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African Methodist Episcopal Church Review, Vol. 6, Num. 3
270                    CHURCH REVIEW.

strong as the Evangelicals could well afford; but the Revised
is even stronger, as a comparison between the two translations
will show.    The only outlet is that the evangelical view of
Baptism may be made to harmonize with this of letter, in
view of the fact that it is presented to us in a figure.  But
the same cannot be said of the ritualistic view, as it relates
to the texts of scripture presented by the reformed churches
as constituting the ground of their faith. This high church view
can, in no sense, be made to harmonize with these. (Given in
plain language--so plain indeed, that he may run that readeth
(Heb. iii, 1), there is no such thing as harmony, without (doing
violence to the text and to common sense as well. For instance,
how harmonize Paul's view of Baptism, ,as presented in his
Epistles to the Corinthians and to the Romans especially how
harmonize his statement,  "Christ sent me not to baptize." with
the doctrine of the absolute necessity of Baptism to salvation?
And the same may be said  of his remark, "I think God I
baptized none of you."  Supposing the doctrine of baptismal
regeneration to be true, the least that can be said of Paul is
that he was a peevish old theologian.
  With Paul and Peter then as interpreters of the sacrament
of Baptism, the conclusion we reach is the conclusion given
in the Seventeenth Article of our blessed faith: "Baptism is
not only a sign of profession, and mark of difference, whereby
Christians are distinguished from others that are not baptized;
but it is also a sign of regeneration, or the new birth. The
baptism of young children is to be retained in the Church."
  A more wisely worded statement of the signification of Bap-
tism, as presented by both Paul and Peter, it would be abso-
lutely impossible to give. It is as narrow as Paul at his nar-
rowest; it is as broad as Peter. Were both living, we do not
hesitate to express the belief that both would heartily sub.
scribe to it-quite as heartily as we do ourselves, or the Evan-
gelical Church of to-day.
  Having seen Baptism selected and ordained by Jesus, to-
gether with glimpses as to its meaning and intent by Paul and
Peter, we are very naturally brought to consider the question:
Who are its proper subjects? According to Matthew xxviii,
19), it is the "nations,"  i. e., a multitude; a nation; the
heathen.  According to Mark, it is "every creature,"  
-.zcz, i. e., creation; the material universe; a created thing;
the human race. From these, it is quite plain that the peoples
of every race may be looked upon as legitimate subjects of
christian Baptism.  Were there any doubt of this, the example
of the Apostles, in receiving anti baptizing peoples, whether
they be Jews or Gentiles, is conclusive. Nor let any underrate
the importance of this apostolic construction of the words of
Jesus; a construction, however, that only obtained universal
assent on the strength of an additional revelation from God.
Men care little for words, when they run counter to their
prejudices, as we, colored Americans, know to our hindrance


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OHS/National Afro-American Museum & Cultural Center Serial Collection

African Methodist Episcopal Church Review, Vol. 6, Num. 3

Volume:  06
Issue Number:  03
Date:  01/1890


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