Reasons for Three Immersions

THOSE who will have the patience to read the writers of the early centuries in their controversies over the doctrine of the Trinity, must agree in this, that very much which was then written on the subject was an interminable jargon, a bitter contention over words to no profit; made up more largely of invectives and personal criminations than of argument; showing more zeal for party success than piety. Bingham speaks of the vague views held by some in the following significant terms:—

"There were some very early that turned the doctrine of the Trinity into Tritheism, and, instead of three divine persons under the economy of Father, Son, and Holy Spirit, brought in three collateral, co-ordinate, and self-originated beings, making them three absolute and independent principles, without any relation of Father or Son, which is the most proper notion of three gods. And having made this change in the doctrine of the Trinity, they made another change answerable to it in the form of baptism."—Antiquities, book 11, chap. 3, § 4.

Who can distinguish between this form of expression and that put forth by the council of Constantinople in A. D. 381, wherein the true faith is declared to be that of "an untreated and consubstantial and co-eternal Trinity?" The truth is that we find the same idea which is here described by Bingham running through much of the orthodox literature of the second and third centuries. There is no proper "relation of Father and Son" to be found in the words of the council, above quoted. And we willingly leave it with the good judgment of every unprejudiced reader that three baptisms are more consistent with the idea of "three collateral, co-ordinate, and self-originated beings," than with the idea of baptism into the names of the Father, Son, and Holy Spirit, and in the likeness of the Saviour's death and resurrection.

Bingham says this error in regard to a Trinity of three co-ordinate and self-originated and independent beings arose in the church very early; and so we find it in the earliest authors after the days of the apostles. He said that a change was made in the form of baptism corresponding to this form of belief; and so we find that three baptisms were announced by the same writers. Three baptisms are contrary to the express words of the Scripture and contrary to the Scripture ideas of baptism into the death and resurrection of Christ. We must determine, and that to a certainty, that three baptisms is that erroneous form which was made to correspond to the doctrine of three co-eternal beings, which did not regard the true relation of Father and Son, and which gave rise to a rejection of the baptism of the gospel, into the death of Christ. Eld. Moore says:—

"We have shown conclusively that Justin was baptized in the name of the Father, and of the Son, and of the Holy Ghost, and by trine immersion, which traces trine immersion in an unbroken line to within thirty-three years of the close of the apostolic age."

We quote this to show with what surpassing confidence he claims to have proved conclusively that of which he has not given one particle of evidence. And this seems to be characteristic of that class. The most absurd and improbable things are put forth with as much assurance as if they were demonstrated. Again he says:—

"The origin of single immersion can be found among the innovations of the fourth century, while sprinkling and pouring, as well as infant baptism, can boast of no better birth."

We say that single immersion has not been and cannot be traced to the innovations of the fourth century. It is according to the plain teachings of the New Testament; and the historian or tradition-monger who seeks to elevate another form to its place only proves that he does not follow the light of divine truth. And, if Eld. Moore means to say that sprinkling and pouring and infant baptism are also among the innovations of the fourth century, then he states what every one knows to be untrue who does not take all his historical knowledge at secondhand. Or, if he means to say that sprinkling and pouring and infant baptism, and, we may add, infant communion, have not as good historical evidence in their favor as trine immersion has, he then speaks against his own knowledge, or shows that his knowledge of history is very limited. Let this be specially noticed: While history is the chief dependence of trine immersion, it is not one whit more strongly fortified by history than are sprinkling, infant baptism, and infant communion. On this point we are willing to rest the case on the evidence herein presented.

Chrystal, who is quoted so largely by the advocates of trine immersion, advocates infant baptism as strongly as he does trine immersion. And he defends tradition, because by it he proves these dogmas. But it is a suspicious circumstance that he is silent in regard to infant communion, which, he must know, is as strongly entrenched in tradition, as are infant baptism and trine immersion. Infant baptism and infant communion are logically inseparable; they stand or fall together, so far as reason and traditional evidence are concerned.

THE CONSEQUENCES

Some may be led to inquire, Does it not invalidate the Christian faith, or raise a doubt of the accuracy and sufficiency of the New Testament, to thus prove that the writers of the second and third centuries were so divided in sentiment, or so completely followers of traditions? We answer, not at all. It proves the correctness of the New Testament, which pointed out this very state of things as soon to exist after the days of the apostles. Even in their own times they had to labor against this spirit of contention and division, which already began to distract the churches. Paul at Ephesus said:—

"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."

This fitly represents the condition of the poor, distracted church, under the leadership of ambitious men, such as obtained the controlling influence in the early centuries. We have no doubt that many honest souls mourned over this declension, but the willful and the ambitious are the ones who are heard, and who leave their impress on the multitude, and stand out most prominent in history. This contentious and ambitious spirit gave rise to the Roman hierarchy, a dominion in the church of Christ such as the Scriptures never sanctioned, and Christ himself forbade. The Papacy, as a power among the kingdoms of earth, was erected in the sixth century; but we shall greatly mistake if we think it arose so late as that. Paul, speaking of the "falling away" and the revealing of the "man of sin," said, "The mystery of iniquity doth already work." We must bear in mind that this mystery of iniquity was working in the church; it was by a falling away that the man of sin was developed.

Such being the case, is it any credit to any system or doctrine that it found advocates and followers in that age? If we pay proper regard to the warnings of the apostles, and respect to the Scriptures as the only and sufficient rule of faith and practice, we shall rather avoid quoting the opinions of "the fathers" in favor of any dogma, knowing that they lived in an age of darkness and great confusion. We pass no judgment upon their sincerity of purpose or honesty of intention. But we do affirm that it is not safe to follow every one who, we think, intends well; we must remember their liability to be deceived. We contend for "the Bible and the Bible alone." Centuries ago this was declared to be "the religion of Protestants." But alas for the day! Protestants, or those calling themselves by this name, are turning again to the fog of tradition for support, and rejoice when they can find the testimony of the fathers on their side, as if they had found great treasures.

We do not consider it necessary to consume time and space to show why the writings of the fathers have not been preserved as free from corruptions and interpolations as the Holy Scriptures. Reasons, good and sufficient, may be given. We never feel more thankful that we have the Bible, given by inspiration of God, and wonderfully preserved by the providence of God, than when we are reading the writings of the successors of the apostles. They present a labyrinth of contradictions and superstitions. from which we turn to find glad relief in the writings of those who "spake as they were moved by the Holy Ghost."

"Should all the forms that men devise

Assault my faith with treacherous art,

I'd call them vanity and lies,

And bind the gospel to my heart."