And now, at the goal, we turn to survey the broad field of our explorations, and to note the accumulated results. From this vantage point, many things appear in a light of peculiar instructiveness and beauty. But one feature stands out in proportions of loftiness, and glory, which cast all else into the shade of insignificance. As with rapt spirits, we gaze, the high throne is revealed where sits the Son of man,—his human form robed in the Father’s glory,—his countenance blending the infinite majesty of God, with the fullness of grace and truth,—his brow adorned with a diadem of many crowns, and all power in heaven and earth, in his hand. The heavens are astonished at the presence of his glory, and the adoring angels, prostrate, await his bidding. The fullness of the Spirit is his; and his office thus exalted it is, to baptize us sinners with that Spirit,—to give us thus, repentance and remission of sins and sanctifying grace, and to raise us up from the dead and make us sit with him in the heavenly places where he reigns. This is the central sun of the system which we have explored. From this baptism of the Spirit all the ordinances here examined, derive their instructive light and beauty. It is the original,—the heavenly pattern whence their form and office were divinely transcribed. It is, therefore, the rule and standard to which all baptismal rites and doctrines must be brought.

Tried by this rule, the figment of baptismal regeneration stands exposed in naked falsehood and dishonor; arrogating to men a share of the sovereign prerogatives of our glorious Baptizer; subordinating the functions of his grace to their will and wisdom, their fidelity and zeal.

The rite of immersion too,—already discountenanced by the united voice of the Scriptures,—when brought to this supreme and final test, is utterly wanting.

It is discountenanced by the transaction at Sinai, in which the church was separated out of the world and consecrated to God by a baptism of sprinkled water and blood.

It is discountenanced by the rites which certified and sealed the restoration of the healed leper to the communion of Israel.

It is discountenanced by the water of purifying with which the Levites were sprinkled, in their consecration to the service of God’s sanctuary.

It is discountenanced by the ordinance which appointed the water of separation, to be sprinkled as the ordinary and perpetuated form of the Sinai baptism, for sealing admission to the benefits of the Sinai covenant.

It is excluded by the declaration of the son of Sirach that the sprinkling of the unclean with the water of separation was a baptizing.

It is discountenanced by the sprinkled baptism of the thirty-two thousand infants and youths of Midian, whereby they were received into the fold of the covenant and the church.

It is condemned by every voice in the Psalms and the prophets which breathes a sense of the sinner’s need, or anticipates the blessings of Messiah’s grace, in the language of these ordinances.

It is excluded by the explicit testimony of the apostle Paul, that these ordinances were baptisms.

It is condemned by the implacable war which it of necessity wages against the identity of the church from the day of the assembly at Sinai,—by its repudiation of the Old Testament church—the church of Moses and the prophets, which was for fifteen centuries a lone beacon light among the nations, God’s only witness amid the gloom of thick darkness which enshrouded the world.

It is discountenanced by the voice of John’s baptism which heralded and symbolized the outpouring of the Spirit on Pentecost; and is excluded by all the circumstances of his ministry, which show that he could not have immersed his disciples, and that he would not have done it, though he could.

It is discountenanced by the whole style of the evangelists and apostles, who speak of baptism and its relations in the language of the Old Testament, and recognize it as a symbol of the outpouring of Pentecost.

It is excluded by the records of Christian baptisms as given by Luke, which, beginning with the three thousand of Pentecost and ending with the jailer of Philippi and his house, present an array of difficulties in the way of immersion, which are severally inexplicable, and together overwhelming.

It is condemned by its association with the kindred denial of the place which God has assigned to the family and the children in his fold and his covenant; and by all the facts which demonstrate their God-given and inalienable rights therein.

It is utterly condemned by the fact that it maims the symmetry and completeness of the sacramental system of the Christian church. Whilst the Old Testament sacraments exhibit in just proportions every part and feature of the plan of grace, and whilst the genuine ordinances of the New Testament, in like proportions, abbreviate the whole, exhibiting in the holy supper the sacrament of Christ’s humiliation and sacrifice, and in baptism that of his exaltation and glory, his power and grace,—the system in question, recognizes indeed, with us, in the Lord’s supper, the memorial of Christ’s suffering and death, but in baptism can see nothing but the symbol of his burial, and so leaves him and all our hopes shut up and sealed in the sepulchre of Joseph.

It is signally discountenanced by the remarkable fact that in every rite and every figure in which the Scriptures represent the active exercise by the Messiah of his official functions, the form of action is affusion, whether it be with the blood of atonement at the sanctuary of Israel,—the water, mingled with ashes or blood, which sprinkled the unclean,—the anointing oil poured upon the head; or the fires of justice rained down from heaven.

But why dwell upon minor particulars! The rite in question is condemned and excluded by the whole tenor of the Scriptures, which demonstrate that baptizo as there used does not mean, to immerse, and which reveal no vestige of other testimony in behalf of the rite, but everywhere show evidence abundant and conclusive against it.

But the capital and paramount consideration still remains, in the fact that this rite will not assimilate with, nor recognize the baptism which Christ dispenses from his throne. It ignores the exaltation whence that baptism descends, and refuses to testify of its outpouring of grace. And hence, although administered with the use of the words, it is not in the sense intended by the Lord Jesus, baptism “into the name of the Father and of the Son and of the Holy Ghost;” for its doctrine has no relation to those blessed Persons, nor to our union with them. It is wholly occupied with another theme. Whilst the true baptism exultingly points upward to the throne of Christ’s glory, this rite looks downward ever to the grave.

To our readers we leave the question,—What one trait or characteristic of Scriptural baptism is traceable in this rite of immersion, in doctrine, or in form?

In entire consistency with a spirit of true Christian love and fellowship toward our brethren of the Baptist churches, we can not but realize an indignant revolt against this rite, so imperious in its claims, so devoid of evidence, so hostile to the true baptism of the Christian church, so efficient in creating division therein,—this rite in the zeal of which, those who reject it have been denied any part in the church of God, or place at his table, or portion in his covenant. Not such the ordinance which her glorious Head has bestowed upon his church, nor such the principles which he has taught her to cherish;—an ordinance in which is shown forth and celebrated the glory of his exaltation and his grace,—an ordinance which baptizes us into his name and that of the blessed Godhead, by setting forth the doctrine of that Godhead and of our union with it in Christ by the Spirit,—an ordinance which seals upon the brows of our babes that same blessing which they received in His own arms and from His own hands, in the days of his flesh;—and principles which teach us to recognize and embrace in the bonds of love and the fellowship of the covenant and of the church all those who in every place call upon the name of Jesus Christ our Lord, both their Lord and ours, even though they may grievously err respecting outward rites and forms.

Now to Him, the King eternal, immortal, invisible, the only wise God, be honor and glory, for ever. Amen.