Christian Baptism: What Is It?
A Scriptural Inquiry
C. H. Mackintosh*
"We are buried with him by baptism unto death: that like Christ was raised up from among the dead by the glory of the Father, even so we also should walk in newness of life." (Romans 6:4).
Perhaps there is no subject on which there is among Christians, and godly Christians too, such diversity of judgment as on that of Baptism; and this diversity is surely productive of evil fruit. We find some Christians altogether neglecting the subject, as if it were a thing of no moment; while many are content with the most vague ideas respecting it, seeming to have settled it in their minds that nothing is plainly revealed, and it is of little importance what is held.
In the face of all this, may not a Christian, nay, ought not a Christian to take the Scriptures, and, in humble dependence upon the Holy Spirit, seek to discover what has been revealed—willing to give up all previous thoughts and opinions, and desire only God's truth, be it what it may? Can any one say that he has done this, patiently and submissively, and yet been obliged to come to the conclusion that God has revealed nothing clearly on the subject, but that He has left it all so dubious and obscure, that each is at liberty to think what he pleases, or to neglect it altogether? Surely not; such a thought is altogether unworthy of our God and Father. We are expressly told that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, [or, complete,] thoroughly furnished unto all good works." (2 Timothy 3:16,17.)
In the spirit, then, of teachable children—willing, yea, anxious, to be taught, and to obey, anything our Father may please, let us examine His word.
The first mention of Baptism in the New Testament is when John began to preach the baptism of repentance. "John did baptize in the wilderness, and preach the baptism of repentance for [or, unto] the remission of sins." (Mark 1:4.) "Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." (Matthew 3:5,6.)
One can scarcely but be struck with the way in which the baptism of John is introduced. There is no explanation given as to the import of the act itself, but it is spoken of as though it were a thing with which the Jews were familiar.
Jewish writers, it is true, tell us that, after the return from the captivity it was usual for them to baptize proselytes as well as circumcise them—indeed, that baptism was essential before they could be received. But this has been much questioned by others, as it does not appear that we have any such statement by Jewish writers earlier than the second century.2 Still, is it not strange how they arrived at the practice even in the second century, seeing it is not probable that they adopted it from the Christians, whom they hated? However, we find no such use of baptism in the Old Testament.
In the Jewish ritual there were certain ceremonial washings and the bathing of the whole of the body; and in case of neglecting it, the offender had to bear his iniquity.
For instance, "Every soul that eateth that which died of itself, or that which was torn with beasts ... he shall both wash his clothes and bathe himself in water, and be unclean until the even; then shall he be clean. But if he wash them not, nor bathe his flesh [or, his body], then he shall bear his iniquity." (Leviticus 17:15,16.) Of course the Jews were familiar with these washings and bathings—and it was to the Jews that John preached (Acts 13:24). Thus, though baptism might signify something very different from these bathings, yet the Jews would very easily learn what it signified.
Now, it is designated a3 baptism of repentance (Mark 1:4), and those who professed to take this ground were baptized by John, confessing their sins. (Matthew 3:6; Mark 1:5.) But simple as this was, he had to rebuke some and demand of them that they should bring forth fruit meet for repentance. (Matthew 3:7,8; Luke 3:7,8.)
In looking further at John's baptism, we find that though a baptism of repentance, this was only a means to an end. It was, in reality, to make known and introduce Christ. John clearly states "that he (Christ) should be made manifest to Israel, therefore am I come baptizing with water." (John 1:31.) So that when Christ had been made manifest, John's work was so far complete; he said, "He must increase, but I must decrease."
It is important to notice that Christ partook of John's baptism, as to which He said, "Thus it be cometh us to fulfil all righteousness" (a subject which is not within our present inquiry). But here a most interesting question arises, viz.: Did the baptism of John continue during the ministry of Christ, and until the commission was given by Him in Matthew 28? Now, there seems to be no passage that with certainty decides this. In Luke 7:29, we read, "and all the people that heard [him], and the publicans, justified God, being baptized with the baptism of John." At first sight this might appear to be, that as they heard Christ they glorified God, and were then baptized with the baptism of John; but on closer inspection this will be seen to be incorrect. It seems to be rather a record of what had previously taken place. Thus it is—having heard ['him,' John, or 'it,' John's message] they justified God; having been baptized with the baptism of John. The verses 29 and 30 have also been, by some, placed in a parenthesis.
Again, John 4:1, says that the Pharisees heard that Jesus (by his disciples) had baptized more disciples than John; but this throws no light on the character of the baptism.
But we have no record of any other baptism being introduced during Christ's ministry, and perhaps the case of Apollos favours the thought that disciples, during the ministry of Christ, were baptized with the baptism of John. He was a Jew, but had been born in Egypt; he was "instructed in the way of the Lord, and being fervent in the Spirit, he spake and taught diligently the things of the Lord:" yet he knew only the baptism of John. (Acts 18:24,25.) Take the case also of the disciples at Ephesus (Acts 19:1) who had been baptized with John's baptism. And this was perhaps as late as A.D. 54. Would it not, in both these passages, be difficult to account for their knowing only the baptism of John if another baptism had been introduced? Still there seems to be nothing revealed that with certainty decides the queetion.
However, it is clear from other passages that John's baptism was not intended to be perpetual. Thus, we read of this same Apollos—he who knew only the baptism of John—that "he began to speak boldly in the synagogue; whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." (Acts 18:24-26.) And, again, in Acts 19, those who had been baptized only unto John's baptism were re-baptized; clearly shewing that John's baptism had then been superseded by another.
It concerns us then to know what is this other baptism, when it was instituted, and what is its import.
We find it instituted by Christ Himself. The parting commission He gave to His disciples is thus recorded in Matthew and Mark:
Here then we have christian baptism introduced—called christian, because instituted by Christ, and to distinguish it from that of John; and the apostles were commissioned to carry it out. Its signification is not here given; for that we must search in the Acts and the Epistles.
At our very starting point a difficulty presents itself. In the Acts we read again and again of persons being baptized in the name of the Lord Jesus. Our inquiry is, Were they not then baptized in the name of the Father, and of the Son, and of the Holy Ghost, according to the commission in Matthew? And, if so, why is it said that they were baptized in the name of the Lord Jesus? We observe,
What then is christian baptism? We have seen that it starts from the commission in Matthew, at which we must look a little closely.
"Go ye therefore, and teach all nations." It has been argued that the "therefore" is because all power is given unto Jesus in heaven and in earth. (Verse 18.) He has the hearts of all men in His hands—He can convert whom He will. It was not left to the persuasive power in the disciples, or to the goodwill in man; all power was in Christ's hands, and he said, "Go therefore and teach all nations." It is true such a use of power is mentioned in John 17:2: "Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him," and, being always true, there may be a connection between Jesus having this power and the disciples being sent forth. Nevertheless, the best authorities say that the word "therefore" should not be in the text.
Is not the "all nations" contrastive here, seeing that in Matthew's gospel, and in this gospel only, the disciples were charged, "Go not into the way of the Gentiles and into any city of the Samaritans enter ye not?" (Matthew 10:5.) But now, after the resurrection, they were to teach all nations—every nation. In Mark, it is, "Go into all the world."
But what is it to teach or disciple all nations? Is it to admit as disciples, all who will listen to the gospel message, and their children, or must it be restricted to conversion? One thing is clear, that whatever made them disciples, also made them the subjects of baptism—it is "disciple all nations, baptizing them," etc.
The word, "disciple," seems to imply no more than a 'pupil,' or 'follower.' Thus the Pharisees had their disciples. But here it must mean Christ's disciples; it could not be that the evangelists were to consider the taught as their disciples. This is altogether condemned in 1 Corinthians 1. What then would constitute a person a disciple of Christ? In Luke 14, when they came to Him in multitudes, he did not call them all disciples, and order them to be baptized, but He said, "Whosoever doth not bear his cross, and come after me, cannot be my disciple." (Verse 27.) Again, "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." (Verse 33.) Such language would surely imply that they must be born again to be really Christ's disciples.
Thus far for testimony from the Gospels: let us now look through the Acts of the Apostles, to see how the commission was there carried out. This may help to determine who were considered disciples, and who were baptized as such.
In Acts 2, we read, "they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." (Verses 37, 38.) Again, "They that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfast in the apostles' doctrine and fellowship, and in breaking of bread and in prayers." (Verse 41, 42.) Here none seem to have been baptized, but those pricked in heart—those that received the word—who repented. And it is joined with "remission of sins" on the one hand, and "breaking of bread" on the other. Do not these passages imply that only such as were converted (or believed to be converted) were baptized?
Again, Acts 8:12. "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women." Here it is "when they believed ... they were baptized."
Acts 8:37, will not assist us, as that verse is not considered to be in the true text.
Again, Acts 18:8. "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized." Here it is "believed and were baptized."
Acts 22:16. "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Here, being "baptized" is joined with "wash away thy sins."
It is believed that none of these passages will admit of the thought that baptism was administered to any but those who professed to believe on the Lord Jesus; while we have failed to discover any one passage that states or implies that it was administered to the unconverted, be they adults or children.
The commission, too, in Mark, only speaks of baptism in connection with believing.
Further. What would be the practice of any godly evangelist in this day in a heathen country? While he preached the gospel far and wide, and might have many hearers, who could he call disciples and baptize except converted persons? Surely, none but the most corrupt churches would think of discipling a nation as such, and baptizing them en masse—or even a whole congregation of "hearers" merely, and their children.
Then, we draw the conclusion that those only who are believed to be converted are to be baptized.
To return to the commission in Matthew: "baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"—into the responsibility of relationship with, and obedience to, the Father, Son, and Holy Ghost—a relationship which we should ardently desire to understand and appreciate, while it surely demands of us a loving and grateful obedience.
But here, again, it may be asked, How can this apply to unbelievers? Man, as man, may have to do with God, and with the Son of man; but "No man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him." (Luke 10:22.) May we not conclude that if unconverted persons were included in baptism, that it would not have been in the name of the Father, and of the Son, and of the Holy Ghost?—names not appropriate, it is judged, to be pronounced over the unbeliever.
"Teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world [or, the age]." If this applies to Christians, it is clear: they are to be taught all that Christ has commanded; but how can the unconverted be set to keep the commandments of Christ before they believe on His name? and yet those who are disciples are to be baptized, and then taught to observe all things that Christ commanded. In Mark, it is simply "preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." It contemplates none but the two classes—believers and unbelievers.
"To the end of the age" is important, for it tells us that the commission was not restricted to the time of the apostles, but runs on to the end of the age. Notice, too, that the eleven are not commissioned here as apostles, but simply as disciples—which all Christians are—"Then the eleven disciples went away into Galilee."
This, then, is the commission instituting christian baptism. We do not enter here into the question of how this commission may be carried out after the Church is taken away, our inquiry not going beyond the present application of baptism. We have seen in the Acts of the Apostles the place baptism then had—various passages in the Epistles now demand our attention, wherein doubtless we shall obtain still fuller light and advanced teaching on the subject.
"Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." Colossians 2:12. This clearly teaches that baptism is typical of death and resurrection:4 we are buried with Christ, and we are raised with Christ, through the faith of the operation of God, who hath raised Him from the dead.
Other parts of Scripture bear testimony to this great truth—that Christians have died with Christ and have risen with Christ, and are thus brought out of their old Adam standing altogether, and brought into a new standing in resurrection life. This is now the fundamental doctrine of baptism, and is beautifully typified by the believer being buried under the water and raised up again.
And this is not merely a doctrine, but has also a great practical bearing. For baptism is thus used by the Holy Ghost: "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death 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." (Romans 6:3,4.) The question had been asked, "Shall we continue in sin that grace may abound?" Part of the answer is, Do you not know that to be baptized is to be baptized into Christ's death? And we were buried with Him THAT ... we should walk in newness of life. Could the practical bearing of any subject be put in a more forcible manner than baptism is put here, "that we should walk in newness of life?" Thus baptism is not an institution to be gone through once and then be forgotten—not an institution, too, remark, that a Christian, living in manifest worldliness, is called to pass through merely, putting on the same worldliness after it as before! This may be done, but it is certainly not God's way. His intention is that it should typify our death with Christ—and if dead, how shall we walk as men alive in flesh? It cannot be unless we practically deny our baptism. Further, besides being dead with Christ, we are raised with Him, and if raised with Him, we ought to walk as raised ones in newness of life; and if we do not, we are practically denying our baptism. Solemn truths these for the saints of God who are walking after the flesh. What about your baptism? God says to you, "Know ye not that ye have been baptized into Christ's death? Therefore we are buried with Him by baptism into His death ... in order that ... ye should walk in newness of life." May God bring His own word home in power to all our consciences!
1 Peter 3:21. "The like figure [water] where unto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ."
Here notice that baptism is again connected with resurrection, and doth now save us—it is a type of that which saves us—the water of death, and life again by the resurrection of Jesus Christ.
It is not the putting away the filth of the flesh, or the ceremonial cleansing which can be done by mere water; but that which affects the conscience as before God. In what way it affects the conscience is not so clear. Our authorized version gives it "the answer of a good conscience toward God," in which case it naturally signifies the response which a good conscience makes to God. He says, we are dead and buried with Christ: we answer in our baptism, 'I am dead and buried with Christ.' God says, we are raised with Christ: we answer in our baptism 'I am raised with Christ.' And we are enabled, by the grace of God, to give these answers with a good conscience—a conscience purged by the blood of Christ and which must not be defiled by known and allowed sin, or seared by accustomed worldliness. Solemn thoughts these for the saints of God!5
But the passage has been thought to be more correctly rendered "the request as before God of a good conscience." Thus it may be what a good conscience asks or demands. There is nothing that it can possibly ask or require but what is met and fully answered by the death and resurrection of Christ for us; and this is typified in baptism.
Or it may be a request or challenge to a conscience, whether it is good. Have you taken your place with Christ? In dying with Him, and being raised with Him, are you assured that all has been met and answered? Have you a good conscience, even before God?
Or it may be the request for a good conscience. You confess to God in your baptism, that you take your place with Christ in death and resurrection, and now you request more than the putting away of the filth of the flesh—yea, even a good conscience before God.
Thus have good and holy men of God differed on this passage, and it is not our province in an "inquiry" to decide which, if any, of the above is the true interpretation; but one thing is clear from the passage, that in baptism there is having to say to God, and that too in respect to a good conscience. It is not merely a matter between myself and my fellow Christians, but it is before God—to Him I speak—to Him who knows me altogether, and before whose eye any other conscience will not pass as "good." May God give this solemn matter its due weight on all—both on those already baptized, and on those about to be baptized.6
Galatians 3:27. "As many of you as have been baptized into Christ, have put on Christ."
Here again a great truth is brought out in connection with baptism. "Ye [Gentiles] are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." No matter what a man's standing in nature—surrounded with the highest privileges like the Jew, or in the darkest state of ignorance; high in life, or a poor slave—he loses it all the moment he truly confesses Jesus dead and risen: he now belongs to another, and of course he ought to walk as one connected with Christ, "for as many of you as have been baptized into Christ have put on Christ."
1 Corinthians 15:29,30. "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? and why stand we in jeopardy every hour?"
Baptism is here brought in to strengthen the argument in favour of the resurrection. It would be strange indeed that any should be baptized for the dead, if the dead rise not. May not the thought be of an army, in which no sooner is one cut down than another steps forward and takes his place?7 but who would be willing to stand in such a place, knowing not how soon they too might be cut off—if the dead did not rise?8 They could afford to reckon their lives of little value, and be baptized to fill up the ranks, knowing that they would rise again to immortality.
1 Corinthians 10:1,2, "Moreover, [or, for,] brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea."
The word for (the best accredited reading) clearly connects this passage with the remarkable one at the close of chapter 9: "I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." In the Israelites we have persons with high privileges—baptized unto Moses—they did all eat of the same spiritual meat—did all drink of the same spiritual drink—yet with many of them [or, most of them] God was not well pleased; for they were overthrown in the wilderness. Now these things happened as ensamples or types to us, that we should not follow in their footsteps.
Solemn connection this. How many have professed faith in Christ—been baptized, have eaten of the Lord's Supper; but where are they now? The apostle adds, "Wherefore, let him that thinketh he standeth take heed lest he fall." (Verse 12.) Baptism and the Lord's Supper will not save us.
It will have been noticed bow often the name of Christ has come before us in connection with baptism; and surely it is of deep importance; for we hear of persons being baptized into such a church, and in the apostles' day it was said, 'I am of Paul,' and another, 'I am of Apollos,' and he thanked God that be had baptized but few of them, [not because it was wrong for them to be baptized, but] lest they should say be baptized them in his own name (1 Corinthians 1:14). All were to be baptized into Christ, and no other is christian baptism; for there is "One Lord, one faith, one baptism." (Ephesians 4:5.) Is Christ divided? and yet saints, who profess to be baptized into Him, are divided! Would that Christians were content with this oneness, for it is a oneness in Christ.9
As to the mode of baptism, very little need be said.
SummaryTo sum up—Christian baptism is typical of death and resurrection—of my death and resurrection with Christ: into His death—losing my old Adam standing altogether; into His resurrection, whereby I rise with Him into an entirely new life. It is having to say to God in respect to a good conscience; it declares that I put on Christ; it calls on me to know what God has declared is involved in my baptism, and to walk in correspondence therewith. We are baptized into Christ. There is but one baptism.
Objections AnsweredBut there are some objections to the foregoing that demand our attention.
ConclusionIn conclusion, we seem to have gathered from Scripture:
"If any man will do His will,
he shall know of the doctrine whether it be of God." (John 7:17.)
1 It seems right to say that this tract has in no way emanated from the recent discussion on this subject; it was under consideration before that controversy arose.
2 The following dates are given for these Jewish writings: "The Misna, A. D. 150 [perhaps 210]; the Jerusalem Talmud, A. D. 250; Gemara, A. D. 500; and Maimonides, A D. 1100." Bloomfield says, "We find no mention made of it in Philo, Josephus, the Targum Onkelos, or in the Misna."
3 It is "a baptism of repentance" wherever it is mentioned. Does the absence of the article signify that, there being other baptisms, or bathings, this was "a baptism of repentance?" In Hebrews 6:2, we read of Jewish "baptisms," or bathings, or washings, that they were to leave.
4 It has sometimes been maintained that 'baptism is not a type of resurrection, but only of death,' with the thought that the unconverted may be baptized unto death, and this passage has been made to read, 'Buried with Him in baptism; in whom also ye are risen,' etc. But then baptism would leave us in death, which would not at all agree with other passages, which speak of it as a type of that which saves, etc. Thus, 1 Peter 3:21: "Baptism doth now save us ... by the resurrection of Jesus Christ." And here, it will be remarked, that baptism is again connected with resurrection.
5 This passage has doubtless given rise to the practice of propounding certain questions to those about to be baptized, and demanding answers. While admitting that all ought to be instructed before baptism, the response here should be "toward God." And then it might well be asked, how can this passage in any way apply to infants? The Church of England gets over the difficulty by having sponsors. The child is made to answer in the sponsors. They are thus addressed, "This infant must also faithfully, for his part, promise by you that you are his sureties," etc. And again, "Forasmuch as this child hath promised by you, his sureties, to renounce the devil and all his works," etc. But how can any godly man and woman promise for a child that which they dare not promise for themselves? And where is there, in the New Testament, the least sanction for this acting by proxy, or making vows at all? Then with those who baptize infants without sponsors, where, we ask, is the "answer of a good conscience toward God?"
6 Would not this passage throw some light upon the question, whether persons ought to be baptized in public or private? It is before God. It may be alone in a desert, as the eunuch (Acts 8:36); or publicly, as in Jerusalem (Acts 2:41). It is speaking to God.
7 The sense would thus be "baptized for, or in place of the dead." Ellis quotes what seems to be an apt illustration from Dionysius of Halicarnassus. "They decreed to enlist other soldiers [for, or in place of] those who had died in the war." - Macknight.
8 The change of the pronouns will be noticed in this passage, "What shall they do—Why are they baptized," etc. It might not apply to the Corinthians, who were not, as far as we know, under persecution, but it might refer to such as the Thessalonians of whom we read, "So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure." (2 Thessalonians 1:4.)
9 Christ being the true and the only centre of union, if you join anything with Him, you scatter at once. And, as they did in 1 Corinthians 1, where it was Christ and Paul, and Christ and Apollos, they were so full of their own additions that they seem to have forgotten Christ, and one said, "I am of Paul," and another, "I am of Apollos," without naming Christ at all. But the apostle at once brought them back to the true centre, and said, "Is Christ divided?" In like manner, do not the Baptists err by making Christ and believers' baptism the centre of union? and here again their own addition takes prominence, for they seem to pride themselves in the name of Baptists rather than that of Christians. While, at the same time, it scatters instead of gathering. Not to mention the thousands of Pedobaptists from whom they are separated, among themselves some have further added certain views of truth, and others forms of government, till they are divided into some dozen different and distinct denominations! Christ, then, and Christ alone, must be our centre of union. Holding this fast, I can calmly search into what is revealed in Scripture on the subject of baptism, and can be baptized too without being a Baptist.
10 Will not the following passages throw light upon the "water" in the text? "Of his own will begat he us with the word of truth." (James 1.18.) "Being born again ... by the word of God." (1 Peter 1:23.) "He saved us by the washing of regeneration and renewing of the Holy Ghost." (Titus 3:5.) "Now ye are clean through the word which I have spoken unto you." (John 15:3.) Christ gave Himself for the Church, "that he might sanctify and cleanse it with the washing of water by the word." (Ephesians 5:26.) It cannot be admitted that any of these passages gives support to the doctrine of baptismal regeneration, as they are often said to do. Nor that baptism by water is necessary to salvation, as is asserted by the Church of England.
11 Bengel says that the difference between the parents being sanctified and the children holy, is only as "to 'become holy' differs from 'to be holy;' but the holiness itself of the children and of the unbelieving parent is the same."—Gnomon.
12 There is nothing in the word used for children in the passage under consideration (Strong's #5043) to limit it to infants, or even young children.
13 The Church of England says, "It is certain by God's word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved," seeming to imply that they are not saved if not baptized; and many an anxious parent has hastened to fetch a minister to baptize his child before it died, in fear it should otherwise be lost. But is it not shocking to suppose that God's grace would not flow out if any should fail to perform this supposed duty? Christ said, of the little children, "of such is the kingdom of God," and He came to save that which was lost, (Matthew 18:11,) His work on the cross being the basis of salvation. But not a word about their baptism.
14 Christ knew His Father's will, and did it most fully. He came to be baptized of John. Philip preached Jesus unto the eunuch. And the eunuch said, "See, here is water, what doth hinder me to be baptized." He did not want to be excused because there was no command.
G. Morrish, Printer, 24, Warwick Lane, Paternoster Row, London.
Orders to the Amount of One Shilling sent Post Free.Notes on the Book of Genesis, 2s. 6d.; morocco, gilt, 6s. 6d.
By C. H. M.
Notes on the Book of Exodus, ditto ditto.
Notes on the Book of Leviticus. ditto ditto.
Practical Reflections on the Life and Times of Elijah the Tishbite. 1s.; cloth 1s. 4d.
The Life of Faith Exemplified: being Thoughts on the Life and Times of David. Third Edition, 1s.; cloth, 1s. 6d.
Repentance unto Life: What is it? 2d.
Regeneration: What is it? 2d.
Sanctification: What is it? 2d.
Final Perseverance: What is it? 2d.
Christian Perfection: What is it? 2d.
Forgiveness of Sins: What is it? 2d.
A Scriptural Inquiry into the True Nature of the Sabbath, Law, and Christian Ministry, 2d.
"Thou and thy House", or, the Christian at Home. 6d.
Work in its Right Place or Reflections on the Life and Times of Hezekiah. 6d.
The History of the Tribe of Levi. 6d.
Discipleship in an Evil Day. 2d.
Now and Then; or, Time and Eternity. 3d.
The Unequal Yoke. Second Edition, 3d.
Thoughts on the Confirmation Vows. 1 1/2 d.
Thoughts on the Lord's Supper, for the Help of Christians in this day of difficulty. 4d.
The Lord our Shepherd: the Substance of a Lecture on Luke 15. 1-7. 1d each.
A Word on Christian Intercourse. 1d.
Prayer in its Proper Place. 1/2 d.
Call of God; or, Reflections on the Character of Abraham and Lot, 6d.
Confidence; or, The Peace-Giving Power of True Testimony. 32mo, 1d; 12mo, 1/2 d.
The True Ground of Peace, 6d. per dozen.
God in Everything, 1/2 d.
Inside the Vale: Outside the Camp. 1/2 d.
Jehoshaphat: a Word on World-Bordering. 3d.
The Passover in Egypt. 1d.
Jesus Risen, a Remedy for all Evil. 1/2 d.
A Religion of Four Letters. 2s. per 100.
Corporal D.; or, the Snares of a Young Convert. 1/2 d.
Communion with God. 1/2 d.
Is the Link on? 2s. per 100.
Edited by C. H. M.Things New and Old. Monthly. 1d. Vols, 1-7. 1s. 6d. each.
G. Morrish. 24. Warwick Lane. Paternoster Row, E. C.
A scanned facsimile of the original published article can be found on this Brethren Archive web page subheaded "The Year 1865":
Christian Baptism, What is it? A Scriptural Inquiry. (Register on the Brethren Archive website to access the article.)
The article can also be found here on the Google Books website:
Christian Baptism: what is it? A Scriptural inquiry. (The subheading reads, "G. Morrish, 1865 - 32 pages".)
* This lengthy article was published anonymously (as were a number of other articles attributed to CHM), but the preponderance of evidence points to CHM's authorship. The evidence is fivefold:
Christian Baptism - What Is It?