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(d) In baptism we show forth the Lord?s death as the original source of holiness and life in our souls, just as in the Lord?s Supper we show forth the Lord?s death as the source of all nourishment and strength after this life of holiness has been once begun. As the Lord?s Supper symbolizes the sanctifying power of Jesus? death, so baptism symbolizes its regenerating power.

The truth of Christ?s death and resurrection is a precious jewel and it is given us in these outward ordinances as in a casket. Let us care for the casket lest we lose the gem. As a scarlet thread runs through every rope and cord of the British navy, testifying that it is the property of the Crown, so through every doctrine and ordinance of Christianity runs the red line of Jesus? blood. It is their common reference to the death of Christ that binds the two ordinances together.

(e) There are two reasons therefore, why nothing but immersion will satisfy the design of the ordinance. Nothing else can symbolize the radical nature of the change effected in regeneration, a change from spiritual death to spiritual life and nothing else can set forth the fact that this change is due to the entrance of the soul into communion with the death and resurrection of Christ.

Christian truth is an organism. Part is bound to part and all together constitute one vitalized whole. To give up any single portion of that truth is like maiming the human body. Life may remain, but one manifestation of life has ceased. The whole body of Christian truth has lost its symmetry and a part of its power to save.

Pfleiderer, Philos. Religion, 2:212 ? ?In the Eleusinian mysteries, the act of reception was represented as a regeneration, and the hierophant appointed to the temple service had to take a sacramental bath, out of which he proceeded as a ?new man? with a new name. This signifies that, as they were wont to say, ?the first one was forgotten,? that is, the old man was put off at the same time with the old name. The parallel of this Eleusinian rite, with the thoughts, which Paul has written about Baptism in the Epistle to the Romans, and therefore from Corinth, is so striking that a connection between the two may well be conjectured. All the more striking that even in the case of the Lord?s Supper, Paul has brought in the comparison with the heathen festivals, in order to give a basis for his mystical theory.?

(f) To substitute for baptism anything, which excludes all symbolic reference to the death of Christ, is to destroy the ordinance. Just as

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