires, and thirdly for the sake of physical cleanliness and health.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Note circumcision for many years has been believed to be helpful in eliminating some sicknesses and diseases.</FONT>  Numerous particularities and principles of water baptism which are considered in chapter five reveal that Christian water baptism has it's own distinct reasons and reveal that water baptism fulfills a <B>quite different purpose </B>than what old era circumcision did.  One should here consider that <B>if</B> <U>old era circumcision</U> and <U>new era Christian baptism</U> <B>would fill the</B> <B>exact same place</B> in being a ritual to officially bring individuals into the congregation of God, women <U>should not</U> be required to be baptized in entering the Church as they obviously were not required to be circumcised to enter the Jewish congregation of God.  <B>In considering all the above one should be careful before he strictly confines and adjusts water baptism to be a replacement for circumcision.  </B>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:24</FONT></div> <div>      As God's old era Kingdom or people, largely was a physical race and family, it is clear that infants had reason to become identified as an official part of them and to be counted in their number.  Yet it is clear that God's new era people is <U>not</U> made up of a physical race or family of people.  Jesus speaking of His new era Kingdom to some questioners said,  "And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: {21} Neither shall they say, Lo here! or, lo there! for, <B>behold, the kingdom of God is within you."</B> (Luke 17:20-21).  Note how this Scripture says the <U>Kingdom of God is within you</U>.  God's new era Church is no longer a visible nation largely <B>consisting of a particular family or race</B>, <U>but rather</U> is to be a <B>Kingdom involving those who have God's laws and government dwelling within them</B>.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Note chapters 7-16 of article aM speaks much further of the changes God ordained for His people in the new era, and extensively considers the <U>separation between Church and state</U> that Christ established.</FONT>  Considering the particular difference between God's old era Kingdom and God's new era Church, it is <B>very possible that infants cannot fill a </B><B><U>necessary or practical place</U></B><B> within God's new era Church as they filled within God's old era Kingdom</B>.  The characteristics and attributes of God's new era Church and how it might relate to infants and little children is considered later in this chapter.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>     </I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:25</FONT> </div> <bR> <div>      Following are several verses pertaining to John the Baptist's baptisms which reveal that John's baptism was quite distinctly a baptism of repentance;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:26</FONT></div> <div>      (Mat 3:11)  "I indeed baptize you with <B>water unto repentance</B>: ..."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:27</FONT></div> <div>      (Mark 1:4)  "John did baptize in the wilderness, and preach the <B>baptism of repentance</B> for the remission of sins."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:28</FONT></div> <div>      (Luke 3:3)  "And he came into all the country about Jordan, preaching the <B>baptism of repentance</B> for the remission of sins;"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:29</FONT></div> <div>      (Acts 13:24)  "When John had first preached before his coming the <B>baptism of repentance</B> to all the people of Israel."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:30</FONT></div> <div>      (Acts 19:4)  "Then said Paul, John verily baptized with the <B>baptism of repentance</B>..."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:31</FONT></div> <div>      (Mark 1:5)  "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, <B>confessing their sins</B>."  <I>Mat 3:6 reads much the same.  Were the infants and little children of these confessing individuals baptized even though they obviously could not have been confessing their sins?  Although in some situations the whole family rightly is embodied in and included with their parents, yet it would be difficult to prove that John here was baptizing family units rather than only baptizing older ones. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:32</FONT></div> <div>      John's baptisms quite obviously were celebrating and accommodating an <U>adult oriented repentance</U>, <B>such as infants</B>, <U>who could not even hear or understand</U>, <B>could not meaningfully, fully, or vividly experience.</B>  Considering that John's baptism was a <B>baptism of repentance</B> and was adult oriented as such, does it not seem possible that little children <U>might not have been baptized (washed) by John</U> even though little children likely often were washed prior to religious feasts?  Yet even if infants <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(or little children)</FONT> were baptized by John together with their parents, it is yet quite clear that John's <U>baptism of repentance</U> <B>could not have found it's </B><B><U>real and full fulfillment</U></B><B> only in the baptism of infants</B>.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:33</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     The baptisms performed by Christ and His disciples, <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(as during Christ's earthly ministry)</FONT>, likely also had significant connection to repentance, as Jesus often advocated repentance in His ministry <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Matt 4:17, 9:13, 11:20, Mark 6:12, Luke 5:32, 13:3&5, 15:7&10)</FONT>.  Yet since few Scriptures speak of the baptisms of Christ's ministry, little can clearly be known about the Christ's baptisms even though Christ did much baptizing (John 3:22-26, 4:1-2).      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:34</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     Concerning <B>the baptisms</B> performed by the <U>Apostles</U> and early Church after Christ's ascension, although such baptisms are not distinctly noted as being <U>baptisms of repentance</U> as were John's, yet it is clear repentance also was very involved with the Apostles preaching and baptisms <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Acts 2:38, 3:19, 5:31, 17:30, 20:21, 26:20)</FONT>.  In considering the <U>doctrine of baptism</U> it should be noticed how <U>baptisms of the Apostolic Church</U> <B>celebrated and accommodated </B><B><U>repentance</U></B><B> and </B><B><U>believing in Christ</U></B>.  Many Scriptures reveal that baptisms of the Apostolic Church were very entwined with <U>hearing the Gospel</U>, <U>believing in Christ</U>, <U>repenting</U>, and <U>receiving the Holy Ghost</U>.  Following are some such Scriptures;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:35</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Mark 16:16)  "He that <U>believeth and is baptized</U> shall be saved; but he that <U>believeth not</U> shall be damned."  <I>Note how </I><I><U>believing</U></I><I> is here emphasized, and is even emphasized more than baptism.  </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:36</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 2:38)  "Then Peter said unto them, <B>Repent, and be baptized</B> every one of you in the name of Jesus Christ for the remission of sins, and <B>ye shall receive the gift of the Holy Ghost."  </B><I>Note how this verse connects baptism to repentance and receiving the Holy Ghost. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:37</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 2:41)  "Then <B>they that gladly received his word </B><B><U>were baptized</U></B><B>:</B> and the same day there were added unto them about three thousand souls."  <I>Note how this verse speaks of those who gladly received the word being baptized.    </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:38</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 5:14)  "And <B><U>believers</U></B> were the more added to the Lord, multitudes <B>both of men and women</B>.)"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:39</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 8:12)  "But when they <B><U>believed</U></B><U> Philip preaching</U> the things concerning the kingdom of God, and the <U>name of Jesus Christ</U>, they were <B>baptized</B>, both <B>men and women."</B>  <I>Note how this verse distinctly speaks of believing before baptism.  Also note how this verse distinctly </I><I><B>says men and women were baptized and says nothing of children being baptized</B></I><I>.  If infants and small children here were also baptized, and it was </I><I><U>very necessary</U></I><I> that they were baptized, it is quite possible that this verse would read,  "they were baptized men and women and children"</I>.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:40</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 8:36-37)  "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; <B>what doth hinder me to be </B><B><U>baptized</U></B>? {37} And Philip said, <B>If thou </B><B><U>believest</U></B><B> with all thine heart, thou mayest</B>. And he answered and said, <B>I believe</B> that Jesus Christ is the Son of God."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:41</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 10:47)  "Can any man forbid water, that these <U>should not be baptized</U>, which have <U>received the Holy Ghost</U> as well as we?"       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:42</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 16:33-34)  "And he took them the same hour of the night, and washed their stripes; <U>and was </U><B><U>baptized</U></B>, he and all his, straightway. {34} And when he had brought them into his house, he set meat before them, and rejoiced, <B><U>believing</U></B><U> in God with all his house</U>."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:43</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Acts 18:8)  "And Crispus, the chief ruler of the synagogue, believed on the Lord <U>with all his house</U>; and many of the Corinthians <B>hearing believed, and were baptized."</B>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:44</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     Carefully note how very entwined <U>hearing the Gospel</U>, <U>repenting</U>, <U>believing in Christ</U>, and <U>receiving the Holy Ghost</U> were in the above early Christian baptisms.  Considering how very entwined and affiliated early Christian baptisms were with firstly <U>hearing the Gospel</U>, <U>secondly believing in Christ</U>, <U>thirdly repenting</U>, and <U>forthly receiving the Holy Ghost</U> it would very much appear that <U>even if</U> some infants were baptized together with their parents, that yet the real purpose and true meaning of the Apostles baptism could not find it's <B>full fulfillment in </B><B><U>only</U></B><B> baptizing infants</B>.  It might be worthy to consider that <U>even if</U> infants would have been baptized by John's ministry, Christ's ministry, or by the early Church, such clearly would not mean that they were not baptized (washed) again following their second and most important birth and upon repentance and faith in Christ.      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:45</FONT></div> <div>      Although infants cannot hear and understand the preaching of the Gospel, it must be admitted that infants and even animals to some extent can believe and have faith.  This is revealed in that, if an individual always treats an infant or animal kindly <U>the infant or even the animal</U> will begin to believe in his kindness and have a particular faith in him.  Yet the <B>believing in Christ</B> that was involved in the above Scriptures and baptisms, obviously was not an <B><U>un</U></B><U>intelligent believing</U> as infants or animals might exercise, but rather was an <U>intelligent believing</U> which was very entwined with hearing the Gospel and repentance.  Although infants can have a particular faith such as in their parents, it is yet clear that babes <B>cannot</B> <B><U>hear</U></B><B> and </B><B><U>believe the Gospel</U></B><B> and </B><B><U>repent</U></B> as did those converts who were baptized in the above Scriptures.<FONT SIZE="3" COLOR="#000000" FACE="Arial" >  </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>     </I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:45.5</FONT></div> <div>      Many individuals believe that the <B>requirement to </B><B><U>repent</U></B><B> and </B><B><U>believe in Christ</U></B><B> before baptism</B> only pertained to evangelizing non Christian peoples and families, and thus taking in converts who never had opportunity to be baptized while they were infants.  If such were true the established home Churches largely would never do any baptizing but that of infants, thus largely if not totally removing <B>repentance and believing in Christ</B> apart from baptism which issues were so vital to early Christian baptisms.  <B>Does such actually seem proper?  </B>It is true that some groups who baptize infants, have adults make particular confessions, declarations, or commitments for the child being baptized, <B>yet </B><B><U>no Scriptures in anyway</U></B><B> speak of an order or arrangement where sponsors are confessing or declaring for another who is being baptized without having any desire or choice in the matter.</B>  There obviously is a <B>great difference</B> in baptizing adults upon repentance and believing in Christ and according to their own choice, than in baptizing ignorant infants without them even knowing what's happening, while this <B>difference is made even greater</B> if the one who is baptized as an infant then <B>absolutely should not be baptized again</B> upon believing in Christ and repenting from his sins.  As great as this difference is it appears that the Apostles in instructing the new Churches that they had established should have told them that although they had baptized many adults among them and strictly upon repentance and faith in Christ, that yet infant baptism is the preeminent baptism, and adult baptism upon repentance and faith in Christ is only to be done in dealing with those individuals who were not baptized as infants.  In considering whether infants <B>must</B> be baptized one should consider that Paul in His letters to the <B>Gentiles</B>, who were a people<B> </B><B><U>not</U></B> <B>accustomed to either </B><B><U>circumcision</U></B><B> of infants or </B><B><U>ceremonial washings</U></B>, never said anything about a need to baptize their infants.  Such truth should not go unnoticed.  To never be baptized upon one's personal repentance and faith in Christ, because of honoring a baptism that one cannot even remember and which was received in ignorance and without choice, is not a insignificant issue but is an issue which should be closely examined for authenticity.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:46</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     In considering whether adult baptism should not be applied because of one having been baptized as an infant, one should consider that even though the Jews might have cleansed and washed very little children in preparation for their religious activities that yet the greater emphasis of the Jews traditional washings clearly was on adults rather than on infants, and thus clear that their adults were washed and not only infants.  As the greater emphasis of old era washings obviously was focused upon adults rather than merely upon infants, <FONT SIZE="1" COLOR="#000000" FACE="Arial" >and old era washings and Christian baptism are so related</FONT><B> why should Christians today then resort to infant baptism as being the </B><B><U>only</U></B><B> baptism needed and </B><B><U>even superior</U></B><B> to adult baptism?</B>  This aspect should be honestly and carefully considered.  Note hereafter we will soon consider <B>whether infants need to be baptized to be saved</B> and consider <B>the characteristics of the new era Christian Church and how it might relate to adults and infants</B>.  In considering such issues, numerous further Scriptures and aspects are exposed which further reveal that infants should not be baptized instead of adults.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:48</FONT></div> <div>  <A NAME="bc3xx49"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>     In considering all Scriptures and aspects it becomes quite clear that the Christ and the Apostles never intended that the Christian Church should baptize their infants and little children, instead of baptizing them after they have heard the Gospel story and have turned from sin and have personally believed in Christ.  Yet one might say that even if individuals should be baptized later and upon conditions as such, they still <B>should also be baptized when infants</B> and then officially be received into the Church to help secure their salvation and acceptance of God while infants.  In considering whether a infant or little child needs to be baptized to secure their salvation one should consider how Jesus three times speaking of little children said <B><U>of such is the Kingdom of God</U></B><B> or </B><B><U>Kingdom of heaven</U></B> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Matt 19:14, Mark 10:14, Luke 18:16)</FONT>.  Was Jesus in speaking of little children and saying, "of such is the Kingdom of God", meaning to say of such is the Kingdom <B><U>only</U></B><B> if they have been </B><B><U>baptized</U></B><B> and </B><B><U>received into the Church</U></B>, but if not baptized into the Church they shall be damned?  It does not appear so.  In considering this question it should be considered that little children often have attributes of <U>humility and tolerance</U> that adults often need.  Apostle Paul speaking of little children said "...<B>in malice be ye children</B>, but in understanding be men."  (1 Cor 14:20).  Little children often are very teachable and usually do not hold grudges and ill will as adults might.  Jesus speaking of the good attributes of little children twice said that <B>no one can enter the Kingdom of God accept they receive it as a </B><B><U>little child</U></B> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Mark 10:15, Luke 18:17)</FONT> and once said <B>we</B> <B>must be converted and </B><B><U>become as a little children</U></B><B> to enter the Kingdom</B> (Matt 18:3).  Jesus also advocated the humility of a child (Matt 18:4).  Considering the above it is obvious that Jesus believed that little children have attributes that adults very much need and is clear that Jesus in speaking of little children did mean to say <U>of such is the Kingdom of heaven</U> <B>subject to them having been baptized and received into the Church.</B>  God is much more powerful than man and has a personal connection to each person insomuch that he knows the number of their hairs, and it is clear that our all knowing and just God will not hold a little child damned or saved for that which they have no control over.  God has children, rather than grandchildren.  Parents cannot create grandchildren for God by baptizing their infants and receiving them into the Church.  Considering the above Scriptures it becomes clear that Jesus placed infants and little children in a very good position without them necessarily having been baptized or received into the Church.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>     </I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:49</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     In one respect not all Scriptures are applicable to infants and little children.  Mark 16:15-16 reads  "And he said unto them, Go ye into all the world, and <B>preach the gospel to every creature</B>. {16} He that <B>believeth and is baptized shall be saved</B>; but he that <B>believeth not shall be damned</B>."  It is obvious that infants cannot meaningfully hear the preaching of the Gospel and believe.  <U>If every creature</U> as in this verse of necessity must include infants, every creature might also include animals which obviously is not meant.  As this Scripture does not apply to infants in it's demand <B>to </B><B><U>believe</U></B><B> the preaching of the Gospel to be saved</B>, so also this Scripture need neither apply to infants in it's demand <B>of baptism to be saved</B>.  Considering all the above Scriptures and issues about infants and little children it is clear that infants do not need to be baptized and received into the Church to be saved. <FONT SIZE="1" COLOR="#000000" FACE="Arial" > Note those who feel infants must be baptized to be saved, and connect infant baptism with circumcision should consider how Jesus told the Jews that many will come from the <B>east and the west and sit down in the Kingdom of heaven</B> which individuals quite obviously were <B>non Jews and </B><B><U>un</U></B><B>circumcised</B> (Matt 8:11-12, Luke 13:28-29).  Thus non Jews quite obviously could be saved without circumcision, indicating that (even if baptism would replace circumcision) infants could be saved without baptism. </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>     </I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:50</FONT></div> <div> <B>     Firstly considering</B> that infants can be saved and are in a very good situation without baptism and <B>secondly considering</B> that it is clear that individuals should be baptized when <B>knowledgeable and upon their personal belief in Christ</B> (more mature), is their yet some valid reason for <U>also</U> baptizing individuals when they are infants?  Although it is very possible that some early Jewish Christians washed or baptized their infants or little children which practice appears might never have ceased, is such sufficient reason to think that infant baptism was required by Christ and the Apostles?  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Note since those in our day who promote infant baptism, not only baptize their infants but therewith basically reject <B>adult baptism</B>, it is difficult to be convinced by them that infants should be baptized at all.</FONT>  In considering whether infants must be baptized it should be considered that all New Testament Scriptures speaking of baptism can easily and very properly be understood to be speaking solely of adult baptism rather than infant baptism.  In considering whether infants <B>must</B> be baptized one should consider that Paul in His letters to the <B>Gentiles</B>, who were a people<B> </B><B><U>not</U></B> <B>accustomed to either </B><B><U>circumcision</U></B><B> of infants or </B><B><U>ceremonial washings</U></B>, never said anything about a need to baptize their infants.  In considering infant baptism one should consider <B>what the Christian Church really pertains to and is</B> and consider what <U>age or maturity level</U> really can become practical and real members thereof.  Although <B>infants</B> obviously can be included among those who are saved and can thus be included in the general Kingdom of God, can they really and properly be included in the Christian Church?  Following are several Scriptures that should be considered in learning whether the Christian Church is an adult oriented organization or whether infants can also have a practical or necessary place therein;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:51</FONT></div> <div>      (Acts 5:14)  "And believers were the more <B>added to the Lord, multitudes </B><B><U>both of men and women</U></B>.)"      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:52</FONT></div> <div> <I>     </I>(Acts 8:12)  "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they <B>were baptized, </B><B><U>both men and women</U></B><B>."  </B><I>Note </I><I><U>if</U></I><I> it was </I><I><B>an </B></I><I><B><U>important issue</U></B></I><I><B> that infants and children also were baptized and received into the Church,</B></I><I> it would appear the two above verses should say something of infants and children, and not only speak of men and women being baptized and added to the Church.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:53</FONT></div> <div> <B>     </B>(1 Th 5:27)  "I charge you by the Lord that this epistle be read unto <B><U>all</U></B><B> the holy brethren</B>."  <I>Did Paul consider infants to be real and practical participates in the Church number?    </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:54</FONT></div> <div>      (Acts 15:3)  "And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto <B>all the brethren</B>."       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:55</FONT></div> <div>      (1 Cor 16:20)  "<B>All the brethren</B> greet you. <B>Greet ye one another</B> with an holy kiss."  <I>How do in infants fit into the above?</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:56</FONT></div> <div>      (1 John 2:1)  "My <B>little children</B>, <U>these things write I unto you, that ye sin not</U>. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:"  <I>Although John numerous times, as here, names Christians little children, he in writing to them gives them instructions which indicates that although he names them little children they yet were not ignorant like are infants. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:57</FONT></div> <bR> <div>      In the book of Acts more than 25 times the brethren and sisters were called disciples, which title clearly pertains to older ones rather than infants and little children.  The Greek word underlying disciple means <U>learner or pupil</U> which word clearly does not pertain to infants.  Following are several verses which call the Christians disciples;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:58</FONT></div> <div>      (Acts 6:1)  "And in those days, when the <B>number of the </B><B><U>disciples</U></B><B> was multiplied</B>, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration."       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:59</FONT></div> <div>      (Acts 6:7)  "And the word of God increased; and the <B>number of the </B><B><U>disciples</U></B> <B>multiplied</B> in Jerusalem greatly; and a great company of the priests were obedient to the faith."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:60</FONT></div> <div>      (Acts 11:26)  "...And the <B><U>disciples</U></B><B> were called Christians first in Antioch</B>."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:61</FONT></div> <bR> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     Although several Scriptures speak of house holds being baptized <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Acts 16:15, Acts 16:33-34, 1 Cor 1:16)</FONT>, one should consider that some organizations really <U>only pertain to adults</U>, and should therewith consider how one might naturally say a whole family joined that organization when in reality only family members of sufficient age joined it.  If history would say that George Washington's whole family joined the independence army should one conclude that infants in his family <U>also</U> joined the army?  Clearly not.  Thus those times when the Bible speaks of households being baptized it does not necessarily need to mean infants were baptized or received into the Church.  One should consider that just like a any <B>good</B> <U>adult oriented organization</U> can care for and be a great asset to infants without infants being official members of the organization, so also the Christian Church can care for and be a great asset for infants and little children without them being official members thereof.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:62</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     As God's old era Kingdom or People, largely was a physical race and family, it is clear that infants had reason to become identified as an official part of them and to be counted in their number in a practical and realistic way.  Yet one should consider that God's new era Church is no longer a visible nation largely pertaining to a particular family or race as in the old era.  Jesus in John 3:3-8 spoke of man's <B>first birth as a fleshly birth</B> and spoke of <U>another and more important birth</U> which He said was being <B>born of the Spirit</B>.  This second and Spiritual birth pertains to the vital experience of one believing in Christ, receiving the Holy Ghost and becoming a new creature in Christ (John 7:38-39, 2 Cor 5:17).  Jesus in John 3 verses 3&6 said that one without this second birth cannot <U>enter or see</U> the Kingdom of God.  In considering these two births, should one become a part of the Christian Church by their first and fleshly birth, or by their second, Spiritual, and most important birth? <B> Considering that God's new era Church is not a Kingdom of the flesh as in the old era, but rather now is a Kingdom of the heart and Spirit, </B><B><U>does it not appear</U></B><B> that individuals should become a part of this heart and Spirit Kingdom by their second and Spiritual birth rather than by their first and fleshly birth?</B>  Should infants be baptized and officially received into the Church upon their <U>natural and fleshly birth</U> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(first birth)</FONT> and upon the <U>Spiritual and most important birth</U> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(born again birth)</FONT> have nothing done, <FONT SIZE="1" COLOR="#000000" FACE="Arial" >such as baptism</FONT>, to celebrate or accommodate it?  In considering all the above Scriptures and issues it becomes quite obvious that individuals should officially become a part of the Christian Church by their second and Spiritual birth rather than by their first and fleshly birth. <FONT SIZE="1" COLOR="#000000" FACE="Arial" > (Note although some people believe man is born again and the second time merely through water baptism, it is clear such is not true.  Rather being born again pertains to being born of the Spirit and participating in the <B>rivers of living</B> water that Jesus said those who properly believe on Him would participate in (John 4:10-11 and John 7:38-39).  Chapter 6 more clearly reveals that water baptism in itself does not save or create the second birth.).</FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >     </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:63</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     Likely the most vital reason why God established the new era Christian Church is to separate <U>evil and error</U> from <U>good and truth</U>, and to thereby provide a safe and secure environment for Christians to dwell in.  Thus the Church <B>must reject false Christians and teachers</B> and can only receive <B>born again and true Christians</B> within her protective walls.  In considering these things one should consider that receiving infants or young children into the Church is largely unrelated to building the Church's walls of safety.  It is quite clear that <U>only</U> when individuals become <U>knowledgeable and responsible</U> and thus are either good or bad, does the Church have the responsibility to bring in the good and leave outside the bad.  One should consider that the bringing in of infants into the Church number could weaken the Church's walls rather than build them, because by adding infants to the Church the good and the bad will naturally be in the Church until the bad would be placed outside.  It appears the Church's walls would be safer by <B>only allowing the good to come in</B> rather than allowing <U>all to come in</U> and then later trying to thrust out the bad who are already in the Church.  In considering these things one should again remember that even if <B>infants and young children</B> are not officially added to the Christian Church, they yet together with their parents very much could enjoy these protective walls.      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:64</FONT></div> <bR> <div>      The above quote <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(last part of paragraph </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:6)</FONT> of the ISB Encyclopedia stated that for many years both infant baptism and adult baptism were practiced side by side in the Church but in due time infant baptism asserted itself above adult baptism.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Note one should again consider that some who baptized infants might also have baptized adults, and consider that likely some Christians did not baptize infants at all.</FONT>  It appears that at one time much of the early Christian Church began losing sight of the new era Church being a Spiritual <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(heart and spirit oriented)</FONT> Kingdom including and pertaining to those who have been born again, and rather began to consider the Church to be political and visible organization as were God's people of the old era.  In that situation <B>infant baptism</B> could very easily appeared as a replacement to circumcision and asserted itself above adult baptism and have become the legal and predominate rite for all to enter this political Kingdom.  That infant baptism should not replace adult baptism will become yet clearer as further Scriptures and aspects concerning baptism are considered in the numerous remaining chapters of this writing.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:65</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     Although it is very proper for parents to desire to particularly dedicate and give their children to the Lord, yet for parents to baptize their infants rather than to baptize their children after their second and most important birth and upon their personal desire and faith is sadly erroneous.  Jesus clearly said a second birth must be experienced to enter the Kingdom of God (John 3:3&5).  This birth <B>if</B> experienced will make individuals <B>new creatures in Christ</B>, which renewed and Godly individuals the Church is to receive and consist of.  How many individuals who have only experienced their first birth, but not a second birth, are found in <B>political Churches</B> who do <U>not divide Church and state</U> and who baptize infants rather than adults?       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:65.5</FONT></div> <div>      Jesus speaking of His new era Kingdom said  "...<B>My kingdom is not of this world:</B> if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: <B>but now is my kingdom not from hence</B>." <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(John 18:36)</FONT>   "...<B>The kingdom of God cometh not with observation:</B> Neither shall they say, Lo here! or, lo there! <B>for, behold, the kingdom of God is within you</B>."  (Luke 17:20-21).  Chapters 7-16 of another article coded aM clearly reveal that Christ's New Testament Church is to be a peaceable and <U>world neutral</U> organization, concerned about man's inner character and that people experience a second birth which changes the heart.  Such chapters clearly show a separation between Church and State <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Worldly Governments and Politics)</FONT>.        <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:66</FONT></div> <bR> <div>      Since the Jews were accustomed to many religious washings, and also witnessed John baptisms, Christ's baptisms, and the Apostle's baptisms, they likely did not think of baptism as being a <B>one time experience as many Christians do today.</B>  The early Christians or any Christians could easily have understood Paul's teaching on one baptism to mean their only was one baptism that was valid and proper and accepted by God (baptisms in the name of Christ), but yet have felt <B>this particular and only true baptism</B> could have been applied <B>more than once</B>, if an individual fell away and needed another cleansing.  Yet quite early in the history of Christianity it appears that <U>some or many</U> quite strongly advocated that if an individual was <U>once</U> baptized with a valid baptism he should <U>absolutely never</U> be baptized again, and therewith believed this one baptism was fulfilled when infants were baptized.  Following is a writing as such;      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:67</FONT></div> <bR> <div>      Be ye likewise contented with <B>one baptism alone</B>, that which is into the death of the Lord; not that which is conferred by wicked heretics, <B>...nor let that which is </B><B><U>done by the godly</U></B><B> be disannulled by </B><U>a second.</U> For as there is one God, one Christ, and one Comforter, and one death of the Lord in the body, so let that <B>baptism which is unto Him be </B><B><U>but one</U></B>.  ...And, besides, they that <B>attempt to baptize those </B><B><U>already initiated</U></B> crucify the Lord afresh, slay Him a second time, laugh at divine and ridicule holy things, affront the Spirit, dishonor the sacred blood of Christ as common blood... ...<B>Do you also </B><B><U>baptize your infants</U></B><B>, and bring them up in the nurture and admonition of God. For says He: “Suffer the little children to come unto me, and forbid them not.”  </B><I>   </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:68</FONT></div> <div> <B>     </B>The above quote is found in the Early Church Fathers, Vol 7, pages 906-907 and is believed to be written around year 300 A.D.  Such as believe in <U>one baptism as in the above quote</U> and also believe that infants should be baptized, obviously do not believe in adult baptism.  Note the writer has not given the above because he agrees with it but to show how infant baptism likely progressed to where it became adopted by many as the only baptism that should be administered <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(except when dealing with those who didn't have opportunity to be baptized as infants)</FONT>.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:69</FONT></div> <div>      In our day many Christians who believe in adult baptism also believe that one who has been rightly baptized <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(received a baptism sanctioned and recognized by God)</FONT> should <U>absolutely never</U> be baptized again.  Whether one may or may not be baptized again after having once been baptized with a God sanctioned baptism will be considered later.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-3:70</FONT></div> <bR> <bR> <bR> <DIV ALIGN="LEFT"></DIV> <div> <I>M   </I><I> <A NAME="bc__chapter_4"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >Chapter 4</FONT></div> <div>      Considers Forms or Modes Of Baptism</div> <bR> <div>      Following are numerous Scriptures concerning baptisms being done in rivers or pools and where much water was;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:1</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Mat 3:6)  "And were <U>baptized of him </U><B><U>in Jordan</U></B>, confessing their sins."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:2</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Mat 3:13)  "Then cometh Jesus from Galilee <B>to Jordan</B> unto John, to be baptized of him."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:3</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Mat 3:16)  "And Jesus, when he was baptized, went up <U>straightway </U><B><U>out</U></B><U> of the water</U>: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:4</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Mark 1:5)  "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all <U>baptized of him </U><B><U>in the river of Jordan</U></B>, confessing their sins."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:5</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Mark 1:9)  "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was <B>baptized of John </B><B><U>in Jordan</U></B>."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:6</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (John 3:22-23)  "After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and <U>baptized</U>. {23} And John also was <U>baptizing</U> in Aenon near to Salim, <B><U>because there was much water there</U></B>: and they came, and were baptized."  <I>Note how clearly this verse reveals that </I><I><B><U>much water</U></B></I><I> was involved in baptisms done by John the Baptist and done by Christ and His disciples. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:7</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     (Acts 8:36&38-39)  "And as they went on their way, they <U>came unto a certain water</U>: and the eunuch said, See, <U>here is water</U>; what doth hinder me to be baptized?  And he commanded the chariot to stand still: and they went <B><U>down both into the water</U></B>, both Philip and the eunuch; and he baptized him. {39} And when they were come <B><U>up out of the water</U></B>, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing."  <I>Note if the fact that the Philip and the eunuch </I><I><B>both</B></I><I> went down into the water proves to us that the eunuch was totally immersed, we should conclude that Philip and the eunuch both were immersed since the both went down into the water.  Although the eunuch might not have been strictly and totally submerged, it is clear they both went into the water and quite obvious </I><I><U>much water</U></I><I> was involved in the baptism such as performing a </I><I><U>significant washing.</U></I><I>  It is quite obvious these baptisms did not consist or merely applying a slight </I><I><U>anointing</U></I><I> or </I><I><U>sprinkling</U></I><I> of water. </I>      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:8</FONT><I> </I></div> <bR> <div>      Concerning the 3000 souls that were baptized on the day of Pentecost, some feel these baptisms could not have involved much water as it would have been difficult to baptize 3000 people in one occasion in the way of performing a significant washing.  It appears Peter's sermon before baptizing the 3000 was at the Temple which likely had <U>washing facilities</U> for Jewish purification reasons, while also Jerusalem would have had water supplies such as streams and pools and springs.  Since 3000 were baptized at one time it is likely that these baptisms were done in a quite quick and efficient way.  Yet these all still could have stepped into water and had a goodly amount of water poured over them, while it also is possible that many went deeply into or under the water.  If only the 12 Apostles were baptizing and if each baptized two people per minute the 3000 would have been all baptized in 2 hours and 5 minutes.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:9</FONT></div> <bR> <div> <I>V</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Following are quotes concerning Christian baptisms involving the first to the sixteenth century.  These quotes are word for word from the Martyr's Mirror volume, while comments of mine and which are not included in the Martyr's Mirror are given in italics.  The following quotes are laid out by centuries according to how they are given in the Martyr's Mirror.  Yet to know for sure if each quote distinctly pertains to that century is difficult.     </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:10</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> First Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 66)  When St. Mark the apostle of Christ, saw that Auxibius had a desire for Christ, and that he was believing and instructed, he <B>descended with him into a pool and baptized him.</B>  This is the first example of which we read in history, outside of the Holy Scripture, of whose who were incorporated into the church of Christ, through baptism upon faith.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:11</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Second Century Baptism writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 100)  Than follows a certain testimony, from Walafridus Strabo, proving that in those early times it was <U>not customary</U> to <B>baptize otherwise than in </B><B><U>running water</U></B><B>... .</B>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:12</FONT></div> <bR> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 101)  "After that we <B>lead them to the water</B>, ...they are <B>washed with water</B>, in the name of God, who is the Father and Lord of us all, and of Jesus Christ who is the Saviour of us all, and of the Holy Ghost;"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:13</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 101)  "Invoking the name of God, we lead the one to be baptized to the <B>washing of water</B>"       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:14</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 101)  "But we, after he who, being convinced, has become of one mind with us, <B>is thus washed</B> we lead him to those who are called brethren, <U>where they are assembled</U>, ardently offering up the common prayers for ourselves, for him who is enlightened, and for all other men..."  <I>Note how this quote indicates that the baptizing was not done before the whole congregation.  Note all these quotes from page 101 are from Justinus (Justin Martyr). </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:15</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Third Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 119)  When we <B>go to the water</B>, and first begin with baptism, we confess there, even <U>as we did before in the church</U>, under the hand of the overseer, that we renounce the devil with all his adherents and angels; <B>after which we are </B><B><U>dipped</U></B><B> three times</B>... <I>.  Note how this quote (of Tertullian's as in the Martyr's Mirror) also indicates converts were not baptized before the whole Church.  Also note how this quote speaks of dipping three times. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:16</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Forth Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 153)  "It is written: Thou breakest the heads of dragons in the waters; that is" says he "The heads of the dragons in baptism;"  but by saying in the waters, he means to signify that the <B>same baptism can be administered in all kinds of waters, as, in </B><B><U>rivers</U></B><B>, </B><B><U>lakes</U></B><B>, </B><B><U>wells</U></B><B>, </B><B><U>baths</U></B><B>, </B><B><U>seas</U></B><B>, </B><B><U>etc</U></B>... .  <I>Note this quote appears was written to instruct some </I><I><B>Romanists</B></I><I>, who used only a </I><I><U>particular consecrated water</U></I><I> for baptizing, that </I><I><U>any</U></I><I> water can be used for baptism.</I>       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:17</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 159)  "In former times it was customary to administer holy baptism but twice a year, namely, on Easter eve and on Pentecost eve;"  <I>Note this page in the Martyr's Mirror speaks much more of how converts largely only were baptized at special times of the year.  Yet this page also tells that in some situations such as involving sick ones, or particular emergencies people were baptized on any day.  One should consider that warmer water would have been more available to enter and be washed in, at these times of the year</I>.      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:18</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 162)  We mentioned Baseless and Eubulus, who journeyed to Jerusalem, taking with them the clothes necessary for baptism, in order to be baptized.  From this it appears that it was <B><U>custom</U></B><U> at that time in Jerusalem</U> -- and one that remained in use long afterwards in many warm countries -- to baptize the candidates <B>in</B> or <B>at</B> rivers, and that they went <B><U>partly</U></B><B> or with the </B><B><U>whole body</U></B><B> down into the water,</B> and then came up again; to which end they divested themselves of their own clothes, usually had on a white or linen garment.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:19</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 165)  Chrysostom, on 1 Cor 10 says "<B>The passage of the Jews through the Red Sea was a type of the future baptism"</B>  A little further on, he explains this saying "For there it was water, here it is also water; yea, <B>here it is the washing</B>, and there it was the sea; here thy <B>all go into the water</B>, there they did likewise.  But would you know the truth of the matter?  There they were delivered from Egypt, but here from idolatry; there Pharaoh was drowned, but here the devil; there Egyptians perished, but here the old man of sin is buried"       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:20</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Fifth Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 193)  "The sacrifice is <U>washed</U>, when the water of baptism <B>is poured</B> upon a believer... In <B><U>descending</U></B><B> to baptism</B> he that believes on Christ, dies unto original sin and all iniquity". <I> Note how this quote indicates they descended into the water and were washed in baptism.   </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:21</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Sixth Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 206)  Again: "They have <B>ascended</B>," he says, "from the washing of water, when they, having received the forgiveness of sins by baptism, have increased in Christ."  His speaking here of <B>ascending, that is climbing up from the </B><B><U>washing</U></B><B> of water</B>, and of increasing in Christ, clearly shows that he does not speak of infants, but of persons who have the <B>ability to climb up from the washing of water</B>... .       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:22</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 207)  That it was customary at this time to baptize on <B>Easter</B>, and <B>Whitsuntide</B>, is recorded from Gregory, who says that several Jews were baptized on Easter and several others on Whitesuntide"  <I>Note many other places speak of baptisms mainly being done on these days. </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:23</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Seventh Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 214)  As regards the place of baptizing, it was not in a font or basin, but in the wilderness, here and there <B>at the rivers</B>... .  "That Paulianus baptized many persons at noon, close by the city of Trovulsinga, in the river Trehenda."  <I>Likely because of persecution these Christians could not baptize at man made and designated places.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:24</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 214)  The manner of baptizing, by the ancients called immersion or submersion, has long been observed, even <U>up to the present time</U> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>[then around 1660 A.D.]</I></FONT>, especially by the eastern and southern nations, who understand the Greek word <I>baptisma </I>(baptism), or <I>baptizo </I>(to baptize), to signify an immersion or submersion in water; however, it is found that, according to the idiom of the Greek language, said words do not only signify an immersion of submersion in but also a <U>washing or sprinkling</U> with water.  For instance, <I>baptisma, bapismos, </I>is translated <B><U>sprinkling</U></B><B>, </B><B><U>washing</U></B><B>, </B><B><U>dipping</U></B><B>, </B><B><U>etc</U></B><B>.</B>  <I>Note how this writer of Martyrs Mirror (being of the 17th century) believed that Christians for many years and even up to his time baptized by total immersion.  Yet also note how that he personally still believed a sprinkling or washing in water was all that was needed rather than a total submersion.  </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:25</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Eighth Century Baptism Writings</div> <div> <I>M</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     (Page 221)  D. Vicecomes... quotes the following testimonies from Bede.  He writes: "Bede says that the Angles were baptized in the Rhine and in the Swalbe"      </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:26</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Tenth Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 254)  "That Theridates, with his wife, and the chief persons of the land were baptized in the river Euphrates."  D. Vicecomes..., relates how Namesius, <U>came to the water</U>, towards evening, <B><U>descended</U></B><U> into it</U>, and was baptized, in the name of the Father, the Son, and the Holy Ghost.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:27</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 254)  Or at the close of the tenth century, there is noticed in Jacob Mehring's History of Baptism, Fulbertus Carnontanses, who compares the <B>descending in baptism</B> to the burying of Christ in the earth, and the <B>arising from baptism</B> to the resurrection of Christ from the grave.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:28</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Twelfth Century Baptism Writings</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 273)  "This is confirmed by Ludovicus Vives, who says: 'No one was brought to baptism among us until he had reached his years, and when he knew what the mystic water signified, and himself desired to be <B><U>washed</U></B> with it".  <I>Note how this quote connects baptism to a washing.  Note according to other comments given on this page baptizing during this century still was mainly done on particular days of the year such as Easter and Whitsuntide.</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:29</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> The following involves the time of the Waldenses</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 287) "They (the Waldenses) overthrow," says their accuser, "all the sacrament of the Roman Catholic church, and totally reject holy baptism (that is, the baptism of infants...) as useless and unnecessary; and say that the <U>external water</U> of holy baptism differs in no respect from the water in the <B>rivers</B>."  <I> </I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:30</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Thirteenth to Sixteenth </div> <div> Century Writings Concerning Baptism</div> <bR> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 326)  "St. Barnabas, when he first preached the Gospel as Milan, <U>baptized in </U><B><U>running</U></B><U> water</U>."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:31</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Page 364)  <I>Note the following is a original confession of the Waldenses which later was distorted by the Hussites to include infant baptism.   </I>"The faith which God has given us, constrains us to believe and confess such things <U>respecting baptism</U>, which is the first sacrament:  Whoever, now, in adult age, has become believing through the hearing of the Word of God, by which he, being regenerated and enlightened in his soul, has received power, such an one is bound to be <U>baptized</U> in the name of the Gather, the son and the Holy Ghost, into the unity of the holy church, by an <B>external </B><B><U>washing</U></B><B> of water</B>, in token of his inward purification obtained through faith."      <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:32</FONT></div> <DIV ALIGN="LEFT"></DIV> <div> End of Martyr's Mirror Quotes </div> <bR> <div>      One should notice how the above writings, involving many years speak of baptism as being performed by a <B>real washing or immersion</B>.  Early Church writers of the first several centuries also speak of baptism as being a washing or immersion <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(note quotes of Justin Martyr and Tertullian as they appear in the Martyr's Mirror were included above in paragraphs </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:13-16)</FONT>.  History says that up till the ninth century, baptism as a significant washing was accepted by all Churches.  Although most ancient writings speak of immersion rather than pouring, yet early Christian pictures of baptisms, such as on the Catacomb walls show those being baptized standing in water with one pouring water upon them.  Although early Christian baptisms involved a real wetting and washing, as in either a submersion, or standing in water with water being poured over the individual, yet it appears that for convenience and because of cold climates, baptisms by a slight pouring and sprinkling slowly came into practice.  Following are several very informative writings on this subject<I>;</I>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:33</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> International Standard Bible </div> <div> Encyclopedia, Vol 2, Pages 141-142 </div> <div> <I>     </I>"It is a somewhat curious fact that if the evidence from written texts, whether ancient canons or writings of the earlier Fathers, be studied by themselves, the natural conclusion would seem to be that immersion was the almost universal form of administering the rite; but if the witness of the earliest pictorial representation be collected, then we must infer that effusion was the usual method and that immersion was exceptional; for the pictorial representations, almost without exception, display baptism performed by affusion, i.e. the recipient <B>is seen standing in water</B> while the minister <B>pours water on the head.</B> ...It is also interesting to remember that when most of the Anabaptists of the 16th century insisted on adult baptism (re-baptism was their name for it) immersion was not the method practiced by them. During the great baptismal scene in the market-place of the city of Munster the ordinance was performed by the ministers pouring <U>three cans of water on the heads</U> of the recipients. They baptized by affusion and not by immersion. This was also the practice among the Mennonites or earliest Baptists. This double mode of administering the sacrament - by immersion or by affusion - prevailed in the churches of the first twelve centuries, and it was not until the 13th that the practice of aspersio or sprinkling was almost universally employed." <FONT SIZE="1" COLOR="#000000" FACE="Arial" >     </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:34</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Schaff History   Vol 2, Page 728</div> <div>      "Pouring or affusion is the present practice of the Roman Catholic church. It is first found on <B>pictures in the Roman catacombs</B>, one of which De Rossi assigns to the second century (in the cemetry of Calixtus). “It is remarkable that in almost all the earliest representations of baptism that have been preserved to us, this <B>[the pouring of water from vessels over the body]</B> is the special act represented.” Marriott in Smith and Cheetham, I. 168. But the art of painting can only represent a part of the act, not the whole process; <B>in all the Catacomb pictures the candidate </B><B><U>stands with the feet in water</U></B><B>, and is undressed as for </B><B><U>immersion, total or partial</U></B><B>.</B> "     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:35</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Schaff History Vol 2 Page 729</div> <div>      "Pouring and sprinkling were still exceptional in the ninth century according to Walafrid Strabo (<I>De Rel. Eccl , </I>c. 26), but they made gradual progress with the <U>spread of infant baptism</U>, as the most convenient mode, especially in Northern climates, and came into common use in the West at the end of the thirteenth century, Thomas Aquinas (d. 1274) says, that although it may be safer to baptize by immersion, yet pouring and sprinkling are also allowable".        <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:36</FONT></div> <bR> <div>      According to the above quotes and other histories, baptism by pouring and sprinkling became quite popular and accepted by the 16 century.  Numerous histories say that the early Anabaptists baptized by pouring although it is difficult to know how much water they used or whether some stood in water while having water poured over them.  The Martyr's Mirror involving  the 16th century speaks of George Blorock baptizing in one's house with true Christian baptism which likely didn't involve a large amount of water (Page 436).  Although Menno Simons an early Anabaptist in his Complete Writings Volume in one place speaks of <B>immersion</B>, he in two places speaks of baptizing with only a handful of water (Pages 123, 139, 350).  Menno Simons having been a Catholic Priest likely was accustomed to baptizing by slightly pouring or sprinkling.  It appears Menno did not make a issue out of baptism being either a washing or a slight pouring, while he was rather involved in promoting adult baptism rather than infant baptism.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:37</FONT></div> <bR> <div>      In considering forms or modes of baptism, one should also consider how different liquids such as <U>blood</U>, <U>water of separation,</U> <U>oils</U>, and <U>ordinary water</U> were used in the Old Testament era, as in <U>anointing</U>, <U>pouring</U>, <U>sprinkling</U>, and <U>washing</U>.     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:38</FONT></div> <DIV ALIGN="LEFT"></DIV> <div> Anointing</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     In <B><U>anointing rituals</U></B> most times <B>oil</B> was <U>poured</U> and at lesser times this oil was <U>sprinkled</U>.  In many anointing rituals it appears this oil then was spread abroad on the thing being anointed, by rubbing or brushing this oil around.  The Shewbread was to be anointed with <U>Holy Anointing Oil</U> which very likely pertained to giving the Shewbread a slight coating of this special oil.  The Alter and Holy Vessels of the Temple also were to be anointed with this Holy Oil, which likely pertained to applying a slight covering of this oil over all their surface.  The definitions of the numerous Hebrew and Greek words underlying <U>anointing</U> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(according to Strong's Lexicons)</FONT> advocate rubbing, smearing, painting.  Considering these aspects it seems unlikely to the writer that the anointing of the <U>Holy Things</U> of the Temple merely consisted of pouring this oil onto the Holy Item and letting the excess run off, while much of the vessel would not have been had any oil applied to it.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:39</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     When one's head was anointed with oil it appears such was always done by pouring, <FONT SIZE="1" COLOR="#000000" FACE="Arial" >although in consecrating the Priests oil was also sprinkled on their garments</FONT>.  When individuals were anointed with oil, this oil after being poured might have been rubbed into the hair.  Psalms 133:2 in speaking of Aaron being anointed, speaks of much oil being used reading,  "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;"  Possibly a <U>horn full</U> of oil was used in anointing Aaron as several verses speak of using a <U>horn</U> as a vessel in anointing.  If a horn full of oil was used such anointing would be very similar to a slight pouring.        <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:40</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     In considering proper Christian baptism it should be considered that in the Old Testament era, <B>ordinary water was not used in anointing</B> while rather <B>anointing pertained to oil</B>.  Where does the belief that Christian baptism should be done by <B>only anointing</B> with ordinary water come from? <FONT SIZE="1" COLOR="#000000" FACE="Arial" > Note anointing is slightly different than pouring as anointing normally pertains to a lighter pouring (yet possibly being as much as a horn full), while pouring could pertain to a heavy pouring such as could largely engulf and significantly bury the one being poured upon, especially if he already was standing in waist deep water.</FONT>     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:41</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Sprinkling</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     <B>Blood</B> was often used in the ritual of <U>sprinkling</U>, as blood was often was sprinkled upon the alter and sometimes upon people (Ex 24:6, Ex 29:21, Lev 8:30).  <B>The water of separation</B>, which was an especially prepared water, quite often was also used in <U>sprinkling</U>.  Yet it appears sprinkling was very rarely <U>if ever</U> done with ordinary water.  In considering Christian baptism it should be considered that in Jewish history <B>sprinkling pertained to </B><B><U>blood</U></B><B> or a </B><B><U>specially prepared water</U></B><B> </B>rather than ordinary water<B>.</B>  Where does the belief that Christian baptism should be done by only sprinkling ordinary water come from?       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:42</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Washing</div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT><B>     </B><U>Ordinary water</U> was used in religious washings throughout Jewish history.  Ordinary water also obviously was also used in early Christian baptisms, <U>and as in a </U><B><U>washing</U></B><U>.</U>  In considering the issue of <U>washing</U> in Christian baptism one should consider that it is <B>quite clear that </B><B><U>all old era cleansing rituals</U></B><B> included a real washing of the body and clothes even if a sprinkling of special water also was done in the cleansing</B>, which aspect strongly indicates that a washing was done in John's baptisms and early Christian baptisms.<FONT SIZE="1" COLOR="#000000" FACE="Arial" >  </FONT> Old era cleansings are considered further in Chapter 7.  One should again remember that the words washing and baptism are very related insomuch that they at times derive from the same Greek word.  In considering baptism one should also <B>remember the Scriptures</B> given in paragraphs <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT>-4:2-8 that show how early Christians <B>went into the water to be baptized</B> and remember the records in the Martyr's Mirror <B>that show the same</B>.  In considering all the above it becomes<B> </B><B><U>very clear</U></B> that baptism was originally instituted as a real washing and real wetting rather than only a slight pouring or slight wetting.  Yet in the case of sick ones obviously their are exceptions to the <U>normal rule</U> and the spirit of the law must be followed rather than the letter of the law.  One woman washed Jesus feet with tears which washing obviously did not involve much water like substance.  Following are several more Scriptures that also should be considered in studying modes of baptism;     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:43</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Rom 6:3-4)  "Know ye not, that <B>so many of us as were </B><B><U>baptized into Jesus Christ</U></B> were baptized into his death? {4} Therefore we are <B>buried with him by baptism into death</B>: 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."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:44</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (Col 2:12)  "<B>Buried with him in baptism</B>, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:45</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>M</I></FONT>     (1 Cor 10:1-2)  "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were <U>under the cloud</U>, and all <U>passed through the sea</U>; {2} And were all <B>baptized unto Moses in the </B><B><U>cloud</U></B><B> and in the </B><B><U>sea</U></B>;"     <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:46</FONT></div> <bR> <div>      The above verses clearly fit in nicely with a genuine wetting as in a total immersion, or as in a partial immersion while being engulfed or covered with poured water.  One should consider that one standing in water, with water being poured over him is very much engulfed and covered in water even if he is not totally submersed.  In considering whether a total immersion is absolutely necessary one should consider that with regards to <B>old era washings, no Scripture demanded a total immersion in their washings</B>.  Although it is clear that baptism was instituted as a fully wetting and washing experience yet it is difficult to prove that early Christians were technically required to be totally immersed.  The possibility that early Christians were not required to be totally immersed is nicely supported by the early baptismal pictures on the Catacomb walls of applicants standing in water while having water poured over them.  Yet in baptisms as these some might have had both water poured over them while partially immersed, and been totally immersed.  Whether or not one should be totally submerged in water in baptism is considered further later.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:47</FONT></div> <bR> <div>      Many people advocate a slight pouring of ordinary water as the proper form of baptism, because the early Anabaptists baptized by pouring.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >Yet some early Anabaptists might have poured much water.</FONT>  John Holdeman a zealous advocator of Anabaptist doctrine wrote "So we believe in baptism by pouring because it was handed down to us by the Church of God" <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Mirror of Truth, Page 106)</FONT>.  He also advocated that since the Bible often speaks of being baptized <U>with water</U> rather than <U>in water</U> that pouring was the best mode of baptism.  He also advocated that since the Bible speaks of a <B><U>pouring out</U></B><U> baptism of the Holy Ghost</U>, <U>water baptism</U> also should be done by pouring.  <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(Mirror of Truth, Page 103-105)</FONT>.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:48</FONT></div> <div>      Although it is clear that early Christian baptisms were a fully washing and wetting experience and clear that converts <U>often or always</U> went into the water to be baptized, it must be admitted that the <U>word baptize</U> can significantly relate to <U>pouring</U>, and even insofar relate to <U>anointing</U>.  This is revealed in that the Scriptures numerous times speak of <B>a baptism of the Holy Ghost</B> and speaking of <U>this baptism</U> speak of a <U>pouring out</U>, while one Scripture even speaks of being <U>anointed with the Holy Ghost</U> (Acts 10:38).  Being <U>anointed</U> of the Holy Ghost in one respect <U>would not</U> seem like an abundant receiving of the Spirit, such as would fill and saturate.  Yet one should remember the verse that speaks of Aaron's abundant anointing of oil that ran down over his beard even to the skirts of his garments (Psa 133:2).       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:49</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     Although the above Scriptures indicate that the <U>word baptism</U> need not only pertain to submersion but also can pertain to pouring and even somewhat to anointing, yet such clearly does not prove baptism is to be a light pouring or anointing of water <B>rather than</B> to be a real washing.  Considering numerous Scriptures it is very clear that the <U>baptism of the Holy Ghost</U> was not a scanty application but rather was a real infilling.  Many Scriptures speak of being <B>filled</B> with the Holy Ghost.  Being <B>baptized by the Holy Ghost</B> could very properly pertain to an abundant <U>pouring</U> which fills, engulfs and saturates.  As the words baptism and washing are so much alike, being baptized by the Holy Ghost could be somewhat similar to being washed in or through the Holy Ghost.  The angel in speaking to Mary told her the that the Holy Ghost would come <U>upon her</U> and the power of the Highest would <B><U>overshadow her</U></B> (Luke 1:35).  This overshadowing of the <U>power of the Highest</U> clearly would pertain to being engulfed in and surrounded by.  Acts 2:2 speaking of the special Pentecost moment when the Holy Ghost was poured out reads, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it <B><U>filled</U></B><B> all the house</B> where they were sitting."  Although the Holy Ghost was seen as a <U>small confined presence</U>, <FONT SIZE="1" COLOR="#000000" FACE="Arial" >such as after Christ's baptism He (the Holy Ghost) came upon Jesus in the <B>form of a dove</B> and on the day of Pentecost He was seen as <B>tongues of fire</B></FONT>, such clearly does not mean that the baptism of the Holy Ghost does not pertain to an <B>abundant pouring</B> which can <U>saturate</U> <U>overflow</U>, and <U>engulf</U> those who receive it.  Jesus speaking of the baptism of the Holy Ghost spoke of rivers of living water flowing out of one's belly as a result of this abundant baptism saying,  "He that believeth on me, as the scripture hath said, <B>out of his belly shall flow rivers of </B><B><U>living water</U></B><B>.</B> {39} (But this spake he of the <U>Spirit</U>, which they that believe on him should receive: <B>for the Holy Ghost was not yet given</B>; because that Jesus was not yet glorified.)" (John 7:38-39).  Although it <U>is clear</U> that the baptism of the Holy Ghost pertains to a <B>abundant pouring,</B> yet <B>even if</B> the <U>baptism of the Holy Ghost</U> would only pertain to a light pouring or a anointing, even such by <B>no means</B> would prove that <B>water baptism</B> as performed by the early Church was performed by a light pouring and anointing rather than a real washing.  Who will argue with these truths?       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:50</FONT></div> <div>      In considering baptism as a pouring, one should not overlook that many Scriptures speak of being baptized <B><U>with</U></B><B> water</B> which term would nicely portray a pouring baptism.  Yet one can prove quite little by advocating that many baptismal Scriptures use the term <B><U>with</U></B><B> water</B> rather than <B><U>in</U></B><B> water</B>, because most times when the KJV Bible uses the phrase <U>with water</U> the word "with" comes from a Greek word which also is translated into the word "in".  William Tyndale's translation twice reads <U>in water</U> where the KJV reads <U>with water</U>.  Although the KJV Bible in speaking of baptisms eight times speaks of baptizing <U>with water</U> and never using the exact wording <U>in water</U>, one must consider that the KJV Bible yet clearly does speak of being baptized <U>in the Jordan</U> and <U>in water</U>, and consider that some or all of these <U>with waters</U> could have been quite properly been translated <U>in water</U>.  Yet it is still very possible that early Christians were not only baptized <U>in water</U> but also <U>with water</U> such as while being partially immersed in water also having water poured over them.  Some might have fully submerged and also had water poured upon them.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:51</FONT></div> <div> <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>V</I></FONT>     <U>Firstly</U> considering how the numerous above Scriptures in paragraphs <FONT SIZE="2" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT>-4:2-8 speak of going into the water and of being baptized in Jordan, <U>secondly</U> considering the many quotes from the Martyr's Mirror which clearly portray baptism as a washing in water, <U>thirdly</U> considering how the word washing and baptism are so much alike <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(remember chapter one)</FONT>, <U>forthly</U> considering how ordinary water was not used in religious <B>sprinklings</B> or <B>anointings</B> <FONT SIZE="1" COLOR="#000000" FACE="Arial" >(while rather oil and a special water was applied as such)</FONT>, and lastly considering that ordinary water pertained to washings, <B>one must conclude</B> that Christian baptism at the beginning was established as a <B>real washing </B><B><U>in</U></B><B> water and possibly </B><B><U>with</U></B><B> water</B>, rather than merely a slight pouring or anointing of ordinary water on the head.  Who would be as foolish as to argue that John and Jesus were only <U>utilizing</U> a handful of water in their baptisms while they both were baptizing in "Aenon near to Salim, because there was much water there:" (John 3:23)?  One should here again remember that it is quite clear<B> that all old era cleansings</B> included a real washing of the body and clothes in finalizing the cleansing, even if a <U>sprinkling of special water</U> was also included in the cleansing, which aspect also strongly indicates early baptisms consisted of a washing rather than only a slight pouring or sprinkling of water.       <FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:52</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Chapter Conclusion</div> <div> <I>V</I><FONT SIZE="3" COLOR="#000000" FACE="Arial" >     Baptism originally was instituted as a fully wetting and washing experience rather than a slight pouring, sprinkling, or anointing.  The early Church baptisms often or normally involved going into water.  The Apostles in speaking of baptism were accustomed to water baptisms as this.       </FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" ><I>bC</I></FONT><FONT SIZE="1" COLOR="#000000" FACE="Arial" >-4:53</FONT></div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="home173.htm" TARGET="_top" TITLE="bC WATER BAPTISM OF BIBLICAL CHRISTIANI"><U>For remainder of this article click here</U></A></div> <div> 17754</div> <bR> </td> </tr></table></body>