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ment! This true baptism is, indeed, the door into the true Church, for no one can be admitted or enrolled as a member of the Church, the body of Christ, and have their names written in heaven as such, except first he have experienced this baptism of his will, of his heart, into death with Christ, and has thus been inducted into membership in his Church, which is “filling up that which is behind of the afflictions of Christ." (Col. 1: 24.) Ah, yes! Such believers, making such consecration, such baptism into death with the Lord, must all be true "wheat"-not one of these is a "tare." The water door may let in "tares" as well as "wheat" into the Baptist Church; but the baptism into death as a door will admit only the wheat class into the true Church, because none others will care to come under the conditions, though some may imitate them in a measure, as the “tares" are imitations of "wheat."

From this standpoint it will be observed that there may be members of the true Church-baptized into Jesus Christ, by being baptized into his death-amongst Presbyterians, Methodists, Lutherans, Episcopalians, Congregationalists, Roman Catholics, etc., as well as amongst Disciples and Baptists. On the other hand, undoubtedly the great majority in all denominations (including Disciples and Baptists immersed into water) have neither part nor lot in the body of Christ, the true Ecclesia, because of not having come through the real door into the real Church, by the real baptism into "his death." This proposition is incontrovertible.

Having thus laid all the stress, as the Apostle does, upon the true baptism, we turn to the symbol of it, the water baptism, and inquire, first, Is the symbol proper or necessary to those who have the real baptism? Second, If so, which is the proper symbol?

IS THE SYMBOLIC BAPTISM NECESSARY?

The testimony of the Lord and the apostles clearly indicates the propriety of the symbolical or water baptism, because not only they themselves were baptized with water, but taught water baptism in respect to

others;-not Jews only, but also Gentile converts. We have already shown that our Lord Jesus' baptism was separate and distinct from that of John's baptism to the Jews in general;-that it was not unto repentance for remission of sins;-that John did not understand the matter; and that our Lord, in thus instituting a symbol of his own death, did not attempt to explain what John and others of that time could not have understood, because the holy Spirit was not yet given, for Jesus had not yet accomplished his sacrifice for our sins, nor been glorified so as to present the sacrifice on our behalf. We note the commission given by our Lord to the apostles, and to us through them, as recorded in Matt. 28: 19, 20: "Go ye, therefore, and teach all nations, baptizing them in the name [by the authority] of the Father, and of the Son, and of the holy Spirit. This commission has applied to this entire Gospel age, and under it all ministers of the Truth to-day labor. The Lord did not here refer to the Pentecostal baptism of the Spirit, because it was not in the power of the apostles thus to baptize anyone. The Lord himself, and he alone, had this authority and retained it. It was, however, granted to the apostles, and to all the faithful teachers of the Lord's Word, to instruct people respecting the grace of God in Christ-respecting their justification, and respecting their sanctification, or consecration, or baptism into death with Christ, if they would be partakers of his new nature and coming glory. And the baptizing included also the symbolical, or water baptism, which was to be the outward sign by which the inward or heart-consecration of the believer would be made known to his fellows, even as our Lord himself first made the heartconsecration to the Father, and then symbolized it in

water.

That the inspired apostles so understood their commission and ours is evident from all their teachings. They first taught the people respecting the grace of God in the work of redemption, encouraging them to believe unto justification of life. They next urged upon them a full consecration of heart, saying, "I beseech you, brethren

[no longer sinners and aliens, but justified through faith in Christ, and, hence, designated members of the "household of faith," or "brethren"], by the mercies of God [a share of which you have already received in your justification], that ye present your bodies living sacrifices, holy [justified], acceptable to God, your reasonable service." This was the invitation to consecrate, or sacrifice, or be "baptized into his death." So many as heard the word gladly, in the proper condition of heart, appreciatively, were baptized-not only really baptized in their consecration vow, but also symbolically baptized in water, as an outward testimony of this.

Notice the following testimonies that baptism was the custom of all the apostles,-not merely with the Jews, but also with the Gentiles. We read of the people of Samaria, "When they believed Philip they were baptized, both men and women [not children].' (Acts 8:12.) The Ethiopian eunuch converted by the preaching of Philip was also baptized in water. (Acts 8:35-38.) After Peter had preached to Cornelius and his household, "The holy Spirit fell on all them that heard [appreciated] the word [no infants, therefore],

and he commanded them to be baptized." (Acts 10: 44-48.) Again we read, "Many of the Corinthians hearing believed, and were baptized." (Acts 18: 8.) Again we read, "Lydia, a seller of purple, of the city of Thyatira, one that worshiped God, heard us; whose heart the Lord opened to give heed unto the things spoken by Paul. She was baptized and her household." (Acts 16: 14, 15.) The Philippian jailer, when he had believed, was baptized by Paul and Silas in the prison. (Acts 16: 33.) Again, we read, "I baptized also the household of Stephanus."-1 Cor. 1: 16.

True, the Apostle in this last case mentions how few he had baptized, but this, undoubtedly, was because of his thorn in the flesh, his imperfect eyesight; and the few whom he baptized probably received this service at his hands because no one else suitable to perform it was conveniently at hand. He thanked God that he haptized so few; but this does not imply that he had changed

his mind in respect to the propriety either of the real baptism or of its symbol; but in view of the fact that a dispute had arisen in the Church-a sectarian or factious spirit leading some to say, "I am of Paul," others, "I am of Apollos," others, "I am of Peter," etc.—the Apostle was glad that he could say he had baptized very few of them himself, lest any of them might have been led to claim that he had been making personal disciples, baptizing them in his own name, instead of making disciples for Christ, and baptizing them into the name of Christ.

In the light of these plain declarations of Scripture respecting the precept and practice of the Lord and the apostles, it would be a bold man indeed who would declare that symbolical or water baptism is not taught in the Scriptures; or that it was taught as applicable only to the Jews; or that it was intended only as an introductory work. On the contrary, it has been both taught and practised from the beginning of the age to the present time, even though with varying forms and ceremonies, and with more or less incorrect conception of its meaning, confounding the symbol and losing sight of the real baptism. It is surely with good reason that all Christian people respect water baptism as of divine institution. If any are still inclined to controvert this question, we have no quarrel with them, but believe that if such an one is honest and has performed in his heart the true baptism of his will into the will of the Lord-if he has become dead to self, and to the world, and alive toward God, through Jesus Christ our Lord, God will reveal even this matter also unto him in due season.-Phil. 3: 15.

Meantime, we shall rejoice with such that they have found the real baptism, and become participators in it, and we congratulate them upon the truth that it is far better to see and enjoy the real baptism while blind to the symbol, than it would be to see the symbol and be blind to the reality. In view of this, however strongly we favor the symbolical baptism, we could not base Christian fellowship upon it, but only upon the real baptism into death with Christ. All, therefore, who confess the Lord as their

Redeemer, and confess a full consecration of heart and life to him, we accept as brethren in Christ Jesus, members of the Ecclesia, whose names are written in heaven -New Creatures in Christ, whether by birth Jews or Gentiles, bond or free, male or female, baptized with water or not baptized with water.

On the other hand, let it not be forgotten that every item of knowledge brings not only an increase of privilege and joy, but also an increase of responsibility. Whoever, therefore, comes to see the beauty and authority of the water symbol, comes at the same time to another test respecting the deadness of his will-respecting his real baptism into death with his Lord. A failure to obey as to the symbol under these circumstances, it will readily be seen, would mean a withdrawal of the sacrifice, and thus a failure to make the calling and election sure.

THE PROPER SYMBOL OF BAPTISM.

We will not attempt a discussion of the multitudinous pros and cons as between sprinkling, pouring and immersion,- -as to which was the original apostolic mode of performing symbolical baptism. We will suggest, however, that no infant could possibly be in the condition of mind and heart which would permit it to make a consecration or baptism of its will into the will of Christ, so as to become dead with him to self and to the world. We will insist further, that the symbolical baptism could not be performed prior to the real baptism, with any validity; because symbolical baptism is intended to be merely the outward expression or confession. of what has already transpired between our hearts, our wills, and the Lord in secret.

These things being true, it follows that the great majority of Christian people have never had symbolical or water baptism, since they could receive it only after intelligently making their consecration vow. The immersion of adults prior to consecration would be no more efficacious than an ordinary bath, no more of a symbolic baptism than the sprinkling of an unconsecrated infant. It behooves all, therefore, to inquire earnestly which is