p. 185 | Signs of the Times, Vol. 6, No. 16. (4/22/1880)

WASHING AND BAPTIZING

By Editor

THOUGHTS ON BAPTISM—NO. 3.

WASHING AND BAPTIZING.

It has been said, and often said, that Scripture usage shows that wash is the equivalent of baptize; and as washing may be performed by various methods, so may baptizing. The fallacy of this is easily shown.

In 2 Kings we find the commandment of Elisha, given to the Syrian, to "wash in Jordan;" and accordingly he "dipped himself in Jordan." Where the preposition is thus used,—in Jordan,—the mind is naturally led to dipping as the method of washing. But washing may be performed by other methods, or without dipping; therefore washing and dipping are not equivalents. Washing designates neither dipping nor pouring, but may include both. Thus in signification it materially differs from either. Washing indicates an action; dipping or immersing indicates a method of action. The latter is specific; the former is not. The latter is always used in reference to the gospel ordinance; the former is never so used. There is no necessity for mistake in this matter.

But the objection is based chiefly on Mark 7:4: "And when they come from the market, except they wash [baptisontai], they eat not. And many other things there be which they have received to hold, as the washing [baptismous] of cups, and pots, brazen vessels, and of tables, or couches."

Here it is assumed that baptism is used where immersion is, at least, improbable. The reader will be interested in the following extracts from Clarke's comment on the text:—

"Except they wash] or dip; for Baptisontai may mean either. But instead of the word in the text, the famous Codex Vaticanus, (B) eight others, Euthymius, have rhantisontai, sprinkle. However, the Jews sometimes washed their hands previously to their eating; at other times they simply dipped or plunged them into the water."

"And of tables] Beds, couches—kai klinon. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms or seats on which they sat. A bed or couch was defiled if any unclean person sat or leaned on it,—a man with an issue, a leper, a woman with child, etc. As the word baptismous, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion, and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; the beds and forms perhaps sprinkled; and the hands dipped up to the wrist."

This is the most that can possibly be said on that side of the question. It would have been well for his opinion if facts have permitted him to say more than "perhaps sprinkled." More than a "perhaps" should be inquired for by every one who seeks a "full assurance of faith." Heb. 10:22. On this subject we have "the law," which settles all controversies.

Lev. 6:28: "And if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water."

Chap. 11:32: "And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even."

Chap. 15:12: "And the vessel of earth that he toucheth which hath the issue, shall be broken; and every vessel of wood shall be rinsed in water."

Here is the requirement for putting into water, or baptizing the very articles specified in Mark 7:4. And not only those vessels, but raiment, and "whatsoever" was rendered unclean by contact. And thus every conjecture and "perhaps" which is designed to obscure the plain truth of this passage, is shown to be gratuitous. No reason exists for giving baptizo any other definition than immerse.

It should be noticed that the Saviour did not say a word against the baptisms required in the Levitical law; but he spoke against their traditions in connection with them, or their making void the commandment of God by their traditions.

DIP AND SPRINKLE IN THE OLD TESTAMENT.

Inasmuch as the advocates of sprinkling endeavor to bring the Old Testament to their aid, by citing to those passages which state that water or blood was required to be sprinkled on certain things, it may be of use, certainly it will be of interest, to inquire whether the language of the Old Testament is definite in its distinctions between the two actions; whether immersion and sprinkling are so separated that one cannot, in its language, be mistaken for the other. We affirm that the order to sprinkle the blood on the mercy-seat would not have been obeyed if the priest had immersed the mercy-seat in blood. It was no mere chance by which the apostle spoke of the blood of rhantismos, instead of the blood of baptismos; for the former, or sprinkling of blood, was required and practiced, but the latter, baptism of blood, was unknown to the Scriptures, both of the Old and the New Testament, except in such cases as Lev. 4:6, where the priest was required to dip his finger in blood, and sprinkle the blood before the vail. But here the two actions are clearly and necessarily distinct. So, also, it is no mere chance, but by evident design, that the rite of baptismos is so often, and so definitely joined in the gospel, while that of rhantismos is never mentioned. But to the Old Testament terms.

Tah-val.	Common Version.	Septuagint.
Gen. 37:31	dipped.	emolunan.
Ex. 12:22	dip.	bapsantes.
Lev. 4:6	dip.	bapsei.
17	dip.	bapsei.
9:9	dipped.	ebapse.
14:6	dip.	bapsei.
16	dip.	bapsei.
51	dip.	bapsei.
Num. 19:18	dip.	bapsei.
Deut. 33:24	dip.	bapsei.
Josh. 3:15	dipped.	ebaphesan.
Ruth 2:14	dip.	bapseis.
1 Sam. 14:27	dipped.	ebapsen.
2 Kings 5:14	dipped.	ebaptisato.
8:15	dipped.	ebapsen.
Job 9:31	plunge.	ebapses.

This embraces the entire use of the Hebrew word tah-val in all its forms. In the first instance, emolunan is used in the Septuagint, which, in the New Testament, is rendered defile. This does not conflict with the meaning of the terms, as it (Joseph's coat) might be defiled with the blood by being dipped in it. And so our version renders it. And no objection can be raised that bapto is used instead of baptizo; for they both proceed from the same monosyllabic root, and the first meaning of bapto is to dip, or immerse, and baptizo has no other meaning.

This last statement has been contradicted by some authors, who have endeavored to make baptizo carry the two definitions of bapto, namely, to dip, or immerse, and to dye. The method of the last of these meanings of bapto indicates its relation to and derivation from the first meaning, as it was common to dye by dipping. Dr. Carson has very clearly proved that baptizo does not take this second meaning of bapto, but, for obvious reasons, we prefer to quote the conclusions of Prof. Stuart on this point. In examining the inquiry "whether bapto and baptizo are really synonymous, as they have often been asserted to be," Prof. Stuart says:—

"Let us now inquire whether, in actual usage, baptizo has a different meaning from bapto. In particular, is it distinguished from bapto by the writers of the New Testament? "The answer to these questions will be fully developed in the sequel. I have already intimated that baptizo is distinguished from bapto in its meaning. I now add, that it is not, like this latter word, used to designate the idea of coloring or dyeing; while in some other respects, it seems, in classical use, to be nearly or quite synonymous with bapto. In the New Testament, however, there is one other marked distinction between the use of these verbs. Baptizo and its derivatives are exclusively employed when the rite of baptism is to be designated in any form whatever; and in this case bapto seems to be purposely, as well as habitually, excluded."

And in another paragraph he says:— "The idea of plunging or immersing is common to both the words bapto and baptizo, while that of dyeing or coloring belongs only to bapto."

This is worthy of the most careful consideration. Not only is every word which signifies pour or sprinkle excluded from the texts in the New Testament which speak of the rite of baptism, but a word which signifies dip or immerse, in common with baptizo, is also excluded because it has another meaning also; and a word is chosen to designate the ordinance which has the signification of immerse, and that only. Such is the remarkable precision of the Greek language used by our Saviour to designate the duty of his followers in this rite. The foregoing table plainly shows that the idea of sprinkling is not contained in the Hebrew word tah-val.

There has much ado been made over the use of bapto in Dan. 4 and 5, rendered in our version, "wet with the dew of heaven." But it is admitted by all that bapto has acquired, or secondary, meanings, which baptizo has not. And inasmuch as baptizo is always used for the ordinance, from which, as Prof. Stuart remarks, bapto is carefully excluded, we cannot see that the opponents of immersion gain anything at all on this scripture. It is scarcely an outpost of the citadel of baptism, which stands solely on the use of the word baptizo. This is the only case, however, in all the Scriptures in which even bapto carries any other signification than that of dip.

Dip is once derived, in the Old Testament from the Hebrew mah-khatz, which occurs fourteen times, and is rendered wound, seven times; smite, three times; pierce, twice; strike, once; and dip, once; viz., in Ps. 68:23, where the Septuagint has baphe (bapto). Its use in the latter text is peculiar, though it may stand related to its signification, as pierce does to smite. This is the entire use of the word dip in the Old Testament.

THE SABBATH—FOR WHAT PURPOSE INSTITUTED.

By R. F. Cottrell

THE fourth commandment gives the reason for the institution of the Sabbath thus: "For in six days the Lord made Heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Why was the Sabbath blessed and hallowed, or sanctified? The reason is here plainly given. There is no chance for mistaking the reason, except from choice.

But there are those who stoutly contend that the Sabbath of the decalogue was instituted to commemorate the deliverance of Israel from Egyptian bondage; and they quote the following text with much assurance in proof: "And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and a stretched out arm; therefore the Lord thy God commanded thee to keep the Sabbath day." Deut. 5:15. This text gives no reason why the Sabbath was blessed and hallowed; the other does. The fourth commandment tells why the Sabbath was instituted; this text only refers to a renewed obligation to keep the commandment of God, namely, their deliverance from servitude; and for this reason they were to allow their servants the same privilege. "That thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt." Their deliverance from servitude did not originate the obligation to keep the Sabbath, but by it they were laid under renewed obligation to keep His commandments, who had set them free.

In Deut. 24:17, 18, we have a parallel case. "Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge; but thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence; therefore I command thee to do this thing." Did their redemption from Egypt originate their obligation to the stranger, the fatherless, and the widow? No sane man will claim this. But it might be claimed with as much propriety, as to claim that the obligation to keep the Sabbath originated thus. The one is as much a memorial of their deliverance from Egypt as the other. We know that the Sabbath had its origin at the creation. The fourth commandment points us back to that event; and we turn back to Gen. 2:2, 3, and we find that the seventh day was blessed and sanctified at the close of the first week of the world's history.

R. F. COTTRELL.

Discounts on the Ten Commandments

By Editor

"A Missionary, writing from China, says of his work: 'There are several inquirers here, but they lack adhesiveness. They want to go to Heaven, but they act as if they would like to talk price with the Lord, and secure some discount on the ten commandments, or a little mutual accommodation between His law and their habits and customs? We fear this is the trouble in a good many places this side of China.'"—Christian World, Nov. 21st, 1879.

NATURE AND REVELATION.

We have great reason to be thankful that God has not left us to the uncertainties of natural religion. For evidently even the entire period of human history shows too small an arc of the whole divine plan for us to gather from it all the elements of the orbit in which we are moving. For ourselves, we confess to a growing distrust of endeavors to prove the deeper doctrine of revelation from the point of view of natural religion. It is sufficient for us that the doctrine of atonement and of future punishment are both beyond the reach of successful attack from the region of natural religion. At the same time we are not troubled if they are equally beyond the reach of any great amount of positive support from that quarter. In this generation, now, as in former times, interest continues to center in the evidences of Christianity, and in the proper interpretation of Scripture. What think ye of Christ? is still the paramount question. When many ceased to follow him, he asked his disciples, "Will ye also go away?" Often when our own faith has shown a tendency to waver, we have been checked by the pathos of Peter's reply, "Lord, to whom shall we go? Thou hast the words of eternal life." Christ's character as a witness to unseen things is confirmed to us by many signs and wonders. We should be extremely foolish to cast overboard such a pilot till we were sure his place could be supplied. Nature certainly does not furnish adequate testimony to encourage in us a lively hope of eternal joys, or to restrain the fear of unending and inimitable shame and contempt for our sins. Nor is nature an adequate guide in those practical duties which relate to the powers of an endless life. In our own sphere nature's revelations are sufficiently marvelous. But, like John the Baptist, it is but a voice in the wilderness, proclaiming something higher "which is for to come." Great is the man of science! But the feast in the kingdom of heaven is greater than he!—Sel.

SELF-IMPORTANT PEOPLE.

By Charles Haddon Spurgeon

WHEN they get into a church they feel they are the most important persons in it, and that nothing can possibly go on without them. They think if they were dead the church would go to ruin, and that it would stand up and cry, "My Father, my father, the chariots of Israel and the horsemen thereof!" But it is not so. Don't you know, some of you big brothers that are so great in the little church over which you are deacon or minister, what the Lord does with some of us! He does with us as the captain did with the man who was troublesome on board of the ship which was going to Australia, talking to the sailors and passengers about the dreadful weather, and ever asking whether the ship was unworthy. When a bit of a squall sprang up, this man was doing incalculable mischief. The captain said, "You will assist me; you know a thing or two; we don't know much. I will give you something to do; a great deal may depend upon you. You stand there and hold that rope; you don't know the consequences if you let go." So there stood our friend for a long time holding this rope as firmly as if he felt that the ends of the earth were upon him, and he was the foundation thereof; and at last the captain told him to let go, as the danger was over. Our friend went down stairs feeling grateful to himself. Next day he wondered that nothing was said about what he had done. He half thought they would present him with a piece of plate. He grew so wretched about the general silence, that at last the captain had to tell him the secret—that there had been nothing wrong. "I told you to take hold of the rope to keep you quiet." Yet there are people in God's service who do nothing but hold a bit of rope. Nothing comes of it, but it keeps them quiet.—Spurgeon.

The Mantle of Charity

By Presbyterian

No common phrase is more abused than this, "the mantle of charity." Coleridge said, that "since we are in fault the scales in final judgment may be balanced unexpectedly as to some." Notwithstanding the good name of many suffers through gossip and slander, yet the fruits must decide the nature of the tree. Men often quote the words, "Charity covereth a multitude of sins," but this, or anything like it, cannot be found in the Bible. James 5 : 20 tells us that he who secures the saving of a soul wins the praise above quoted. The motto is abused by false tenderness toward real sins.—Presbyterian.

Life’s Stormy Doom

By Thomas Moore

OH, who could brave life's stormy doom, Did not Thy wing of love Come brightly wafting through the gloom Our prayer-branch from above? Then sorrow, touched by Thee, grows bright With more than rapture's ray; As darkness shows us worlds of light, We never saw by day. —Thomas Moore.

The Sabbath School.

By William Clarence White

QUARTERLY CONVENTION OF THE CALIFORNIA S. S. ASSOCIATION.

At the quarterly meeting of the Sabbath-school Association held in Oakland, April 7, 1880, the wants of the Sabbath-school, in California were carefully considered, and steps were taken to advance the interests thereof. To accomplish this it was deemed necessary, as the first step, to bring about a greater uniformity of study. The benefits to be derived from such a course were thoroughly discussed, and the objections carefully considered and answered.

It seemed to be the general opinion that it would greatly advance the interests of our schools to adopt a uniform course of lessons, so that when two or three schools unite at time of district quarterly meetings, they can join in the recitation of the same lesson.

Brethren Israel, Rice, and White, were appointed a committee to select a course of study, and recommend it to all the Sabbath-schools in the State. This they have done by sending to the officers of each school a circular letter, too lengthy for us to copy in full. We insert a few paragraphs which teachers and parents should consider.

CLASSIFICATION.

It is very important that the scholars be properly classified. To illustrate: You would not classify a man of matured intellect along with a little child just learning his letters; neither should a scholar be placed in a class where the lessons are too difficult for him to comprehend, nor where the lessons would seem perfectly simple to him. But rather let him be classified where the lessons will be within his comprehension and yet require sufficient study on his part to learn them. Also take into consideration what will be for the best interests of the individual to study—Bible history or prophecy? Where shall they commence? Do not place them in advance of what they really need to know in order to thoroughly understand what follows. This work of classification devolves upon the officers of the school. The scholars must not be left to choose their own classes.

You may not be able to determine at once just where each individual belongs, but to the watchful officers and teachers, time will soon develop the case. In most of our schools there are four divisions,—viz, infant, children's, youth's, and adult or senior division. For each of these divisions there is a series of lessons exactly suited to their capability and wants, (if properly classified), and for the infant and senior classes both the first and second years course of lessons are in print, so there is before each Superintendent six sets of lessons from which to choose in classifying new scholars.

If all classes adopting these lessons will begin at once and study each week the lesson designed for that date, they will be prepared to unite at the time of district quarterly meetings, and camp-meeting in one grand division, all prepared with the same lesson, and it—the regular lesson designed for that Sabbath. All who begin the study of these lessons would be much benefited by reading carefully the back lessons for eight or ten weeks.

The chief objection that has been offered to adapting the current lessons in the Youth's Instructor is the occasional delay in the mails, so that the paper is not received till the Sabbath past on which it should be distributed. This can thus be remedied by using the lesson one week later, thus giving another week for the paper to arrive.

Before leaving for their homes many of the Teachers and Officers provided themselves with the Text-Books recommended in the SIGNS, and all seemed determined to put forth renewed efforts to become efficient workers in the Sabbath-school cause. We hope that this spirit will communicate itself to the officers and teachers of all our schools, and that a special effort will be made from henceforth to bring our schools up to a higher standard of excellency. W. C. WHITE.

COLTON'S SABBATH-SCHOOL MAPS

No. 1. Eight-sheet map of Palestine.—With topographical plan of the city of Jerusalem, and a plan of the vicinity of Jerusalem. Size, 116x81 inches. This beautiful wall map is printed in such a large, clear, distinct style, that everything upon it is clearly distinguishable from every part of a large school-room. Price, printed on cloth, $12.50.

No. 2. Map Illustrating the Travels of St. Paul.—Eight sheets. Size, 116x81 inches. This is the largest map of these countries ever published. The routes of St. Paul are distinctly shown by strong lines of different colors; the names of places visited in his various missionary tours are lettered very boldly to distinguish them from other ancient names; and the few modern names that are introduced to make the identification with places of present interest more easy, are in a still lighter style of lettering. Price, on cloth, $12.50.

No. 5. Map of the Peninsula of Mount Sinai.—Illustrating the wanderings of the Israelites in their journey from Egypt to Canaan, with a plan, on a large scale, of the vicinity of Mount Sinai. 72x52 inches. This map exhibits the results of the researches of the English and American expeditions for the exploration of this interesting region. Its large scale, bold lettering, and skillful execution have combined to produce a map which fully meets the want long felt by those who have attempted to teach the narrative of the Exodus. Price, on cloth, $5.00.

No. 6. Old Testament Map of Palestine.—Size, 58x41 inches. Price, on cloth, $3.00.

No. 8. New Testament Map of Palestine.—Size, 58x41 inches. Price, on cloth, $3.00.

Address, SIGNS OF THE TIMES.

SABBATH-SCHOOL RECORD BOOKS

The Complete S. S. Record and Register. These books are of several sizes, suited to the number of scholars in various schools.

Record B contains 175 pages (half Russia binding), and is suitable for a school of from eighty to two hundred members for two years. Price, $1.20.

Record C. Same size as Record B (half bound, that is, leather back and corners, with paper sides). Price, $1.00.

Record D contains 110 pages (half bound), and is suitable for a school of less than eighty members for two years. Price, 75 cents.

Record F has 56 pages, bound in press-sheet covers like the Class Record, and is suitable for a school of less than thirty members for one year. Price, 35 cents.

NEW LESSON BOOKS.

By Editor

Lessons on Prophecy, For the Bible Class. The lessons on prophecy, as issued with the Youth's Instructor for 1879, are neatly bound in pamphlet form. 10 cts

Lessons for Little Ones, No. 2. Designed for children who have completed the first book for little ones. It contains a year's study upon Bible history, from the birth of Moses to the time of Joshua. Flex. cloth. 15c

Valuable Books of Reference and Manuals

VALUABLE BOOKS OF REFERENCE, AND MANUALS OF INSTRUCTION FOR TEACHERS AND OFFICERS OF THE SABBATH-SCHOOL, AND BIBLE STUDENTS.

D'Aubigne's History of the Reformation, 5 vols. $4.50

Gibbon's Rome. The History of the Decline and Fall of the Roman Empire. 6 vols. $5.00

Cruden's Concordance Condensed, a Complete Concordance to the Holy Scriptures, on the basis of Cruden, edited by John Eadie, D. D. This Concordance, published by the American Tract Society, contains nearly all that is useful in this line. It has 561 pages printed with clear type on fine tough paper, and is substantially bound in black muslin. The price has lately been reduced to $1.00.

The Art of Questioning, with an introductory address on Training Classes, by J. G. Fitch. 15 cts

The Use of Illustrations in S. S. Teaching, by J. M. Freeman. 15 cts

The Art of Securing Attention in a S. S. Class, by J. G. Fitch. 15 cts

Bible Geography, Hand-Book of. (New and Revised Edition.) Containing the Name, Pronunciation, and Meaning of every Place, Nation, and Tribe mentioned in both the Canonical and Apocryphal Scriptures. By Rev. Geo. H. Whitney, A. M. Illustrated by one hundred Engravings, and forty Maps and Plans. Four hundred closely printed pages. 12mo. $2.50

A Dictionary of the Holy Bible, for general use in the study of the Scriptures; with engravings, maps, and tables. Published by American Tract Society. Muslin Bound, $1.25 Sheep, 2.00

Bible Manners and Customs, Hand-Book of. Containing Descriptions of the Ancient Manners and Customs mentioned in the Bible, and explaining over three thousand Scripture Texts. By James M. Freeman, D. D. Illustrated by 168 Engravings, and accompanied by an Analytical Index, a Textual Index, and a Topical Index. 12mo. 515 pp. $2.50

Pilgrim's Progress. 12mo. edition, printed by Dodd, Mead, & Co. This edition is firmly and beautifully bound, printed on heavy tint paper, contains 36 engravings, and has marginal references to such texts of scripture as are illustrated by the story. 336 pp. $1.50

REMARKABLE HEALING.

BRO. WM. BUTCHER, one of the early settlers in Vacaville, Solano Co., Cal., is now 52 years of age. He had a mal-formation of the throat, and did not talk at all till he was four years old. He has always had a great impediment in his speech. It was not an ordinary case of stammering, though he stammered badly. The effort to speak was distressing, and seemed to affect his whole frame.

He was formerly a member of the Methodist church, and he embraced the advent and Sabbath truth a few years ago. He is the elder of the Church in Vacaville. About the first of February last he felt a strong desire to be able to read the Bible and speak in the meetings. He earnestly prayed that the Lord would grant him this blessing, and he received the assurance in prayer that it would be given. So firm was his faith in this assurance that he invited his Methodist friends to the meeting the next Sabbath to hear him. They had no confidence in his hope, but they came, and, to the astonishment of all, he spoke without any difficulty. But when the meeting closed the natural impediment was found still existing. He had only asked that he might be able to speak in the meeting, and he received just that for which he asked.

Afterward he prayed that he might speak all the time. Again he received the assurance of an answer to his prayer; and this time he called upon his family to join with him in giving praises to God, for he was going to loose his tongue, and enable him to speak at all times. They were somewhat incredulous, but the blessing came. He felt a change take place in his throat, and the mal-formation was removed. Since that time he has continued to speak fluently and without any painful effort. He has held meetings in the neighborhood to which his friends and neighbors come to see and hear what the Lord has done for him. The papers in that section have published it as a remarkable case, which truly it is.

At the time of our Annual Meeting we had the pleasure of hearing Bro. Butcher give his testimony, to the praise of God's wondrous grace. Having known him when he spoke only with great difficulty, we can testify to the marvelous change which has been wrought in him.

Bro. Butcher takes a reasonable view of his responsibility in this case. He says if he is unfaithful a worse thing will come upon him. This is always true; if we become boastful of our blessings they will be withdrawn. But this circumstance should lead to increased gratitude and faithfulness in us all. If we distrust God with such evidences of his loving-kindness, we shall be without excuse. Let us exalt his grace. "Happy is the people whose God is Jehovah."

"ADVENTISM."

By Editor

THERE are two bodies of Christians who keep the seventh-day Sabbath—"the Sabbath of the Lord." These are the Seventh-day Baptists, and the Seventh-day Adventists. The first take their name from the fact that they, as the "Regular Baptists," hold that immersion, and it only, is baptism. In this respect they are genuine Baptists. And in almost everything else they believe as the Baptists do, except that they keep the Sabbath of the fourth commandment, which the Baptists do not. It is the seventh-day Sabbath, and this only, which distinguishes them from the Baptists. Without this they can have no existence as a distinct people.

The other body is that of Seventh-day Adventists. But these are also genuinely Baptists, holding strictly to immersion. Belief in the near coming of the Lord has given them the title of Adventists, and they have accepted it as their distinguishing name. Without the advent doctrine they could not be distinguished from the Seventh-day Baptists.

What is adventism? On the answer to this question there may not be ready and entire agreement. Most people think that the sole or special characteristic of Adventists, is a belief in the mortality of man. But this is not so; the oldest Adventist paper published in the United States—Messiah's Herald, formerly the Advent Herald—holds to the belief of the immortality of the soul. In this, however, Seventh-day Adventists do not agree with it. They hold that immortality is to be sought for. Rom. 2:7. That it is obtained only through Jesus and the resurrection, for it is in the resurrection that "this mortal shall put on immortality." 1 Cor. 15:51-54. This view greatly increases their love for the appearing of Jesus; see 2 Tim. 4:8; for the Saviour himself said we "shall be recompensed at the resurrection of the just." Luke 14:14; and that when he comes he will bring his reward with him. Rev. 22:12. And Paul said, "the dead in Christ shall rise," when "the Lord himself shall descend from Heaven." 1 Thess. 4:13-18. From these scriptures we learn that, 1. The just will not be raised till the Lord comes. 2. The reward, or recompense, will not be given until the Lord comes. 3. And, hence, if "the Lord himself" never comes again, the just will never be raised, and the reward will never be given. Thus, "the hope and resurrection of the dead," Acts 23:15, or "the glorious appearing" of Jesus, becomes to us, as it was to Paul, "that blessed hope." Titus 2:13. To this glorious theme our hearts turn with ever-increasing delight. For this we are willing, if need be, to be "everywhere spoken against." Acts 28:22.

From careful observation we know that the Seventh-day Baptists are kind and tender in their feelings toward the "Regular Baptists." While they firmly believe, and with the very reason, that they (the Baptists) are in error in regard to an important precept of Jehovah, they do not revile them, or meet them with a supercilious or haughty spirit. But this kind feeling is not duly appreciated, or properly reciprocated by the Baptists generally. Unreasoning prejudice against the seventh-day, leads them to look upon their seventh-day brethren as a superstitious sect, holding to antiquated notions, or Jewish traditions. We think this is very inconsistent, for their own standards recognize the just distinction between the decalogue—the law which Jehovah himself proclaimed,—and merely Jewish ceremonials.

The same feeling, which we think is caused by prejudice, exists with some Seventh-day Baptists toward the Seventh-day Adventists. We say, with some, for we are very happy to know that a large number of our Seventh-day Baptist brethren are free from these feelings. In this case we cheerfully extend to them all the same kind regard which they extend to the Baptists. We think they lose much by overlooking the (to us) evident importance of the advent doctrine. The fulfillment of prophecy, as presented in Rev. 14, and kindred scriptures, powerfully impresses us with the necessity of proclaiming "the commandments of God, [Sabbath, of course, included,] and the faith of Jesus." The near coming of the Lord, the shortness of time, impels us to act with decision and energy. We shall not now take the time to give at length the many reasons for accepting these messages as "present truth." To us they are weighty and powerful, and we would sooner sit down and rest at ease while our neighbor's house was burning, and he sleeping in the midst of the ruin, than to fail to give the warning which we can but regard as "meat in due season,"—a warning which the Scriptures abundantly show must be given before "the day of the Lord" shall come. Joel 2:1, and others.

In extending courtesy to the Seventh-day Baptists, and asking it from them, we do not ask them to surrender their convictions of truth and duty. We certainly do not propose to surrender ours. We are glad that this is appreciated by some of that denomination. The following remarks by Eld. Nathan Wardner we find in a late number of the Sabbath Recorder. Bro. Wardner is very firm in his conviction that we are in error; but this honest difference does not cause him to withdraw from us his Christian respect. We are frank to point out what he believes are our errors. We respect and love him for this Christian manliness. These remarks are in a preface to an article on "Life."

"Considerable has been said in the Sabbath Recorder, of late, against exchanging delegates with the Seventh-day Adventists, lest we seem to indorse doctrines which we disapprove. But do we indorse Sabbath breaking by exchanging pulpits with those who do not keep God's Sabbath, and joining them in conventions, and union revival meetings, in which almost every available opportunity is used to hold up the heathen Sunday as the Bible Sabbath, while they profess to speak as the oracles of God speak, knowing, at the same time, that the first day of the week is never represented as the Sabbath? It is said that Seventh-day Adventists differ from us more than first day denominations. There may be more points of difference, but are they such as should cause a wider separation? In regard to all truths which require sacrifice, and self-denial, the proofs of sincere loyalty to God, they have no equals among first-day denominations; while the latter are trampling a plain command of God under foot, and are also persecuting us, by fines and imprisonments, for presuming to obey God against their dictation."

"No one regrets more than I the unsound doctrine held by our Seventh-day Advent brethren; but while they show such a disposition to surrender every worldly interest to obey God, I must believe them to be honest truth-seekers, and therefore cannot help admiring and loving them; and instead of holding them off as reprobates, I feel like saying to them, 'Come, let us reason together,' and see if our differences may not be overcome."

CHRIST'S LITTLE ONES.

By James White

WHEN the disciples came to Jesus, saying, "Who is the greatest in the kingdom of Heaven?" he called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted and become as little children, ye shall not enter into the kingdom of Heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of Heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." Matt. 18:1-6. In briefly commenting upon these words of Christ, we notice these important points:—

1. It was on the occasion of a private interview between the Lord and his disciples that these words were spoken; hence the instruction was given for the benefit of the church of Christ to the close of probation.

2. While the disciples, doubtless, refer to a temporal kingdom, which they supposed Christ would establish in this world, the Lord, in the use of the phrase "kingdom of Heaven," refers, sometimes to the kingdom of grace, or to the church established in this mortal state, and at other times to the future kingdom of glory.

3. The inquiry of the disciples, "Who shall be greatest?" is natural to the carnal mind. Even the intimate disciples of Christ were subject to this feeling. And they were excusable to some extent on account of their inexperience, and want of a clear understanding

of the nature of the kingdom of Christ. But many in our time who have the words of Christ before them, and the history of those who would be lords over God's heritage as a warning to them, are guilty of the most selfish feeling. These are hardly excusable in cherishing the carnal, selfish desire to be greatest in the church.

4. The rebuke of the Son of God is complete. The little child, unsophisticated and confiding in its innocence and feelings of dependence, is the beautiful emblem of the true subjects of the kingdom of grace. Such Christians lived in the time of our fathers. But in our day a strong spirit of irreligion, in the popular garb of progression, whether with spiritualists, or those infatuated professors who hold that we are just stepping upon the borders of the golden age, points back to those confiding followers of Jesus as superstitious, credulous, and far behind the times. Would God there were more confiding, old fashioned, humble disciples of Christ in our time, illustrated by the Master, in the symbol of the innocent little child.

5. True Christians, young and old, are here called "little ones which believe in me." These are not babes, but believing men and women, who have humbled themselves as a little child, and are truly converted. These may be plain and simple in manner, credulous and confiding, uneducated and unaccomplished, poor and old; but they are very precious in the sight of the Lord. He who receives one of these receives Christ. "But whoso shall offend one of these little ones which believe in me," says the Master, "it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." J. W.

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